fo that none of thy officers can fay of them, that they have furprised them in a corner, overtaken them in a private conventicle, or catched them lurking in their fecret chambers; nor needed they to fend out fpies to get them, whom they were fure daily to find in their open affemblies, testifying for God and his truth.'

2. Under the fecond head of temperance and mo- Second deration, which were confpicuous through their head. whole conduct, it is not my design to enumerate every thing, practifed by them, which properly belongs to thefe virtues; but only, as before, principally to exhibit wherein they were distinguishable from other people, in thefe refpects.

ming,

First, Their difufe of all gaming, and vain sports; Their difas the frequenting of plays, horfe-races, &c. was ufe of gaa custom strictly and conftantly adhered to by them; fports, as being moft confiftent with a truly chriftian life; plays, &c. the use of these, and fimilar things, having, in their estimation, a manifest and infallible tendency to draw away, and alienate the human mind from the moft important object of true happiness, as thus expreffed by R. Barclay, viz.

"It will not be denied but that men ought to be more in love of God, than of any other thing; for we ought to love God above all things. Now it is plain, that men, who are taken up with love, whether it be of women, or of any other thing, if it hath taken a deep place in the heart, and poffefs the mind, it will be hard for the man fo in love, to drive out of his mind the perfon, or thing fo beloved; yea, in his eating, drinking and fleeping, his mind will always have a tendency that way; and in business, or recreations, however intent he be in it, there will be but a very short space of time permitted to pafs, but his mind will let fome ejaculation forth towards its beloved. And albeit fuch an one must be converfant in those things, that the care of this body, and fuch like things call for;

yet

R. Barclay.

They a

voided fu

perfluity, &c.

yet will he avoid, as death itself, to do those things that may offend the party fo beloved, or cross his defign in obtaining the thing fo earnestly defired: though there may be fome fmall ufe in them, the great defign, which is chiefly in his eye, will fo balance him, that he will eafily look over, and difpense with such petty neceffities, rather than endanger the lofs of the greater by them. Now, that men ought to be thus in love with God, and the life to come, none will deny; and the thing is apparent from these scriptures, Matt. vi. 20. but lay up for yourselves treasures in heaven. Col. iii. 2. Set your affections on things above, &c. and that this hath been the experience and attainment of fome the scripture alfo declares, Pfalm lxiii. 1, 8. 2 Cor. v. 2."

"And again, that thefe games, fports, plays, dancings, comedies, &c. do naturally tend to draw men from God's fear; to make them forget heaven, death and judgment; to fofter luft, vanity and wantonnefs; and therefore are moft beloved, as well as used by fuch kind of persons, experience abundantly fhews, and the most serious and confcientious, among all, will fcarcely deny; which if it be fo, the application is eafy."

Secondly, They avoided fuperfluity in the general courfe of their living; obferving fuch a temperate medium in the ufe of things, as they were fenfible conduced moft to a good state both of body and mind; which diftinguished them from others, not only in their eating and drinking, in their converfation and difcourfe, being generally of few words, but pertinent; but also in the furniture of their houfes, their apparel, or dress; and in their births, marriages and funerals; and not only fo but they even fometimes, condemned and difufed what only had a tendency to excefs;-" Thus (fays W. not drink Penn, on the cuftom of drinking healths) they healths, forbore drinking to people, or pledging of them, &c. as the manner of the world is: a practice, that is.

They did

not

not only unneceffary but they thought, evil, in the tendencies of it, being a provocation to drink more than did people good, as well as that it was in itfelf vain and heathenish."

But, in regard to feveral of fuch things, and the proper ufe of temporal enjoyments, R. Barclay further obferves:" Let not any one judge, that from our opinion in these things, any neceffity of levelling will follow; or, that all men must have things in common; our principle leaves every man to enjoy that peaceably, which either his own induftry, or his parents, have purchased for him; only he is thereby inftructed to use it aright, both for his own good and that of his brethren; and all to the glory of God: in which alfo his acts are to be voluntary, and in no ways conftrained. And further, we fay not hereby, that no man may use the creation more or less than another: for we know, that as it hath pleased God to dispense it diverfely, giving to fome more, and to fome lefs, fo they may use it accordingly."-" The fafe place then is, for fuch as have fulnefs, to watch over themselves, that they use it moderately, and refcind all fuperfluities, being willing, as far as they can, to help the need of thofe, to whom Providence hath allotted a fmaller allowance. Let the brother of high degree rejoice, in that he is abafed; and fuch as God calls, in a low degree, be content with their condition, not envying thofe brethren, who have a greater abundance; knowing they have received abundance, as to the inward man; which is chiefly to be regarded. And therefore, beware of fuch a temptation, as to use their calling as an engine to be richer, knowing they have this advantage beyond the rich and noble, that are called, that the truth doth not any ways abafe them, nay, not in the esteem of the world, as it doth, in the others; but that they are rather exalted thereby, in that, as to the inward and fpiritual fellowship of the

[8]

faints

They are

not for levelling, &c.

Of their chriftian charity.

Their loving one another.

They did

not go to law one with another.

Their loving ene

mics

faints, they become the brethren and companions of the greatest and richest; and, in this respect, let him of low degree rejoice that he is exalted."

As to the third head, in what manner they held and practifed chriftian charity, in its highest and fublimeft fenfe, appears, in part, from what has been already faid of their first and chief principle; refpecting fome particular branches I fhall further mention from W. Penn:

First, "Communion, and loving one another. This is a noted mark, (fays W. P.) in the mouth of all forts of people, concerning them: they will meet, they will help and flick to one another, whence it is common to hear fome fay, look how the Quakers love and take care of one another. Others lefs moderate, will fay, the Quakers love none but themfelves. And if loving one another, and having an intimate communion, in religion, and conftant care to meet to worship God, and help one another, be any mark of primitive christianity, they had it, bleffed be the Lord, in an ample manner."

Their entire difufe of going to law one with another was a fingular inftance of their high sense, and steady and uniform practice of chriftian love and charity:-" To go to law one with another, (faith one of their writers) as it was among the primitive Chriftians, is deemed an utter fault, and breach of fellowship with them; and commencing, or defending fuits at law, in any cafe, without urgent neceffity, is forbidden:"-Their differences, and difputes, one with another, about their temporal affairs, when they happened, which was but feldom, being generally compofed and fettled by arbitrators, or perfons chofen, for that purpose, by the parties, among themfelves, without going to law."*

Secondly, "To love enemies, (continues W. Penn) this they both taught and practifed. For they did

*See R. Barclay's anarchy of the Ranters, &c. on this head.

not

not only refuse to be revenged for injuries done them, and condemned it, as of an unchristian spirit, but they did freely forgive, yea, help and relieve thofe, that had been cruel to them, when it was in their power to have been even with them: of which many and fingular inftances might be given: endeavouring through faith and patience, to overcome all injustice and oppofition; and preaching this doctrine, as Chriftians, for others to follow."

but fuffer,

Thirdly, Not fighting, but fuffering, is another They did teftimony, peculiar to this people, in the words of not fight W. Penn, viz. "They affirm, That Chriftianity &c. teacheth people to beat their fwords into plowfhares, and their spears into pruning hooks, and to learn war no more; that fo the wolf may lie down with the lamb, and the lion with the calf, and nothing that destroys be entertained in the hearts of the people: exhorting them to employ their zeal against fin, and turn their anger against Satan, and no longer war one against another; becaufe all wars and fightings come of men's own hearts lufts, according to the apoftle James, and not of the meek spirit of Christ Jesus; who is captain of another warfare; and which is carried on with other weapons. Thus, as truth Speaking fucceeded fwearing, fo faith and patience fucceeded fighting, in the doctrine and practice of this people. Nor ought they, for this, to be obnoxious to civil government; fince if they cannot fight for it, neither can they fight against it; which is no mean fecurity to any ftate: nor is it reafonable that people fhould be blamed for not doing more for others, than they can do for themselves. And, Christianity set aside, if the costs and fruits of war were well confidered, peace, with all its inconveniencies, is generally preferable. And though they were not for fighting, they were for fubmitting to government; and that not only for fear, but for confcience fake, where government doth not interfere with confcience; believing it to be an ordi

nance