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 heathenifh."

not for le

But, in regard to feveral of fuch things, and They are the proper ufe of temporal enjoyments, R. Bar- velling, &d. clay 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 also his acts are to be voluntary, and in no ways conftrained. And further, we fay not hereby, that no man may ufe the creation more or lefs 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 fulness, 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 those 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 advan tage 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 faints,

[8]

Of their christian charity.

Their lov

ing one another.

They did

not go to law one with another.

Their loving ene

mies

faints, they become the brethren and companions of the greatest and richest; and, in this refpect, 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 said of their first and chief principle; respecting 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 stick to one another, whence it is common to hear fome fay, look how the Quakers love and take care of one another. Others less 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 fenfe, 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 themselves, 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

1

not only refufe 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 opposition; 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 Christianity &c. teacheth people to beat their fwords into plowfhares, and their fpears into pruning books, 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 deftroys 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; because 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, so 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 fet afide, if the cofts 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 inte, fere with confcience; believing it to be an ordi

nance

nance of God, and where it is juftly adminiftered, a great benefit to mankind. Though it has been their lot, through blind zeal in fome, and intereft in others, to have felt the strokes of it with a greater weight and rigour, than any other perfuafion, in this age; while they, of all others, religion fet afide, have given the civil magiftrate the leaft occafion of trouble, in the discharge of his office."

Concerning this point it may be further obferved from R. Barclay, viz." For it is as eafy to obfcure the fun, at mid-day, as to deny that the primitive Christians renounced all revenge and fighting, and although this thing be fo much known, yet it is as well known, that almoft all the modern fects live in the neglect and contempt of this law of Chrift, and likewife opprefs others, who in this agree not with them, for confcience fake towards God: even, as we have fuffered much in this our own country, because we could neither ourselves bear arms, nor fend others in our places, nor give our money for the buying of drums, ftandards, and other military attire. And laftly, because we could not hold our doors, windows and fhops clofe, for confcience fake, upon fuch days as fafts and prayers were appointed, to defire a bleffing upon, and fuccefs for, the arms of the kingdom, or commonwealth, under which we live; neither give thanks for the victories acquired by the effufion of much blood. By which forcing of the confcience they would have constrained our brethren, living in divers kingdoms at war together, to have implored our God for contrary and contradictory things, and confequently impoffible; for it is impoffible that two parties

It is obfervable, that though they abfolutely declined all military fervice, not only in their perfons, but alfo in their refufing to procure fubftitutes, or others, in their room, by hiring, or in anywife paying, or contributing for the perfonal fervice of fuch for them, in that capacity, or for any particular military purpofe folely; yet in all other refpects, they punctually and willingly paid their taxes, though of a mixed nature, that is both military and civil, for the support of government, as before abferved. Vide page 51.

parties fighting fhould both obtain the victory. And because we cannot concur with them, in this confufion, therefore, we are fubject to perfecution."

Fourthly, The laft thing I fhall mention under Their chathis head, is their maintaining all their own poor, at rity to the their own expence; or, without being chargeable poor, &c. to others, befides contributing towards the support of the poor of other focieties, equally with themfelves, in all common poor rates or taxes: infomuch that no fuch thing as a common beggar was permitted, or known, to be among them, of that fociety. For, as they fuffered none of their fociety to be in fo neceffitous a condition, as others, fo they were fo careful in the education of their children and youth, that there were none among them, brought up without a competency of ufeful and plain learning; these things being annually and methodically enquired into, and ftrictly practifed through the whole fociety, in every place. Thus, while, in thefe important matters, they were no ways burthenfome to others, and while they contributed to other focieties equally with themfelves, in paying all poor rates and taxes of every kind, they were moreover and befides no lefs noted for moft other acts of beneficence according to their stations in civil fociety; being ever among the firft, in works and inftitutions of charity, where they lived, according to their abilities: fo that in contributions of this nature, they were observed mostly either to be among the introducers or promoters of them, or otherwife diftinguished for their liberal donations; and if any were in diftrefs, they were generally known to be among the first to relieve them.

As the practice of divers of thefe particulars, mentioned under the preceding heads, made them appear, at first, very fingular to many in all ranks and focieties of people; from whom they fuffered

much