First and

ciple of the Quakers.

in the feveral fects; and by the inward unity, came to be gathered in one body; from whence, by degrees, they came to find themfelves agreed in the plain and fimple doctrines of Christ. And as this inward power,* they longed for, and felt,, to give them victory over fin, and bring the peace, that follows thereon, was that, whereby they were brought into that unity and community together; fo they came first thence to accord in the univerfal preaching of this power to all, and directing all unto it; which is the first and chiefeft principle held by them, viz.

"That there is fomewhat of God, fome light, chief prin- fome grace, fome power, fome measure of the spirit, fome divine, fpiritual, heavenly, substantial life and virtue, in all men; which is a faithful witness against all unrighteousness, and ungodliness in the heart of man, and leads, draws, moves and inclines the mind of man to righteounefs, and feeks to leaven him, as he gives way thereunto, into the nature of itself; whereby an inward, thorough and real redemption may be wrought in the hearts of all men, of whatsoever nation, country or kindred they be, notwithstanding whatfoever outward knowledge, or benefit, they may be, by the providence of God, deprived of: becaufe whatsoever they want of that, yet fuch a measure of this light, feed, life and word, is communicated to all, as is fufficient truly to convert them from the evil of their ways, purify and cleanse them, and confequently bring them to falvation. And in the affirming of this, they do

* Whence the name of Quakers impofed

It may be obferved, "that through the deep and inward operation of this power in them, a dread took hold on them, not only to the begetting of God's fear in their hearts, but even to the reaching and inftructing of their outward man, hence the name of Quakers, or Tremblers, hath been in reproach, by their enemies caft upon them, which ferveth to distinguish them from others, though not affumed by them; yet as the Chriftians of old, albeit the name of Chriftian was caft upon them by way of reproach, gloried in it, as defiring, above all things, to be accounted the followers of Chrift; fo they alfo are glad the world reproacheth them as fuch, who tremble before the Lord, and who work out their falvation in fear and trembling."

R. Barclay.

not at all exalt felf, or nature; (as do the Socinians) in that they freely acknowledge that man's nature is defiled and corrupted, and unable to help him one ftep, in order to falvation; judging nothing more needful than the full and perfect denial and mortification of felf, in order thereunto. Nor do they believe this feed, light and grace to be any part of man's nature; or, any thing that properly, or effentially, is of man; but that it is a free grace and gift of God, freely given to all men, in order to bring them out of the fall, and lead them to life eternal. Neither do they fuppofe this feed, word and grace, which is fufficient to lead to falvation, to be given to men without Chrift; for they believe it to be the purchase of Christ's death, who tafted death for every man: fo that they confefs all to be derived to them in and by Christ, the mediator; to whom they afcribe all. Yea, they believe this light, grace and feed to be no other, but a measure of that life and fpirit, that was in Christ Jesus; which, being in him, who is the head, in the fulnefs of it, is from him, (in whom it refideth) as he is afcended up unto, and glorified in, the heavens, extended to all men, in order to redeem them from fin, and convert them to God."

"Thus, according to this principle, without attributing any thing to felf or to the nature of man, or, claiming any thing without Chrift, the univerfal love of God to all men is exhibited; whereby the means of falvation by Christ, and reconciliation unto God, is fo afferted, that no man is altogether excluded from it, but each fo reached, as puts him into a capacity to be faved."

tholic, or

Hence, as it naturally arifes from this univerfal Definition principle, the church Catholic, or univerfal, with- of the out which there can be no falvation, is by them church Caunderstood to comprehend all perfons, or fo many, univerfal, of every nation and kind of people, without ex- &c. ception, whether they have the knowledge and be

Barclay's nefit of the fcriptures and christianity outwardly by apology. word or not, as are obedient to the principle of

Particular

vifible

church Ibid.

the holy light and teftimony of God, in their hearts, fo as thereby to become cleanfed and fanctified; of which Catholic church there may be members both among Heathens, Turks, Jews, and all the feveral forts of Chriftians.

And this they think may not be derogatory front outward & the propriety and neceffity of a particular outward vifible church of Chrift; which is abfolutely requifite, where God affords the opportunity of the knowledge of christianity; as it confifts of a fociety, or number of perfons, who, through the belief of the true principles and doctrines of the chriftian faith; their hearts being united by the fame love of God, and their understandings informed in the fame truths, affociate and affemble together, for divine worship; to bear a joint teftimony for the truth, against error; and for the mutual edification and strengthening of one another:-So that a perfon may be a member of the true Catholic church, who, at the fame time, may not be a member of any particular church of Chrift: but, that no man can properly be a real member of a particular church of Christ, who is not one of the Catholic church; and that the outward teftimony and profeffion of christianity can only be requifite to be believed and held forth, where it is known, or revealed, and not otherwife.

Of their

Confiftent with the nature of this univerfal prinworship. ciple, and the difinition of the church arifing there from, appears to be their worship; which, accord. ing to the account of it, given by themselves, was more divested of those numerous external and bo dily exercifes and performances, which either the ignorance or ingenuity of men, had introduced, under the fpecious pretence of thereby rendering themselves more acceptable to a spiritual Being, than that of any other religious focieties, known to

them

them, at that time, under the name of Chriftians:A worship, which they profeffed to be spiritual, and performed in the mind; not being confined to particular perfons, times, places, nor ceremonies; but more congruous to, or confiftent with the nature of a fpiritual divinity, the object of all true worship, according to the New Teftament; which exprefsly declares," that the worship of God ought to be performed in fpirit and in truth, and not to be confined to any external mode, place or particular perfon; and for this reafon, because God is a fpirit; and confequently a fpiritual worship is the fole rational, and moft agreeable to his nature:"-This is the only precept, or declaration, concerning divine worship; and the manner of it, which is left us by the author of Christianity.

Hence faith R. Barclay, "Albeit, I fay that Barclay's this worship is neither limited to times, places nor apology. perfons; yet I would not be understood, as if I intended the putting away all fet times and places to worship: God forbid I fhould be of fuch an opinion. Nay, we are none of those that forfake the affembling of themselves together; but have even, certain times and places, in which we carefully meet together to wait upon God, and worship him. To meet together we think neceffary for the people of God; becaufe, fo long as we are cloathed with this outward tabernacle, there is a neceffity to the entertaining of a joint and visible fellowship, and bearing of an outward teftimony for God, and feeing of the faces of one another; that we may concur with our perfons, as well as fpirits;" which meeting together is no part of worship in itself, but only a preparatory accommodation, in order to a public vifible worfhip; which confifts, Worship of when met, in a filent watching and waiting upon the Qua God in themselves, (or in their minds) and a being gathered from all vifibles thereinto. And as every one is thus ftated, they come to find the good over the evil, and the pure over the impure; in which

[5]

kers.

which God reveals himself, and draweth near to every individual; and fo he is in the midft, in the general; whereby each not only partakes of the particular refreshment and ftrength, which comes from the good in himself, but is a fharer of the whole body, as being a living member of the body, having a juft fellowship and communion with all. And, as this worfhip is ftedfastly preached, and kept to, it becomes eafy; though it be very hard, at first, to the natural man; whofe roving imaginations, and running worldly defires, are not eafily brought to filence."-" And, as every one is thus gathered, and fo met together inwardly, in their spirits, as well as outwardly, in their perfons, there the fecret power and virtue of life is known to refresh the foul, and the pure motions and breathings of God's fpirit are felt to arife; from which, as words of declaration, prayers or praifes, arife, the acceptable worship is known, which edifies the church, and is well pleasing to God. And nó man here limits the spirit of God, nor bringeth forth his own conned and gathered stuff; but every one puts that forth, which the Lord puts into their hearts; and it is utterred forth, not in man's will and wisdom, but in the evidence and demonftration of the spirit and of power. Yea, though there be not a word fpoken, yet is the true fpiritual worship performed, and the body of Chrift edified; yea, it may and hath often fallen out among us, that divers meetings have paffed without one word; and yet our fouls have been greatly edified, and our hearts wonderfully overcome with the fecret fenfe of God's power and spirit; which, without words, have been miniftered from one veffel to another."" Many are the bleffed experiences, which I could relate of this filence, and manner of worship; yet I do not commend, and speak of filence, as if we had a law in it, to fhut out praying or preaching, or tied ourselves thereunto; not at all: For, as our worship confifts not in the words, fo

neither