:; but all ht and its ks of the England, he mystic ward con ed mind, science,) shed, and arance of rs, theremystics, it arcane pts lead, low from § 7. Their fundamental doctrine, therefore, and that on which all their other doctrines depend, is that very ancient song of the mystic school: That there lurks in the minds of all men, a portion of the divine reason or nature, or a spark of that wisdom which is in God himself. That whoever is desirous of true happiness and eternal salvation must, by turning his thoughts inward, and away from external objects, (or by contemplation and weakening the empire of the senses,) draw forth, kindle, and inflame this office of an advocate, not that of a teacher; and of course he explains the sentiments of his sect, just as those do who undertake to defend an odious cause. In the first place, he is silent on points of christianity of the utmost importance, concerning which it is very desirable to know the true sentiments of the Quakers; and he exhibits a really mutilated system of theology. For it is the practice of advocates to pass over the things that cannot easily be placed in an advantageous light, and to take up only such things as ingenuity and eloquence can make appear plausible and excellent. In the next place, he touches upon several things, the full exposition of which would bring much odium on the Quakers, only cursorily and slightly; which is also an indication of a bad cause. Lastly, and to go no farther, the things which he cannot deny or conceal he explains in the most delicate and cautious manner, in common, ordinary phraseology, not very definite, avoiding carefully all the appropriate and almost consecrated terms adopted by the sect. Now it will not be very difficult for one who will take such a course, to give a specious appearance to any the most absurd doctrines. And it is well known that in this way the doctrine of Spinoza has been disguised and painted up by some of his disciples. There are other writers of this sect who express their sentiments much more clearly and freely; among whom William Penn and George Whitehead, very celebrated men, deserve to be read preferably to all others. Among their other works there is one entitled, The Christian Quaker and his Divine Testimony vindicated, by Scripture, Reason, and Au hidden, divine spark, which is thorities, against the injurious attempts that have been lately made by several adversaries; Lond. 1674. small folio. Penn wrote the first part, and Whitehead the second. There is also extant, in Sewel's History, p. 578, a Confession of Faith, which the Quakers published in 1693, in the midst of the controversy with Keith. But it is very cautiously drawn up, and a great part of it ambiguous.-[Dr. Toulmin thinks that Dr. Mosheim is here uncandid and unjust towards Barclay; and that he has exposed himself to the just animadversions of Gough, in his History of the Quakers, vol. ii. pp. 401 -406. See Toulmin's note to Neal, vol. v. p. 253. ed. Boston, 1817. Not having Barclay's Apology before me, I will pass no judgment on the justice or injustice of Dr. Mosheim's statements. But I will say, that I do not understand him to charge Barclay with direct and wilful misrepresentations; but only with so far acting the advocate, that his book is not the best guide to a full and correct knowledge of the sentiments of the Quakers: and consequently, that it is necessary to consult other works, such as the writings of Penn and Whitehead, if we would fully and truly understand the Quaker system. Now this may be so, while still the Vindication of the Quakers by the Committee representing the yearly meeting of Friends in Philadel phia, A. D. 1799, may very honestly and truly say, "As to our tenets and history, we refer to Fox, Barclay, Penn, Sewel, Gough, &c. and declare that we never had, nor now have, any other doctrines to publish, and that there are no religious opinions or practices among us which have not been made known to the world." Tr.] oppressed and suffocated by the mass of the body and by the darkness of the flesh, with which our souls are surrounded. That whoever shall do so, will find a wonderful light rise upon him, or a celestial voice break upon him, out of the inmost recesses of his soul, which will instruct him in all divine truth, and be the surest pledge of union with the supreme God. This natural treasure of mankind is called by various names; very often by that of a divine light; sometimes, a ray of eternal wisdom; sometimes, celestial sophia; concerning whose nuptials, under a female garb, with man, some of this class of people speak in magnificent terms. The terms best known among us are, the internal Word, and Christ within us. For, as they hold the sentiment of the ancient mystics and of Origen, that Christ is the reason and wisdom of God, and suppose all men to be furnished with a particle of the divine wisdom, they are obliged to maintain that Christ, or the Word of God, resides, acts, and speaks in all persons". § 8. Whatever other singular and strange sentiments they may hold, all originated from this one principle, as their prolific source. Because Christ resides in every son of Adam, therefore; I. All religion consists in man's averting his mind from external objects, weakening the empire of the senses, turning himself inward upon himself, and listening with his whole attention to what the Christ in his breast, or the internal light dictates and enjoins.-II. The external word, that is, the holy Scriptures, does not enlighten and guide men to salvation; for words and syllables, being lifeless things, cannot have power Yet the modern Quakers, as appears from the writings of Josiah Martin and others, are ignorant of the true sentiments of their forefathers, and perpetually confound this inherent and innate light with that light of the Holy Spirit which is shed on the minds of the pious.-[This declaration of Dr. Mosheim clearly shows that he did not understand the fundamental principle of the Quakers, which is essentially different from that of the ancient mystics. The particle of the divine nature, which the mystics supposed to be a constituent part of man, at his first creation, or a natural principle in all men, and which was sufficient to en lighten, guide, and sanctify them, provided the influences of the body or of sense could be counteracted, was quite a different thing from the internal light of the Quakers. For the latter was supposed to be a revelation made to the soul by Christ, acting through the Holy Spirit. It was therefore grace, not nature; a divine communication to fallen men, and not an original principle in their natural constitutions: and its influences and operations were moral, not physical. It is therefore not strange, that the Quakers should complain of this and the following sections, as totally misrepresenting their fundamental principles. Tr.] to illumine the soul of man, and to unite it to God. The only effect of the inspired books, upon one who reads them, is, to excite and stimulate him to attend to the internal word, and to seek the school of Christ teaching within him. Or, to express the same thing in other words; the Bible is a mute guide, which by signs points and directs to the living master residing in the soul.-III. Those who are destitute of this written word, Pagans, Jews, Muhammedans, and the barbarous nations, want, indeed, some aid for obtaining salvation, but not the way or the discipline of salvation itself. For if they would give heed to the internal teacher, who is never silent when the man listens to him, they might abundantly learn from him whatever is necessary to be known and to be done. IV. The kingdom of Jesus Christ, therefore, is of vast extent, and embraces the whole human race. For all men carry Christ in their souls; and by him, though living in the greatest barbarism, and totally ignorant of the christian religion, they may become wise and happy, both in this life and in that to come. They who live virtuously, and restrain the cravings of lust, whether they are Jews, Muhammedans, or Pagans, may become united to God through Christ residing in their souls, in this world, and be united to him for ever.-V. The principal hindrance to men's perceiving and hearkening to Christ present within them, is the heavy, dark body, composed of vicious matter, with which they are enveloped. And hence all possible care must be taken, that this connexion of soul and body do not blunt the mind, disturb its operations, and by means of the senses fill it with images of external things. And on this account, it is not to be supposed, that when the souls of men shall have escaped this prison, God will again thrust them into it; but what the Scriptures tell us of the resurrection of our bodies, must either be understood figuratively, or be referred to new and celestial bodies'. 1 These propositions all Quakers admit; or at least, ought to admit, if they would not entirely depart from the first principles of their system. The doctrines concerning which they disagree and dispute among themselves, we here pass over, lest we should appear disposed to render the sect odious. [It is so far from being true, that "all Quakers admit these propositions," that they declare them to be mere fictions of Dr. Mosheim, or consequences which he, and not they, deduce from their first principle. And, indeed, they seem to be a philosophical creed, essentially diverse from the true § 9 These things show time de Plaza a te conveniently disperse VII & Juru pant EL T christians bere, from the io divine origin. e zeza sufern the whole grocod of ar ies i de Cunst erf van few of them, therefore, wwe en im ve eller once fell into the absurdy a nainan at de vie tive in the Scriptures resterone des Cirst. s for he tory of the Son of God waei n nman ature. history of Christ win 18. iesnei vil jene mager a allegory. This qęcia i we may pre rett o spectable witnesses is si år fm arng veome among them, than on the entrary i all premis ini s in America. Bes the Europeans, either im de ire truth, or competed by far, maintain tar de ti në matem or reason descended into the safe mA LÍVO BA him instructed mankind; and that the d-ne 1126 did and suffered what he is recorded so late & de aut al At the same time, they express the respecting many things pertaining as Mine Π .. respecting the fruits of his sudering at ball ter dodatn ments are so loose and meagre that sa ang and dubious, what and bow great the suspen be. Besides, they have not resumed vandy me interpretation of the history of Christ wuine nettinet, Im |