became a perpetual exile for his conscience, whose parts, wisdom, gravity, and just behaviour made him the most famous with the Polonian and Transylvanian churches; but I was never baptized into his name, and therefore deny that reproachful epithet; and if in any thing I acknowledge the verity of his doctrine, it is for the truth's sake, of which in many things he had a clearer prospect than most of his contemporaries: but not therefore a Socinian any more than a son of the English church, whilst esteemed a Quaker, because I justify many of her principles since the Reformation against the Romish church." But we will add another paragraph, where Penn's principles are epitomised. "And to shut up my apology for religious matters, that all may see the simplicity, scripture doctrine, and phrase of my faith, in the most important matters of eternal life, I shall here subjoin a short confession:

"I sincerely own and unfeignedly believe (by virtue of the sound knowledge and experience received from the gift of that holy unction and divine grace inspired from on high) in one holy, just, merciful, almighty, and eternal God, who is the father of all things; that appeared to the holy patriarchs and prophets of old, at sundry times and in divers manners; and in one Lord Jesus Christ, the everlasting Wisdom, divine power, true light, only saviour, and preserver of all; the same one, holy, just, merciful, almighty, and eternal God, who, in the fullness of time, took and was manifest in the flesh, at which time he preached, and his disciples after him, the everlasting gospel of repentance, and promise of remission of sins, and eternal life to all that heard and obeyed; who said, he that is with you (in the flesh) shall be in you (by the spirit); and though he left them (as to the flesh,) yet not comfortless, for he would come to them again (in the spirit ;) for a little while, and they should not see him (as to the flesh); again, a little while, and they should see him (in the spirit ;) for the Lord (Jesus Christ) is that spirit, a manifestation whereof is given to every one, to profit withal;-in which Holy Spirit I believe, as the same almighty and eternal God, who, as in those times he ended

all shadows, and became the infallible guide to them that walked therein, by which they were adopted heirs and co-heirs of glory; so am I a living witness that the same holy, just, merciful, almighty, and eternal God, is now, as then, after this tedious night of idolatry, superstition, and human inventions, that hath overspread the world gloriously manifested to discover and save from all iniquity, and to conduct unto the holy land of pure and endless peace; in a word, to tabernacle in men. And I also firmly believe, that without repenting and forsaking of past sins, and walking in obedience to the heavenly voice, which would guide into all truth, and establish there, remission and eternal life can never be obtained; but unto them that fear his name and keep his comandments, they, and they only, shall have a right to the tree of life; for whose name's sake I have been made willing to relinquish and forsake all the vain fashion, enticing pleasures, alluring honours, and glittering glories of this transitory world, and readily to accept the portion of a fool from this deriding generation, and become a man of sorrow, and a perpetual reproach to my familiars; yea and with the greatest cheerfulness can obsignate and confirm (with no less zeal, than the loss of whatsoever this doating world accounts dear) this faithful confession; having my eye fixed upon a more enduring substance and lasting inheritance, and being most infallibly assured that, when time shall be no more, I shall, if faithful hereunto, possess the mansions of eternal life, and be received into his everlasting habitation of rest and glory!"

This is an explicit declaration of the principles of Quakerism, taken from the works of William Penn; because, · of all their writers, he is, in general, the most perspicuous, and, as to his character, possesses a high respectabillity. See Clarkson's "Life of Penn," where his principles and history will be found detailed.

Indeed, there seems to be a much greater uniformity in their dress than in their opinions, though it is probable that the generality of them adhere to the fundamental doctrines of the gospel. As a proof of the diversity of opinion amongst them, we may refer to the proceedings

of the Society against Hannah Barnard, a celebrated speaker from Hudson, New York, in North America,lately deceased. For her opinions respecting the Jewish wars, and the miraculous conception and miracles of Christ, she was first silenced, and afterwards in America disowned.

There are seven Yearly Meetings among them, by each of which all rules and advices are formed for the general government of the society in the countries where they are respectively established. And no member of the society is precluded from attending, or partaking in the deliberations of these assemblies, which are nevertheless, strictly speaking, constituted of representatives, by regular appointment from each quarterly meeting. The following are the seven yearly meetings: 1. London, to which come representatives from Ireland; 2. New England; 3. New York; 4. Pennsylvania and New Jersey; 5. Maryland; 6. Virginia; 7. The Carolinas and Georgia. The form and colour of their clothes, together with their modes of salutation, though they themselves consider them as most consistent with that simplicity and gravity which the Gospel inculcates, have been thought to savour of affectation; they certainly exhibit a striking contrast to the frippery and courtesy of modern times. At Ackworth they have a respectable school, to which Dr. Fothergill left legacies, and where about one hundred and eighty boys, and one hundred and twenty girls are educated. Towards the close of the sixteenth century, William Penn, who founded Pennsylvania, introduced and established a colony of them in America. His treaty with the Indians on that occasion has formed a subject for the pencil, and reflects immortal honour on his philanthropy.

In addition to the treatises mentioned as written by the Friends, the reader is referred to the following works: "The Faith of the People called Quakers in our Lord and Saviour Jesus Christ," &c., by Henry Tuke; "The Principles of Religion, as professed by the Society of Christians called Quakers," &c., by the same author; "Thoughts on Reason and Revelation, &c., by Joseph Gurney Bevan. But the work which has most excited

the public attention, and perhaps because the author is not one of the Society, is Clarkson's "Portraiture of Quakerism," in three volumes 8vo. It contains much information respecting them. Some are inclined to think that the Society is here described rather as they ought to be, than as they are; but the reader is recommended to the perusal of the work itself, when he will have it in his power to form his own judgment respecting its justness and fidelity. Mr. Clarkson calls the sentiments of the Friends respecting Government, Oaths, War, and the Maintenance of a Gospel Ministry, the Four great Tenets of the Society. See also "Devotional and Doctrinal Extracts from Epistles of the Yearly Meetings in London of the People called Quakers, from the year 1678 to 1810, dedicated to the Friends, and especially to the Rising Generation among them."

Mr. Gurney, of Norwich, has published an elegant and copious statement of "The Principles of the Friends," and also "A View of the Evidences of Christianity."

METHODISTS,

BOTH CALVINISTIC AND ARMINIAN,

Including the Followers of JOHN WESLEY, of GEORGE WHITEFIELD, and the Countess of HUNTINGDON.

The Methodists in this country form a large part of the community. In the year 1729, they sprang up at Oxford, under Mr. Morgan, who soon after died, and under Mr. John Wesley. In the month of November of that year, the latter being then fellow of Lincoln College, began to spend some evenings in reading the Greek New Testament, along with Charles Wesley, student, Mr. Morgan, commoner, of Christ Church, and Mr. Kirkman, of Merton College. Next year two or three of the pupils of Mr. John Wesley, and one pupil of Mr. Charles Wesley, obtained leave to attend these meetings. Two years after they were joined by Mr. Ingham, of Queen's

College, Mr. Broughton, of Exeter, and Mr. James Hervey, and in 1735 they were joined by the celebrated Mr. Whitefield, then in his 18th year. They soon obtained the name of Methodists, from the exact regularity of their lives, which gave occasion to a young gentleman of Christ Church to say, "Here is a new sect of Methodists sprung up!" alluding to a sect of ancient physicians, who practiced medicine by method, or regular rules, in opposition to quackery or empiricism. Thus was the term Methodists originally applied to this body of Christians, on account of the methodical strictness of their lives; but it is now by some indiscriminately appropriated to every individual who manifests a more than ordinary concern for the salvation of mankind.

These heads differing soon afterwards in religious sentiments, their followers distributed themselves into two parties, the one under the late Rev. Geo. Whitefield, the other under Messrs. John and Chas. Wesley. Educated at Oxford, these leaders still continued to profess an attachment to the articles and liturgy of the established church, though they more commonly adopted the mode of worship which prevails among the Dissenters. Upon their being excluded from the pulpits in many churches, they took to preaching in the fields; and from the novelty of the thing, in conjunction with the fervour of their exertions, they were attended by some thousands of people! In their public labours, Mr. Whitefield having a most sonorous voice, was remarkable for an engaging and powerful eloquence: whilst Mr. John Wesley, being less under the influence of his passions, possessed, both in writing and preaching, a perspicuous and commanding simplicity.

Even their enemies confess that the Methodists have contributed to reform the lower classes of the community. The Colliers at Kingswood, near Bristol, and the tinners in Cornwall, were greatly benefitted by their exertions. In consequence of their attention to the religion of Jesus, by the instrumentality of these preachers, many of them rose to a degree of respectability, and became valuable members of society. The followers of Mr. Wesley are