us all, and giving all that believe in his name and power, to partake of remission of sins through him.'

William Smith, in A New Catechism," printed in the year 1661, expresses himself as follows:

We believe that all things which are spoken by the holy prophets and apostles concerning Christ, are true, according to the Scriptures. We believe, that all the dis pensations of God which are manifested by the Scriptures, are altogether true; and that they were fulfilled according to the deter. minate will and counsel of God; so that our faith concerning Christ in us, and the work which he there worketh for us, dothnot at all make void any of the dispensations of God, which in times past were revealed to his holy prophets and apostles, and by them testified in the Scriptures; so that the work, which the Father then gave the Son to do, we believe that he fulfilled, according. to the Father's will; and that all things pertaining to life and salvation, were fully and perfectly in him; and that he humbled himself to the death of the cross; and from death did rise again. Aud we believe that he is the resurrection and the life, and gives eternal life to all that believe in him.'

In 1671, George Whitehead and William Penn, published A Serious 'Apology,' in which is this full and explicit declaration of their faith:

We do believe in one holy God Almighty, who is an eternal Spirit, the Creator of all things; and in one Lord Jesus Christ, his only Son, and express image of his substance; who took upon him flesh, and was in the world; and in life, doctrine, miracles, death, resurrection, ascension, and media-. tion, perfectly did, and does continue to do,. the will of God; to whose holy life, power,. mediation, and blood, we only ascribe our sanctification, justification, redemption, and perfect salvation. And we believe in one holy Spirit, that proceeds from the Father and the Son, a measure of which is given to all to profit with; and he that has one, has all, for those three are One, who is the Alpha and Omega, the first and the last, God over all, blessed for ever. Amen.'

Again, William Penn, in his Primitive Christianity, chap. VIII. sect. 4. expresses him elf thus:

Justification consists of two parts-justification from the guilt of sin, and justification. from the power and pollution of sin. The first part of justification we do reverently

and humbly acknowledge, is only for the sake of the death and sufferings of Christ; nothing we can do, though by the operation of the Holy Spirit, being able to cancel old debts, or to wipe out old scores. It is the

power and efficacy of that propitiatory offering, upon faith and repentance, that justifies us from the sins that are past; and it is the power of Christ's Spirit in our hearts that purifies and makes us acceptable before God.

Chap. IX. sect. 1.

Lest any should say

we are equivocal in our expressions, and allegorize away Christ's appearance in the flesh; meaning only thereby our own flesh, and that as often as we mention him, we mean only a mystery, or a mystical sense of him, be it as to his coming, birth, miracles, sufferings, death, resurrection, ascension, mediation, and judgment; I would add, to preserve the well disposed from being staggered by such suggestions, and to inform and reclaim such as are under the power of prejudice, that we do (we bless God) religiously believe and confess, to the glory of God the Father, and the honour of his dear and beloved Son, that Jesus Christ took our nature upon him, and was made like unto us in all things, sin excepted; that he was

born of the Virgin Mary; suffered under Pontins Pilate, the Roman governor; was crucified, dead, and buried in the sepulchre of Joseph of Arimathea; rose again the third day, and ascended into heaven, and sits on the right hand of God, in the power and majesty of his Father, who will one day judge the world by him, even that blessed man Christ Jesus, according to their works.'

In a publication entitled, 'A testimony to the Truth of God,' William Penn again explains himself on this subject.

Because we press the necessity of people's receiving the inward and spiritual ap pearance of the divine Word, in order to a right and beneficial application of whatsoever he (Christ) did for man, with respect to his life, miracles, death, sufferings, resurrection, ascension, and mediation, our adversaries would have us deny any Christ without us; first, as to his Divinity, because they make us to confine him within us; se condly, as to his humanity, or manhood, because, as he was the son of Abraham, David, and Mary, according to the flesh, he cannot be in us; and th refore we are heretics and blasphemers. Whereas we be lieve him, according to Scripture, to be the son of Abraham, David, and Mary, after

the flesh; and also, God over all, blessed for ever.'

In the year 1692, William Penn pub. lished A Key opening the Way to distinguish between the Quakers' Religion and perversions of it,' in which, in answer to the charge, that the Quakers deny the Trinity,' he replies thus: Nothing less. They believe in the Holy Three, or Trinity of Father, Word, and Spirit, according to Scripture, and that these three are truly and properly one; of one nature as well as will: but they are very tender of quitting Scripture terms and phrases for Schoolmen's, such as distinct and separate persons and subsistences, &c. from whence people are apt to entertain gross ideas and notions of the Father, Son, and Holy Ghost.'

Robert Barclay, the apologist, published in the year 1673, A Catechism and Con fession of Faith;' in which he treats fully of those points of Christian doctrine here set forth. I shall extract the 4th, 5th, 6th, and 7th articles, which are, as well as the rest, expressed nearly in the words of Scripture, that they may be the less liable to objection.

Article 4th. Concerning the Divinity of Christ, and his being from the beginning."