gross Mennonites soon became by far the most numerous; while the subtle ones disputed among themselves on the questions, whether or not a Mennonite may acquire by purchase a house; whether it be also lawful for him to clothe himself in fine linen, if he wished truly to evince the austere spirit of the sect. These and the like differences fall not within the scope of our enquiries; though the first mentioned controversy, as a remnant of the doctrine of the community of goods, and of the prohibition to hold property, is deserving of attention, and coincides with the fact, that the rigid Anabaptists frequently wish to be nothing more than mere farmers of lands.

The Ukevallists, called after a preacher of Friesland, who maintained the proposition, that Judas and the high-priests, who condemned Christ, as they only executed the divine decrees, have been admitted to salvation, can here only receive a passing notice. More important are the differences on the question, whether or not an individual, whatever may be his doctrinal views-should he even be a Socinian-can be received as a member of the community, or can be permanently so considered? This question was connected with that respecting the value and importance of public formularies, to which the Mennonites on the whole, though at different times they published several confessions, were never very favourably disposed. Those, who declared for absolute freedom, were called Remonstrants, and also Galenists, from their leader, a physician of that name at Amsterdam. Their opponents, the Apostools, were likewise called after a physician in their communion of that name, who resided at Amsterdam. in proportion, as the Mennonites unreflectingly opened a door to foreign influences, their old respectable, though

But

often pedantic, earnestness, and the religious hallow of life by degrees declined. Or rather is not this phenomenon-this aversion to a settled, definite system of doctrine-a remnant of that one-sided practical tendency, which characterized the sect in its very origin; and in pursuance of which it tolerated in its bosom the most various, and the most opposite views on the most important dogmas of faith? The original spirit, accordingly, would here have only returned.

So much respecting the Mennonites or Anabaptists. With them the Baptists are not to be confounded. Such are those Puritans in England named, who with respect to infant baptism hold opinions similar to those of the Mennonites, without, however, being on other points distinguishable from the English Calvinists of that party. From the year 1633 they have formed a separate community.

CHAPTER II.

THE QUAKERS.

§ LXIV. Some historical preliminary remarks.

WHOEVER Would undertake the task of tracing historically the gradual developement of Protestant Sectarianism, should after the Anabaptists treat of the Schwenkfeldians, who though they appeared only a few years. later than the former, yet, as exaggerated spiritualists, stand considerably higher. He would next have to describe some individual enthusiasts, as well as larger communities of this description, that made their appearance in the latter half of the sixteenth, and the former half of the seventeenth century; and then only could he turn to the quakers, who went to the farthest verge of the boldest spiritualism, and were to be outdone only by contradictions. Among the first Anabaptists, the effort of a false spiritualism took quite an eccentric course, and the pure spiritual life, which they would fain have introduced, rested on the expectation of an extraordinary, marvellous introduction of a higher order of things into this lower world. All the ordinary relations of earthly life were menaced with destruction, and that delicate, subtle kingdom of the spirit, which they aimed at, was in manifold ways troubled by a very gross political spirit; for earthly bonds cannot be, without violence, suddenly dissevered, nor, at once, replaced by supermundanities. This spiritual kingdom was founded in a very carnal manner, and the means proved destructive to

the end. The supersensual principle, also, even where it had attained, in this sect, to any consolidation, was not presented in its purity and integrity; since the sacrament was retained, not as the channel and conductor, but merely as the emblem of divine graces. Moreover, among the doctrines of this sect, there were some which mere accident had annexed to its stem, or which at least had not naturally grown out of its root.

Far more developed appears the spiritualism of Schwenkfeld, whose peculiarities, however, we shall not be able to point out; as no remains of his sect have survived down to our days. But in its most complete form doth this false spiritualism manifest itself, as we before said, among the Quakers, who honour as their founder George Fox, a shoe-maker and shepherd, born at Drayton in Leicestershire in the year 1624, and who departed this life in the year 1690. Among the Quakers we discover an interior piety, which, when we can succeed in forgetting, now and then, the utter perverseness of the whole system, marvellously cheers and refreshes, and even, at times, deeply moves the mind, though not, by any means, in the same degree as our own better mysticism. Moreover, we find among them a conscious and firm prosecution of the point of view they have once adopted-a consistency extremely pleasing and cheering, which flinches from no consequences, and has given to Quakerism such an advantage over the orthodox Protestantism, where the most crying dissonances are to be found. All parts stand in the most harmonious proportion with each other, forming a fine connected whole, whose architectural perfection leaves little to be desired; and to the Catholic, especially, who is forced by his own religious system to look every where for internal keeping and consistency, appears entitled to respect.

Consistency is not indeed, truth itself, and doth not even supply its place; but a system of doctrine is ever false, which includes parts inconsistent with the whole. In George Fox, the founder of the sect, we doubtless do not find this internal harmony of system, nor the transparent clearness of doctrine determined thereby; but that the system was capable of attaining to this harmony, lay in the very nature of the fundamental idea, out of which it sprang. A very remarkable and amiable trait of Quakerism is that avoidance of every kind of asperity, which so frequently shocks us in the orthodox Protestantism. The manner, too, wherein the Quakers treat all the better phenomena of religion and morality in the times anterior to Christianity, evinces great tenderness of feeling; nor is this less manifest in their rejection of the Calvinistic doctrine of absolute predestination. Here, also, the Quaker strives to emulate the Catholic; but the capital error of Quakerism is, that though in itself a fair, deeply conceived and harmonious system, it stands in the most direct opposition to historical Christianity, and as far as in it lies, annihilates the same; for this the following exposition of its principles will clearly show. This task we will now undertake, taking for our guide the Apology by Barclay-the most celebrated writer among the Quakers, and whose book enjoys an almost symbolical authority; for, they have not put forth a regular confession of faith.*

* Roberti Barclai Theologiæ vere Christianæ Apologia, edit. sec., Lond. 1729. With Barclay, however, we shall always compare the following work, entitled: "A portraiture of Quakerism, taken from a view of the moral education, discipline, peculiar customs, religious principles of the society of friends." By Thomas Clarkson, Esq., in three vols., 3rd edit. Lond. 1807. The author was, for a long time, in habits of intercourse with the Quakers; and finding them vigorous