forward, Mr. Vincent opened the conference with this question, "Whether they owned one Godhead in three distinct and separate persons?" He framed on this, according to the mode of argumentation then in use, a syllogism. George Whitehead rejected his terms as unscriptural, and not deducible from the text he quoted, and desired him to explain them so that they might be understood; observing, “that God did not use to wrap his truths in heathenish metaphysics, but deliver them in plain language." But Mr. Vincent and his coadjutors would neither keep to Scripture terms, nor allow them in their antagonists. After many insults offered to the Quakers, and opprobrious names cast upon them, the meeting was broken up by a prayer from Mr. Vincent, in which these people were accused as blasphemers. Some people staying, after he and his brethren withdrew, the Quakers found an opportunity of exculpating themselves from the invectives of their adversaries. Another debate was desired, but evaded. On this Penn appealed to the public.*

It falls within the period of which we are writing, to notice the remarks on the third conventicle act, which George Fox, being in London at the time, published in 1670, in order, if possible, to move the government to moderation. Apprehending an impending storm, he wrote also, at the same time, an epistle to his friends, to exhort them to faithfulness and steadfastness in their testimony to the truth, and to Christian patience, in bearing the sufferings which might be permitted to try their faith.†

Under a successive train of severe trials, this people maintained patience, resignation, and a blameless demeanour: and, with the powers of the world against them, their numbers were continually increasing. In the year 1666 they were become a large body. This gave them courage and resolution to erect in that year a new meetinghouse in Whitehart-court, Gracechurch-street, which, from its central situation, became afterward the place for their yearly meetings.‡

The affairs of this society began now to range into a regular and systematic form. George Fox, as soon as he was released from his long confinement, proceeded as usual in his labours; and when he was so weak and stiff, and be* Gough, vol. 2. p. 226–228. + Ibid. p. 318. + Ibid. p. 157.

numbed in his joints, by a cruel imprisonment for the greatest part of three years, that it was with difficulty he could mount his horse or alight, he went from Yorkshire to London. He saw it necessary to increase the number of meetings of discipline, as the exigencies and the numbers of the society were increased. In 1660, a general meeting for church-affairs had been held at Skipton in Yorkshire. The business of it was confined to the taking an account of their sufferings, and to collections for the relief of the poor. Quarterly meetings were afterward established in London, which, in addition to the former subjects of attention, had the charge of the reputation of the society, to watch over the members, and admonish and exhort such as might appear disorderly and uncircumspect in their conversation, not agreeable to the strictness of their religious profession; besides the women's meetings, which had chiefly the care of poor widows and orphans. During George Fox's stay in London there were established, at his recommendation, five monthly meetings of men and women in that city, to transact the business which had before employed the quarterly meetings, and a general meeting once in three months, as hitherto, for mutual counsel, advice, and deliberation, in relation to the common affairs and care of the whole body in the city. He afterward procured his plan of monthly meetings to be adopted through all the counties, in Scotland, Ireland, Holland, and the continent of America. The business of the monthly meetings was, at his advice and admonition, after this, extended to the taking cognizance of the orderly proceedings towards marriage, to see "that the parties who proposed marriage were clear from other engagements, that their relations were satisfied, that widows had made provision for their first husband's children before they married again, and to institute whatever other inquiries were necessary for keeping all things clean and pure, in good order and righteousness, to the glory of God."

Some time after monthly and quarterly meetings were established, viz. in the year 1669, it was found expedient, and agreed upon, to hold a general meeting in London, representative of the whole body in England, and all other parts where any of the society were settled; which has, from that time, been held annually, and is called "The Yearly Meeting in London," It is formed of deputies from

each quarterly meeting in England, and from the half year's: meetings in Ireland, without restraining from an attendance, any member in unity with the society. Such places in

Europe and America, as are too remote conveniently to send representatives, keep up a correspondence with this meeting by epistles. A committee of correspondence in London and several counties and other places, to be consulted in the intervals between the yearly meetings, upon any emergency, was also established. The members appointed correspondents in London, to meet the sixth day in every week, to consult upon such matters as may be laid before them, particularly any suffering cases of friends, from whence it is called "The Meeting for Sufferings," and is a meeting of record.

From the meetings of discipline no members of the society are excluded. A regular record of all their proceedings is kept by a clerk, who, at the desire of the meeting, voluntarily undertakes the office. The business of these meetings is preceded by a solemn meeting of worship. An inquiry whether meetings for discipline and worship are duly attended, the preservation of love and unity, the religious education of youth, are some of the leading objects of these associations. Inquiries are also made, whether a faithful and Christian testimony is borne against the receiving or paying tithes, priests' demands, or those called church-rates? Whether friends are careful to avoid all vain sports, places of diversion, gaming, and all unnecessary frequenting of alehouses or taverns, excess in drinking, and intemperance of every kind? Whether friends are just in their dealings, and punctual in fulfilling their engagements, and are advised carefully to inspect the state of their affairs once in the year? Whether early care be taken to advise and deal with such as appear inclinable to marry contrary to the rules of the society; and whether any remove from or into monthly or two weekly meetings without certificates? And whether two or more faithful friends are deputed in each particular meeting to have the oversight thereof: and care be taken, when any thing appears amiss, that the rules of their discipline be put in practice?

This sketch of the discipline and ecclesiastical government of this society cannot fail to give us a favourable idea of the spirit and principles which actuate it. It is recom

mended by the method and regularity which mark it: and it is a great excellence of it, that it is directed to the encouragement and promotion of good morals, of a peaceable, upright, and blameless, conduct in social life. For a more full and accurate view of its nature and design, the reader may be referred to a long and judicious disquisition on it in Mr. Gough's History:* which, when he has perused, he will determine for himself, whether it may not be justly extolled, as "bearing marks of a peculiar wisdom in the contrivance, and goodness of heart in the ends in view, realized in the beneficial effects it then had, and hath since continued to produce."

The Quakers, besides supporting a series of sufferings with patience and fortitude, disseminating their principles, through England, Wales, and Scotland, with unabating zeal, and forming their society upon a regular plan of government, traversed the Atlantic ocean, carried their sentiments into America, and established themselves in the western continent. The undertaking was arduous; new calamities and persecutions awaited them in new countries.+ Their pious efforts, however, were eventually successful in the transatlantic regions. The brevity we must observe, does not allow us to go here into particulars. But two instances of their zeal, at this period, to propagate their doctrine in the foreign parts of Europe, were of so singular a nature as to call for particular notice.

About the year 1661 two women, Catharine Evans and Sarah Cheevers, moved with a religious concern to diffuse their principles, took their passage in a ship bound from London to Leghorn: after various trials and storms they arrived at that city; and, during their stay in it, they dispersed books, explaining the doctrines of the society, and discoursed with people of all ranks, numbers of whom curiosity daily drew after them and here they met with no molestation. They sailed from thence in a Dutch ship bound to Alexandria, the master of which put into Malta. Going on shore, the day after their arrival, they were met by the English consul, who invited them to his house, where they continued about three months. They were visited by many, whom they found it their concern to call to repentance, and were repeatedly summoned before the inquisitors,

* Gough, vol. 2. p. 161-198.

+ Ibid. chap. 9.

whose interrogatories they answered in such a manner, as not to give them the advantage they sought, nor to resign their own principles by the least compliance with the superstitious and showy religion of the country. The consul, at last, overcome by flattery, menaces, and bribery, gave up his guests to the inquisitors, who would not venture to take them without his consent or acquiescence. Having undergone an examination, which they supported with simplicity and firmness, they were imprisoned in a close dark room, with only two little holes for light and air, and so extremely hot in that warm climate, that it seemed as if the intention of the inquisitors was to stifle them to death. This imprisonment lasted three or four years. They were continually beset and perplexed with the impertinences of monks and friars, to cajole or terrify them into their superstitions. But neither flattery nor menaces could pervert these innocent women from their profession. Upon this they were put into a room so exceedingly hot, close, and suffocating, that they were often forced to rise out of their bed, to lie down at the chink of the door for air to draw breath; their faces were excessively stung by gnats: and, such was the effect of the heat of the room and the climate, their skin was parched, their hair fell off, and they frequently fainted away. They were tempted at times, to wish for death; to end their sorrows. Catharine Evans fell into a fit of sickness, and the physician said, "they must have air, or else they would die." On this the door was ordered to be set open six hours in the day. Soon after they were separated, in hope that an impression might be made on their minds, if they were separately attacked; but each was immoveable. They not only resisted every attempt to draw them off from their religious profession to the superstitions of popery; but, as the house of inquisition was rebuilding, or repairing in some parts, for the space of a year and half, they embraced the opportunities which offered to incite the people to repentance, both the workmen who were obliging to them, and the citizens of better quality who came to view the building. The apartment of Catharine being near the street, she frequently accosted with admonitions those that passed by, many of whom would stay to hear as long as they durst, and were much affected. After enduring the severities of an imprisonment in the inquisition upwards of