other professors of Christianity pretend to hold in words
and forms, but not in the power of godliness; which, generally speaking,
has been long lost by men's departing from that principle and seed of
life that is in man, and which man has not regarded, but lost the sense
of; and in and by which he can only be quickened in his mind to serve the
living God in newness of life. For as the life of religion was lost, and
the generality lived and worshipped God after their own wills, and not
after the will of God, nor the mind of Christ, which stood in the works
and fruits of the Holy Spirit; so that which these pressed, was not
notion, but experience; not formality, but godliness; as being sensible
in themselves, through the work of God's righteous judgments, that
without holiness no man shall ever see the Lord with comfort.

Besides these general doctrines, as the larger branches, there sprang
forth several particular doctrines, that did exemplify and farther
explain the truth and efficacy of the general doctrine before observed,
in their lives and examples. As,

I. Communion and loving one another. This is a noted mark in the mouths
of all sorts of people concerning them: they will meet, they will help
and stick one to another: whence it is common to hear some say, "Look how
the Quakers love and take care of one another." Others, less moderate,
will say, "The Quakers love none but themselves:" and if loving one
another, and having an intimate communion in religion, and constant care
to meet to worship God, and help one another, be any mark of primitive
Christianity, they had it, blessed be the Lord, in an ample manner.

II. To love enemies. This they both taught and practised. For they did
not only refuse to be revenged for injuries done them, and condemned it
as of an unchristian spirit; but they did freely forgive, yea, help and
relieve those that had been cruel to them, when it was in their power to
have been even with them: of which many and singular instances might be
given: endeavouring, through faith and patience, to overcome all
injustice and oppression, and preaching this doctrine as Christian, for
others to follow.

III. Another was, the sufficiency of truth-speaking, according to
Christ's own form of sound words, of yea, yea, and nay, nay, among
Christians, without swearing, both from Christ's express prohibition to
swear at all; (Mat. v.) and for that, they being under the tie and bond
of truth in