their hands; but they were not of a disposition to render evil for evil, or to exclude others from those rights and privileges which they claimed for themselves. We shall not pretend to enumerate all the distinct dénominations which inhabit that State. But there you may find, in addition to the Friends or Quakers, Roman Catholics, Episcopalians after the form of the Church of England, Presbyterians and Independents of different names, German and Swedish Luthe rans, Baptists, German Calvinists, Mennonists, Moravians, Swenckfelders, the followers of Swedenborg, Dunkers or Dunkards and Jews.

Many of these denominations are well known in NewEngland; of some of them which are less known a brief account will be given.

Mennonists or Mennonites. This sect takes its name from Menno Simon of the

Netherlands. They, however, profess to derive their principles and practice from the an

cient Church of Thessalonica.

After suffering persecution in various places and various forms, on the continent of Europe, many of the sect fled for refuge to Pennsylvania, being encouraged so to do by Wm. Penn. They are now said to be a very numerous sect, and a very industrious, and virtuous people. They reject infant baptism; and in regard to oaths and war they agree with the Friends.

Dunkers or Dunkards. These are also a sect of Ger

man Baptists, much less numerous than the Mennonists. They are singular in some of their opinions, customs, and manners. A society of this denomination at Ephrata, in Pennsylvania, dress in a kind of uniform, wear long beards, live on a common stock, eat no flesh, drink no wine, and use no tobacco. The men and women live in different houses, or different apartments of the same building. They deny the lawfulness of oaths and war, and are a quiet, inoffensive people. They meet for worship on the first day of the week, but observe the seventh day as the Sabbath.

and reason, and the principles of the christian religion, than the forcing of the subject's consciences, and to persecute them, about any other dissent ing doctrines, which do not concern the fundamental principles of the christian religion; so we have most graciously resolved, the so-called Swenckfeldians, who were exiled, out of an imprudent zeal of religion, to the irreparable damage of the commerce and country, again to recall them into our Sovereign Dutchy of Nether Silesia. We have therefore thought fit to assure those, by these presents, who confess themselves to be of the said doctrine, upon our royal word, that they shall and may safely return, not only to our sovereign Dutchy of Nether Silesia, but also into all our provinces, peaceably to live and trade there; since we not only receive them into our special protection, but also will give them all necessary supply, for the promoting of commerce; and to all of them who several years ago were deprived of their habitations and effects, in our country of Silesia, in case they are not paid for by. the new possessors,they shallbe restored without any reward."

Such was the opinion of Frederic respecting the loss which had been sustained by the exile of an industrious and exemplary people, who maintained that oaths and wars were inconsistent with the precepts of the gospel.

Moravians or United Brethren. This sect is denominated

Moravians from Moravia, a country in which they formerly lived. United Brethren is the name they assume. These people have spread themselves into every quarter of the globe, and by their extraordinary labours to publish the gospel, and by their amiable and pacific spirit, they have obtained a high character among the religious denominations, both in Europe and America. In 1733, a party of them were in expectation of making a settlement in Georgia, and an agreement had been made with the Trustees, that "they should be exempted from taking an oath and bearing arms.” But afterwards they found that this gave umbrage to some persons, from whom they expected better things; they therefore resolved on going to Pennsylvania. In that state they have acquired not only property but an excellent reputation for industry, economy, good order and a peaceable disposition. In their manner of educating children they are supposed to excel almost every other sect in the country.

An account of the Harmon: ist Society was giveh in the Number for January. When this society lived in Pennsylvania there were no less than six religious denominations in that state who had renounced wars and fightings, as prohibited by him who came not to destroy men's lives but to save them. To these six pacific sects the Shakers may be added for a seventh in our country.

All these sects have been

reproached and calumniated as heretics and fanatics; and six of them have suffered severe persecutions on account of their religious principles,

and have often been treated as the filth and offscouring of the earth. We shall not pretend that either of these sects have been free from error or fanaticism, nor that all the members of these socicties have been exempt from immorality. But does it not behove the more numerous and popular sects of christians, seriously to attend to the following inquiries: Are the seven sects, who have renounced war, sinners above all other people in our land? Considered as sects, have not their morals been more pure, harmless and inoffensive, than the morals of any one of the larger sects which has retained the principles, the spirit and the practice of war? Suppose they are in some errors and even great errors, is it certain that they retain any error which is so gross, or so fatal, as those opinions of other sects, which have filled christendom with manslaughter and desolation? Has their supposed fanaticism been of a sanguinary character? Has it led them to seek the ruin of their fellow-men, to embrue their hands in the blood of their brethren, on account of differences, either in religion or

politics? If not, may we not say that their fanaticism has been of a very harmless character, compared with the fanaticism of the warring sects? Had the supposed error of the seven sects, in regard to war, ' been adopted by all the other sects, would it not have prevented an immense amount of sin and misery? Would it not in fact, have proved a very salutary and saving principle? Would not this principle, if adopted by all men, put an end to the most horrible of all the calamities with which the world has been visited? Can it then be reasonable to suppose, that an opinion of such a character is entitled to no better name than heresy, delusion, or fanaticism? May we not at least use as mild language as M. Brissot did in speaking of the same opinion in the Quakers, "This error of their humanity is so charming, that it is almost as good as the truth?' Trav els, p. 230.

The same writer observes, "It is to be wished, for the happiness of the Indians and the peace of America, that all the planters of the frontiers possessed the pacific principles of the Quakers; a lasting union would soon be formed between them; and blood would no longer stain the furrows which American industry traces in the forests." p. 220,

by them they are ruined ton' Wherefore governments rather depend on men, than men on governments. Let men be

good, and the government cannot be bad; if it be ill, they 'will cure it. But if men be bad, let the government be never so good, they will en deavour to warp and spoil it to their turn.

I know some say let us have good laws and no matter for the men that execute them; but let them consider, that though good laws do well, good men do better. For good laws may want good men, and be evaded or abolished by ill men; but good men will never want good laws, nor suffer ill ones. It is true that good laws have some awe upon il ministers,

but that is when they have not power to escape or abolish them, and the people are generally wise and good; but a loose and depraved people love laws and an administration like themselves. That therefore which makes a good constitution must keep it, viz. men of wisdom and virtue-qualities, that because they descend not with worldly inheritance, must be carefully propagated by a virtuous education of youth; for which after ages will owe more to founders and the successive magistracy than to their parents for their private patrimonies. PENN.

IN 1721 "the small pox made great havoc in Boston and some of the adjacent towns :-of 5889 persons who took it in Boston 844 died. Inoculation was introduced upon this occasion, contrary to the minds of the inhabitants in general, and not without hazard to the lives of those who promoted it, from the rage of the people. Dr. C Mather, one of the principal ministers of Boston had obserycd in the Philosophical Transactions, a letter of Timonius from Constantinople, and a treatise of Pylarinus, Venetian consul at Smyrna, giving a favourable account of the uperation, and he recommended a trial to the physicans of the town, when the small pox first began to spread; but they all declined it, except Doctor Boylston, who made himself very obnoxious.-To show the confidence he had of success,

he began with his own children and servants. Many sober, pious people were struck with horror, and were of opinion that if any of his patients should die he ought to be treated as a murderer. The vulgar were enraged to that degree, that his family was hardly safe in his house, and he often met with affronts and insults in the streets."

"The justices of the peace and selectmen of the town called together the physicians, who, after mature deliberation, came to the following conclusions "That it appears by nu. merous instances, inoculation has proved the death of many persons, soon after the operation, and brought distempers upon many others which in the end proved deadly to them. That the natural tendency of infusing such malignant filth in the mass of the blood is to