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 contrast between the divine and the flesh, is expressed in these fundamental tenets of Quaker ethics: "What a man does contrary to his faith, though his faith may be wrong, is in no way acceptable to God—though the thing might have been lawful to another" (Barclay, p. 487). Of course that could not be upheld in practice. The "moral and perpetual statutes acknowledged by all Christians" are, for instance, for Barclay the limit of toleration. In practice the contemporaries felt their ethic, with certain peculiarities of its own, to be similar to that of the Reformed Pietists. "Everything good in the Church is suspected of being Quakerism", as Spener repeatedly points out. It thus seems that Spener envied the Quakers this reputation. ''Cons. Theol''., III, 6, 1, Dist. 2, No. 64. The repudiation of oaths on the basis of a passage in the Bible shows that the real emancipation from the Scriptures had not gone far. The significance for social ethics of the principle, "Do unto others as you would that they should do unto you", which many Quakers regarded as the essence of the whole Christian ethics, need not concern us here.

183. The necessity of assuming this possibility Barclay justifies because without it "there should never be a place known by the Saints wherein they might be free of doubting and despair, which—is most absurd". It is evident that the certitudo salutis depends upon it. Thus Barclay, op. cit., p. 20.

184. There thus remains a difference in type between the Calvinistic and the Quaker rationalization of life. But when Baxter formulates it by saying that the spirit is supposed by the Quakers to act upon the soul as on a corpse, while the characteristically formulated Calvinistic principle is "reason and spirit are conjunct principles" (Christian Directory, II, p. 76), the distinction was no longer valid for his time in this form.

185. Thus in the very careful articles "Menno" and "Mennoniten" by Cramer in the Realenzyklopädie für protestantische Theologie und Kirche, especially p. 604. However excellent these articles are, the article "Baptisten" in the same encyclopedia is not very penetrating and in part simply incorrect. Its author does not know, for instance, the Publications of the Hanserd Knolly's Society, which are indispensable for the history of Baptism.

186. Thus Barclay, op. cit., p. 404, explains that eating, drinking, and acquisition are natural, not spiritual acts, which may be performed without the special sanction of God. The explanation is in reply to the characteristic objection that if, as the Quakers teach, one cannot pray without a special motion of the Spirit, the same should apply to ploughing. It is, of course, significant that even in the modern resolutions of Quaker Synods the advice is sometimes given to retire from business after acquiring a sufficient fortune, in order, withdrawn from the bustle of the world, to be able to live in devotion to the Kingdom of God alone. But the same idea certainly occurs