There was often an “inward travail” in some one present; “and from this inward travail, while the darkness seeks to obscure the light, and the light breaks through the darkness, which it will always do if the soul gives not its strength to the darkness, there will be such a painful travail found in the soul that will even work upon the outward man, so that often-times, through the working thereof, the body will be greatly shaken, and many groans and sighs and tears, even as the pangs of a woman in travail, will lay hold of it:  yea, and this not only as to one, but ... sometimes the power of God will break forth into a whole meeting, and there will be such an inward travail, while each is seeking to overcome the evil in themselves, that by the strong contrary workings of these opposite powers, like the going of two contrary tides, every individual will be strongly exercised as in a day of battle, and thereby trembling and a motion of body will be upon most, if not upon all, which, as the power of Truth prevails, will from pangs and groans end with a sweet sound of thanksgiving and praise.  And from this the name of Quakers, i.e. Tremblers, was first reproachfully cast upon us; which though it be none of our choosing, yet in this respect we are not ashamed of it, but have rather reason to rejoice therefore, even that we are sensible of this power that hath oftentimes laid hold of our adversaries, and made them yield to us, and join with us, and confess to the Truth, before they had any distinct and discursive knowledge of our doctrines.”—­The Quakers, then, according to this eminent Apologist for them, had, from the first, definite doctrines, which might be distinctly and discursively known.  What were they?  They hardly amounted to any express revolution of existing Theology.  In no essential respect did any of their recognised representatives impugn any of the doctrines of Christianity as professed by other fervid Evangelical sects.  The Trinity, the Divinity of Christ, the natural sinfulness of men, propitiation by Christ alone, sanctification by the Holy Spirit, the inspiration and authority of the Scriptures—­in these, and in other cardinal tenets, they were at one with the main body of their contemporary Christians.  Though it was customary for a time to confound them with the Ranters, they themselves repudiated the connexion, and opposed the Ranters and their libertinism wherever they met them.  Wherein then lay the distinctive peculiarity of the Quakers?  It has been usual to say that it consisted in their doctrine of the universality of the gift of the Spirit, and of the constant inner light, and motion, and teaching of the Spirit in the soul of each individual believer.  This is not sufficient.  That doctrine they shared substantially with various other sects,—­certainly with the Boehmenists and other Continental Mystics, not to speak of the English Antinomians and Seekers.  Nay, in their first great practical application of the doctrine