cording to Christ's own appointment in all those things, so far as they are requisite, and in conformity with the ordinances of Christ.

XVII. Of the only Oblation of Christ, finished upon the Cross.-The offering which was once made by Christ on the cross, is that perfect redemption, propitiation and satisfaction, for all the sins of the whole world, both original and actual, so that there is no other satisfaction required but that alone.

XVIII. Of Church Rites and Ceremo

XIII. Of speaking in the Congregation in such a Tongue as the People may understand.-Public prayers in the church, and the ministering of baptism and of the Lord's Supper in a tongue not understood by the people, are matters plainly repug-nies.-It is by no means necessary, that nant to the word of God, and the custom ceremonies and rites should in all places of the primitive church. be the same, or exactly alike; for they have always been different, and may be changed according to the diversity of countries, times and national manners, provided, that nothing be introduced contrary to God's ordinances. Whosoever, through his private judgment, willingly and purposely doth break the ordinances, ceremonies and rites of the church to which he belongs, (if they are not repugnant to the word of God, and are ordained by proper authority,) ought to be rebuked openly, as one that offendeth against the

XIV. Of Baptism and the Lord's Supper.-Baptism and the Lord's Supper, ordained by Christ, are not only given pledges or tokens of Christian men's profession, but they are much more certain signs of grace and God's good will towards us, by which he works invisibly in us, quickens and also strengthens and confirms our faith in him.

Baptism and the Lord's Supper were not ordained by Christ that we should abuse them; but that we should duly use them. And in such only, as worthily re-order of the church, and woundeth the ceive the same, they produce a wholesome and effectual power; but such, as receive them unworthily, purchase to themselves damnation, as Paul saith.

XV. Of Baptism. - Baptism is not merely a token of a Christian profession, whereby Christians are distinguished from others, and whereby they obligate themselves to observe every Christian duty; but it is also a sign of internal ablution, renovation, or the new birth.

XVI. Of the Lord's Supper.-The Supper of the Lord is not merely a token of love and union, that Christians ought to have among themselves and one towards another; but it is much more, a mystery or a representation of our redemption by the sufferings and death of Christ; insomuch, that such as rightly, and worthily, and faithfully receive the same, partake of the body and blood of Christ by faith, as the imparting means, not in a bodily but in a spiritual manner, in eating the broken bread and in drinking the blessed cup, which is handed them. Transubstantiation, or the changing of the bread and wine into the body and blood of Christ in the Lord's Supper, cannot be supported by Holy Writ, but is repugnant to the plain words of the Scriptures.

consciences of the weaker brethren, in order that others may be deterred from similar audacity.

Every particular church has the privilege to introduce, change, and abolish rites and ceremonies; yet so, that all things may be done to edification.

XIX. Of the Rulers of the United States of America.-The President, Congress, the General Assemblies, the Governors, and the Councils of State, as the delegates of the people, according to the regulation and transfer of power, made to them by the constitution of the United States, and by the constitutions of their respective states, are the rulers of, and in the United States. And these states are a sovereign and independent nation, which is and ought not to be subject to any foreign jurisdiction: though we believe that wars and bloodshed are not agreeable with the gospel and spirit of Christ.

XX. Concerning the Christian's temporal property.-The temporal property of Christians must not be considered as common, in regard to the right, title and possession of the same, as some do vainly pretend; but as lawful possessions. Notwithstanding, every one ought, of the things he possesseth, to give to the poor

and needy, and to manifest Christian love and liberality towards them.

in the district of the whole society, on account of which it is called the general XXI. Of the last Judgment and God's conference. The members of the quarterly righteous Sentence of Rewards and Pun- conference are all the class-leaders, exishments. We believe that Jesus Christ horters, travelling and local preachers, will come in the last day, to judge all residing or stationed in the circuit of said mankind by a righteous judgment; that quarterly conference. The members of God will give unto the faithful, elect and the annual conferences are all the travelgodly, eternal life and happiness, everlast-ling preachers, and such as have travelled, ing rest, peace and joy without end. But God will bid the impenitent and ungodly, depart to the devil and his angels, to endure everlasting damnation, punishment and pain, torment and misery. Therefore we are not to concede to the doctrine of those who maintain that devils and ungodly men will not have to suffer eternal punishment and torment.

CONFERENCES.

and who by ordination stand in full connexion with the ministry. The general conference consists of delegates who are elected of every annual conference every fourth year, one for every four members of her own body. There is in addition to these another annual conference appointed for the local preachers on every circuit, where several of them reside; but these are destined principally for the investigation of the character and conduct of said preachers, in order to save time at the an

Their conferences are: first, a quarter-nual conferences of the travelling ministry. ly; second, an annual; and third, a general conference. The first takes place on every circuit at the quarterly meetings; the second once a year in every conference district, and the third every four years

Arrangement of the Society. - The whole society is divided into conference districts, the conference districts into smaller districts, these into circuits, and the circuits into classes.

The message of George Fox appears to have been, mainly, to direct the people to Christ Jesus, the great Shepherd and Bishop of souls, who died for them, and had sent his spirit or light into their hearts, to instruct and guide them in the things pertaining to life and salvation.

from his childhood, and to have been | quiring, "What must we do to be saved?" deeply concerned for the salvation of his soul. Amid a high profession of religion, then generally prevalent, he observed among the people much vain and trifling conversation and conduct, as well as sordid earthly-mindedness, both which he believed to be incompatible with the Christian life. This brought great trouble upon his mind, clearly perceiving that the profession in which he had been educated did not give to its adherents that victory over sin which the gospel enjoins, and which his soul panted after. He withdrew from his former associates, and passed much of his time in retirement, reading the holy scriptures, and endeavoring to wait upon the Lord for the revelation of his Spirit, to enable him rightly to understand the truths of the gospel.

In this state of reverent dependence upon the Fountain of saving knowledge, his mind was enlightened to see into the spirituality of the gospel dispensation, and to detect many errors which had crept into the professing Christian church. In the year 1647, he commenced his labors as a minister of the gospel, travelling extensively through England, generally on foot; and, from a conviction that it was contrary to Christ's positive command, he refused to receive any compensation for preaching, defraying his expenses out of his own slender means. The unction from on high, which attended his ministry, carried conviction to the hearts of many of his hearers; and his fervent disinterested labors were crowned with such success, that in a few years a large body of persons had embraced the Christian principles which he promulgated.

The civil and religious commotions which prevailed in England about this period, doubtless prepared the way for the more rapid spread of gospel truth. The fetters, in which priestcraft had long held the human mind, were beginning to be loosened; the dependence of man upon his fellow-man, in matters of religion, was shaken, and many sincere souls, panting after a nearer acquaintance with God, and a dominion over their sinful appetites and passions, which they could not obtain by the most scrupulous observance of the ceremonies of religion, were earnestly in

To the light of Christ Jesus, in the conscience, he endeavored to turn the attention of all, as that by which sin was manifested and reproved, duty unfolded, and ability given to run with alacrity and joy in the way of God's commandments. The preaching of this doctrine was glad tidings of great joy to many longing souls, who eagerly embraced it, as that for which they had been seeking; and, as they walked in this divine light, they experienced a growth in grace and in Christian knowledge, and gradually came to be established as pillars in the house of God.

Many of these, before they joined with George Fox, had been highly esteemed in the various religious societies of the day, for their distinguished piety and experience, being punctual in the performance of all their religious duties, and regular in partaking of what are termed "the ordinances." But, notwithstanding they endeavored to be faithful to the degree of knowledge they had received, their minds were not yet at rest. They did not witness that redemption from sin, and that establishment in the truth, which they read of in the Bible as the privilege and duty of Christians; and hence, they were induced to believe that there was a purer and more spiritual way than they had yet found. They felt that they needed to know more of the power of Christ Jesus in their own hearts, making them new creatures, bruising Satan, and putting him under their feet, and renewing their souls up into the divine image which was lost in Adam's fall, and sanctifying them wholly, in body, soul and spirit, through the inward operations of the Holy Ghost and fire.

Great were their conflicts and earnest their prayers, that they might be brought to this blessed experience; but looking without, instead of having their attention turned within, they missed the object of their search. They frequented the preach