righteousness, unto eternal life, by Jesus Christ our Lord. All this is effected, not by a bare or naked act of faith, separate from obedience, but in the obedience of faith; Christ being the author of eternal salvation to none but those that obey him.

The Society of Friends believes that there will be a resurrection both of the righteous and the wicked; the one to eternal life and blessedness, and the other to everlasting misery and torment; agreeably to Matt. xxv. 31-46, John v. 25— 30, 1 Cor. xv. 12-58. That God will judge the world by that Man whom he hath ordained, even Christ Jesus the Lord, who will render unto every man according to his works; to them, who by patient continuing in well-doing during this life seek for glory and honor, immortality and eternal life; but unto the contentious and disobedient, who obey not the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish upon every soul of man that sinneth, for God is no respecter of persons.

Spirit of our God." Therefore, it is not | death, even so now grace reigneth, through by our works wrought in our will, nor yet by good works considered as of themselves, that we are justified, but by Christ, who is both the gift and the giver, and the cause producing the effects in us. As he hath reconciled us while we were eneinies, so doth he also, in his wisdom, save and justify us after this manner; as saith the same apostle elsewhere: "Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration and renewing of the Holy Ghost; which he shed on us abundantly through Jesus Christ, our Saviour, that being justified by his grace, we should be made heirs according to the hope of eternal life." We renounce all natural power and ability in ourselves, to bring us out of our lost and fallen condition and first nature, and confess that as of ourselves we are able to do nothing that is good, so neither can we procure remission of sins or justification by any act of our own, so as to merit it, or to draw it as a debt from God due to us; but we acknowledge all to be of and from his love, which is the original and fundamental cause of our acceptance. God manifested his love toward us, in the sending of his beloved son, the Lord Jesus Christ, into the world, who gave himself an offering for us and a sacrifice to God, for a sweet smelling savor; and having made peace through the blood of the cross, that he might reconcile us unto himself, and by the eternal Spirit, offered himself without spot unto God, he suffered for our sins, the just for the unjust, that he might bring us unto God.

In a word, if justification be considered in its full and just latitude, neither Christ's work without us, in the prepared body, nor his work within us, by his Holy Spirit, is to be excluded; for both have their place and service in our complete justification. By the propitiatory sacrifice of Christ without us, we, truly repenting and believing, are, through the mercy of God, justified from the imputation of sins and transgressions that are past, as though they had never been committed; and by the mighty work of Christ within us, the power, nature and habits of sin are destroyed; that, as sin once reigned unto

The religious Society of Friends has always believed that the holy scriptures were written by divine inspiration, and contain a declaration of all the fundamental doctrines and principles relating to eternal life and salvation, and that whatsoever doctrine or practice is contrary to them, is to be rejected as false and erroneous; that they are a declaration of the mind and will of God, in and to the seve ral ages in which they were written, and are obligatory on us, and are to be read, believed and fulfilled by the assistance of divine grace. Though it does not call them "the Word of God," believing that epithet peculiarly applicable to the Lord Jesus; yet it believes them to be the words of God, written by holy men as they were moved by the Holy Ghost; that they were written for our learning, that we, through patience and comfort of the Scriptures, might have hope; and that they are able to make wise unto salvation, through faith which is in Christ Jesus. It looks up n them as the only fit outward judge and test of controversies among Christians, and is very willing that all its doctrines and practices should be tried by them, freely admitting that whatsoever any do,

pretending to the spirit, which is contrary to the scriptures, be condemned as a delusion of the devil.

As the Lord Jesus declared, "Without me, ye can do nothing," the Society of Friends holds the doctrine that man can As there is one Lord and one faith, so do nothing that tends to the glory of God there is but one baptism, of which the and his own salvation without the immewater baptism of John was a figure. The diate assistance of the Spirit of Christ; baptism which belongs to the gospel, the and that this aid is especially necessary in Society of Friends believes, is "not the the performance of the highest act of putting away the filth of the flesh, but the which he is capable, even the worship of answer of a good conscience toward God, the Almighty. This worship must be in by the resurrection of Jesus Christ." This spirit and in truth; an intercourse between answer of a good conscience can only be the soul and its great Creator, which is not produced by the purifying operation of the dependant upon, or necessarily connected Holy Spirit, transforming and renewing with, any thing which one man can do for the heart, and bringing the will into con- another. It is the practice therefore of the formity to the divine will. The distinc- society to sit down in solemn silence to tion between Christ's baptism and that of worship God; that each one may be enwater is clearly pointed out by John: "Igaged to gather inward to the gift of divine indeed baptize you with water unto repent- grace, in order to experience ability reve ance, but he that cometh after me is migh-rently to wait upon the Father of spirits, tier than I, whose shoes I am not worthy to bear, he shall baptize you with the Holy Ghost and fire, whose fan is in his hund, and he will thoroughly purge his floor and gather his wheat into the garner, but he will barn up the chaff with unquenchable fire."

In conformity with this declaration, the society holds that the baptism which now saves is inward and spiritual; that true Christians are "baptized by one Spirit into one body;" that "as many as are baptized into Christ have put on Christ;" and that "if any man be in Christ, he is a new creature: old things are passed away, behold all things are become new, and all things of God."

Respecting the communion of the body and blood of our Lord Jesus Christ, the Society of Friends believes, that it is inward and spiritual-a real participation of his divine nature through faith in him, and obedience to the power of the Holy Ghost, by which the soul is enabled daily to feed upon the flesh and blood of our crucified and risen Lord, and is thus nourished and strengthened. Of this spiritual communion, the breaking of bread and drinking of wine by our Saviour with his disciples was figurative; the true Christian supper being that set forth in the Revelations: Behold, I stand at the door and knock: if any man hear my voice and open the door, I will come in to him and will sup with him, and he with me."

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and to offer unto him through Christ Jesus our holy Mediator, a sacrifice well pleasing in his sight, whether it be, in silent mental adoration, the secret breathing of the soul unto him, the public ministry of the gospel, or vocal prayer or thanksgiving. Those, who are thus gathered, are the true wor shippers, "who worship God in the spirit, rejoice in Christ Jesus, and have no confidence in the flesh."

In relation to the ministry of the gospel, the society holds that the authority and qualification for this important work are the special gift of Christ Jesus, the great Head of the church, bestowed both upon men and women, without distinction of rank, talent, or learning; and must be received immediately from him, through the revelation of his spirit in the heart; agreeably to the declarations of the apostle : "He gave some apostles, and some prophets, and some evangelists, and some pastors and teachers, for the purifying of the saints, for the work of the ministry, for the edifying of the body of Christ""to one is given by the Spirit, the word of wisdom, to another the word of knowledge, by the same Spirit; to another faith; to another the gifts of healing-to another the working of miracles,—to another prophecy-to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues ;but all these worketh that one and the selfsame Spirit, dividing to every man seve

rally as he will." "If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth; that God in all things may be glorified through Jesus Christ."

Viewing the command of our Saviour, "Freely ye have received, freely give," as of lasting obligation upon all his ministers, the society has, from the first, steadfastly maintained the doctrine that the gospel is to be preached without money and without price, and has borne a constant and faithful testimony, through much suffering, against a man-made hireling ministry, which derives its qualifications and authority from human learning and ordination; which does not recognise a direct divine call to this solemn work, or acknowledge its dependence, for the performance of it, upon the renewed motions and assistance of the Holy Spirit. Where a minister believes himself called to religious service abroad, the expense of accomplishing which is beyond his means, if his brethren unite with his engaging in it and set him at liberty therefor, the meeting he belongs to is required to see that the service be not hindered for want of pecuniary means.

The Society of Friends believes that war is wholly at variance with the spirit of the gospel, which continually breathes peace on earth and good-will to men. That, as the reign of the Prince of peace comes to be set up in the hearts of men, nation shall not lift up sword against nation, neither shall they learn war any

more.

They receive, in their full and literal signification, the plain and positive commands of Christ: "I say unto you that ye resist not evil, but whosoever shall smite thee on thy right cheek, turn to him the other also,"- I say unto you, love your enemies; bless them that curse you, do good to them that hate you, and pray for them that despitefully use you and persecute you, that ye may be the children of your Father which is in heaven." They consider these to be binding on every Christian, and that the observance of them would eradicate from the human heart those malevolent passions in which strife and warfare originate.

lieves itself bound by the express command of our Lord: "Swear not at all," and that of the apostle James: "But above all things, my brethren, swear not; neither by heaven, neither by the earth, neither by any other oath; but let your yea be yea and your nay nay, lest ye fall into condemnation ;" and therefore, its members refuse, for conscience' sake, either to administer or to take an oath.

Consistently with its belief in the purity and spirituality of the gospel, the society cannot conscientiously unite in the observance of public fasts, and feasts, and holy days, set up in the will of man. It believes that the fast we are called to, is not bowing the head as a bulrush for a day, and abstaining from meats or drinks; but a continued fasting from every thing of a sinful nature, which would unfit the soul for being the temple of the Holy Ghost. It holds that under the gospel dispensation there is no inherent holiness in any one day above another, but that every day is to be kept alike holy; by denying ourselves, taking up our cross daily and following Christ. Hence it cannot pay a superstitious reverence to the first day of the week; but inasmuch as it is necessary that some time should be set apart to meet together to wait upon God, and as it is fit that at some times we should be freed from other outward affairs, and as it is reasonable and just that servants and beasts should have some time allowed them for rest from their labor; and as it appears that the apostles and primitive Christians used the first day of the week for these purposes: the society therefore, observes this day as a season of cessation from all unnecessary labor, and for religious retirement and waiting upon God; yet not so as to prevent them from meeting on other days of the week for divine worship.

The society has long borne a testimony against the crying sin of enslaving the human species, as entirely at variance with the commands of our Saviour, and the spirit of the Christian religion; and likewise against the unnecessary use of intoxicating liquors.

Friends believe magistracy or civil gov ernment to be God's ordinance, the good ends thereof being for the punishment of In the same manner, the society be-evil-doers, and the praise of them that do

that, daily living in the fear of God and under the power of the cross of Christ, which crucifies to the world and all its lusts, they may show forth a conduct and conversation becoming their Christian profession, and adorn the doctrine of God our Saviour in all things.

In the year 1827, a portion of the members in some of the American yearly meetings, seceded from the society, and set up a distinct and independent association, but still holding to the name of Friends. The document issued by the first meeting they held, bearing date the 21st of 4th month, 1827, and stating the causes of their se. cession, says, "Doctrines held by one part of society, and which we believe to be sound and edifying, are pronounced by the other part to be unsound and spu rious." The doctrines, here alluded to, were certain opinions promulgated by Elias Hicks, denying or invalidating the miraculous conception, divinity and atone

well. While they feel themselves restrained by the pacific principles of the gospel from joining in any warlike measures to pull down, set up, or defend any particular government: they consider it a duty to live peaceably under whatever form of government it shall please Divine Providence to permit to be set up over them; to obey the laws so far as they do not violate their consciences; and, where an active compliance would infringe on their religious scruples, to endure patiently the penalties imposed upon them. The society discourages its members from accepting posts or offices in civil government which expose them to the danger of yiolating our Christian testimonies against war, oaths, &c., and also from engaging in political strife and party heats and disputes, believing that the work to which we are particularly called, is to labor for the spread of the peaceful reign of the Messiah, It also forbids its members to go to law with each other; enjoining them to settlement of our Lord Jesus Christ, and also their disputes, if any arise, through the arbitration of their Brethren; and if peculiar circumstances, such as the cases of executors, trustees, &c., render this course impracticable or unsafe, and liberty is obtained to bring the matter into court, that they should on such occasions, as well as in suits with other persons, conduct themselves with moderation and forbearance, without anger or animosity; and in their whole demeanor evince that they are under the government of a divine principle, and that nothing but the necessity of the case brings them there.

In conformity with the precepts and examples of the apostles and primitive believers, the society enjoins upon its members a simple and unostentatious mode of living, free from needless care and expense; moderation in the pursuit of business; and that they discountenance music, dancing, stage plays, horse races, and all other vain and unprofitable amusements; as well as the changeable fashions and manners of the world, in dress, language, or the furniture of their houses;

the authenticity and divine authority of the holy scriptures. These, with some other notions, were so entirely repugnant to the acknowledged and settled principles of the society, that endeavors were used to prevent the promulgation of them. The friends and admirers of Elias Hicks and his principles were dissatisfied with this opposition to their views; and after some years of fruitless effort to get the control of the meetings of Friends, they finally withdrew and set up meetings of their own. In this secession some members in New York, Philadelphia, Baltimore, Ohio and Indiana yearly meetings, and a few in New England went off from the society. In the others; viz., London, Dublin, Virginia and North Carolina, no separation took place. This new society, (commonly known by the appellation of Hicksites, after the name of its founder,) being still in existence, claiming the title of Friends, and making a similar appearance in dress and language, some notice of the separation seemed necessary, in order to prevent confusion.

HISTORY

OF

THE SOCIETY OF FRIENDS.

BY WILLIAM GIBBONS, M.D.,

WILMINGTON, DELAWARE.

NOTE. In the following sketch, I have | autobiography, written in a simple and given what I believe to be the doctrines unembellished style, and containing a of that portion of the Society of Friends of which I am a member. No doubt there are different opinions among them, as there were among primitive Friends, on some subjects not reducible to practice, or in regard to which we cannot appeal to experience, and which, in reference to scripture, may be differently understood. I alone am responsible for what I have written the society having no written creed.

WILLIAM GIBBONS.

Wilmington, Del., 7th month, 1843.

ORIGIN OF THE SOCIETY.

The Society of Friends originated in England about the middle of the 17th century. The chief instrument in the divine hand for the gathering and establishment of this religious body was George Fox. He was born in the year 1624. He was carefully educated according to the received views of religion, and in conformity with the established mode of worship. His natural endowments of mind, although they derived but little advantage from the aid of art, were evidently of a very superior order. The character of this extraordinary man it will not, however, be necessary here to describe with critical minuteness. The reader, who may be desirous of acquiring more exact inforanation on this head, is referred to the journal of his life, an interesting piece of

plain and unstudied narration of facts. By this it appears, that in very early lif he indulged a vein of thoughtfulness and a deep tone of religious feeling, which, in creasing with his years, were the mean: of preserving him, in a remarkable de gree, free from the contamination of evi example by which he was surrounded. The period in which he lived was distin guished by a spirit of anxious inquiry, and a great appearance of zeal, on the subject of religion. The manners of the age were nevertheless deeply tinctured with licen tiousness, which pervaded all classes of society, not excepting professors of religion. Under these circumstances, George Fox soon became dissatisfied with the mode of worship in which he had been educated. Withdrawing, therefore, from the public communion, he devoted himself to retirement, to inward meditation, and the study of the scriptures. While thus engaged in an earnest pursuit of divine knowledge, his mind became gradually enlightened to discover the nature of true religion; that it consisted not in outward profession, nor in external forms and ceremonies, but in purity of heart, and an upright walking before God. He was instructed to comprehend, that the means by which those necessary characteristics of true devotion were to be acquired were not of a secondary or remote nature; that the Supreme Being still condescended, as