against doing homage to man with cap and knee;" and against using flattering titles and compliments, and the plural number to a single person. I am next to speak of their religious principles, which are found embodied in their testimonies. DOCTRINES OF THE SOCIETY. in former days, to communicate his will immediately to the soul of man, through the medium of his own Holy Spirit; and that obedience to the dictates of this inward and heavenly monitor constituted the basis of true piety, and the only certain ground of divine favor and acceptance. The convictions, thus produced in his own mind, he did not hesitate openly to avow. In defiance of clerical weight and influence, he denounced all human usurpation and The Society of Friends has never formed interference in matters of religion, and a creed after the manner of other religious boldly proclaimed that "God was come denominations. We view Christianity esto teach his people himself." The novelty sentially as a practical and not a theoretiof his views attracted general attention, cal system; and hence to be exemplified and exposed him to much obloquy; but and recognised in the lives and conduct of his honesty and uprightness won him the its professors. We also hold that belief, esteem and approbation of the more can- in this connexion, does not consist in a did and discerning. Persevering, through mere assent of the natural understanding, every obstacle, in a faithful testimony to but in a clear conviction wrought by the the simplicity of the truth, he found many Divine Spirit in the soul. (1 John v. 10.) persons who, entertaining kindred impres- For that which here challenges our belief sions with himself, were fully prepared involves a knowledge of God; and no man not only to adopt his views, but publicly knoweth the things of God but by the to advoate them. The violent persecution Spirit of God. (1 Cor. ii. 11.) Again, which they encountered, served only to religion is a progressive work: "There is invigorate their zeal and multiply the first the blade, then the ear, and after that number of their converts. United on a the full corn in the ear." (Mark iv. 28.) common ground of inward conviction, en- "And some there are who have need of deared still more to each other by a par- milk, and not of strong meat; and every ticipation of suffering, and aware of the one that useth milk is unskilful in the benefits to be derived from systematic co-work of righteousness: for he is a babe." operation George Fox and his friends (Heb. v. 12, 13.) soon became embodied in an independent religious community. Such is a brief history of the rise of the people called Quakers: to which I will only add, that the society continued to increase rapidly till near the end of the seventeenth century, through a most cruel and widely-extended persecution. Between the years 1650 and 1689, about fourteen thousand of this people suffered by fine and imprisonment, of which number more than three hundred died in jail; not to mention cruel mockings, buffetings, Scourgings, and afflictions innumerable. All these things they bore with exemplary patience and fortitude, not returning evil for evil, but breathing the prayer, in the expressive language of conduct, "Father, forgive them, for they know not what they do!" The testimonies for which they principally suffered, were those against a hireling priesthood, tithes and oaths; Seeing, therefore, that there are different growths and degrees of knowledge in the members of the body, we cannot but view the practice of requiring them to subscribe to the same creed, or articles of faith, as a pernicious excresence ingrafted on the Christian system. And hence we prefer judging of our members by their fruits, and leaving them to be taught in the school of Christ, under the tuition of an infallible teacher, free from the shackles imposed by the wisdom or contrivance of man. Our testimony to the light of Christ within.-We believe a knowledge of the gospel to be founded on immediate revelation. (Matt. xvi. 18; 1 Cor. ii. 10, 11, 12; John xiv. 26.) Being the antitype of the legal dispensation, it is spiritual as its author, and as the soul which it purifies. and redeems. (Rom. i. 16.) Under the gospel dispensation, the tempel, (1 Cor. v. 19; Acts vii. 48,) altar, (Heb. xiii. 10,) sacrifices, (1 Pet. ii. 5,) the flesh and blood, | natural, enables us to distinguish with in (John vi. 53-63,) water and fire, (John vii. 37, 38; iv. 14; Matt. iii. 11,) cleansing and worship, (John iv. 23, 24,) are all spiritual. Instituted by the second Adam, the gospel restores to us the privileges and blessings enjoined by the first; the same pure, spiritual worship, the same union and communion with our Maker. (John xvii. 21.) Such are our views of the Christian religion; a religion freely offered to the whole human race, (Heb. viii. 10, 11,) requiring neither priest nor book to administer or to illustrate it, (1 John ii. 27; Rom. x. 6, 7, 8;) for all outward rites and ceremonials are, to this religion, but clogs or cumbrous appendages, God himself being its author, its voucher, and its teacher. (John xiv. 26; 1 Cor. ii. 9 12.) These are not speculations or notions, for we speak of what we do know, "and our hands have handled of the word of life." (1 John i. 1.) Such is a summary of the religion held and taught by the primitive "Quakers;" from which I descend to a few particulars, as a further exposition of their and our principles. The message which they received is the same given to the apostles, that "God is light, and in him there is no darkness at all," (1 John i. 6, 7): and their great fundamental principle to which they bear testimony is, that God hath given to every man coming into the world, and placed within him, a measure or manifestation of this divine light, grace, or spirit which, if obeyed, is all-sufficient to redeem or save him. (John iii. 19, 20; i. 9; Tit. ii. 11; 1 Cor. xii. 7.) It is referred to and illustrated in the scriptures, by the prophets, and by Jesus Christ and his disciples and apostles, under various names and similitudes. But the thing we believe to be one, even as God is one and his purpose one and the same in all, viz. repentance, regeneration, and final redemption. It is called light of which the light of the natural sun is a beautiful and instructive emblem; for this divine light, like the • Vide Christian Quaker, Phila. edition, 1824. p. 52. I. Pennington, vol. i. p. 360; vol. ii. pp. 115, 116, 281, 282. Whitehead's Light and Life of Christ, pp. 48, 49. dubitable clearness all that concerns us in the works of salvation, and its blessings are as impartially, freely, and universally dispensed to the spiritual, as the other is to the outward creation. It is called grace, and grace of God, because freely bestowed on us by his bounty and enduring love. (John xiv. 16, 26.) It is called truth, as being the substance of all types and shadows, and imparting to man a true sense and view of his condition, as it is in the divine sight. It is called Christ (Rom. viii. 10; x. 6, 7, 8); Christ within, the hope of glory (Col. i. 27); the kingdom of God within (Luke xvii. 21); the word of God (Heb. iv. 12, 13); a manifestation of the Spirit, given to every man to profit withal (1 Cor. xii. 7); the seed (Luke viii. 11); à still small voice (1 Kings xix. 12); because most certainly heard in a state of retirement, but drowned by the excitement of the pas sions, the rovings of the imagination, and the eager pursuit of worldly objects. "And thine ear shall hear a word behind thee saying, This is the way, walk ye in it— when ye turn to the right hand, and when ye turn to the left." It is compared to a "grain of mustard seed, the smallest of all seeds," being at first little in its appearance; but, as it is obeyed, growing and extending like that| plant, until it occupies the whole ground of the heart, and thus expands into and sets up the kingdom of God in the soul. (Luke xiii. 19.) For the like reason it is compared to "a little leaven, which a woman took and hid in three measures of meal,* until the whole was leavened," or brought into its own nature. (Luke xiii. 21.) This unspeakable gift, through the infinite wisdom and goodness of the divine economy, speaks to every man's condition, supplies all his spiritual need, and is a present and all-sufficient help in every emergency and trial. To the obedient it proves a "comforter," under temptation a "monitor," and a "swift witness" against the transgressor. It is a "quickening spirit" *A measure was two and a half gallons; the quantity of meal was, therefore, nearly one bushel. to rouse the indifferent; "like a refiner's fire, and like fuller's soap, purifying the unclean;" and as a "hammer" to the heart of the obdurate sinner; and in all, an infallible teacher, and guide to virtue and holiness.* And as there are diversities of operations and administrations, so also there are diversities of gifts bestowed on the members of the body: (1 Cor. xii. 4-12 :) "The Spirit dividing to every man seve. rally as he will," in order that every office and service in the church militant may be performed, to preserve its health, strength, and purity. And thus by one and the "self same spirit," ""we are all baptized into one body, whether Jews or Gentiles, whether bond or free; and all are made to drink into one spirit." (1 Cor. xii, 13.) Divine internal light is often confounded with conscience, and thus inferences are drawn against the truth of the doctrine. But this principle is as distinct from that natural faculty, as the light of the sun is distinct from the eye on which it operates. From a wrong education, and from habitual transgression, the judgment becomes perverted or darkened, and often "calls evil good and good evil;" and conscience being swayed by the judgment responds to its decisions, and accuses or excuses accordingly. In this manner conscience becomes corrupted and defiled. Now it is our belief that, if the discoveries made and monitions given by divine light, to the mind, were strictly attended to; it would correct and reform the erring conscience and judgment, and dissipate the darkness in which the mind becomes involved. Such is our testimony to the great fundamental principle in religion, as we believe and understand it. We exclude speculative opinions. If the reader be dissatisfied with our impersonal form of expression, let him change it and it will be a change of name only. We dispute not about names. • For a further exposition of this fundamental principle of the Society of Friends, the reader is referred to the following works: Barclay. pp. 78, 81, 82; George Fox, "Great Mystery." pp. 140. 142, 188. 217, 245; Christian Quaker, Philadelphia edition, 1824, pp. 198, 200: Ib. pp. 5 to 55; George Fox's Journal, passim: Stephen Crisp's Sermon at Grace Church Street, May 24, 1688. We believe in the divinity of Christnot of the outward body, but of the spirit which dwelt in it—a divinity not self-existing and independent, but derived from the Father, being the Holy Spirit, or God in Christ. "The Son can do nothing of himself," said Christ; and again, “I can of mine own self do nothing," (John v. 19, 30;) and in another place, "The Father that dwelleth in me he doeth the work," (John xiv. 10;) "As my Father hath taught me, I speak these things," (John viii. 28;) "Even as the Father said unto me, so I speak," (John xii. 50.)* We reject the common doctrines of the Trinity and Satisfaction, as contrary to reason and revelation, and for a more full expression of our views on these subjects, we refer the inquiring reader to the works below cited. We are equally far from owning the doctrine of "imputed righteousness," in the manner and form in which it is held. We believe there must be a true righteousness of heart and life, wrought in us by the Holy Spirit, or Christ within; in which work we impute all to him, for of ourselves we can do nothing. Neither do we admit that the sins of Adam are, in any sense, imputed to his posterity; but we believe that no one incurs the guilt of sin, until he transgresses the law of God in his own person. Deut. i. 39; Ezek. xvii. 10-24; Matt. xxi. 16; Mark x. 14, 15, 16; Rom. ix. 11.) In that fallen state, the love and mercy of God are ever extended for his regeneration and redemption. God so loved the world, that he sent his only begotten Son into the world, in that prepared body, under the former dispensation, for the salvation of men. And * See also John iii. 34; v. 26, 36; vi. 38, 57; vii. 16; viii. 28, 42; xii. 49; I. Pennington, vol. iii. pp. 61, 62, 236; Whitehead's Light and Life of Christ, p. 35; Thomas Zachary, p. 6; William Penn, vol. ii. pp. 65, 66; Edward Burrough, p. 637; William Baily, pp. 157, 158: Stephen Crisp, pp. 75, 76. + William Penn's "Sandy Foundation Shaken." passim; I. Pennington, vol. ii. pp. 115, 116, 427; vol. iii. pp. 32, 34, 54, 61, 62, 135, 226, 236; Job Scott's "Salvation by Christ," pp. 16, 22. 24, 25, 29, 30, 35; Christian Quaker, pp. 34. 135, 199, 262, 276, 350, 354, 369, 405; William Penn's Works, fol. ed. vol. ii. pp. 65, 66, 420. 421; vol. v. p, 385; William Baily, pp. 157, 158; T. Story's Journal, p. 385; Fox's Doctrinals, pp. 644, 646, 664, 1035. |