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FARTHER PARTICULARS RELATIVE TO THE DOCTRINES AND PRACTICE OF THE SOCIETY.

Although, from the peculiarity of their dress and manners, the existence of this Society is pretty extensively known; yet considering the length of time since its first formation, it is really surprising to find, how many highly respectable and even well informed persons are ignorant of their principles, and the reason of their peculiarities, and how much misconception and misrepresentation have obtained regarding them.

The Friends desire not to affect singularity; they consider that they have no new doctrine to promulgate; but even that which was from the beginning, Jesus Christ the Advocate with the Father, the same yesterday, to-day, and for ever referring to the Holy Scriptures as the recorded evidence and outward standard, they are convinced that many things not warranted by any thing therein contained, have crept into the Church during the times of apostacy, some merely incumbrances, but others highly injurious-these they have been desirous to avoid, and to come to the simplicity of the truth as it is in Jesus, and as it was professed and practised by his primitive followers.

The circumstances of the times seem to render it desirable, that the doctrine and discipline of the Society of Friends should be more generally known and understood. In North America, infidel principles have been propagated with remarkable zeal, to the great affliction of

several Christian Societies, and of the Society of Friends' among the rest; they have suffered perhaps, more deeply than any others. In some instances, nearly one third part have seceded from the Society and held separate meetings, but late accounts seem to prove that the number of separatists in the whole, is less than was at first expected: though the principles of these people, are widely and irreconcilably different from those which the Society of Friends have supported from the beginning, they have, nevertheless, insisted on retaining the name of Friends among themselves.

Among the misrepresentations which have been current with respect to the Society in gen. eral, is that, which charges them with being Deists, and because they prefer keeping to the terms of Scripture, and refuse to employ those of Sacrament or Trinity, they have been accused of holding Unitarian, or Socinian principles; but the groundlessness of these charges may be clearly shewn from the writings of their earliest and most esteemed members, and particularly in two works, which the present troubles in America have been the means of producing, viz. "An Exposition of the faith of the religious Society of Friends, commonly called Quakers, in the fundamental doctrines of the Christian religion, principally selected from their early writings, by Thomas Evans, of Philadelphia ;""The Doctrines of Friends: or, the principles of the Christian religion, as held by the Society of Friends, commonly called Quakers, by Elisha

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Bates, of Mount Pleasant, Ohio, North America ;" and these publications, together with "Observations on the Religious Peculiarities of Friends," and "Essays on the Evidences, Doctrines, and Practical Operation of Christianity, by Joseph John Gurney, of Norwich;" and, "An Apology for the true Christian Divinity, being an explanation and vindication of the principles and doctrines of the people called Quakers, by Robert Barclay;" which may be procured at the London Booksellers, clearly shew, that the Society is neither Deistical, nor Socinian, nor Unitarian; but that its principles are founded upon the doctrine of the Holy Scriptures, which they firmly believe to have been given by Divine Inspiration.

The Society at its annual assembly held in London, in the year 1829, felt it a duty towards those who have stood firm to their ancient principles in North America, to issue the following minute, declaratory of its sentiments with regard to the separation which has taken place in that part of the world :—

DECLARATORY MINUTE BY THE YEARLY MEETING OF friends held IN LONDON, IN THE YEAR 1829.

This meeting has been introduced into a feeling of much sympathy and brotherly love for our brethren on the American Continent. We have heard, with deep concern and sorrow, of the close trials to which they have been subjected by the diffusion of anti-christian doctrines among them; and we consider it to be a duty

to disclaim, and we hereby do disclaim, all connexion as a religious society, with any meetings for the purpose of worship or discipline, which have been established, or which are upheld, by those who have embraced such antichristian doctrines.

And in order to prevent any misapprehension as to our views, we feel ourselves called upon, at this time, to avow our belief in the inspiration and divine authority of the Old and New Tes

tament.

We further believe, that the promise made after the transgression of our first parents, in the consequences of whose fall all the posterity of Adam are involved, that the seed of the woman should bruise the head of the serpent; (Gen. iii. 15.) and the declaration unto Abraham, "In thy seed shall all the nations of the earth be blessed," (Gen. xxii. 18) had a direct reference to the coming in the flesh of the Lord Jesus Christ. To him also did the prophet Isaiah bear testimony, when he declared, "Unto us a child is born, unto us a son is given and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The Mighty God, the Everlasting Father, The Prince of Peace; of the increase of his government and peace there shall be no end." Isa. ix. 6, 7. And again, the same prophet spoke of him when he said, "Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God and afflicted; but he was wounded for our transgressions, he was bruised for our iniquities: the chastisement

of our peace was upon him; and with his stripes we are healed." Isa. liii. 4, 5. The same blessed Redeemer is emphatically denominated by the Prophet Jeremiah, “The Lord our Righteousness." Jer. xxiii. 6.

At that period, and in that miraculous manner, which God in his perfect wisdom saw fit, the promised Messiah appeared personally upon the earth, when, "He took not on him the nature of angels; but he took on him the seed of Abraham." Heb. ii. 16. He "was in all points tempted like as we are, yet without sin." Heb. iv. 15. Having finished the work which was given him to do, (John, xvii. 4.) He gave himself for us, an offering and a sacrifice to God." Eph. v. 2. He tasted death for every man, (Heb. ii. 9.) "He is the propitiation for our sins; and not for our's only, but also for the sins of the whole world." 1 John ii. 2. "We have redemption through his blood, even the forgiveness of sins." Col. i. 14. He passed into the heavens; (Heb. iv. 14.) and being the brightness of the glory of God, "and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the majesty on high;" (Heb. i. 3.) and ever liveth to make intercession for us. Heb. vii. 25.

It is by the Lord Jesus Christ that the world will be judged in righteousness. Acts xvii. 31. He is the Mediator of the new covenant; (Heb. xii. 24.) "the image of the invisible God, the firstborn of every creature; for by him were

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