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years after Christ, to form a doctrine, to which they gave the name of Trinity; but, in our writings, we seldom make use of this term, thinking it best on such a subject to keep to scriptural expressions, and to avoid those disputes, which have since perplexed the Christian world, and led into speculations beyond the power of human abilities to de-. cide. If we consider that we ourselves are composed of an union of body, soul, and spirit, and yet cannot determine how even these are united, how much less may we expect perfect clearness on a subject so far above our finite comprehension, as that of the divine nature!"

The Quakers believe that Jesus Christ was man, because he took flesh, and inhabited the body prepared for him, and was subject to human infirmities; but they believe also in his divinity, because he was the Word.

They believe also in the doctrine of the resurrection of the dead, as connected with the Christian religion. "In explaining our belief of this doctrine," says Henry Tuke, "we refer to the fifteenth chapter of the first Epistle to the Corinthians. In this chapter is clearly laid down the resurrection of a body, though not of the same body that



dies. There are celestial bodies, and there are bodies terrestrial ; but the glory of the celestial is one, and the glory of the terrestrial is another. --So also is the resurrection of the dead.—It is sown a natural body, it is raised a spiritual body: there is a natural body, and there is a spiritual body.-Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.' Here we rest our belief in this mystery, without desiring to pry into it beyond what is revealed to us ; remembering that secret things belong unto the Lord our God; but those things, which are revealed, belong unto us and to our children.”

The Quakers make but little difference, and not such as many other Christians , do, between sanctification and justification. « Faith and works,” says Richard Claridge, “ are both concerned in our complete justification.”—“ Whosoever is justified, he is also in measure sanctified; and, as far as he is sanctified, so far he is justified, and no further.”_"But the justification I now speak of is the making of us just or righteous by the continual help, work, and operation of the Holy Spirit.”_" And as we wait for the


continual help and assistance of his Holy Spirit, and come to witness the effectual working of the same in ourselves, so we shall experimentally find, that our justification is proportionable to our sanctification ; for as our sanctification goes forward, which is always commensurate

to our faithful obedience to the manifestation, influence, and assistance, of the Grace, Light, and Spirit of Christ, so shall we also feel and per. ceive the progress of our justification.”

The ideas of the Society as to justification itself cannot be explained better than in the words of Henry Tuke, before quoted. “So far as remission of sins, and a capacity to receive salvation, are parts of justification, we attribute it to the sacrifice of Christ, in whom we have redemption through his blood, the forgiveness of sirs, according to the riches of his grace.'

“But when we consider justification as a state of divine favour and acceptance, we ascribe it, not simply either to faith or works, but to the sanctifying operation of the Spirit of Christ, from which living faith and acceptable works alone proceed; and by which we may come to know that the Spirit itself beareth witness with our spirits,


that we are the children of God.'-" In attributing our justification, through the Grace of God in Christ Jesus, to the operation of the Holy Spirit which sanctifies the heart, and produces the work of regeneration, we are supported by the testimony of the apostle Paul, who says,

· Not by works of righteousness which we have done, but of his mercy, he saved us, by the washing of

regeneration, and renewing of the Holy Ghost.' Again: “But ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the Spirit of our God.'

“* By this view of the doctrine of justification, we conceive the apparently different sentiments of the apostles Paul and James are reconciled. Neither of them says that faith alone, or works alone, are the cause of our being justified; but as one of them asserts the necessity of faith, and the other of works, for effecting this great object, a clear and convincing proof is afforded that both contribute to our justification; and that faith without works, and works without faith, are equally dead.”





Quakers reject Baptism and the Lord's Suppermuch censured for it-Indulgence solicited for them on account of the difficulties connected with these subjects-Christian religion spiritual---Jewish types to be abolished-Different meanings of the word "baptize"-Disputes concerning the mode of baptism-concerning also the nature and constitution of the Supper-concerning also the time and manner of its celebration-This indulgence also proper, because the Quakers give it to others who differ from them, as a body, on the subject of religion.

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HE Quakers, among other particularities, reject the application of Water-baptism, and the administration of the Sacrament of the Supper, as Christian rites.

These ordinances have been considered

by many, as so essentially interwoven with Christianity, that the members of this Society, by rejecting the use of them, have been denied to be Christians.

But, whatever may be the difference of opinion between the world and the Quakers


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