own in the country as correspondents, who are to join their brethren in London, on emergency, The names of all these correspondents, previously to their being recorded, are submitted to the approbation of the Yearly-meeting. Such men as are approved ministers are also members of this meeting, which is called the Meeting for Sufferings; a name arising from its original purpose, and which is not yet become entirely obsolete.

The Yearly-meeting has intrusted the Meeting for Sufferings with the care of printing and distributing books, and with the management of its stock; (4) and, considered as a standing committee of the Yearly-meeting, it hath a general care of whatever may arise, during the intervals of that meeting, affecting the society, and requiring immediate attention: particularly of those circumstances which may occasion an application to Government.

There is not in any of the meetings which have been mentioned, any president, as we believe that divine Wisdom alone ought to preside; nor hath any member a right to claim pre-eminence over the rest. The office of clerk, with a few exceptions, is undertaken voluntarily by some member; as is also the keeping of the records. Where these are

(1) This is an occasional voluntary contribution, expended in printing books, salary of clerk for keeping records, -the passage of ministers who visit their brethren beyond sea, and some small incidental charges: but not, as has been falsely supposed, the reimbursement of those who suffer distraint for tithes and other demands with which they scruple to comply.

very voluminous, and require a house for their deposit, (as is the case in London, where the general records of the society in Great Britain are kept,) a clerk is hired to have the care of them; but except a few clerks of this kind, and persons who have the care of meeting-houses, none receive any stipend or gratuity for their services in our religious society.

Thus have we given a view of the foundation and establishment of our discipline; by which it will be seen, that it is not (as hath been frequently insinuated) merely the work of modern times; but was the early care and concern of our pious predecessors. We cannot better close this short sketch of it, than by observing, that if the exercise of discipline should in some instances appear to press hard upon those, who, neglecting the monitions of divine counsel in their hearts, are also unwilling to be accountable to their brethren; yet, if that great, leading and indispensable rule, enjoined by our Lord, be observed by those who undertake to be active in it, "Whatsoever ye would that men should do to you, do ye even so to them," ," it will prevent the censure of the church from falling on any thing but that which really obstructs the progress of Truth. Discipline will then promote, in an eminent degree, that love of our neighbour, which is the mark of discipleship, and without which a profession of love to God, and to his cause, is a vain pretence. "He," said the be

Mat, vii 12.

loved disciple, "that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, that he who loveth God, love his brother also."

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 suprising to find, how many highly respectable and even well informed persons are ignorant of their princi ples, 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

* 1 John, iv. 20. 21.

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 numbers 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 general, 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 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 BARKLAY;" 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: