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.

In the same manner, the society believes 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 labour; 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 labour, 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 government to be God's ordinance, the good ends thereof being for the punishment of evil-doers, and the praise of them that do 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 violating 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 labour 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 settle 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 demeanour 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; 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 secession, 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 spurious." The doctrines, here alluded to, were certain opinions promulgated by Elias Hicks, denying or invalidating the

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miraculous conception, divinity and atonement of our Lord Jesus Christ, and also 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 endeavours 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.

FRIENDS.

BY WILLIAM GIBBONS, M. D.,

WILMINGTON, DELAWARE.

NOTE.-In the following sketch, I have given what I believe to be the doctrines 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.

Wilmington, Del., 7th month, 1843.

WILLIAM GIBBONS.

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 information on this head, is referred to the journal of his life, an interesting piece of autobiography, written in a simple and unembellished style, and containing a plain and unstudied narration of facts. By this it appears, that in very early life he indulged a vein of thoughtfulness and a deep tone of religious feeling, which, increasing with his years, were the means of preserving him, in a remarkable degree, free from the contamination of evil example

by which he was surrounded. The period in which he lived was distinguished 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 licentiousness, 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 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 favour 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 interference in matters of religion, and boldly proclaimed that "God was come to teach his people himself." The novelty of his views attracted general attention, and exposed him to much obloquy; but his honesty and uprightness won him the esteem and approbation of the more candid and discerning. Persevering, through every obstacle, in a faithful testimony to the simplicity of the truth, he found many persons who, entertaining kindred impressions with himself, were fully prepared not only to adopt his views, but publicly to advocate them. The violent persecution which they encountered, served only to invigorate their zeal and multiply the number of their converts. United on a common ground of inward conviction, endeared still more to each other by a participation of suffering, and aware of the benefits to be derived from systematic co-operation: George Fox and his friends 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