well.

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 miraculous conception, divinity and atone

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 labor 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 settlement of our Lord Jesus Christ, and also 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 demeanor 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;

In this

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 endeavors were used
to prevent the promulgation of them. The
friends and admirers of Elias Hicks and his
principles were dissatisfied with this oppo-
sition 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.
secession some members in New York,
Philadelphia, Baltimore, Ohio and Indiana
yearly meetings, and a few in New Eng-
land 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 separa-
tion seemed necessary, in order to prevent
confusion.

HISTORY

OF

THE SOCIETY OF FRIENDS.

BY WILLIAM GIBBONS, M.D.,

WILMINGTON, DELAWARE.

NOTE. In the following sketch, I have | autobiography, written in a simple and given what I believe to be the doctrines unembellished style, and containing a 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.

WILLIAM GIBBONS.

Wilmington, Del., 7th month, 1843.

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

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

cap

against doing homage to man with "
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 advocate 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,)