a religious society that began to be distinguished by this name in England, where it first took its rise, about the middle of the last century.

In treating of this people, we shall deviate from the generality of those who have mentioned them in their writings, by exhibiting the account which they give of themselves, without making ourselves answerable for their principles or their practices.

- William Sewel, a Dutchman, published; in the year 1717, the history of this people. He was one of their persuasion, a man of learning, and known to the public by his dictionary of the Dutch and English languages. He had access to all their records, corresponded with the most eminent, lived at the time when the facts he recorded were recent, and we have not heard that any part of his history has been controverted; and as we are informed that it has been published by the approbation of the quakers, we may therefore consider it as an authentic history of their rise, progress, and principal opinions.

George Fox, (for whose birth and parentage, see page 6th of Sewel's History, &c.) was the first of this people. He was of a grave, sedate turn from his infancy; always adverse to the follies of youth, and desirous of nothing so much as to be preserved in innocence and simplicity. He was early remarked as an example in these respects, and of inflexible integrity. When a youth, he was desirous above all things to please God, and cautiously avoided every thing that either scripture or the dictates of his own conscience taught him to believe were offensive. As he grew up, this disposition increased; it cost him much anxiety, much distress; but at length he was satisfied in respect to many doubts he had admitted, and gained much experience by the things he had suffered. This enabled him to instruct others; and about the year 1647, we find him travelling through several countries in England, seeking out such as had any religious tendencies, and exciting the inquiries of many concerning him. Many embraced his opinions; and indeed he seems to have roused the public mind as much as any individual ever did in those countries, for the time and under such circumstances. A man of low birth, without literature, merely by the sanctity of his life, the simplicity of his doctrines, to have collected from all professions, and most ranks, men of character, fortune, and understanding, and embodied them as a religious society; to have instituted one of the best concerted plans of civil discipline; is a circumstance most true, and not unworthy the disquisitions of the ablest philosophers.

The name of Quaker was fixed to this people early, by way of reproach. In their assemblies it sometimes happened, that some were so far struck with the remembrance of their past follies and forgetfulness of their condition, others so deeply affected with a sense of God's mercies to them, that they actually trembled and quaked. The nickname so suited the vulgar taste, that it immediately became general. Friends, or the friends of truth, was the name they were commonly known by to one another; but the epithet abovementioned was stamped upon them by their adversaries, and perhaps indelibly.

The following abstract from the propositions of our countryman, the eminent Barclay, will perhaps exhibit as clear a summary of their opinions as can well be comprised within the limits allowed to this article.

1. The height of all happiness is placed in the true knowledge of God. 2. The true knowledge of God is alone to be obtained by the revelation of the Spirit of God. 3. The revelation of the Spirit of God to the saints has produced the scriptures of truth. 4. From whence it appears, that mankind in general is fallen and degenerated. 5. That God out of his infinite love hath offered universal redemption by Christ, who tasted death for every man. 6. That there is an evangelical and saving light and grace in all. 7. That as many as reject not this light, but receive the same, in them are produced holiness, righteousness, purity, and the fruits which are acceptable to God: 8. Even so as to arrive at a state of freedom from actual sinning and transgressing the law of God; 9. Yet with a possibility of sinning. 10. That as all true knowledge in things spiritual is received by the Spirit of God, so by it every true minister of the gospel is ordained and prepared for the ministry; and as they have freely received, so are they freely to give. 11. That the true worship of God is in spirit and in truth; not limited to place or time, or subject to the intervention of any person; but is to be performed under the moving of the Holy Spirit in our hearts, yet without derogating from the necessity and utility of public united worship, (in which their sufferings and constancy have been most remarkable). 12. That baptism is a pure and spiritual thing, the baptism of the spirit and fire. 13. That the communion of the body and blood of Christ is inward and spiritual. 14. That it is not lawful for any human authority to force the consciences of others on account of difference in worship or opinion, except such opinions tend to the prejudice of his neighbour in his life or estate, or are inconsistent with human society. 15. That as the end of religion is to redeem man from the spirit of this world; and to lead into inward communion with God; therefore all vain customs and habits are to be rejected, which tend to divert the mind from a sense of the fear of God, and that evangelical spirit wherewith Christians ought to be leavened.

Such are the sentiments of this people as proposed to the public by their apologists, who has largely commented on these topics in a work that has passed through no less than eight editions in English, and has been printed in most of the modern languages.

Their particularities of address, language, and behaviour; their declining the use of arms, even in their own defence; their refusing to pay tithes, or contribute to the support of ministers in any shape; likewise their refusing to swear or take an oath on any occasion whatever; have subjected them to much obloquy, and many grievous sufferings. On what principles, and by what arguments, they vindicate themselves from the objections raised against them by their adversaries, may be seen in this elaborate... Government has, however, in many instances, extended to this people great indulgences; convinced, no doubt, by their patient suffering, that their professions of conscientious scruples were sincere, and that nothing dangerous to society could be apprehended from a people who disclaimed the use of arms both offensive and defensive. The economy of this society likewise deserves our notice. It appears by their history, that soon after the preaching of George Fox had drawn together in many parts of England considerable bodies of people professing the same opinions, he found it expedient for their better government to establish regular meetings for discipline. The following is, as nearly as we can collect, the plan that is established among them.

Where there are any Quakers, they meet together every month, to consider of the necessities of their poor, and to provide for their relief; to hear and determine complaints arising among themselves; to inquire into the conversation of their respective members in regard to morality and conformity to their religious sentiments; to allow the passing of marriages; and to enjoin a strict regard to the peace and good order of the society, the proper education of their young people, and a general attention to the principles and practices of their professions. In every country where there are monthly meetings, a meeting of the like kind is held, and for similar purposes, every quarter. This meeting consists of deputies sent from the several monthly meetings, who are charged with answers in writing to queries proposed to them respecting the good order of the society. At these meetings appeals are received, in case of any disputes; and differences settled, if possible. Advices are given as occasions offer, and assistance afforded to any of the monthly meetings, in case of a larger proportion of poor, or any similar expenses. As there are Quakers in most parts of England, there are few counties which have not these quarterly meetings. And from these are deputed 4, 6 or 8 of their members once a-year to their annual assembly at London.

The annual meeting is commonly held in Whitsun-week, not from any superstitious reference, as they say, to the effusion of the Holy Ghost at the time of pentecost, but merely as it is a season most generally convenient to the body. At this anniversary meeting, consisting of deputies from every quarterly meeting, and a number of the most judicious of their persuasion in London, selected for the purpose of acting on all emergencies for the good of the society, accounts are received of the state of the society in every part of the world where it exists. The deputies bring with them accounts signed by order of the respective quarterly meetings, informing the yearly meeting, if any dilution appears; if there is any neglect in regard to the religious education of their youth; if the poor are well provided for; if they keep to their testimony against paying tithes, against bearing arms; if they pay the king his duties, customs, and excise, and forbear to deal in goods suspected to be run. Appeals are here received, and finally determined; propositions received, and considered; and rules formed on particular emergencies: And, lastly, such advices are sent to the subordinate meetings as the particular or general state of the society requires.

Perhaps this is the only society in the world that have allowed any share in the management of their affairs to the female sex; which they do upon the principle that male and female are one in Christ. Accordingly we find them in every department of their institution. They have women-preachers, for whom the celebrated Locke made an excellent apology. These have also their meetings of discipline; in which the like care is taken in regard to the female youth, and the good order of their sex, as is done by the men in respect to their own. And when we reflect what a number of individuals of both sexes are kept in good order by the police of this society, how few of them are brought into courts of justice as delinquents, how peaceable their behaviour, and how exemplary their conduct, we cannot but think their principles deserve a more accurate examination than has hitherto been attempted, owing perhaps to the vulgar prejudices circulated against them. We shall close this article with observing, that, according to the best of our information, neither their ministers, nor those who have the principal care of the society, enjoy any pecuniary emolument or advantages. A few clerks only receive salaries for keeping their records; so that perhaps there is not a religious society now existing, where principle has greater influence in promoting the ends of their institution.

It is remarkable, that all the settlements of the Europeans in America, except the Quaker settlement of Pennsylvania, were made by force of arms, with very little regard to any prior title in the natives. The kings of Spain, Portugal, France, and Britain, together with the States of Holland, then the only maritime powers, gave grants of such parts of America as their people could lay hold on, studying only to avoid interference with their European neighbours. But Mr Penn, being a Quaker, did not think his powers from king Charles II. a sufficient title to the country since called Pennsylvania: He therefore assembled the sachems or princes then in that country, and purchased from them the extent of land that he wanted. The government of this province is mostly in the hands of the Quakers, who never have any quarrels with the natives. When they desire to extend their settlements, they purchase new lands of the sachems, never taking anything from them by force. How unlike is this conduct to that of the Spaniards, who murdered millions of the natives of Mexico, Terra Firma, Peru, Chili, &c. The barbarities used to these poor Indians in conquering their country, and forcing them to discover their gold, are a reproach to human nature.