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

Front matter

PRINCETON, N. J.

An exposition of the faith of the Religious Society of

I-

SECTION THIRD. On the Holy Scriptures - 246

LIST OF AUTHORITIES

QUOTED, OR REFERRED TO, IN THIS WORK.

A.

Benjamin Antrobus, xxi. 149. 220. 231.

Alexander Arscott, 214 Richard Ashby, xxv. 55. 175. 280 Thomas Atkins, xxvii. 149 Aaron Atkinson, xxv. 179 John Abraham, 149

B.

John Banks, xxv.

Robert Barclay, xx. xxvii. xxxi. 42.

71 to 77. 249 Giles Bamardiston, 145 to 152.

Thomas Barker, 231 Benjamin Bealing, ib.

John Bumyeat, xsiii. xx^'ii. 52. 149. 164

Thomas Beaven, xxvi. 57. 286

Joseph Batt, xxvii.

John Blakehng, xxvii. 150

Thomas Bur, xxviii. ib.

John Buy, xxviii. ib.

Edward Burrough, xxxiii. 48. 121

to 123. 266 Edward Bourn, 52. 144. 272 • John Bowater, 58. 221 to 230 William Bingley, 59. 220 to 230 George Bishop, 119 Wilham Bayly, 142 Elizabeth Bathurst, 159. 162. 274 Thomas Bayles, 200 John Bowne, 218 John Bourne, 149 John Blundstone, 218 William Byles, ib.

Edward Brook, 231 Bristol Men's Meeting, xxvi. 209 Thomas Briggs, 149 Jasper Batt, ib.

Christopher Bacon, ib.

C.

John Crooke, xviii. xxxiv. 53. 132

to 136. 142 William Chandler, xxv. 53. 163.

Benjamin Coole, xxv. 53. 170. 276 John Cade, xxv. 53. 175. 280 Richard Claridge, xxvi. 56. 183.

Stephen Crisp, xxvii.

James Claypoole, xxviii.

Thomas Curwen, 51 Sarah Cheevers, 131 Samuel Cater, 150. 153 Arthur Cotten, 201 Samuel Crisp, 207. 286 William Cooper, 21iB William Crouch, 231 Francis Camfield, 231 Thomas Cox, 231 John Cornwell 240 Samuel Cooper, ib.

Abraham Coldman, 241 Thomas Clarke, ib.

D.

William Dewsberry, xviii. 119. 265

Discipline, xxix. xxx. 236 to 246

Georffe Dehorn, 201

John Delaval, 218

Thomas Duckett, ib.

John Danson, 231

Richard Davies, 149

Bray Doyley, ib.

John Dew, 150

E.

Thomas Ell wood, xxviii. 150. 177.

Catharine Evans, 131 William Edmundson, 149. 168 Theodore Ecclestone, 185. 231 John Edge, 231 1 Josiah Ellis, ib.

viii

LIST OF AUTHORITIES.

Francis Etteridge, 231 John Elson, 150

F.

George Fox, xv. xviii. xix. xxxUi.

40 to 42. 61 to 71. 145. 247 Richard Farnsworth, xviii. xxxiii.

50. 265

John Field, xxl. 56. 172. 220. 279 John Fiddeman, xxv. 55. 175. 280 Samuel Fuller, xxvi. 213. 289 John Furl J, sen. xxviii.

Benjamin Furly, ib.

George Fox, the younger, xviii. 49.

124 to 128 William Fallowfield, 58. 150. 221 to

Samuel Fisher, 131 John Furly, 201 Walter Fawcett, 218 Joshua Fearon, ib.

Philip Ford, 231 Leonard Fell, 149 James Fletcher, 150 Francis Fincher, ib.

Samuel Fulbeck, ib.

John Fowler, 241

G.

Roger Gill, xxv. 179

William Gibson, xxvii. 149. 157.

John Gratton, 187 George Gray, 218 Nicholas Gates, 149 William Gosnell, ib.

H.

Joseph Hodges, xxv. 53. 166. 275 Thomas Holmes, xxvii. 149 Charles HarfFord, xxviii.

Thomas Hill, ib.

James Holyday, ib.

Francis HowaiH, 49. 124. 267 William Houlden, 50 Ellis Hookes, 63. 147. 231 Richard Hodden, 130 Luke Howard, 137. 150 Hartford Quakers, 154 Roger Haydock, 174. 279 Robert Haskins, 193.201 Benjamin Holme, 210. 284 Thomas Hudson, 231

John Hall, 231 John Harwood, ib.

Richard Hubberthorn, 264 James Harrison, 149 Cuthbert Hayhurst, ib.

John Higgens, 150 John Hill, ib.

J.

Andrew Jaffray,xxii.

Henry Jackson, xxvii. 149 Thomas Jany, xxvii.

Samuel Jennings, 149. 218 William Ingram, 231 Richard Johns, 179 Abraham Johnson, 231 James Jackson, 272 Jonathan Johnson, 150

K.

Joseph Kirkbride, 218 John Kilbome, 150

L.

Patrick Livingston, xxi. 220 Francis Lea, xxviii.

Gawen Lowry, ib.

Thomas Laythes, 162 Clement Lake, ib.

Benjamin Lindley, 187, 284 ■ Thomas Lloyd, 217 John Lynam, 218 Thomas Lower, 231 Gilbert Latey, ib.

Roger Longworth, 149 Thomas Larimore, 150

M.

Francis Moore, xxvii. 150 James Mammeck, xxvii.

Richard Martin, 156 Evan Morris, 218 George Maries, ib.

Daniel Munro, 220 William Mead, 231. 290 WUliam Macket, 231 John Moon, 149

N.

Francis Newton, 201

LIST OF At'THORITIES. IX

O.

John Osgood, xxviii. 290 Griffith Owen, 218 Robert Owen, ib.

George Oldner, 231

P.

Alexander Parker, xviii.

Isaac Pennington, xviii. 47. 110 to

118. 150. 262 William Penn, xix. xx. xxii. xxviii.

42 to 45. 77 to 94. l50. 252 Alexander Pyott, xxv. 53. 166. 275 Daniel Phillips, xxv. xxxv. 203. 284 James Parke, 59. 221 to 231 Edward Plumstead, 156 William Phillips, 231 William Paul, ib.

Richard Pinder, 149

R.

George Rook, xix. 90

Ambrose Rigge, xxvii. 59. 149. 201

221 to 231 Thomas Robinson, xxviii.

S.

Humphrey Smith, xviii. 118. 263 William Smith, xviii.

Thomas Story, xix. xxv. 90. 179 Anthony Sharp, xix. 90 Alexander Seaton, xxi. 220 Francis Stamper, xxi.

Wilham Sewell, xxiv. 146 Richard Snead, xxvii. 150 Stephen Smith, xxviii. 148. 273 William She wen, xxviii. 52. 158. 271

Christopher Story, 191 Jdhn Simcock, 218 Paul Saunders, ib.

John Stringfeilow, 231 Oliver Sansom, 150 Ezekiel Sheldreck, 240 Philip Stevens, 241

T.

John Tomkins, xxv. 195 to 200.

Christopher Taylor, 144. 149 Richard Thomas, 156 Thomas Thackara,218 WiUiam Townsend, 231 Thomas Twinbarrow, ib.

Thomas Taylor, 149 John Tysoe, 150 Anthony Tompkins, ib.

U.

Thomas Upsher, 193. 283 V.

John V^aughton, xxi. 46. 59. 150.

152. 220 to 230. 290 Richard Vickris, xxvii. 150 Daniel Vandewall, 201

W.

George Whitehead, xix. xxi. xxii.

231. 257. 290 John Watson, xxiii. 52. 150. 164 Joseph Wyeth, xxvi. xxxv. 53. 180.

183. 277 William W^elch, xxviii. 240 Henry Wood, 51 Wilham Wilson, ib.

John Whitehead, 128. 149.' 270 J. W^ebb, 153 Samuel W^atson, 162 Henry Willis, 218 W^iliiam W^alker, ib.

Nicholas W^aln, ib.

W'illiam Watson, ib.

Richard Walter, ib.

Ezekiel Wooley, ib.

William Whalley, ib.

Y.

William Yardley, 218 Yearly Meeting, 231. 291

Z.

Thomas Zachary, 150

The whole number of authorities cited in this edition is two hundred and thirty-two.

Preface

The design of the following compilation is to exhibit the doctrinal views of the early members of the religious Society of Friends in their own language ; and to prove, by the concurrent testimony of numerous contemporary ^vriters, that they sincerely believed, and openly avowed, the great fundamental truths of the Christian religion.

Notwithstanding nearly two centuries have elapsed since the rise of the Society, during which period many treatises explanatory of its views have been published, yet at the present day there exists a contrariety of opinions respecting the faith of the primitive Quakers. This has not arisen from any deficiency of full and explicit declarations of their belief; for these are numerous, comprehensive, and perspicuous. But these declarations lie scattered among a great mass of controversial works, written more than a century ago ; possessing little of the attractive novelty of modern literature, and w'ithal so voluminous, that few persons have either the inclination or the leisure to examine their instructive pages. These circumstances, added to their great scarcity, have occasioned their being little read even by the members of our own Society, and hence many are not aware of the plain and positive avowal of their Christian belief, which our worthy predecessors repeatedly made. Too many among us have grown up in ignorance of those precious doctrines, in support of which their forefathers endured the heat of cruel persecution, suffered patiently the loss of property, imprisonment in loathsome and unhealthy dungeons ; and even sealed their testimony with the sacrifice of life, rather than renounce the holy profession which they had espoused.

It is certainly much to be regretted, that there should be any want of information on subjects of such great importance, so intimately connected with the welfare, and even the existence, of our religious Society ; and in which 2 xiv

PREFACE.

every rightly exercised member must feel a deep and earnest interest. It surely becomes those who have the charge of educating children, seriously to consider whether the acquisition of this knowledge, ought not to form a prominent feature in every system of religious instruction, and whether the neglect to impart it, is not a breach of that duty which they owe to the tender objects of their care, for which an awful responsibility must devolve upon them.

That there are some expressions to be found in the writings of our early Friends, the ambiguity of which has furnished an opportunity to prejudiced persons greatly to misrepresent their meaning, will not be denied by any who are conversant with their works. It is equally true, that there have seldom been wanting, either envious opposers, or pretended admirers, who have been prompt to take every advantage which inaccuracy or inadvertence of expression has thus furnished. And too often the ignorance of our-own members on these subjects has not only disqualified them for vindicating the Christian faith of their forefathers, but rendered them the dupes of such designing and artful men. Hence it has happened, that, through the prejudice and ill will of some, and from the want of better information in others, the genuine doctrines of true Quakerism have been perverted, and the Society most unjustly misrepresented as rejecting the fundamental doctrines of the gospel of our Lord and Saviour Jesus Christ. Of this illiberal and ungenerous treatment, both the ancient and modern Friends have much cause to complain. It has been again and again practised towards them, from the infancy of the Society to the present period. It is, however, a favourable circumstance for the present generation, that our primitive Friends were assailed with these unjust accusations, inasmuch as it induced them repeatedly to issue to the world, the most solemn and explicit confessions of the scriptural soundness of their faith on those very points respecting which a difference of sentiment now exists.

The peculiar views which the Society entertained of the spiritual nature of the gospel dispensation, rendered its members obnoxious to much opposition from high professors, who were little acquainted with the practical and renovating influence of true religion. Many and serious

PREFACE.

XV were the accusations which their enemies exhibited against tliem. They were charged with denying the scripture doctrine of the Holy Three that bear record in heaven, Father, Word and Spirit, One God, blessed for ever ; because they confined themselves strictly to scripture language, and rejected the word Trinity as one of human invention. Yet, at the same time, they readily acknowledged their full and unqualified assent to all that the sacred penmen had recorded relative to this solemn and mysterious subject.

Considering the title of the Word of God as exclusively belonging to Jesus Christ our Lord, they viewed the application of it to the inspired writings as erroneous, and unauthorized by the scriptures themselves. They believed the sensible influences of the Holy Spirit to be the primary rule of faith and life, and therefore could not conscientiously apply this epithet to the scriptures, however excellent in themselves. From these circumstances, their opposers took occasion to misrepresent them, as denying the authenticity and divine authority of those sacred records, though Friends constantly admitted, and indeed always declared, that they contained the words of God, spoken by the Holy Ghost through holy men of old ; and were a secondary rule subordinate to the spirit; the best and only outward standard and test, for determining the soundness of doctrines, and to which they constantly appealed as authority for the truths they promulgated.

A primary and fundamental article of their faith was, a belief in the immediate and effectual operation of the Holy Spirit, or grace of God, freely shed abroad in the hearts of all mankind, through the coming and sufferings of our Lord and Saviour Jesus Christ. When George Fox and his contemporary labourers were called forth to preach the gospel of life and salvation, this blessed holy scripture doctrine was too httle known or believed in by the generality of Christian professors. The practical heart-changing effects of pure and undefiled religion, were in many instances superseded by a routine of ceremonial duties, the performance of which was marked with cold indifference or obvious dislike, and which, though they might amuse the head with the show of religion, left the heart unregenerated, the will unsubdued', and the appetites unmortified. Being brought, through the mercy of God in

PREFACE.

Christ Jesus, to see their corrupt and undone condition by nature ; having not only felt the necessity, but realized the blessedness of being born again, created anew in Christ Jesus unto good works, our worthy predecessors were led mainly to insist upon the importance of the new birth, and to inculcate the doctrine of the universality and efficacy of the grace of God, as essentially requisite to be beheved in and obeyed, by all those who expected to be made partakers of that life and immortality, which are brought to light through the gospel of the dear Son of God. They not only believed in, and preached him as " God manifest in the flesh" of that prepared body, in which he appeared at Jerusalem and sojourned amongst men ; " justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, and received up into glory but also as the light of men — as the glorious Luminary of the intellectual world ; as the eternal Sun of righteousness, a ray of whose ineffable brightness shines into every human soul^ " to give it the light of the knowledge of the glory of God, in the face of Jesus Christ.""

The divinely inspired record of his coming in the flesh, his miraculous conception and birth of the Virgin Mary, his holy life, mighty miracles, meritorious sufferings, and propitiatory death ; his glorious resurrection, ascension into heaven, mediation and intercession with the Father, they also held as necessary to be sincerely believed, by all those who, through the good providence of God, were brought to the knowledge of these sacred records. These important truths were then fully accredited by the great body of Christian professors, the doubts and difficulties w^hich modern scepticism has introduced, being little known or tolerated ; there was therefore less occasion frequently to hold them up to public view, or to make defence of them a prominent part of their doctrinal treatises. Friends were apprehensive also, that too many were resting their hopes of salvation upon the mere assent of the understanding to these essential doctrines, without permitting them to have a practical effect upon their lives and conversation. Hence those faithful ministers of the gospel believed it their duty to turn the minds of the people inward, to the spirit and power of Christ Jesus revealed there, that, through obedience thereto, they might really experience Him to be their Redeemer and Saviour, But this was not

PREFACE.

xvii done in opposition to Christ without, for they solemnly daclared that they never meant thereby, in the least degree to invalidate or slight those blessed advantages, which, in infinite mercy, and wisdom inscrutable, are offered to mankind through the outward manifestation, the sufferings and death of the adorable Son of God.

Notwithstanding these repeated declarations of the soundness of their faith, the enemies of the Society greatly misrepresented and perverted the doctrine of the light of Christ in the soul of man. They pretended to infer from it that the Quakers denied Jesus Christ, as he appeared at Jerusalem, to be the Saviour of men — that they beheved the Godhead or whole Christ to be in them, thereby equalhng themselves with Him, and rejecting all belief in Jesus Christ, except as the Spirit in man. They likewise charged Friends with allegorizing away the sufferings and blood of Jesus, by making them only typical of the inward operations of the Light — and with holding the erroneous notion, that He was nothing more than a great prophet, supereminently endued with the spirit of God, which dwelt in Him no otherwise than in us.

These unfounded charges were met, on the part of the Society, with the most solemn and unequivocal denial. Nor did Friends rest satisfied with a mere negative assertion of what they did not believe. In a subject of such high concernment, they deemed it an incumbent duty to declare, in the most explicit and positive manner, what they did believe^ in order that the world might know they really were what they professed to be — sincere and humble believers in all the doctrines of the Christian religion. To satisfy every doubt, and silence every cavil, they published repeated declarations of their faith, drawn up in language that can neither be misunderstood nor equivocated ; and though these are not called creeds, nor presented for subscription to those who apply for membership amongst them, yet they are essentially and properly the articles of faith, and the outward bond of union, of the religious Society of Friends.

Some of these it will be proper to notice, in order to refute the false and foolish objection which is sometimes raised against modern treatises on doctrinal subjects ; that Friends have no settled code of doctrines, nor any written declaration of their belief. 2* xvm

PREFACE.

The first confession of faith which I find recorded, is by Richard Farnsworth, pubHshed in the year 1658, about ten years after George Fox commenced his ministry. It is entitled " A Confession and Profession of Faith in God, by his people who are in scorn called Quakers." An extract from it will be found in the first section of the following work. In 1668 and 1671 this was reprinted, with some other treatises,^liy John Crooke, William Dewsberry, Humphrey Smith, Isaac Pennington, and Alexander Parker, in a work entitled " The Principles of Truth, being a Declaration of our Faith who are called Quakers."

About the year 1659, George Fox the younger, published a "Testimony concerning the Father, Son, and Spirit, fcc." and in 1661, being imprisoned for his faithful testimony to the truth, he issued a paper containing "a demonstration of his faith in four particulars," viz. "concerning Jesus Christ, the Saviour of the world; 2. concerning justification; 3. concerning the resurrection ; 4. concerning everlasting glory and eternal misery."

In 1662, John Crooke published a declaration of the doctrines and belief of Friends, under the title of "Truth's Principles, or those things about doctrine and w^orship which are most surely believed and received among the people of God called Quakers," &;c. This was reprinted in 1668 and 1671, with the additions, andunder the title, above noticed.

In 1664, William Smith published " A catechism, wherein many truths are plainly opened by way of question and answer, which may be a help and furtherance unto all tender-hearted people, who are breathing after the Lord, and wait for redemption and salvation by Jesus Christ. Also, something concerning the foundation and principle of the poor afflicted people of God called Quakers, and of their faith, and love towards God, and their good will unto men, being also plainly demonstrated by way of question and answer." This latter part contains a declaration of the faith of the Society on several points of doctrine.

The Society of Friends having been repeatedly accused of denying the Christ who died at Jerusalem, as well as the holy scriptures, Isaac Pennington published a declaration of their faith on these points, in an essay entitled " An Incitation to Professors, &c." printed in the year 1667. In an essay under the title of " A Question to the Professors of

PREFACE.

xix

Christianity, fee/' published in the same year, he has inserted a confession of the scriptural faith of the Society in the divinity, and propitiator}' sacrifice of Jesus Christ our Lord. In another work, written in the year 1660, he gives a very full and clear declaration of the faith of Friends in the doctrine of the sacred scriptures relative to the Holy Three that bear record in heaven. See his Works, vol. i. p. 358.

In the year 1668, William Penn being imprisoned in the Tower on the chaise of denying the divinity of Christ, issued a declaration of his faith in Him, which is contained in his " Innocency with her Open Face, (tc." It commences thus : — " I sincerely own and unfeignedly believe, &c."

In 1671, George Whitehead and William Penn wrote a treatise entitled " A Serious Apology for the Principles and Practices of the people called Quakers, <kc.''' in which they give forth a declaration of faith on behalf of the Society of Friends. Two years after this, William Penn published his " InvaHdity of John Faldo's Vindication in this, he makes another confession of faith, which he thus introduces : — I will end my part herein, with our most solemn confession in the holy fear of God, that we believe, (S:c."

In 1698, a paper called "Gospel Truths," containing a declaration of the doctrines of Friends, drawn up and signed by William Penn, Thomas Story, Anthony Sharp, and George Rook, was presented to the bishop of Cork. " Published," says Penn, " to inform the moderate enquirer, and reclaim the prejudiced to a better temper, which God grant, to his glory and their peace." Works, vol. ii. p. 885. It consists of eleven articles.

About the year 1671, George Fox being in the Island of Barbadoes, found that the opponents of the Society were endeavouring " to defame Friends with many false and scandalous reports," relative to their doctrines ; whereupon he and some others drew up a declaration of their Christian faith, " to go forth in the name of the people called Quakers, for the clearing of truth and Friends from those false reports."

In 1675, he wrote and pubHshed " A Testimony of what we believe of Christ, before he was manifest in the flesh, and of his birth and preaching, and what he saith he is himself: as also of his suffering, death, resurrection and ascension ; both as he was God and as he was man."

XX

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In 1682, being imprisoned in Worcester jail, he wrote a treatise entitled " Something in answer to all such as falsely say the Quakers are no Christians which contains a confession oftheir faith on several of the fundamental doctrines of the Christian religion.

In the year 1673, Robert Barclay published " A Catechism and Confession of Faith, approved of and agreed unto, by the general assembly of the patriarchs, prophets and apostles, Christ himself [being] chief speaker in and among them ; which containeth a true and faithful account of the principles and doctrines which are most surely beheved by the churches of Christ in Great Britain and Ireland, who are reproachfully called by the name of Quakers," &;c. The Confession of Faith consists oftwenty -three articles. It has been reprinted many times, both in English and Latin, by direction of the Society.

In giving a sketch of the principal confessions of faith issued by Friends, I must not omit to notice Barclay's celebrated Apology. No other work has been so repeatedly sanctioned by the Society, both in England and America, or is entitled to higher authority as an exposition of their peculiar tenets. It was first printed in Latin in 1675, and subsequently translated and reprinted in English, French, German, Low Dutch, Danish, and parts of it in Arabic. In 1705, it had reached the fifth edition, and at the present time has passed through more than twelve editions in our own tongue. The Society has been at considerable pains and expense in distributing this work in various parts of the world ; and since the period it was first published, it has always been held to be of the highest authority, both among ancient and modern Friends, as a standard doctrinal treatise. The following extract from William Penn's preface to Robert Barclay's works, will show in what esteem he held the Apology.

" I am now come to his elaborate Apology, published in 1675, entitled, ' An Apology for the true Christian Divinity, as the same is held forth and preached by the people called in scorn Quakers, &c. dedicated to King Charles the Second.' It was the most comprehensive of all his pieces, published in Latin, Dutch and Enghsh, and at least twice printed in our own tongue. It came out at the close of a long and sharp engagement between us, of this kingdom, and a confederacy of adversaries of almost all persuasions. It

PREFACE.

xxi was his happiness both to live in a more retired corner, and to enjoy at that time, a space of quiet above his brethren : which, with the consideration of their three or four years' toil, and a sense of service in himself, put him upon undertaking and publishing this discourse, as an essay towards the prevention of future controversy. It first lays down, our avowed principles of belief and practice^ distinguished from what our enemies are pleased to say in our names, who, by making us erroneous, give themselves the easier task to confute us ; and then triumph. After he has stated our principles, he has put the objections which he had collected out of our adversaries' books, or that he did apprehend might be made, to those principles, and answers them : and lastly cites divers authors, both ancient and modern, especially some of the primitive ages, for further illustration, and confirmation of mr said belief and practice,''''

This tribute to the excellence of the work, is confirmed by George Whitehead, Patrick Livingston, Alexander Seaton, Benjamin Antrobus, Francis Stamper, John Vaughton and John Field. In his testimony to the worthy memory of Robert Barclay, William Penn says : —

" He was much exercised in controversy, from the many contradictions that fell upon the truth, and upon him for its sake, in his own country chiefly, in which he ever acquitted himself with honour to the truth ; particularly by his Apology for the Christian divinity professed by the people called Quakers, which contains a collection of our principles, our enemies' objections, and our answers, augmented and illustrated, closely and amply, with many authorities for confirmation. Also his book of church government, distinguishing between tyranny and anarchy, imposition and lawlessness, occasioned by the scruples of some, and partiahties of others, that had a tendency to a division among us: They are standing books of sound judgment, and good service to the truth and church of God. Nor must his Scripture Catechism be forgotten, in that it opens the mind of truth, upon points of doctrine, in the words of the Holy Ghost; excluding all human glosses or interpretation ; which is an easy, safe, and peaceable method, the tendency of it being to silence, and commend the curiosity of man to the text, WHICH ALL OWN ; and there leave controversy, as the best method to unity and peace, next that of the spirit itself."

PREFACE.

George Fox and Andrew Jaffraj, have also expressed opinions relative to Barclay's works, coincident with those above quoted.

In 1668, the well known controversy took place between William Penn, George Whitehead, and Thomas Vincent, a Presbyterian minister ; which led to the publication of the " Sandy Foundation Shaken" by Penn, and Whitehead's work, entitled "The Divinity of Christ, and Unity of the Three that bear record in Heaven, with the blessed end and effects of Christ's appearance, coming in the flesh, suffering and sacrifice for sinners ; confessed and vindicated by his followers, called Quakers." The prefatory epistle to this work, contains a declaration of faith on behalf of the Society of Friends. It was printed in 1669.

In the year 1691, George Wliitehead wrote a short treatise, entitled " Antichrist in flesh unmasked, and the Quakers' Christianity vindicated, &c." in which he gives a confession of faith in behalf of the Society. He thus introduces it : — " To conclude in general against your false charges, and manifold abuses and calumnies, contained in your said book, and to anticipate further objections on the matters herein. We sincerely profess and declare in the sight of God and men, &:c,"

Francis Bugg having apostatized from the faith, and become a bitter enemy to the Society of Friends, used great exertions, by false and malicious accusations, to vilify their character and hold them up to public censure, as deniers of the Christian religion. George Whitehead was particularly the object of his abuse ; and in his own defence, as well as for the reputation of the Society of which he was an honourable member, he found it his duty several times to reply to Bugg's pamphlets. One of these replies, entitled " Innocency triumphant over the insolency and outrage of a Self-condemned Apostate," contains a declaration of the Christian doctrines of Friends, which he thus commences : — " Our Christian testimony re-assumed in the afiirmative: To all Christian, sober, impartial, and judicious people, to whom these presents shall come, salutation in the love and good will of the only true God, and his dear Son Jesus Christ, whom he hath sent. To prevent mistake, and remove misrepresentation, in the matters following, these are sincerely to testify and declare, that we sincerely own, profess, and confess, &c. <!i:c."

PREFACE,

XXlil

In the fifth month 1674, Charles Marshall wrote an essay entitled " A Warning to Opposers, (Szc."" in which, after speaking of the unrighteous means made use of by the heathen formerly, to render the primitive Christians odious, and to justify the cruelties inflicted on them, he says, " So hath there been an endeavour in our day to misrepresent the servants and people of the Lord, as denyers of salvation by Jesus Christ, making his birth in Bethlehem of Judea, his travails, sufferings, blood, death, resurrection, and ascension, of no value ; denyers of the scriptures of truth ; and instead thereof, preaching up salvation by meritorious vs'orks of our own ; and, in short, representing us as enemies to Christianity : concerning which charges, and every particular of them, full, clear, and demonstrative answers have been and are given, unto which I refer all unsatisfied persons. That which lies on my spirit at this time, is to declare, in the presence, name, and power of the everlasting God, that these things spoken and written of us, are as false as the accusations of the Pharisees concerning Christ Jesus, and as false as the accusations of the Jews concerning the apostles." Works, p. 129^ To confirm this assertion, he gives forth, in the name of the Society, a declaration of their faith ; the first article of which reads thus : — For, first, we declare to all nations, tongues, and languages, that we believe in the one, holy, everlasting God.''