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ART. X. A Defence of the Christian Doctrines of the Society of Friends, against the Charge of Socinianism; and its Church Discipline vindicated, in answer to a Writer who styles himself Verax in the Course of which the principal Doctrines of Christianity are set forth, and some Objections obviated. To which is prefixed a Letter to John Evans, the Author of "A Sketch of the Deno minations of the Christian World," and Strictures on the Eighth and Ninth Editions of that Work. By John Bevans, junior. 8vo. pp. 300. 5s. 6d. Boards. Phillips and Fardon, &c.

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'HE doctrines and discipline of the Society of Friends, com monly called Quakers, have lately been matter of considerable discussion: but, as the opinions of this respectable body have been set forth in no authorized formula, it is not easy to arrive at any decisive conclusion respecting the fixed tenets of what may be termed the Quaker Church. Though we may ascertain the belief of the old Friends, and of some of the existing members of this fraternity, we are at a loss for sufficient evidence to mark the extent and limits of their faith.

As Mr. Bevans's book is sent forth without the sanction, or imprimatur, of the Morning Meeting, it is only to be regarded as the representation of an individual; to which, however honestly given, the assent of the body of Friends is not pledged; and it is possible that some of his brethren may not confer on it their entire assent. He produces numerous authorities to prove that the first Friends were not what we call Unitarians: but supposing him to have proved his point, are the modern Quakers bound to adopt the entire language. and sentiments of the founders of their church? Is a belief in the Trinity, or in a threefold division of the Godhead, an indispensable article of a Quaker's creed; and is their doctrine of the inward light adopted by all, with no variance of interpretation? If their faith be definite and uniform, what restrains them from publishing their Creed ex cathedrà? Till of late, we were led to believe that this body were united more by the benevolence and primitive simplicity of their system, than by abstruse speculative dogmas; and that they cautiously shunned those rocks of controversy, on which other churches have imprudently split. We intend not to insinuate that, under the garb of Quakerism, infidelity found shelter: but we apprehended that their profession of faith in Christ included that variety of sentiment, which commonly prevails among a society of unfettered believers. Though the majority of Friends may be what are called Orthodox, is Orthodoxy essential to Church Communion?

In opposition to the statement of Verax, Mr. Bevans, as an orthodox Friend, adduces numerous quotations from the writings of Penn, Barclay, Pennington, and Claridge, to ma

nifest their belief in the Trinity, and consequently in the Divinity of Christ; and he asserts that the first friends no more denied either the Trinity, or the Divinity of Christ, than Calvin has done.' They certainly did not deny it, but they express their belief in terms which do not imply an adopsion of the rigid trinitarian hypothesis. One specimen must suffice. Richard Claridge says of William Penn, that he "refused not the doctrine of the Holy Trinity, as it is declared in the Scriptures of Truth, but the notion of three distinct separate persons, and that he owned the Scripture Trinity of Father, Son, and Holy Ghost." In the same passage, we are informed that William Penn "distinguished between the Scripture redemp. tion and the vulgar doctrine of satisfaction." These explanations will not convince a discerning reader that Penn was a staunch orthodox believer, but rather excite a contrary opinion.

In the chapter on the Scriptures, Mr. B. accords with his brethren in considering the Spirit of Christ revealing itself in the heart of man, as the primary, infallible rule of Christians, and the Scriptures only as the secondary;' and he aserts that from Hannah Barnard was not required an avowal inconsistent with this principle but it is fair to ask here, as we have suggested before, if the primary rule be at variance with the secondary, or if the Spirit revealing itself in the heart' dictate a suspicion of the truth of certain parts of the testimony of the scriptural record, how is a Quaker to act? Mr. B. tells us that the Society to which he belongs do not believe in the organic inspiration of the Scriptures; yet he contends for their being the only fit outward judge of controversies among Christians. It is difficult, however, to conceive how that can be a fit judge to settle controversies, which is not supreme. If there be a higher tribunal, the parties will not be satisfied till the cause be removed thither.

Some of the principles of Hannah Barnard appear to be deistical, and we are not surprised that the Society should refuse to afford them their sanction: but the Friends seem to be embarrassed in their argument, by the admission of their primary and secondary rule. Barclay himself says that "the Scriptures are not the principal ground of all truth and know, ledge, nor yet the adequate rule of faith and manners"; and on this admission how stand the proceedings against H.B? What difference is there between a rule that is not adequate and an inadequate one; and if a person pleads the testimony of the inward spirit of truth in excuse for rejecting a confessedly in, adequate record, how can the Quakers on their own principles proceed to judgment? When Barclay asks, "what should become of Christians if they had not received that Spirit by which

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they know how to discern the true from the false?" (in allusion to the contest about the genuineness of the second Epistle of Peter, James, the second and third of John, and the Revelation,) does he not afford a licence for scepticism in this respect? Mr.Bevans, however, will maintain that Barclay does not apply the terms true or false to the present canon of Scripture. In answer, it is only sufficient to ask him whether the above mentioned books form a part of the Canon? Certainly the quotations which he makes from the fathers of the Quaker church do not fully establish the point for which they are adduced.

The charges against Hannah Barnard are most strenuously defended by Mr. Bevans; who regards her refusal to admit the divine commands for the wars of the Jews on the Canaanites, as a denial of the divine mission of Moses and Joshua. H. B. however, we are told, did not dispute the facts, but only the divine commands; in which she has been countenanced by many christians, in order to obviate the objections which infidels have levelled against this portion of the history of the O. T. We have no inclination for becoming a party in this controversy; and we shall only remark that it is somewhat sin gular that the Quakers, who are the most magnanimous op posers of war, should partly ground their ejectment of an individual from their communion on her refusal to attribute one of the most sanguinary wars ever waged to the express injunction of the Father of Mercies. They make a distinc tion, we find, between the old and the new dispensation: but, as God is immutable, could he give orders under the former which would be inconsistent with his perfections under the latter?

Mr. B. succeeds better in his animadversions on Verax's justification of H. B., when he proceeds to the charges, of her want of faith in some important articles of the N. T. Her refusal to acknowlege the miracles, and her expressed disbelief of the resurrection of Christ, amount to a proof of Deism, which disqualified her from being a preacher to a Christian society. Mr. B.'s vindication of the authenticity of the Gospel history, especially that part which relates the miraculous conception, evinces much reading; and it shews that the Society of Friends endeavour to be critically acquainted with the sacred records. We recommend these pages to the consideration of Verax, and the introductory letter to that of Mr. Evans, who is accused of giving an unfair account of the Quakers: but, as the language of the Society of Friends on some of the points here agitated is peculiar, the controversial reader will probably find it difficult, in certain cases, to ascertain its precise import, Mo-y. ART.

ART. XI. Letters and Papers on Agriculture, Planting, &c. se lected from the Correspondence of the Bath and West of England Society, for the Encouragement of Agriculture, Arts, Manufac tures, and Commerce. Vol. X. 8vo. pp. 394. 8s. Boards. Wilkie and Robinson.

SOME years have elapsed since this Society has presented any fresh fruits of its labours to the world; the last preceding volume having been published in 1799, as appears by our ac count of it in Vol. xxxi. N. S. p. 388. For a circumstance so

unpromising, as indicative of declining zeal, an apology is at tempted by the editor; who hints at the occurrence of impediments of a particular nature,' and at the tardiness of members in transmitting the arrears of their subscription, by which the Society is prevented from securing a regular fund for the va rious objects which it has in view. While he laments the loss of old correspondents by infirmity, distant removal, and death, Mr. Matthews requests gentlemen who are engaged in useful experiments, whether members of the Society or not, to communicate their experience, or their observations, on topics of improvement in agriculture, manufactures, and the most useful of the rural arts, in order that so long an interval between the usual publications may not again occur. We trust that this application to experimentalists will not be made in vain; and that the members of this society will feel themselves especially called to give a fresh stimulus to this institu tion, not only by forwarding their annual guinea, but by furnishing papers which shall reflect credit on their printed trans

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This volume is introduced by an energetic eulogy on the late President of the Society, Francis Duke of Bedford; in which the editor endeavours to express their feelings of poignant regret at the unexpected death of this truly illustrious nobleman, and to portray his superior genius and striking cha racter for the information of posterity. His agricultural exertions for the improvement of soils and live stock, and for the ac commodation of the peasantry by building cottages, are here particularly recorded; and the summary of his virtues concludes with a reference to the singular fortitude which he displayed in his concluding moments. Mr. M. indirectly replies to certain fanatical strictures which were offered at the time, on the manner in which this nobleman met his end:

Such was the exemplary ardour in all the varieties of rural dignity, which shone forth in the great character of our revered and lamented President: nor had those various occupations of his mind the least tendency to dim the lustre of his academical education, or the graceful accomplishments which were attached to it: for as no

thing is more shining than genuine benevolence, so the amiable politeness and suavity of his manners were native, conspicuous, and universal. With equal justice may it be said, that his pursuits had no tendency to lessen his regard for moral maxims, or the higher obligations of a rational, dependent, and accountable nature. On the contrary, they most undoubtedly added much to a contemplative reverence towards the Author of his being, the Divine Source of all his powers, and of all the blessings which he wished to promote by the use of them. Of this last habitual attainment, which indeed is the perfecting feature of every valuable excellence, the mild serenity and even moral majesty of his countenance was a fair and expressive indication. It will not be deemed beside the province of a Society writer on the present occasion, to notice with pleasure so remarkable a part of an elevated and great character; although, perhaps, those topics with which we have chiefly to do might not be expected to lead to it. His end was remarkably instructive, by the suddenness of transition from high health to languishing weakness, and from that to the silence of mortality! But as he had lived a life of sobriety, temperance, and useful activity, so his closing scene was marked by correspondent composure, patience, and resignation to his lot! a state of mind commonly attendant on the last hours of a serious meditative man; and we trust happily superseding the necessity of any buman intercession for final acceptance with his Maker!'

Among the articles here published, we meet with a paper by John Billingsley, Esq., intitled Remarks on the Utility of the "Bath and West of England Society," with an Account of the Progress of Improvements in the County of Somerset ;' which ought, from the nature of its contents, to have been placed at the head of the volume. It is stated that, since the establishment of the Society in the year 1777, such improvements have been effected on the Mendip hills, on marsh lands, and by means of inclosures, that the rental of the county of Somerset has been advanced at least 60,000l.; and these ameliorations are attributed in a considerable degree to the knowlege and spirit of enterprise diffused by this institution. In as much as it has given to country gentlemen a taste for experiment, it may claim merit; and it is certainly fortunate for those who are forced to take their land into their own hands, in order to increase their income so as to oppose the pressure of the times, that they have been induced, by the fashion of the day, to study farming as a science. That common farmers should speak with affected contempt of agricultural societies and publications, by means of which landlords are assisted in appreciating the true value of their estates, is no matter of surprise; and it is better to reply to these gentry with a joke than with argugument, after the manner here recorded: A member of this Society was accosted by a farmer, who sarcastically remarked, that He had been thinking whether the Bath Society had

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