QUAD RAGE SIMA

The Latin name for Lent . It was formerly given to the first Sunday in Lent, from the fact of its being forty days before Easter, in round numbers. QUAKERS owe their origin to George Fox, in 1624. The following, according to Mr. Burder, are their principal articles of belief. Every one who leads a moral life, and from the sincerity of his heart complies with the duties of natural religion, must be deemed an e entially good Christian. An historical faith and belief of some extraordinary facts, which the Christians own for truths, are the only real difference between a virtuous Pagan and a good Christian, and this faith is not nece ary to salvation. Christ is the true inward light, which enlightens all men. This is performed by an immediate inspiration, and not by the outward doctrine of the gospel, which Christ has preached to men as a rule of their belief and practice; which outward preaching of evangelical truths is not the usual and ordinary method used by God to enlighten mankind; but he sends to each person interior inspirations. This interior light is the true gospel; it is to be adored, as being Christ himself and God himself. Scripture is not the true rule, the real guide of Christian faith and moral doctrine; this is a prerogative belonging only to the inward light, which each has within himself, or which breaks forth in the a emblies of the brethren or friends. The dead letter of the sacred writings is not of so great authority as the preaching of the authors of them: the particular books which make up the Scripture, were directed to private churches or persons, and we are not interested them. The chief rule of our faith is the inspiration of the Holy Ghost , who interiorly teaches us; and the Scripture is only a rule subordinate to that Spirit. An immediate inspiration is as nece ary to us as to the apostles: it teaches us whatever is nece ary to salvation. The promise which Christ made to his apostles, to teach them all truth by his Spirit, and that the Holy Ghost should always remain with them, was not confined to the apostles only, it belongs to all the faithful; and it is said of them all, that the unction shall teach them all things. All true ministers of Christ are as infallible in what they teach, as the prophets and apostles were; otherwise the Spirit of Christ would not be infallible. All those who are filled with the gifts of the Spirit are equally infallible, without which the infallibility of the Holy Ghost must be divided; there is no exterior way of teaching, which may help one to judge of the truth of the doctrine which he preaches. The immediate inspiration is sufficient to enable a minister to preach without Scripture, or any other exterior helps. Without this particular inspiration all those who pretend to argue upon or explain the words of Christ , are false prophets and deceivers. The Church ought to have no other ministers, but those who are called by an immediate inspiration, which is best proved by interior miracles, of which the outward signs were only a representation or figure. The Quakers do not preach a new gospel, and therefore need not work miracles to prove their doctrine; a visible succe ion of ministers, ordained or otherwise established, is likewise of no use. Whoever is inwardly called to the ministerial functions, is sufficiently qualified for that post; inward sanctity is as e entially requisite in a true minister, as in a true member of the Church. Women may preach with as much authority as men, and be ministers of the Church; for in Christ there is no distinction of male and female, and the prophet Joel has foretold that women should have the gift of prophecy as well as men. The Scripture nowhere says, that the Father , the Son , and the Holy Ghost , are three persons; there are three several manifestations; but three persons would in reality be three Gods. The Scripture being silent as to the manner of the unity and of the distinction in the Trinity , it is a great rashne in the Christian Churches to meddle with deciding such intricate points. The distinction of persons in the Godhead is a speculative subtlety, not calculated to mend our lives, and very prejudicial to Christian peace and charity. To draw up an exact profe ion of faith, it is nece ary to adhere closely to the expre ions used in Scripture. The true Christ is he who existed before he was manifested in the flesh, and who has never been seen with the eyes of the flesh. Jesus Christ , as God , has a heavenly humanity, of which the earthly one is but the outward garment, the type or figure. Jesus Christ , the Word and Son of God , did not personally unite himself to our human nature; he only took it as a suit of clothes, which he was to put on for a while. This human nature was inspired, as other men, but in a superior and more particular degree. Christ could not be united to a corrupt nature; his interior birth within men, is a greater mystery than his outward nativity. The faith in and the knowledge of Christ , according to the flesh, and of his mysteries, were but the first elements fit for the infancy of Christianity, which being over, those rudiments become usele : we now have learned to be in Christ , to become new creatures, to let old things pa away in order to make room for the new. The expiation of our sins has not been merited by the outward spilling of Christ’s blood, which was not more precious than that of any other saint: neither has the Church been redeemed by it; but by an inward and spiritual blood, which purifies our hearts and consciences, of which the Scripture says, it was spilt for our justification; lastly, of which Christ himself says, that he who does not drink his blood shall not have life in him. The Scripture does not say that Christ satisfied the justice of God for our sins. As God may without any injustice forgive our sins without such a satisfaction, it was not nece ary, neither can it be reconciled with the gratuitous remi ion of our sins: and moreover, God’s punishing his own Son , who was innocent, is contrary to Divine justice. Christ did not go up to heaven with the body which he had on earth, which is not now in heaven at the right hand of God . It is an erroneous opinion to think or believe that the body of Christ , which is in heaven, occupies and fills any particular limited place: the body of Christ is wherever his Spirit is; and it cannot save us, if distance of place separates it from us: whoever preaches a doctrine opposite to these propositions, is a false minister, and deceitful teacher: the same gift of discernment in the examination of spirits, which was bestowed on the apostles, remains still in the Church. Our sins being once forgiven, it is wholly unnece ary to repent of them any further, or to go on in asking forgivene for them. We cannot become God’s servants unle we be first purified. Outward baptism is not an ordinance of Christ , or at least not to be observed as a perpetual law. Whoever pretends that Christ’s order is to be understood of water baptism adds to the text, which does not mention water. The baptism enjoined by Christ is a baptism of spirit, not of water. The water baptism was St. John’s, and has been abolished. St. Paul says he was not sent to baptize, but to preach. Water baptism was used by the apostles only as a toleration for the weakne of the Jews, but it can do no good to the soul. Baptism by inspersion is nowhere mentioned in Scripture. Water baptism, and the spiritual baptism, are two entirely different baptisms. The inward baptism alone is the true baptism of Christ . Children ought not to be baptized, since they are not capable of taking any engagement upon themselves, or of making a profe ion of faith, or of answering to God according to the testimony of a good conscience. Taking or receiving the eucharist is not a perpetual obligation; it was instituted heretofore only for those who were newly converted to the Christian religion, or for weak Christians in the beginning of their Christianity. Amongst the Quakers the spirit is what they call free , and does not submit to synods, nor to worldly learning, wisdom, or customs: this is one of the chief and most e ential articles of their religion. All the members of the Church may and ought to concur to the general good of the body; all may have the same helps from the Holy Ghost , and feel the same impre ions of his power; all are animated and fed, like our bodily members, by the same efficacy and in the same manner; all by consequence ought to give a helping hand to the edification of the mystical body, as natural members contribute to the welfare of human bodies. This they apply to the evangelical ministry: the Spirit , say the Quakers, notifies by its impulse what is wanting to the Church, and obliges those members, upon whom he makes that impulse, to give a speedy help to the mystical body. If it should happen that out of lazine , neglect, or distraction, the person so moved should not be sensible of the impulse, or not give a due attention to the defects of which the members of the mystical body are guilty, then they ought to rouse themselves with new fervour, and by a perfect recollection make a trial of the gifts and power of the Spirit of life. The call to pastoral functions e entially consists in this, it requires no pomp, no ceremony, no improvement of the mind, no preparation, no examination, nor any of the means used in other Christian societies, to provide churches with pastors and teachers. Yet if after this inward trial any one be moved and forcibly drawn by the Spirit to engage in the ministry, the ecclesiastical council must not omit the formality of examining whether the person so inspired be in reality fit for it, and ought to be admitted to that dignity; the importance of which, in regard to himself, and to the whole Church, is strongly represented to him, in a speech or exhortation made to that end. This ceremony is sometimes accompanied by the letters of other churches and societies of Quakers, recommending such or such to that office. When installed, they are maintained by voluntary contributions only, without any settlement, contract, or previous agreement. Each Quaker contributes freely, according to his power, and the minister is not to accept of their benevolence, further than is nece ary for a sober and frugal maintenance; but if he be reduced to poverty for want of such contributions, it is lawful for him to leave the congregation which he served; he may even, according to their historian, shake the dust off his feet against that Church, as Christ ordered his apostles to do against those who would not receive them. The Quakers apply equally to all governments, or pretended governments, and do not seem to make one title better than another; for, to use their own words, they do not dispute authority with any man, nor question forms of government, nor trouble their heads what becomes of the world. And, in consequence of this principle, they seem to make a kind of merit of their faithful obedience, under all the usurpations of the Rump Parliament, Cromwell, . Robert Barclay, one of the most learned of their persuasion, in his second proposition affirms, that the light within, or the Divine inward revelation, is, like common principles, self-evident; and therefore it is not to be subjected either to the examination of the outward testimony of the Scriptures, or of the natural reason of man. In his third proposition he a erts, that the Scriptures are not the principal ground of all truth, nor the primary rule of faith and manners, they being only a secondary rule and subordinate to the Spirit ; by the inward testimony of which Spirit , we do alone know them: so that, by this reasoning, the authority of the Scriptures must depend upon the inward testimony of the Spirit . He affirms further, that the depraved seed of original sin is not imputed to infants before actual transgre ion. (Prop. 4.) Those who have the gift of the light within, are sufficiently ordained to preach the gospel, though without any commi ion from churches, or any a istances from human learning; whereas those who want the authority of this Divine gift, how well qualified soever in other respects, are to be looked upon as deceivers, and not true ministers of the gospel. (Prop. 10.) All acceptable worship must be undertaken and performed by the immediate moving of the Holy Spirit , which is neither limited to places, times, nor persons; and therefore all outward significations of Divine worship, unmoved by secret inspiration, which man sets about in his own will, and can both begin and end at his pleasure, all acts of worship thus mis-qualified, consisting either in prayers, praises, or preaching, prescribed, premeditated, or extempore, are no better than superstitions, will-worship, and abominable idolatry in the sight of God . (Prop. 11.) The dominion of conscience belongs only to God , therefore it is not lawful for civil magistrates to punish their subjects, either in fortune, liberty, or person, upon the score of difference in worship or opinions: provided always that no man, under pretence of conscience, does any injury to his neighbour, relating either to life or estate. The Quakers are charged with other errors of a very bad complexion, drawn especially from the writings of those who were first of their persuasion; but these tenets the modern Quakers seem to disown, and appear very willing to explain and reconcile their authors to a more orthodox meaning: the truth is, they now far differ from what they were originally, not only in principle, but even their external demurene and rigidity seem to be abated. The following is taken from the Report published in 1854 by the Registrar-general. “The whole community of Friends is modelled somewhat on the Presbyterian system. Three gradations of meetings or synods,—monthly, quarterly, and yearly, administer the affairs of the Society, including in their supervision matters both of spiritual discipline and secular polity. The MONTHLY MEETINGS , composed of all the congregations within a definite circuit, judge of the fitne of new candidates for membership, supply certificates to such as move to other districts, choose fit persons to be Elders to watch over the ministry, attempt the reformation or pronounce the expulsion of all such as walk disorderly, and generally seek to stimulate their members to religious duty. They also make provision for the poor of the society, (none of whom are, consequently, ever known to require parochial relief,) and secure the education of their children. Overseers also are appointed to a ist in the promotion of these objects. At monthly meetings, also, marriages are sanctioned previous to their solemnization at a meeting for worship.—Several monthly meetings compose a QUARTERLY MEETING , to which they forward general reports of their condition, and at which appeals are heard from their decisions.—The YEARLY MEETING holds the same relative position to the quarterly meetings as the latter do to the monthly meetings, and has the general superintendence of the Society in a particular country: that held in London comprehends the quarterly meetings of Great Britain, by all of which representatives are appointed and reports addre ed to the yearly meeting. Representatives also attend from a yearly meeting for Ireland held in Dublin. It likewise i ues annual epistles of advice and caution, appoints committees, and acts as a court of ultimate appeal from quarterly and monthly meetings. “A similar series of meetings, under regulations framed by the men’s yearly meeting, and contained in the Book of Discipline, is held by the female members, whose proceedings are, however, mainly limited to mutual edification. “Connected with the yearly meeting is a MEETING FOR SUFFERINGS , composed of ministers, elders, and members chosen by the quarterly meetings. Its original object was to prevail upon the government to grant relief from the many injuries to which the early Friends were constantly exposed. It has gradually had the sphere of its operations extended, and is now a standing committee representing the yearly meeting during its rece , and attending generally to all such matters as affect the welfare of the body. “There are also meetings of preachers and elders for the purpose of mutual consultation and advice, and the preservation of a pure and orthodox ministry. “In case of disputes among Friends, they are not to appeal to the ordinary courts of law, but to submit the matter to the arbitration of two or more of their fellow-members. If either party refuses to obey the award, the Monthly Meeting to which he belongs may proceed to expel him from the Society. “From the period of the Revolution of 1688 the Friends have received the benefits of the Toleration Act. By the statutes of 7 & 8 Wm. III. c. 34, and 3 & 4 Wm. IV. c. 49, their solemn affirmations are accepted in lieu of oaths; and the abrogation of the Test Act renders them eligible for public offices. “The first a emblies of the Friends for separate public worship were held in Leicestershire in 1644. In 1652 the Society had extended itself throughout most of the northern counties, and before the Restoration, meetings were established in nearly all the English and Welsh counties, as well as in Ireland, Scotland, the West Indies, and the British provinces of North America. The Society in the United Kingdom is not now increasing its numbers. The Friends themselves account for this, in part, by the constant emigration of members to America, where the body is much more numerous than in England. But they do not hesitate to admit that much is attributable to the feebler endeavours now than formerly to gain proselytes. Since 1800 their number, if computed by the number of their meeting-houses, has diminished. In 1800 they po e ed 413 meeting-houses, while the number returned to the Census in 1851 was only 371. They say, however, that this does not inevitably indicate a smaller number of profe ors; since, of late, there has been a considerable tendency amongst them to migrate from the rural districts, and to settle in the larger towns. Small communities are to be found in parts of France, Germany, Norway, and Australia.” Though di enters are frequently chosen as churchwardens, it appears by a decision of Dr. Phillimore, (1 Curteis, 447,) that a Quaker cannot be compelled to serve the office.