As a

the fundamental doctrines of the gospel. proof of the diversity of opinion amongst them, we may refer to the late proceedings of the society against Hannah Barnard, a celebrated speaker from Hudson, New York, in North America. For her opinions respecting the Jewish wars, and the Miraculous Conception and miracles of Christ, she was first silenced, and afterwards in America disowned as a member. This produced a controversy in print. The publications on the part of Hannah Barnard are, "An Appeal to the Society of Friends on the Primitive Simplicity of their Christian Principles and Church Discipline," &c. in three parts, with a Sequel; "A Vindication of Scriptural Unitarianism, and some other primitive Christian Doctrines," &c. in reply to Vindex; and lastly, "Christian Unitarianism vindicated," in reply to John Bevans, jun. written by Thomas Foster, under the signature of Verax. Those on behalf of the Friends are, first, "Some Tracts relating to the Controversy between Hannah Barnard and the Society of Friends," published by an anonymous author under the signature of Christicola. The second is also anonymous, entitled "An Examination of the first part of an Appeal, &c. by Vindex." The last and most diffuse is entitled "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 Verar, &c. by John Bevans, jun."

Mr. Foster has been since " disowned," because, having been "questioned on some important points of doctrine, he decidedly refused to answer;" and because his questioners alleged that they "had strong ground to believe his opinions" respecting those doctrines were "at variance with those of the society." Mr. F. has enabled his readers to judge of this, by publishing a work entitled "A Narrative of the proceedings of the Society called Quakers, within the Quarterly Meeting for London and Middlesex against Thomas Foster, for openly professing their primitive Doctrines concerning the unity of God."

There are seven yearly meetings among them, by each of which all rules and advices are formed for the general government of the society in the country where they are respectively established. And no member of the society is precluded from attending, or partaking in the deliberations of these assemblies, which are nevertheless strictly speaking constituted of representatives, by regular appointment from each quarterly meeting. The following are the seven yearly meetings: 1. London, to which come representatives from Ireland; 2. New England; 3. New York; 4. Pennsylvania and New Jersey; 5. Maryland; 6. Virginia; 7. The Carolinas and Georgia. The form and colour of their clothes, together with their modes of salutation, though they themselves consider them as most consistent with that simplicity and gravity which the Gospel inculcates, have been

thought to savour of affectation; they certainly exhibit a striking contrast to the frippery and courtesy of modern times. At Ackworth they have a respectable school, to which Dr. Fothergill left legacies, and where about one hundred and eighty boys, and one hundred and twenty girls, are educated. Towards the close of the sixteenth century, William Penn, who founded Pennsylvania, introduced and established a colony of them in America. His treaty with the Indians on that occasion, has formed a subject for the pencil, and reflects immortal honour on his memory.

In addition to the treatises mentioned as written by the Friends, the reader is referred to the following works: "The Faith of the People called Quakers in our Lord and Saviour Jesus Christ," &c. by Henry Tuke; "The Principles of Religion as professed by the Society of Christians usually called Quakers," &c. by the same Author-" Thoughts on Reason and Revelation," &c. by Joseph Gurney Bevan. But the work which has most excited the public attention, and perhaps because the Author is not one of the Society, is Clarkson's Portraiture of Quakerism, in three volumes 8vo. It is pleasingly written, and contains much information respecting them. Some, indeed, are inclined to think that the society is here described, rather as they ought to be, than as they are; but the reader is recommended to the perusal of the work itself, when he will have it in his power to

form his own judgment respecting its justness and fidelity. Mr. C. calls the Sentiments of the Friends respecting Government, Oaths, War, and the Maintenance of a Gospel Ministry, the FOUR great Tenets of the Society. See also Devotional and Doctrinal Extracts from Epistles of the YEARLY MEETINGS in London of the People called Quakers, from the year 1678 to 1810, dedicated to the Friends, and especially to the Rising Generation among them. The Quakers have in Yorkshire a receptacle for the INSANE, denominated the Retreat, where, to the honour of humanity, a cure is attempted by mild and gentle treatment. I am sorry to add, that the mansion has just fallen a prey to the merciless conflagration.

I have thus endeavoured to state at some length the doctrines and views of Quakerism, because its advocates have been subjected to gross misrepresentations. Many have said they are a species of Deists, exalting their natural light above the scripture, whilst others have deemed them a kind of Enthusiasts, violently enslaved by their impulses and feelings. Persons, who entertain any of these opinions concerning them, will perceive from the above account, that though their sentiments are very peculiar, as are also their manners, yet we have every reason to suppose them sincere in their professions, and upon the whole, steadily governed by the prospects of another world.

THE Methodists in this country form a large part of the community. In the year 1729, they sprang up at Oxford, under Mr. Morgan, (who soon after died) and under Mr. John Wesley. In the month of November of that year, the latter being then fellow of Lincoln College, began to spend some evenings in reading the Greek New Testament along with Charles Wesley, student, Mr. Morgan, commoner, of Christ Church, and Mr. Kirkman, of Merton College. Next year, two or three of the pupils of Mr. John Wesley, and one pupil of Mr. Charles Wesley, obtained leave to attend these meetings. Two years after, they were joined by Mr. Ingham, of Queen's College, Mr. Broughton, of Exeter, and Mr. James Hervey; and in 1735, they were joined by the celebrated Mr. Whitfield, then in his eighteenth year. They soon obtained the name of Methodists, from the exact regularity of their lives; which gave occasion to a young gentleman of Christ Church, to say,- "Here is a new sect of Methodists sprung up!" alluding to a sect of ancient physicians, who practised medicine by method or regular rules, in opposition to quackery or empiricism. Thus was the term Methodists originally