There are two ceremonies in use among most professors of the Christian name, WaterBaptism, and what is termed the Lord's Supper. The first of these is generally esteemed the essential means of initiation into the church of Christ; and the latter of maintaining communion with him. But as we have been convinced that nothing short of his redeeming power, inwardly revealed, can set the soul free from the thraldom of sin; by this power alone we believe salvation to be effected. We hold that as there is one Lord and faith, so his baptism is one, in nature and operation; that nothing short of it can make us living members of his mystical body; and that the baptism with water, administered by his forerunner John, belonged, as the latter confessed, to an inferior and decreasing dispensation. With respect to the other rite, we believe that communion between Christ and his church is not maintained by that, or by any other external performance, but only by a real participation of his divine nature through faith; that this is the supper alluded to in the Revelation, Behold I stand at the door and knock, if any man hear my voice and open the door, I will come in to him, and will sup with him, and he with me;' and that where the substance is attained, it is unnecessary to attend to the shadow; which doth not confer grace, and concerning which, opinions so different, and animosities so violent, have arisen. Now, as we thus believe that the grace of God, which comes by Jesus Christ, is alone sufficient for salvation, we can neither admit that it is conferred on a few only, whilst others are left without it; nor, thus asserting its universality, can we limit its operation to a partial cleansing of the soul from sin, even in this life. We entertain worthier notions both of the power and goodness of our heavenly Father, and believe that he doth vouchsafe to assist the obedient to experience a total surrender of the natural will, to the guidance of his pure unerring spirit; through whose renewed assistance they are enabled to bring forth fruits unto holiness, and to stand perfect in their present rank. There are not many of our tenets more generally known than our testimony against oaths and against war. With respect to the former of these, we abide literally by Christ's positive injunction, delivered in his sermon on the mount, 'Swear not at all.' From the same sacred collection of the most excellent precepts of moral and religious duty, from the example of our Lord himself, and from the correspondent convictions of his Spirit in our hearts, we are confirmed in the belief that wars and fightings are, in their origin and effects, utterly repugnant to the gospel; which still breathes peace and good-will to men. We also are clearly of the judgment, that if the benevolence of the gospel were generally prevalent in the minds of men, it would effectually prevent them from oppressing, much more from enslaving, their brethren (of whatever color or compléxion), for whom, as for themselves, Christ died; and would even influence their conduct in their treatment of the brute creation; which would no longer groan the victims of their avarice, or of their false ideas of pleasure. 'Some of our tenets have in former times, as hath been shown, subjected our friends to much suffering from government; though to the salutary purposes of government, our principles are a security. They inculcate submission to the laws in all cases wherein conscience is not violated. But we hold, that as Christ's kingdom is not of this world, it is not the business of the civil magistrate to interfere in matters of religion; but to maintain the external peace and good order of the community. We therefore think persecution, even in the smallest degree, unwarrantable. We are careful in requiring our members not to be concerned in any illicit trade, nor in any manner to defraud the revenue. It is well known that the society, from its first appearance, has disused those names of the months and days, which having been given in honor of the heroes or false gods of the heathen, originated in their flattery or superstition; and also the custom of speaking to a single person in the plural number, as having likewise arisen from motives of adulation. Compliments, superfluity of apparel, of furniture, and of provision for the table, outward shows of rejoicing and mourning, and the observation of days and times, we esteem to be incompatible with the simplicity of a Christian life; and public diversions, gaming, and other vain amusements of the world, we cannot but condemn. They are a waste of that time which is given us for nobler purposes; and divert the attention of the mind from the sober duties of life, and from the reproofs of instruction, by which we are guided to an everlasting inheritance. 'To conclude: although we have exhibited the several tenets, which distinguish our religious society, as objects of our belief; yet we are sensible that a true and living faith is not produced in the mind of man by his own effort; but is the free gift of God in Christ Jesus, nourished and increased by the progressive operation of his Spirit in our hearts, and our proportionate obedience. Therefore, although for the preservation of the testimonies given us to bear, and for the peace and good order of the society, we deem it necessary that those who are admitted into membership with us, should be previously convinced of those doctrines which we esteem essential; yet we require no formal subscription to any articles, either as a condition of membership, or a qualification for the service of the church. We prefer judging of men by their fruits, and depending on the aid of Him, who, by his prophet, hath promised to be for a spirit of judgment to him that sitteth in judgment.' Without this, there is a danger of receiving numbers into outward communion, without any addition to that spiritual sheepfold, whereof our blessed Lord declared himself to be both the door and the shepherd; that is, of such as know his voice, and follow him in the paths of obedience.' The discipline of the Society is thus stated in the same document : The purposes which our discipline hath chiefly in view, are, the relief of the poor,—the maintenance of good order,-the support of the testimonies which we believe it is our duty to bear to the world,—and the help and recovery of such as are overtaken in faults:—in a few words, the promotion of piety and charity. In the practice of discipline, we think it indispensable that the order recommended by Christ himself be invariably observed: 'If thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother; but if he will not hear thee, then take with thee one or two more, that, in the mouth of two or three witnesses, every word may be established: and, if he shall neglect to hear them, tell it unto the church.' 'To effect the salutary purposes of discipline, meetings were appointed at an early period of the society, which, from the times of their being held, were called quarterly-meetings. It was afterwards found expedient to divide the districts of those meetings, and to meet more frequently; from whence arose monthly-meetings, subordinate to those held quarterly. At length, in 1669, a yearly-meeting was established, to superintend, assist, and provide rules for the whole previously to which, general meetings had been occasionally held. ledge the exclusive authority of the priests in the solemnisation of marriage. Those who intend to marry, appear together and propose their intention to the monthly-meeting; and, if not attended by their parents or guardians, produce a written certificate of their consent, signed in the presence of witnesses. The meeting then appoints a committee to enquire whether they are clear of other engagements respecting marriage; and if at a subsequent meeting no objections are reporte, they have the meeting's consent to solemnise their intended marriage. This is done in a public meeting for worship, towards the close whereof the parties stand up, and solemnly take each other for husband and wife. A certificate of the proceedings is then publicly read, and signed by the parties, and afterwards by the relations and others as witnesses. Of such marriages the monthly-meeting keeps a record; as also of the births and burials of its members. A certificate of the date, of the name of the infant, and of its parents, signed by those present at the birth, is the subject of one of these last-mentioned records; and an order for the interment, countersigned by the grave-maker, of the other. The naming of children is without ceremony. Burials are also conducted in a simple manner. The body, followed by the relations and friends, is sometimes, previously to interment, carried to a meeting; and at the grave a pause is generally made; on both which occasions it frequently occurs that one or more friends present have somewhat to express for the edification of those who attend; but no religious rite is considered as an essential part of burial. 'Several monthly-meetings compose a quarterly-meeting. At the quarterly-meeting are produced written answers from the monthly-meetings, to certain queries respecting the conduct of their members, and the meeting's care over them. The accounts thus received are digested into one, which is sent also, in the form of answers to queries, by representatives to the yearly-meeting. Appeals from the judgment of monthly-meetings are brought to the quarterly-meetings; whose business also it is to assist in any difficult case, or where remissness appears in the care of the monthly-meetings over the individuals who compose them. 'A monthly-meeting is usually composed of several particular congregations, situated within a convenient distance from each other. Its business is to provide for the subsistence of the poor, and for the education of their offspring; to judge of the sincerity and fitness of persons appearing to be convinced of the religious principles of the society, and desiring to be admitted into membership; to excite due attention to the discharge of religious and moral duty; and to deal with disorderly members. Monthly-meetings also grant, to such of their members as remove into other monthly-meetings, certificates of their membership and conduct; without which they cannot gain membership in such meetings. Each monthly-meeting is required to appoint certain persons, under the name of overseers, who are to take care that the rules of our discipline be put in practice; and when any case of complaint, or disorderly conduct, comes to their knowledge, to see that private admonition, agreeably to the gospel rule before mentioned, be given, previously to its being laid before the monthlymeeting. When a case is introduced to the monthly-meeting, it is usual for a small committee to be appointed to visit the offender, in order to endeavour to convince him of his error, and induce him to forsake and condemn it. Time is allowed to judge of the effect of this labor of love, and, if needful, the visit is repeated. If the endeavours prove successful, the person is by minute declared to have made satisfaction for the offence; if not, he is disowned as a member of the society. In disputes between individuals, it has long been the decided judgment of the society, that its members should not sue each other at law. It therefore enjoins all to end their differences by speedy and impartial arbitration, agreeably to rules laid down. If any refuse to adopt this mode, or, having adopted it, to submit to the award, it is the direction of the yearlymeeting that such be disowned. To monthlymeetings also belong the allowing of marriages; for our society hath always scrupled to acknow- 8. Ohio; 9. Indiana. The yearly-meeting has the general superintendence of the society in the country in which it is established; and therefore, as the accounts which it receives discover the state of inferior meetings, as particular exigencies require, or as the meeting is impressed with a sense of duty, it gives forth its advice, makes such regulations as appear to be requisite, or excites to the observance of those already made; and sometimes appoints committees to visit those quarterly-meetings which appear to be in need of immediate advice. Appeals from the judgment of quarterly-meetings are here finally determined; and a brotherly correspondence, by epistles, is maintained with other yearly-meetings. There are nine yearly meetings, viz. 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; In this place it is proper to add that, as we believe women may be rightly called to the work of the ministry, we also think that to them belongs a share in the support of our Christian discipline; and that some parts of it, wherein their own sex is concerned, devolve on them with peculiar propriety. Accordingly they have inonthly, quarterly, and yearly-meetings of their own sex, held at the same time with those of the men; but separately, and without the power of making rules: and it may be remarked that during the persecutions, which formerly occasioned the imprisonment of so many of the men, the care of the poor often fell on the women, and was by them satisfactorily administered. In order that those who are in the situation of ministers may have the tender sympathy and counsel of those of either sex, who, by their experience in the work of religion, are qualified for that service, the monthly-meetings are advised to select such, under the denomination of elders. These, and ministers approved by their monthlymeetings, have meetings peculiar to themselves, called meetings of ministers and elders; in which they have an opportunity of exciting each other to a discharge of their several duties, and of extending advice to those who may appear to be weak, without any needless exposure. Such meetings are generally held in the compass of each monthly, quarterly, and yearly-meeting. They are conducted by rules prescribed by the yearly-meeting, and have no authority to make any alteration or addition to them. The members of them unite with their brethren in the meetings for discipline, and are equally accountable to the latter for their conduct. 'It is to a meeting of this kind in London, called the second-day's morning-meeting, that the revisal of manuscripts concerning our principles, previously to publication, is intrusted by the yearly-meeting held in London; and also the granting, in the intervals of the yearly-meeting, of certificates of approbation to such ministers as are concerned to travel in the work of the ministry in foreign parts; in addition to those granted by their monthly and quarterly-meetings. When a visit of this kind doth not extend beyond Great Britain, a certificate from the monthlymeeting of which the minister is a member is sufficient; if to Ireland, the concurrence of the quarterly-meeting is also required. Regulations of similar tendency obtain in other yearlymeetings. The yearly-meeting of London, in the year 1675, appointed a meeting to be held in that city, for the purpose of advising and assisting in cases of suffering for conscience sake, which hath continued with great use to the society to this lay. It is composed of friends under the name of correspondents, chosen by the several quarterlymeetings, and who reside in or near the city. The same meetings also appoint members of their own in the country as correspondents, who are to join their brethren in London on emergency. The names of all these correspondents, previously to their being recorded, are submitted to the approbation of the yearly-meeting. Such men as are approved ministers are also members of this meeting, which is called the meeting for sufferings; a name arising from its original purpose, and which is not yet become entirely obsolete. The yearly-meeting has intrusted the meeting for sufferings with the care of printing and distributing books, and with the management of its stock; and, considered as a standing committee of the yearly-meeting, it hath a general care of whatever may arise, during the intervals of that meeting, affecting the society, and requiring immediate attention: particularly of those circumstances which may occasion an application to government. The stock here mentioned is an occasional voluntary contribution, expended in printing books,-salary of a clerk for keeping records, the passage of ministers who visit their brethren beyond sea,-and some small incidental charges: but not, as has been falsely supposed, the reimbursement of those who suffer distraint for tithes and other demands with which they scruple to comply. There is not in any of the meetings which have been mentioned, any president, as we believe that divine Wisdom alone ought to preside; nor hath any member a right to claim preeminence over the rest. The office of clerk, with a few exceptions, is undertaken voluntarily by some member; as is also the keeping of the records. Where these are very voluminous, and require a house for their deposit (as is the case in London, where the general records of the society in Great Britain are kept), a clerk is hired to have the care of them; but except a few clerks of this kind, and persons who have the care of meeting-houses, none receive any stipend or gratuity for their services in our religious society.' The Friends trace the origin and history of their society to the beginning of the seventeenth century, when, as they state, many pious persons had been dissatisfied with the settlement of the church of England in the reign of queen Elizabeth; and, though various societies of dissenters had arisen, they seem to have stopped short in their progress towards a complete reformation. Hence, they say, some of their most enlightened members lamented the want of something more instructive and consolatory to the soul,' until, finding the insufficiency of them all, they withdrew from the communion of every visible church. These people were at first hidden from each other, and each probably conceived his own heart to be the single repository of a discovery, so important; but it did not consist with divinc goodness, that the candle thus lighted should alwavs remain under the bed, or the bushel. Our honorable elder George Fox, who had signally experienced the afflicting dispensations which we have described, and had also been quickened by the immediate touches of divine love, could not satisfy his apprehensions of duty to God, without bearing public testimony against the common modes of worship, and directing the people where to find the like consolation and instruction. As he travelled in this service, he met with divers of those seeking persons who had been exercised in a similar manner; these readily received his testimony; several of them also became preachers of the same doctrine; multitudes 2000 individuals had suffered imprisonment as quakers, and 164 Friends offered themselves at this time by name to the government to be imprisoned in the place of an equal number, who were, as they conceived, in danger of death from the confinement. were convinced of the reality of this inward manifestation; and many meetings were settled.' Laws, made either in the times of popery, or since the Reformation, against non-conformists, served as the means of gratifying the jealousy of the priests, and the intolerance of the magistrates, against our first Friends. Indeed, In 1665, 120 quakers were in Newgate, senat the time Friends first attracted public notice, tenced to transportation, under an act recently legal pretences were not always thought neces- made to prevent and suppress seditious consary to justify the abuse which they suffered. It venticles.' The masters of ships generally rewas during the time of the commonwealth, when fusing to carry them, an embargo was laid, and opposition to a national ministry, which was sup- it was made a condition of sailing to the West posed to be peculiarly reformed, was deemed an Indies, that some quakers should be taken offence of no small import. Much personal thither by every vessel. A mercenary wretch abuse was accordingly bestowed; imprisonment being at length found for the service, the was common, and corporal punishment frequent. quakers, unwilling to be active in their own Imprisonment was often rendered more severe banishment, refused to walk on board, as did and disgusting by the cruelty of particular magis- also the seamen to hoist them in. By the help trates, and from the numbers which were con- of soldiers from the Tower, fifty-five of them fined together; and stripes, under pretence of were at length shipped. But the master was vagrancy, were inflicted without regard to sex, now in prison for debt; and the ship after seven and on persons of unimpeached character, and of months' detention quitting the coast was immegood circumstances in the world. diately taken by a Dutchman, and twenty-eight of the prisoners (the remainder having died of the plague) were liberated in Holland and sent home. Other parties of quakers were set on shore again from different vessels, so that the number which actually reached the West Indies was small. Cromwell, though he did not employ his authority to put a stop to persecution, gave several friends access to him: persecution however continued; but when Charles II., on the prospect of his restoration, issued from Breda, amongst other things, his declaration for liberty of conscience, it might well have been expected that Friends would be permitted to exercise their religion without molestation. Yet, during this reign, they not only were harassed with the oath of allegiance, which, in common with all oaths, they scrupled to take, and by which they often incurred tedious imprisonment, and not unfrequently premunire; but new laws (16 Car. II. cap. 4.; 22 Car. II. cap. 1.; also 13 & 14 Car. II. cap. 1) were made, by which even their meetings for worship subjected them to punishment. Still the monarch, when he acted independently of the parliament, was the means of affording relief in the most sanguinary persecution which the Friends ever experienced, i. e. that in New-England, where it was made penal for a Friend even to reside. The first Friends who arrived at Boston were women. These were imprisoned, and otherwise cruelly treated. The date of this transaction is 1656. The following year the scourge was employed, and a woman is also recorded to have been the first who suffered stripes. She was the wife of a tradesman in London, and had made a voyage to Boston, to warn the people against persecution. Great numbers underwent this punishment; but stripes proving insufficient to deter our Friends from the exercise of their religious duty, in going to such places, and performing such services, as they believed to be required by the divine will; it was next attempted to discourage them by a law for cutting off their ears. This was executed in vain; and accordingly the intolerance of the persons in power produced another, which subjected Friends to banishment on pain of death. Their constancy, however, was not thus to be shaken, and four Friends, amongst whom also was a woman, were hanged at Boston. In 1659 they stated to parliament that James II. it is well known, to favor the Catholics, suspended the operation of the penal laws against all dissenters. Our Friends had their share in the benefit arising from this measure; but it was not until the reign of William and Mary, that they obtained some degree of legal protection. Besides their disuse of the national forms of worship, their refusing to swear and to pay tithes had been among the principal causes of their sufferings. In the reign of king William an act was made, which, with a few excep tions, allowed to their affirmation the legal force of an oath; and provided a less oppressive mode of recovering tithes, under a stated amount. These provisions were made perpetual in the reign of George I., and thus Friends, who received the advantage of the act of toleration, in common with other dissenters, have been in a great measure relieved from persecution. In Ireland also the Friends propagated their principles, settled meetings, suffered persecution and were at length relieved by law. They regard their persecutions as still not wholly removed, as they are yet liable to suffer in the exchequer, and the ecclesiastical court, under distraint for tithes, militia dues, &c.: but this must be understood only with respect to Great Britain and Ireland; for in America the people at present are not bound to support a national ministry; nor, when this was in some parts the case, were methods of enforcing payment employed, so tedious and so severe, they say, as those which have been sometimes resorted to in England. It is due to them to add, that the Friends are generally allowed to excel in their morals, their prudence, and industry, and the branches of education which they cultivate. The children of their poor commonly obtain a plain but solid education, by means of which they rise generally in civil society. They have several excellent establishments for this purpose: the principal of which, situated at Ackworth in Yorkshire, contains, 300 children, of both sexes, and was founded in 1778, at the instance of Dr. Fothergill. But they have few accomplished men in the higher branches of literature and science: of late years, however, many of them have cultivated natural philosophy with success. In its earlier history, the society, including many men of regular scholastic education, who had joined it on principle, had of course the advantage, in point of theological knowledge, over the modern Friends. We must record, in conclusion, their noble and persevering efforts in modern times, for the accomplishment of the abolition of the slave trade, to which they materially contributed; and their steady support of the Bible Society throughout the country. FRIESLAND is a name which, in the ancient geography of Europe, comprehended all the country extending northward from the Scheldt to the Weser, including not only the seven united provinces, but a part of Germany. The Zuyder Zee divided it into West and East Friesland. At present this name is confined to two portions of this tract, viz. a Dutch province situated to the west of Groningen, and a German principality, or maritime district, lying eastward of Groningen. Dutch Friesland has for its boundaries the Zuyder Zee on the west, and the German Ocean on the north; and contains about 1200 square miles, and 176,500 inhabitants. Its general appearance is that of all the Netherlands: secured against the sea by large old dikes, which were considerably improved in the sixteenth century; and enclosing land much fitter for pasture than tillage. The chief exports are butter and cheese. On the higher grounds wheat and oats are produced; and peas are extensively cultivated. Turf is dug in several parts for fuel; but it is of inferior quality. In the south-east are extensive heaths and woods; and in the south-west a number of small lakes. The chief manufacture is sailcloth and linen, also the coarse woollen cloth called from this province frieze. The province is divided into the three districts of Leeuwarden, Sneek, and Heerenveen; Leeuwarden being the capital. It is throughout intersected with canals, which mostly run east and west, connecting Harlingen, Franeker, Leeuwarden, and Dokkum, the chief towns of the province. The Frieslanders are much attached to fishing in general, and many are engaged in the Greenland trade. They are principally Calvinists; part of them, however, are Baptists and Catholics. Their chief peculiarity is the preservation of their ancient dialect, which differs considerably from the Dutch, and much resembles the English. East or German Friesland borders on Westphalia, and is separated from the Dutch province by Groningen: on the south it has the principality of Munster. Its extent is computed at 1155 square miles, and its population at 120,000. The atmosphere is in general foggy, but not unhealthy; the soil good, and very similar in its character and productions, as is the whole of this province in its general features and appearance, to those of the preceding one. But here is a strong breed of horses, of which it is reckoned that an annual export of 3000 takes place to France, Italy, and other parts of Europe; horned cattle are likewise exported, together with corn, butter, and cheese. The manufactures are inconsiderable. The inhabitants are generally Calvinists, but in part Catholics and Baptists. Embden, at the mouth of the river Ems, is the chief and almost only sea-port. Along the coast a succession of small islands extends from east to west. This principality, once governed by its own counts, became in 1744, on their ancient line becoming extinct, a subject ́of dispute between Prussia and Hanover: in which the former prevailed; and Prussia held the province until ejected by Napoleon in 1806, when it was first annexed to the kingdom of Holland, and afterwards to the French empire. Regained by Prussia in the peace of 1814, it was soon after ceded to Hanover; and its states now form part of the Hanoverian diet. Aurich is the chief town next to Embden. FRIESLAND is also the name of a flat tract of land in the duchy of Sleswick and peninsula of South Jutland, on the German Ocean. FRIEZE, n. s. FRIEZED, adj. FRIEZE LIKE, adj. Shagged, or napped, kind of cloth. Resembling it. If all the world Fr. drap de frise. A coarse warm cloth, made perhaps first in Friesland. after the fashion of this Should in a pet of temperance feed on pulse, The captive Germans of gigantic size, I have seen the figure of Thalia, the comick muse, sometimes with an entire headpiece and a little friezelike tower, running round the edges of the face, and sometimes with a mask for the face only. Id. on Italy. I saw raysde up on yvorie pillowes tall, Whose bases were of richest mettals warke, The chapters alabaster, the fryses christall, The double front of a triumphiall arke: On each side purtraid was a Victorie, Clad like a nymph, that wings of Silver weares, And in triumphant chayre was set on hie, The auncient glory of the Romaine peares. Spenser. Visions of Bellay. No jutting frieze, Buttrice, nor coigne 'vantage, but this bird Hath made his pendant-bed, and procreant cradle. Shakspeare. |