Meetings, to take the proper measures for procuring accordingly an account of the number of Births, Marriages and Burials, that have been registered in the several Monthly Meetings in Great Britain, from the year 1801 to 1810, both inclusive; distinguishing each year, and stating the same according to the form herewith sent. It is desired that these particulars may be transmitted from the Autumn Quarterly Meetings to the correspondents in London, signed by the Clerks of the respective Quarterly Meetings. The Committee appointed to attend to Bills in Parliament, is desired to procure, and send to the several Quarterly Meetings, a sufficient number of printed forms for the above purpose, together with copies of this Minute." A. D. The Committee charged with the defence of the character of the 1813. Society by the public press makes a Third Report, and the appoint ment is renewed. MEETING FOR SUFFERINGS, 5 Mo. 7, 1813. "The following Report from the Committee on the Sale and Circulation of Friends' books was brought in and read. 66 6 The Committee has paid attention, agreeably to its appointment, to the respective Periodical Works, in which but little has appeared, which in its judgment required notice on the Society's behalf. Some Queries inserted in the Monthly Magazine on the subject of Women's preaching have been replied to, in that work: and two articles of Biography respecting eminent Friends have been prepared for publication, in works of established reputation now going through new Editions; but which have not yet advanced to those articles. Signed on behalf of the Committee, Fifth Mo. 7, 1813. "LUKE HOWARD.'" 1813. [Follow, the names of ten Friends appointed for the service.] The Unitarians are relieved by a Toleration. "A further extension was given [in this year] to the Act for Religious Toleration, by a Bill introduced on May 5, by Mr. William Smith, for removing certain penalties imposed on persons impugning the doctrine of the Trinity. Such was the liberal spirit of the time, that it underwent no opposition."-Aikin, ii. 390. Such, I would rather say, was the increased good sense of the British Legislature, that it could now freely reject a penal statute, as the weapon wherewith to combat and put down unsound and antiscriptural Theological propositions. We shall see, in the next year, how this increased liberty of discussion was used by a member of our own, and to how little purpose, in support of the Unitarian scheme. 1814. A. D. A Fourth Report is made to the Meeting for Sufferings by the Committee charged with the Defence of the Society at the Press. MEETING FOR SUFFERINGS. The following Report was brought in and read. "At a Committee appointed by the Meeting for Sufferings on the Sale and Circulation of Friends' books, and for repelling attacks on the Society through the Press:-This Committee reports to the Meeting for Sufferings, that the object of its appointment has been attended to; some things adverse to the Society having been met by communications to the Authors or Editors, accompanied by such publications on behalf of our principles and practices as appeared suitable. “A large Biographical article respecting William Penn, of which the Committee gave an intimation in its last Report, has since been printed in Rees's Cyclopedia; and another article is preparing, with the Editor's concurrence, for the same, on the History, Doctrine and Discipline of Friends. "Signed on behalf of the Committee, "LUKE HOWARD." A. D. Thomas Foster, a member of the Society of Friends by birth, 1814. having attached himself to the Unitarians, and propagated their doctrine, is disowned by the Yearly Meeting. In stating the circumstances of this very important case, in which I was myself engaged on behalf of the Quarterly Meeting of London, as Respondent, I shall follow first a MS. narrative, in my possession, of the defence made for us by that Meeting before the Yearly Meeting, on the final Appeal. Of the Introductory matter of that defence, I shall only cite a few observations, intended to show the necessity under which the Society lay, in this instance, of disowning an inconsistent (though respectable and amiable) Member and Friend. 66 Every religious, and indeed every other community, must have some grounds of union; there must be some conditions or terms prescribed or implied, the non-observance of which on the part of individuals, leads to a dissoJution of their connexion with it. There are doctrinal subjects, which we think cannot be excluded from the rank of fundamentals in a religious Society. Any act on the part of such a community, declarative of the separation of an individual who no longer unites with the body on fundamental points of Faith, is therefore not to be considered by any reasonable mind as an act of intolerance, much less of persecution; but as a procedure necessary for the welfare, for the very preservation, of the community. And we must contend, that such an act is no infringement of the right of private judgment. If individual members of a Christian Society associate themselves with other persons, for the purpose of propagating opinions contrary to the Faith of that Society, and if such overt acts are clearly substantiated, it becomes the bounden duty of the members of a Christian community so circumstanced, to stand forth in support of such fundamental doctrines as that community has deemed important, and publicly professed from its earliest origin. On the application of these general principles to particular cases, questions no doubt will arise; and in deciding such as may relate to our Society, we deem it an advantage of great moment, that the collective sense of its members can be taken [in the exercise of a constitutional right of Appeal.] That this ought to be conclusive, is not only our opinion but, from what he advanced in his Address to our Quarterly Meeting, appears to be the opinion also of the Appellant.— 66 In the 8th mo. 1811, a Friend who is one of the appointed Overseers of Ratcliff Monthly Meeting, called on the Appellant to speak with him on the two following Subjects : 1. "That the Appellant had circulated or handed to some of his acquaintance, certain remarks of an exceptionable doctrinal tendency on the Yearly Meeting's Epistle of 1810. 2. "That he had become a Member of a Society called 'The Unitarian Society for promoting Christian Knowledge, and the Practice of Virtue, by distributing such Books as appear to the Members of the Society to contain the most rational views of the Gospel, and to be most free from the errors by which it has long been sullied and obscured.'". The purpose of this Association, thus masked with the avowed object of distributing books for the promotion of Christian knowledge, and the practice of virtue, was the dissemination of that called the Unitarian doctrine-a doctrine which puts quite a new face on the Christian religion; and rejects so much of what Christians hold in common on the subject of public worship, as to render it incongruous in the two professions to be found met together for that end. The Preface to the Rules of the Unitarian Book Society (instituted 1791, and which Thomas Foster joined in 1804,) includes the following passage; the mere perusal of which may suffice to prove what I have just written. 666 While therefore many well-meaning persons are propagating, with zeal, opinions which the members of this Society judge to be unscriptural and idolatrous, they think it their duty to oppose the further progress of such pernicious errors, and publicly to avow their firm attachment to the doctrine of the unity of God, of his unrivalled and undivided authority and dominion; and their belief that Jesus Christ, the most distinguished of the prophets, is the creature and messenger of God, and not his equal nor his vicegerent in the formation and government of the world, nor co-partner with him in divine honours, as some have strangely supposed. And they are desirous to try the experiment, whether the cause of true religion, and virtue, may not be most effectually promoted upon proper Unitarian principles, and whether the plain unadulterated truths of Christianity, when fairly taught and inculcated, be not of themselves sufficient to form the minds of those who sincerely embrace them, to that true dignity and excellence of character to which the gospel was intended to elevate them." "The Overseer considering the remarks on the Epistle to be of an injurious tendency, and apprehending it very inconsistent for any Friend to be connected with such an Association, endeavoured to convince the Appellant of the impropriety which he himself felt to be in such conduct; but as his attempts were unsuccessful, he, with another Friend in the same station, paid a second visit. Their endeavours were in that, and a subsequent interview, confined to the same subjects; but being unavailing, it was concluded to bring the case before the Monthly Meeting in the 11th month. "This was, however, deferred for a month, in consequence of the Appellant's intended absence from home, and his having intimated a desire to be present when the matter should be brought forward. At the Monthly Meeting in the 12th month, the case was opened to the Meeting, the charges alleged being the two subjects on which the Appellant had been visited by the Overseers. The rules of the Society already mentioned were produced, and an Extract from the Preface read. In conclusion the following Minute was entered on the Books of the Meeting. 666 RATCLIFF MONTHLY MEETING, 12 Mo. 19th, 1811. This Meeting being informed that Thomas Foster, a member of this meeting, hath imbibed, and aided in propagating some opinions contrary to the principles of the Society, Henry Knight, Richard Bowman, Samuel Marsh, and John Harris, are appointed to visit him thereon and report.' "The Minute in the 1st Mo. was as follows: RATCLIFF MONTHLY MEET ING, 1 Mo. 23d. 1812. Samuel Marsh reports, that the Committee appointed to visit Thomas Foster, have paid him two visits; they are continued.' "In the 2nd month, the following Report and Minute were recorded. “RATCLIFF MONTHLY MEETING, 20th 2d Mo. 1812. The following Report from the Friends appointed to visit Thomas Foster, was brought in and several times read. 66 6 To the Monthly Meeting. We, your Committee, appointed to visit Thomas Foster, report that we have paid him two visits since our last meeting, to no satisfaction. 666 We questioned him on some important points of doctrine, respecting which we had strong ground to believe, his opinions are at variance with those of the Society; to which he decidedly refused to answer. He was also asked if he were not the author, who assumes the name of Verax, (which he is publicly charged with in print,) the apparent scope of whose publications is, to prove that our early friends denied the eternal divinity of Christ; this he also refused to answer. "But he avows that he has distributed some papers entitled 'Remarks on the Quakers' Yearly Epistle' calling in question the Omnipotence of our Lord and Saviour Jesus Christ, and the propriety of applying to him in secret supplication, as professed by the Yearly Meeting, in its Epistle for 1810; also, that he is a member of the Unitarian Society, in which he confesses he has great satisfaction. "We have endeavoured to convince him of the impropriety of his conduct as a member of our Society; but he is not disposed to allow that he has acted at all improperly or inconsistently. "23th of 2d mo. 1812.' "Samuel Marsh "Henry Knight "And the said report having been solidly considered, this Meeting is of the judgment, that it is incumbent upon it to testify its disunity with such principles and conduct, and desires the Friends before appointed to draw up a testimony of denial against the said Thomas Foster, and bring it to our next Meeting, giving him notice thereof.'" (To be continued.) ART. II. Some Account of Abel Thomas deceased, in Pennsylvania. 1816. On the 21st of the Third month, 1816, in the 79th year of his age, died Abel Thomas, a Minister in the Society of Friends, of Monallen, in Adam's county, Pennsylvania. I have concluded to introduce him here, in order to show the nature of the difficulties Friends had to encounter, in attending their Meetings and visiting their brethren in a religious way, during the Revolutionary war. He was the son of Jacob and Catharine Thomas, who lived in Merion. His mother dying while he was an infant, and his father marrying again and having a large family, he was left without education in the condition of a day-labourer: but learned to read and to write intelligibly when about thirteen years of age. It appears he was never at a place of worship till he was about fifteen; when with his father's leave he went along with an elder brother to a Meeting of Friends. The scene was novel. His mind not acquainted with the nature and awfulness of Divine worship, and the requisite preparation of heart to come to a true knowledge of it; he could not readily comprehend the reason of a number of people sitting together in silence, or what should induce this quiet waiting. But after some time an elderly Friend, under the influence of the love of the gospel, stood up, and spoke with such power and energy as fully reached his state, opened his understanding, and give him to see and feel, in some degree, the efficacy of the grace and truth which came by Jesus Christ. Coming first under the 'ministration of condemnation' for sin in himself, and being watchful under it, he was often drawn into retirement, desiring that through the Spirit he might find grace to help in time of need. He had by his diligence and circumspect conduct become the instrument of a reformation also in his father's family; and was living at home in much harmony with them, when he had an intimation, communicated to his spiritual ear, to leave home and go to reside in a place to the north-east, the name of which was not told him. After much exercise of mind under it, he opened the matter to his father; who replied, it would be hard to part with him; and under a feeling of the influence of true love raised in their hearts (and which had tenderly united them,) they both wept. The family on due consideration resigning him to his apprehension of duty, he went, accompanied by a brother, to Kingswood, in New Jersey, where was a settlement of Friends and a Monthly Meeting. To this meeting, a certificate of removal from his own was granted him in the Fourth month, 1757, and he engaged himself as a day-labourer on a farm. Becoming a preacher among Friends, he settled in Exeter, Pennsylvania : where his Monthly Meeting gave him a certificate to visit the meetings in New Jersey, and part of New York. It was in 1778, in the time of the Revolutionary war and on their return (for he had a companion) from the latter State into New Jersey, they were stopped by the American military, and sent under a guard to Princeton, to be examined by Governor Livingston ; before whom he made the following defence :— "I am glad of liberty to speak in my own defence before the Governor and his Council. I hope you are moderate, considerate men, and will hear me patiently while I speak forth the words of truth and soberness. We live, when at home, in Berks county, Pennsylvania; I have been looked upon as a minister of the gospel amongst the people called Quakers, from about the twenty-second year of my age; and under the exercise thereof have travelled much in America, and visited the meetings of Friends generally from Nova Scotia to Georgia, and many of them several times over. And in this great work I have ever observed the good rules of discipline used among us. When I have felt my mind drawn in love towards my brethren in any part of America, I have endeavoured first to get fully satisfied in my mind whether it was the Lord's will or not; and then, after being confirmed by turning the fleece, that it was his requiring, I have always laid it before my brethren at the Monthly Meeting for their approbation, and in like manner so at this time, but never met with so much trouble upon the like occasion before; for after I was fully satisfied it was the Lord's requiring, by looking at the difficul, |