I may observe again, as the second fact, that it is not unusual to hear persons say, that you seldom see a disorderly Quaker, or, that a Quaker-prostitute or a Quaker criminal is unknown. These declarations, frequently and openly made, shew at least that there is an opinion among the world at large, that the Quakers are a moral people.
The mention of this last fact leads me to the notice, and the correction, of an error, which I have found to have been taken up by individuals. It is said by these that the Quakers are very wary with respect to their disorderly members, for that when any of them behave ill, they are expelled the society in order to rescue it from the disgrace of a bad character. Thus if a Quaker woman were discovered to be a prostitute, or a Quaker man to be taken up for a criminal offence, no disgrace could attach to this society as it would to others; for if, in the course of a week, after a discovery had been made of their several offences, any person were to state that two Quaker members had become infamous, it would be retorted upon him, that they were not members of the society.
It will be proper to observe upon the subject of this error, that it is not so probable that the Quakers would disown these, after the discovery of their infamy, to get rid of any stain upon the character of the society, as it is that these persons, long before the facts could be known, had been both admonished and disowned. For there is great truth in the old maxim "Nemo fecit repente 'turpissimus;" or "no man was ever all at once a rogue."
So in the case of these persons, as of all others, they must have been vicious by degrees: they must have shewn symptoms of some deviations from rectitude, before the measure of their iniquity could have been completed. But by the constitution of Quakerism, as will appear soon, no person of the society can be found erring even for the first time, without being liable to be privately admonished. These admonitions may be repeated for weeks, or for months, or even for years, before the subjects of them are pronounced so incorrigible as to be disowned. There is great reason therefore to presume, in the case before us, though the offenders in question would have undoubtedly been disowned by the Quakers, after they were known to be such, yet that they had been disowned long before their offences had been made public.
Upon the whole it may be allowed, that young Quakers arrive at the knowledge of just sentiments, or at the true wisdom of life earlier than those, who are inured to the fashions of the world; and it may be allowed also that the Quakers, as a body, are a moral people. Now these effects will generally be considered as the result of education; and though the prohibitions of the Quakers may not be considered as the only instruments of producing these effects, yet they must be allowed to be component parts of the system, which produces them.
13 Though no attempt is to be made to obtain knowledge, according to the Christian system, through the medium of customs which may be of immoral tendency, yet it does not follow that knowledge, properly obtained, is not a powerful guardian of virtue. This important subject may probably be resumed in a future volume.
14 Cowper.
DISCIPLINE OF THE QUAKERS.
CHAP. I. … SECT. I.
Discipline of two kinds—as it relates to the regulation of the internal affairs of the society—or to the cognizance of immoral conduct—difficulty of procuring obedience to moral precepts—this attempted to be obviated by George Fox—outlines of his system for this purpose—additions made to his system since his time—objections to the system considered—this system, or the discipline of the Quakers, as far as this branch of it is concerned, the great foundation-stone on which their moral education is supported.
The discipline of the Quakers is divisible into two parts. The first may comprehend the regulation of the internal affairs of the society, such as the management of the poor belonging to it, the granting of certificates of removal to its members, the hearing of their appeals upon various occasions, the taking cognizance of their proposals of marriage, and the like. The second may comprehend the notice or observance of the moral conduct of individuals, with a view of preserving the rules, which the Quakers have thought it their duty to make, and the testimonies which they have thought it their duty to bear, as a Christian people. It is to the latter part of the discipline that I shall principally confine myself in the ensuing part of my work.
Nothing is more true than that, when men err in their moral practice, it is not for want of good precepts or of wholesome advice. There are few books from which we cannot collect some moral truths; and few men so blind, as not to be able to point out to us the boundaries of moral good. The pages of revelation have been long unfolded to our view, and diffusively spread among us. We have had the advantage too of having their contents frequently and publicly repeated into our ears. And yet, knowing what is right, we cannot pursue it. We go off, on the other hand, against our better knowledge, into the road to evil. Now, it was the opinion of George Fox, that something might be done to counteract this infirmity of human nature, or to make a man keep up to the precepts which he believed to have been divinely inspired, or, in other words, that a system of Discipline might be devised, for regulating, exciting, and preserving the conduct of a Christian.
This system he at length completed, and, as he believed, with the divine aid, and introduced it into the society with the approbation of those who belonged to it.
The great principle, upon which he founded it, was, that every christian was bound to watch over another for his good. This principle included two ideas. First, that vigilance over the moral conduct of individuals was a christian duty. Secondly, that any interference with persons, who might err, was solely for their good. Their reformation was to be the only object in view. Hence religious advice was necessary. Hence it was to be administered with tenderness and patience. Hence nothing was to be left undone, while there was a hope that any thing could be done, for their spiritual welfare.
From this view of the subject he enjoined it to all the members of his newly formed society, to be watchful over the conduct of one another, and not to hesitate to step in for the recovery of those, whom they might discover to be overtaken with a fault.
He enjoined it to them again, that they should follow the order recommended by Jesus Christ upon such occasions.15 "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; but, if he neglect to hear the church, let him be unto thee as a Heathen-man or a Publican."
For the carrying of this system into execution in the order thus recommended, he appointed Courts, or meetings for dicipline, as the Quakers call them, with the approbation of the society, where the case of the disorderly should be considered, if it should be brought to the cognizance of the church; and where a record should be kept of the proceedings of the society respecting it. In these courts or meetings the poor were to have an equal voice with the rich.—There was to be no distinction but in favour of religious worth; And here it is to be remarked, that he was so desirous, that the most righteous judgment should be pronounced upon any offender, that he abandoned the usual mode of decision, in general so highly valued, by a majority, of voices, and recommended the decision to be made according to the apparent will of the virtuous, who might be present.—And as expulsion from membership with the church was to be considered as the heaviest punishment, which the Quakers, as a religious body, could