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may bring with them the seeds of temporary uneasiness. People of other religious denominations generally approach nearer to one another, in their respective creeds, than the members of this Society to either of them. Most Christians agree, for example, in the use of Baptism in some form or other, and also in the celebration of the Lord's Supper. But the Quakers, as will be shown in this volume, consider these ordinances in a spiritual light, admitting no ceremonials in so pure a system as that of the Christian religion.

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But differences, which may thus, soon or late, take their rise upon these or other subjects, where the parties set a value on their respective religious opinions, cannot fail of being augmented in time by new circumThe parties in question have chilThe education of these is now a subject of the most important concern. New disputes are engendered on this head, both adhering to their respective tenets, as the best to be embraced by their rising offspring. Unable at length to agree on this point, a sort of compromise takes place. The boys are denied, while the girls are permitted, baptism.

baptism. The boys, again, are brought up to meeting, and the girls to church, or they go to church and meeting alternately. In the latter case, none of the children can have any fixed principles. Nor will they be much better off in the former. There will be fréquently an opposition of each other's religious opinions, and a constant hesitation and doubt about the consistency of these. There are many points, which the mother will teach the daughters as right or essential, but which the father will teach the sons as erroneous or unimportant. Thus disputes will be conveyed to the children. In their progress through life other circumstances may arise, which may give birth to feelings of an unpleasant nature. The daughters will probably be instructed in the accomplishments of the world. They will also be introduced to the card-room, and to assemblies, and to the theatre in their turn, The boys will be admitted to neither. The latter will of course feel their pleasures abridged, and consider their case as hard, and their father as morose and cruel. Little

jealousies may arise upon this difference of their treatment, which may be subversive


of filial and fraternal affection. Nor can religion be called in to correct them; for, while the two opposite examples of father and mother, and of sisters and brothers, are held out to be right, there will be considerable doubts as to what are religious truths.

They urge again in behalf of their law against mixed marriages, that, if these were not forbidden, it would be impossible to carry on the discipline of the Society. The truth of this may be judged of by the preceding remarks. For, if the family were divided into two parties, as has been just stated, on account of their religion, it would be but in a kind of mongrel state. If, for instance, it were thought right that the Quaker-part of it should preserve the simplicity of the Quaker-dress, and the plainness of the Quaker-language, how is this to be done, while the other part daily move in the fashions, and are taught, as a right usage, to persist in the phrases, of the world? If, again, the Quaker-part of it are to be kept from the amusements prohibited by the Society, how is this to be effected, while the other part speak of them, from their own experience, with rapture or delight? It would



would be impossible, therefore, in the opinion of the Quakers, in so mixed a family, to keep up that discipline, which they consider as a cornerstone of their constitutional fabric, and which may be said to have been an instrument, in obtaining for them the character of a moral people.


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But though persons are thus disowned, they may restorea to membership-Generally understood, however, that they must previously express their · repentance for their marriages-This confession of repentance censured by the world—but is admissible without the criminality supposed-The word repentance misunderstood by the world.


BUT though the Quakers may disown such as marry out of their Society, it does not follow that these may not be reinstated as members. If these should conduct themselves, after their disownment, in an orderly manner; and, still retaining their attachment to the Society, should bring up their children in the principles and customs of it;


they may, if they apply for restoration, obtain it, with all their former privileges and rights.

The children also of such as marry out of the Society, though they are never considered to be members of it, may yet become so in particular cases. The Society advise that the monthly meetings should extend a tender care towards such children, and that they should be admitted into membership, at the discretion of the said meetings, either in infancy or in maturer age.

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But here I must stop to make a few observations on an opinion, which prevails on this subject. It is generally understood that the Quakers, in their restoration of disowned persons to membership, require them previously and publicly to acknowledge that they have repented of their marriages. This obligation, to make this public confession of repentance, has given to many a handle for heavy charges against them. Indeed, I scarcely know, in any part of the Quakersystem, where people are louder in their censures than upon this point. "A man, they say, cannot express his penitence for his marriage, without throwing a stigma

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