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speaking, it falls to the lot of but few to be free from religious prejudices. And here it may be observed, that points in religion also may occasionally be suggested, which 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 Quakers 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.

But these 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 by new circumstances in time. The parties in question have children. The 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. 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 frequently 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 mothers will teach the daughters as right, or essential, but which the fathers 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 be probably instructed in the accomplishments of the world. They will be also 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.

The Quakers 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 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 of it speak of them from their own experience, with rapture or delight? It would be impossible, therefore, in the opinion of the Quakers, in so mixed a family, to keep up that discipline, which they consider as the corner-stone of their constitutional fabric, and which may be said to have been an instrument in obtaining for them the character of a moral people.


But though persons are thus disowned, they may be restored 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 advises 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.

But here I must stop to make a few observations, on an opinion which prevails upon 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 Quaker-system, 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 upon his wife. To do this is morally wrong, if he has no fault to find with her. To do it, even if she has been in fault, is indelicate. And not to do it, is to forego his restoration to membership. This law therefore of the Quakers is considered to be immoral, because it may lead both to hypocrisy and falsehood."

I shall not take up much time in correcting the notions that have gone abroad on this subject.

Of those who marry out of the society, it may be presumed that there are some, who were never

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