[Footnote 32: The government or discipline is considered as a theocracy.]
[Footnote 33: The clerk, who keeps the records of the society in London, is the only person who has a salary.]
This singular obedience, however, to the laws of the society may be accounted for on three principles. In the first place in no society is there so much vigilance over the conduct of its members, as in that of the Quakers, as this history of their discipline must have already manifested. This vigilance of course, cannot miss of its effect. But a second cause is the following. The Quaker-laws and regulations are not made by any one person, nor by any number even of deputies. They are made by themselves, that is by the society in yearly meeting assembled. If a bad law, or the repeal of a good one, be proposed, every one present, without distinction, has a right to speak against the motion. The proposition cannot pass against the sense of the meeting. If persons are not present, it is their own fault. Thus it happens that every law, passed at the yearly meeting, may be considered, in some measure, as the law of every Quaker's own will, and people are much more likely to follow regulations made by their own consent, than those which are made against it. This therefore has unquestionably an operation as a second cause. A third may be traced in the peculiar sentiments, which the Quakers hold as a religious body. They believe that many of their members, when they deliver themselves publicly on any subject at the yearly meeting, are influenced by the dictates of the pure principle, or by the spirit of truth. Hence the laws of the society, which are considered to be the result of such influences, have with them the sanction of spiritual authority. They pay them therefore a greater deference on this account, than they would to laws, which they conceive to have been the production of the mere imagination, or will, of man.
CHAP. V.
Disowning—foundation of the right of disowning—disowning no slight punishment—wherein the hardship or suffering consists.
I shall conclude the discipline of the Quakers by making a few remarks on the subject of disowning.
The Quakers conceive they have a right to excommunicate or disown; because persons, entering into any society, have a right to make their own reasonable rules of membership, and so early as the year 1663, this practice had been adopted by George Fox, and those who were in religious union with him. Those, who are born in the society, are bound of course, to abide by these rules, while they continue to be the rules of the general will, or to leave it. Those who come into it by convincement, are bound to follow them, or not to sue for admission into membership. This right of disowning, which arises from the reasonableness of the thing, the Quakers consider to have been pointed out and established by the author of the christian religion, who determined that [34]if a disorderly person, after having received repeated admonitions, should still continue disorderly, he should be considered as an alien by the church.
[Footnote 34: Matt. 18.v. 17.]
The observations, which I shall make on the subject of disowning, will be wholly confined to it as it must operate as a source of suffering to those, who are sentenced to undergo it. People are apt to say, "where is the hardship of being disowned? a man, though disowned by the Quakers, may still go to their meetings for worship, or he may worship if he chooses, with other dissenters, or with those of the church of England, for the doors of all places of worship are open to those, who desire to enter them." I shall state therefore in what this hardship consists, and I should have done it sooner, but that I could never have made it so well understood as after an explanation had been given of the discipline of the Quakers, or as in the present place.
There is no doubt that a person, who is disowned, will be differently affected by different considerations. Something will depend upon the circumstance, whether he considers himself as disowned for a moral or a political offence. Something, again, whether he has been in the habit of attending the meetings for discipline, and what estimation he may put upon these.