advised there should be a corresponding one belonging to the women. By this new and impartial step he raised the women of his own community beyond the level of women in others, and laid the foundation of that improved strength of intellect, dignity of mind, capability of business, and habit of humane offices, which are so conspicuous among Female-Quakers at the present day.

With respect to the numerous offices, belonging to the discipline, he laid it down as a principle, that the persons, who were to fill them, were to have no other emolument or reward, than that, which a faithful discharge of them would bring to their own consciences.

These are the general outlines of the system of discipline, as introduced by George Fox. This system was carried into execution, as he himself had formed it, in his own time. Additions, however, have been made to it since, as it seemed proper, by the society at large. In the time of George Fox, it was laid upon every member, as we have seen, to watch over his neighbour for his spiritual welfare. But in 1698, the society conceiving, that what was the business of every one might eventually become the business of no one, appointed officers, whose particular duty it should be to be overseers of the morals of individuals; thus hoping, that by the general vigil.

ance enjoined by George Fox, which was still to continue, and by the particular vigilance then appointed, sufficient care would be taken of the morals of the whole body. In the time, again, of George Fox, women had only their monthly and quarterly meetings for discipline, but it has since been determined, that they should have their yearly meetings equally with the men. In the time, again, of George Fox, none but the grave members were admitted into the meetings for discipline, but it has been since agreed, that young persons should have the privilege of attending them, and this, I believe, upon the notion, that, while these meetings would qualify them for transacting the business of the society, they might operate as schools for virtue.

This system of discipline, as thus introduced by George Fox, and as thus enlarged by the society afterwards, has not escaped, notwithstanding the loveliness of its theory, the censure of the world.

It has been considered in the first place, as a system of espionage, by which one member is made a spy upon, or becomes an informer against another. But against this charge it would be observed by the Quakers, that vigilance over morals is unquestionably a christian duty. It would be observed again that the vigilance which is exercised in this case, is not with the intention of mischief, as in the case of spies and

informers, but with the intention of good. It is not to obtain money, but to preserve reputation and virtue. It is not to persecute but to reclaim. It is not to make a man odious, but to make him more respectable. It is never an interference with innocence. The watchfulness begins to be offensive only, where delinquency is begun.

The discipline, again, has been considered as too great an infringement of the liberty of those, who are brought under it. Against this the Quakers would contend, that all persons who live in civil society, must give up a portion of their freedom, that more happiness and security may be enjoyed. So, when men enter into christian societies, they must part with a little of their liberty for their moral good.

But whatever may be the light in which persons, not of the society, may view this institution, the Quakers submit to, and respect it. It is possible there may who may feel it a restraint upon their con

be some,

duct.

And there is no doubt, that it is a restraint upon those, who have irregular desires to gratify, or destructive pleasures to pursue. But generally speak; ing, the youth of the society, who receive a consistent education, approve of it. Genuine Quaker parents, as I have had occasion to observe, insist upon the subjugation of the will. It is their object to make their children lowly, patient and submissive. Those

therefore, who are born in the society, are born under the system, and are in general educated for it. Those who become converted to the religion of the society, know beforehand the terms of their admission. And it will appear to all to be at least an equitable institution, because in the administration of it, there is no

exception of persons. The officers themselves, who are appointed to watch over, fall under the inspection of the discipline. The poor may admonish the rich, and the rich the poor. There is no exception, in short, either for age, or sex, or station.

It is not necessary, at least in the present place, that I should go farther, and rake up all the objections, that may be urged upon this subject. I shall therefore only observe here, that the discipline of the Quakers, notwithstanding all its supposed imperfections, whatever they may be, is the grand foundation-stone, upon which their moral education is supported. It is the grand partition wall between them and vice. If this part of the fabric were ever allowed to be undermined, the building would fall to pieces; and though the Quakers might still be known by their apparel and their language, they would no longer be so remarkable as they are now generally confessed to be, for their moral character.

SECT. II.

Manner of the administration of the discipline of the Quakers-Overseers appointed to every particular meeting-Manner of reclaiming an individual-first by admonition-this sometimes successful-secondly by dealing-this sometimes successful—but if unsuccessful, the offender is disowned-but he may appeal afterwards to two different courts or meetings for redress.

HAVING NG now given the general outlines of the discipline of the Quakers, I shall proceed to explain the particular manner of the administration of it.

To administer it effectually all individuals of the society, as I have just stated, whether men or women, are allowed the power of watching over the conduct of one another for their good, and of interfering, if they should see occasion.

But besides this general care two or more persons of age and experience, and of moral lives and character, and two or more women of a similar description, are directed to be appointed, to have the oversight of every congregation or particular meeting in the king