INSTITUTION OF THE DISCIPLINE.

THE Memoir of the Life of George Fox, what Friends were prisoners, or from other would be incomplete, without a more extended causes needed relief-what wives had been notice of the establishment of the Discipline, made widows, and what children orphans, by and meetings for its management, a work the death of their husbands and parents in which he was chiefly instrumental in accom- prison, and to take care that suitable provision plishing. Scarcely had those who embraced was made for such. Another object was, to the Christian principles promulgated by him, collect accounts of the sufferings of Friends been recognized as a distinct body of profes- by imprisonment, distraints, and other penalsors, 'ere occasions arose, in which the exercise of a brotherly care over each other became necessary.

ties for their religious principles, and prepare them for laying before those in authority. This gave an opportunity for examining who were illegally imprisoned, and adopting such measures for their liberation, as the circumstances rendered proper.

A large portion of the early members, were persons whose pecuniary means were small. The singularity of their language and manners, was so little agreeable to the pride of The mode of accomplishing marriages, early man, that many refused to trade with or em-claimed the attention of George Fox, and called ploy them. In some cases, the priests warned forth the first directions which can properly their congregations against holding any inter- be viewed as disciplinary regulations. The course with them, either to buy or sell, and Church of England and the laws of the realm, the general persecution of the Society, while it cut off the means of procuring a livelihood, wrested from them the little property they possessed.

of the primitive church, and they clearly inferred from the same authority, that marriage was not a mere civil compact, but a Divine ordinance, and that it was the prerogative of God alone to join persons in that solemn cove nant.

recognized no legal marriages without the intervention of a priest. Under the Commonwealth and Protectorate, the ceremony was to be performed before a magistrate, and the It seldom happened however, that the storm words repeated by the contracting parties were fell with equal violence on all parts at once. nearly the same in effect, as those which are Sometimes it was severe in one county, while now used by Friends. Both these modes others adjoining it would be comparatively however, presented insuperable objections to exempt, so that some were mostly in a condi- the Society. They viewed the interference of tion to extend help to the sufferers. The occa- the priests, as an assumption altogether unsions for the exercise of brotherly kindness warranted by Holy Scripture or the example were numerous and pressing, and they were met in a spirit of noble liberality, which has seldom been surpassed. None appeared to regard what they had as their own exclusively, but as a trust for the general benefit of all, to be freely applied in relieving the wants of their more destitute brethren. Where the kindlier feelings of the heart were so often called into vigorous action, it is no wonder that they acquired a strength which influenced the whole character. The history of the Society at that period, furnishes numerous examples of disinterested affection and self-devotion, on which the mind delights to dwell. The exercise of the spirit of kindness and accommodation to- Such a departure from established usages ward each other, established a habit of benevo- was an important movement, and likely to be lence, which showed itself in their conduct misrepresented by their enemies to the injury toward others, and became proverbial.

It was from this source, that the first meetings for the affairs of the church originated. They were for the purpose of inquiring

Hence, on Scripture authority, they could not acknowledge either of the existing modes of accomplishing marriages, and therefore adopted that which is practised at the present day, of taking each other in marriage in a religious assembly, this being in their appre hension, most consistent with the examples which we have recorded in the Sacred Volume.

of the Society. The validity of their marria ges too, they had every reason to expect, would be questioned and the descent of estates consequently involved.

cerned Friends to watch over their brethren in love, that the least appearance of departure might be checked. Other Friends also, laboured both by example and precept, to promote that Christian moderation which avoids rather than seeks riches, and is contented with the little which Providence is pleased to bestow; as well as the exercise of caution in contracting and promptitude in the payment of debts, consistent with the advice of the apos tle to "owe no man anything but love."

Already the objects of groundless suspicion Society had thus obtained, and not be induced and misrepresentation, they could not but ap- to take advantage of it either to extend their bu prehend that their opponents would endeavour siness improperly, or to promote their worldly to cast the imputation of secresy and immo-interest by any unfair means. Several of his rality upon them, and hence they took the early epistles contain much exhortation and precaution not only to make the proceedings advice on these subjects, and recommend conopen and public, but to secure the testimony of numerous witnesses to the ceremony. The banns were published in their meetings, the markets, or other places of public resort, several weeks before the marriage took place, and at least twelve persons were directed to sign the certificate of its accomplishment. The wisdom of these precautions was soon apparent. Their marriages were not only calumniated as unchristian and indecent, but their validity legally contested; a circumstance however, which proved of advantage to the Society, for after full investigation they were judicially established in open court by the decision of the judges, and the calumnies wiped away. George Fox mentions that he wrote to Friends in 1653, giving them directions how their marriages should be accomplished. This was some years antecedent to the general institution of meetings for Discipline, an event which led to some changes on that subject, and produced a more regular and uniform system of proceeding.

Connected with this subject, was the proper registry of births and deaths, a matter of no small consequence, in reference to its influence on the rights of inheritance. The care which he took in this respect, was marked by that wisdom which distinguished his other arrangements. Records were carefully preserved in each subordinate meeting, and copies of them transmitted to the Quarterly Meetings, where they were again registered, in order that if those of the smaller meetings were lost, access might be had to copies duly authenticated under the sanction of the Society.

The care of the ministry was another ob ject which occupied his attention. Within a short period after the rise of the Society, many of both sexes had engaged in that solemn service, and travelled through the nation as well as in foreign parts preaching the Gospel. It was manifestly proper that these should be persons approved by their friends at home, and have their unity in entering on such extensive visits. For this purpose he gave directions as early as 1669, that such should have certificates from their brethren, stating the consistency of their conduct and conversation, and the approbation of their friends.

His solicitude for the religious education of the youth, was evinced by earnest exhortation in many of his epistles, to the diligent discharge of the duty of parents and guardians in this respect. He also enjoined on meetings the care of the estates and education of orphans, and procuring them suitable places with Friends as apprentices or servants. Where widows who had children by a former husband, contemplated marrying again, meetings were directed to see that the rights of such children to their father's estates, were fully secured, with such other provision for them as the circumstances of the surviving parent rendered proper, before the proposals of marriage were allowed by the meeting.

The religious principles which governed the members of the Society in the beginning, led them to observe strict integrity and uprightness in all their dealings, and to regard their words with scrupulous exactness. They considered the prevailing standard in these respects, much The superstitious opinions entertained by below the morality which the Gospel required, most professors, respecting the holiness of the and could not be satisfied with anything short places of worship and interment, as well as of the comprehensive rule laid down by our the interference of the priests in the burial of blessed Saviour, in its most strict construction; the dead, formed an objection in the minds of "Whatsoever ye would that men should do Friends to making use of the usual burial unto you, do ye even so to them." Acting grounds. Connected with this, was the erecupon these principles they established a repu- tion of costly monuments over the remains of tation for truth and honesty, which eventually deceased relatives and friends, a practice which increased their trade and business, and drew they considered inconsistent with the profession upon them the observation of others. Thus of a Christian, involving a useless expense, and circumstanced, George Fox was anxious that designed rather to gratify the pride of survivors all who made profession with Friends, might than to perpetuate the virtues of the deceased; walk consistently with the high character the the true memorial of the righteous being in

Of the different forms of church government existing at the time Friends arose, some vested the whole supervisory care in the ministers, who possessed exclusively the power of excommunication; others limited it to a particular class of persons chosen for the purpose; and those which admitted the whole congregation to participate in it, tolerated a degree of laxity and indulgence incompatible with the requirements of the Gospel; while in others there was scarcely any control at all.

When we consider the great numbers who joined the Society; that without any formal admission, all those who embraced the principles of Friends and attended their meetings, were considered members, as well as their children, and the body in some measure implicated in the consistency of their conduct; the numerous meetings which were settled; and the wide extent of country they embraced; it is obvious that the organization of the Society would have been imperfect, without some system of church government, by which the The views which George Fox took of the conduct of the members might be inspected subject differed from all these, and were and restrained. Frail as man is, it would have marked by the simplicity and scriptural soundbeen miraculous if cases of aberration from ness which distinguished his whole religious the path of Christian rectitude did not occur. character. He considered the church as a The experience of every man must teach him harmonious and compact body, made up of that such derelictions, however painful and living members, having gifts differing accordhumiliating, ought to be anticipated and pro- ing to the measure of grace received, yet all vided for. Amid a throng of implacable ene-dependent one on another, and each, even the mies watching the infant Society for evil, it weakest and lowest, having its proper place was no less certain that if such cases did occur, and service. This is beautifully described by they would be exultingly caught at, and mag- the apostle Paul, in the twelfth chapter of his nified to its disadvantage. Had there been no first epistle to the Corinthians, where he shows provision for bringing home to delinquents the the intimate union which subsists among the tender admonition, or honest rebuke, which members of Christ's church, and the honour the purity and love of the Gospel contemplates, and service assigned to each, "that there the natural proneness to evil which marks the should be no schism in the body, but that the unregenerate heart of man, would probably members might have the same care for each have gained the ascendancy, and carried them other, that whether one member suffer, all the beyond the reach of instrumental aid. members suffer with it, or one member be honoured all the members rejoice with it."

In this imperfect state of being, we are instructed from the highest authority that "of- As the very design of religious society is fences must needs come;" but it does not the preservation, comfort, and edification of necessarily follow, either that the offender the members, and as all have a common intemust be cut off from the church, or that the rest in the promotion of these great ends, so reproach of his misconduct should be visited he considered every faithful member religiously on the society where he happens to be attached. bound to contribute, according to his capacity, If in pursuance of those Christian means laid toward their attainment. In endeavouring thus down in the Gospel, he is brought to acknow- to discharge their respective duties, under the ledge and sincerely condemn his error, a influence of that divine charity "which sufferbrother is gained; the church is freed from eth long and is kind," and with a single eye reproach by his repentance and amendment to the good of each other and the honour of of life, and thus the highest aim of all disci- God, the members “ grow up together into plinary regulations is happily attained. If Him, in all things, who is the Head, even however, the friendly admonition of his bre-Christ; from whom the whole body fitly joined thren is disregarded, and they are placed under together, and compacted by that which every the necessity of declaring their disapprobation joint supplieth, according to the effectual workof his misconduct, and that he has thereby ing in the measure of every part, maketh inseparated himself from their fellowship and crease of the body unto the edifying of itself communion, the Society having discharged its in love." duty toward him and testified against his evil course, is equally exonerated therefrom.

In the New Testament we are furnished with a short, but comprehensive description of

it is founded, we shall lay before our readers an extract from the last edition of "The Book of Extracts of London Yearly Meeting," exhibiting the successive steps by which the different grades of meetings for business were brought to their present organization.

"By the term discipline, we understand all those arrangements and regulations which are instituted for the civil and religious benefit of a Christian church: the Meetings of Discipline are, of course, for the purpose of carrying those objects into effect. Their design was said by George Fox, to be—the promotion of charity and piety.

"It cannot be said that any system of discipline formed a part of the original compact of the Society. There was not, indeed, to human appearance, anything systematic in its formation. It was an association of persons who were earnestly seeking, yea panting after the saving knowledge of Divine Truth. They were men of prayer, and diligent searchers of the Holy Scriptures: Unable to find true rest in the various opinions and systems, which in that day divided the Christian world, they believed that they found the Truth in a more full reception of Christ, not only as the living and ever-present Head of the church in its aggregate capacity, but also as the light and life, the spiritual ruler, teacher, and friend of every individual member.

one man's performances on behalf of others had been made essential to public worship, and on which hung all the load of ecclesiastical domination and the trade in holy things, so it necessarily separated those who had, as they believed, found the liberty of the Gospel, from those who still adhered with pious regard, or a mere ignorant and selfish attachment, to that system which was upheld by the existing churches of the land

"Being thus separated from others, and many being every day added to the church, there arose of course peculiar duties of the associated persons towards each other. Christianity has ever been a powerful, active, and beneficent principle. Those who truly receive it, no more live unto themselves,' and this feature and fruit of genuine Christianity was strikingly exhibited in the conduct of the early Friends. No sooner were a few persons connected together in the new bond of religious fellowship, than they were engaged to admonish, encourage, and in spiritual as well as temporal matters, to watch over and help one another in love.

"The members who lived near to each other, and who met together for religious wor ship, immediately formed, from the very law of their union, a Christian family or little church. Each member was at liberty to exercise the gift bestowed upon him, in that "These views did not lead them to the aban- beautiful harmony and subjection which bedonment of those doctrines which they had long to the several parts of a living body, heretofore held in regard to the manhood of from the analogy of which the apostle Paul Christ, his propitiatory sacrifice, mediation, draws so striking a description of the true and intercession. They did lead them, how-church; 'Ye are the body of Christ and memever, to a less dependence upon man, and to bers in particular.' much inward retirement and waiting upon God, that they might know his will, and become quick of understanding in the fear of the Lord; yet were they very frequent in their meetings together for mutual edification and instruction, for the purpose of united worship in spirit and in truth, and for the exercise of their several gifts, as ability might be afforded by Him who has promised to be with the two or three disciples who are gathered together in his name.

"From these meetings, in which the love of God was often largely shed abroad in the hearts of those who attended them, even when held in silence, most of those ministers went forth, who, in the earliest periods of the Society, proclaimed to others the truth as they had found it, and called them from dependence on man, to that individual knowledge of Christ and of his teachings, which the Holy Scriptures so clearly and abundantly declare to be the privilege of the Gospel times. As these views struck at the very root of that great corruption in the Christian church, by which VOL. 1.--No. 3.

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"Of this right exercise of spiritual gifts, and thereby of an efficient discipline, many examples are afforded in the history of the earliest period of the Society; we shall select one which we believe may be considered as fairly illustrating the practice of early times. Stephen Crisp in his memoirs, speaking of his own state soon after his convincement, which was in 1655, and within a few years of the establishment of a meeting at Colchester, the place of his residence, thus expresses himself: The more I came to feel and perceive the love of God and his goodness to me, the more was I humbled and bowed in my mind to serve him, and to serve the least of his people among whom I walked: And as the word of wisdom began to spring in me, and the knowledge of God grew, so I became a counsellor of those that were tempted in like manner as I had been; yet was kept so low, that I waited to receive counsel daily from God, and from those that were over me in the Lord, and were in Christ before me, against whom I never rebelled nor was stubborn; but the more I was

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