A Portraiture of Quakerism, Volume 2 | Page 6

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.
SECT. III.
_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 considered to be sound in the Quaker-principles, and these are generally they who intermarry with the world. Now they, who compose this class, generally live after their marriages, as happily out of the society as when they were in it. Of course, these do not repent of the change. And if they do not repent, they never sue for restoration to membership. They cannot, therefore, incur any of the charges in question. Nor can the society be blamed in this case, who, by never asking them to become members, never entice them to any objectionable repentance.
Of those again, who marry out of the society, there may be individuals, so attached to its communion, that it was never imagined they would have acted in this manner. Now of these, it may in general be said, that they often bitterly repent. They find, soon or late, that the opposite opinions and manners, to be found in their union, do not harmonize. And here it may be observed, that it is very possible, that such persons may say they repent without any crimination of their wives. A man, for instance, may have found in his wife all the agreeableness