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CHAPTER XII.

ON THE MORAL VIEWS OF FRIENDS, PLAINNESS OF-SPEECH,
BEHAVIOUR, AND APPAREL.

FROM the statements contained in the two preceding chapters, it will have been observed, that, on two practical points of great importance, Friends have been led to adopt a higher and purer standard of action, and one which appears to be more exactly conformed to the requisitions of the divine law, than that which generally prevails among their fellowChristians.

In point of fact, the adoption of an exalted standard of action is the proper result of their main and fundamental principle, that, in matters of conduct, man is bound to follow the guidance of a perfectly wise and holy Monitor-even the word of the most high God, revealed in the heart; a guide who will never fail to distinguish the good from the evil, the precious from the vile. According to the doctrine of the inspired author of the epistle to the Hebrews, this word of God "is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints

and marrow, and is a discerner of the thoughts and intents of the heart. Neither is there any creature," adds the apostle, "that is not manifest in his sight; but all things are naked and opened unto the eyes of him with whom we have to do."1

True Christians, of every name and nation, will ever be found producing the fruits of the Spirit: it is by those fruits alone that they are known and distinguished; nor can any one who does not bear them, however right his opinions,' or orthodox his profession, justly claim a membership in the body of Christ. Being thoroughly convinced of these truths, I am little disposed to forget either the virtues of those real Christians who do not agree with us in our peculiar views, or the moral defects and delinquencies which, when we forsake the Fountain of living waters, quickly make their appearance among ourselves. Nevertheless, the impartial observer will, probably, allow that the force and clearness with which Friends maintain that great principle of religion to which I have now adverted, is accompanied, in the serious part of

1 Heb. iv, 12, 13. It might, undoubtedly, be said of the word of God, as it is outwardly preached, (when applied by the Spirit of Truth,) that it is quick and powerful, and sharper than any twoedged sword. When, however, we view this passage as a whole, we can scarcely fail to perceive that the apostle is speaking of the essential word of God: that divine Person "with whom we have to do," and who, in the subsequent verse, is plainly described as a great High Priest-Jesus the son of God:" see ver. 14. Such is the express judgment of a variety of able commentators: see Poli Synopsis. On the supposition that the passage describes the Son of God, it appears very plainly to relate to the secret operations of his Spirit in the hearts of men: comp. John i, 4, 9; 2 Cor. iii, 17.

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the Society, with a corresponding completeness of view respecting good and evil. Wherewith shall I come before the Lord, and bow myself before the high God? Shall I come before him with burnt-offerings, and calves of a year old? Will the Lord be pleased with thousands of rams or with ten thousands of rivers of oil? Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul! He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?"2 As Friends have been much impressed with the inefficacy of sacrificial rites and other formal ordinances, so have they been led to direct a very particular attention to the several branches of moral duty which are enjoined in this passage of Scripture, and which, under the Gospel dispensation, are unfolded and required in their true perfection. A few examples will elucidate and justify this assertion-it being always understood that my appeal is not to the practice of the unsound professor or mere formalist amongst us, but to the principles of the Society, as they are set forth and enforced in its public acts,3 and as they are, in some small ineasure, I trust, manifested in the

2 Mic. vi, 6-8.

3 The laws by which the discipline of Friends is regulated, and the moral and religious principles by which the Society is distinguished, will be found recorded under various heads, (as many of my readers are probably well aware,) in an invaluable volume, entitled the "Book of Extracts "'—a book consisting of selections, made by the authority of our yearly meeting, from the public acts and advices of that body. To this book a very useful and interesting Appendix has lately been added.

known conduct and deportment of its more consistent members.

With regard, then, in the first place, to the great Christian law of truth and integrity, the reader may already have remarked that the testimony of Friends, against the use of the oath in confirmation of the assertion, is founded on a just though exalted sense of this law. A similar high standard, with respect to the same law, may be observed in the peculiar care exercised (by means of our meetings for discipline) throughout the Society in this realm, that the king may not be defrauded, by any of our members, of his customs, duties, or excise; and that there be no using of goods or dealing in them, if they be even suspected to be contraband. The views of Friends, with respect to the nice honesty which ought ever to be observed in trade, are also conspicuously strict. Thus, for example, it is universally understood amongst us, that, although a tradesman, who has entered into a composition with his creditors, or has been made a bankrupt, may have become legally clear of all pecuniary demands against him, he is, nevertheless, in honor bound, whenever the means are in his power, to carry on and complete the liquidation of his debts. The Quaker who, under the circumstances alluded to, omits the performance of such a duty, is considered by his

4 The following query is addressed to the preparative and monthly meetings of Friends, throughout Great Britain and Ireland, and answered by them respectively to their superior meetings, once every year. "Are friends clear of defrauding the king of his customs, duties, and excise, and of using or dealing in goods suspected to be run?

brethren as a delinquent and a dishonest man: 5 nor is it customary with Friends, even for the support or education of their poor, to receive contributions from any persons who have failed in business, until such a liquidation has been effected.

With reference, secondly, to the Christian law of mercy, charity, and love, the same high standard will be found to prevail in the professed sentiments, and to a great extent in the known history, of the Society of Friends. On this ground rests, as has been already stated, their total abstinence from military operations —the care which has prevailed among them, from their first origin to the present day, to afford no support or encouragement to the warfare of the world. A similar quickness and nicety of view, and general clearness of conduct, has been the result of their religious principles, with regard to capital punishments, the slave trade, and slavery.

It has long been the usual practice of Friends, at whatever cost to their own convenience, to abstain from prosecution in such criminal cases as might probably terminate in the death of the persons prosecuted. George Fox, so early as the middle of the seven

5 And it is the sense and judgment of this meeting, if any fall short of paying their just debts, and a composition is made with their creditors to accept a part instead of the whole, that, notwithstanding the parties may look upon themselves legally discharged of any obligation to pay the remainder, yet the principle we profess enjoins full satisfaction to be made, if ever the debtors are of ability. And in order that such may the better retrieve their circumstances, we exhort them to submit to a manner of living in every respect the most conducive to this purpose. 1759. P. E. See Book of

Extracts, "Trade," p. 196, § 5.

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