George Fox, in his doctrine of the influence of the spirit as a divine teacher, and in that of the necessity of the subjugation of the passions in order that the inward man might be in a fit state to receive its admonitions, left to the society a system of education, which, if acted upon, could not fail of producing peaceable and quiet characters; but foreseeing that among the best men differences would unavoidably arise from their intercourse in business and other causes, it, was his desire that these should be settled in a Christian manner.  He advised therefore that no member should appeal to law; but that he should refer his difference to arbitration, by persons of exemplary character in the society.  This mode of decision appeared to him to be consistent with the spirit of Christianity, and with the advice of the apostle Paul, who recommended that all the differences among the Christians of his own time should be referred to the decision of the saints, or of such other Christians, as were eminent for their lives and conversation.

This mode of decision, which began to take place among the Quakers in the time of George Fox, has been continued by them to the present day.  Cases, where property is concerned to the amount of many thousands, are determined in no other manner.  By this process the Quakers obtain their verdicts in a way peculiarly satisfactory.  For law-suits are at best tedious.  They often destroy brotherly love in the individuals, while they continue.  They excite also, during this time, not unfrequently, a vindictive spirit, and lead to family-feuds and quarrels.  They agitate the mind also, hurt the temper, and disqualify a man for the proper exercise of his devotion.  Add to this, that the expenses of law are frequently so great, that burthens are imposed upon men for matters of little consequence, which they feel as evils and incumbrances for a portion of their lives; burthens which guilt alone, and which no indiscretion, could have merited.  Hence the Quakers experience advantages in the settlement of their differences, which are known but to few others.

The Quakers, when any difference arises about things that are not of serious moment, generally settle it amicably between themselves; but in matters that are intricate and of weighty concern, they have recourse to arbitration.  If it should happen, that they are slow in proceeding to arbitration, overseers, or any others of the society, who may come to the knowledge of the circumstance, are to step in and to offer their advice.  If their advice is rejected, complaint is to be made to their own monthly meeting concerning them; after which they will come under the discipline of the society, and if they still persist in refusing to settle their differences or to proceed to arbitration, they may be disowned.  I may mention here, that any member going to law with another, without having previously tried, to accommodate matters between them according to the rules of the society, comes under the discipline in like manner.