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X. I B R A^ R Y
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A
PORTRAITURE of QUAKERISM.
TAKEN FROM A VIEW
OF THE
EDUCATIOX AND DISCIPLINE,
SOCIAL MANNERS,
CIVIL AND POLITICAL ECONOMY,
RELIGIOUS PRINCIPLES,
AND
CHARACTER,
OF THE
%mtt^ (If jTrienD^t
BY THOMAS CLARKSO^\ M. A.
AUTHOR OF SEVERAL ESSAYS ON THE SLAVE TRADE.
VOL. II.
PUBLISHED BY SAMUEL STANSBURY, NO. Ill, WATER-STREET.
1806. HOPKINS AND SEYMOUR, PRINTERS.
Digitized by tine Internet Archive
in 2011 witii funding. from
Princeton Tineological Seminary Library
Iittp://www.arcliive.org/details/portraiturequa02clar
CONTENTS
SECOND VOLUME.
PECULIAR CUSTOMS.
CHAPTER I.
Sect. i. — Marriage — /Regulations and example of George Fox, relative to Marriage — Present regidati07is^ aiul manner of the celebration of it among the i^iakers^ p. , . . 1
Sect, h Those who marry out of the societi/^ are disowned
— Various reasons for such a measure — Objection to it — Rcply> P 8
Sect. hi. — But the disowned may be restored to member- ship— Terms of their restoration— -these terms censured — Reply, p 15
Sect. iv. — More xvomen disowned on this account than men — Probable causes of this difference of number, p. . 19
CHAPTER II.
Sect. i. — Funerals — Extravagance and pageantry of ancient
and modern funerals — These discarded by the l^iakers
Plain manner in -which they inter their dead, p. . . 22
Sect. ii. — ^mkers use no tomb-stones, nor monumental in- scriptions— Various reasons of their disuse of these, p. 27
Sect. hi. — Neither do they use mourning garments — ReasoJis why they thus differ from the world — These reasons farther elucidated by considerations on Court-mourning, p. . SZ
CHAPTER III.
Occupations — Agriculture declining among the fakers-— Causes and disadvantages of this decline, p. . , , 39
iv ^ CONTENTS.
'■ ■>*'
CHAPTER IV.
Sect. i. — Trade — !^iaka-s vinv trade as a moral question — Prohibit a varitty of trades and dealings on this account — various other xvholesome regulatioJis concerning it^ p. 46
Sect. ii. — But though the ^takers thus prohibit many trades^ they are found in some xvhich are considered-objectionable by theivorld — These specified and examined^ p. ... 55
CHAPTER V.
Settlement of differences — Abstain from duels — and also from law— ^ Have recourse to arbitration — Their rules concenwig arbitration — An account of an Arbitration Society at Nexv- castle upon Tyne^ on §>uaker-principles^ p. . .. . 67
CHAPTER VI.
Sect. i. — Poor — No beggars among the ^takers — 3Ianner of relieving and providing for the poor^ p. ... 78
Sect. ii. — Education of the children of the poor provided for — Observations on the number of the "^laker-poor — and on their character, p 83
RELIGION. INTRODUCTION.
■Invitation to a perusal of this part of the work — The necessity of humility and charity i7i religion on account oj the limited powers of the human understanding — Object of this invita- tion, p 91
CHAPTER I.
Cod has given to all, besides an intellectual, a spiritual under- sta.:di,:g — Some have had a greater portio7i of this spirit than others, such as dbraham, and Mj^^es, and the prophets, and Apostles — Jesus Christ had it zoithcut limit or mea- iure, p 98
C0NTENTf5.
CHAPTER II.
£xcept a ?jian has abortion of the mtne spirit^ wJi'ich Jcsu.s^ and the Prophets^ and the Apoatlcs had^ he cannot hioxv npi- ritual things — This doctrine confirmed by St. P^id — And ehicidated bif a comparison bctivcen the faculties of men ami of brutes^ p lOt
CHAPTER III.
Neither except he has a portion of the same spirit^ can he hioxv the scriptures to be of divine origin^ nor can he spiritually understand them — Objection to this doctrine — Reply ^ p. 113
CHAPTER IV.
This spirit^ xvhich has been thus given to men iti different de- grees^ has been given them as a teacher or guide in their spi- ritual co7icerns — IFay in xvhich it teaches^ p. . . 123
CHAPTER V.
This spirit 77Uiy be considered as the primary and infallible guide — and the scriptures but a secondary means of instruc- tion— but the ^lakers do not undervalue the latter on this account — Their opinion concerning the7n, p. . . . 130
CHAPTER VI.
This spirit^ as a primary and infallible guide, has been give)! to men ziniversally — Fro)n the creation to Moses — 'From Moses to Christ — From Christ to the present day, p. . . 137
CHAPTER VII.
Sect. i. — And as it has been given universally to men, so it has been given them sufficiently — Tiiose who resist it, quench it — Those who attend to it, are in the xvay of redemption, p. 1 53
Sect. ir. — This spirit then besides its office of a spiritual guide, performs that of a Redeemer to men — Redemption out- ward and inward — Inward effected by this spirit, p. 158
Sect. hi. — Inxcard redemption produces a nerv birth — and leads to perfection — 77//s inxvard redemption possible to ail, p , 164
Sect. iv. — Nezu birth and perfection more particularly ex-
VI CONTENTS.
plained — Neiv h'lrth as real from " the sp'iritual seed of the kingdom^'' as that of plants arid vegetables Jrom their seeds In the natural world — and goes on in the same manlier pro- gressively to maturity^ p 175
CHAPTER VIII.
Sect. i. — Possibility of redemption to all denied by the fa- vourers of " Election and Reprobation " — leaker-refutation of the latter doctrine^ p 185
Sect. ii. — ^akcr refutation continued^ p. . . , 192
CHAPTER IX.
Recapitulation of all the doctrines advanced — Objection that the fakers make every thing of the Spirit and but little of fe- sus Christ — Attempt to shozv that Christians often differ xuithout a just ccfuse — Or that there is 7io material differ- ence between the creeds of the §>uakers and that of the ob- jectors on this subject^ p • . . . 206
CHAPTER X.
Sect. i. — Ministers of the Gospel — 'fakers conceive that the spirit of God alone can qualify for the ministry — Women equally qualified with men — Way in xvhich ministers are cal- led and acknowledged among tJie ^lakers^ p. . . 216
Sect. ii. — ^aker-miiiisters^ xvhcn acknowledged., engage In family visits — Nature of these — and sometimes i7i missions through England — and sometimes in foreign parts., p, 231
CHAPTER XI.
Elders — Their origin and their office — These are not to meddle with the discipline, of the church., p 23S
CHAPTER XII.
Sect i. — Worship — is usually raade to consist of prayer and preaching — But iieithcr of these are considered by the ^w kers to be effectual xvithout the aid of the spirit — Hence no liturgy or studied for m^ of words among the ^lakcrs — Re- puted ma/iner and character of ^akcr-preaching — Observa- tioJis upon these, p 243
Srx.T. \U'-— Silent worship — Manner ofk — Worship notneces-
CONTENTS. Vli
sarihf coniiected ivit/i words — Advantages of this mode of
xvorship^ j) 257
Sect. hi. — :^iakers discard every thing formal and .super- stitious from their xvorship — No consecrated ground — No priest's garments — No psalmody — No one day esteemed by them holier than another — Reasons for these singulari- ties, p 266
CHAPTER XIII.
Miscellaneous particularities — ^takers seldom use the -words "• original sin^"* or '* Trinitij^'' and never " the word of God^"* for the Scriptures — Believe in the manhood and divin- ity of Christ — In the resurrection — Their ideas on sanctifi- cation and Justif cation., p 275
CHAPTER XIV.
Quakers reject baptism and tJie Lord''s supper — Indulgence sO' licited for them on account of the dijf'culties connected with these subjects — These diffculties explained, p. . . 283
CHAPTER XV.
Skct. I. — Txvo baptisms^ that of John and of Christ — That of John was by xuater — and a Jewish ordinance — fohn the prophet left under the law, p 301
Sect. ii. — Baptism of Christ was by the Spirit — This the baptism of the Gospel — Authorities on xuhich this distinction between the txvo is founded, p 305
Sect, lu.—^iakers conceive it was not the baptism of John ■which Jesus included in the Great Commission, when he or- dered his disciples to go into all nations, and to teach them, baptizing in the name of the Father^ and of the Son, and of the Holy Ghost — This shoxvn from expressions taken from St. Peter and St. Paul — and from the object and nature of this baptism, p. ............ 210
Sect. iv. — But that itrvas the baptism of Christ — This shown from a critical examination of the words in the commission itself— And from the commission, as explained by St. Mark, St. Luke, and St. Paul, p 317
Sect. v. — Practice of Jesus and the Apostles a confirmation of this opinion, p 326
Viil CONTENTS.
CHAPTER XVI.
Sect. i. — Two suppers^ the 07ie histituted by Moses^ the other hj Jesus Christ — The first called the passover — Ancient and modern manner of its celebration^ p 338
Sect. ii. — Second, enjoined by Jesus at Capernaum — This zvholly of a spiritual nature — Way in xvhich this may be enjoyed, p. , , 348
Sect. hi. — S^nakers say that Jesus instituted no new supper distinct from that of the passover, and zvhich was to render null and void that enjoined at Capernaum, as a rite of the Christian church — No such institution to be collected from St. Matthew, St. Mark, or St. John, p 356
Sect. iv. — Nor from St. Luke — St. Luke onhj says, that all future pass-overs of the Disciples with Christ were to be spi- ritual— but if, as Jews, they coxdd not all at once abdicate the passover to which they had been educated, they were to celebrate it xvith a new meaning — But no acknoxvledged per^ mission of it to others, p 360
Sect. v. — Nor from St. Paul — St. Paul only says that tlie passover, as spiritualized by Jesus, was alloxveJd to his dis- ciples, or to the Jewish converts, who coidd not alt at once lay ande their prejjidices concerning it, but that it was to last only for a time — Diff'erent opinions about this time — That of the ^takers concerning it, p 368
Sect. vi. — Had a new supper, distinct fro)n that of the pass- over, been intended as a ceremonial of the Christian church, it would have been commanded to others besides the disciples, and its duration would not have been limited — Reasons from St. Paul, to shoxv that he himself did not probably consider It as a Christian ordinance — Whereas the supper enjoined at Ca- I pernautn, 7 vat to be eternal — and universal — and an essejitial ' xvith all Christians, p 376
PECULIAR CUSTOMS
OF THE
QUAKERS.
(COJVTIJ\rUEI).)
VOL. II. B
PiillTDJSTUH
QGTC
PECULIAR CUSTOMS
Q UA K ERS.
— — »^»
CHAP. I.
SECTION I.
Marriage — Quakers differ in many respects from otherS) on the subject of Marriage — George Fox introduced Regulations concerning it — Protested against the usual manner of the celebration of it — — Gave an example of what he recommended — Present regulations of the Quakers on this subject.
In the continuation of the Customs of the Qua- kers, a subject which I purpose to resume in the present volume, I shall begin with that of Mar- riage.
The Quakers differ from others in many of their regulations concerning this custom. They differ also in the manner of the celebration of it. And, as they differ in these respects, so they experience generally a different result. The Quakers, as a
VOL. II. B
2 PECULIAR CUSTOMS.
married, may be said to be a happy, people. Hence the detailers of scandal, have rarely had it in their power to promulgate a Quaker adulter}^ Nor have the lawyers had an opportunity in our public courts of proclaiming a Quaker divorce.
George Fox suggested many regulations on this subject. He advised, among other things, when persons had it in contemplation to marry, that they should lay their intention before the monthly meetings, both of the men and women. He ad- \ ised also, that the consent of their parents should be previously obtained, and certified to these. Thus he laid the foundation for greater harmony in the approaching union. He advised again, that an inquiry should be made, if the parties were clear of engagements or promises of marriage to others, and, if they were not, that they should be hindered from proceeding. Thus, he cut off some of the causes of the interruption of connubial hap- piness, by preventing uneasy reflections, or suits at law, after the union had taken place. He ad- vised also, in the case of second marriages, that any offspring resulting from the former, should have their due rights and a proper provision se- cured to them, before they were allowed to be so- lemnized. Thus he gave a greater chance for happiness, by preventing mercenary motives from
PECULIAR CUSTOMS, 3
becoming the causes of the union ol" husbands and wives.
But George Fox, as he introduced these and other salutary regulations on the subject of Mar- riage, so he introduced a new numncr of the cele- bration of it. I le protested against the manner of the world, that is, against the formal prayers and exhortations as they were repeated, and against the formal ceremonies, as they were prac- tised by the Parish Priest. He considered that it was God, who joined man and woman before the fall ; and that in Christian times, or where the man was truly renovated in heart, there could be no otlier right or honourable way of union. Con- sistently with this view of the subject, he observed, that in the ancient scriptural times, persons took each other in marriage in the assemblies of the Elders ; and there was no record, from the Book of Genesis to that of Revelations, of any marriage by a Priest. Hence it became his new society, i-:s a religious or renovated people, to abandon apos- tate usages, and to adopt a manner that was more agreeable to their new state.
George Fox gave in his own marriage, an ex- ample of all that he had thus recommended to the society. Having agreed with Alargaret Fell, the widow of Judge Fell, upon the propriety of their
4 PECULIAR CUSTOMS.
union as husband and wife, he desired her to send for her children. As soon as they were come, he asked them and their respective husbands, ^ " If they had any thing against it, or for it, desiring them to speak? and they all severally expressed their satisfaction therein. Then he asked Marga- ret, if she had fulfdled and performed her hus- band's Will to her children ? She replied, the chil- dren knuw that. Whereupon he asked them, whe- ther, if their mother married, they should not lose by it ? And he asked Margaret, whether she had done any thing in lieu of it, which might an- swer it to the children ? The children said, she had aiisivered it to them, and desired him to speak no more about that. He told them, that he was plain, and that he would have all things done plainly ; for he sought not any outward advantage to himself. So, after he had acquainted the chil- dren with it, their intention of marriage was laid before Friends, both privately and publicly ;" and afterwards a meeting being appointed for the ac- complishment of the marriage, in the public Meeting-house at Broad Mead, in Bristol, they took each other in marriage, in the plain and sim- ple manner as then practised, and which he him- self had originally recommended to his followers.
a G. Fox's Journal, Vol. 2. p. IS/i.
PECULIAR CUSTOMS. 5
The regulations concerning marriage, and the manner of the celebration of it, Avhich obtained in the time of George Fox, nearly obtain among the Quakers of the present day.
When marriage is agreed upon between two\ persons, the man and the woman, at one of the monthly meetings, publicly declare their intention, and ask leave to proceed. At this time their pa- rents, if living, must either appear, or send certi- ficates to signify their consent. This being done, two men are appointed by the men's meeting, and two women are appointed by that of the women, to wait upon the man and woman respectively, and to learn from themselves, as well as by other in- quiry, if they stand perfectly clear from any mar- riage-promises and engagements to others. At the next monthly meeting the deputation make their report. If either of the parties is reported to have given expectation of marriage to any other individual, the proceedings are stopped till the matter be satisfactorily explained. But if they are both of them reported to be clear in this re- spect, they are at liberty to proceed, and one or more persons of respectability of each sex, are de- , puted to see that the marriage be conducted in an • orderly manner.
In the case of second marriages, additional in-
6 PECULIAR CUSTOMS.
structions are sometimes given ; for if any of the parties thus intimating their intentions of marry- ing should have children alive, the same persons, who were deputed to inquire into their clearness from all other engagements, are to see that the rights of such children be legally secured.
When the parties are considered to be free, by the reports of the deputation, to proceed upon their union, they appoint a suitable day for the celebration of it, which is generally one of the week-day meetings for worship. On this day they repair to the Meeting-house with their friends. The congregation, when seated, sit in silence. Perhaps some minister is induced to speak. After a suitable time has elapsed, the man and the wo- man rise up together, and, taking each other by the hand, declare publicly, that they thus take each other as husband and wife. This constitutes . their marriage. By way, however, of evidence of their union, a paper is signed by the man and wo- man, in the presence of three witnesses, who sign it also, in which it is stated that they have so taken each other in marriage. And, in addition to this, though it be not a necessary practice, another paper is generally produced and read, stating con- cisely the proceedings of the parties in their re- spective Meetings for the purpose of their mar-
PECULIAR CUSTOMS. 7
riage, and the declaration made by them, as hav- ing taken each other as man and wife. This is signed by the parties, their relations, and frequent- ly by many of their friends, and others present. All marriages of other Dissenters are celebrated in the established churches, according to the ce- remonies of the same. But the marriages of the Quakers are valid by law in their own Meeting- houses, when solemnized in this simple manner.
PECULIAR CUSTOMS.
SECT. II.
Q^uakers, marrying out of the Society, to be disown- ed— This regulation charged with pride and cru- elty— Reasons for this disownment are — That mixed Marriages cannot be celebrated zvithout a violation of some of the great Principles of the So- ciety— That they are generally productive of dis- putes and uneasiness to those concerned — and that the discipline cannot be carried on in such families .
x\.MONG the regulations suggested by George Fox, and adopted by his followers, it was deter- mined that persons, belonging to the society, should not intermarry with those of other religious professions. Such an heterogeneous union was de- nominated a mixed marriage ; and persons, en- gaging in such mixed marriages, were to be dis- owned.
People of other denominations have charged the Quakers with a more than usually censurable pride, on account of their adoption of this law. They consider them as looking down upon the rest of their fellow-creatures, as so inferior or un- holy, as not to deign or to dare to mix in alliance
PECULIAR CUSTOMS. 9
with them, or as looking- upon them in the same light as the Jews considered the Heathen, or the Greeks the Barbarian world. And they have charged tlieni also with as nnich cruelty as pride, on the same account. " A Quaker, they say, feels himself strongly attached to an accomplished woman ; but she does not belong to the society. He wishes to marry, but he cannot marry her on account of its laws. Having a respect for the so- ciety, he looks round it again, but he looks round it in vain. He finds no one equal to this woman j no one, whom he could love so well. To marry one in the society, while he loves another out of it better, would be evidently wrong. If he does not marry her, he makes the greatest of all sacrifices, for he loses that which he supposes would constimte a source of enjoyment to him for the remainder of his life. If he marries her, he is expelled the so- ciety; and this, without having been guilty of an immoral offence."
One of the reasons, which the Quakers give for the adoption of this law of disownment in the case of mixed marriages, is, that those who engage in them violate some of the most important principles of the society, and such indeed as are distinguish-
o
ing characteristics of Quakerism from the religion '>f the world.
It is a religious tenet of the Quakers, as will be
VOL. II. C
10 PECULIAR CUSTOMS.
shown in its proper place, that no appointment of man can make a minister of the gospel, and that no service, consisting of an artificial form of / words, to be pronounced on stated occasions, can / constitute a religious act; for that the spirit of God ^is essentially necessary to create the one, and to produce the other. It is also another tenet with them, that no minister of a christian church, ought to be paid for his Gospel-labours. This latter tenet is held so sacred by the Quakers, that it af- lords one reason among others, why they refuse payment of tithes, and other demands of the church, preferring to suffer loss by distraints for them, than to comply with them in the usual man- Jier. Now these two principles are essential's of Quakerism. But no person, who marries out of the society, can be legally married without going through the forms of the established church. Those therefore who submit to this ceremony, as performed by a priest, acknow ledge, according to the Quakers, the validity of an human appoint- ment of the ministry. They acknowledge the va- lidity of an artificial service in religion. They ac- knowledge the propriety of paying a Gospel-mi- nister for the discharge of his office. The Quakers, therefore, consider those who marry out of the soci- ety, as guilty of such a dereliction of Quaker-prin- ciples, that they can be no longer considered as sound or consistent members.
PECULIAR CUSTOMS, i i
But independently of the violation of these prin- ciples, which the Quakers take as the strongest ground for their conduet on such an occasion, tliey think themselves warranted in disowning, from a contemplation of the consequences, wliich iia\e been known to result from these marriages.
In the first place, disownment is held to be ne- cessary, because it acts as a check upon such mar- riages, and because, by acting as such a check, it prevents the family-disputes and disagreements which might otherwise arise ; for such marriages have been found to be more productive of uneasi- ness than of enjoyment. When two persons of different religious principles, a Quaker for exam- ple, and a woman of the church, join in marriage, it is almost impossible that they should not occa- sionally differ. The subject of religion arises, and perhaps some little altercation with it, as the Sun- day comes. The one will not go to church, and the other will not go to meeting. These disputes do not always die with time. They arise, how- ever, more or less, according to circumstances. If neither of the parties set any value upon their re- ligious opinions, there will be but little occasion for dispute. If both of them, on the other hand, are of a serious cast, much will de])end upon the liberality of their sentiments : but, generally
12 PECULIAR CUSTOMS.
speaking, it falls to the lot of but few to be free from religious prejudices. And here it may be observed, that points in religion also may occa- sionally be suggested, which may bring with them the seeds of temporary uneasiness.' People of other religious denominations generally approach nearer to one another in their respective creeds, than the Quakers to either of them. Most chris- tians agree, for example, in the use of Baptism in some form or other, and also in the celebration of the Lord's Supper. But the Quakers, as will be shown in this volume, consider these ordinances in a spiritual light, admitting no ceremonials in so pure a sj^stem as that of the Christian religion.
But these differences, which mav thus soon or late take their rise upon these or other subjects, where the parties set a value on their respective religious opinions, cannot fail of being augmented by new circumstances in time. The parties in question have children. The education of these is now a subject of the most important concern. New disputes are engendered on this head, both adhering to their respective tenets as the best to be embraced by their rising offspring. Unable at length to agree on this point, a sort of compromise takes place. The boys arc denied, while the girls are permitted, baptisjn. The boys, again, are
PECULIAR CUSTOMS. 13
brought up to meeting, and the girls to churcli, or they go to church and meeting alternate! \\ In the latter case, none of the children can have any fixed principles. Nor will they be much better oil' in the former. There will be frequently an oppo- sition of each other's religious opinions, and a con- stant hesitation and doubt about the consistency of these. There are many points, which tiie mo- thers will teach the daughters as right, or essential, but which the fathers will teach the sons as erro- neous or unimportant. Thus, disputes will be conveyed to the children. In their progress through life other circumstances may arise, which may give birth to feelings of an unpleasant nature. The daughters will be probably instructed in the accomplishments of the world. They will be also introduced to the card-room, and to assemblies, and to the theatre, in their turn. The boys will be admitted to neither. The latter will of course feel their pleasures abridged, and consider their case as hard, and their father as morose and cruel. Little jealousies may arise upon this difference of their treatment, which may be subversive of fdial and fraternal affection. Nor can religion be call- ed in to correct them ; for while the two opposite examples of father and mother, and of sisters and brothers, are held out to be right, there will be
14 PECULIAR CUSTOMS.
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 amuse- ments 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 de- light ? 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 peo- ple.
PECULIAR CUSTOMS. l.j
SECT. III.
But though person!; are thus disowned, they may be restored to membej^ship — Generally understood, hozcever, that they must previously express their re- pentance for their marriages — This confession of repentance censured by the world — But is admissi- ble zoithout the cinminality supposed— The word repentance misunderstood by the zvorld.
ijUT though the Quakers may disown such as many 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 at- tachment 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 meet- hi£rs should exteod a tender care towards such
16 i'ECULIAR CUSTOMS.
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 dispwned persons to membership, require them previously and publicly to acknow- ledge, 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 fmd 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, be- cause it may lead both to hypocrisy and false- hood."
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
PECULIAR CUSTOMS. 1?
considered to be sound in the Quaker-principles, and these are generally they who intermarry with the world. Now they, who compose tliis class, generally live after their marriages, as happily out of the society as when they wexe m 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 so- ciety 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 com- munion, 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 liarmonize. And here it may be observed, that it is very possible, that such persons may say they re- pent without any crimination of their wives. A man, for instance, may have found in his wife all the agreeableness of temper, all the domestic vir- tue and knowledge, all the liberality of religious opinion, which he had anticipated i but in conse- ijuence of the mixed principles resulting from VOL. II. n
18 PECULIAR CUSTOMS.
mixed marriages, or of other unforeseen causes, he may be so alarmed about the unsteady disposition of his children and their future prospects, that the pain which he feels on these accounts may over- balance the pleasure, which he acknowledges in the constant prudence, goodness, solicitude, and affection, of his wife. This may be so much the case, that all her consolatory offices may not be able to get the better of his grief. A man, there- fore, in such circumstances, may truly repent of his marriage, or that he was ever the father of such children, though he can never complain as the husband of such a wife.
The truth, however, is, that those who make the charge in question, have entirely misapplied the meaning of the word repent. People are not call- ed upon to express their sorrow, for having mar- ried the objects of their choice^ but for having violat- ed those great tenets of tJie society, which have been already mentioned, and which form distinguishing characteristics between Quakerism and the reli- gion of the world. Those, therefore, who say they repent, say no more than what any other persons might be presumed to say, who had violated the re- ligious tenets of any other society to which they might have belonged, or who had flown in the face of what they had imagined to be religious truths
PECULIAR CUSTOMS. 19
SECT. IV.
Of persons, disoivnedfor marriage, the greater pro- portion is said to consist of zoomen — Causes assign- ed for this difference of number in the two sexes.
It will perhaps appear a curious fact to the world, but I am told it is true, that the number of the wo- men, disowned for marrying out of the society, far exceeds the number of the men, who are disowned on the same account.
It is not difficult, if the fact be as it is stated, to assign a reason for this difference of number in the two sexes.
When men wish to marry, they wish, at least if they are men of sense, to find such women as are virtuous ; to find such as are prudent and domes- tic, and such as have a proper sense of the folly and dissipation of the Fashionable world ; such in fact as will make good mothers and good wives. Now if a Quaker looks into his own society, he will generally find the female part of it of this de- scription. Female Quakers excel in these points. But if he looks into the world at large, he will in
20 PECULrAR CUSTOMS .
general find a contrast in the females there. These, in general, are but badly educated. Theyaretaught to place a portion of their happiness in finery and show : utility is abandoned for fashion : The know- ledge of the etiquette of the drawing-room usurps the place of the knowledge of the domestic duties : A kind of false and dangerous taste predominates: Scandal and the card-table are preferred to the pleasures of a rural walk : Virtue and Modesty are seen with only half their energies, being over- powered by the noxiousness of hovel-reading prin- ciples, and by the moral taint which infects those who engage in the varied rounds of a fashionable life. Hence a want of knowledge, a love of trifles, and a dissipated turn of mind, generally charac- terize those who are considered as having had the education of the world.
We see therefore a good reason why Quaker- men should confine themselves in their marriasres to their own society. But the same reason, which thus operates with Quaker-men in the choice of Quaker-women, operates with men who are not of the society, in choosing them also for their v/ivcs. These are often no strangers to the good education, and to the high character, of the Qua- ker-females. Fearful often of marrying among the badly educated women of their own persuasion.
PKCULTAR CUSTOMS. Ql
thev frequently address themselves to this society, and not unfrcquently succeed.
To this it may be added, that if Quaker-men were to attempt to marry out of their own socie- ty, they would not in general be well received. Their dress and their manners are considered as uncouth in the eyes of the female-world, and would present themselves as so many obstacles in the way of their success. The women of this descrip- tion generally like a smart and showy exterior. They admire heroism and spirit. But neither such an exterior, nor such spirit, are to be seen in the Q,uaker-men. The dress of the Quaker-fe- males, on the other hand, is considered as neat and elegant, and their modesty and demeanor as worthy of admiration. From these circumstances they captivate. Hence the difference, both in the inward and outward person, between the men and the women of this society, renders the former not so pleasing, while it renders the latter objects of admiration, and even choice.
22 PECULIAR CUSTOMS.
CHAP. II.
SECTION I.
Funerals — Most nations have paid extravagant at- tention to their dead — The moderns follow their example — This extravagance, or the pageantry of funerals, discarded by the Quakers — Their reasons for it^-Plainness of Quaker-funerals.
If we look into the history of the world, we shall find, from whatever cause it has arisen, whether from any thing connected with our moral feelings, such as love, gratitude, or respect, or from vanity, or ostentation, that almost all nations, where in- dividuals have been able to afford it, have incurred considerable expense in the interment of their dead. The Greeks were often very extravagant in their funerals. Many persons, ornamented with garlands, followed the corpse, \^hile others were employed in singing and dancing before it. At the funerals of the great, among the Romans, couches were carried, containing the waxen or other images of the family of the deceased, and hundreds joined in the procession. In our owi\
PECULIAR CUSTOMS. 23
times, we find a ditTerence in the manner of fur- nishing or decorating funerals, though but little in the intention of making them objects of out- ward show. A bearer of plumes precedes the plro- cession. The horses employed are dressed in trappings. The hearse follows ornamented with plumes of feathers, and gilded and silvered with gaudy escutcheons, or the armorial bearings of the progenitors of the deceased. A group of hired persons range themselves on each side of the hearse and attendant carriages, while others close the procession. These again are all of them clad in long cloaks, or furnished, in regular order, with scarfs and hat-bands. Now all these out- ward appendages, which may be called the page- antry of funerals, the Quakers have discarded, from the time of their institution, in the practice of the burial of their dead.
The Quakers are of opinion, that funeral pro- cessions should be made, if any thing is to be made of them, to excite serious reflections, and to produce lessons of morality in those who see them. This they conceive to be best done by depriving the dead body of all ornaments and outward honours. For, stripped in this manner, they conceive it to approach the nearest to its native worthlessncss or dust. Such funerals, therefore, may excite in tlic
'M PECULIAR CUSTOMS.
spectator a deep sense of the low and debased condition of man. And his feelings will be pure on the occasion, because they will be unmixed witl. the consideration of the artificial distinctions of human life. The spectator too "will be more likely, if he sees all go undistinguished to the grave, to deduce for himself the moral lesson, that there is no true elevation of one above another^, only as men follow the practical duties of virtue and religion. But wliat serious reflections, or what lessons of morality, on the other hand, do tlie funerals of the world produce, if accompanied with pomp and splendour ? To those who have sober and serious minds, they produce a kind of pity, that is mingled with disgust. In those of a ludicrous turn, they provoke ludicrous ideas, when they see a dead body attended with such extrava- gant parade. To the vulgar and the ignorant no one useful lesson is given. Their senses are all ab- sorbed in the show; and the thoughts of the worthlessness of man, as well as of death and the grave, which ought naturally to suggest themselves on such occasions, are swallowed up -in the gran- deur and pageantry of the procession. Funerals, therefore, of this kind, are calculated to throw honour upon riches, abstractedly of moral merit.; to m.ake the creature of as much importance when
PECULIAR CUSTOMS. tS
dead as when alive; to lessen the humility of man j and to destroy, of course, the moral and religious feelings that should arise upon such occasions. Add to which, that such a conduct among chris- tians must be peculiarh"- improper ; for the chris- tian dispensation teaches man, that he is " to work out his salvation with fear and trembling." It seems inconsistent, therefore, to accompany with all the outward signs of honour and greatness the body of a poor wretch, who has had this difficult and aw ful task to perform, and who is on his last earthly journey, previously to his appearance be- fore the tribunal of the Almighty to be judged for the deeds which he has committed in the flesh.
Actuated by such sentiments as these, the Qua- kers have discarded all parade at their funerals. When they die, they are buried in a manner sin- gularly plain. The corpse is deposited in a plain coffin. When carried to the meeting-house or grave-yard, it is attended b}^ relations and friends. These have nothing different at this time in their external garments from their ordinary dress. Nei- ther man nor horse is apparelled for the purpose. All pomp and parade, however rich the deceased may have been, are banished from their funeral processions. The corpse, at length, arrives at the
VOL. TI. E
^(> PECULIAR CUSTOMS.
meeting-house''. It is suffered to remain therein the sight of the spectators. The congregation then sit in silence, as at a meeting for worship. If any one feels himself induced to speak, he de- livers himself accordingly ; if not, no other rite is used at this time. In process of time the coffm is taken out of the meeting-house, and carried to the grave. Many of the acquaintance of the deceas- ed, both Quakers and others, follow^ it. It is at length placed by the side of the grave. A solemn, silent pause, immediately takes place. It is then interred. Another shorter pause then generally follows. These pauses are made, that the " spec- tators may be more deeply touched with a sense of their approaching exit, and their future state." If a minister or other person, during these pauses, have any observation or exhortation to make, which is frequently the case, he makes it. If no person should feel himself impressed to speak, the assembled persons depart. The act of seeing the body deposited in the grave, is the last public act of respect which the Quakers show to their de- ceased relations. This is the whole process of a Quaker-funeral .
I» It is sometiuies buried without being cani<;d there
PECULIAR CUSTOMS.
SECT. ir.
Q.iiakers use no vaults in their hnruing-groiinds — 7?f- lations sometiines buj'ied near each other, but of- teiwr otherxcise — Theji iisejio tombstones or monu- mental inscriptions — Reasons for this disuse — But they sometimes record accounts of the lives , deaths^ and dying sayings, of their Ministers.
1 HE Quakers, in the infancy of their institution, were buried in their gardens, or orchards, or in the fields and premises of one another. They had at that time no grave-yards of their own ; and they refused to be buried in those of the church, lest they should thus acknowledge the validity of an human appointment of the priesthood, the propri- ety of payment for gospel-labour, and the peculiar holiness of consecrated ground. This refusal to be buried within the precincts of the church, was considered as the bearing of their testimony for truth. In process of time they raised their own meeting-houses, and had their respectiv^e burying places. But these were not always contiguous, but sometimes at a distance from one another.
^28 PECULIAR CUSTOMS.
The Quakers have no sepulchres or arched vaults under ground for the reception of their dead. There has been here and there a vault, and there is here and there a grave with sides of brick; but the coffins, containing their bodies, are usually committed to the dust.
I may observe also, that the Quakers are some-? times buried near their relations, but more fre- quently otherwise. In places where the Quaker- population is thin, and the burial ground large, a relation is burit^d next to a relation, if it be de- sired. In other places, however, the graves are usually dug in rows, and the bodies deposited in them, not as their relations lie, but as they hap- pen to be opened in succession without any at- tention to family connexions. When the first grave in the row is opened and filled, the person who dies next, is put into that which is next to it; and the person who dies next, occupies that which is next to the second *", It is to many an endearing thought, that they shall lie after their death, near the remains of those whom they loved in life. But the Quakers, in general, have not thought it right or wise to indulge such feelings. They he-
c By tliis process a small piece of ground is loiigor in filling, no room ijting lost, and the danger and disagreeable necessity of opening graves be- ore the bodies in them {ire decayed, is avoided.
PECULIAR CUSTOMS. ^2^)
lieve that all good men, however their bodies may be separated in their subterraneous houses of clay, will assuredly meef^t the resurrection ol the just.
The Quakers also reject the fashions of the world in the use of tomb-stones and monumental inscrip tions. These are generally supposed to be erect- ed out of respect to the memory or character of the deceased. The Quakers, however, are of opinion, that this is not the proper manner of ho- nouring the dead. If j^ou wish to honour a good man, who has departed this life, let all his good actions live in your memory; let them live in your grateful love and esteem ; so cherish them in your heart, that they may constantly awaken 3^ou to imitation. Thus you will show% by your adoption of his amiable example, that you really respect his memory. This is also that tribute, which, if he himself could be asked in the other world how he would ha^e his memory respected in this, he would prefer to any description of his virtues, that might be given by the ablest writer, or handed down to posterity by the ablest monu- ment of the sculptor's art.
But the Quakers have an objection to the use of tomb-stones and monumental inscriptions, for other reasons. For, where pillars of marble,
30 PECULIAR CUSTOMS-
aboniidiiig with panegyric, and decorated in a splendid manner, are erected to the ashes of dead men, there is a danger, lest, by making too much , of these, a superstitious awe should be produced, and a superstitious veneration should attach to them. The early Christians, by making too much of the relics of their saints or pious men, fell into such errors.
The Quakers believe, again, that if they were to allow the custom of these outward monuments to obtain among them, they might be often led, as the world is, and by the same causes, to a devia- tion from the truth ; for it is in human nature to praise those whom we love, but more particu- larly when we have lost them. Hence, we find often such extravagant encomiums upon the dead, that if it were possible for these to be made ac- quainted with them, they would show their disap- probation of such records. Hence we find also, that " as false as an epitaph," has become a pro- verbial expression.
But even in the case where nothing more is said upon the tomb-stone than what Moses said of Seth, and of Enos, and of Cainan, and others, when he reckoned up the genealogy of Adam, namely, that " they lived and that they died," the Quakers do not approve of sucli memorials. For
PECULIAR CUSTOMS. 31
these convey no merit of the deceased, by which his example should be followed. They convey no lesson of morality : and in general they are not particularly useful. They may serve perhaps to point out to surviving relations, the place where the body of the deceased was buried, so that they may know where to mark out the line for their own graves. But as the Quakers in general have overcome the prejudice of '' sleeping with their fathers," such memorials cannot be so useful to them.
The Quakers, however, have no objection, if a man has conducted himself particularly well in life, that a true statement should be made concernr ing him, provided such a statement would operate as a lesson of morality to others ; but they think that the tomb-stone is not the best medium of con- veying it. They are persuaded that very little moral advantage is derived to the cursory readers of epitaphs, or that they can trace their improve- ment in morals to this source. Sensible, however, that the memorials of good men may be made ser- viceable to the rising generation, (" and there are no ideas, says Addison, which strike more forci- bly on our imaginations, than those which are raised from reflections upon the exits of great and excellent men,'"* thev are willins:i- to receive ac-
32 PECULIAR CUSTOMS.
counts of the lives, deaths, and remarkable dying sayings, of those ministers in their own society, who have been eminent for their labours. These are drawn up by individuals, and presented to the monthly meetings, to which the deceased belong- ed. But here they must undergo an examination before they are passed. The truth of the state- ment, and the utility of the record, must appear. It then falls to the quarterly meetings to examine them again, and these may alter, or pass, or reject 'them, as it may appear to be most proper. If / these should pass them, they are forwarded to the yearly meeting. Many of them, after this, are printed ; and, finding their way into the book- cases of the Quakers, they become collected essays of morality, and operate as incitements to piety to the rising youth. Thus the memorials of men are made useful by the Quakers in an unobjec- tionable manner ; for the falsehood and flattery of epitaphs are thus avoided; none but good men having been selected, whose virtues, if they are recorded, can be perpetuated with truth.
PECULIAR CUSTOMS. 33
SECT. Ill
They discard also mourning garments — These are only emblems of sorrow — and often make men pre- tend to be what they are not — 77//V contrary to Christianity — Tlius they may become little better than disguised pomp, or fashionable forms — This instanced in the changes and duration of common mourning — and in the custom also of co art-mourn-' ing — Ramijications of the latter.
As the Quakers neither allow of the tomb- stones, nor the monumental inscriptions, so they do not allow of the mourning garments of the world.
They believe there can be no true sorrow but in the heart, and that there can be no other true out- ward way of showing it than by fulfilling the de- sires, and by imitating the best actions, of those whom men have lost and loved. " The mourning, says William Penn, which it is fit for a Christian to have on the departure of beloved relations and friends, should be worn in the mind, which is only VOL. ir. F
S4 PECULIAR CUSTOMS.
sensible of the loss. And the love which men have had to these, and their remembrance of them, should be outwardly expressed by a respect to their advice, and care of those they have left be- hind them, and their love of that which they lov- ed."
But mourning garments, the Quakers contend, are only emblems of sorrow. They will therefore frequently be used, where no sorrow is. Many persons follow their deceased relatives to the grave, whose death, in point of gain, is a matter of real joy; witness young spendthrifts, who have been raising sum after sum on expectation, and calculating with voracious anxiety, the probable duration of their relations' lives. And yet all these follow the corpse to the grave, with white hand- kerchiefs, mourning habits, slouched hats, and dangling hat-bands. Mourning garments, there- fore, frequently make men pretend to be what
/they are not. But no true or consistent Christian f can exhibit an outward appearance to the world,
which his inward feelings do not justify.
It is not contended here by the Quakers, that
because a man becomes occasionally a hypocrite,
this is a sufficient objection against any system ;
for a man may be an Atheist even in a Quaker's
garb. Nor is it insinuated, that individuals do not
PECULIAR CUSTOMS. So
sometimes feel in their hearts, the sorrow whicii they purpose to signify by their clothing. But it is asserted to be true, that men who use mourn- ing habits as they are generally used, do not wear them for those deceased persons only whom they loved, and abstain from the use of them where they had no esteem, but that the}^ wear them pro- , miscuously on all the occasions which have been dictated by fashion. Mourning habits therefore, in consequence of a long system of etiquette, have become, in the opinion of the Quakers, but\ little better than disguised po?np, or fashionable. forms.
I shall endeavour to throw some light upon this position of the Quakers, by looking into the prac- tice of the world.
In the first place, there are seasons there, when full mourning, and seasons when only half mourn- ing, is to be worn. Thus the habit is changed, and for no other reason, than that of conformity M'ith the laws of fashion. The length of this time ' also, or season of mourning, is made to depend upon the scale of men's affinity to the deceased j though nothing can be more obvious, than that men's affection for the living, and that their sor- row for them when dead, cannot be measured hy this standard. Hence the very time that a
36 PECULIAR CUSTOMS.
man shall mourn, and the very time that he shall only half-mourn, and the very time that he shall cease to mourn, is fixed for him hy the world, whatever may be the duration of his own sorrow. In court-mourning also, we have an instance of men being instructed to mourn, where their feel- ings are neither interested nor concerned. In this case, the disguised pomp, spoken of by the Quakers,, will be more apparent. Two princes have perhaps been fighting with each other for a considerable portion of their reigns. The blood of their subjects has been spilled, and their trea- sures have been exhausted. They have probably had, during all this time, no kind disposition one towards another, each considering the other as the aggressor, or as the author of the war. When both have been wearied out with expense, they have made peace. But they have still mutual jea- lousies and fears. At length one of them dies. The other, on receiving an express relative to the event, orders mourning for the deceased for a giv- en time. As other potentates receive tiic intelli- gence, they follow the example. "J heir several levees or drawing-rooms, or places of public audi- ence, are filled with mourners. Every individual of each sex, who is accustomed to attend them, is now liabited in black. Thus a round of mourning
PECULIAR CUSTOMS. iJ?
is Ivept up by the courtiers of Europe, not by means of any sympathetic beating of the lieart, but at tlie sound, as it were, of the postman's horn.
But let us trace this species of mourning far- ther, and let us now more particularly look at the jexamplc of our own country for the elucidation of tlie point in question. The same Gazette, ivliich gave birth to this black influenza at court, spreads it still farther. The private gentlemen of the land undertake to mourn also. You see them accordingly in the streets, and in private parties, and at public places, in their mourning habits. Nor is this all. Military oflicers, who have fought against the armies of the deceased, w'ear black crapes over their arms in token of the same sorrow.
But the fever does not stop even here. It still spreads, and in tracing its progress, we find it to have attacked our merchants. Yes, the disorder has actually got upon change. But what have I said ? Mourning habits upon change ! Where the news of an army cut to pieces, ])roduces the most cheerful countenances in many, if it raises the stocks but an half per cent. Mourning habits upon change, where contracts are made for human flesh and blood ! AVhere plans that shall consign cargoes of human beings to misery and untimely
38 PECULIAR CUSTOMS.
death, and their posterity to bondage, are delibe rately formed and agreed upon ! O sorrow, sor- row ! what hast thou to do upon change, except in the case of commercial losses, or disappointed speculation ! But to add to this disguised pomp, as the Quakers call it, not one of ten thousand of the mourners, ever saw the deceased prince ; and per- haps ninety nine in the hundred, of all who heard of him, reprobated his character when alive.
PECULIAR CUSTOMS. 39
CHAP. III.
Occupations of the Quakers — Agriculture declining among tJiem — Probable reasons of this decline — Country congenial to the quietude of mind requir- ed l)ij their religion — Sentiments of Coivper — Con- genial also to the improvement of their moral feelings — Sentiments of William Penn — Particu- larly suited to them as lovers of the animal crea- tion.
1 HE Quakers generally bring up their children to some employment. They believe that these, by having an occupation, may avoid evils, into which they might otherwise fall, if they had upon their hands an undue proportion of vacant time. " Friends of all degrees, says the book of extracts, are advised to take due care to breed up their children in some useful and necessary emi3lov- ment, that they may not spend their precious time in idleness, which is of evil example, and tends much to their hurt."
The Quakers have been described to be a do- mestic people, and as peculiarly cherishing do- mestic happiness. Upon tliis principle it is, com-
tiO PECULIAR CUSTOMS.
i billed with the ties of their discipline and peculiar
customs, that we scarcely find any of this society
I quitting their country, except for America, to re-
side in foreign parts. If it be a charge against the Quakers, that they are eager in the pursuit of
. wealth, let it at least be mentioned in their favour,
I that, in their accumulation of it, they have been
careful not to suffer their knowledge to take ad- vantage of the ignorance of others, and to keep their hands clear of the oppression, and of the blood of their fellow-creatures.
In looking among the occupations of the Qua- kers, we shall find some, who are brought up as manufacturers and mechanics ; but the number •of these is small.
Others, but these are few, follow the sea. There may be here and there a mate or captain in the coasting employ. In America, where they have great local and other advantages, there may be more in the seafaring line. But, in general, the Quakers are domestic characters, and prefer liome.
There are but few also, who follow the profes- sions. Their education and their religion exclude them from some of these. Some, however, are to be found in the dejjartmei>t of medicine : and others, «s conveyancers, in the law.
l'i:CULI\K CUSTOMS. 41
Several of the Quakers follow agriculture. But tln'se are few, com]>ared with the rest of the so- eiet}-, or compared with the number of those who formerly followed a rural life. Almost all the Quakers were originally in the country, and but few of them in the towns. But this order of things is reversing fast. They are flocking into the towns, and are abandoning agricultural pur- suits.
The reasons, which may be given for this change, may be the following. It is not at all unlikely but that tithes may have had some influ- ence in producing it. I am aware, however, it will be said, that a Quaker, living in the country, and strongly principled against these, would think it a dereliction of his duty to leave it on this ac count, and would remain upon the principle, that an abode there, under the annual exercise of his testimony, would, in a religious point of view, add strength to his strength. But it must be observed, on the other hand, that where men are not obliged to remain under grievous evils, and can get rid ol them, merely by changing their occupation in life, and this honourably, it is in human nature to do it. And so far tithes, I believe, have had an in- lluence, in driving the Quakers into the tovvns. Of later years, as the society has grown thinner
VOL. II. G
42 PECULIAR CUSTOMS.
in the country, I believe new reasons have sprung up ; for the Quakers have had less opportunity of society with one another. They have been sub - jected also to greater inconvenience in attending their religious meetings. Their children also have been more exposed to improper connexions in marriage. To which it may be added, that the large and rapid profits frequently made in trade, compared with the generally small and slow re- turns from agricultural concerns, may probably have operated with many, as an inducement to such a change.
But whatever reasons may have induced them to quit the country, and to settle in the towns, no temporal advantages can make up to them, as a society, the measure of their loss. For when we consider that the Quakers never partake of the amusements of the world; that their worldly plea- sures are chiefly of a domestic nature ; that calm- ness, and quietude, and abstraction from worldly thoughts, to which rural retirement is peculiarly favourable, is the state of mind which they them- selves acknowledge to be required by their reli- gion, it would seem that the country was peculiar- ly the place for their habitations.
It would seem also as if, by this forsaking of the country, they had deprived themselves of manv
PECULIAR CUSTOMS. iS
opportunities of the highest enjoyment of which they are capable as Quakers. The objects in the country are peculiarly favourable to the improve- ment of morality in the exercise of the spiritual feelings. The bud and the blossom, the rising and the falling leaf, the blade of corn and the ear, the seed time and the harvest, the sun that warms and ripens, the cloud that cools and emits the fruit- ful shower; these, and an hundred objects, afford daily food for the religious growth of the mind. Even the natural man is pleased with these. They excite in him natural ideas, and produce in him a natural kind of pleasure. But the spiritual man experiences a sublimer joy. He sees none of these without feeling both spiritual improvement and delight. It is here that he converses with the Deity in his works : It is here that he finds him- self grateful for his goodness — that he acknowledg- es his wisdom — that he expresses his admiration of his power.
The poet Cowper, in his contemplation of a country life, speaks forcibly on this subject.
" O friendly to tlie best pursuits of man. Friendly to tkoi/g/tt, to virtue, aud to peace, Domestic life, in rural leisure pass'd ! Few know thy value, and few taste thy sweets ; Though many boast thy favours, and affect To understand and choose thee for their own.
44 PECULIAR CUSTOMS.
But foolish man foresrops his proper bIJss, Ev'n as his first progenitor, and quits, Though piac'd in Paridise, (for earth has still Some traces of her youtliful beauty left,) S'lhsiantial happiness for transient joy. Scenes form'd for contemplation, and to nurse The groiving seeds of ivisdovi, that suggest By every pleasing image they present, Reflections, such as meliorate the heart. Compose the passions, and exalt the viiml,
William Penn, in the beautiful letter whicli he left his wife and children before his first voyae^eto America, speaks also in strong terms upon the point in question.
" But agriculture, says he, is especially in my eye. Let my children be husbandmen and housewives. This occupation is industrious, healthy, honest, and of good example. Like Abraham and the holy ancients, who pleased God, and obtained a good report, this leads to consider the zvorks of God, and nature of things that are good, and diverts the mind from being taken up with the vain arts and inventions cf a luxurious worlds And a little far- ther on he sa^^s, " Of cities and towns, of concourse bczva)x\ The zvorld is apt to stick close to those, Avho have lived and got ivealth there. A country life and estate, I like best for my children. I pre- fer a decent mansion of a hundred pounds a year, to ten thousand pounds in London, or such like place, in the ivay of trade. '^
I
PECULIAR CUSTOMS. 45
To these observations it may be added, that the country, independently of the opportunity it af- fords for calmness and quietude of mind, and the moral improvement of it in the exercise of the spiritual feelings, is peculiarly fitted for the habit- ation of the Quakers, on account of their peculiar lov e for the animal creation. It would afford them a wide range for the exercise of this love, and the improvement of the benevolent affections. For tenderness, if encouraged, like a plant that is duly watered, still grows. What man has ever shown a proper affection for the brute creation, who has been backward in his love of the human race ?
46 PECULIAR CUSTOMS.
CHAP. IV.
SECT. I.
Trade — Trade seldom considered as a question of morals — But Quakers view it in this light — Pro- hibit the slave-trade — Privateering — Manufacto- ries of weapons of war — Also trade where the re- venue is defrauded — Hazardous enterprises — Fic- titious paper — Insist upon punctuality to ivords and engagements — Advise an annual inspection of their own affairs — Regulations in case of bank- ruptcy.
1 STATED in the last, chapter, that some of the Quakers, though these were few in number, were manufaclurers and mechanics ; that others follow- ed tlie sea; that others were to be found in the medical profession, and in the law ; and that others were occupied in the concerns of a rural life. I believe w ith these few exceptions, that the rest of the society ma}- be considered as engaged in trade. Trade is a subject, which seldom comes under the discussion of mankind as a moral question. If men who follow it, arc honest and punctual in
TECULIAR CUSTOMS. 47
their dealings, little is thought of the nature of their occupations, or of the influence of these upon their minds. It will hardly, however, be denied by moralists, that the buying and selling of commodities for profit, is surrounded with temp- tation, and is injurious to pure, benevolent, or disinterested feelings; or that where the mind is constantly intent upon the gaining of wealth, by traffic, it is dangerously employed. Much less will it be denied, that trade is an evil, if any of the branches of it through wdiich men acquire their wealth, are productive of mischief either to themselves or others. If they are destructive to the health of the inferior agents, or to the morality of any of the persons concerned in them, they can never be sanctioned by Christianity.
The Q'lakers have thought it their duty, as a religious body, to make several regulations on this subject.
In the first place they have made it a rule, that no person, acknow ledged to be in profession with them, shall have any concern in the slave-trade.
The Quakers began to consider this subject, as a Christian body, so early as in the beginning of the last century. In the year 1727, they passed a public censure upon this trade. In the year 1758, and afterwards in the year 1761, they warn-
48 PECULIAR CUSTOMS.
ed and exhorted all in profession with them " to keep their hands clear of this unrighteous gain of oppression." In the yearly meeting of 1763, they renewed their exhortation in the foUovvins: words: " We renew our exhortation, that Friends every where be especially careful to keep their hands clear of giving encouragement in any shape to the slave-trade ; it being evidently destructive of the natural rights of mankind, who are all ransomed by one Saviour, and visited by one divine light in order to salvation ; a traffic calculated to enrich and aggrandize some upon the miseries of others j in its nature abhorrent to every just and tender sentiment, and contrary to the whole tenour of the Gospel."
In the same manner, from the year 1765, they have publicly manifested a tender concern for the happiness of the injured Africans, and they have- not only been vigilant to see that none of their own members were concerned in this impious traffic, but they have lent their assistance with other Christians in promoting its discontinuance.
They have forbidden also the trade of privateer- ing in war. The Quakers consider the capture of private vessels by private persons, as a robbery committed on the property of others, which no human authority can make reconcileable to the
PECULIAR CUSTOMS. 49
consciences of honest individuals. And upon this motive they forbid it, as well as upon that of their know M j)rofessioii aQ:aiiist war.
They forhid also the trade of the manufacturing of gun-powder, and of arms or weapons of war, such as swords, guns, pistols, bayonets, and the like, that they may stand clear of the charge of having made any instrument, the avowed use of which is the destruction of human life.
They have forbidden also all trade, that has for its object the defrauding of the king either of his customs or his excise. They are not only not to smuggle themselves, but they are not to deal in such goods as they know, or such as they even suspect, to be smuggled; nor to buy any article of this description, even for their private use. This prohibition is enjoined, because all christians ought " to render to Caesar the things that are Ctcsars," in all cases where their consciences do not sull'er by doing it : because those, w ho are ac- cessary to smuggling, give encouragement to per- jury and bloodshed, these being frequently the attendants of such unlawful practices ; and be- cause they do considerable injury to the honest trader.
They discourage also concerns in " hazardous enterprises," in the way of trade. Such enterpris- \-X)L. ir. H
50 PECULIAR CUSTOMS*.
ses are apt to disturb the tranquillity of the mind, and to unfit it for religious exercise. They may involve also the parties concerned, and their fa- milies, in ruin. The^- may deprive them again of the means of paying their just debts, and thus render them injurious to their creditors. Mem- bers, therefore, are advised to be rather content with callings Miiich may produce small but cer- tain profits, than to hazard the tranquillity of their minds, and the property of themselves and others.
In the exercise of those callings which are deemed lawful by the society, two things are in- sisted upon : first, that their members " never raise and circulate any fictitious kind of paper credit, with endorsements and acceptances, to give it an appearance of value without an intrinsic reality." secondly, that they should be particularly atten- tive to their words, and to the punctual perform- ance of their engagements, and on no account de- lay their payments beyond the time they have promised. The society have very much at heart the enforcement of the latter injunction, not only because all christians ar^ under an obligation to do these things, but because they wish to see the high reputation of their ancestors, in these re- spects, preserved among thos^ of their own day.
I'ECriJAR CUSTOMS. 51
The earlv Quakers were noted i'ov a sei-ui)uloii.s ai- tention to tlieir duty, as Christians, in their com- mercial eoncerns. One ot" the great chnnour.s against them, in the infancy ot" their institution, was, that they would get all the trade. It was no- thing but their great honour in their dealings, arising from religious principle, that gave biith to this uproar, or secured them a more than or- dinary portion of the custom of the world in the line of their respective trades.
Among other regulations made by the Quakers on the subject of trade, it is advised publicly to the members of the society, to inspect the state of their affairs once a year. And lest this advice should be disregarded, the monthly meetings are directed to make annual appointments of suitable Friends to communicate it to the members indi- vidually. But independently of this public recom- mendation, they are earnestly advised by their book of extracts, to examine their situations fre- quently. This is done with a view, that they may see how they stand with respect to themselves and the world at large ; that they may not launch out into commercial concerns beyond their strength, nor live beyond their income, nor go on longer in their business than they can pay their debts.
If a Quaker, after this inspection of his aflairs.
52 PECl^LIAR CUSTOMS.
should find himself unable to pay his just debts, Jie is immediate]}^ to disclose his affairs to some judicious members of the society, or to his prin- cipal creditors, and to take their advice how he is to act j but to be particularly careful not to pay one creditor in preference to another.
When a person of the society becomes a bank- rupt, a committee is appointed by his own month- ly meeting, to confer with him on his affairs. If the bankruptcy should appear, by their report, to have been the result of misconduct, he is disown- ed. He may, however, on a full repentance, (for it is a maxim with the society, that " tru^ repen- tance washes out all stains,") and by a full pay- ment of every man his own, be admitted into membership again ; or if he has begun to pay his creditors, and has made arrangements satisfactory to the society for paying them, he may be receiv- ed as a member, even before the whole of the debt is settled.
If it should appear, on the other hand, that tl)e bankruptcy was the unavoidable result of misfor- tune, and not of imprudence, he is allowed to con- tinue in the society.
lh]\ iii cither of these cases, that is, where a man is disowned and restored, or where he has not been (:li50v,ned at nil, he is never considered as a
PECULIAR CUSTOMS. 53
member, entitled to every privilege of the society, till he has |)aid the whole oithe debts. And the Quakers are so striet upon this point, that if a person has ]Kiid ten sinllings in the })ound, and his creditors have accepted the composition, and the law has given hiin his discharge, it is insisted npon that he pays the remaining ten as soon as he is able. No distance of time will be any ex- cuse to the society for his refusal to comply with this honourable law. Nor will he be considered as a full member, as I observed before, till he has paid the uttermost farthing ; for no collection for the poor, nor any legacy for the poor, or for other services of the society, will be received from his purse, while any thing remains of the former debt. This rule of refusing charitable contributions on such occasions, is founded on the principle that money, taken from a man in such a situation, is taken from hrs lawful creditors ; and that such a man can have nothing to give, while he owes' any thing to another.
It may be observed of this rule or custom, that as it is founded in moral principle, so it tends to promote a moral end. AVhen persons of this description see their ow*n donations dispensed with, but those of the rest of the meeting taken, they are reminded of their own situation, and of
54 PECULIAR CUSTOMS.
the desirableness of making the full satisfaction required. The custom, therefore, operates as a constant memento, that their debts are still hang- ing over them, and prompts to new industry and anxious exertion for their discharge. There are many instances of Quakers, who have paid their composition as others do, but who, after a lapse of many years, have surprised their former cre- ditors by bringing them the remaining amount of their former debts. Hence the Quakers are often enabled to say, what few others can say on the same subject, that they are not ultimately hurtful to mankind, either by their errors, or by their misfortunes.
PECULIAR CUSTOMS. -^^
SECT. ir.
But though the Quakers have made these regulations.
^!r>
the world Ji ml fault icifh maiuj of their trades or callings— Several of these specif ed — Standard pro- posed bij ichicli to examine them — Some of these censurable by this standard — and given up by many Quakers on this account, though individuals may still follow them.
BrT though tlie Quakers have made these beau- tiful regulations concerning trade, it is manifest that the world are not wholly satisfied with their conduct on this subject. People charge them with the exercise of improper callings, or of oc- cupations inconsistent with the principles they profess.
It is well known that the Quakers consider themselves as a highly professing people ; that they declaim against the follies and vanities of the world ; and that they bear their testimony against civil customs, and institutions, even to personal suffering. Hence, professing more than others.
•>0 PFXULIAR CUSTOMS.
more is expected from them. George Fox en- deavoured to inculcate this idea into his new so- ciety. In his letter to the yearly meeting in 1 679, he expresses himself as follows : " The world also does expect more from Friends than from other people, because they profess more. Therefore you should be more just than others in your words and dealings, and more righteous, holy, and pure, in your lives and conversations ; so that your lives and conversations may preach. For the world's tongmes and mouths have preached long enough; but their lives and conversations have denied what their tongues have professed and declared." I may observe, therefore, that the circumstance of a more than ordinary profession of consistency, and not any supposed immorality on the part of the Quakers, has brought them, in the instances alluded to, under the censure of the world. Other people, found in the same trades or occupations, are seldom noticed as doing wrong. But when men are set as lights upon a hill, blemishes will be discovered in them, which will be overlooked among those who walk in the vale below.
The trades or occupations which are usually condemned as impro])er for Quakers to follow, are numerous. I shall not therefore specify them all. Those, however, which I purpose to select
PECULIAR CUSTOMS. 57
for mention, I shall accompany with all the dis- tinctions wiiich equity demands oh the occasion.
The trade of a distiller, or of a spirit-merchant, is considered as objectionable if in the hands ol a Quaker.
That of a cotton manufacturer, who employs a number of poor children in the usual way, or in a A\ av which is destructive to their morals and to their health, is considered as equally deserving of censure^.
There is a calling which is seldom followed by itself: I mean the furnishing of funerals, or the serving of the pall. This is generally in the hands of Cabinet-makers, or of Upholsterers, or of wool- len-drapers. Now if any Quaker should be found in anv of these occupations, and if he should unite with these that of serving the pall, he would be considered by such an union, as following an ob- jectionable trade. For the Quakers having dis-
ci Poor cliildren are frequently sent by parislies to cotton-mills. Little or no care is taken of their morals. The men, when grown up, frequently become drunken, and the girls debauched. But the evil does not stop here. Tiie progeny of these, vitiated by the drunkenness and debauchery of their parents, have generally diseased and crippled constitutions, which they perpetuate to a new generation ; after which the whole race, I am told, generally becomes extinct. What Christian can gain wealth at the ex- gense of the health, morals, and happiness of his fciiuu-freatirre's? VOL. II. I
58 PECULIAR CUSTOMS.
carded all the pomp, and parade, and dress, con- nected with funerals, from their own practice, and this upon moral principles, it is insisted upon, that they ought not to be accessary to the promotion of such ceremonials among others. '
The trade of a printer, or bookseller, when ex- ercised by a Quaker, has not escaped the animad- versions of the world. A distinction, however, must be made here. They who condemn this calling, can never do it justly, but in supposed ca- ses. They must suppose, for example, that the persons in question follow these callings generally, or that they do not make an exception with re- spec^ to the printing or selling of such books as may convey poison to the morals of those who read them.
A Quaker-tailor is considered as a character, which cannot consistently exist. But a similar distinction must be made here as in a former case. The world cannot mean that if a Quaker confines himself to the making of clothes for his own socie- ty, he is reproachable for so doing ; but only if he makes clothes for every one without distinc- tion, following, as he is ordered, all the varying fashions of the world.
A Quaker-hatter is looked upon in the same light as a Quaker-tailor. But here a distinction
PFXULIAR CUSTOMS. 59
suggests itself again. If he make only j^lain ami useful hats for the community and for other Qua- kers, it cannot be understood that he is aetino: in- consistently with his religious profession. Tlie charge can only lie against him, where he furnisli- es the hat with the gold and the silver-lace, or the lady's riding-hat with its ornaments, or the mili- tary hat with its lace, cockade, and plumes. In this case he will be considered as censurable by many-, because he will be looked upon as a dealer in the superfluities condemned by his ov\ n reli- gion.
The last occupation I shall notice is that of a silversmith. And here the censure will depend upon a contingency also. If a Quaker confines himself to the selling of plain silver articles for use, little objection can be raised against his em- ploy. But if, in addition to this, he sells gold- headed canes, trinkets, rings, ear-rings, bracelets, jewels, and other ornaments of the person, he will be considered as chargeable with the same incon- sistency as the follower of the former trade.
In examining these and other occupations of the Quakers, with a view of seeing how far the ob- jections which have been advanced against them are valid, I own I have a diflicult task to perform. For what standard shall I fix upon, or wliat limits
60 PECULIAR CUSTOMS.
shall I draw upon this occasion ? The objections are founded in part upon the principle, that Qua- kers ought not to sell those things, of which their own practice shows that they disapprove. But shall I admit this principle without any limitation or reserve ? Shall I say without any reserve, that a Quaker-woman, who discards the use of a sim- ple ribbon from her dress, shall not sell it to an- other female, who has been constantly in the habit of using it, and this without any detriment to her mind ? Shall I say again, without any reserve, that a Quaker-man who discards the use of black cloth, shall not sell a yard of it to another ? And, if I should say so, where am I to stop r Shall I not be obliged to go over all the colours in his shop, and object to all but the brown and the drab ? Shall I say again, without any reserve, that a Quaker can- not sell any thing which is innocent in itself, without inquiring of the buyer its application or its use ? And if I should say so, might I not as well say, that no Quaker can be in trade ? I fear that to say this, would be to get into a labyrinth, out of which there would be no clew to guide us,
Diflicult, however, as the task may seem, I think I may lay down tliree positions, which will probably not be denied, and which, if admitted, will assist us in the determination of the question
PECULIAR etJSTOMS. 61
before us. The first of these is, that no Quaker can be concerned in the saU; of a thing, which is evil in itself. Secondly, that he cannot encourage the sale of an article, which he knows to he essen- tially, or very generally, that is, in seven cases out often, productive of evil. And, thirdly, that he cannot sell things wliich he has discarded from his own use, if he has discarded them on a belief that they are specifically forbidden by Christiani- ty, or that they are morally injurious to the hu- man mind.
If tliese positions be acknowledged, they will give ample latitude for the condemnation of many branches of trade.
A Quaker-bookseller, according to these posi- tions, cannot sell a profane or improper book.
A Quaker spirit-merchant cannot sell his liquor but to those whom he believes will use it in mo- deration, or medicinally, or on proper occasions. A Quaker, who is a manufacturer of cotton, cannot exercise his occupation but upon an amended plan.
A Quaker-silversmith cannot deal in any splen- did ornaments of the person.
The latter cannot do this for the following rea- sons. The Quakers reject all such ornaments, because they believe them to be specifically con-
62 PECULIAR CUSTOMS.
demned by Christianity. The words of the apos- tles Paul and Peter, have been quoted both by Fox, Penn, Barcla}^, and others, upon this subject. But surely, if the Christian religion positively con- demns the use of them in one, it condemns the use of them in another. And iiovv can any one, professing this religion, sell that, the use of which he believes it to have forbidden? The Quakers also have rejected all ornaments of the person, as we find by their own writers, on account of their im- moral tendency j or because they are supposed to be instrumental in puffing up the cieature, or in the generation of vanity and pride. But if they have rejected the use of them upon this principle, they are bound, as Christians, to refuse to sell them to others. Christian love, and the Christian obligation to do as we would wish to be done by, positively enjoin this conduct. For no man, con- sistently with this divine law and obligation, can sow the seeds of moral disease in his neighbour's mind. '^
And here I may observe, that though there arc trades, \\hich may be innocent in themselves, yet Quakers may make them objectionable by the manner in which they may conduct themselves in disposing of the articles which belong to them. They can never pass them off, as other people do.
PECULIAR CUSTOMS. 63
bv the declaration that they are the fashionable articles of the day. Such words ought never to come out of Quakers' mouths; not so nnich be- cause their own lives are a li\ inc^ protest against the fashions of the world, as because they cannot knowingly be instrumental in doing a moral inju- ry to others. For it is undoubtedly the belief of the Quakers, as I had occasion to observe in a for- mer volume, that the following of such fashions begets a worldly spirit, and that in proportion as men indulge this spirit, they are found to follow the loose and changeable morality of the world, instead of the strict antl steady morality of the gospel.
That some such positions as these may be fix- ed upon for the farther regulation of commercial concerns among the Quakers, is evident, when we consider the example of many estimable persons in this society.
The Quakers, in the early times of their institu- tion, were very circumspect about the nature of their occupations, and particularly as to dealing in superfluities and ornaments of the person. Gilbert Latey w^as one of those who bore his pub-' lie testimony against them. Though he was only a tailor, he was known and highly respected by king James the Second. He would not allow
64 PECULIAR CUSTOMS.
his servants to put any corruptive finery upon the clothes which he had been ordered to make for others. From Gilbert Latey I may pass to Johit Woolman. In examining the Journal of the lat- ter I find him speaking thus : " It had been my general practice to buy and sell things really use- ful. Things that served chiefly to please the vain mind in people, I was not easy to trade in; seldom did it; and whenever I did, I found it weaken me as a Christian." And from John Woolman I might mention the names of many, and, if delica- cy did not forbid me, those of Quakers now living, who relinquished or regidated their callings, on an idea, that they could not consistently follow them at all, or that they could not follow them accord- ing to the usual manner of the world. I knew the relation of a Quaker-distiller, who left otf his business upon principle. I was intimate with a Quaker-bookseller. He did not give up his occu- pation, for this was unnecessary ; but he was scru- pulous about the selling of an improper book. Another friend of mine, in the society, succeeded but a few years ago to a draper's shop. The fur- nishing of funerals had been a profitable part of the employ. But he refused to be concerned in this branch of it, wholly owing to his scruples about it. Anotiier had been established as a sil-
PFXULIAR CUSTOMS. 66
versmith for many years, and had traded in tlie ornamental part of tlie busincbs, but lic left it wholly, thougii advantageously situated, for the same reason, and betook himself to another trade. I know other Quakers, who have held other oecu- pations, not usually objectionable by the world, who have become uneasy about them, and have re- linquished them in their turn. These noble in- stances of the dereliction of gain, where it has in- terfered with principle, I feel it only justice to mention in this place. It is an homage due to Quakerism ; for genuine Quakerism will always produce such instances. No true Quaker will re- main in any occupation, which he believes it im- proper to pursue. And I hope, if there are Qua- kers, who mix the sale of objectionable with that of the other articles of their trade, it is because they have entered into this mixed business, with- out their usual portion of thought, or that the oc- cupation itself has never come as an improper oc- cupation before their minds.
Upon the whole, it must be stated that it is wholly owing to the more than ordinary profes- sions of the Quakers, as a religious body, that the charges in question have been exhibited against such individuals among them, as have been found in particular trades. If other people had b^en
VOL. II. K
6'6 PECULIAR CUSTOMS.
found in Ihe same callings, the same blemishes would not have been so apparent. And if others had been found in the same callings, and it had been observed of these, that they had made all the beautiful regulations which I have shown the Qua- kers to have done on the subject of trade, these, blemishes would have been removed from the usu- al range of the human vision. They would have been like the spots in the sun's disk, which are hid from the observation of the human eye, be- cause they are lost in the superior beauty of its blaze. But when the Quakers have been looked at solely as Quakers, or as men of high religious profession, these blemishes have become conspicu- ous. The moon, when it eclipses the sun, appears as a blemish in the body of that luminary. So a public departure from publicly professed princi- ples will always be noticed, because it will be an excrescence or blemish, too large and protuberant, to be overlooked in the moral character.
PtCUI.IAR CUSTOMS. 6?
- •
CHAP. y.
•Stt/lemefit of differences — ':li(akers, ivJien (lie}i differ, abstain from violence — Xo inshiuce of a duel — George Fox prolcsfed against going to laic, and recommoidcd arlalrafion — Laics relative to arbi- tration— Jccount of an arbitration-society, at Newcastle upon Tyne, on ^Quaker-principles — Its dissolution — Such societies might be usefnIJy pro- moted.
JVIen are so constituted by nature, and their mu- tual intercourse is such, that circumstances must unavoidably arise, vviiich will occasion difterences. These differences will occasionally rouse the pas- sions ; and, after all, they w ill still be to be settled. The Quakers, like other men, have their differen- ces. But you rarely see any disturbance of the temper on this account. You rarely hear intem- perate invectives. You arc witness to no blows. If in the courts of law you have never seen their characters stained by convictions for a breach of the marriage-contract, or the crime of adultery; so neither have you seen them disgraced by con- victions for brutal violence, or that most barbar- ous of all Gothic customs, the duel.
68 PECULIAR CUSTOMS.
It is a lamentable fact, when we consider that we live in an age, removed above eighteen hundred years from the first promulgation of Christianity, one of the great objects of which was to insist upon the subjugation of the passions, that our children should not have been better instructed, than that we should now have to behold men, of apparent- ly good education, settling their disputes by an appeal to arms. It is difficult to conceive what preposterous principles can actuate men, to in- duce them to such a mode of decision. Justice is the ultimate wish of every reasonable man in the termination of his casual differences with others. But, in the determination of cases by the sword, the injured man not unfrequentiy falls, while the aggressor sometimes adds to his olfence, by mak- ing a widow or an orphan, and by the murder of of a felloAv-creature. But it is possible the duellist may conceive that he adds to his reputation by decisions of this sanguinary nature. But surely he has no other reputation with good men, than that of a weak, or a savage, or an infatuated crea- ture; and, if he falls, he is pitied by these on no other motive than that of his folly and of his crime. Wiiat philosopher can extol his courage, who, knowing the bondage of the mind while un- der the dominion of fashion, believes that more
PECULIAR CUSTOMS. (39
coura.i?e is necessary in refusing a ehallcngo, tlian in going into the field ? Wluit legislator ean ap- pland his patriotism, when he sees him violate the laws of his country ? What Christian his religion, when he relleets on tlio relative duties of man, on the law of love and benevolence that should have guided him, on the principle that it is more noble to suller than to resist, and on the cireumstaiK^e, that he may put himself into the doubly criminal situation of a nmrderer and a suicide by the same act?
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 or- der that the inward man might be in a fit state to receive its admonitions, left to the society a sys- tem of education, which, if acted upon, could not fail of producing peaceable and quiet characters; but foreseeing that among the best men differen- ces 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 ap- peal to law; but that he should refer his diflerence 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,
70 PECULIAR CUSTOMS.
and with the advice of the a})ostle Paul, who re- commended that all the differences among the Christians of his ovvn time should be referred to the decision of the saints, or of such other Chris- tians, as were eminent for their lives and conver- sation.
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 tliousands, are determined in no other manner. By this process the Quakers ob- tain their verdicts in a way peculiarly satisfac- tory. 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 agi- tate the mind also, hurt the temper, and disquali- fy a man for the proper exercise of his devotion. Add to this, that the expenses of law are frequent- ly 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 Qua- kers experience advantages in the settlement of
PECULIAR CUSTOMS. 71
their difTerences, which are known but to few others.
Tlie Quakers, when any difference arises about things tliat are not of serious moment, generally settle it amicably between themselves; but in matters that are intricate and of weighty concern, thev have recourse to arbitration. If it should happen, that they are slow in proceeding to arbi- tration, overseers, or any others of the society, who may come to the knowledge of the circum- stance, 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 arbitra- tion, 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.
When arbitration is determined on, the Quakers are enjoined to apply to persons of their own so- ciety to decide the case. It is considered, how- ever, as desirable, that they should not trouble their ministers, if they can help it, on the«e oc-
72 PECULI/VR CUSTOMS.
casions, as the minds of these ought to be drawn out as little as possible into worldly concerns. If Quakers, however, should not find among Qua- kers such as they would choose to emply for these purposes, or such as may not possess skill in re- gard to the matter in dispute, they may apply to others out of the society, sooner than go to law.
The following is a concise statement of the rules recommended by the society, in the case of arbi- trations.
Each party is to choose one or two friends as arbitrators, and all the persons, so chosen, are to agree upon a third or a fifth. The arbitrators are not to consider themselves as advocates for the par- ty by whom they were chosen, but as men, whose duty it is to judge righteously, fearing the Lord. The parties are to enter into engagements to abide by the award of the arbitrators. Every meeting of the arbitrators is to be made known to the par- ties concerned, till they have been fully heard. No private meetings are allowed between some of the arbitrators, or with one party separate from the other, on the business referred to them. No representation of the case of one party, either by writing or otherwise, is to be admitted, without its being fully made known to the other ; and, if required, a copy of such representation is to be
PECULIAR CUSTOMS. 73
delivered to the other party. The arbitrators are to hear both parties fully, in the presence of each other, uhilst cither has any fresh matter to otVer, for a time mutually limited. In the case of any doubtful point of hnv, the arbitrators arc jointly to agree upon a rase, and consult counsel. It is recommended to arbitrators to propose to the par- ties, that they should give an acknowledgment in writing, before the award is made, that they have been candidly and fully heard.
In the same manner as a Quaker proceeds with a Quaker in the case of any difference, he is led by his education and habits to proceed with others, Avho are not members of the same society. A Quaker seldom goes to law with a person of another denomination, till he has proposed arbi- tration. If the proposal be not accepted, the Quaker has then no remedy but the law. For a person, who is out of the society, cannot be oblig- ed upon pain of disovvnraent, as a Quaker may, to submit to such a mode of decision, being out of the reach of the Quaker-discipline,
I shall close my observations upon this subject, by giving an account of an institution for the ac- commodation of differences, which took place in the year 1793, upon Quaker principles.
In the town of Newcastle upon Tyne, a num-
VOL. II. J^
*74 FtCULlAU CUSTOMS.
ber of disputes were continually arising on the subject of shipping concerns, which were referred to the decision of the laws. These decisions were often grievously expensive. They were, besides, frequently different from what sea-faring persons conceived to be just. The latter circumstance was attributed to the ignorance of lawyers in ma- ritime affairs. Much money was therefore often expended, and no one satisfied. Some Quakers, in the neighbourhood, in conjunction with others, came forward with a view of obviating these evils. They proposed arbitration as a remedy. They met with some opposition at first, but principally from the gentlemen of the law. After having, however, shown the impropriety of many of the legal verdicts that had been given, they had the pleasure of seeing their plan publicly introduced and sanctioned. For in the month of June, 1793, a number of gentlemen, respectable for their know- ledge in mercantile and maritime affairs, met at the Trinity-hall in Newcastle, and associated them- selves for these and other purposes, calling them- selves " The Newcastle upon Tyne Association for general Arbitration."
This association was to have four general meet- ings in the year, one in eiich quarter, ;it wliich they were to receive cases. For uuy uvgent mat-
PECULIAR CUSTOMS. 75
tcr, however, uhich might occur, the clerk was to have the power of calling a special meeting.
Each person, on delivering a case, was to pay a small fee. Out of these fees the clerk's salary and incidental expenses were to be paid. But the surplus was to be given to the poor.
The parties were to enter into arbitration- bonds, as is usual upon svich occasions.
Each party was to choose out of this association or standing committee, one arbitrator for himself, and the association were to choose or to ballot for a third. And here it will be proper to observe, that this standing association appeared to be ca- pable of affording arbitrators equal to the deter- mination of every case. For, if the matter in dis- pute between the two parties were to happen to be a mercantile question, there were merchants in the association : If a question relative to shipping, there were ship-owners in it : If a question of in- surance, there were insurance-brokers also. A man could hardly^fail of having his case determin- ed by persons who were competent to the task.
Though this beautiful institution was thus pub- licly introduced, and introduced with considerable expectations and applause, cases came in but slowly. Custom and prejudice are not to be root- ed out in a moment. In process of time, however.
76 PECULIAR CUSTOMS.
several were offered, considered, and decided, and the presumption was, that the institution would have grown with time. Of those cases which were determined, some, relating to ships, were found to be particularly intricate, and cost the ar- bitrators considerable time and trouble. The verdicts, however, which were given, were in all of them satisfactory. The Institution, at length became so popular, that, incredi])le to relate, its OAvn popularity destroyed it ! So many persons were ambitious of the honour of becoming mem- bers of the committee, that some of inferior know- ledge, and judgment, and character, were too has- tily admitted into it. The consequence was, that people dared not trust their affairs to the abilities of every member : aad the institution expired, af- ter having rendered important services to nume- rous individuals who had tried it.
When we consider that this institution has been tried, and that the scheme of it has been found practicable, it is a pity that its benefits should have been confined, and this for so short a period, to a single town. Would it not be desirable, if, in every district, a number of farmers were to give in their names to form a standing committee, for the settlement of disputes between farmer and farmer ? or that there should be a similar institu-
PECULIAR CUSTOMS. 77
tion among maniiractiircrs, who should decide be- tween one manufacturer and another ? Would it not also be desirable, if, in every parish, a number of gentlemen, or other respectable persons, were to associate for the purpose of accommodating the dirterences of each other? For this beautiful sys- tem is capable of being carried to any extent, and of being adapted to all stations and conditions of life. By these means numerous little funds might be established in numerous districts, from the sur- plus of which an opportunity would be afforded of adding to the comforts of such of the poor, as were to distinguish themselves by their good be- haviour, whether as labourers for farmers, manu- facturers, or others. By these means also many of the quarrels in parishes might be settled to the mutual satisfaction of the parties concerned, and, in so short a space of time, as to prevent them from contracting a rancorous and a wounding edge. Those, on the other hand, who M-ere to assist in these arbitrations, would be amply repaid; for they would be thus giving an opportunity of growth to the benevolence of their affections, and they would have the pleasing reflection, that the tendency of their labours would be to produce peace and good will amongst men.
78 PECULIAR CUSTOMS.
CHAP. VI.
SFXT. I.
Management of the poor — Quakers never seen as beggars — George Fox began the provision for the Quaker-poor — Monthlij meetings appoint overseers — Pej'sojis passed over are to apply for relief- — and the disorderly may receive it in certain cases •^^Manner of collecting for the poor — If burthen- some in one monthly meetings the burthen shared by the quarterly — Quakers gain settlements by m,onthly meetings y as the other poor of the kingdom, by parishes.
JL HERE are iew parts of the Quaker-constitution, that are more worthy of commendation, than that which relates to the poor. AH the members of this society are considered as brethren, and as en- titled to support from one another. If our streets and our roads are infested by miserable objects, imploring our pity, no Quaker will be found among them. A Quaker-beggar would be a phe- nomenon in the world.
It docs not, however, follow from this account.
PECULIAR CUSTOMS. 79
that there are no poor Quakers, or that members of this society are not born in a dependent state. The truth is, that there are poor as well as rich, but the wants of the former are so well provided for, that they are not publicly seen, like the wants of others.
George Fox, as he was the founder of the reli- gion of the Quakers, I mean of a system of reno- vated Christianity, so he was the author of the beautiful system by which they make a provision ibr their poor. As a Christian, he considered the poor of every description, as members of the same family, but particularly those, who were of the ^ household of faith. Consistently with this opinion, he advised the establishment of general meetino-s in his own time, a special part of whose business it was to take due care of the poor. These meet- ings excited at first the vigilance and anger of the magistrates; but when they came to see the regu- Jations made by the Quakers, in order that none of their poor might become burthensome to their parishes, they went away— whatever they might think of some of their new tenets of religion—in admiration of their benevolence.
The Quakers of the jDresent day consider their poor in the same light as their venerable elder namely, as members of the same family, who5e wants it is their duty to relieve; and they provide
80 PECULIAR CUSTOMS.
for them nearly in the same manner. They in- trust this important concern to the monthly meet- ings, which are the executive branches of the Qua- ker constitution. The monthly meetings general- ly appoint four overseers, two men and two wo- men, over each particular meeting within their own jurisdiction, if their number will admit of it. It is the duty of these, to visit such of the poor as are in membership, of the men to visit the men, but of the women sometimes to visit both. The reason, why this double burthen is laid upon the women-overseers, is, that women know more of domestic concerns, more of the wants of families, more of the manner of providing for them, and are V^ better advisers, and better nurses in sickness, than ^ the men. A\liatever these overseers fnid wanting '^ in the course of their visits, whether money, clothes, ^ medicine, or medical advice and attention, they :: order them, and the treasurer of the monthly meet- ^ ings settles the different accounts. I may observe here, that it is not easy for overseers to neglect their duty ; for an inquiry is made three times in the year, of the monthly meetings by the quarter- ly, whether the necessities of the poor are proper- ly inspected and relieved ^ I may observe also
e In London a committee is appointed for each poor person. Thus, for example, two women are appointed to attend to the wants and comfort of one poor old wsman.
PECULIAR CUSTOMS. 81
that the poor, wlio may stand in need of relief, are always relieved privately, 1 mean, at their respec- tive homes.
It is however possible, that there may be per- sons, who, from a variety of unlooked for eauses, may be brought into distress, and whose case, ne- ver having been suspected, may be passed over. But persons, in this situation, are desired to apply for assistance. It is also a rule in the society, that even persons whose conduct is disorderly, aie to be relieved, if such conduct has not been objected to by their own monthly meeting. " The want of due care, says the book of Extracts, in ■*^'* watching diligently over the (lock, and in dealing in due time with such as walk disorderly, hath brought great difficulties on some meetings; for we think it both unreasonable and dishonourable, when persons apply to monthly meetings for re- lief in cases of necessity, then to object to them such otfences as the meeting, through neglect of its own duty, hath suffered long to pass by, un- reproved and unnoticed."
The poor are supported by charitable collections from the body at large; or, in other words, every monthly meeting supports its own poor. The col- lections for them are usually made once a month, but in some places once a quarter, and in others
VOL. II. M
82 PECULIAR CUSTOMS.
at no stated times but when the treasurer declares them necessary, and the monthly meeting ap- proves. Members are expected to contribute in proportion to their circumstances; but persons in a low situation, and servants, are generally excus- ed upon these occasions.
It happens in the districts of some monthly meet- ings, that there are found only few persons of property, but a numerous poor, so that the former are unable to do justice in their provision for the latter. The society have therefore resolved, when the poor are too numerous to be • supported by their own monthly meetings, that the collection for them shall be made up out of the quarterly meeting, to which the said monthly meeting be- longs. This is the same thing as if any particu- lar parish were unable to pay the rates for the poor, and as if all the other parishes in the county were made to contribute towards the same.
On this subject I may observe, that the Quaker- poor are attached to their monthly meetings, as the common poor of the kingdom are attached to their parishes, and that they gain settlements in these nearly in the same manner.
PECULIAR CUSTOMS; 83
SECT. ir.
Education of the children of the poor particularlj/ in- sisted upon and provided for by tJie Quakers — The boys usuatlif put out to apprenticeship — The girls to service — The latter not sujicienfli/ numerous for the Quaker-families y who want them — The rich have not their proper proportion of these in their service — Reasom of it — Character of the Quaker- poor.
/Vs the Quakers are particularly attentive to the wants of the poor, so they are no less attentive to the education of their offspring. These are all of them to receive their education at the public ex- pense. The same overseers, as in the former case, are to take care of it, and the same funds to support it. An inquiry is therefore made three times in the year into this subject. " The chil- dren of the poor, says the book of Extracts, are to have due help of education, instruction, and ne- cessary learning. The families also of the poor are to be provided with Bibles, and books of the society, at the expense of the monthly meetings. And as sonie members may be straitened in their
84 PECULIAR CUSTOMS.
circumstances, and may refuse, out of delicacy, to a}3})ly for aid towards the education of their chil- dren, it is earnestly recommended to friends in every monthly meeting, to look out for persons who may be thus straitened, and to take care that their children shall receive instruction : and it is recommended to the parents of such, not to re- fuse this salutary aid, but to receive it with a wil- ling mind, and with thankfulness to the great au- thor of all good."
When the boys have received their necessary learning, they are usually put out as apprentices to husbandry or trade. Domestic service is general- ly considered by their parents as unmanly, and as a nursery for idleness. Boys too, who can read and write, ought to expect, with the accustomed diligence and sobriety of Quakers, to arrive at a better situation in life. The girls, however, are destined in general for service : for it must be ob- vious, whatever their education may be, that the same number of employments is not open to wo- men as to men. Of those again, which are open, some are objectionable. A Quaker-girl, for ex- ample, could not consistently be put an apprentice to a Milliner. Neither if a cotton-manufactory were in the neighbourhood, could her parents send her to such a nursery of debauchery and
PECULIAR CUSTOMS. 85
vice. From tliosv.^ and other considerations, and because domestic employments belong to women, their parents generally think it advisable to l>iing them up to service, and to place them in the i'a- mdies of friends.
It is a remarkable circnmstancc, when we con- sider it to be recommended that Quaker-masters of families should take Quaker-servants, that per- sons of the latter description are not to be found sudicieuily numerous for those who w^ant them. This is probably a proof of the thriving situation of this society. It is remarkable again, that the rich have b\^ no means their proportion of such servants. Those of the wealthy, who are exem- plary, get them if they can. Others decline their services. Of these, some do it from good motives ; for, knowing that it would be dilRcult to make up their complement of servants from the society, they do not wish to break in upon the customs and morals of those belonging to it, by mixing them with others. The rest, who mix more with the world, are, as I have been informed, fearful of hav- ing them, lest they should be overseers of their words and manners. For it is in the essence of the Quaker-discipline, as I observed upon that subject, that every member should watch over another for liis good. There are no exceptions as to persons. The servant has as much right to watch over his master with respect to his religious conduct and
86 PECULIAR CUSTOMS,
conversation, as the master over his servant ; and he lias also a right, if his master violates the dis- cipline, to speak to him, in a respectful manner, for so doing. Nor would a Quaker-servant, if he were well grounded in the principles of the socie- ty, and felt it to be his duty, want the courage to speak his mind upon such occasions. There have been instances, where this has happened, and where the master, in the true spirit of his religion^ has not felt himself insulted by such interference, but has looked upon his servant afterwards a« more worthy of his confidence and esteem. Such a right, however, of remonstrance, is, I presume, but rarely exercised.
I cannot conclude this subject without saying a few words on the character of the Quaker-poor.
In the first place I may observe, that one of the great traits in their character is independence of mind. When you converse with them, you find them attentive, civil, and obliging, but you see no marks of servility about them, and you hear no flattery from their lips. It is not the custom in this society, even for the poorest member to bow or pull ofi' his hat, or to observe any outward obeisance to another, who may happen to be rich. Such customs are forbidden to all on religious principle. In consequence, therefore, of the omis^ sion of such ceremonious practices, his mind has never been made to bend on the approach of su-
PECULUR CUSTOMS. 87
perior rank. Nor has he seen, in his own society, any thing that could lessen his own importance or dignity as a man. lie is admitted into the meetings of discipline equally with the rich. He has a voice equally with ihem in all matters that are agitated there. From these causes a manliness of mind is produced, which is not seen among any other of the poor in the island in which we live.
It may also be mentioned as a second trait, that the}'^ possess extraordinary knowledge. Every Quaker-boy or girl, who comes into the world, must, however poor, if the discipline of the society be kept up, receive an education. All, therefore, who are born in the society, must be able to read and write. Thus the keys of knowledge are put into their hands. Hence we fnid them attaining a superior literal and historical knowledge of the scriptures, a superior knowledge of human nature, and a knowledge that sets them above many of the superstitions of those in their own rank in life.
Another trait conspicuous in the character of the Quaker-poor, is the morality of their lives.
This circumstance may easily be accounted for. For, in the first place, they are hindered in com- mon with other Quakers, by means of their disci- pline, from doing many things, that arc morally injurious to themselves. The poor of the world are addicted to profane swearing. But no per-
88 PECULIAR CUSTOMS.
son can bring the name of the creator of the Uni- verse into frequent and ordinary use, without losing a sense of the veneration that is due to him. The poor of the world, again, frequently spend their time in public houses. They fight and quar- rel with one another. They run after horse- racings, bull-baitings, cock-fightings, and the still more unnatural battles between man and man. But, by encouraging such habits, they cannot but obstruct in time, the natural risings of benevo- lence both towards their fellow-creatures and to those of the animal creation. Nor can they do otherwise than lose a sense of the dignity of their own minds, and weaken the moral principle. But the Quaker-poor, who are principled against such customs, can of course suffer no moral injury on these accounts. To which it may be added, that their superior knowledge both leads and attaches them to a superior conduct. It is a falj>e, as well as a barbarous maxim, and a maxim very injuri- ous both to the interests of the rich and poor, as well as of the states to which they belong, that knowledge is unpropitious to virtue.
RELIGION
OF THB
QUAKERS.
VOL. II.
RELIGION
OF
THE (QUAKERS.
INTRODUCTION.
Religion of the Quakers— Invitation to a patient pe- rusal of this part of the ivork — No design, by this invitation^ to proselyte to ^Quakerism-^AU systems of Religion, that are founded on the principles of Christianitij, are capable, if heartily embraced, of producing present and future happiness to man — No censure of another s Creed zvarrantable, inas- much as the human understanding is finite — Ob- ject of this Invitation.
flAVlNG explained very difTusively the great subjects, the moral Education, Discipline, and Pe- culiar Customs, of the Quakers, I purpose to allot the remaining part of this volume to the considern ation of their religion. ♦
I know that persons, uho arc religiously dii>
9S RELIGION.
posed will follow me patiently through this divi- sion of my work, not only because religion is the most important of all subjects that can be agitated, but because, in the explanation of the religious systems of others, some light may arise, which, though it be not new to all, may yet be new and acceptable to many. I am aware, however, that there are some who direct their reading to light subjects, and to whom such as are serious may appear burthensome. If any such should have been induced, by any particular motive, to take this book into their hands, and to accompany me thus far, I entreat a continuation of their patience, till I have carried them through the different parts and divisions of the present sabject.
I have no view, in thus soliciting the attention of those who are more, or of those who are less religiousl}^ disposed, to attempt to proselyte to Quakerism. If men do buj; fear God, and work righteousness, whatever their Christian denomina- tion may be, it is sufficient. Every system of re- ligion which is founded on the principles of Chris- tianity, must be capable, if heartily embraced, of producing temporal and eternal happiness to man. At least, man with his limited understanding, cannot pronounce with an}' absolute certainty, that his own system is so far prefera])le to that of his
RELIGION. 93
neighbour, that it is positively the brst, or tluit there will be any material iliiVerencc in the fsitiire happiness of those who follow the one or the other ; or that the pnre professors of each shall not have their peculiar rewards. The truth is, that each system has its own merits. Each em- braces great and sublime objects. And if good men have existed, as none can reasonal)ly deny, before Christianity was known, it would be a libel on Christianity, to suppose either that good men had not existed since, or that good Christians would not be ultimately happy, though following- systems differing from those of one another. In- deed, every Christian community has a great deal to say in the defence of its own tenets. Almost all Christian churches have produced great cha- racters ; and there are none, I should hope, that had not been the authors of religious good. The church of England, in attempting to purify her- self at the reformation, effected a great work. Since that time she has produced at different pe- riods, and continues to produce, both great and good men. By means of her Universities, she has given forth, and keeps up and disseminates, a ronsiderable portion of knowledge j and though this, in the opinion of the Quakers, is not neces- sary for those who are to become ministers of the
94. RELIGION.
Gospel, it cannot be denied that k is a source of temporary happiness to man ; tliat it enlarges the scope of his raiional and moral understanding, and that it leads to great and sublime discoveries, which become eminently beneficial to mankind. Since that time she has also been an instrument of spreading over this kingdom a great portion of religious light, which has had its influence in the production of moral character.
But though 1 bestow this encomium upon the established church, I should be chargeable with partiality and injustice, if I were not to allow, that ■among the dissenters of various descriptions, learned, pious, and great men, had been regularly and successively produced. And it must be con- fessed, and reflected upon with pleasure, that these, in proportion to their numbers, have been no less instrumental in the dissemination of reli- gious knowledge, and in the production of reli- gious conduct. I might go to large and populous towns and villages in the kingdom, and fully prove my assertion in the reformed manners of the poor, many of whom, before these pious vi- sitations, had been remarkable for the profaneness of their lives.
Let us then not talk l>ut w ith great deference and humility; with great tenderness and charity;
RELIGION. 95
with great thanktulness to the author of every good gift, — when we speak of the ditferent s\^s- tems that actuate the Christian World. Wliy should we consider our neigfdjour as an alien, and load him with reproaches, because he happens to differ from us in opinion about an article of faith ? As long as there are men, so long will there be different measures of talents and understand- ing; and so long will they view things in a differ- ent light, and come to different conclusions con- cerning them. The eye of one man can see farther than that of another : So can the human mind, on the subject of speculative truths. This consider- ation should teach us humility and forbearance in judging of the religion of others. For who is he, who can say that he sees the farthest, or that his own system is the best ? If such men as Mil- ton, Whiston, Boyle, Locke, and Newton, all agreeing in the profession of Christianity, did not all think precisely alike concerning it, who art thou, with thy inferior capacity, who settest up the standard of thine own judgment as infallible ? If thou sendest thy neighbour to perdition in the other world, because he does not agree in his creed with thee, know that he judges according to the best of his abilities, and that no more will be re- quired of him. Know also that thou thyself
96 RELIGION.
judgest like a worm of the earth j that thou dis- honourest the Ahnighty by thy reptile notions of him; and that in making him accord with thee in condemning one of his creatures for what thou conceivest to be the misunderstanding of a spe- culative proposition, thou treattjst him like a man, as thou thyself art, with corporeal organs ; with ir- ritable passions, and with a limited intelligence. But if, besides this, thou condemnest thy neigh- bour in this world also, and feelest the spirit of persecution towards him, know that, whatever thy pretensions may be to religion, thou art not a Christian. Thou art not possessed of that charity or love, vvitho^it which thou art but as sounding brass and a tinkling cymbal.
Having therefore no religious prejudices ^ my- self, except in favour of Christianity;^, and holding no communion with the Quakers, as a religious society, it cannot be likely that I should attempt to proselyte to Quakerism. I wish only, as I stat- ed in my introduction to this work, to make the Quakers better known to their countrymen than they are at present. In this I think I have already
f Though I conceive a charitable allowance ought to be made for the di- versity of religious opinious among christians, 1 by -o leans intend to say, that it is not our duty to value the system of opinion which we think moSt:- consonant to the Gospel, and to be wisely zealous f»r its support,
RELIGION. 97
succeeded, for I believe I have coQ^municated ma- ny facts concerning them, which have never been related by others. But no people can be tho- roughly known, or at least the character of a peo- ple cannot be thoroughly understood, except we are acquainted with their religion; much less can that of the Quakers, who dilfer so materially, both in their appearance and practice, from the rest of their fellow-citizens.
Having thought it right to make these prefato- ry observations, I proceed to the prosecution of jaay work.
VQL. II. O
^8 RELIGION.
CHAP. I.
The Almighty created the Universe by meani of his spirit — and also man- — He gave man, besides his intellect, an emanation from his own spirit, tJius making him in his oivn image — But this image he lost — A portion, however, of the same spirit ivas continued to his posterity — These possessed it iii differ e7it degrees — Abraham, Moses, and the pro- phets, had more of it than some others — Jesus pos' sessed it immeasurably, and without limit — Evan- gelists and apostles possessed it, but in a limited manner, and in different degrees*
1 HE Quakers believe, that when the Ahuighty created the Universe, he effected it by means of the life, or vital or vivifying energy that was in his own spirit. " And the earth was without form, and void ; and darkness was upon the face of the deep ; and the spirit of God moved upon the fac^ of the waters."
This life of the spirit has been differently nam- ed, but is concisely stiled by St. John the evange- list "the wordy lor he says, " in the beginning- was the word, and the word was with God, and
RELIGION. 9^
the word was God. All things were made by him, and without him was not any thing made, that was made."
The Almighty also, by means of the same di- vine energy or life of the spirit which had thus created the universe, became the cause also of material life, and of vital functions. He called forth all animated nature Into existence ; for he " made the living creature after his kind."
He created man also by the same power. He made his corporeal and organic nature. He fur- nished him also with intellect, or a mental under- standing. By this latter gift he gave to man, what he had not given to other animated nature, tlie power of reason, by which he had the superi- ority over it, and by means of which he was ena- bled to guide himself in his temporal concerns. Thus when he made the natural man, he made him a rational agent also.
But he gave to man, at the same time, inde- pendently of this intellect or understanding, a spiritual faculty, or a portion of the life of his own spirit, to reside in him. This gift occasioned man to become more immediately, as it is expres- sed, the image of the Almighty. It set him above the animal and rational part of his nature. It made him know things not intelligible solely by his reagon. It made him spiritually minded. It
100 RELIGION.
enabled him to know his duty to God, and to hold a heavenly intercourse with his maker.
Adam then, the first man, independently of his rational factdties, received from the Almighty in- to his own breast such an emanation from the life of his own spirit, as was sufficient to have enabled him both to hold, and to have continued, a spirit- ual intercourse with his maker, and to have pre- served him in the state of innocence in which he had been created. As long as he lived in this di- vine light of the spirit, he remained in the image of God, and was perfectly happy; but, not attend- ing faithfully and perseveringly to this his spirit- ual monitor, he fesl into the snares of Satan, or gave way to the temptations of sin. From this moment his condition became changed. For in the same manner as distemper occasions animal life to droop, and to lose its powers, and finally to cease, so unrighteousness, or his rebellion against the divine light of the spirit that was with- in him, occasioned a dissolution of his spiritual feelings and percep'ions; for he became dead as it were, in consequence, as to any knowledge of God, or enjoyrr.ent of his presence^.
g It was said that, in the day in which Adam should eat forbidden fruit, he should die; but he ctvI not lose his animal life, or his 3-ational nature. His loss therefore is usually considered by the Quakers to liave been a di- vine spiritual principle, which had been originally superadd'^d to the animal end rational faculties.
RELIGION. 101
It pleased the Almighty, however, not wholly to abandon him in this wretched state, but he com- forted him with the cheering promise, that the seed of the woman should some time or other completely subdue sin, or to use the scriptural language, " should bruise the serpent's head j" or, in other words, as sin was of a spiritual nature, so it could only be overcome by a spiritual conqueror; and therefore that the same holy spirit, or word, or divine principle of light and life, which had appeared in creation, should dwell so entirely and without limit or measure, in the person or body of some one of his descendants, that sin should by him be entirely subdued.
As God then poured into Adam, the first man,\ a certain portion of his own spirit, or gave him a certain portion of the divine light, for the regula- \ tion of his spiritual conduct and the power of hea- ' venly intercourse with himself, so he did not en- tirely cease from bestowing his spirit upon his posterity; or, in other words, he gave them a por- tion of that light which enlighteneth every man that Cometh into the world. Of the individuals therefore who succeeded Adam, all received a portion of this light. Sojne, however, enjojcd lar- ger portions of it than others, according as they attended to its influences, or according to the
102 RELIGION.
measure given them. Of those who possessed the greatest share of it, some were the ancient pa- triarchs, such as Noah and Abraham, and others were the ancient scriptural writers, such as Moses and the prophets. The latter again experienced it in different measures or degrees; and in prO' portion as they liad it, they delivered more or less those prophecies which are usually considered as inspired truths, from a belief that many of them have been circumstantially completed.
At length, in the fulness of time, that is, when all things had been fulfdled which were previously to take place, this divine spirit wdiich had appear- ed in creation, this divine word, or light, took flesh, (for, as St. John the Evangelist says, " the word was made flesh, and dwelled among us,") and inhabited " the body which had been prepared for it;" or, in other words, it inhabited the body of the person Jesus; but with this difference, that whereas only a portion of this divine light or spi- rit had been given to Adam, and afterwards to the prophets, it was given without limit or measure to the man Jesus ^. " For he whom God hath sent, sa^^s St. John, speaketh the words of God, fo?' God S^ivcth not the Spirit by measure unto him." And St. Paul says, ' " In him the fulness of the Godhead
h JoLn ':■■'■ i Co!. 2. 9.
RELIGION. laO
dwelled bodily." In him, therefore, the promise given to Adam was accomplished, " that the seed of the woman should bruise the serpent's head i" for we see in this case a human body, weak and infirm, and subject to passions, possessed or occu- pied, witliout limit or measure, by the spirit of God. But if the man Jesus had the full spirit of God within him, he could not be otherwise than perfectly ho\y. And if so, sin never could have entered, and must therefore, as far as relates .to him, have been entirely repelled. Thus he answer- ed the prophetic character which had been given of him, independently of his victory over sin by the sacrifice of himself, or by becoming afterwards a comforter to those in bondage, who should be willing to receive him.
After Jesus Christ came the Evangelists and Apostles. Of the same spirit which he had pos- sessed immeasurabli/y these had their several por- tions ; and though these were ^ limited, and differ- ed in degree from one another, they were sufficient to enable them to do their duty to God and men, to enjoy the presence of the Almighty, and to pro- mote the purposes designed by him in the propa- gation of his gospel.
k 2 Cor. 10. 1?,
104 RELIGION.
CHAP. ir.
Except a 7nan has a portion of the same spirit, zvhich Jesus and the prophets and the apostles had, he can have no knowledge of God' or spiritual things — Doctrine of St. Paul on this subject — This con- firms the history of the human and divine spirit in man — These spirits distinct in their kind — This distinctio7i farther elucidated hy a comparison be- tween the faculties of men and brutes — Sentiments of Angus tin — Luther — Calvin — Smith — Taylor — Cudivorth.
1 HE Quakers believe, that there can be no spi- ritual knowledge of God, but through the medium of his holy spirit; or, in other words, that if men have not a portion of the same spirit which the holy men of old, and which the Evangelists and Apostles, and which Jesus himself had, they can have no true or vital religion.
In favour of this proposition, they usually quote those remarkable words of the Apostle Paul ; ^ " for what man knoweth the things of a man, save the spirit of a man which is in him ? Even so the
1 1 Cor. 2, 11, &c
RELIGION. 10.5
thin,f;s of God knoweth no man, but tlic spirit of Go. I. Now we have received, not tlie spirit of the world, but the spirit which is of God, that v\e might know the things tliat are freely given tons of God." And again — " but the natural man re- ceiveth not the things of the spirit of God, for they are foolishness to him ; neither can he know them., because they are spiritually discerned."
By these expressions the Quakers conceive that, the history of man, as explained in the last chap- ter, is confirmed; or that the Almighty not only gave to man reason, which was to assist him in his temporal, but also superadded a portion of his 0M\ spirit, which was to assist him in his spiritual concerns. They conceive it also to be still farther confirmed by other expressions of the same Apos- tle. In his first letter to the Corinthians, he says, "' " Know ye not that your body is the temple of the Holij Ghost, which is in you, w^hich ye have of God ;" and in his letter to Timothy he desires him " " to hold fast that good thing which was com- mitted to him by means of the holy Ghost, which dwelled in him.'' Now these expressions can only be accurate on a supposition of the truth of the history of rtian, as explained in the former chap-
ra 1 Cor. 6. )9. n C Tim. I. 14.
VOL. 1I-. P
i
106 RELIGION.
ter. If this history be true, then they are consi- dered as words of course : for if there be a com- munication between the supreme Being and his creature man, or if the Ahnighty has afforded to man an emanation of his own spirit, which is to act for a time in his mortal body, and then to re- turn to him that gave it, we may say, with great consistency, that the divinity resides in him, or that his body is the temple of the holy spirit.
The Quakers conceive again from these expres- sions of the Apostle, that these two principles in man are different from each other ; they are men- tioned under the distinct names of the spirit of man, and of the spirit of God. The former they suppose to relate to the understanding : the lat- ter conjointly to the understanding and to the heart. The former can be brought into use at all times, if the body of a man be in health. The latter is not at his own disposal. Afan must wait for its inspirations. Like the wind, it bloweth when it listeth. Man also, when he feels this di- vine influence, feels that it is distinct from his reason. When it is gone, he feels the loss of- it, though all his rational faculties be alive. " Those, says Alexander Arscott, who have this experience, certainly know that as at times, in their silent re- tirements and humble waitings upon God, they
RELIGION. 107
receive an understanding ol' his will, relating to tiieir i)resent duty, in sueh a clear liglit as leaves no doubt or hesitation, so at other times, when this is withdrawn from them, they are at a loss again, and see themselves, as they really are, ig- norant and destitute."
The Quakers again understand by these expres.- sions of the Apostle, wiiich is the point insisted upon in this chapter, that human reason, or the spirit of man which is within him, and the divine principle of life and light which is the spirit of God residing in his body or temple, are so differ- ent in their powers, that the former cannot enter into the province of the latter. As water cannot penetrate the same bodies, which fu'e can, so nei- ther can reason the same subjects as the spiritual faculty.
The Quakers, however, do not deny, that hu- man reason is powerful within its own province. It may discover in the beautiful structure of the Universe, and in the harmony and fitness of all its parts, the hand of a great contriver. It may con- clude upon attributes, as belonging to the same. It may see the fitness of virtue, and deduce from thence a speculative morality. They only say that it is incompetent to spiritual discernment But though they believe the two spirits to be tl^us
108 RELIGION.
distinct in their powers, they believe them, I ap- prehend, to be so far connected in religion that the spirit of God can only act upon a reasonc^ble being. Thus light and the power of sight are distinct things. Yet the power of sight is nothing without light, nor can light operate upon any other organ than the eye to produce vision.
This proposition may be farther elucidated by making a comparison between the powers of men, and those of the brute-creation. An animal is compounded of body and instinct. If we were to endeavour to cultivate this instinct, we might n:iake the animal tame and obedient. We might impress his sensitive powers, so that he might stop or go forward at our voice. We might bring him in some instances, to an imitation of outv\ ard gestures and sounds. But all the years of his life, and centuries of life in his progeny w^ould pass away, and we should never be able so to improve his instinct into intellect, as to make him compre- hend the affairs of a man. He would never un- derstand the meaning of his goings in, or of his goings out, or of his pursuits in life, or of his pro- gress in science. So neither could any education so improve the reason of man into the divine principle of light within him, as that he should understand spiritual things; for the things of God are only discernible by the spirit of God.
RFXIGION. 109
This doctrine, ihut there is no understanding' of divine things except through tlie medium oi" the divine principle, which dwells in the temple of man, was no particular notion of George Fox, or of the succeeding Quakers, though undoubtedly they have founded more upon it than other Chris- tians. Those, who had the earliest access to the writings of the evangelists and apostles, believed the proposition. All the ancient fathers of the church considered it as the corner stone of the Christian fabric. The most celebrated of the re- formers held it in the same light. The divines, who followed these, adopted it as their creed aslo; anil by these it has been handed down to other Christian communities, and is retained as an es- sential doctrine by the church of England, at the present day.
The Quakers adduce many authorities in behalf of this proposition, but the following may sufiice.
" It is the inward master, says St. Augustine, that teacheth. Where this inspiration is wanting, it is in vain that words from without are beaten in."
Luther says, " no man can rightly know God, unless he immediately receives it from his holy spirit, except he tlnds it by experience in himself; and in this experience the holy spirit teacheth as
110 RELIGION.
in his proper school, out of which sfjhool nothing is taught but mere talk."
Calvin, on Luke 10. 21. says, '' Here the natural wisdom of man is so puzzled, and is at such a loss, that the first step of profiting in the school of Christ is to give it up or renounce it. For by this natural w^isdom, as by a veil before our eyes, we are hindered from attaining the mysteries of God, whicb are not revealed but unto babes and little ones. For neither do flesh and blood reveal, nor doth the natural man perceive, the things that are of the spirit. But the doctrine of God is rather foolishness to him, because it can only be spirit- ually judged. The assistance therefore of the ho- ly spirit is in this case necessary, or rather, hi« power alone is efficacious."
Dr. Smith observes, in his select discourses, " besides the outward Revelation of God's will to men, there is also an inward impression of it in their minds and spirits, which is in a more es- pecial manner attributed to God. We cannot see divine things but in a divine light. God on- ly, v»ho is the true light, and in whom there is no darkness at all, can so shtne out of himself upon our glossy understandings, as to beget in them a picture of himself, his own will and plea- sure, and turn the soul (as the phrase is in Job)
RELIGION. Ill
like wax or clay to the seal of his own light and love. He that made our souls iu his own image and likeness, can easily fmd a way into them. The word that God speaks, having found a way into the soul, imprints itself there, as with the point of a diamond, and becomes (to borrow Plato's expression) *' a word written in the Soul of the learner." Men may teach the grammar and rhe- toric ; but God teaches the divinity. Thus it is God alone that acquaints the soul with the truths of revelation."
The learned Jeremy Taylor, bishop of Down and Connor, speaks in a similar manner in his sermon de Via Intelligentiye. " Now in this in- quiry, says he, I must take one thing for granted, which is, that every good man is taught of God. And indeed, unless he teach us, we shall make but ill scholars ourselves, and worse guides to others. No man can know God, says Irenaeus, except he be taught of God. If God teaches us, then all is well ; but if we do not learn wisdom at his feet, from whence should we have it } It can come from no other spring."
Again — " those who perfect holiness in the fear of God, have a degree of divine knowledge more than we can discourse of, and more certain than the demonstration of Geometry j brighter than the
ll'i RELTGION.
sun, and indeficient as the light of heaven — A good man is united to God — As flame touches flame, and combines into splendour and into glo- ry, so is the spirit of a man united to Christ by the spirit of God. Our light, on the other hand, is like a candle ; every word of doctrine blows it out, or spends the wax, and makes the light tre- mulous. But the lights of heaven are fixed and bright and shine for ever."
Cudworth, in his intellectual system, is wholly of the samef opinion : " All the books and writings which we converse with, they can but represent spiritual objects to our understanding, which yet we can never see in their own true figure, colour, and proportion, until we have a divine light with- in to irradiate and shine upon them. Though there be never such excellent truths concerning Christ and his Gospel, set down in words and let- ters, yet they will be but unknown characters to us, until we have a living spirit within us, that can dec3'^pher them, until the same spirit, by secret whispers in our hearts, do comment upon them, which did at first indite them. There be many that understand the Greek and Hebrew of the scri])ture, the original languages in which the text was written, that never understood the lan- guage of the spirit."
RELIGION. lis
CHAP. III.
Neitktr can a man, except lie has a portion of the same spirit icJiich Jesus and the Apostles and the Prophets had, know spirituallij that the scriptures are of divine authority, or spirituallij understand them — Explanation of these tenets — Objection, that these tenets set aside human reason — Replif of the Quakers — Observations of Luther — Calvin — Ozoen — Archbishop Usher — Aixhbishop Sandys — Milton — Bishop Taylor.
As a man cannot know spiritual things but through the medium of the spirit of God, or ex- cept he has a portion of the same spirit, which Je- sus and the Prophets and the Apostles had, so neither can he, except he has a portion of the same spirit, either spiritually know that the writings or sayings of these holy persons are of divine au- thrity, or read or understand them, to the promo- tion of his spiritual interests.
These two tenets are but deductions from that in the former chapter, and may be thus explained.
A man, the Quakers say, may examine the holy scriptures, and may deduce their divine origin ^ OL. II. Q
Il4 RELlGlOxN.
irom the propiiecies they coiitaii), of which many Jiave been since accomplished ; from the superiori- ty of their doctrines beyond those in any other book which is the work of man ; from the miracu- lous preservation of them for so many ages ; from the harmony of all tlieir parts, and from many other circumstances which might be mentioned. But this, after all, will be but an historical, lite- ral, or outward proof of their origin, resulting from his reason or his judgment. It will be no spirit- ual proof, having a spiritual influence on his heart ; for this proof of the divine origin of the scriptures can only be had from the spirit of God. Thus, when the Apostle Paul preached to seve- ral women by the river side near Philippi, it is. said of Lydia only, ° "•" the Lord opened her heart, tiiat she attended to the things that were spokeii by Pciui." The other women undoubtedly heard the gospel of Paul with their outward ears, but it does not appear that their hearts were in such a spiritual state, that they felt its divine authoritj^ ; for it is not said of them, as of Lydia, that their hearts were opened to understand spiritually that this gospel v.as of God. Again, •' when Jesus Christ preached to the Jews in the temple, manv
o Acts ]i". !•" ■ P .lohtiS. C>0. 4j. h9.
RELIGION. 11,*
believed on him, l)ut others believed not, bnt were so enraged that they took up stones to eas!: at him. It appears that they all heard liis doctrine Avilh their outward ears, in which he particularly stated that he was from above ; but they did not receive the truth of his origin in their hearts, because they were not in a state to receive that faitli which eonieth from the spirit of God. lu the same man- ner persons hear sermon after sermon at tlie pre- sent day, but find no spiritual - benefit in their hearts.
Again — a man, b}' comparing passages of scrip ture with other passages, and by considering the use and acceptation of words in these, may arrive at a knowledge of their literal meaning. He may obtain also, by perusing tb,e scriptures, a know- ledsfc of some of the attributes of God. He mav discover a part .of the plan of his providence. He may collect purer moral trutijs than from any other source. Bat no literal reading of the scrip- tures can give him that spiritnal knowledge of di- vine things, which leads to eternal life. The scrip- tures, if literally read, will give him a literal or cor- responding knowledge, but it is only the spiritual monitor within, who can apply them to his feel- ingsj who can tell him '' thou art the man; this is thy state: this is that vrliich tiiou oughtest
116 RELIGION.
or oughtest not to have done ;" so that he sees spiritually, (the spirit of God bearing witness with, his own spirit) that his own situation has been described. Indeed, if the scriptures were suffi- cient of themselves for this latter purpose, the Quakers say that the knowledge of spiritual things would consist in the knowledge of words. They, who were to get most of the divine writings by heart, would know spiritually the most of divine truths. The man of the best understanding, or of the most cultivated mind, would be the best proficient in vital religion. But this is contrary to fact. For men of deep learning know frequent- ly less of spiritual Christianity, than those of the poor, who are scarcely able to read the scriptures. They contend also, that if the scriptures were the most vitally understood by those of the most learn- ing, then the dispensations of God would be par- tial, inasmuch as he would have excluded the poor from the highest enjoyn^ents of which the na- ture of man is susceptible, and from the means of their eternal salvation.
These tenets, which are thus adopted by the Quakers, are considered by many of the moderns as objectionable, inasmuch as they make reason, at least in theology, a useless gift. The Quakers, however, contend that they consider reason as one
RELIGION. 117
of tlie inestimable gifts of God. They value it liig4ily in its proper province. They do not ex- clude it from religion. Men, by means of it, may correct literal errors in the scriptures; may restore texts, may refute doctrines inconsiistent with the attributes of the Almighty. The apology of Ro- bert Barclay, which is a chain of reasoning of this kind from the begining to the end, is a proof that they do not undervalue the powers of the mind. But they dare not ascribe to human reason that power, which they believe to be exclusively vested in the spirit of God,
They say, moreover, that these tenets are neither new nor peculiar to themselves as a society. They were the doctrines of the primitive Fathers. Thjey were the doctrines also of the protestant reformers. And though many at the present day consider that scripture, interpreted by reason, is the reli- gion of protestants, yet it was the general belief of these reformers, that the teaching of the Holy spirit was necessary to the spiritual understanding of the scriptures, as well as to the spiritual esta- blishment of their divine origin.
Luther observes — " It is not human reason, or wisdom, nor the law of God, but the work of di- vine grace freely bestowed upon me, that teach-
118 RELIGION.
eth me and shovveth me the gospel : and this gift of God I receive by faith alone."
**" The scriptures are not to be understood but by the same spirit by which they were written."
" No man sees one jot or tittle in the scrip* tures, unless he has the spirit of God."
"^ Profane men, says Calvin, desire to have it proved to them by reason, that Moses and the prophets spoke from God. And to such I answer, that the testimony of the spirit exceeds all reason. For as God alone is a sufficient witness of himself in his word, so will his word not find credit in the hearts of men, until il is sealed by the in- ward testimony of his spirit. It is therefore ne- cessary, that the same spirit which spake by the mouth of the prophets, enter into our hearts to persuade us, that they faithfully declared what was commanded them by God."
Again — " Unless we have the assurance which is better and more valid than any judgment of man, it will be in vain to go about to establish the authority of scripture, either by argument or the consent of the church; for except the founda- tion be laid, namely, that the certainty of its di- vine authority depends entirely upon the testimo- ny of the spirit, it remains in perpetual sus- Dense."
RELIGION. 119
As^ain---" The spirit of God, from wlunn the doc- trine of the Gos-pcl proceeds, is the oul\^ Iruc in- terpreter to open it to us."
" Divines, says the learned Owen, at the first re- formation, did generally resolve our faith of the divine authority of the scriptures, into the testi- mony of the Holy Spirit;" in Avhich belief he joins liimself, by stating that " it is the work of the Holy Spirit to enable us to believe the scripture to be the word of God,"
In another place he says, " our Divines have long since laid it down, that the only public, au- thentic, and infallible interpreter of the holy scrip- tures, is the author of them, from whose inspiration they receive all their truth, clearness, and initho- rity. This author is the Holy Spirit."
Archbishop Sandys, in one of his Sermons, preached before Queen Elizabeth, has the follow- ing observations :
" The outward reading of the word, without the inward working of the spirit, is nothing. The precise Pharisees, and the learned Scribes, read the scriptures over and over again. They not only read them in books, but wore them on their garments. They were not only tauglit, but wove able themselves to teach others. But because this heavenly teacher had not instructed tliem.
V'it) RELIGION.
their understanding was darkened, and their knowledge was but vanity. They were ignorant altogether in that saving truth, which the prophet David was so desirous to learn. The mysteries of salvation were so hard to be conceived by the very apostles of Christ Jesus, that he was forced many times to rebuke them for their dulness, which unless he had removed by opening the eyes of their minds, they could never have attained to the knowledge of salvation in Christ Jesus. The ears of that woman Lydia would have been as close shut against the preaching of Paul, as any others, if the finger of God had not touched and opened. lier heart. As many as learn, they are taught of God."
Archbishop Usher, in his sum and substance of the Christian Religion, observes, " that it is re- quired that we have the spirit of God, as well to open our eyes to see the light, as to seal up fully in our hearts tiiat truth, which we can see with our eyes: for the same Holy Spirit that inspired the scripture, inclineth the hearts of God's chil- dren to believe what is revealed in them, and in- wardly assureth them, above all reasons and argu- ments, that these are the scriptures of God." And farther on in the same work, he says, " the spirit of God alone is the certain interpreter of
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his word written by his Spirit ; for no man know- eth the things pertaining to God, but the Spirit of God."
Our great Milton also gives us a similar opinion in the following words, which are taken from his Paradi&e Lost :
but in their room-
" Wolves shall succeed for teachers, grievous wolves,
" Who a!l the sacred mysteries of Heavea
'• To their own vile advantages shall turn
" Of lucre and ambition, and the truth
" With superstition's and tradition's taint,
" Left only in those written records pure,
" Though not but by the spirit understood"
Of the same mind was the learned bjshop Tay- lor, as we collect from his sermon de Via Intelli- gentiae. " For although the scriptures, says he, are written by the spirit of God, yet they are written within and without. And besides the light that shines upon the face of them, unless there be a light shining within our hearts, unfolding the leav es, and interpreting the mysterious sense of the spirit, convincing our consciences, and preaching to our hearts ; to look for Christ in the leaves of the gospel, is to look for the living among the dead. There is a life in them; but that life is, ac- cording to St. Paul's expression, ' hid with Christ VOL. ir. R
122 RELIGION.
in God ;' and unless the spirit of God first draw it, we shall never draw it forth."
" Human learning brings excellent ministeries towarjis this. It is admirably useful for the re- proof of heresies, for the detection of fallacies, lor the letter of the scripture, for collateral testimo- nies, for exterior advantages ; but there is some- thing beyond this that human learning, without the addition of divine, can never reach. Mo.es was learned in all the learning of the Egyptians; and the holy men of God contemplated the glories of God in the admirable order, motion, and influ- ences of the heaven ; but, besides all this, they were taught something far beyond these pretti- nesses. Pythagoras read Moses' books, and so did Plato, and yet they became not proselytes of the religion, though they w^re the learned scholars of such a master."
RELIGION. 123
CHAP. IV,
The spirit of God which has been thus given to man in different dei^reeSy ivas given him as a spiritual teaclier, or guides in Jus spiritual concerns — // per- form'; this office i the Quakers sajt/y by internal mo- nitions— Sentiments of Taylor — and of Monro — and, if encourui^edy it teaches even by the external objects of the creation — William IVordsworth.
JL HE Quakers believe that the spirit of God, which has been thus given to man in different de^ grees or measures, and without which it is impos- sible to know spiritual things, or even to under- stand the divine writings spiritually, or to be as- sured of their divine origin, was given to him, among other purposes* as a teacher of good and evil, or to serve him as a guide in his spiritual concerns. By this the Quakers mean, that if any man will give himself up to the directions of the spiritual principle that resides Avithin hhn, he will attain a knowledge sufficient to enable him to dis- cover the path of his duty both to God and his fellow-man.
That the spirit of God was given to man as a
124 RELIGION.
spiritual instructor, the Quakers conceive to be plain, from a number of passages, which are to be found in the sacred vvritinsrs.
They say, in the first place, that it was the lan- guage of the holy men of old. s « J said, says Elihu, days should speak, and multitude of years' should teach wisdom. But there is a spirit (or the spirit itself is) in man, and the inspiration of the Almighty giveth him understanding." The Levites are found also making an acknowledg- ment to God; "^ " That he gave also their fore- fathe's his good spirit to instruct them." The psaliiis of David are also full of the same lan- guage, such as of* " Shew me thy ways, O Lord; lead me in the truth." * " I know, says Jeremiah, that the way of man is not in himself. It is not in man that walketh to direct hi^ steps." The martyr Stephen acknowledges the teachings of the spirit, both in his own time and in that of his an- cestors. « " Ye stiff-necked, and uncircumcised in heart and ears, ye do always resist the holy spirit. As your fathers did, so do ye." The Quakers al- so conceive it to be a doctrine of the gospel. Je- Sus himself said, " " No man can come to me ex-
q Job 32. 7. t Jeremiah 10. 23.
r Nehemiah 9. 20. u Acts 7.31.
s Psalm 25. 4: / v John 6. 44-. 45-.
RELIGION. V25
cept the Father, which sent me, draw him — It is written in the prophets, they shall all be tauglit of God." ^^ St. John says, " That was the true light, (namely, the word or spirit) which lighteth every man that cometii into the world." St. Paul, in his first letter to the Corinthians, asserts, '^ that " the manifestation of the spirit is given to every man to profit withal." And, in his letter to Titus, he asserts the same thing, though in different words: ^ " For the grace of God, says he, which bringeth salvation, hath appeared unto all men."
The spirit of God, which has been thus given to man as a spiritual guide, is considered by the Quakers as teaching him in various ways. It in- spires him with good thoughts. It prompts him to good ofllces. It checks him in his way to evil. It reproves him while in the act of committing it.
The learned Jeremy Taylor was of the same opinion. " The spirit of grace, says he, is the spirit of wisdom, and teaches us by secret inspira- tions, by proper arguments, by actual persuasions, by personal applications, by effects and energies."
This office of the spirit is beautifully described by Monro, a divine of the established church, in his just measures of the pious institutions of youth
.\t John I. 9. si Cor. 10 7. v Titus 2. 11.
1Q6 RELIGION.
" The holy spirit, says he, speaks inwardly and immediately to the soul. For God is a spirit. The soul is a spirit ; and they converse with one another in spirit, not by words, but by spiritual notices ; which, however, are more intelligible than the most eloquent strains in the world. God makes himself to be heard by the soul by inward motions, which it perceives and comprehends pro- portionably as it is voided and emptied of earthly ideas. And the more the faculties of the soul cease their own operations, so much the more sen- sible and intelligible are the motions of God to it. These immediate communications from God with the souls of men are denied and derided by a great many. But that the father of spirits should have no converse with our spirits, but by the interven- tion only of outward and foreign objects, may just- ly seem strange, especially when we are so often told in holy scripture, that we are the temples of the holy Ghost, and that God dwelleth in all good men."
But this spirit is considered by the Quakers not only as teaching by inward breathings, as it were, made immediately and directly upon the heart without the intervention of outward circumstan- ces, but as making the material objects of the Uni- verse, and many of the occurrences of life, if it be
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properly attended to, subservient to the instruc- tion of man; and that it enlarges the sphere of his instruction in this manner, in pro})ortion as it is received and encouraged. Thus the man, who is attentive to these divine notices, sees the animal, the vegetable, and the |)lanetary world, with spirit- ual eyes. He cannot stir abroad, but he is taught in his own feelings, witiiout any motion of his will, some lesson for his spiritual advantage ; or he per- ceives so vitally some of the attributes of the di- vine being, that he is called upon to offer some spiritual incense to his maker. If the lamb frolics and gambols in his presence as he walks along, he may be made spiritually to see the beauty and happiness of innocence. If he finds the stately oak laid prostrate by the wind, he may be spirit- ually taught to discern the emptiness of human pow'er; while the same spirit may teach him in- wardly the advantage of humility, when he looks at the little hawthorn which has survived the storm. When he sees the change and the fall of the au- tumnal leaf, he may be spiritually admonished of his own change and dissolution, and of the neces- sity of a holy life. Thus the spirit of God may teach men by outward objects and occurrences in the world ; but where this spirit is away, or rather where it is not attended to, no such lesson can be
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taught. Natural objects of themselves can 6xcite only natural ideas : and the natural man, look- ing at them, can derive only natural pleasure, or draw natural conclusions from them. In looking at the Sun, he may be pleased with its warmth, and anticipate its advantages to the vegetable world. In plucking and examining a flower, he may be struck v/ith its beauty, its mechanism, and its fragrant smell. In observing the bntterfly, as it wings its way before him, he may smile at its short journeys from place to place, and admire the splendour upon its wings. But the beauty of Creation is dead to him, as far as it depends upon connecting it spiritually with the character of God. For no spiritual impression can arise from any natural objects, but through the intervention of the spirit of God.
William AVordsworth, in his instructive poems,, luis described this teaching by external objects in consequence of impressions from a higher power, as diiTering from any teaching by books or the hu- man understanding, and as arising without any motion of the will of man, in so beautiful and sim- ple a manner, that I cannot do otherwise than make an extract from them in this place. Lively as the poem is, to which I allude, I conceive it will
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ijot lower the dignity of the subject. It is called Expostulation and Reply, and is as follows :
z " Wliy, William, on that old gray stone, " Thus for tlie length of half a day, " Why, William, sit you thus alone, " And dream your time away ?
" Where are your books ? that light bequeath'd " To beings, else forlorn and blind. " Up I Up ! and drink the spirit breath'd " From dead men to their kind.
«' You look round on yoiu- mother earth, *• As if she for no purpose bore you, " As if you were her first-born birth, " And none had liv'd before you !
" One morning thus by Esthwaite lake, " When life was sweet, I knew not why, *' To me my good friend Matthew spake, " And thus I made reply ;
" The eye it cannot choose but see, " We cannot bid the edr be still; " Our bodies feel where'er they be, " Against or with our will,
" Nor less I deem that there are powers, " Which of themselves our minds impress, " That we can feed this mind of ours " In a wise passiveness,
" Think you, 'mid all this mighty sum " Of things for ever speaking, " That nothing of itself will come, " But we must still be seeking ?
" — Then ask not wherefore, here, alone,
" Conversing as I may,
" I sit upon this old gray stone,
" And dream my time away ?"
•: See Lyrical Bailed';, Vo'. 1. p. ]. VOL. II. S
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CHAP. V
Tkls spirit ivas not only given to man as a teacher j but as a primary and infallible guide — Hence the Scriptures are a subordinate or secondary guide — 2uakerS) hozvever^ do not undervalue them on thi^ account — Their opinion concerning them.
X HE spirit of God, which we have seen to be thus given to men as a spiritual teacher, and to act in the ways described, the Quakers usually distin- guish by the epithets of primary and infallible. But they have made another distinction with re- spect to the character of this spirit; for they have pronounced it to be the only infallible guide to men in their spiritual concerns. From this latter declaration the reader will naturally conclude, that the scriptures, which. are the outward teachers of men, must be viewed by the Quakers in a se- condary light. This conclusion has indeed been adopted as a proposition in the Quaker theology j or, in other words, it is a doctrine of the society., that the spirit of God is the primary and only in- fallible, and the ^icriptures but a subordinate or se- condary guide.
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Tliis proposition tlic Quakers usually nuike out ill the following manner-.
It is, in the first plaee, a<lnutted hy all Chris- tians, that the scriptures were given by Inspiration, or that those who originally delivered or wrote tlie several parts of them, gave them forth by means of that spirit, which was given to them by God. Now in the same manner as streams, or ri- vulets of water, are subordinate to the fountains which produce them ; so those streams or rivulets of light must be subordinate to the great light from whence they originally sprung. " We can- not, says Barclay, call the scriptures the princi- pal fountain of all truth and knowledge, nor yet the first adequate rule of faith and manners; be- cause the principal fountain of truth must be the truth itself, that is, whose certainty and authority depend not upon another."
The scriptures are subordinate or secondary, again, in other points of view. First, because, though they are placed before us, we can only know or understand them by the testimony of the spirit. Secondly, because there is no virtue or power in them of themselves, but in the spirit fronj whence they came.
They are, again, but a secondary guide; because " that, says Barclay, cannot be the only and pria-
132 RELIGION.
cipal guide, "which doth not universally reach eve- ry individual that needeth it." But the scriptures do not teach deaf persons, nor children, nor idiots, nor an immense number of people, more than half the Globe, who never yet saw or heard of them. These, therefore, if they are to be saved like others, must have a different or a more universal rule to guide them, or be taught from another source. ^ They are only a secondary guide, again, for an- other reason. It is an acknowledged axiom among Christians, that the spirit of God is a perfect spirit, and that it can never err. But the scriptures are neither perfect of themselves as a collection, nor are they perfect in their verbal parts. Many of them have been lost. Concerning those which have survived, there have been great disputes. Certairi parts of these, which one Christian coun- cil received in the early times of the church, were rejected as not canonical by another. Add to this, that none of the originals are extant. And of the copies, some have suffered by transcription, others by translation, and others by wilful mutilation, to support human notions of religion; so that ther6 are various readings of the same passage, and va- rious views of the same thing. " Now what, says Barclciy, would become of Christians, if they had not received that spirit and those spiritual senses;,
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l)y which they know how to discover the true from the false ? It is the privilege of Christ's sheep, indeed, that they hear his voice, and refuse that of the stranger; which pri\ ilege being taken away, we are left a prey to all manner of wolves." The scriptures, therefore, in consequence of the state in which they have come down to us, cannot, the Quakers say, be considered to be a guide as en- tirely perfect as the internal testimony of their great author, the spirit of God.
But though the Quakers have thought it right, in submitting their religious creed to the world on this subject, to be so guarded in the wording of it as to make the distinction described, they are far from undervaluing the scriptures on that account. They believe, on the other liand, whatever mu- tilations they may have suffered, that they con- tain sufficient to guide men in belief and practice ; and that all internal emotions, which are contrary to the declaration of these, are wholly inadmissible. " Alorcover, says Barclay, because the scriptures are commonly acknowledged by all to have been written by the dictates of the holy spirit, and that the errors, which may be supposed by the injury of time to have slipt in, are not such but there is a sufficient clear testimony left to all the essen- tials of the Christiaii fuith, v,e do look -ipon them
134 RELIGION.
as the only fit outward judge of controversieis- among- Christains, and that whalMoever doctrine is conlrar}" to their testimony, may therefore justly be rejected as false."
The Quakers believe also, that as God gave a portion of his spirit to man to assist him inwardly, so he gave the holy scriptures to assist him out- wardly in his spiritual concerns. Hence the lat- ter, coming by inspiration, are the most pj'ecious of all books that ever were written, and the best outward guide. And hence the things contained in them, ought to be read, and, as far as possible, fulfdled.
They believe, with the apostle Paul, that the scriptures are highly useful, " so that, through pa- tience and comfort of them, they may have hope^ and also that they are profitable for reproof, for correction, and for instruction in righteousness:" that in the same manner as land, highly prepared and dressed by the husbandman, becomes fit for the reception and for the promotion of the growth of the seed tiiat is to be placed in it, so the scrip- tures turn the attention of man towards God, and by means of the exhortations, reproofs, promises, and threatenings, contained in them, prepare the mind for the reception and growth of the seed of the Holy Spirit.
RELIGION. {35
They believe, again, that iho same scriptures show niore of the particulars of God's \viU with respect to man, and of the scheme of the Gos))el- dispensation, than anv ordinary portion of his spirit, as usually given to man, would have enabled him to discover. They discover that "^ '' the wa- ges of sin is death, but the gift of God is eternal life through Jesus Christ :" »> " That Jesus Christ was set forth to be a propitiation through faith in his blood, to declare his righteousness for the re- mission of sins that are past through the forbear- ance of God ;" c that " he tasted death for every man ;" that he "^ was " delivered for our offences, and raised again for our justification ;" ^ that '* he is set down at the right hand of the throne of God ;" f and ever liveth to make intercession for us ; and, that he is the substance of all the types and figures under the Levitical priesthood, ^ be- ing the end of the law for righteousness to everr one that believeth."
They believe, again, that, in consequence of these various revelations, as contained in the scriptures, they have inestimable advantages over the Heathen nations, or over those, where the gospel-sun has never yet shone ; and that, as their
a Rom. C. 23. e Heb. li. 2.
b Rom. 3. 25. f Heb. 7. '2j.
c Heb. 2. 9. , Pon,. jq. i. i Rom. 4, 95.
136 RELIGION.
advantages are greater, so more will be required of them, or their condemnation will be greater, if they fail to attend to those things which are clearly revealed.
They maintain, again, that their discipline is' founded on the rules of the gospel ; and that in consequence of giving an interpretation different from that of many others, to some of the expres- sions of Jesus Christ, by which they conceive they make his kingdom more pure and heavenly, they undergo persecution from the world — so that they confirm their attachment to the scriptures by the best of all credible testimonies, the seal of their own sullerings.
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CHAP. VI.
This spirit of God, ichich has been thus given to men as an infallible guide in tJieir spiritual concerns, has been given them universallii — To the patriarchs and Israelites, from the creation to the time of Mo- ses— To the Israelites or Jews, from Moses to Je- sus Christ — To the Gentile world from all anfi- quitij to modern times — To all those who have ever heard the gospel — And it continues its office to the latter even at the present day.
1 HE Quakers are of opinion that the spirit of God, of which a portion has been given to men as a primary and infallible guide in their spiritual concerns, has been given them universally; or has been given to all of the human race, without any exceptions, for the same purpose.
This proposition of the Quakers I shall divide, in order that the reader may see it more clearly, into four -cases. The first of these will comprehend the Patriarchs and the Israelites from the creation to the time of Moses. The second, the Israelite^ or Jews from the time of Moses to the commg of Jesus Christ. The third, the Gentiles or Hea- thens. And the fourth, all those who have heard
vol.. IT. T
138. RELIGION.
of the gospel of Jesus Christ, from the time of his fevvn ministry to the present day.
The first case includes a portion of time. of above two thousand years. Now the Quakers be- lieve, that during all this time men were general- ly enlightened as to their duty by the spirit of God; for there was no scripture or written law of God during all this period. " It was about two thousand four hundred years, says Thomas Beaven, an approved writer among the Quakers, after the creation of the world, before mankind had any external written law for the rule and conduct of their lives, so far as appears by either sacred or profane history j in all which time mankind, generally speaking, had only for their rule of faith and manners the external creation as a monitor to their outward senses, for evidence of the reality and certainty of the existence of the Supreme Being; and the internal im.pressions God by his divine spirit made upon the capacities and powers of their souls or inward man, and perhaps some of them oral traditions delivered from fa- ther to son."
To the same point Thomas Beaven quotes the ever memorable John Hales, who, in his goldea remains, writes in the following manner : " The love and favour, which it pleased God to beaj' our
RELIGION. 139
ratliers before the law, so far prevailed with him^ as that without any books and writings, by fa- miliar and friendly conversing with them, and com- municating himself unto them, he made them re- ceive and' understand his laws, their inward con- ceits and intellectuals being, after a wonderful manner, figured as it were and cliaractered by his spirit, so that they could not but see and consent unto, and confess the truth of them. Which way of manifesting his will unto many other gracious privileges it had, above that which in after ages came in place of it, had this added, that it brought with it unto the man to whom it was made, a pre- servation against all doubt and hesitancy, and a full assurance both who the author was, and how far his intent and meaning reached. AVe who are their offspring ought, as St. Chrysotom tells us, so to have demeaned ourselves, that it might have been with us as it was with them, that we might have had no need of writing, no other teacher but the spirit, no other books but our hearts, no other means to have been taught the things of God."
That the spirit of God, as described by Tho- mas Beaven and the venerable John Hales, was the great instructor or enlightener of man during the period we are speaking of, the Quakers believe, from what they conceive to be the sense of the
140 RELIGION.
holy scriptures on this subject. For in the iirst place, they coi^sider it as a position, deducible from the expressions of Moses, ^ that the spirit of God had striven with those of the'antedihiviaa ■world. They believe, therefore, that it was this spirit (and because the means were adequate, and none more satisfactory to them can be assigned) which mformed Cain, before any written lavv ex- isted, and this even before the murder of his bro- ther, that ' " if he did well, he should be accepted; but if not, sin should lie at his-door." The same spirit they conceive to have illuminated the mind of Se^h, but in a higher degree than ordinarily the mind of Enoch; for he is the ftrst, of whom it is recorded, that ^ " he walked with God." It is also considered" by the Quakers as having afforded a rule of conduct to those who lived after the flood. Thus Joseph is described as saying, when there is no record of any verbal instruction from the Al- mighty on this subject, and at a time when there was no scripture or written law of God, i '' How then can I do this great wickedness, and sin against God ?" It illuminated others aL^o, but in
h Gen. 6. 5. k Gen. 5.24.
i lb. 4. 7. 1 lb. 39. 9.— The traditionary laws of
Noah were in force at this time; but th> y only specified three ofieaces t)etx\'een man and man.
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a cfieater or less degree, as before. Thus Noah buccanie a preacher of righteousness. Tlius Ahra iiaiii, Isaac, and Jacob, were favoured with a great- er measure of it than otliers who lived in their own times.
From these times to the coming of Jesus Christ, whicii is the second of the cases in question, the same spirit, according to the Quakers, still conti- nued its teachings, and this notw ithstanding tiie in- troduction of the Mosaic lavv> for this, which was engraven on tables of stone, did not set aside the law that was engraven on the heart. It assisted, first, outwardly, in turning mens' minds to God; and secondly, in fitting them as a schoolmaster for attention to the internal impressions by his spi- rit. That the spirit of God was still the great teacher, the Quakers conceive to be plain; for the sacred writings from Moses to Malachi affirm it for a part of the period now assigned; and for the rest we have as evidence the reproof of the Martyr Stephen, and the sentences from the New Testament quoted in the fourth chaptt*r. And in the same manner as this spirit had been given to some in a greater measure than to others, both be- fore and after the deluge, so the Quakers believe it to have been given more abundantly to Aloses and the prophets, than to others of the same na-
142 RELIGION'.
tion ; for they believe that the law in particular, and that the general writings of Moses, and those of the prophets also, were of divine inspiration, or the productions of the spirit of God.
"With respect to the Heathens or Gentiles, which is the third case, the Quakers believe that God's holy spirit became a guide also to them, and fur- nished them, as it had done the patriarchs and the Jews, with a rule of practice. For even these, who had none of the advantages of scripture or of a written divine law, believed, many of them, in God, such as Orpheus, Hesiod, Thales, Pytha- goras, Socrates, Plato, Cicero, and others. And of these it may be observed, that it was their ge- neral belief, as well as it was the belief of many others in those days, that there was a divine light or spirit in man, to enable him to direct himself aright.
Among the remnants that have been preserved of the sayings of Pythagoras, are the following which relate to this subject : " Those things which are agreeable to God, cannot be known, except a man hear God himself." Again — " But having overcome these things, thou shalt know the cohabitation or dwelling togetiier of the im- mortal God and mortal man. Mis work is life — The work of God is immortality, eternal life."
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*' Tlie most excellent thing, says Timoeus, that the soul is awakened to, is her guide or good genius; but if she be rebellious to it, it will prove her diemon, or tormentor."
" It was frequently said of Socrates, he had the guide of his life within him, which, it was told his father Sophroniscus, Avould be of more worth to liim than live liundred masters. He called it his good angel, or spirit; that it suggested to his mind what was good and virtuous, and mclined and disposed him to a strict and pious life ; that it furnished him with divine knowledge, and im- pelled him very often to speak publicly to the peo- ple, sometimes in a way of severe reproof, at other times to information."
Plato says, " the light and spirit of God are as wings to the soul, or as that which raiseth up the soul into a sensible communion with God above the world."
" I have, says Seneca, a more clear and certain light;, by which I may judge the truth from false- hood : that which belongs to the happiness of the soul, the eternal mind will direct to." Again — '' It is a foolish thing for thee to wish for that which thou canst not obtain. God is near thee, and he is in thee. The good spirit sits or resides within usj the observer of ©ur ,c[0od and evil a<:-
144 RELIGION.
tions. As he is dealt with by us, he dealeth with lis."
The Quakers produce these, and a multitude of other quotations, which it is not necessary to repeat, to show that the same spirit, which taught the patriarchs before the law, and the Jews after it, taught the Gentiles also. But this revelation, or manifestation of the spirit, was not confined, in the opinion of the Quakers, to the Roman or Greek philosophers, or to those who had greater preten- sions than common to human wisdom. They be- lieve that no nation wa:-; ever discovered, among those of antiquity, to have been so wild or igno- rant as not to have acknowledged a divinity, or as* not to have known and established a difference be tween good and evil.
Cicero says, *' there is no country so barbarous, no one of all men so savage, as that some appre- hension of the Gods hath not tinctured his mind. That many indeed, says he, thuik corruptly of them, must be admitted ; but this is the effect ol' vicious custom. For all do believe that there is a divine power and nature."
Maximus Tyriensis, a platonic philosopher, and a man of considerable knowledge, observes, that " notwithstanding the great contention and variety of opinions which have existed concern-
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ino the nature and essence of God, yet the law and reason of every country are harmonious in these respects, namely, that there is one God, the king and father of all— and that the many are but servants and co-rulers unto God: that in this the Greek and the Bailnirian, the Islander and the in- habitant of the continent, the wise and the foolish, S!)eak the same language. Go, says he, to the ut- most bounds of the ocean, and you find God there. But if there hath been, says he, since the existence of time, two or three atheistical, vile, senseless in- dividuals, whose eyes and ears deceive them, and who are maimed in their very soid, an irrational and barren species, as monstrous as a lion without courage, an ox without horns, or a bird without wings, yet out of these you will be able to under- stand something of God. For they know and con- fess him whether they will or not."
Plutarch says again, " that if a man were to travel through the world, he might possibly find cities without walls, without letters, without kings, without wealth, without schools, and without the- atres. But a city without a temple, or that useth no worship, or no prayers, no one ever saw. And he believes a city may more easily be built with- out a foundation, or ground to set it on, than a community of men have or keep a consistency without religion."
VOL. II. U
U6 RELIGION.
Of those nations w liich were reputed wild and ignorant in ancient times, the Scythians may be brought, next to the Greeks and Romans, as an instance to elucidate the opinion of the Quakers still farther on this subject. The speech of the Scythian Ambassadors to Alexander the Great, as handed down to us by Quintus Curtius, has been often cited by writers, not only on account of its beauty and simplicity, but to show us the moral sentiments of the Scythians in those times. I shall make a few extracts from it on this occa- sion.
" Had the Gods given thee, says one of the Ambassadors to Alexander, a body proportionable to thy ambition, the whole Universe would have been too little for thee. With one hand thou wouldest touch the East, and with the other the West ; and not satisfied with this, thou wouldest follow the Sun, and know where he hides him- self."
" But what have we to do with thee? We never set foot in thy country. May not those who inhabit woods be allowed to live without knowing who thou art, and whence thou comcst ? We will neither command nor submit to any man."
" But thou, who boastest thy coming to extir- pate robbers, thou thyself art the greatest robber upon earth."
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*' Thou hast possessed thyself of Lydia, invaded Syria, Persia, and Bactriana. Thou art Ibrining a design to march as far as India, and thou now comest hither, to seize upon our herds of cattle. The great possessions which thou hast, only make thee covet more eagerly what thou hast not."
" We are informed that the Greeks speak jest- ingly of our Scythian deserts, and that they are even become a proverb ; but we are fonder of our solitudes, than of thy great cities."
" If thou art a god, thou oughtest to do good to mortals, and not to deprive them of their pos- sessions. If thou art a mere man, reflect on what thou art."
" Do not fancy that the Scythians will take an oath in their concluding of an alliance with thee. The only oath among them is to keep their word without swearing. Such cautions as these do in- deed become Greeks, who sign their treaties, and call upon the Gods to witness them. Bat, with regard to us, our religion consists in being sin- cere, and in keeping the promises we have made. That man, who is not ashamed to break his word with men, is not ashamed of deceiving the Gods."
To the account contained in these extracts, it may be added, that the Scythians are described by Herodotus, Justin, Horace, and others, as a mo-
148 RELIGION.
ral people. They had the character of maintain- ing justice. Theft or robbery was severely pu- nished among them. They believed infidelity af- ter tlie marriage-engagement to be deserving of death. They coveted neither silver nor gold. They refused to giv e the name of goods or riches to any but estimable things, such as health, cou- rage, liberty, strength, sincerity, innocence, and the like. They received friends as relations, or considered friendship as so sacred an alliance, that it differed but little from alliance by blood. These principles of the Scythians, as far as they are well founded, the Quakers believe to have originated in their more than ordinary attention to that divine principle which was given to them, equally with the rest of mankind, for their in- struction in moral good ; to that same principle, which Socrates describes as having suggested to his mind that which was good and virtuous, or which Seneca describes to reside in men as an ob- server of good and evil. For the Scythians, living in solitary and desert places, had but little com- munication for many ages with the rest of man- kind, and did not obtain their system of morality from other quarters. From the Greeks and Ro- mans, who were the most enliglitened, they de- rived no moral benefit. For Slrabo informs us, that their morals had been wholly corrupted in
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his time, and that this wretched change had taken phice in conseqnence of tlieir intercourse with these nations. That they had no scripture or written law of God is equally evident. Neither did they collect their morality from the perusal or observance of any ])articular laws that had heen left them by their ancestors ; for the same author, who gives them the high character just mentioned, says that they were found in the practice of Jus- tice, ■" " not on account of any laws, but on ac- count of their own nafiu-al genius or disposition^ Neither were they found in this practice, because tliey had exerted their reason in discovering that virtue was so much more desirable than vice ; for the same author declares, that nature, and not reason, had made them a moral peoi)le : for " " it seems surprising, says he, that nature should have given to them what the Greeks have never been able to attain either in consequence of the long succession of doctrines of their wise men, or of the precepts of their philosophers; and that the man- ners of a barbarous, should be preferable to those of a refnied people."
This opinion, that the spirit of God v;as afford-
m Justitia gentis Ingeniis culta, non Leglbus.
n Proisus ut admirabile videatur, hoc illis natuiam dare, quod Gracci loiigi sapientiiim ductrina jirsceptisque philosoplioruuj constqui nequt-uiit, ■ ultosque mores incultx barbariac; collatione snperari.
150 RELIGION.
ed as a light to lighten the Gentiles of the ancient world, the Quakers derive from the authorities which I have now mentioned ; that is, from the evi- dence which history has afforded, and from the sentiments which the Gentiles have discovered themselves upon this subject. But they conceive that the question is put out of all doubt by these remarkable words of the Apostle Paul. " " For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves : which shew the work of the law written on their hearts, their conscience also bearing witness, and their thoughts the mean while accusing, or else excusing one another." And here it may be ob- served, that the Quakers believe also, that in the same manner as the spirit of God enlight- ened the different Gentile nations previously to the time of the apostle, so it continues to enlight- en those, which have been discovered since ; for no nation has been found so ignorant, as not to make an acknowledgment of superior spirit, and to know the difference between good and evil. Hence it may be considered as illuminating tliose nations, where the scriptures have never reached, even at the present day.
o Rom, 2. 14. 15.
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M'ith respect to the last case, which includes those wlio have heard with their outward ears the Gospel of Jesus Christ, the Quakers believe, that the spirit of God has continued its office of a spiritual instructor as well to those as to any of the persons who have been described. For the Gospel is no where said to supersede, any more than the law of Moses did, the assistance of this spirit. On the other hand, this spirit was deemed necessary, and this by the apostles themselves, even after churches had been established, or men had become Christians. St. Paul declares, ^ that whatever spiritual gifts some of his followers might then have, and however these gifts might then dif- fer from one another, the spirit of God was given universally to man, and this to profit withal. He declares again that i " as many as were led by this spirit, these, and these only, possessed the knowledge that was requisite to enable them to become the sons of God." And in his letter to the Thessalonians, who had become a Chrsitian church, he gave them many particular injunctions, among which one was, that "" they would not <]uench or extinguish the spirit.
And in the same manner as this spirit was deem- ed necessary in the days of the apostles, ajid this to every man individually, and even after he had
p 1 Cor. 12. 7. q Rom. 8. 14. r 1 Tbess. 5. 19.
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become a Christian, so the Quakers consider it to have been necessary since, and to continue so, wherever Christianity is professed. For many persons may read the holy scriptures, and hear them read in churches, and yet not feel the ne- cessary conviction for sin. Here then the Qua- kers conceive the spirit of God to be still necessary. It comes in with its inward monitions and reproofs, where the scripture has been neglected or for- gotten. It attempts to stay the arm of him who is going to offend, and frequently averts the blow. Neither is this spirit unnecessary, even where men profess an attention to the literal precepts of the Gospel. For in proportion as men are in the way of attending to the outward scriptures, they are in the way of being inwardly taught of God. But without this inward teaching no outward teach- ing can be effectual ; for though persons may read the scriptures, yet they cannot spiritually un- derstand them J and though they may admire the Christian religion, yet they cannot enjoy it, accord- ing to the opinion of the Quakers, but through the medium of the spirit of God.
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CHAP. VJI.
SECT. I.
This spirit, as it has been given uniiersallij, so it has been given su^icientli/ — Hence God is exonerated of injustice, and men are left witliout excuse- — Those loho resist this spirit, are said to cjuench it, and mai) become so hardened in time, as to be in- sensible of its impressions — Those who attend to it, may be said to be in the tvay of redemption — Similar sentiments of Monro — This visitation, treatment, and influence of the spirit, usualli/ ex- plained by the Quakers by the Parable of tlie sower.
As the spirit of God has been thus afforded to every man, since the foundation of the world, to profit withal, so the Quakers say, that it has been given to him in a sulTicient measure for this pur- pose. By the word " safficient" we are not to iimlerstand that this divine monitor calls upoil men every day or hour, but that it is within every man, and that it awakens him seasonably, and so often during the term of his natural life, as to ex- onerate God from the charge of condemning him VOL. ir. X
154 RELIGION.
unjustly, if he fails in his duty, and as to leave himself without excftse. And in proportion as a -greater or less measure of this spirit has been af- forded him, so he is more or less guilty in the sight of his Maker.
If any should resist these salutary operations of the Holy Spirit, they resist it to their own con- demnation.
Of such it may be observed, that they are said to quench or grieve the spirit, and, not unfre- quently, to resist God, and to crucify Christ afresh ; for God and Christ and the Spirit are considered to be inseparably united in the scrip- tures.
Of such also it may be again observed, that if they continue to resist God's holy Spirit, their feelings may become so callous or hardened in time, that they may never be able to perceive its notices again, and thus the day of their visitation may be over : for * " my people, saith God, would not hearken to my voice, and Israel would none of me; so I gave them up to their own hearts' lusts, and they walked in their own counsels." To the same import was the saying of Jesus Christ, when he wept over Jerusalem. ^ " If thou hadst known, even thou, at least iu this thy day, the things which
s Psalm 81. 11. 12. t Luke 19. 42.
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belong unto thy peace! but now they are lild from thine eyes." Asif he had said, there was a day, in which ye, the inhabitants of Jerusalem, miglit have known tliose things which belonged to your peace. I was then willing to gather yon, as a hen gathereth her chickens, but as ye would not sutler me, the things belonging to your peace are now hid from your eyes. Ye would not at- tend to the impressions by God's Holy Spirit, when your feelings were tender and penetrable, and therefore now, the day having passed over, ye have lost the power of discerning them.
Those, on the other hand, who, during this vi- sitation of the Holy Spirit, attend to its suggestions or warnings, are said to be in the way of their re- demption or salvation.
These sentiments of the Quakers on this sub- ject are beautifully described by Monro, in his just measures of the pious institutions of youth. " The Holy Spirit, says he, solicits and importunes those who are in a state of sin, to return, by in- ward motions and impressions, by suggesting good thoughts and prompting to pious resolutions, by checks and controls, by conviction of sin and duty; sometimes by frights and terrors, and other whiles by love and endearments : But if men, notwith- standing all his loving solicitations, do still cherish
156 . RELIGION.
and cleave to their lusts, and persevere in a state of sin, they are then said to resist the Holy Ghost, wherehy their condition becomes viery deplorable, and their conversion very difficult; for the more men resist the importunities, and stifle the motions of the Holy Spirit, the stronger do the chains of their corruption and servitude become. Every new act of sin gives these a degree of strength, and consequently puts a new obstacle in the way of conversion; and when sin is turned into an invete- rate and rooted habit, (which by reiterated commis- sions and long continuance it is) then it becomes a nature, and is with as much difficulty altered as nature is. " Can the Ethiopian change his colour, or the Leopard his spots ? Then may you also do good, who are accustomed to do evil,"
" The Holy Spirit again, says be, inspires the prayers of those who, in consequence of his pow- erful operations, haye crucified the flesh with thq affections and lusts, with devout and filial affec- tions, " and makes intercession for them with sighs and groans that cannot be uttered. He guides and manages them. The sons of God are led by the spirit of God. He makes his blessed fruits, righteousness, peace, joy, and divine love, more and more to abound in them ; he confirms them in goodness, persuades them to perseverance, and seals them to the day of redemption."
RELIGION. 157
The Quakers usually elucidate this visitation, treatment, and influence of the Holy Spirit, by the parable of the sower, as recorded by three of the Evangelists. " Now the seed is the word of God." But as the word of God and the spirit, according to St. John the Evangelist, are the same, the pa- rable is considered by the Quakers as relating to that divine light or spirit which is given to man for his spiritual instruction and salvation. As the seed was sown in all sorts of ground, good, bad, and indifferent, so this light or s])irit is af- forded, without exception, to^all. As thorns choked this seed, and hindered it from coming to perfection, so bad customs, or the pleasures and cares of the world, hinder men from at- tending to this divine principle within them, and render it unfruitful in their hearts. And as the seed in the good ground was not interrupted, and therefore produced fruit in abundance, so this spi- ritual principle, where it is not checked, but re- ceived and cherished, produces also abundance of spiritual fruit in the inward man, by putting him into the way of redemption from sin, or of holiness of life.
158 RELIGION..
SECT. II.
The spirit of God^ therefore, besides its office of a teacher, performs that of a Redeemer of men — Re~ demption outward and inward-^— Outward is hy ths sufferings of Jesus Christ — These produce forgive^- siess of past sins, and put 7nen into a capacity of salvation — inward, or the office now alluded to, is by the operation of the spirit — This converts men, and preserves them from sins to come — outward and inward connected with each other:
JL HE spirit oF God, which we have seen to be given to men, and to be given them universally, to enable them to distinguish between good and evil, was given them also, the Quakers believe, for another purpose, namely, to redeem or save them. Redemption and salvation, in this sense, are the same, in the language of the Quakers, and mean a purification from the sins or pollutions of the world, so that a new birth may be produced, and maintained in the inward man.
As the doctrine of the Quakers, with respect to redemption, ditTcrs from that which generally ob- tains, I shall allot this chapter to tui explanation
RELIGION. 159
of the distinctions, which the Quakers usually make upon this subject.
The Quakers never make use of the words " orisinai sin," because these are never to be found in the sacred writings. They consider man, however, as in a fiillen or degraded state, and as inclined and liable to sin. They consider him, in short, as having the seed of sin within him, which he inherited from his parent Adam. But though they acknowledge this, they dare not say, that sin is imputed to him on account of Adam's trans- gression, or that<he is chargeable with sin, until he actually commits it.
As every descendant, however, of Adam, has this seed within him, which, amidst the numerous temptations that beset him, he allows sometime or other to germinate, so he stands in need of a Redeemer ; that is, of some power that shall be able to procure pardon for past offences, and of some power that shall be able to preserve him in the way of holiness for the future. To expiate himself, in a manner satisfactory to the Almighty, for so foul a stain upon his nature as that of sin, is utterly beyond his abilities ; for no good action, that he can do, can do away that which has been once done. And to preserve himself in a state of t^irtue for the future, is equally out of his own pow-
160 RELIGION.
er, because this cannot be done by any effort of his reason, but only by the conversion of his heart. It has therefore pleased the Almighty to find a remedy for him in each of these cases. Jesus Christ, by the sacrifice of his own body, expiates for sins that are past, and the spirit of God, which has been afforded to him, as a spiritual teacher, lias the power of cleansing and purifying the heart so thoroughly, that he may be preserved from sins to come.
That forgiveness of past sins is procured by the sacrifice of Jesus Christ, is obvious from various passages in the holy scriptures. Thus the apostle Paul says, that Jesus Christ "^ " was set forth to be a propitiation through faitli in his blood, to declare his righteousness for the remission of sins that are past through the forbearance of God." And in his epistle to the Colossians he says, " " In whom we have redemption through his blood, even the forgiveness of sins."_ This redemption may be called outward, because it has been effect- ed by outward means, or by the outward suffer- ings of Jesus Christ ; and it is considered as put- ting men, in consequence of this forgiveness, into the capacity of salvation. The Quakers, how- ever, attribute this redemption wholly to the love
u Rora. 3, Si.. v Coloss. 1. U.-
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of God, air.l not to tlie impossibility of his for- giveness without a plenary satisfaction, or to tiie motive of lieaping all his vengeance on the head of Jesus Christ, that he might appease his own wratli.
Tlie other redemption, on the other hand, is called inward, because it is considered by the Qua- kers to be an inward redemption from the power of sin, or a cleansing the heart from the pollutions of the world. This inward redemption is produ- ced by the spirit of God, as before stated, operating on the hearts of ijien, and so cleansing and puri- fying them, as to produce a new birth in the in- ward man ; so that the same spirit of God, which has been given to men in various degrees since the foundation of the world, as a teacher in their spiritual concerns, which hath visited every man in his day, and which hath exhorted and reproved him for his spiritual welfare, ^ has the power of preserving him from future sin, and of leading him to salvation.
That this inward redemption is performed by the spirit of God, the Quakers show from various passages in the sacred writings. Thus St. Paul
w The Quakers believe, however, that this spirit was more plentifully diffused, andthat greater gifts were given to aien, after Jesus was glorified^ than before. Ephes. 4. 8.
VOL. II. Y
1(>S RELIGIO>J.
says, "" '^ According to bis mercy he hath saved u& by the washing of regeneration, and the renewing of the Holy Ghost." The same apostle says, again, y " It is the law of 'the Spirit that maketh i'ree from the law of sin and death." And airain — ■ ^ " As many as are led by the spirit of God, they are the sons of God."
The Quakers say, that this inward redemption or salvation as effected by the spirit, is obvious al- so from the experience of all good men, or from the manner in which many have experienced a total conversion or change of heart. For though there are undoubtedly some who have gone on so gradually in their reformation from vice to virtue, that it may have been considered to be the effect of reason, which has previously determined on the necessity of a holy life, yet the change from vice to holiness has often been so rapid and de- cisive, as to leave no doubt whatever, that it could not have been produced by any effort of reason, but only by some divine operation, which could only have been tliat of the spirit of God,
Of these two kinds of redemption, the outward and the inward, of which the latter \vill be the subject of our consideration, it may be observed,
X- Titus 3. 5. V RoiiK S. 2. ' . z Uoni. 8. l-k
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that they go hand in hand together =». St. Paul has coupled them in these words : " {'or if, when we were enemies, we were reconciled lo God by the death of his son, much more, being reconciled, we shall be saved by his life ;" that is, by the life of his spirit working inwardly in us. — And as they go together in the mind of the apostle, so they go together as to the benefit of their effects. For, in the first place, the outward redemption takes place, when the inward has begun. And, secondly, the outward redemption, or the sufferings of Jesus Christ, which redeem from past sins, cannot have any efficacy till the inward has begun, or while men remain in their sins; or, in other words, no man can be entitled to the forgiveuess of sins that have been committed, till there has been a change in the inward man ; for St. John intimates, that ^ the blood of Christ does not cleanse from sin, except men walk in the light, or, to use an expression synonimous with the Quakers, except men walk in the spirit.
a Rom. 5. 10. h John 1. G. 7
\
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SECT. III.
Imvard redemptions which thus goes on by the opera- tion of the Holy Spirit, has the power of produc- ing a new birth in men — This office of the spirit acknowledged by other Christians — Monro — Ham- mond— Locke — // ha's the power also of leading to perfection — Sentiments of the Quakers as to per- fection— and of the ever memorable John Hales — Gell — Monro — This power of inward redemption bestowed upon all.
A H^iSiifferings then of Jesus Christ, having by means df the forgiveness of past sins, put men in- to a capacity for salvation, the remaining part of salvation, or the inward redemption of man, is performed by the operation of the Holy Spirit ; of which, however, it must be remembered, that a more plentiful diffusion is considered by the Qiakers to have been given to men after the as- cension of Jesus Christ, than at any former period. The nature of this inward redemption, or the nature of this new office, ^^hich it performs in ad- dition to that of a religious teacher, may be seen in the following account.
RELIGION. 165
It has the power, the Qunker'^ belie^'C, of cheek- ing and preventing batl inclinations and passions ; of cleansing and purifying the heart •, of destroy- ing tlie carnal mind ; of making all old thingi- pass away ; of introdncing new ; of raising our spiritual senses, so as to make us delight in the things of God, and to put us above the enjoyment of earthly pleasures. Redeeming thus from the pollutions of the world, and leading to spiritual purity, it forms a new creature. It produces the new man in the heart. It occasions a man by its quickening power to be born again, and thus puts him into the wny of salvation. " " For verily I say unto thee, saj^s Jesus Christ to Nicodemus, except a man be born again, he cannot see the kingdom of God."
This ofTice and power of the spirit of God is acknowledged by other Christians. Monro, who has been before quoted, observes, '" that the soul, being thus raised from the death of sin and born again, is divinely animated, and discovers that it is alive by the vital operations which it performs."
" Again, says he, this blissful presence, the re- generate who are delivered from the dominion, and cleansed from the impurities of sin, have re-
o John 3. 3,
166 RELIGION.
covered, and it is on the account of it, that they are said to be an habitation of God through the spirit and the temples of the Holy Ghost. For that good spirit takes possession of them, resides in their hearts, becomes the mover, enlightener, and director of all their faculties and powers, gives a hew and heavenly tincture and tendency to all their inclinations and desires, and, in one vv^ord, is the great spring of all they think, or do, or say j and hence it is that they are said to walk no more after the flesh, but after the spirit, and to be led by the spirit of God."
Dr. Hammond, in his paraphrase and annota- tions on the New Testament, observes, that " he who hath been born of God, is literally he who hath had such a blessed change wrought in him by the operation of God's spirit in his heart, as to be translated from the power of darkness into the- kingdom of his dear Son."
" As Christ in the flesh, says the great and ve- nerable Locke, was wholly exempt from all taint and sin, so we, by that spirit which was in him, shall be exempt from the dominion of carnal lusts, if we make it our choice, and endeavour to liye after the spirit."
*' Here the apostle, says Locke, shows that Christians are delivered from the dominion of their
RELIGION. . 167
carnal lusts by the spirit of God that is given to them, and dwells in them, as a new quickening principle and power, by which they arc put into the state of a spiritual life, wherein their nnembers are made capable of becoming the instruments of righteousness."
And this spirit of God, which thus redeems from the pollutions of the world, and puts a new heart as it were into man, is considered by the Quakers as so powerful in its operations, as to be able to lead him to perfection. By this the Quakers do not mean to say, that the perfection of man is at all like the perfection of God ; because the per- fection of the former is capable of growth. They believe, however, that, in his renewed state, he may be brought to be so perfect, as to be able to keep those commandments of God which are en- joined him. In this sense they believe it is, that Noah is called by Moses ^ a just and perfect man in his generation; and that Job is described* as a perfect and an upright man; and that the evangelist Luke speaks of Zacharias and Elizabeth in these words — ^ " They were both righteous before God, and walked in all the commandments and ordi- nances of the Lord blameless."
That man, who is renewed in heart, can attain
d Gen. 6. 9. e. Xvb 1. 3. f Luke 1. C.
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this degree of perfection, the Quakers think it but reasonable to suppose. For to think that God has given man any law to keep, v\hich it is im- possible for him, when aided by his Holy Spirit, to keep, or to think that the power of Satan can be stronger in man than the power of Christ, is to think very inadequately of the Almighty, and to cast a dishonourable reflection on his goodness, his justice, and his power. Add to which, that there would not have been such expressions in the New Testament, as those of Jesus Christ — " Be ye there- fore perfect, even as your Father which is ui Hea- ven is perfect" — Nor would there have been other expressions of the Apostles of a similar meaning, if the renewed man had not possessed the power of doing the will of God.
This doctrine of perfection brought the Quakers into disputes with persons of other religious de- nominations, at the time of their establishment. But, however it might be disapproved of, it was not new in these times; nor was it originally in- troduced by them. Some of the fathers of tiie church, and many estimable divines of different countries, had adopted it. And here it may be noticed, that the doctrine had been received also by several of the religious in our own.
In the golden remains of the ever memorable John Hales, we find, that " through the grace of
}
RELIGION. 169
Him that doth enable us, we are stronger than Satan, and the policy of Christian warfare hath as many means to keep back and defend, as the deep- est reach of Satan hath to give the onset."
" St. Angustinc, says this amiable writer, was of opinion, that it was possible for us even in this natural life, seconded by the grace of God, per- fectly to accomplish what the law requires at our hands." In the Golden Remains, many sentiments are to be found of the same tenour.
Bacon, who collected and published Dr. Robert Gell's remains, says in his preface, that Dr. Gell preached before King Charles the first on Ephe- sians 4. 10. at New-Market, in the year 1631, a bold discourse, yet becoming him, testifying be- fore the King that doctrine he taught to his life's end, " the possibil it}', through grace, of keeping the law of God in this life." Whoever reads these venerable Remains, will find this doctrine in- culcated in them.
Monro, who lived some time after Dr. Gell, continued the same doctrine: So great, says he, in his just measures, is the goodness and benigni- ty of God, and so perfect is the justice of his na- ture, that he will not, cannot command impossi- bilities. Whatever he requires of mankind by way of duty, he enables them to perform it — His grace goes before and assists their endeavours j so
VOL. II. Z
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that when they do not comply with his injunctions;, it is because they will not employ the power that he has given them, and which he is ready to in- crease and heighten, upon their dutiful improve- ment of what they have already received, and their serious application to him for more."
Again — " Though of ourselves, and without Christ, we can do nothing; yet with him we can do all things: and then, he adds a little lower, why should any duties frighten us, or seem im- possible to us ?"
Having now stated it to be the belief of the Quakers, that the spirit of God acts as an inward redeemer to man, and that its powers are such that it may lead him to perfection in the way ex- plained, it remains for me to observe, that it is their belief also, that this spirit has been given for these purposes, without any exception, to all of the human race: or in the same manner as it was given as an universal teacher, so it has been given as an universal redeemer to man, and that it acts in this capacity, and fulfils its office to all those who attend to its inward strivings, and encourage its intluence on their hearts.
That it was given to all for this purpose, they believe to be manifest from the Apostle Paul: e ''' for the grace of God, says he, which bringeth
.5 Titus 2: 11.
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salvation, hath appeared unto all men." He say^ ai^ain, ** that " the Gospel was preached unto every creature which is under Heaven." He defines the Gospel to be ' *' the power of God unto salvation to every one that believeth." He means therefore that this power of inward redemption was afforded to all. For the outward Gospel had not been preached to all in the time of the apostle ; nor has it been preached to all even at the present day. But tliese passages are of universal import. They imply no exception. They comprehend every in- dividual of the human race.
That this spirit was also given to all for these purposes, the Quakers believe, when they consi- der other passages in the scriptures, which appear to them to belong to this subject. For they con- sider this spirit to have begun its office as an in- Avard redeemer with ^ the fall of the first man, and to have continued it through the patriarchal ages to the time of the outward Gospel, when there was to be no other inward redemption but by the same means. Thus by the promise which was given to Adam, there was to be perpetual enmity be- tween the seed of the serpent a^id the seed of the
h Coloss. 1. 23. i Rom. 1. 16.
k In the same manner Jesus Christ having tasted deatli for every ma«, the sacrifice, or outward redemption, looks backwards and forwards, as weU to Adam as to those who lived after the Gospel times.
173 RELIGION.
woman, though the latter was to vanquish, or ai? the Quakers interpret it, between the spirit of sin and the spirit of God, that was placed in man. This promise was fully accomplished by Jesus, (vdio came from the woman) after he had received immeasurably the spirit of God, or after he had become the Christ. Bat the Quakers consider it to have been partially accomplished by many from the time of Adam ; for they believe that many, who have attended to the seed of God, or, which is the same thing, ^ to the portion of tiie spirit of God within them, have witnessed the enmity al- luded to, and have bruised, in a great degree, the power of sin within their own hearts, or have ex- perienced in these early times the redeeming povv'er of the spirit of God. And except this be the case, the Quakers conceive some of the pas- sages, which they suppose to relate to this subject, .not to be so satisfactorily explicable as they might be rendered. For it is said oi Abraliam, tliat he saw Christ's day. But as Abraham died long be- fore the visible appearance of Christ m the flesh, he could neither have seen Christ outwardly, nor his day. It is still affirmed that he saw Christ's day. And the Quakers say they believe he saw him inwardly, for he witnessed in his own spirit,
1 1 Jo'iii. 5. 9. Whosoever is born of GoJ does not con.mit sin, for his feed rcmaiiicth in him, nvA he cannot sin, because lie is burn cf God.
KKLTGION. 173
which is the same thing, the redeeming power of the spirit of God. For as the world was made by the spirit, or by the word, which is frequently in- terpreted to be Christ, so these terms are synoni- mous, and often used the one for the other. The Quakers therefore believe Abraham to have ex- perienced in a very high degree the power " of this inward redemption. They believe also that Job experienced it in an extraordinary manner. For he asserted that he knew " that his redeemer lived." But Job could never have said this, ex- cept he had alluded to the powerful influence with- in him, which had purified his heart from the pol- lutions of sin. For being as early as the time of Moses, he could never have seen any of the sacred writings which mentioned Jesus Ciirist as a re- deemer, or the person of Jesus Christ.
The Quakers also consider David, from the nu- merous expressions to be found in the Psalms, as having experienced this inward redemption also, and in the same manner as they conceive this spirit to have striven with Abraham, and Job, and David, so they conceive it to have striven with others of the same nation for their inward redemp- tion to the time of Jesus Christ. They believe
m Tlie Quakers do not deny, that Abialiam might have seen Christ prophetically, but they believe he saw him particularly in the way described:
174 HELIGION,
again, that it has striven with all the Heathen nations, from the foundation of the world to the same period. And they believe also, that it has continued its office of a redeemer to all people, whether Jews, Heathens, or Christians, from the time of Jesus Christ to the present day.
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SECT. IV.
Proposition of the new birth mid perfection^ as hi- therto explained in the ordinary zva^f — New view of tlie subject from a more particular detail of the views and expressions of the Quakers concerning it — A new spiritual birth as real from the spiritual seed of the kingdom, as that of plants or vegetables from their seeds in the natural world — And the new birth proceeds really in the same prog7'essive manner, to maturity or perfection — Result of this new view the same as that in the former section.
1 STATED in the last section that the spirit o^ God is considered by the Quakers as an inward redeemer to men, and that, in this office, it has the power of producing a new birth in them, and of leading them to perfection in the way described. This proposition, however, I explained only in the ordinary way. But as the Quakers have a parti- cular way of viewing and expressing it, and as they deem it one of the most important of their religious propositions, I trust I shall be excused by the reader, if I allot one other section to this subject.
Jesus Christ states, as was said before, in the
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most clear anrl positive terms, that « except a man be born again, he cannot see the kingdom of hea- ven.
Now the great work of religion is salvation or redemption. Without this no man can see God ; and therefore the meaning of the words of Jesus Christ will be this, that, except a man be born again, he cannot experience that inward redemp- tion which shall enable him to see the kingdom of heaven.
Redemption then is necessary to qualify for a participation of the heavenly joys, and it is stated to take place by means of the new birth.
The particular ideas then, which the Quakers have relative to the new birth and perfection, are the following. In the same manner as the Divine Being has scattered the seeds of plants and vege- tables in the body of the earth, so he has implant- ed a portion of his own incorruptible seed, or of that which, in scripture language, is called the " Seed of the Kingdom," in the soul of every indi- vidual of the human race. As the sun by its ge- nial influence quickens the vegetable seed, so it is the office of the Holy Spirit, in whom is life, and who resides in the temple of man, to quicken that which is heavenly. And in the same manner
n John 3, 3.
RELIGION. 177
as the vegetable seed conceives and brings forth a plant, or a tree with stem and brandies ; so if the soul, in which the seed of the kingdom is pla- ced, be willing to receive the influence of the Holy Spirit upon it, this seed is quickened and a s])irit- ual olfspring is produced. Now this offspring is as real a birth from the seed in the soul by means of the spirit, as the plant from its own seed by means of the influence of the sun. " The seed of the kingdom, says Isaac Pennington, consists not in words or notions of mind, but is an inward thing, an inward spiritual substance in the heart, as' real inwardly in its kind, as other seeds are out- wardly in their kind. And being received by faith, and taking root in man, (his heart, his earth, being pl»)ughed up and prepared for it,) it grow- eth up inwardly, as truly and really, as any out- uard seed doth outwardly."
Witli respect to the olfspring thus produced in the soul of man, it maybe variously named. As it comes from the incorruptible seed of God, it may be called a birth of the divine nature or life. As it comes by the agency of the spirit, it may be called the life of the spirit. As it is new, it may be called the new man or creature : or it may have the appellation of a child of God: or it is that spiritual life and light, or that spiritual prin- voL. II. 2 A
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ciple and power within us, which may be called the Anointed, or Christ within.
" As this seed, saj's Barclay, is received in the heart and suffered to bring forth its natural and proper effect, Christ comes to be formed and rais- ed, called in scripture the new man, Christ within us, the hope of glory. Yet herein they (the Qua- kers) do not equal themselves with the holy man, the Lord Jesus Christ, in whom the fulness of the Godhead dwelt bodily, neither destroy his present existence. For though they affirm Christ dwells in them, yet not immediately, but mediately, as he is in that seed which is in them."
Of the sanie opinion was the learned Cudworth. -' We all, says he, receive of his fulness grace for grace, as all the stars in heaven are said to light their candles at the sun's flame. For though his body be withdrawn from us, yet by the lively and virtual contact of his spirit, he is always kindling, cheering, quickening, warming, and enlivening hearts. Nay, this divine life begun and kindled in any heart, wheresoever it be, is something of God in flesh, and in a sober and qualified sense^, divinity incarnate ; and all particular Christians, that are really possessed of it, are so many mysti- cal Christs."
Again — " Never was any tender infant so dear
RELIGION. 17»
to those bowels that ])rgat it, as an infant new- born Christ, formed in the heart of any Irnc be- liever, to God the Father of it."
This account relative to the new birth the Qua- kers conceive to be strictly deducible from tlie Holy Scriptures. It is true, they conceive, as far as the new birth relates to God and to the seed, and to the spirit, from the following passages : " " Whosoever is born of God doth not commit sin^ for his seed remaineth in him." '* " Beinc: born
o
again, not of corruptible seed, but of incorruptible, by the word of God." ^ " Of his own will begat he us with the word of truth." It is considered to be true again, as far as the new birth relates to the creature born and to tlie name which it may bear, from these ditferent expressions: " " Of wliom I travail in birth again, till Christ be formed in you.'* * " Nevertheless I live, yet not I, but Christ liveth in me." ' " But ye have received tlie spirit of adoption, whereby we cry Abba, Father." " " But as many as received him, that is, the spirit or word, to them gave he power to become the sons of God." "^ " For as many as are led by the spi- rit of God, they are the sons of God." And a:s
o 1 John 5. 9. s Gal. 9. 20.
p 1 Peter 1, 25. t Rom. 8. 15.
q James 1. IS. u John 1. J2.
r Gal. 4. 19. r Rom. 8. 14.
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parents and children resemble one another, so believers are made '" " conformable to the image of his son," '' " who is the image of the invisible God."
Having explained in what the new birth con- sists, or having shown, according to Barclay, ^ "that the seed is a real spiritual substance, which the soul of man is capable of feeling and appre- hending, from which that real spiritual inward birth arises, called the new creature or the new man in the heart," it remains to shovv' how believ- ers, or those in whose souls Christ is thus produ- ced, may be said to grow up to perfection ; for by this real birth or geniture in them they come to have those spiritual senses raised, by which they arc made capable of tasting, smelling, seeing, and handling, the things of God.
It may be observed then, that in the new birth a progress is experienced from infancy to youth, and from youth to manhood. As it is only by submission to the operation of the spirit that this birth can take place, so it is only by a like sub- mission, that any progress or growth from one stature to another will be experienced in it j nei- ther can the regenerated become instrumental in
w Rom. &. 29. . X Coloss. 1. 15. y T. 139. Ed. 8.
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tiie redemption ofotbei-.s, any farther or otherwise than as Clirist or liie anointing dwells and ope- rates in them, teaching them all truths necessary to be known, and strengthening them to perform every act necessary to be done for this purpose. He must be their only means and ' " hope of glory." It will then be that the ^ " creature which waiteth in earnest expectation for the manifesta- tion of the sons of God, will be delivered from the bondage of corruption into the glorious liberty of the children of God." For "" " if any man be in' Christ, he is a new creature : old things are passed awayj behold, all things are become new, and all things of God."
They who are the babes of the regeneration be- gin to see spiritual things. The natural man, the mere creature, never saw God. But the babes, who cry Abba, Father, begin to see and to know him. Though as yet unskilful in the word of righteousness, «= '^ they desire the sincere milk of the word, that they may grow thereby." And ^ " their sins are forgiven them."
They, who are considered as' the young men in this state, are said to be ' " spiritually strong, and
z Co!oss. 1. 27. c 1 Pet. 2. 2.
a Rom. 8. ]9. 2]. d 1 John 2. 12.
b 2 Cor. 5. 17. 18, « 1 John 2. U,
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the word of God abiding in them, to have over- come the wicked one."
They, who have attained a state of manhood, are called fathers, or are said to be of fall age, and to be capable of taking strong meat. ^ " They come, in the unity of faith, and of the knowledge of the Son of God, unto perfect men, unto the measure of the stature of the fulness of Christ. They arrive at such a state of stability, that they are no more children tossed to and fro, and carried about with every wind of doctrine; but speaking the truth in love, grow up unto him in ail things, which is the head, even Christ." ^ " The old man with his deeds being put off, they have put on the nev/ man, which is renewed in knowledge after the image of him that created him." ^ " They are washed, they are sanctified, they are Justified in the name of the Lord Jesus, and in the spirit of our God." The new creation is thus completed, and the sabbath wherein man ceases from his own works, commences ; so that every believer can then say with the apostle, ' " I am crucified with Christ. Nevertheless I live, yet not I, but Christ liveth in me. And the life, which I now live in the flesh, I live by the faith of the Son of God, v/ho lov- ed me, and gave himself for me."
f Eph. 4. 13. 14. 15. h 1 Cor. 6. 11.
S Col. 3. f). 10. i Gal. 2. 20.
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But this state of manhood, ^ " by which the man of God may be made perfect, thoroughly furnished unto all good works, does not take place, until Christ be fully formed in the souls of believers, or till they are brought wholly under his rule and government. He must be substantially lormed in them. He must actually be their life, and their hope of glory. He must be their head and go- vernor. As the head, and the bod}^, and the mem- bers are one, according to the apostle, but the head directs ; so Christ, and believers in whom Christ is born and formed, are one spiritual body, which he himself must direct also. Thus Christ, wl>ere he is fully formed in man, or where be- lievers are grown up to the measure of the stature and fulness of sonship, is the head of every man, and God is the head of Christ. Thus Christ the begotten entirely governs the whole man, as the head directs and governs all the members of the body ; and God the Father, as the head of Christ, entirely guides and governs the begotten. Hencej, believers ^ " are Christ's, and Christ is God's ;" so that ultimately God is all in all.
Having given this new view of the subject, I -hall only observe farther upon it, that the sub-
k 1 Tim. 3. 17. 1 t Cor. 3. 23.
184 . RELIGION.
stance of this chapter turns out to be the same ais that of the preceding, or according to the notions of the Quakers, that inward redemption cannot be effected but through the medium of the spirit of God. For Christ, according to the ideas now held out, must be formed in man, and he must rule them before the}^ can experience full inward redemption; or, in other words, they cannot ex- perience this inward redemption, except they can truly say that he governs them, or except they can truly call him Governor, or Lord. But no person can say that Christ rules in him, except he undergoes the spiritual process of regeneration which has been described, or to use the words of the Apostle, ^ " No man can say that Jesus is the Lord, but by the Holy Spirit.""
m 1 Cor. 12. 5. n Tiie reader will easily disc^i-w
i'loiii this new view of the new birth, liow men, according to the Quakers, become partakers of the divine nature, and how the Quakers make it ont, that Abraham and others saw Christ's day, as I mentioned in a former chapter.
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CHAP. VIII.
SECT. I.
'Quakers believe from the foregoing accounts^ that redtinption is possible to all — Hence they deny the doctrine of election and reprobation — do not deny the texts on ivhich it is founded, but the interpreta' tion of tJiem — as contrary to the doctrines of Jesus Christ and the Apostles — as making his mission unnecessary — as rendering many precepts useless — and as casting a stain on the character and at' tributes of God.
It will appear from the foregoing observations, that it is the belief of the Quakers, that every man has the power of inward redemption within him- self, who attends to the strivings of the Holy Spirit, and that as outward redemption by the sufferings of Jesus Christ extends to all, where the inward has taken place, so redemption or salvation, in its full extent, is possible to every individual of the human race.
This position, however, is denied by those Christians, who have pronounced in favour of the doctrine of election and reprobation j because, if VOL. II. 2 B
186 RELIGION.
they believe some predestined from all eternity to eternal happiness, arid the rest to eternal misery, they must then believe that salvation is not possi- ble to all, and that it was not intended to be uni- versal.
The Quakers have attempted to ansvi^er the objections, which have been thus made to their theory of redemption ; and as the reader will pro- bably expect that I should notice what they have said upon this subject, I have reserved the answers they have given for the present place.
The Quakers do not deny the genuineness of any of those texts, which are usually advanced against them. Of all people, they fly the least to the cover of interpolation or mutilation of scrip- ture to shield themselves from the strokes of their opponents. They believe, however, that there are passages in tine sacred writings, which will admit of an interpretation different from that which has been assigned them by many, and upon this they principally rely in the present case. If there are passages, to which two meanings may be annexed, and if for one there is equal authority as for the other, yet if one meaning should destroy all the most glorious attributes of the supreme being, and the other should preserve them as recognized in the other parts of the scripture, they think they
RELIGION. 187
are bound to receive that which favours the justice, mercy, and wisdom of God, rather than that which makes him appear both unjust and cruel.
The Quakers believe, that some Christians have misunderstood the texts which they quote in fa- vour of the doctrine of election and reprobation, for the following reasons : —
First, because if God had from all eternity pre- destinated some to eternal happiness, and the rest to eternal misery, the mission of Jesus Christ upon earth became unnecessary, and his mediation ia- effectual.
If this again had been a fundamental doctrine of Christianity, it never could have been overlook- ed, (considering that it is of more importance to men than any other) by the founder of that reli- gion. But he never delivered any words in the course of his ministry, from whence any reasonable conclusion could be drawn, that such a doctrine formed any part of the creed which he intended to establish among men. His doctrine was that of mercy, tenderness, and love; in which he incul- cated the power and efficacy of repentance, and declared there was more joy in Heaven over one sinner that repented, than over ninety-nine just 'persons who needed no repentance.
By the parable of the sower, which the Quakers
18S RELIGION.
consider to relate wholly to the word or spirit of God, it appears that persons of all descriptions were visited equally for their salvation ; and that their salvation depended much upon themselves; and that where obstacles arose, they arose from themselves also, by allowing temptations, persecu- tions, and the cares of the world, to overcome them. In short, the Quakers believe, that the doctrine of election and reprobation is contrary to the whole tenour of the doctrines promulgated by Jesus Christ.
They conceive also, that this doctrine is contra- ry to the doctrines promulgated by the Evangelists and Apostles, and particularly contrary to those of St, Paul himself, from whom it is principally taten. To make this Apostle contradict himself, they dare not. And they must therefore conclude, either that no person has rightly understood it, and that it has been hitherto kept in mystery ; or, if it be intelligible to the human understanding, it must be explained by comparing it with other texts of the same Apostle, as well as with those of others, and always in connexion with the general doc- trines of Christianity, and the character and attri- butes of God. Now the Apostle Paul, who is con- sidered to •* intimate, that God predestined some to
0 Koniir«£, Chap. 9.
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eternal salvation, and the rest to eternal misery, says, P that " God made of one blood all nations of men to dwell on all the face of the earth j" tliat, in the Gospel dispensation, "i " there is neither Greek nor Jew, circumcision nor uncircujncision. Barbarian nor Scythian, bond nor free," "■ He de- sires also Timothy " to make prayers and suppli- cations and intercessions for all men ;" which the Quakers conceive he could not have done, if he had not believed it to be possible, that all might be saved. " For this is acceptable, says he, in the sight of our Saviour, who will have all men to be saved ; for there is one God and^one mediator be i tween God and man, the man Christ Jesus, who gave himself a ransom for all." Again, he says, • that " Jesus Christ tasted death for every man." And in another place he says, « " The grace of God, which bringeth salvation, has appeared unto all men." But if this grace has appeared to all, none can have been without it. And if its object be salvation, then all must have had sufficient of it to save them, if obedient to its saving opera- tions.
p Acts 17. 2(i. s HebreV4;s:2. 9.'
q Coloss. 3. 11. t Titus 8. IJ.
r 1 Tim. 2. 1.3.4,o. 6.
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Again, if the dactrine of election and reproba- tion be true, then the recommendations of Jesus Christ and his Apostles, and particularly of Paul himself, can be of no avail, and ought never to have been given. Prayer is inculcated by these as an acceptable duty. But why should men pray, if they are condemned before-hand, and if their destiny is inevitable ? If the doctrine again be true, then all the exhortations to repentance, which are to be found in the scriptures, must be unnecessary. For why should men repent, ex- cept for a little temporary happiness in this world, if they cannot be saved in a future ? This doctrine is considered by the Quakers as making the pre- cepts of the Apostles unnecessary; as setting aside the hopes and encouragements of the Gospel ; and as standing in the way of repentance or holiness of life.
This doctrine again they consider as objection- able, in as much as it obliges men to sin, and charges them with the commission of it. It makes also the fountain of all purity the fountain of all sin; and the author of all good the dispenser of all evil. It gives to the Supreme Being a malevo- lence that is not to be found in the character of the most malevolent of his creatures. It makes him more cruel thaii the most cruel oppressor ever re-
RELIGION. 191
corded of the human race. It makes him to have deliberately made millions of men, for no other purpose than to stand by and delight in their misery and destruction. But is it possible, the Quakers say, for this to be true of him, who is tlms described by St. John — " God is Love ?**
192 RELIGION.
SECT. II.
Quakers' interpretation of the texts which relate to thi^ doctrine — These texts of public and private import — Election^ as of public import ^ relates to offices of iisefuhiess, and not to salvation — as of private ^ it re- lates to the Jews — These had been elect ed, but were passed over for the Gentiles — Nothing more unrea- sonable in this than in the case of Islimael and Esau — or that Pharaoh's crimes should receive Pharaoh's punishment — But thougji the Gentiles zvere chosen, fhei/ could stand in favour no longer than while they were obedient and faithful.
X HE Quakers conceive that, in their interpreta- tion of the passages which are usually quoted in support of the doctrine of election and reproba- tion, and which I shall now give to the reader, they do no violence to the attributes of the Al- mighty ; but, on the other hand, confirm his wis- dom, justice, and mercy, as displayed in the sa- cred writings, in his religious government of the world.
These passages may be considered both as of pmblic and of private import j of public, as they
RELIGION. 193
relate to the world at large ; of private, as thoy re- late to the Jews, to whom they were addressed by the Aj)ostle.
The Quakers, in viewing the doctrine as of pub- lic import, use tiie words " called," " predestina- ted," and *' chosen," in the ordinary way in which they are used in the scriptures, or in the way iji which Christians generally understand them.
They believe that the Almighty intended, from the beginning, to make both individuals and na- tions subservient to the end which he had propo- sed to himself in the creation of the world. For this purpose he gave men ditlerent measures of his Holy Spirit; and in proportion as tiiey have used these gifts more extensively than others, they have been more useful among mankind. Now all these may be truly said to have been instruments in the hands of Providence, for the good works which they have severally performed ; but, if instruments in his hands, then they may not improperly be stiled chosen vessels. In this sense the Quakers viev/ the words " chosen," or " called." In the same sense they view also the word " preordain- ed i" but with this difference, that the instruments were foreknown ; and that God should have known these instruments beforehand is not won- derful ; for he who created the world, and who, to
VOL. II. 2 C
194 RELIGION.
use an human expression, must see at one glance all that ever has been, and that is, and that is to come, must have known the means to be employ- ed, and the characters who were to move, in the execution of his different dispensations to the world.
In this sense the Quakers conceive God may be said to have foreknown, called, chosen, and pre- ordained Noah, and also Abraham, and also Mo- ses, and Aaron, and his sons, and all the prophets, and all the evangelists, and apostles, and all the- good men, who have been useful in spiritual ser- vices in their own generation or day.
In this sense also many may be said to have been chosen or called in the days of the Apostle Paul ; for they are described as having had various gifts bestowed upon them by the spirit of God. " " To one was given the word of wisdom ; to another the word of knowledge ; to another the discerning of spirits; to another prophecy; and to others other kinds of gifts. But the self-same spirit worked all these, dividing to every man severally as he chose." That is, particular persons were called by the spirit of God, in the days of the Apostle, to particular offices for the perfecting of his church.
n 1 Cor. 12. 10. 11.
RELPGION. 195
In the same sense the Quakers consider all true ministers of the Gospel to be chosen. They be- lieve that no imposition of hands or hnman or- dination can qualify for this olTice. God, by means of his Holy Spirit alone, prepares such as are to be the vessels in his house. Those there- fore, who, in obedience to this spirit, come forth from the multitude to perform spiritual offices, may be said to be called or chosen.
In this sense, nations may be said to be chosen also. Such were the Israelites, who by means of their peculiar laws and institutions, were kept apart from the other inhabitants of the world.
Now the dispute is, if any persons should be said to have been chosen in the scripture lan- guage, for what purpose they were so chosen. The favourers of the doctrine of election and re- probation, say for their salvation. But the Qua- kers sa}^ this is no where manifest : for the term salvation is not annexed to any of the passages from which the doctrine is drawn. Nor do they believe it can be made to appear from any of the scriptural writings, that one man is called or cho- sen,or predestined to salvation, more than another. They believe, on the other hand, that these words relate wholly to the usefulness of individuals, and that if God has chosen any particular persons, he
196 RELIGION.
has chosen them that they might be the ministers of good to others \ that they might be spiritual lights in the universe ; or that they might become, in different times and circumstances, instruments of increasing tlie happiness of their fellow-crea- tures. Thus the Almighty may be said to have* chosen Noah, to perpetuate the memory of the deluge ; to promulgate the origin and history of mankind; and to become, as St. Peter calls hihi, " a preacher of righteousness" to those who were to be the ancestors of men. Thus he may be said to have chosen Moses to give the law, and to lead out the Israelites, and to preserve them as a distinct people, who should carry with them no- tions of his existence, his providence, and his power. Thus he may be said to have chosen the prophets, that men, in after ages, seeing their pro- phecies accomplished, might believe that Chris- tianity was of divine origin. Thus also he may be said to have chosen Paul, ( "" and indeed Paul is described as a chosen vessel) to diffuse the Gos- pel among the Gentile world.
That the words, called or chosen, relate to the usefulness of individuals in the world, and not to their salvation, the Quakers believe from examin-
V Acts 9. 15,
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ing the comparison or simile, which St. Paul has introduced of the potter and of his clay, upon this very occasion. '" " Shall the thing formed say to him that formed it, why hast thou made me thus? Hath not the potter power over the clay of the same lump to make one vessel unto honour, and another unto dishonour.^" This simile, they say, relates obviously to the uses of these vessels. The potter makes some for splendid or extraordinary uses and purposes, and others for those which are mean and ordinary. So God has chosen indivi- duals to great and glorious uses, while others re- main in the mean or common mass, undistinguish- ed by any very active part in the promotion of the ends of the world. Nor have the latter any more reason to complain that God has given to others greater spiritual gifts, than that he has given to one man a better intellectual capacity than to another.
They argue again, that the words " called or chosen," relate to usefulness, and not to salvation ^ because, if men were predestined from all eternity to salvation, they could not do any thing to deprive themselves of that salvation j that is, they could ne- ver do any wrong in this life, or fall from a state
w Rom. a. 20. 21.
198 RELIGION.
of purity : whereas it appears that many of those whom the scriptures consider to have been chosen, have failed in their duty to God ; that these have had no better ground to stand upon than their neighbours ; that election has not secured them from the displeasure of the Almighty, but that they have been made to stand or fall, notwithstanding their election, as they acted well or ill, God hav- ing conducted himself no otherwise to them, than he has done to others in his moral government of the world.
That persons so chosen have failed in their du- ty to God, or that their election has not preserved them from sin, is apparent, it is presumed, from the scriptures. For, in the first place, the Israel- ites were a chosen people. They were the peo- ple to whom the apostle addressed himself, in the chapter which has given rise to the doctrine of election and reprobation, as the elected, or as having had the preference over the descendants of Esau and others. And yet this election did not secure to them a state of perpetual obedience, or the continual favour of God. In the wilder- ness they were frequently rebellious, and they were often punished. In the time of Malachi, to which the Apostle directs their attention, they
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were grown so wicked, ^ that " God is said to have no pleasure in tlicni, and that he would not receive an olVering at their hands." And in sub.- secjuent times, or in the time of the Apostle, he tells them, that they were then passed over, not- withstanding their election, ^ on account of their want of righteousness and faith, and that the Gen- tiles were chosen in their place.
In the second place, Jesus Christ is said in the New Testament to have called or chosen his disciples. But this call or election did not secure the good behaviour of Judas, or protect him from the displeasure of his master.
In the third place, it may be observed, that the Apostle Paul considers the churches under his^ care as called or chosen j as consisting of people who came out of the great body of the Heathen world to become a select community under the Christian name. He endeavours to inculcate in- them a belief, that they were the Lord's people j that they were under his immediate or particular care; that God knew and loved them, before they knew and loved him ; and yet this election, it ap- pears, did not secure them from falling off; for many of them became apostates in the time of the Apostle, so " that he was grieved, fearing ho
X Malachi 1. !C. v Rom. 9. 31. 3?.
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had bestowed upon them his labour in vain." Neither did this election secure even to those who then remained in the church, any certainty of galvation ; otherwise the Apostle would not have exhorted them so earnestly " to continue in good- ness, lest they should be cut off."
The Quakers believe again, that the Apostle Paul never included salvation in the words " call- ed or chosen," for anotlier reason. For if these words had implied salvation, then non-election might have implied the destruction annexed to it bv the favourers of the doctrine of reprobation. But no person, who knows whom the Apostle meant, when he mentions those who had received and those who had lost the preference, entertains any such notion or idea. For who believes that because Isaac is said to have had the preference of Ishmael, and Jacob ofEsau, that therefore Ishmael and Esau, who were quite as great princes in their times as Isaac and Jacob, were to be doomed to eternal misery? Who believes that this preference, and the Apostle alludes to no other, ever related to the salvation of souls? Or rather, that it did not wholly relate to the circumstance, that the descendants of Isaac and Jacob were to preserve the church of God in the midst of the Heathen nations, and that the Messiah was to come from their own line, instead of that of their elder brcth-
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rcn. Rejection or reprobation too, in the sense in which it is generally used by the advocates for the doctrine, is contrary, in a second point of view, in the opinion of the Quakers, to the sense of the comparison or simile made by tiie Apostle on this occasion. For when a Potter makes two sorts of vessels, or such as are mean and such as are fine and splendid, he makes them for their respective uses. But he never makes the meaner sort for the purpose of dashing them to pieces.
The doctrine therefore in dispute, if viewed as a doctrine of general import, only means, in the opinion of the Quakers, that the Almighty has a right to dispose of his spiritual favours as he plea- ses, and that he has given accordingly diflerent measures of his spirit to different people: but that, in doing this, he does not exclude others from an opportunity of salvation or a right to life. On the other hand, they believe that he is no respecter of persons, only as far as obedience is concerned : that election neither secures of it- self good behaviour, nor protectsfrom punishment: that every man who standetli, must take heed lest he fall: that no man can boast of his election, so as to look down with contempt upon his mean- er brethren: and that there is no other founda- voL. II. 2D
I
20^ RELIGION.
tion for an expectation of the continuance of di- vine favour than a religious life.
In viewing the passages in question as of private import, which is the next view the Quakers take of them, the same lesson, and no other, is incul- cated. The Apostle, in the ninth oliapter of the Romans, addresses himself to the Jews, who had been a chosen people, and rescues the character of God from the imputation of injustice, in having passed over them, and in having admitted the Gentiles to a participation of his favours.
The Jews had depended so much upon their pr'vileges as the children of Abraham, and so much upon their ceremonial observances of the law, thai they conceived themselves to have a right to continue to be the peculiar people of God^ The Apostle, however, teaches them, in the ninth and the eleventh chapters of the Romans, a differ- ent lesson, and may be said to address them in the following manner : —
" I am truly sorry, my"^ kinsmen in the flesh, that you, who have always considered yourselves the elder and chosen branches of the family of the world, should have been passed over ; and that the Gentiles, whom you have always looked upon as the younger, should be now preferred. But Gud is jubt — He will uot sanction unrighteousness
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in any. Nor will he allow any choice of his to continue persons in favour, longer than, after much long sntfering, he fnicls them deserving his support. Yon are acquainted with your osvn his- tory. The Almighty, as you know, undoul^tedly distinguished the posterity of Abraham, but he was not partial to them alike. Did he not reject Ish- mael the scotftr, though he was the eldest son of Abraham, and countenance Isaac, who was the younger.? Did he not pass over Esau the eldest son of Isaac, who had sold his birth-right, and pre- fer Jacob? Did he not set aside Rauben, Simeon, and Levi, the three eldest sons of Jacob, who were guilty of incest, treachery, and murder, and choose that the Messiah should corns from Judah, who was but the fourth? Bat if, in these instances, he did not respect eldership, why do you expect that he will not pass you over for the Gentiles, if ye continue in unbelief ?"
" But so true it is, that he will not support any whom he may have chosen, longer than they con- tinue to deserve it, that he will not even continue his countenance to the Gentiles, though he has now preferred them, if by any misconduct they should become insensible of his favours. \ For I
z Rom. II. 17. 18, 19. 20. 21.
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may compare both you and them to an Olive-Tree. If some of you, who are the elder, or natural branch- es, should be broken off, and the Gentiles, be- ing a wild Olive-Tree, should be grafted in among you, and with you partake of the root and fatness of the Olive-Tree, it would not become them to boast against you the branches: for if they boast, they do not bear the root, but the root them. Perhaps, however, they might say, that you, the branches, were broken off, that they might be grafted in. Well; but it was wholly on account of unbelief that you were broken off, and it was wholly by faith that they themselves were taken in. But it becomes them not to be high-minded, but to fear. For if God spared not you, the natural branches, let them take heed, lest he also spare not them."
" Moreover, my kinsmen in the flesh, I must tell you, that you have not only no right to com- plain, because the Gentiles have been preferred, bat that you would have no right to complain, even if you were to become the objects of God's vengeance. You cannot forget, in the history of your own nation, the example of Pharaoh: you are acquainted with his obstinacy and disobedi- ence. You know that he stifled his convictions from day to day. You know that, by stifling these.
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or by resisting God's Holy Spirit, he became daily more hardened ; and that by allowini^ himself to become daily more hardened, he fitted himself for a vessel of wrath, or prepared the way for his own destruction. You know at length that God's judgments, but not till after much long suffering, came upon him, so that the power of God became thus manifested to many. But if you know all these tilings, and continue in unrighteousness and unbelief, which were the crimes of Pharaoh also, why do you imagine that your hearts will not be- come hardened like the heart of Pharaoh^ or that if you are guilty of Pharaoh's crimes, you are not deserving of Pharaoh's punishment?"*
506 RELIGION.
CHAP. IX.
Recapitulation of all the doctrines hither fo laid down with respect to the influence of the Spirit — Objec- tion to this, that the Quakers make every thing of this spirit, and but little of Jesus Christ — Objec- tion only 7ioficed to show, that Christians have not always a right apprehension of Scriptural terms, and therefore often quarrel with one another about trifles — Or that there is, in this particular case, no difference between the doctrine of the Quakers and that of the objectors on this subject.
1 siiALL now recapitulate in few words, or in ohe general proposition, all the doctrines which have teen advanced relative to the power of the spirit, and shall just notice an argument, which will pro- bably arise on such a recapitulation, before I pro- ceed to a new subject.
The Quakers then believe that the spirit of God formed or created the world. They believe that it was given to men, after the formation of it, as a guide to them in their spiritual concerns. They believe that it was continued to them after the deluge, in the same manner, and for the same
RELIGION. 5?(77
purposes, to the time of Christ. It was given, however, in this interval, to (lifForent persons in diflbrent degrees. Thus the prophets received a greater portion of it than ordinary persons in their own times. Thus Moses was more illuminated by it than his cotcmporaries, for it became through him the author of the law. In the time of Christ it continued the same olTice, but it was then given more diffusively than before, and also more dif- fusively to some than to others. Thus the Evan- gelists and Apostles received it in an extraordina- ry degree, and it became, through them and Jesu» Christ their head, the author of the Gospel. But, besides its office of a spiritual light and guide to men in their spiritual concerns, during all the period now^ assigned, it became to them, as they attended to its influence, an inward redeemer, producing in them a new birth, and leading them to perfection. And as it was thus both a guide and an inward redeemer, so it has continued these offices to the present day.
From hence it will be apparent that the ac- knowledgment of God's Holy Spirit, in its various operations, as given in different portions before and after the sacrifice of Christ, is the acknow- ledgment of a principle, which is the great corner stone of the religion of the Quakers. Without this there can be no knowledge, in their opinion,
208 RELIGION.
of spiritual things. Without this there can be no spiritual interpretation of the scriptures them- selves. Without this there can be no redemption by inward, though there may be redemption by outward means. Without this there can be no enjoyment of the knowledge of divine things.
Take therefore this principle away from them, and you take away their religion at once. Take away this spirit, and Christianity remains with them no more Christianity, than the dead carcass of a man, when the spirit is departed, remains a man. AV^hatsoever is excellent, whatsoever is noble, whatsoever is worthy,, whatsoever is desira- ble in the Christian faith, they ascribe to this spi- rit, and they believ e that true Christianity can no moire subsist without it, than the outward world could go on without the vital influence of the sun.
Now an objection will be made to the proposi- tion, as I have just stated it, by some Christians, and even by those who do not wish to derogate from the spirit of God, -for I have frequently heard it started by such) that the Quakejs, by means of these doctrines, make every thing of the spirit, and ^ but little of Jesus Christ. I shall
a The Quakers make much of tlic advantages of Christ's coming in the flesh. Among these are considered the sacrifice of his own body, a more plentiful dill'nsion of the Spirit, and a clearer revelation relative to God and man.
RELIGION. 209
therefore notice this objection in this place, not so much with a mcv of answering it, as of attempt- ing to show, that Christians have not always a right apprehension of scriptural terms ; and there- fore that they sometimes quarrel with one another about triiles, or rather, that when they have dis- putes with each other, there is sometimes scarce- ly a shade of difference between them.
To those who njake the objection, I shall de- scribe the proposition which has been stated above, in ditVer^ nt terms. I shall leave out the words " Spirit of God," and I shall wholly substi- tute the term " Cljrjst." This I shall do upon the authority of some of our best divines. The proposition then will run thus :
God, by means of Christ, created the world, " for without him was not any thing made, that was made."
He made, by means of the same Christ, the ter- restrial Globe on which we live. He made the whole Host of Heaven. He made, therefore, be- sides our own, other planets and other worlds.
He caused also, by means of the same Christ, the 2:eneration of all animated nature, and of course of thf life and vital powers of man.
He occasioned also by the same means, the ge- voL, II. 2 E '
^10 RELIGION.
neration of reason or intellect, and of a spiritual faculty, to man.
Man, however, had not been long created, be- fore he fell into sin. It pleased God, therefore, that the same Christ, which had thus appeared in creation, should strive inwardly with man, and awaken his spiritual faculties, by which he might be able to know good from evil, and to obtain in- ward redemption from the pollutions of sin. And this inward striving of Christ was to be with every man, in after times, so that all would be inexcusa- ble and subjected to condemnation, if they sin- ned.
It pleased God also, in process of time, as the attention of man was led astray by bad customs, by pleasures, by the cares of the world, and other causes, that the same Christ, in addition to this his inward striving with him, should afford him outward help, accommodated to his outward sen- ses, by which his thoughts might be oftener turned towards God, and his soul be the better preserved in the way of salvation, Christ accordingly, through Moses and the Prophets, became the au- thor of a dispensation to the Jews, that is, of their laws, types, and customs, of their prophecies, and of their scriptures.
But as in the education of man things must be
RELIGION. 21 1
graduallv iinfokled, so it pleased God, in the scheme of his redemption, tliat (he same Christ, in fidness of time, should take tlesh, and become per- sonally upon earth the author of another out- ward, but of a more pure and glorious dispensa- tion, than the former, which was to be more ex- tensive also; and which was not to be confined to the Jews, but to extend in time to the uttermost corners of the earth. Christ therefore became the Author of the inspired delivery of the outward scriptures of the New Testament. By these, as by outward and secondary means, he acted upon men's senses. He informed them of their corrupt nature, of their awful and perilous situation, of another life, of a day of judgment, of rewards and punishments. These scriptures therefore, of which Christ was the Author, were outward in- struments at the time, and continue so to poste- rity, to second his inward aid. Thai is, they pro- duce thought, give birth to anxiety, excite fear, promote seriousness, turn the eye towards God, and thus prepare the heart for a sense of those in- ward strivings of Christ, which produce inward redemption from the power and guilt of sin.
Where, however, this outward aid of the Holy Scriptures has not reached, Christ continues to purify and redeem by his inward power. But as
212 RELIGION.
men, who are acted upon solely by his inward strivings, have not the same advantages as those who are also acted upon by his outward word, so less is expected in the one than in the other case. Less is expected from the Gentile than from the Jew : less from the Barbarian than from the Christian.
And this latter doctrine of the universality of the striving of Christ svith man, in a spiritually in- structive and redemptive capacity, as it is merciful and just, so it is worthy of the wise and beneficent Creator. Christ, in short, has been filling, from the foundation of the world, the office of an inward redeemer, and this, without any exception, to all of the human race. And there is even ^ " now no salvation in any other. For there is no other name under Heaven given among men, whereby we must be saved."
From this new statement of the proposition, which statement is consistent with the language of divines, it will appear, that, if the Quakers have made eveiy thing of the spirit, and but little of Christ, I have made, to suit the objectors, every thing of Christ, and but little of the spirit. Now I would ask, where lies the diilerence between the
b Acts 4. 12.
RELIGION. 213
two statements ? Which is the more accurate ; or wliether, when I say these things were done by the spirit, and when I say they were done by Christ, I do not state precisely the same proposi- tion, or express the same thing ?
That Christ, in all the offices stated by the proposition, is neither more nor less than the spirit of God, there can surely be no doubt. In looking at Cln'ist, we are generally apt to view him with carnal eyes. We can seldom divest ourselves of the idea of a body belonging to him, though this was confessedly human, and can seldom consider him as a pure principle or fountain of divine life and light to men. And yet it is obvious, that we must view him in this light in the present cascj for if he was at the creation of the world, or with Moses at the delivery of the law, (which the proposition supposes) he could not have been there in his carnal body; because this was not produced till centuries afterwards by the virgin Mary. In this abstracted light, the Apostles fre- quently view Christ themselves. Thus St. Paul: "^ '* I live, yet not I, but Christ liveth in me." And again, ^ c< Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?"
c Gal. 2. 20. d 2 Cor. 13.5.
^14 RELIGION.
Now no person imagines that St, Paul had any idea, either that the body of Christ was in himself, or in others, on the occasions on whicli he has thus spoken.
That Christ therefore, as he held the oftices con- tained in the proposition, was the spirit of God, we may pronounce from various views, which we may take of him, all of which seem to lead us to the same conclusion.
And first let us look at Christ in the scriptural light in which he has been held forth to us in the fourth section of the seventh chapter, where I have explained the particular notions of the Quakers relative to the new birth.
God maybe considered here as having produced, by means of his Holy Spirit, a birth of divine life in the soul of the " body which had been prepared ;" and this birth was Christ. ^ " But that which is born of the spirit, says St. John, is spirit." The only question then will be as to the magnitude of the spirit thus produced. In answer to this St. John says, ^ " that God gave him not the spirit by measure." And St. Paul says the same thing : ^ « For in him all the fulness of the godhead dwelt bodily." Now we can have no idea
e John 3. 6. f John 3. 34. g Coloss. C, 9.
KETJCION. ^l.>
of a spirit without measure, or containing the fuhiess of the godhead, but the spirit of God.
Let us now look at Christ in another point of view, or as St. Paul seems to have viewed him. He defines Christ ^ " to be tlic wisdom of God, and the power of God." But what are the wisdom of God, and the power of God, but the great characteristics and the great constituent parts of his spirit r
But if these views of Christ should not be deemed satisfactory, we will contemplate him as St. John the Evangelist has held him forth to our notice. Moses says, that the spirit of God created the world. But St. John says that the word created it. The spirit therefore and the word must be the same. But this word he tells us afterwards, and this positively, was Jesus Christ.
It appears therefore from these observations, that it makes no material difference, whether we use the words " Spirit of God" or " Christ," in the proposition that has been before us, or that there will be no difference in the meaning of the proposition, either in the one or the other case; and also if the Quakers only allow, when the spirit took flesh, that the body was given as a sacrifice
h 1. Cor. 1. 2*.
216 RELIGION.
for sin, or that a part of the redemption of man, as far as his sins are forgiven, is effected by this sacrifice, there will be little or no difference be- tween the religion of the Quakers and that of the objectors, as far as it relates to Christ *.
i The Quakers have frequently said in their theological writings, that every man has a portion of the Holy Spirit within him ; and this assertiom has not been censured. But they have also said, that every man has a portion of Christ or of the light of Christ, within him. Now this assertion has been considered as extravagant and wild. The reader will therefor^ see, that if he admits the one, he cannot very consistently censure the other.
liELlGION. 217
CHAP. X.
SECT. I.
Ministers — The Spirit of God alone can make a Minister of the Gospel — Hence no imposition of hands nor human knowledge can be effectual — This proposition not peculiarly adopted by George Fox, but by Justin the Martyr, Luther, Calvin, Wickliffe, Tyndal, Milton, and others — Way in zvhich this call, by the Spirit, qualifies for tJie mi- nistry— Women equally qualified with men — How a Quaker becomes acknoivledged to be a Minister of the Gospel.
rTAVlNG now detailed fully the operations of the Spirit of God, as far as the Quakers believe it to be concerned in the instruction and redemp- tion of man, I shall consider its operations, as far as they believe it to be concerned in the services of the church. Upon this spirit they make both their worship and their ministry to depend. I shall therefore consider these subjects, before I proceed to any new order of tenets, which they may hold.
It is a doctrine of the Quakers that none can VOL. n. 2 F
SI 8 RELIGION.
spiritually exercise, and that none ought to be al- lowed to exercise, the office of ministers, but such as the spirit of God has worked upon and called forth to discharge it, as well as that the same Spi- rit will never fail to raise up persons in succession for this end.
Conformably with this idea, no person, in the opinion of the Quakers, ought to be designed by his parents in early youth for the priesthood : for as the wind bloweth where it listeth, so no one can say which is the vessel that is to be made to honour.
Conformably with the same idea, no imposition of hands, or ordination, can avail any thing, in their opinion, in the formation of a minister of the Gos- pel ; for no human power can communicate to the internal man the spiritual gifts of God.
Neither, in conformity with the same idea, can the acquisition of human learning, or the obtani- ing Academical degrees and honours, be essential qualifications for this office ; for though the hu- man intellect is so great, that it can dive as it were into the ocean and discover the laws of fluids, and rise again up to heaven, and measure the ce- lestial motions, yet it is incapable of itself of pe- netrating into divine things, so as spiritually to know them ; while, on the other hand, illiterate
RELIGION. 219
men appear often to have more knowledge on these subjects than the most learned. Indeed the Quakers have no notion of a human qualification for a divine calling. The}^ reject all school di- vinity, as necessarily connected with the ministry. They believe that if a knowledge of Christianity had been attainable by the acquisition of the Greek and Roman languages, and through the medium of the Greek and Roman philosophers, then the Greeks and Romans themselves had been the best proficients in it; whereas, the Gos- pel was only foolishness to many of these. They say with St. Paul to the Colossians, ^ " Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ." And they say with the same Apostle to Timothy, 1 " O Timothy ! keep that which is committed to thy trust, avoid profane and ^ ain babblings, and oppositions of science falsely so called, which some professing have erred concerning the faith."
This notion of the Quakers, that human learn- ing and academical honours are not necessary for the priesthood, is very ancient. Though George Fox introduced it into his new society, and this
k Coloss. 2, I. 11 Tim. 6. 20. 21.
220 RELIGION.
without any previous reading upon the subject, yet it had existed long before his time. In short, it was connected with the tenet, early -dissemina- ted in the church, that no person could know spi- ritual things but through the medium of the spirit of God, from whence it is not difficult to pass to the doctrine, that none could teach spiritually except they had been taught spiritually them- selves. Hence we find Justin the Martyr, a Platonic philosopher, but who was afterwards one of the earliest Christian writers after the Apostles, and other learned men after him down to Chry- sostom, laying aside their learning and their phi- losophy for the school of Christ. The first au- thors also of the reformation, contended for this doctrine. Luther and Calvin, both of them, sup- ported it. Wicklilfe, the first reformer of the English church, and Tyndal the Martyr, the first translator of the Bible into the English language, supported it also. In ]65'2, S3'^drach Simpson, Master of Pembroke-Hall in Cambridge, preach- ed a sermon before the Univer.sity, contending that the Universities corresponded with the schools of the prophets, and that human learning was an essential qualification for the priesthood. This sermon, however, was ansvrered by William Dell, Master of Caius Colle£:e in the same Uni-
RELIGION. 221
vcrsity, in which he stated, after having argued tlie points in question, that the Universities did not correspond with the schools of the prophets, but with those of Heathen men ; that Plato, Aris- totle, and Pythagoras, were more honoured there, than Moses or Christ ; that grammar, rhetoric, logic, ethics, physics, metaphysics, and the ma- thematics, were not the instruments to be used in the promotion or the defence of the Gospel ; that Ciu'istian schools had originally brought men from Heathenism to Cliristianity, but that the Uni- versity schools were likely to carry men from Christianity to Heathenism again. This language of William Dell was indeed the general language of the divines and pious men in those times in which George Fox lived, though unquestionably the opposite doctrine had been started, and had been received by many. Thus the great John Milton, who lived in these very times, may be cited as speaking in a similar manner on the same subject. " Next, says he, it is a fond error, though too much believed among us, to think that the University makes a minister of the gospel. AVhat it may conduce to other arts and sciences, I dispute not now. But that, which makes fit a ?vlinister, the Scripture can best inform us to be only from above 3 whence also we are bid to seek
222 RELIGION.
them. "» Thus St. Matthew says, " Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest." Thus St. Luke : " " The flock, over which the Holy Ghost hath made you overseers." Thus St. Paul: ° " How shall they preach, unless they be sent r" But by whom sent ? By the university, or by the magis- trate ? No, surely. But sent by God, and by him only."
The Quakers then, rejecting school divinity, continue to think with Justin, Luther, Dell, Mil- ton, and indeed with those of the church of En- gland and others, that those only can be proper ministers of the church, who have witnessed with- in themselves a call from the spirit of God. If men would teach religion, they must, in the opin- ion of the Quakers, be Hrst taught of God. They must go first to the school of Christ ; must come under his discipline in their hearts ; must mortify the deeds of the body 3 must crucify the flesh with the affections and lusts thereof ; must put off the old man which is corrupt ; must put on the new man, " which after God is created in righte- ousness and true holiness ;" must be in fact, " Mi- nisters of the sanctuary and true tabernacle,
m Mat. 9. 38. ii Acts 20. 28. o Roui. 10. 15.
RELTGTON. 223
which the Lord hath pitched, and not man." And whether those who come forward as ministers are really acted upon by this Spirit, or by their own imagination only, so that they mistake the one lor the other, the Quakers consider it to be essentially necessary, that they should experience such a call in their own feelings, and that purifi- cation of heart, which they can only judge of by their outward lives, should be perceived by them- selves, before they presume to enter upon such an office.
The Quakers believe that men, qualified in this manner, are really fit for the ministry, ajid are likely to be useful instruments in it. For first, it becomes men to be changed themselves, before they can change others. Those again, who have been thus changed, have the advantage of being able to state from living experience what God has done for themj ^ " what they have seen with their eyes ; what they have looked upon ; and what theit hands have handled of the word of life." Men also, Avho, by means of God's Holy Spirit, have escaped the pollutions of the world, are in a fit state to understand the mysteries of God, and to carry with them the seal of their own commission. Thus men under sin can never discern spiritual
•
p Colos?. 2. 9.
224 RELIGION.
things. But " to the disciples of Christ," and to the doers of his will, " it is given to know the mysteries of the Kingdom of Heaven." Thus, when the Jews marvelled at Christ, saying i " How knoweth this man letters, (or the scriptures) having never learned? Jesus answered them, and said. My doctrine is not mine, but his who sent me. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." Such ministers also are considered as better qualified to reach the inward state of the people, and to " preach liberty to the captives" of sin, than those who have merely the advantage of school divinity, or of academical learning. It is believed also of these, that they are capable of giving more solid and lasting instruction, when they deliver themselves at large: for those, who preach rather from intellectual abilities and from the suggestionsof human learning, than from the spiritual life and power which they fmd within themselves, may be said to forsake Christ, who is the '^ living' fountain, and to hew out broken cis- terns which hold no v\'ater," either for themselves or for others.
This qualificatioji for the ministry being allowed to be the true one, it will follow, the Quakers
q ] Tim. C, 20.21.
RELIGION. '2-2o
believe-, and it was Luther's belief also, that women, may be equally qualified to become ministers of the Gospel, as the men. For they believe that God has given his Holy Spirit, without exception', to all. They dare not therefore limit its operations in the office of the ministry, more than in any other of the sacred offices which it may hold. They dare not again say, that women cannot mortify the deeds of the tlesh, or that they cannot be regenerated, and walk in newness of life. If women therefore believe they have a call to the ministry, and undergo the purification necessarily connected with it, and preach in consequence, and preach etfectivcly, they dare not, under these circumstances, refuse to accept their preaching, as the fruits of the spirit, merely because it comes through the medium of the female sex.
Against this doctrine of the Quakers, that a female ministry is allowable under the Gospel dispensation, an objection has been started from the following words of the Apostle Paul : ^ « Let your women keep silence in the churches, for it is not permitted unto them to speak" — " and if they will learn any thing, let them ask their Husbands
r 1 Cor. 14. 34. 35. VOL. II. 2 G
326 RELIGION.
at home." But the Quakers conceive, that this charge of the Apostle has no allusion to preaching. In these early times, when the Gospel doctrines were new, and people were eager to understand them, some of the women, in the warmth of their feelings, interrupted the service of the church, by asking snch questions as occurred to them on the subject of this new religion. These are they whom the Apostle desires to be silent, and to reserve their questions till they should return home. And that this was the case is evident, they conceive, from the meaning of the words, which the Apostle uses upon this occasion. For the word in the Greek tongue, which is translated " speak," does not mean to preach or to pray, but to speak as in common discourse. And the words, which im- mediately follow this, do not relate to any evan- crelical instruction, which these women were de- sirous of communicating publicly, but which they were desirous of receiving themselves from others. That the words quoted do not relate to praying or preaching is also equally obvious, in the opinion of the Quakers; for if they had related to these offices of the church, the word " prophesy" had been used instead of the word " speak." Add to which that the Apostle, in the same epistle in which the preaching of women is considered to be
RELIGFON. 927
forbidden, gives them a rule to which he expects them to conform, when tliey should either prophesy or pray: but to give women a rule to be observed during their preaching, and to forbid them to preach at the same time, is an absurdity too great to be fixed upon the most ordinary person, and nuich more upon an inspired Apostle.
That the objection has no foundation, the Quakers believe again, from the consideration that the ministry of women, in the days of the Apostles, is recognized in the New Testament, and is recognized also, in some instances, as an acceptable service.
Of the hundred and twenty persons who were assembled on the day of pentecost, it is said by St. Luke that ' some were women. That these received the Holy Spirit as well as the men, and that they received it also for the purpose of pro- phesying or preaching, is obvious from the same Evangelist. For first, he says, that "^ all were filled with the Holy Ghost." And secondly, he says, that Peter stood up, and observed concerning the circumstance of inspiration having been given to the women upon this occasion, that Joel's prophecy- was then fulfilled, in which were to be found these words: " And it shall come to pass in the last days,
s Acts, C'lnp 1
228 RELIGION.
that your sons and your daughters shall prophesy — and on my servants and handmaidens I will pour out in those days of my spirit; and they shall prophesy."
That women preached afterwards, or in times subsequent to the day of pentecost, they collect from the same Evangelist. ^ For he mentions Philip, who had four daughters, all of whom prophesied at Caesarea. Now by prophesying, if we accept "^ St. Paul's interpretation of it, is meant a speaking to edification, and exhortation, and comfort, under the influence of the Holy Spirit. It was also a speaking to the church : it was also the speaking of one person to the church, while the others remained silent.
That women also preached or prophesied in the church of Coiinth, the Quakers show from the testimony of St. Paul: for he states the manner in which they did it, or that ^ they prayed and prophesied with their heads uncovered.
That women also were ministers of the Gospel in other places; and that they were highly service- able to the church, St Paul confesses with great sa- tisfaction, in his Epistle to the Romans, in which he sends his salutation to dilferent persons, for whom he professed an affection or an esteem : ^^ thus —
t ^\cts21. 9. V 1 Cor. 11. j.
u 1 Cor. 14, ^v llomans 16. 1,
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"• I commend unto you Ph(rbe our sisttr, w ho i<i a servant of the church, whicli is at Cenchrea." Upon this passage the Quakers usually make two observations. The first is, that the " Greek word, which is translated servant, should have been rendered minister. It is translated minister, when applied by St. Paul to y Timothy, to denote his oflice. It is also translated minister, when applied to ^ St. Paul and Apollos. And there is no reason why a change should have been made in its mean- ing in the present case. The second is, that History has handed down Phoebe as a woman eminent for her Gospel labours. " She was ce- lebrated, says "" Theodoret, throughout the world; for not only the Greeks and the Romans, but the Barbarians, knew her likewise."
St. Paul also greets Priscilla and Aquila. IIi' greets them under the title of fellow-helpers or fellow-labourers in Jesus Christ. But this is the same title which he bestows upon Timoth}-, to de- note his usefulness in the church. Add to which, that Priscilla and Aquila were the persons of whom St. Luke ^ says, " that they assisted A])ollos in
y 1 Thess. 3. 2. z 1 Cor. 3. j.
a III Universa TeiTu cek-biis facta c»f ; iic»* cam soli Tlomani, k'
b .Acts IS. C+. 'K:
'2S{) RELIGION.
expounding to him the way of God more perfect-
ly-"
In the same epistle he recognizes also other wo- men, as having been useful to him in Gospel-la- bours. Thus — " Salute Tryphena, and Tryphosa, who labour in the Lord." *' Salute the beloved Persis, who laboured much in the Lord."
From these, and from other observations, which might be made upon this subject, the Quakers are of opinion, that the ministry of the women was as acceptable, in the time of the Apostles, as the mi- nistry of the men. And as there is no prohibition against the preaching of women in the New Tes- tament, they see no reason why they should not be equally admissible and equally useful as mi- nisters at the present day.
RELIGION. 231
SECT. II.
jraij in ichich Quaker's are admiUcd into Uic minis- Irij — JVhcn achnowledged, thai prcadiy like other pastors^ to tin ir different eon gi^egat ions or meet- ings— They visit oeeasionalhi the different families in their oivn counties or quarterl}} meetings — Man- ner of fliese family-visits — Sometimes travel as ministers through particular counties or tlie king- dom at large — Sometimes into foreign parts — Women share in these labours — Expense of voy- ages on such occasions defrayed- out of the national stock.
1 HE way in which Quakers, whether men or women, who conceive themselves to be called to the oftice of the ministry, are admitted into it, so as to be acknowledged by the society to be mi- nisters of the Quaker-church, is simply as follows. Any member has a right to rise up in the meet- ings for worship, and to speak publicly. If any one therefore should rise up and preach, who has never done so before, he is heard. The congre- gation are all witnesses of his doctrine. The el- ders, however, who may be present, and to whose
932 RELIGION.
province it more immediately belongs to judge of the fitness of ministers, observe the tenoiir of his discourse. They watch over it for its autliority ; that is, they judge by its spiritual influence on the mind, v\^hether it be such as corresponds with that which may be presumed to come from the spirit of God. If the new preacher delivers any thing that appears exceptionable, and continues to do so, it is the duty of the elders to speak to him in private, and to desire him to discontinue his services to the church. But if nothing excep- tionable occurs, nothing is said to him, and he is allowed to deliver himself publicly at future meet- ings. In process of time, if, after repeated at- tempts in the office of the ministry, the new preacher should have given satisfactory proof of his gifts, he is reported to the monthly meeting to which he belongs. And this meeting, if satis- fied with his ministry, acknowledges him as a mi- nister, and then recommends him to the meeting of ministers and elders belonging to the same. No other act than this is requisite. He receives no verbal or written appointment or power for the execution of the sacerdotal oflice. It may be ob- served also, that he neither gains any authority, nor loses any privilege, l>y thus becoming a mi- nister of the Gospel. Except, while in the im-
RELIGION. 233
mediate exercise of his calling, he is only a com- mon member. He receives no elevation by the assumption of any nominal title, to distinguish him from the rest. Nor is he elevated by the prospect of any increase to his vvordly goods in consequence of his new oflice ^ for no minister in this society receives any pecuniary emolument for his spiritual labours.
When ministers are thus approved and ac- knowledged, they exercise the sacred office in public assemblies, as they immediately feel them- selves influenced to that work. They may engage also, with the approbation of their own monthly meeting, in the work of visiting such Quaker fa- milies as reside in the county, or quarterly meet- ing to which they belong. In this case they are sometimes accompanied by one of the elders of the church. These visits have the name of fami- ly visits, and are conducted in the following man- ner : —
When a Quaker minister, after having com- menced his journey, has entered the house of the first family, the individual members are collected to receive him. They then sit in silence for a time. As he believes himself concerned to speak, he delivers that which arises in his mind with religious freedom. The master, the wife, and the
VOL. II, 2 H
S34 RELIGION.
other branches of the family, are sometimes se- verally addressed. Does the minister feel that there is a departure in any of the persons present, from the principles or practice of the society, he speaks, if he believes it required of him, to these points. Is there any well disposed person under any inward discouragement ; this person may be addressed in the language of consolation. AH in fact are exhorted and advised as their seve- ral circumstances may seem to require. When the religious visit is over, the minister, if there be occasion, takes some little refreshment with the family, and converses with them ; but no light or trifling subject is ever entered upon on these oc- casions. From one family he passes on to, an- other, till he has visited all the families in the dis- trict, for which he had felt a concern.
Though Quaker ministers frequently confuie their spiritual labours to the county or quarterly meeting in which they reside, yet some of them feel an engagement to go beyond these bounda- ries, and to visit the society in particular counties, or in the kingdom at large. They who feel a con- cern of this kind, must lay it before their own monthly meetings. These meetings, if they feel it right to countenance it, grant them certificates for the purpose. These certificates are nccessa-
RELIGION. 235
vy ; first, because ministers might not be person- ally known as ministers out of their own district; and secondly, because Quakers, who were not ministers, and other persons who might counter- feit the dress of Quakers, might otherwise impose upon the society, as they travelled along.
Such persons, as thus travel in the work of the ministry, or public friends as they are called, sel- dom or never go to an inn at any town or village, where Q.uakers live. They go to the houses of the latter. While at these, they attend the week- ly, monthly, and quarterly meetings of the dis- trict, as they happen on their route. They call also extraordinary meetings of worship. At these houses they are visited by many of the members of the place and neighbourhood, who call upon and converse with them. During these times they appear to have their minds bent on the object of their mission, so that it would be difficult to divert their attention from the work in hand. When they have staid a sufficient time at a town or village, they depart. One or more guides are appointed by the particular meeting, belonging to it, to show them the way to the next place, where they propose to labour, and to con- vey them free of expense, and to conduct them to the house of some member there. From this
236 RELIGION.
house, when their work is finished, they are con- veyed and conducted hy new guides to anotheFj and so on, till they return to their respective homes.
But the religions views of the Quaker ministers are not always confined even within the boundaries, of the kingdom. Many of them believe it to be their duty to travel into foreign parts. These, as their journey is now extensive, must lay their con- cern not only before theii own monthly meeting, but before their own quarterly meeting, and before the meeting of Ministers and Elders in London also. On receiving their certificates, they depart. Some of them visit the continent of Europe, but most of them the churches in America, where they diligently labour in the vineyard, probably for a year or two, at a distance from their families aiul friends. And here it may be observed, that, while Quaker ministers from England are thus visiting: America on a religious errand, ministers from America, impelled by the same inlluence, are en- gaging in Apostolical missions to England. These foreign visits, on both sides, are not undertaken by such ministers only as are men. AVoinen en- gage in them also. U'hey cross the Atlantic, and labour in the vineyard in the same manner. It may be mentioned here, that though it be a prin-
RELIGION. 257
ciple in the Quaker society, that no minister of the Gospel ought to be paid for his religious labours, yet the expense of the voyage, on such occasions, is allow ed to be defrayed out of the fund, which is denouiiiiated by the Quakers their national stock.
^58 kELlGION^.
CHAP. XI.
Elders-- Their appointment — One part- of their office to watch over the doctrines and conduct of ministers — Another part of their office to meet the ministers of the churchy and to confer and exhort for religious good — None to meddle at these conferences With the govermne?it of the church.
1 MENTIONED in the preceding chapter, as the reader must have observed, that certain persons, called Elders, watched over those who came forward in the ministry, with a view of ascertaining if they had received a proper qualification or call. I shall now state who the elders are, as well as more particularly the nature of their office.
To every particular meeting four elders, two men and two women, but sometimes more and sometimes less, according as persons can be found qualified, are appointed. These are nominated by a committee appointed by the monthly meeting, in conjunction with a committee appointed by the quarterly meeting. And as the office annexed to the name of elder is considered peculiarly import- ant by the Quakers, particular care is taken, that-
RELIGION. 239
persons of clear discernirient, and such as excel in the spiritual ear, and such as are blameless in their lives, are appointed to it. It is recommended that neither wealth nor age be allowed to operate as inducements in the choice of them. Indeed, so much care is required to be taken with respect to the filling up this office, that if persons perfectly suitable are not to be found, the meetings are to be left without them.
It is one part of the duty of the elders, when appointed, to watch over the doctrine of young ministers, and also to watch over the doctrine and conduct of ministers generally, and tenderly to •advise with such as ap})ear to them to be deficient in any of the qualifications which belong to their high calling.
Wlien we consider that every religious society attaches a more than common respectability to the person who performs the. sacerdotal office, there will be no difficulty in supposing, whenever a minister may be thought to err, that many of those who are aware of his error, will want the courage to point it out to him, and that others will excuse themselves from doing it, by saying that interfer- ence on this occasion does not belong more im- mediately to them than to others. This institution therefore of elders fixes the office on individual;?.
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It makes it 'their duty to watch and advise — It makes' thetn responsible for the unsound doctrine, or the bad^ conduct of their ministers. And this responsibility is considered as likely to give per- sons that courage in watching over the ministry, which they might otherwise want. Hence, if a minister in the Qaaker church were to preach unsaundly, or to act inconsistently with his calling, he would be generally sure of being privately spoken to by one or another elder.
This office of elders, as far as it is concerned in advising ministers of the Gospel, had its foundation laid by George Fox. Many persons, who engaged in the ministry in his time, are described by him as " having run into imaginations," or as " having gone beyond their measiu-e ;" and in these cases, whenever they should happen, he recommended tliat one or two friends, if they saw tit, should advise with them in love and v/isdom. In process of time, however, this evil seems to have increased; for as the society spread, numbers pressed forward to become Gospel ministers ; many supposed they had a call from the spirit, and rose up, and preach- ed, and in the heat of their imaginations, delivered themselves unjjrofitably. Two or three persons also, in the frenzy of their enthusiasm, frequently rose up, and spoke at the, same time. Now this
RELIGION. 241
was easily to be done in a religious society, where all were allowed to speak, and where the qualifica- tions of ministers were to be Judged of in part by the truths delivered, or rather, where ordination was no mark of the ministry, or where an human appointment of it was unknown. For these rea- sons, that mode of superintendence which had only been suggested by George Fox, and left to the discretion of individuals, was perfected into an establishment, out of imperious necessity, in after times. Men were appointed to determine between the effects of divine inspiration and human imagi- nation ; to judge between the cool and the sound ; and the enthusiastic and the defective ; and to put a bridle as it were upon those who were not likely to become profitable labourers in the harvest of the Gospel. And as this olTice was rendered necessary on account of the principle that no ordination or human appointment could make a minister of the Gospel; so the same principle continuing among the Quakers, the office has been continued to the present day.
It devolves upon the elders again, as a second branch of their duty, to meet the ministers of the church at stated seasons, generally once in three months, and to spend some time with them in re- ligious retirement. It is supposed that opportu-
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nities may be afforded here, of encouraging and strengthening young ministers, of confirming the old, and of giving religious advice and. assistance in various ways: and it must be supposed at any rate, that religious men cannot meet in religious conference, without some edification to each other. At these meetings, queries are proposed relative to the conduct both of ministers and el- ders, which they answer in writing to the quar- terly meetings of ministers and el'lers to which they belong. Of the ministers and elders thus assembled, it may be observed, that it is their du- ty to confine themselves wholly to the exhortation of one another for good. They can make no laws, like the ancient synods and other convoca- tions of the clergy, nor dictate any article of faith. Neither can they meddle with the govern- ment of the church. The Quakers allow neither ministers nor elders, by virtue of their office, to interfere with their discipline. Every proposition of this sort must be determined upon by the year- ly meeting, or by the body at large.
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CHAP. XII. SECT. r.
Worship — Consists of prayer and preachino — AVz- tlicr of these effectual but bt/ the Spirit — Hence no liti/rgi/ or form of wordst or studied sermons, in tiie Quaker-church — Singular manner of deliv- ering sermons — Tone of the voice usually censured — This may arise from the difference betioeen na- ture and art — Objected, that there is little variety of subject in the<<e sermons — Variety not so neces- sary to Quakers — Other objections — Replies — Ob- servations of Francis Lambert y of Avignon.
A.S no person, in the opinion of the Quakers, can be a true minister of the gospel, unless he feel himself called or appointed by the spirit of God, so there can be no true or effectual worship, except it come through the aid of the same spirit.
The public worship of God is usually made to consist of prayer and preaching.
Prayer is a solemn address of the soul to God. It is a solemn confession of some weakness, or thanksgiving for some benefit, or petition for some
244 RELIGION.
favour. Bat tlie Quakers consider such an ad- dress as deprived of its life and power, except it be spiritually conceived. " " For the spirit helpeth our infirmities. For we know not what we should pray for as we ought. But the Spirit itself makcth intercession for us with groanings which cannot be uttered."
Preaching, on the other hand, is an address of man to men, that their attention may be turned towards God, and their minds be prepared for the secret and heavenly touches of his spirit. But this preaching, again, cannot be effectually per- formed, except the spirit of God accompany it. Thus St. Paul, in speaking of himself, says, 'i " And my speech and my preaching was not with enticing words of man's w^isdom, but in demon- stration of the spirit and with power, that your faith should not stand in the wisdom of men, but in the power of God." So the Quakers believe that no words, however excellent, which men may deliver now, will avail, or will produce that faith which is to stand, except they be accompanied by that power which shall demonstrate them to be of God.
From hence it appears to be the opinion of the
L- Rom. 8. 26. tl 1 Cor. 2. 4.
RELIGION. 245
Quakers, that the whole worship of God, whetlier it consist of prayer or of preaching, must be spi- ritual. Je.sus Christ has also, tiiey say, left this declaration upon record, ' that " God is a spirit, and that they that worship him, must worship him in spirit and in truth." By wor.shipping him in truth, they mean, that men are to worsliij) him only when they feel a right disposition to do it, and in such a manner as they judge, from their own internal feelings, to be the manner which the spirit of God then signifies.
For these reasons, when the Quakers enter into their meetings, they use no liturgy or form of pra3'er. Such a form would be made up of the words of man's wisdom. Neither do they deliv^er any sermons that have been previously conceived or written down. Neither do they begin their ser- vice immediately after the}' are seated. But when they sit down, they wait in silence, ^ as the Apos- tles were commanded to do. They endeavour to be calm and composed. They take no thought as to what they shall say. They avoid, on the other hand, all activity of the imagination, and every thing that arises from the will of man. The crea- ture is thus brought to be passive, and the spirit-
e John 4. 2-i. f Mat. lf>. 19. Acts 1. -V.
246 RELIGION.
ual faculty to be disencumbered, so that it cati re- ceive and attend to the spiritual language of the Creator. ^ If, durins^ this vacation from all men- tal activity, no impressions should be given to them, they say nothing. If impressions should be afforded to tliem, but no impulse to oral delivery, they remain equally silent. But if, on the other hand, impressions are given them, with an impulse to u'terance, they deliver to the congregation as faithfully as they can, the copies of the several images, which they conceive to be painted upon their minds.
This utterance, when it manifests itself, is resolvable into prayer or preaching. If the minister engages in prayer, the whole company rise up, and the men with the minister take off their hats, that is, ^ uncover their heads. If he preaches only, they do not rise, but remain upon their seats as before, with their heads covered. The preacher, however, uncovers his own head upon this occasion. .
There is somethino^ sinsjular in the manner in
g Tliey believe it their duty, (to sneak in the Quaker language,) to maintain the watch, by preserving the imagination from being carried away by thoughts originating in man ; and, in such watch, patiently to await for the arising of thatTifc, wh'ch, by subduing the thoughts of man, produces an inward silence, and tiicrciu bestows a true sight of his condi- tion upon him h 1 Cor. Cb. 11.
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which the Quakers deliver themselves when they preach In the beginnmgof their discourses, they generally utter their words with slowness; indeed, with a slowness, which sometimes renders their meaning almost unintelligible to persons unaccus- tomed to such a mode of delivery; for seconds sometimes elapse between the sounding of short sentences or single words, so that the mind cannot always easily carry the first words, and join them to the intermediate, and connect them witli the last. As they proceed, they communicate their impressions in a brisker manner; till, at length, getting beyond the quickness of ordinary delivery, they may be said to utter them rapidly. At this time, some of them appear to be much alTected, and even agitated by their subject. This method of a very slow and deliberate pronunciation at firsts and of an accelerated one afterwards, appears to me, as far as I have seen or heard, to be universal: for though undoubtedly some may make less^ pauses between the introductory words and sen- tences than others, yet all begin slower thart they afterwards proceed.
This singular custom may be probably account- ed for in the following manner. The Quakers certainly believe that the spirit of God furnishes them with impressions on these occasions, but that the desGnption of these is left to themselves.
248 RELIGION.
Hence a faithful watch must be kept, that these may be delivered to their hearers conformably to what is delivered to them. But if so, it may perhaps be necessary to be more watchful at the outset, in order to ascertain the dimensions as it were of these impressions, and of their several ten- dencies and bearings, than afterwards, when such a knowledge of them has been obtained. Or it may be that ministers, who go wholly unprepared to preach, have but a small view of the subject at first. Hence they speak slowly. But as their views are enlarged, their speech becomes quick- ened, and their feelings become interested with it. These, for any thing I know, may be solutions, upon Quaker principles, of this extraordinary practice.
Against the preaching of the Quakers, an objec- tion is usually made by the world, namely, that their ministers generally deliver their doctrines with an unpleasant tone. But it may be observed that this, which is considered to be a defect, is by no means confined to the Quakers. Persons of other religious denominations, who exert them- selves in the ministry, are liable to the same charge. It may be observed also, that the dilTerence be- tween the accent of the Quakers, and that of the speakers of the world, may arise in the diifcrencc !)ctween art and nature. The person who pre-
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pares bis lecture for the lecture-room, or his ser- mon for the pulpit, studies the formation of his sentences, which are to be accompanied by a modulation of the voice. This modulation is ar- tificial, for it is usually taught. The Quakers, on the other hand, neither prepare their discourses, nor vary their voices purposely, according to the rules of art. The tone which comes out, and which appears disagreeable to those who are not used to it, is nevertheless not unnatural. It is rather the modeofspeaking which nature imposes, in any violent exertion of the voice, to save the lungs. Hence persons who have their wares to cry, and this almost every other minute, in the streets, are obliged to adopt a tone. Hence per- sons with disordered lungs, can sing words with more ease to themselves than they can utter them, with a similar pitch of the voice. Hence Quaker women, when they preach, have generally more of this tone than the Quaker men, for the lungs of the female are generally weaker than those of the other sex.
Against the sermons of the Quakers two objec- tions are usually made; the first of which is, that ihey contain but little variety of subject. Among dissenters it is said, but more particularly in the establishment, that you may hear fifty sermons
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250 RELIGION.
following each other, where the subject of each is different. Hence a man, ignorant of letters, may collect all his moral and religious duties from the pulpit in the course of the year. But ihis variety, it is contended, is not to be found in the Quaker church.
That there is less variety in the Quaker sermons than in those of others, there can be no doubt. Bat such variety is not so necessary to Quakers, on account of their peculiar tenets, and the universality of their education, as to others. For it is believed, as I have explained before, that the spirit of God, if duly attended to, is a spiritual guide to man, and that it leads him into all truth ; that it redeems him ; and that it qualifies him therefore for happiness in a future state. Thus an injunction to attend to the teachings of the spirit, supersedes, in some measure, the necessity of detailing the moral and religious obligations of individuals. And this necessity is still farther su|)erseded by the consideration, that, as all the members of the Quaker society can read, they can collect their Christian duly from the scriptures, independently of their own ministers j or that they can collect those dati(\sfor tliemselves, v.hich oth- ers, who are illiterate, are obliged to collect from the church.
RELIGION, . 25[
^.
The second objection is, that the Quaker dis- courses have generally less in them, and are octasifinall V less connected or more confused than those of others.
It must be obvious, when we consider that the Q laker ministers are often persons of but little erudition, and that their principles forbid them to premeditate on these occasions, that we can hardly expect to find the same logical division of the subject, or the same logical provings of given points, as in the sermons of those who spend hours, or even days together, in composing tiiem.
With respect to the apparent barrenness, or the little matter sometimes discoverable in their ser- mons, they would reply, that God has not given to every man a similar or equal gift. To some he has given largely; to others in a less degree. Upon some he has bestowed gifts, that may edify the learned; ui>on others such as may edify the illiterate. Men are not to limit his spirit by their own notions of qualification. Like the wind, it bloweth not only where it listeth, but as it listeth. Thus preaching, which may appear to a scholar as below the ordinary standard, may be more edifying to the simple hearted, than a discourse better delivered, or more eruditely expressed. Thus again, preaching, which may be made up of
252 RELIGION.
high sounding words, and of a mechanical manner and an affected tone, and which may, on these acconnts, please the man of learning and taste, may be looked upon as dross by a man of moderate abiiiiies or acquirements. And thus it has hap- pened, that many hav e left the orators of the world and joined the Quaker society, on account of the barrenness of the discourses which they have heard among them.
With respect to Quaker sermons being some- times iess connected or more confused than those of others, they wouhl admit that this might apparently happen ; and they would explain it in the following manner. Their ministers, they would say, when they sit among the congregation, are often given to feel and discern the spiritual states of individuals then })resent, and sometimes to believe it necessary to describe such states, and to add such advice as these may seem to require Now these states being frequently different from each other, the descriptioa of them, in consequence of an aiu'upt transition from one to the other, may sometimes occasion an apparent inconsistency in their discourses on such occasions. The Quakers, however, consider all such discourses, or those in which states are described, as among the most efficacious and useful of those delivered.
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But whatever may be the merits of the Quaker sermons, there are circumstances worthy of no- tice with respect to the Quaker preachers. In the first pUice, they always deliver their discourses with ij^reat seriousness. They are also singularly bold and honest, when they feel it to be their du- ty, in the censure of the vices of individuals, what- ever may be the riches they enjoy. They are re- ported also from unquestionable authority, to have extraordinary skill in discerning the internal condition of those who attend their ministry, so that many, feeling the advice to be addressed to themselves, have resolved upon their amendment in the several cases to which their preaching seem- ed to have been applied.
As I am speaking of the subject of ministers, I will answer one or two questions, which I have often heard asked concerning it.
The first of these is, do the Quakers believe that their ministers are uniformly moved, Avhen they preach, by the spirit of God ?
I answer — the Quakers believe they may be so moved, and that they ought to be so moved. They believe also that they are often so moved. But they believe again, that except their ministers are peculiarly cautious, and keep particularly on their watch, they may mistake their own imagin-
254 RELIGION.
ations for the agency of this spirit. And upon this latter belief it is, in part, that the oTice of elders is founded, as before described.
The second is, as there are no defined bounda- ries between the reason of man and the revelation of God, how do the Quakers know that th*-y are favoured at any particular time, either when they preach or when they do not preach, with the visit- ation of this spirit, or that it is, at any particular time, resident within them ?
Richard Claridge, a learned and pious clergy- man of the church of England in the last century, but who gave up his benefices and joined the society of the Quakers, has said a few words in his Tractatus Hierographicus, upon this subject, a part of which I shall transcribe as an answer to this latter question.
" Men, sa}s he, may certainly know, that they do believe on the Son of God, with that faith that is unfeigned, and by which the heart is purified: for this faith is evidential and assuring, and con- sequently the knowledge of it is certain. Now they, who certainly know that they iiave this knowledge, may be certain also ol the spirit of Christ dwelling in them^ for ' " lie tiiat bciievelh
i 1 Job a 5. 10.
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on the Son of God, hafli the to/fncs's- in himself;'' and this witness is the spirit; for it is k« the spirit tliiit beareth witness," of whose testimony they may be as certain, as of that faith the spirit bear- eth w itne>s to."
Again — " They may certainly know that they love the Lord a')ove all, and their neighl)our as themselves. For the command implies not only a possibility of knowing it in general, but also of such a knowledge as respects their own immediate concernment therein, and personal benefit arising from a sense of their conformity and obedience thereunto. And seeing they may certainly know this, they may also as certainly know, that the spirit of Christ dwelleth in themj* for " God is love, and he that dwelleth in love, dwelleth in God, and God in him." And «> "if we love one another, God dwelleth in us, and his love is perfected in us." In the same manner he goes on to enumerate many other marks from texts of scripture, by which he conceives this question may be determined ".
k 1 John 5. 6. 11 John 4. 16. ml Johu 4. 12.
11 The Quakers conceive it to be no more difficult for tliem to distinguish tlie motions of the Holy Spirit, than for those of the church of England, who are candidates for holy orders. Every such candidate is asked, " Do 5'ou trust that you are inwardly moved by the Holy Ghost to take upon yo*^ this office and Hiinistratiou J" Tiic answer isj " I tnist so."
256 RELIGION.
I shall conclude this chapter on the subject of the Quaker preaching, by an extract from Francis^ Lanjbert of Avngnon, whose book was published in the year 1516, long before the society of the Quakers took its rise in the world. " Beware, say& he, that thou determine not precisely to speak what before thou hast meditated, whatsoever it be; for thousrh it be lawful to determine the text which thou art to expound, yet not at all the in- terpretation ; lest, if thou doest so, thou takest from the Holy Spirit that which is his, namely, to direct thy speech that thou may est preach in the name of the Lord, void of all learning, meditation, and experience ; and as if thou hadst studied nothing at all, committing thy heart, thy tongue, and thy- self, wholly unto his spirit ; and trusting nothing to thy former studying or meditation, but saying to thyself in great confidence of the divine pro- mise, the Lord will give a word with much power unto those that preach the Gospel."
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SECT. II.
Hut besides oral or vocal, there is silent zcorsliip
among the ^^uakers — Many meeting'^ idierc not a
word is saiil, and ijet zcoj'ship is considered to have
hegi/n^ and to he proceeding — -Worship not necessa-
rili/ CO /I nee fed with ivords — This the opinion of
other pious men beside^ Quakers — Of Hoioe — -
» JIales — Cell — Smaldridgc, bishop of Bristol —
Monro — Advantages which the Quakers attach to
their silent zoo r ship.
1 HAVE hitherto confined myself to those meethigs of the Quakers, where the minister is said to have received impressions from the Spirit of God, with a desire of expressing them, and where, if he ex- presses them, he ought to dehver them to the con- gregation as the pictures of his will ; and this, as ac- curately as the mirror represents the object that is set before it. There are times, however, as I men- tioned in the last section, when either no impres- sions may be said to be felt, or, if any are felt, tliere is no concomitant impulse to utter tliem. In this case no person attempts to speak: for to speak or to pray, where the heart feels no impulse to do it,
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258 RELIGION.
would be, in the opinion of the Quakers, to mock God, and not to worship him in spirit and in truth. They sit therefore in silence, and worship in si- lence ; and they not only remain silent the whole time of their meetings, but many meetings take place, and these sometimes in succession, when not a word is uttered.
Michael de Molinos, who was chief of the sect of the Quietists, and whose " Spiritual Guide " was printed at Venice in 1685, speaks thus : "There are three kinds of silence; the first is of words, the second of desires, and the third of thoughts. The first is perfect ; the second is more perfect ; and the third is most perfect. In the first, that is, of words, virtue is acquired. In the second, name- ly, of desires, quietness is attained. In the third? of thoughts, internal recollection is gained. By not speaking, not desiring, and not thinking, one arrives at the true and perfect mystical silence, where God speaks with the soul, communicates himself to it, and in the abyss of its own depth, teaches it the most perfect and exalted wisdom."
Many people of other religious societies, if they were to visit the meetings of the Quakers while under their silent worship, would be apt to consi- der the congregation as little better than stocks or stones, or at any rate as destitute of that life and
RKl.KJIOX. 259
animation which constitute the essence of religion. Thev would have no idea that a people were wor- shipping God, whom they observed to deliver no- thing from their lips. It does not follow, how- ever, because nothing is said, that God is not wor- shipped. The Quakers, on the other hand, con- tend, that these silent meetings form the sublimest part of their worship. The soul, they say, can have intercourse with God. It can feel refresh- ment, joy, and comfort, in him. It can praise and adorfe him ; and all this, without the interven- tion of a word.
This power of the soul is owing to its constitu- tion or nature. " It follow?, says tlie learned Howe, in his "Living Temple," that having form- ed this his more excellent creature according to Jiis own more express likeness ; stampt it with the more glorious characters of his living image; given it a nature suitable to his own, and thereby made it capable of rational and intelligent converse with him, he hath it even in his power to maintain a continual converse with this creature, by agreea- ble communications, by letting in upon it the vital beams and influences of his own light and love, and receiving back the return of its grateful acknowledgments and praises : wherein it is manifest he should do jio greater thing than he
260 RELIGION.
bath done. For who sees not that it is a mattei of no greater difiiculty to converse with, than to make a reasonable creature? Or who would not be ashamed to deny, that he who hath been the only author of the soul of man, and of the excel- lent powers and faculties belonging to it, can more easily sustain that which he hath made, and converse with his creature suitably to the way, wherein he hath made it capable of his converse ?
That worship may exist without the interven- tion of words, on account of this constitution of the soul, is a sentiment which has been espoused by many pious persons who were not Quakers. Thus the ever memorable John Hales, in his Golden Remains, expresses himself: " Nay, one thing I know more, that the prayer which is the most forcible, transcends, and far exceeds, all power of words. For St. Paul, speaking unto us of the most effectual kind of prayer, calls it sighs and groans, that cannot be expressed. Nothing cries so loud in the ears of God, as the sighing of a contrite and earnest heart."
" It requires not the voice, but the mind; not the stretching of the hands, but the intention of the heart; not any outward shape or carriage of the body, but the inward behaviour of the under- standing. How then can it slacken your worldly
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business and occasions, to mix them with sighs and groans, which are the most elVcctual i)rayer?"
Dr. Gcll, before quoted, says^ — " Words conceiv- ed onlv in an earthly mind, and uttered out of the memory by man's voice, which make a noise in the ears of flesh and blood, are not, nor can be ac- counted a prayer, before our father which is in Heaven."
Dr. Smaldridgc, bisliop of Bristol, has the fol- lowing expressions in his sermons : " Prayer doth not consist either in the bending of our knees, or the service of our lips, or the lifting up of our hands or eyes to heaven, but in the elevation of our souls towards God. These outward expressions of our inward thoughts are necessary in our pub- lic, and often expedient in our private devotions; but they do not make up the essence of prayer, which may truly and acceptably'- be performed, where these are wanting."
And he says afterwards, in other parts of his work — *' Devotion of mind is itself a silent prayer, which wants not to be clothed in words, that God may better know our desires. He regards not the service of our lips, but the inward disposition of our hearts."
Monro, before quoted, speaks to the same effect, in his Just Measures of the Pious Institutions of
2G'2 RELIGION.
Youth. " The breathings of a recollected soul are not noise or clamour. The language in whicU devotion loves to vent itself, is that of the inward man, which is secret and silent, but yet God hears it, and makes gracious returns unto it. Sometimes the pious ardours and sensations of good souls arc such as they cannot clothe with words. They feel what they cannot express. I would not, however, be thought to insinuate, that the voice and words are not to be used at all. It is certain that public and common devotions cannot be performed with- out them J and that even in private, they are not only very profitable, but sometimes necessary. What I here aim at is, that the youth should be made sensible, that words are not otherwise valu- able than as they are images and copies of what passes in the hidden man of the heart; especially considering that a great many, who appear very angelical in their devotions, if we take our mea- sures of them from their voice and tone, do soon, after these intervals of seeming seriousness are over, return with the dog to the vomit, and give palpable evidences of their carthliness and sensu- ality ; their passion and their pride."
Again — " I am fpersuaded, says he, that it would be vastly advantageous for the youth, if care were taken to train them up to this method
RELIGION. 06S
of prayer; that is, if they were taught frequently to place themselves in the divine presence, and there silently to adore their Creator, Redeemer,and Sanctifier. For hereby they vi^ould become ha^i bitually recollected. Devotion Avould be their element; and they would know, by experience, what our blessed Savour and his great Apostle meant, when they enjoin us to pray without ceas- ing. It was, I suppose, by some such method of devotion as I am now speaking of, that Enoch walked with God; that Moses saw him that is in- visible ; that the royal Psalmist set the Lord always before him; and that our Lord Jesus himself con- tinued uhole nights in prayer to God. No man, I believe, will imagine that his prayer, during all the space in whicli it is said to have continued, was altogether vocal. When he was in his agony in the garden, he used but a {^ew words. His vocal prayer then consisted only of one petition, and au act of pure resignation thrice repeated. But 1 hope all uill allow, that his devotion lasted longer tlian while he was employed in the uttering a few sentences."
These meetings then, which are usually deno- minated silent, and in which, though not a word be spoken, it appears from the testimony of others that God may be truly worshipped, the Quakers
264 RELIGION.
consider as an important and sublime part of their church service, and as possessing advantages which are not to be found in the worship which proceeds solely through the medium of the mouth.
For in the first place it must be obvious that, in these silent meetings, men cannot become charge- able before God, either with hypocrisy or falsehood, by pretending to worship him with their lips, when their affections are far from him, or by uttering a language that is inconsistent with the feelings of the heart.
It must be obvious, again, that every man's de- votion, in these silent meetings, is made, as it ought to be, to depend upon himself^ for no man can work out the salvation of another for him. A man does not depend at these times on the words of a minister, or of any other person present; but his own soul, worked upon by the divine influence, pleads in silence with the Almighty its own cause. And thus, by extending this idea to the congre- gation at large, we shall find a number of indivi- duals offering up at the same time their own several confessions; pouring out their own several peti- tions; givingtheirown thanks severally, or praising and adoring; all of them in different languages, adapted to their several conditions, and yet not interrupting one aiiOther.
RELIGION. 265
Nor is it the least recommendation of this wor- :!?hip, in the opinion of the Quakers, that, being thus wholly spiritual, it is out of the power of the natural man to obstruct it. No man can break the chains that thus binds the spirit of man to the spirit of God ^ for this chain, which is spiritual, is invisible. But this is not the case, the Quakers say, with any oral worship. " For how, says Barclay, alluding to his own times, can the Papists say their mass, if there be any there to disturb and interrupt them ? Do but take away the mass-book, the chalice, the host, or the priest's garments 3 yea, do but spill the water, or the wine, or blow out the candles, (a thing quickly to be done,) and the whole business is marred, and no sacrifice can be offered. Take from the Lutherans and Episco- palians their liturgy or common prayer-book, and no service can be said. Remove from the Calvinists, Arminians, Socinians, Independents, or Anabaptists, the pulpit, the bible, and the hour- glass, or make but such a noise as the voice of the preacher cannot be heard, or disturb him but so before he come, or strip him of his bible or his books, and he must be dumb : for they all think it an heresy to wait to speak, as the spirit of God giveth utterance ; and thus easily their whole wor- ship may be marred."
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266 HELIGION.
SECT. III.
Quakers reject every thing formal^ ostentatious , ami spiritless, from their worship — Gi^oiind on which their Meeting-houses stand, not consecrated-^-The latter plain — Women sit apart from the men — No Pews — nor priest'' s garments — nor psalmody — No one day thought more holy than another — But as public zvorship is necessary, days have been fixed upon for that purpose.
Jesus Christ, as he was sitting at Jacob's well, and talking with the woman of Samaria, made use of the following, among other expressions, in his discourse : " Woman, believe me, the hour cometh when 3'e shall neither in this mountain, nor yet at Jerusalem, worship the Father. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth."
These expressions the Quakers generally render thus : I tell you that a new dispensation is at hand. Men will no longer worship at Jerusalem more acceptably than in any other place. Neither will it be expected of them, that they shall wor- ship in temples, like the temple there. Neither
RELIGION. 267
the glory, nor the ornaments of gold and silver and precious stones, nor the splendid garments of the High Priest, will he any parts of the new wor- ship that is approaching. All ceremonies will be done away, and men's religion will be reduced simply to the worshippinc^ of God in spirit and in truth. In short, the Quakers believe, that, when Jesus came, he ended the temple, its ornaments, its music, its Levitical priesthood, its tithes, its new moons, and sabbaths, and the various cere- monial ordinances that had been engrafted into the religion of the Jews.
The Quakers reject every thing that appears to them to be superstitious, or formal, or ceremoni- ous, or ostentatious, or spiritless, from their wor- ship.
They believe that no ground can be made holy ; and therefore they do not allow the places on which their Meeting-houses are built to be con- secrated by the use of any human forms.
Their Meeting-houses are singularly plain. There is nothing of decoration in the interior of them. They consist of a number of plain long benches with backs to them. There is one elevat- ed seat at the end of these. This is for their mi- nisters. It is elevated for no other reason, than that their ministers may be the better heard.
f6« RELIGION.
The W(^m^n occupy one half of these benches, and sit apart from the men.
These benches are not intersected by partitions. Hence therp are no distinct pCM^s for the families of the rich, or of such as can afford to pay for them : for in the first place, the Quakers pay no- thing for their seats in their Meeting-houses J and, in the second, they pay no respect to the outward Oftndition of one another. If they consider them- selves, when out of doors, as all equal to one an- other in point of privileges, much more do they abolish all distinctions, when professedly assem- bled in a place of worship. They sit therefore in their Meeting-houses undistinguished with respect to their outward circumstances, ° as the children of the same great parent, who stand equally in need of his assistance; and as in the sight of Him who is no respecter of persons, but who made of one blood all the nations of men who dwell on all the face of the earth.
The Quaker ministers are not distinguishable, when in their places of worship, by their dress. They wear neither black clothes, nor surplices, nor gowns, nor bands. Jesus Christ, when he preached to the multitude, is not recorded to have
o Spiritual officers, such as elders and overseers, sit at the upper part of *he Meeting-house.
RELIGION. 369
I)ut on a dress dilTercnt from that which he wore on other occasions. Neither do the Quakers be- lieve that ministers of the church ought, under the new dispensation, to be a separate people, as the Levites were, or to be distinguished on account of their office from other men.
The Quakers differ from other Christians in the rejection of psalmody, as a service of the church. If persons feel themselves so influenced in their private devotions, ^ that they can sing, as the Apostle says, " with the spirit and the understand- ing," or " can sing i and make melody in their hearts to the Lord," the Quakers have no objec- tion to this as an act of worship. But they con- ceive that music and psalmody, though they might have been adapted to the ceremonial ijdVi- gion of the Jews, are not congenial with the new dispensation that has followed ; because this dis- pensation requires, that all worship should be performed in spirit and in truth. It requires that no act of religion should take place, unless the spirit influences an utterance, and that no words should be used, except ihey are in unison with the heart. Now this coincidence of spiritual im- pulse and feeling with this act, is not likely to happen, in the opinion of the Quakers, with public psalmody. It is not likely that all in the
p I Cor. 14.14, <1 Kpbes. 5. 19,
1
270 RETTGION.
congreofation will be impelled, in the same mo- mentj to a spiritual soHg, or that all will be in the state of mind or spirit which the words of the psalm describe. Thus how few will be able to sing truly with David, if the following verse should be brought before them : " As the hart panteth after the water-brooks, so panteth my soul after thee, O God," To this it may be added, that where men think about musical harmony or vocal tunes in their worship, the amusement of the crea- ture will be so mixed with it, that it cannot be a pure oblation of the Spirit, and that those who think they can please the Divine Being by musical instruments, or the varied modulations of their own voices, must look upon him as a Being with corporeal organs, sensible, like a man, of fleshly delights, and not as a Spirit, who can only be pleased with the worship that is in spirit and in truth.
The Quakers reject also the consecration and solemnization of particular ddys and times. As the Jews, when the}?^ became Christians, were en- joined by the Apostle Paul, not to put too great a value upon " days, " and months, and times, and years;" so the Quakers think it their duty as Chris- tians to attend to the same injunction. They
r Gal. 4. 10.
RELIGION, ^i71
uever meet upon saints days, as such, tlmt is, as (lays demanding tlie religious asseinbhngs ol" men, more than others; first, because they conceive this would be giving into popisii superstition ; and se- condly, because thcse.days were originally the ap- pointment of men and not of God, and no human appointment, they believe, can make one day holier than another.
For the latter reason also they do not assemble for worship on those days which their own go- vernment, though they are greatly attached to it, appoint as fasts. They are intluenced also by r another reason in this latter case. They conceive as religion is of a spiritual nature, and must de- ll' pend upon the spirit of God, that true devotion cannot he excited for given purposes or at a giv- en time. They are influenced again by the con- sideration, that the real fast is of a different nature from that required. * " Is not this the fast, says Isaiah, that I have chosen, to loose the bands of uickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke ? Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out, to thy house? When thou seest the naked, that thou cover him, and that thou hide not tluselffrom thy own flesh?" This the Quakers believe to be the
s [saimli ^H. G. 7.
272 RELIGION.
true fast, and not the work of a particular day^ but to be the daily work of every real Christian.
Indeed no one day, in the estimation of the Qua- kers, can be made by human appointment either more holy or more proper for worship than another. They do not even believe that the Jewish Sabbath, which was by the appointment of God, continues in Gospel times, or that it has been handed down by divine authority as the true Sabbath for Chris- tians. All days with the Quakers are equally holy, and all equally proper for the worship of God. In this opinion they coincide with the ever memo- rable John Hales. " For prayer, indeed, says this venerable man, was the Sabbath ordained: yet prayer itself is Sabbathless, and admits of no rest, no intermission at all. If our hands be clean, we must, as our Apostle commands us, lift them up every where, at all times, and make every place a church, every day a Sabbath-day, every hour canonical. As you go to the market ; as you stand in the streets; as you walk in the fields — in all these places, you may pray as well, and with as good acceptance, as in the church : for you yourselves are temples of the Hoh^ Ghost, if the grace of God be in you, more precious than any of those which are made with hands,"
Though, however, the Quakers believe no one day in the sight of God to be holier than another.
RELIGION. ^1S
and no one capable of being rendered so by hu- man authority, yet they tliink that Christians ought to assemble for the-public worship of God. They think they ought to bear an ontvvard and public testimony for God J and this can only be done by becoming members of a visible church, where they may be seen to acknowledge him publicly in the face of men. They think also, that the public worship of God increases, as it were, the fire of devotion, and enlarges the sphere of spiritual life in the souls of men. " God causes the inward life, says Barclay, the more to abound when his children assemble themselves diligently together, to wait upon him ; so that as iron sharpeneth iron, the seeing the faces of one another, when both are inwardly gathered unto the life, giveth occasion for the life secretly to rise, and to pass from vessel to vessel: and as many candles lighted and put in one place, do greatly augment the light and make it more to sliine forth, so when many are gathered together into the same life, there is more of the glory of God, and his power appears to the refresh- ment of each individual; for that he partakes not only of the light and life raised in himself, but in all the rest. And therefore Christ hath particu- larly promised a blessing to such as assemble in his name, seeing he will be in the midst of them."
VOL. II. 2 N
274 RELIGION.
For these and other reasons, the Quakers think it proper, that men should be drawn together to the public worship of God: but if so, they must be drawn together at certain times. Now as ope day has never been, in the eyes of the Quakers, more desirable for such an object than another, their ancestors chose the first day in the week, because the Apostles had chosen it for the religious assem- bling of themselves and their followers. And in addition to this, that more frequent opportunities might be afforded them of bearing their outward testimony publicly for God, and of enlarging the sphere of their spiritual life, they appointed a meet- ing on one other day in the week in most places, and two in some others, for the same purpose.
RELIGION. 275
GHAP. XIII.
Miscellaneous particularities — Quakers careful about the use of such words as relate to religion — Never use the zcords " original sin'' — nor ** word of God," for the scriptures — Nor the word " Trinity'* — Never pry into the latter mystery — Believe in tJie fnanhood and divinity of Jesus Christ — Also in a resurrectiouy but never attempt to fathom that sub' ject — Make little difference between sanctifcation a?id justification^- Their ideas concerning the latter.
1 HE Quakers are remarkably careful, both in their conversation and their writings, on religious subjects, as to the terms which they use. They express scriptural images or ideas, as much as may be, by scriptural terms. By means of this parti- cular caution, they avoid much of tlie perplexity and many of the difficulties which arise to others, and escape the theological disputes which disturb the rest of the Christian world.
The Quakers scarcely ever utter the words -* original sin," because they never find them in use in the sacred writings.
The scriptures are usually denominated by
276 RELIGION.
Christians " the word of God." Though the Qua-- kers believe them to have been given by divine inspiration, yet they reject this term. They ap- prehend that Christ is the word of God, They Cannot therefore consistently give to the scriptures, however they reverence them, that name which St. John the Evangelist gives exclusively to the Son of God.
Neither do they often make use of the word " Trinity." This expression they can no where lind in the sacred writings. This to them is a sufficient warrant for rejecting it. They consider it as a term of mere human invention, and of too late a date to claim a place among the expressions of primitive Christianity. For they find it neither in Justin Martyr, nor in Irenasus, nor in Ter- tuUian, nor in Origen, nor in the Fathers of the three first centuries of the church.
And as they seldom use the term, so they sel- dom or never try, when it offers itself to them, either in conversation or in books, to fathom its meaning. They judge that a curious inquiry in- to such high and speculative things, though ever so great truths in themselves, tends little to God- liness, and less to peace ; and that their principal concern is with that only which is clearly reveal- ed, and which leads practically to holiness of life.
RELIGION, 277
Consistently vvith this judgment, we find but little said respecting the Trinity by the Quaker writers.
It is remarkable that Barclay, in the course of his apology, takes no notice of this subject.
M illiam Penn seems to have satisfied himself with refuting what he considered to be a gross no- tion, namely, tliat of three persons in the Trinity. For after having shown what the Trinity was not, he no where attempts to explain what he conceiv- ed it to be. He says only, that he acknowledges a Father, a Word, and a Holy Spirit, according to the scriptures, but not according to the notions of men ; and that these Three are truly and pro- perly One, of one nature as well as will.
Isaac Pennington, an ancient Quaker, speaks' thus: " That the three are distinct, as three seve- ral beings or persons, the Quakers no where read in the scriptures; but they read in them that they are one. And thus they believe their being to be one, their life one, their light one, their wisdom one, their power one. And he that knoweth and seeth any one of them, knoweth and seeth them all, according to that saying of Christ to Philip, -' He that hath seen me, hath seen the Father."
Joini Crook, another ancient writer of this so ciety, in speaking of the Trinity, says, tb^t the
278 KELIGION.
Quakers " acknowledge one God, the Father of Jesus Christ, witnessed within man only by the spirit of truth; and these three are one, and agree in one ; and he that honours the Father, honours the Son that proceeds from him; and he that de- nies the Spirit, denies both the Father and the Son." But nothing farther can be obtained from this author on this subject.
Henry Tuke, a modern writer among the Qua- kers, and vvdio published an account of the princi- ples of the society only last year, says also little upon the point before us. " This belief, says he, in the Divinity of the Father, the Son, and the Holy Spirit, induced some of the teachers in the Christian church, about three hundred years after Christ, to form a doctrine, to which they gave the name of Trinity; but, in our writings we seldom make use of this term, thinking it best, on such a subject, to keep to scriptural expressions, and to avoid those disputes which have since perplex- ed the Christian world, and led into speculations beyond the power of human abilities to decide. l[ we consider that we ourselves are composed of a union of body, soul, and spirit, and yet cannot de- term.ine how even these are united; how much less may we expect perfect clearness on a subject, so far above our finite comprehension, as that of the Divine Nature r"
RELIGION. 1279
The Quakers believe, that Jesus Christ was man, because he took flesh, and inhabited the bo- dy prepared for him, and was subject to human infirmities; but they believe also in his Divinity, because he was the word.
They believe also in the doctrine of the resur- rection of the dead, as connected with the Chris- tian religion. " In explaining our belief of this doctrine, says Henry Tuke, we refer to the fif- teenth chapter of the first epistle to the Corinthi- ans. In this chapter is clearly laid down the re- surrection of a Vjody, though not of the same bo^ dy that dies. *' There are celestial bodies, and there are bodies terrestrial; but the glory of the celestial is one, and Ihc glory of the terrestrial is another. So also is the resurrection of the dead : It is sown a natural body, it is raised a spiritual body : there is a natural body, and there is a spi- ritual body. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God ; neither doth corruption inherit incorruption." Here we rest our belief in this mystery, without desiring to pry into it beyond what is revealed to us; remembering " that secret things belong unto the Lord our God ; but those things which are revealed, belong unto us and to our children."
The Quakers make but little difference, and not
^80 RELIGION.
such as many other Christians do, between sane- tification and justification. " Faith and works, says Richard Claridge, are both concerned in our complete justification." — " Whosoever is justified, he is also in measure sanctified j and as far as he is sanctified, so far is he justified, and no farther." But the justification I now speak of, is the making of us just or righteous by the continual help, work, and operation of the Holy Spirit." — " And as we wait for the continual help and assistance of his Holy Spirit, and come to witness the effec- tual working of the same in ourseh'^es, so we shall experimentally find, that our justification is pro- portionable to our sanctification ; for as our sanc- tification goes forward, which is always commen- surate to our faithful obedience to the manifesta- tion, influence, and assistance, of the grace, light, and spirit of Christ, so shall we also feel and per- ceive the progress of our justification."
The ideas of the Quakers, as to justification it- self, cannot be better explained than in the words of Henry Tuke before quoted : " So far as re- missions of sins, and a capacity to receive salva- tion, are parts of justification, ^^e attribute it to the sacrifice of Christ ; " In whom we have re- demption through his blood, the forgiveness of %ins, according to the riches of his grace." But
RELIGION. 281
when we consider justification as a state of divine favour and acceptance, we ascribe it, not sim])ly either to iaith or works, but to the sanctifying operation of tlie spirit of Christ, from which living faith and acceptable works alone proceed ; and by which \\c may come to know, that " the spirit it- self beareth witness with our spirits, that we are the children of God."
" In attributyig our justification, through the grace of God in Christ Jesus, to the operation of the Holy Spirit, which sanctifies the heart and produces the work of regeneration, Ave are sup- ported by the testimony of the Apostle Paul, who says, " Not by works of righteousness which we jjave done, but of his mercy he saved us, by the washing of regeneration, and renewing of tlie Ho- ly Ghost." Again — " But ye are washed, but ye are sanctified, but ye are Justitied, in the name of the Lord Jesus, and by the spirit of our God."
" By this view of the doctrine of Justification, we conceive the a^Dparently difl'erent sentiments of the Apostles Paul and James are reconciled, ^^either of them say that faith alone, or works alone, are the cause of our being justified ; but as one of them asserts the necessity of faith, and the other of works, for effecting this great object, a
VOL. II. 2 O
^J8^ KELIGION.
clear and convincing proof is afforded, that both contribute to our justification; and that faith without works, and works without faith, are equal- ly dead."
RELIGION. 283
CHAP. XIV.
Quakers reject Baptism and the Lord's Supper — Much censured for it — Indulgence solicited for them on account of the difficulties connected xoith these subjects — Christian Religion spiritual — Jezv- ish types to be abolished — Different meanings of the zoord " Baptize " — Disputes concerning the mode of Baptism — Concerning also the nature and constitution of the Supper — Concerning also the time and manner of its celebration — This indul- gence also proper, because the Quakers give it to others , zcho differ from them as a bodj/ oji the sub- ject of Religion .
1 HE Quakers, among other particularities, reject the application of water-baptism, and tlie adminis- tration of the Sacrament of the Supper, as Chris- tian rites.
These ordinances have been considered by many as so essentially interwoven with Chris- tianity, that the Q.iakers, by rejecting the use of •Ihem, have been denied to be Christians.
But whatever may be the difference of opinion between the world and the Quakers, upon these subjects, great indulgence is due to tlie latter on
'284 RELIGION.
this occasion. People have received the ordinan* ces in question from their ancestors. They have been brought up to the use of them. TJiey have seen them sanctioned by the world. Finding their authority disputed by a body of men, who are insignificant as to numbers, when compared with others, they have let loose their censure upon them, and this without any inquiry concerning the grounds of their dissent. They know perhaps nothing of the obstinate contentions ; nothing of the difficulties which have occurred; and no- thing of those which may still be started on these subjects. I shall state therefore a few con- siderations by way of preface, during which the reader will see, that objections both fair and forcible may be raised by the best disposed Chris- tians, on the other side of the question; that the path is not so plain and easy as he may have imagined it to be ; and that if the Quakers have taken a road different from himself on this occa- sion, the}^ are entitled to a fair hearing of all they have to say in their defence, and to expect the same candour and indulgence which he himself would have claimed, if, with the best intentions, he had not been able to come to the same conclu*^ ^ion, on any given point of importance, as had been adopted by others.
Let me then ask, in the fn*st place, what is the great characteristic of the religion we profess ?
RELIGIOIf. QS5
If we look to divines for an answer to this question, wo may easily obtain it. We shall tind some of them in their sermons speaking of eir- cumcision, baptismal \yashings and purifications, new moons, feasts of the passover and unleavened bread, sacrifices, and other rites. We shall find them dwelling on these as constituent parts of the religion of the Jews, We shall fmd them im- mediately passing from thence to the religion of Jesus Christ. Here all is considered by them to be spiritual. Devotion of the heart is insisted upon as that alone which is acceptable to God, If God is to be worshipped, it is laid down as a position, that he is to be worshipped in spirit and in truth. We shall find them also, in other of their sermons, but particularly in those preached after the reformation, stating the advantages ob- tained by that event. The Roman Catholic sys- tem is here considered by them to be as ceremo- nial as that of the Jews, The Protestant is held out as of a more spiritual nature, and as more con- genial therefore with the spirit of the gospel. But what is this but a confession, in each case, that in proportion as men give up ceremonies and become spu'itual in tlieir worship, their religion is the best, or tliat spirituality is the grand characteristic of the religion of Jesus Christ? Now there imme- diately arises a presumption, if spirituality of
286 RELIGION.
feeling had been intended as the characteristic of any religion, that no ceremonious ordinances would have been introduced into it.
If, again, I were to make an assertion to di- vines, that Jesus Christ came to put an end to the ceremonial parts of the Jewish law, and to the types and shadows belonging to the Jewish dis- pensation, they would not deny it. But baptism and the supper were both of them outward Jew- ish ceremonies, connected with the Jewish reli- gion. They were both of them types and sha- dows, of which the antet3'pes and substances had been realized at the death of Christ. And there- fore a presumption arises again> that these were not intended to be continued.
And that they were not intended to be continu- ed, may be presumed from another consideration. For what was baptism to any but a Jew ? What could a Gentile have understood by it ? What no- tion could he have formed, by means of it, of the necessity of the baptism of Christ ^ Unacquainted with purifications by water as symbols of purifica- tion of heart, he could never have entered, like a .Jew, into the spiritual life of such an ordinance. And similar observations may be made with re- spect to the Passover-Supper. A Gentile could have known nothing, like a Jew, of the meaning of this <}eremony. He could never have seen in the
RELIGION. 287
Paschal Lamb any type of Christ, or in the de- liverance of the Israelites from Egyptian bondage, any type of his own deliverance from sin, so clearly or so feelingly as if the facts and customs had related to his own history, or as if he had been trained to the connexion by a long series of pro- phecies. In short, the passover conld have had but little meaning to him.
From these circumstances, therefore,there would be reason to conclude, that these ceremonies were not to be continued, at least to any but Jews; be- cause they were not fitted to the knowledge, the genius, or the condition of the Gentile world.
But, independently of these difficulties, which arise from a general view of these ordinances as annexed to a religion which is confessed to be spiritual, others arise from a particular view of each. On the subject of baptism, tliere is ground for argument, as to the meaning of the word " baptize." This word, in consequence of its representation of a watery ceremony, is usually connected with water in our minds. But it may also, very consistently, be connected even with fire. Its general meaning is to purify. In this sense many understand it. And those who do, and who apply it to the great command of Jesus to his disciples, think they give a better interpre-
28« RELIGION.
tation of it, than those who connect it with water. For they think it more reasonable that the Apos- tles shotiM have been enjoined to go into all na- tions, and to endeavour to purify the hearts of in- dividuals by the spirit and power of their preach- ing, from the dross of Heathen notions, and to lead them to spirituality of mind by the inculcation of Gospel principles, than to dip them under water, as an essential part of their new religion.
But on a supposition that the word baptize should signify to immerse, and not to purify, an- other diiiiculty occurs ; for, if it was thought pro- per or necessary that persons should be initiated into Christianity by water-baptism, in order to distinguish their new .state from that of the Jews or Heathens, who then surrounded them, it seems unnecessary for the children of Christian parents, who were born in a Christian community, and whose ancestors for centuries have professed the Christian name.
Nor is it to be considered as any other than a difficulty that the Christian world have known so little about water-baptism, that they have been di- vided as to the right manner of performing it. The eastern and western churches differed early upon this point, and Christians continue to diffei* upon it to the present day- some thinking that
<:
t
♦ RELIGION. *289
none but adults; others, that none but infants should be baptized : some, that the faces only of the baptized should be sprinkled with water; others, that their bodies should be immersed. ^
On tiie snl>jert ofthe sacrament of supper, simi- lar difliculties have occurred.
Jesus Christ unquestionably permitted his dis- ciples to meet together in remembrance of their last supper with him. But it is not clear, that this was any other than a permission to those who were present, and who had known and loved him. The disciples were not ordered to go into all' na- tions, and to enjoin it to their converts to observe the same ceremony. Neither did the Apostles leave any command by which it was enjoined as an ordinance ofthe Christian church.
Another difliculty which has arisen on the sub- ject ofthe supper, is, that Christians seem so little to have understood the nature of it, or in what it consisted, that they have had, in diflercnt ages, different views, and encouraged different doctrines concerning it. One has placed it in one thing, and another in another. Most of them, again, have attempted in their explanation of it, to blend the enjoyment of the spiritual essence with that ofthe corporeal substance ofthe body and blood of Christ, and thus to unite a spiritual with a cere-
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monial exercise of religion. Grasping, therefore^ at things apparently irreconcilable, they have conceived the strangest notions; and, by giving these to the world, they have only' afforded fuel for contention among themselves and others.
In the time of the Apostles, it was the custom of converted persons, grounded on the circumstances that passed at the supper of the passover, to meet in religious communion. They used, on these occasions, to break their bread, and take their re- freshment and converse together. The object of these meetings was to imitate the last friendly supper of Jesus with his disciples, to bear a public memorial of his sufferings and his death, and to promote their love for one another. But thi.s custom was nothing more, as far as evidence can be had, than that of a brotherly breaking of bread too-ether. It was no sacramental eating. Neither was the body of Jesus supposed to be enjoyed, nor the spiritual enjoyment of it to consist in the partaking of this outward feast.
In process of time, after the days of the Apos- tles, when this simple custom iiad declined, we find another meeting of Christians, in imitation of that at the passover supper, at which both bread and wine were introduced. This different com- memoration of the same event had a new name
relic; ION. 291
Q:i\cn to it; for it was distinguished from the other bv the name of Eucharist.
Alexander, the sevcntli bishop of Rome, who introduced holy water both into houses and chureltes for spiritual purposes, made some al- terations in the ingredients of the Eucharist, by mixing water with the wine, and by substituting unleavened for common bread.
In the time of Irenceus and Justin the Martyr, we find an account of the Eucharist as it was then thought of and celebrated. Great stress was then laid upon the bread and wine as a holy arul sacra- mental repast": prayers were made tliat the Holy Ghost would descend into each of these substances. It was believed that it did so descend ^ and that as soon as the bread and wine perceived it, the for- mer operated virtually as the bodj'^, and the better as the blood of Jesus Christ. From this time the bread was considered to have great virtues; and on this latter account, not only children, but suck- ing infants, were admitted to this sacrament. It was also given to persons on the approach of death. And many afterwards, who had great voyages to make at sea, carried it with them to preserve them. both from temporal and spiritual dangers.
In the twelfth century, another notion, a little modified from the former, prevailed on this subject^
2921 RELIGION'.
which was, that consecration by a Priest had the power of abolishing the substance of the bread, and of substituting the very body of Jesus Christ.
This was called the doctrine of Transubstan- tiation.
This doctrine appeared to Luther, at the dawn of the reformation, to be absurd ; and he was of opinion that the sacrament consisted of the sub- stance of Christ's body and blood, together with the substance of the bread and wine; or, in other words, that the substance of the bread remained, but the body of Christ was inherent in it, so that both the substance of the bread and of the body and blood of Christ was there also. This was called the doctrine of Consubstantiation, in con- tradiction to the former.
Calvin again considered the latter opinion erro- neous : he gave it out that the bread was not actual- ly the body of Jesus Christ, northe wine his blood j but that both his body and blood were sacramen- tally received by the faithful, in the use of the bread gnd wine. Calvin, however, confessed him- self unable to explain even this his own doctrine. For he says, " if it be asked me how it is, that is, how believers sacramentally receive Christ's body and blood ? I shall not be ashamed to confess, that it is a secret too high for me to comprehend in my spirit, or explain in words."
RELIGION. op3
But independently of thedifi'iciilties which have arisen from these dilVerent notions concerning the nature and constitution of the Lord's supper, oth- ers have arisen concerning the time and the man- ner of the celebration of it.
The Christian churches of the east, in the early times, justifying themselves by tradition and the custom of tlic pasbover, maintained that the four- teenth day of the month Nissan ought to be observ- ed as the day of the celebration of this feast, be- cause the Jews were commanded to kill the Paschal Lamb on that day. The western, on the other hand, maintained the authority of tradition and the primitive practice, that it ought to be kept on no other day than that of the resurrection of Jesus Christ. Disputes again of a did'erent complexion agitated the Christian world upon the same subject. One church contended that the leavened, another that unleavened bread only should be used upon this occasion : others contended, whether the ad- ministration of this sacrament should be by the hands of the clergy only : others, whether it should not be confmed to the sick : others, whether it should be given to the young and mature pro- miscuously : others, M'hether it should be received by the communicant standing, sitting, or kneel- ing, or as the Apostles received it : and others,
294 RELIGION.
whether it should be administered in the night time as by our Saviour, or whether in the day, or whether only once, as at the passover, or whether oftener in the year.
Another difficulty, but of a different nature, has occurred with respect to the Lord's supper. This has arisen from the circumstance, that other cere- monies were enjoined by our Saviour in torms equally positive as this, but which most Christians, notwithstanding, have thought themselves at li- berty to reject. Among these the washing of feet is particularly to be noticed. This custom was of an emblematic nature. It was enjoined at the %ame time as that of the Lord's supper, and on tlie same occasion. But it was enjoined in a more forcible and striking manner. The Sandimanians, when they rose into a society, considered the in- junction for this ordinance to be so obligatory, that they dared not dispense with it; and there- fore, when they determined to celebrate the sup- per, they determined that the washing of feet should be an ordinance of their church. Most other Christians, however, have dismissed the washing of feet from their religious observance. The reason given has principally been, that it was an eastern custom, and therefore local. To this the answer has been, that the passover, from
RELIGION. '295
whence. the Lord's supper is taken, was an east- ern custom also, but that it was much more local. Travellers of ditlerent nations had their feet washed for them in the east. But none but those of the cir- cumcision were admitted to the passover-supper. If, therefore, the injunction relative to the washing of feet, be equally strong with that relative to the celebration of the supper, it has been presum- ed, that both ought to have been retained ; and, if one has been dispensed with on account of its lo- cality, that both ought to have been discarded.
That the washing of feet was enjoined much more emphatically than the supper, we may col- lect from Barclay, whose observations upon it I shall transcribe on this occasion.
" But to give a farther evidence, says he, how these consequences have not any bottom from the practice of that ceremony, nor from the words fol- lowing, " Do this in remembrance of me," let us consider another of the like nature, as it is at length expressed by John. ' '* Jesus riseth from supper and laid aside his garments, and took a towel, and girded himself: after that, he pourcth water into a bason, and began to wash the disci- ples' feet, and to wipe them with the towel
t John 13. 3. &c.
296 RELIGION.
wherewith he was girded. Peter said unto hiiij. Thou shalt never wash my feet. Jesus answer- ed him, If I wash thee not, thou hast no part with me. So after he had washed their feet, he said. Know ye what I have done to you ? If I then, your I^ord and master, have washed your feet, ye also ought to wash one another's feet : for I have given you an example, that ye should do as I have done to you." As to which let it be ob- served, continues Barclay, that John relates this passage to have been done at the same time with the other of breaking < bread ; both being done the night of the passover, after supper. If we regard the narration of this, and the circum- stances attending it, it was done with far more so- lemnity, and prescribed far more punctually and particularly, than the former. It is said only, " as he was eating he took bread ;" so that this would seem to be but an occasional business: but here *'he rose up, he laid by his garments, he girded him- self, he poured out the water, he washed their feet, he wiped them with a towel." He did this to all of them ; which are circumstances surely far more observable than those noted in the other. The former was a practice common among the Jews, used by all masters of families, npon that occa- sion ; but this, as to the manner, and person act-
RELIGION. 897
ing it, to wit, for tlie master to rise up, an<l wash the feet of his servants and disciples, was more singular and observable. In the breaking of bread and giving of wine, it is not pleaded by our adver- saries, nor yet mentioned in the text, that he parti- cularly put them into the hands of all ; but break- ing it, and blessing it, gave it the nearest, and so they from hand to hand. Bat here it is men- tioned, that he washed not the feet of one or two, but of many. Pie saitli not in the forijier, that if they do not eat of that bread, and drink of that wine, that they shall be prejudiced by it ; but here he says expressly to Peter, that *' if he wash him not, he hath no part with him ;" which being spoken upon Peter's refusing to let him wash his feet, would seem to import no less, than not the continuance only, but even the necessity of this ceremony. In the former, he saith as it were passingly, " Do this in remembrance of me :" but here he sitteth down again j he desires them to consider what he hath donej tells them positively " that as he hath done to them, so ought they to do to one another :" and yetagani he redoubles that precept, by telling them, " that he has given them an example, that they should do so likewise." If we respect the nature of the thing, it hath as much in it as either baptism or the breaking of
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the bread; seeing it is an outward element of a cleansing nature, applied to the outward man, by the command and the example of Christ, to signify^ an inward purifying. I would willingly propose this seriously to men, that will be pleased to make use of that reason and understanding that God hath given them, and not be imposed upon, nor abused by the custom or tradition of others, vrhe- ther this ceremony, if we respect either the time that it was appointed in, or the circumstances wherewith it was performed, or the command en- joining the use of it, hath not as much to recom- mend it for a standing ordinance of the Gospel, as either water-baptism, or bread and wine, or an}' other of that kind? I wonder then, Avhat rea- son the Papists can give, why they have not num- bered it among their sacraments, except merely Voluntas EcclesicC et Traditio Patrum, that is, the Tradition of the Fathers, and the Will of the Church."
The reader will see by this time, that, on sub- jects which have given rise to such controversies as baptism and the Lord's supper have now been described to have done, people may be readilv ex- cused, if they should entertain their own opinions about them, though these may be diflcrent from those which are generally received by the world
RF.I.ICION. 209
The difliciilties indeed, which have occurred with respect to these ordinances, should make us ten- der of casting reproach upon others, who sliould dilicr from ourselves concerninsrthem. For when
o
we consider, that there is no one point connect- ed with these ordinances, about which there has not been some dispute; that those who have en- gaged in these disputes, have been men of equal learning and piety • that all of them have pleaded primitive usage, in almost all cases, in behalf of their own opinions ; and that these disputes are not even now, all of them, settled ; who will take upon him to censure his brother either for the omission or the observance of one or the other rite ? And let the Quakers, among others, find in- dulgence from their countrymen for their opinions on these subjects. This indulgence they have a right to claim from the consideration, that they themselves never censure others of other deno- minations on account of their religion. AV'ith re- spect to those who belong to the society, as the re- jection of these ceremonies is one of the funda- mentals of Quakerism, it is expected that they should be consistent with what they are considered to profess. But with respect to others, they have no unpleasant feelings towards those who observe them. If a man believes that baptism is an es» sential rite of the Christian churcii, the Quakcrfr
300 RELIGION.
would not judge liim if he were to go himself, or il he were to carry his children, to receive it. And if, at the communion table, he shouM fmd his devotion to be so spiritualized, that, in the taking of the bread and wine, he really and spirit- ually discerned the body and blood of Christ, and was sure that his own conduct would be inriuenc- ed morally by it, they would not censure him for becoming an attendant at the altar. In short, the Quakers do not condemn others for their at- tendances on these occasions. They only hope, that as they do not see these ordinances in the same light as others, they may escape censure, if they should refuse to admit them among them- selves.
RELIGION. 30)
CHAP. XV.
SECT. I.
Baptism — Tioo baptisms- — Thaf of John and of Christ — That of John ivas by water ^ a Jewish ordinance, and used preparatory to religions convei^sion and worship — Hence John used it as preparatory to conversion to Christianity — Jesus sulnnitted to it to fulfil all righteousness — Others as to a baptism to repentance — But it was not initiative into the Christian church, but belonged to the Old Testa- ment— Xor icas John under the Gospely but under the law.
1 COME now to the arguments which the Quakers have to offer for the rejection ofthe use of baptism and ofthe sacrament of the supper j and first for that ofthe use ofthe former rite.
Two baptisms are recorded in scripture — the baptism of .Tolin, and the ])aptism of Christ.
The baptism of John was by water, and a Jew- ish ordinance. The washing of garments and of the bod}'-, which were called baptisms by the Ellea- istic Jews, were enjoined to the Jewish nation, as modes of purification from legal pollutions, sym- bolical of that inward cleansing ofthe heart, which
302 RELIGION.
was necessary to persons before thev could hold sacred oflices, or pay their religious homage in the temple, or become the true worshippers of God. The Jews, therefore, in after times, when they made proselytes from the Heathen nations, enjoined these the same customs as they observed themselves. They generally circumcised, at least the proselytes of the covenant, as a mark of their incorporation into the Jev/ish church, and they afterwards washed them with water or baptized them, which was to be a sign to them of their hav- ing been cleansed from the filth of idolatry, and an emblem of their fitness, in case of a real cleans- ing, to receive the purer precepts of the Jewish re- ligion, and to walk in newness of life.
Baptism therefore was a Jewish ordinance, used on religious occasions: and therefore John, when he endeavoured by means of his preaching to pre- pare the Jews for the coming of the Messiah, and their minds for the reception of the nevv religion, used it as a symbol of the purification of heart, that was necessary for the dispensation which was then at hand. He knew that his hearers would under- stand the meaning of the ceremony. He had rea- son also to believe, that on account of tiie nature of his mission, they would expect it. Hence the Sanhedrim, to whom the cognizance of the legal clcansinG:s belons-ed, when tliey were informed of
RELIGION. 303
llic baptiiim of John, never expressed any surprise at it, as a new, or unusiial, or improper custom. Tliey only found fault wiUi him for the admi- nistration of it, when he denied himself to be cither Elias or Christ.
It was partly upon one of the principles that have been mentioned, that Jesus received the bap- tism of John. Me received it as it is recorded, be- cause " thus it became him to fulfil all righteous- ness." By the fulfilling of righteousness is meant the fulfilling of the ordinances of the law, or the customs required by the Mosaic dispensation in particular cases. He had already undergone cir- cumcision as a Jewish ordinance, and he now sub- mitted to baptism. For as Aaron and his Sons were baptized previously to the taking upon them of the office of the Jewish priesthood, so Jesus was baptized by John previously to his entering upon his own ministry, or becoming the high priest of the Christian dispensation.
But though Jesus Christ received the baptism of John, that he might fulfil all righteousness, others received it as the baptism of repentance from sins, that they might be able to enter thr ki ngdom that was at hand. This baptism, however, was not initiative into the Christian church. For the Apostles rebaptized some who had been bap- tized by John. Those, again, who received the
304 RELIGION.
baptism of John, did not profess faith in Christ. John again, as well as his doctrines, belonged to the Old Testament. He was no minister under the new dispensation, but the last prophet under the law. Hence Jesus said, that though none of the prophets " were greater than John the baptist, yet he that is least in the kingdom of Heaven is greater than lie." Neither did he ever hear the Gospel preached; for Jesus did not begin his ministry till John had been put into prison, where he was beheaded by the orders of Herod, John, in sliort, was with respect to Jesus, what Moses was with respect to Joshua. Moses, though he conducted to the promised land, and was permitted to see it from Mount Nebo, yet never entered it, but gave place to Joshua, whose name, like that of Jesus, signifies a Saviour. In the same manner John con- ducted to Jesus Christ. He saw him once with his own eyes, but he was never permitted, whde alive, to enter into his spiritual kingdom.
RELIGION. 305
SECT. II.
Second baptism, or that of Christ — This the baptism of t hi' gospel — This distinct fro f?i t lie former in point of time ; and in nature and essence — As that of John zcas ouiiiard,so this zvas to be inward and spiritual — It zvas to cleanse the heart- — and zcas to be capable of making even the Centiles the seed of Abraham — -This distinction of watery and spiritual baptism pointed out bij Jesus Christ — by St. Peter—and by St. Paul
A. HE second baptism, recorded in the scriptures, is that of Christ. This may be called the baptism of the Gospel, in contradistinction to the former, Avhich was that of the law.
This baptism is totally distinct from the former. John himself said, " " I indeed baptize you with water unto repentance; but he that conieth after me, is mightier than I, whose shoes I am not wor- thy to bear. He shall baptize^yOu with the Holy Ghost, and with fire."
From these words it appears, that this baptism is distinct, in point of time, from the former; for it
M JMattli. 3. 11.
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was to follow the baptism of .lohn: and secondly, in nature and essence; for whereas that of John was by water, this was to be by the spirit.
This latter distinction is insisted upon by John jn other places. For when he was questioned by the Pharisees "" " why he baptized, if he was not that Christ, nor Elias, nor that prophet," he thought it a sufficient excuse to say, " I baptize with wa- ter;" that is, I baptize with water only; I use only an ancient Jewish custom; I do not intrude upon the office of Christ, who is coming, after me, or pretend to his baptism of the spirit. We lind also, that no less than three times in eight verses, when he speaks of his own. baptism, he takes care to add to it the word ''' " water," to distinguish it from the baptism of Christ.
As the baptism of John cleansed the body from the filth of the flesh, so that ofChrist was really to cleanse the soul from the filth of sin. Thus John, speaking of Jesus Christ, in allusion to this bap- tism, says, "" " whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into his garner, but he will burn up the chaff with unquenchable fire." By this he insinuated, that in the same manner as the farmer, with the fan in his hand, Avinnows the corn, and separates the light
'• John 1. '25. w Jolyi I. from 2j t« 34. x Mat.r). 1?.
REUGION. 307
and bad grains from \hv licavy and the good, and in the same manner as the Are afterwards destroys the chalf, so the baptism of Christ, lor which he was preparing them, was of an inward and spirit- ual nature, and would eflectually destroy the light and corrupt affections, and thorougldy cleanse the floor of the human heart.
Thfs baptism, too, was to be so searching as to be able to penetrate the hardest heart, and to make even the Gentiles the real children of Abra^ ham. ^ " For think not, says John, in allusion to the same baptism, to say within yourselves, we have Abraham to our Father j for I say unto you, that God is able of these stones to raise up chil- dren unto Abraham." As if he had said, I acknow- ledge that you Pharisees can, many of you, boast of relationship to Abraham by a strict and scrupu- lous attention to shadowy and figurative ordinan- ces; that many of you can boast of relationship to him by blood; and all of you by circumcision. But it does not follow, therefore, that you are the children of Abraham. Those only will be able to boast of being his seed, to whom the fan and fire of Christ's baptism shall be applied. The baptism of him, who is to come after me, and whose king-
V .IVfath. '*. 9-.
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dom is at hand, is of that spiritual and purifying nature, that it will produce effects very different from those of an observance of outward ordinances. It can so cleanse and purify the hearts of men, that if there are Gentilesin the most distant lands, ever so far removed from Abraham, and possess- ing hearts of the hardness of stones, it can make them the real children of Abraham in the sight of God.
This distinction between the watery baptism of John, and the liery and spiritual Ijaptisni of Christ, was pointed out by Jesus Christ himself; for, he is reported to have appeared to his disci- ples after his resurrection, and to have command- ed them "^ " that they should not depart from Je- rusalem, but wait for the promise of the Father, which, says he, ye have heard from me. For John truly baptized with water, but ye shall be baptiz- ed with the Holy Ghost not many days hence."
Saint Luke also records a transaction which took place, in which Peter was concerned, and on which occasion he first discerned the baptism of Christ, as thus distinguished in the words which have been just given. * " And as 1 began to speak, says he, the Floly Ghost fell on them, as on
z Acts 1. i. a Acts 11. 15, 16.
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US at the beginning. Then remembered I the word of the Lord, liovv thai he said, John, indeed, baptized with water, but ye shall be baptizrd by the Holy Spirit."
A similar distinction is made also by St. Paul; for when he found that certain disciples had been baptized only with the baptism of John, ^ he laid his hand upon them, and baptized them again; but this was with the baptism of the spirit. In his epistle also, to the Corinthians, we fmd the fol- lowing expression : " " For by one spirit are we all baptized unto one body."
I) Acts J9. c 1 Cov. 12. 13.
310 RELIGION.
SECT. Ill,
Question is, tvhich of these two baptisms is inctuded in the great commission given bij Jesus to his Apos- tles, " of baptizing in the name of the Father, the Son, and the^Holx) Ghost?'' — 'Quakers deny it to be that of John, because contrarij to the ideas of St. Peter and St. Paul— because the object of Johns baptism had been completed — because it was a type under the law, and such types zvere to cease.
It appears then that there are two baptisms re- corded in Scripture ; the one, the baptism of John, the other that of Christ ; that these are distinct from one another ; and that the one does not in- clude the other, except he \i'ho baptizes with wa- ter, can baptize at the same time with the Holy Ghost. Now St. Paul speaks only of ^ one bap- tism as effectual ; and St. Peter must mean the same, when he spcciks of the baptism that saveth. The-question therefore is, which of the two bap- tisms that have been mentioned, is the one effec- tual, or saving baptism ? or, which of these it is,
d Eph, 4. ?.
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tliat Jesus Christ included in his great commission to the Apostles, when he commanded them " to i^o and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."
The Quakers say, that the baptism, included in this commission, was not the baptism of John.
In the first place, St. Peter says it was not, in these words : -^ *' Which sometimes were disobedi- ent, when once the long suffering of God waited in the days of Noah while the Ark was preparing, wherein few, that is, eight souls, were saved by water ; ^ whose antetype baptism doth also now save us, (not the putting away of the fillh of the flesh, but the answer of a good conscience towards God,) by the resurrection of Jesus Christ."
The Apostle states here concerning the bap- tism that IS effectual and saving; first, that it is not the putting auay of the filth of tlie ilesii, which is effected by water. He carefully puts those ui)on their guard, to whom he writes, lest they should consider John's baptism, or that of water, to be the saving one, to which he alludes; for, having made a beautiful comparison between an outward
c 1 Peter 3, 20. 21. f Antf^type i^ t!ic jivopeV traiiUaliim.
anrl not " the. figure \Yheicmitf<.
312 RELIGION.
salvation in an outward ark, by the outward wa- ter, with this inward salvation by inward and spi- ritual water, in the inward ark of the Testament, he is fearful that his reader should connect these images, and fancy that water had any thing to do with this baptism. Hence he puts his caution in a parenthesis, thus guarding his meaning in an ex- traordinary manner.
He then shows what this baptism is, and calls it the answer of a good conscience towards God by the resurrection of Jesus Christ. In fact, he states it to be the baptism of Christ, which is by the Spirit. For he maintains, that he only is truly baptized, whose conscience is made clear by the resurrection of Christ in his heart. But who can make the answer of such a conscience, except the Holy Spirit shall have first purified the floor of the heart; except the spiritual fan of Christ shall have first separated the wheat from the chatf, and except his spiritual fire shall have consumed the latter ?
St. Paul makes a similar declaration : " For as many of you as have been baptized into Christ, have put on Christ." But no man, the Quakers sa}^ merely by being dipped under water, can
g Galat. 5. 17.
RELIGION. 513
put on Christ, that is, his life, his nature, his dis- position, his l)ve, iTie<'kiiess, and temperance, ad all those virtues which should characterize a Chris- tian.
To the same pnrport are those other words by the same Apostle: i» " Know ve not, that so manv of us as were hapti/ed nnto Jesus Clirst, were baptized into his death; that like as Christ was raised up from the dead by the glory O' the Father, even so we also sljould walk in newness of life." And again — ' '' B.iried with hnn in bap- tism, wherein also ye are risen with him, through the faith of the co-ojieration of G xl, who hath raised him from the dead." By these passages the Apostle Paul testifies that lie alone is truly baptized, who first dies unto sin, and is raised up afterwards from sin unto righteousness, or who is raised up into life witli Cnrist, or wlio so feels the inward resurrection and glory of Ciirist in iiis soul, that he walks in nevvness of life.
The Quakers show again, that tiie baptism of John could not have been included in the great commission, because the object of John's baptism had been completed even before the preaching of Jesus Christ.
The great object of John's baptism, w'as to make
h Rom. 6. 3. 4. i Cylos. 2. 12.
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Jesus known to the Jews. John himself declared this to be the object of it. ^ " But that he should be made manifest unto Israel, therefore am I come baptizing with water." This object he accom- plished two ways ; first, by telling all whom he baptized that Jesus was coming, and these were the Israel of that time; for he is reported to have baptized all Jerusalem, which was the metropolis, and all Judea, and all the country round about Jordan. Secondly, by pointing him out person- ally. ^ This he did to Andrew, so that Andrew left John and followed Jesus. Andrew, again, made him known to Simon, and these to Philip, and Philip to Nathaniel; so that by means of John, an assurance was given that Jesus of Naza- reth was the Christ.
The Quakers believe again, that the baptism of John was not included in the great commission, because it was a type under the law, and all types and shadows under the law were to cease under the Gospel dispensation, or the law of Christ.
The Scdvation of the Eight by water, and the baptism of John, were both types of the baptism of Christ. John was sent expressly before Jesus, baptizing the bodies of men with water, as a live- ly image, as he himself explains it, of the latter
i John 1.31. k John 1. 40.
RELIGION. 315
baptizing their souls with the Holy Ghost and with fire. The baptism of John, therefore, was both preparative and typical of that of Christ. And it is remarked by the Quakers, that no soon- er was Jesus baptized by John with water in the type, than he was, according to all the Evange- lists, baptized by the ' Holy Ghost in the ante- type. No sooner did he go up out of the water, than John saw the Heavens opened, and the spi- rit of God descending like a dove, and lighting upon him. It was this baptism of Jesus in the antetype which occasioned John to know him personally, and enabled him to discover him to others. The baptism of John, therefore, being a type or figure under the law, was to give way, when the antetype or substance became apparent. And that it was to give way in its due time, is evident from the confession of John himself For on a question which arose between some of John's disciples and the Jews about purifying, and on a report spread abroad, that Jesus had begun to baptize, John says, "" *' He (Jesus) must increase, but I must decrease." — This confession of John accords also with the following expressions of St. Paul : " " The Holy Ghost this signifying, that
1 Mat. 3. 16.— Mark 1. lOv m John 3. 30.
u Heb. 9. 8. 9. 10.
316 RFXTGTON.
the way into the Holiest of all was not yet made manifest, while as the first tabernacle was yet standinc:, which was a figure for the time then present," — « hich stood only in meats and drinks, and diveis washinc:s, and carnal ordinances im- posed on them untd the time of reformation,"
RELIOTON. 317
SECT. IV.
Quakers xfioic that the h(7nfi\m, includedin fhe great commission^ wlueh appears- not to he the ban' ism of Ji hn, is the baptism of Clirist^ from a eritieal ex- ominafio)i of the words in that coinnussion — ^Va^ in ivhtch the Quakers interpret these words — Diis inferpretation confirmed bi/ citations from St. Marky St. Luke, and St. Paul.
JriAVTNG attempted to show, according to the method of the Quakers, that the baptism of John is not the baptism included in the great commis- sion, I shall now produce those argumen s, by ■which they maintain tliat that baptism, which is included in it, is the ba])tism of Christ.
These arguments will be found chielly in a cri- tical examination of ihe words of that commission.
To enable the reader lo judge ot tne propriety of their observations upon tijese words, 1 sliail tran- scribe from St. Matthew the three verses tliat relate to this subject.
o " And Jesus came and spake unto them, say- ing. All power is given unto me in Heaven an I in eartli. Go ye, therefore, and teacU all nations,
o Mat. 2S. 18, 19, 20.
318 RELIGION.
"baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observ^e all things whatsoever I have commanded you. And lo, I am with you alway, even unto the end of the world."
The first observation, which the Quakers make, is upon the word " THEREFORE." As all power is given unto me both in Heaven and in earthy and as I can on that account, and as I will qualify you, go ye therefore, that is, having previously re- ceived from me the qualification necessary for your task, go ye.
The next observation is, that the commission does not imply that the Apostles were to teach and to baptize as two separate acts, but, as the words intimate, that they were to teach baptizing.
The Quakers say again, that the word " teach" is an improper translation of the original '' Greek. The Greek word should have been rendered *' make disciples or proselytes." In several edi- tions of our own Bibles, the word "teach" is ex- plained in the margin opposite to it, " make dis- ciples or Christians of all nations," or in the same manner as the Quakers explain it.
On the word " baptize," they observe, that be-
p AiJ«<r;)^w is the usual word fur teach, but (jLn^nlnu is used in the com- mission ; which latter word occurs but seldom in the New Testament, and always signilics to " disciple."
RELIG10>r. .319
cause its first meaning is to wash all over, and be- cause baptism with Christians is alwaj's with water, people cannot easily separate the image of water from the word, when it is read or pronounced. But if this image is never to be separated from it; how will persons understand the words of St. Paul, '' for by one spirit are we all baptized into one body?" Or those of Jesus, " Can ye drink of the cup that I drink of, or be baptized with the bap- tism that I am baptized with ?" Or, if this image is not to be separated from it, how will they un- derstand the Evangelists, who represent Jesus Christ as about to baptize, or wash all over, with fire? To baptize, in short, signifies to dip under water, but, in its more general meaning, to purify. Fire and water have equally power in this respect, but on different objects. Water purifies surfaces. Fire purifies by actual and total separation, bring- ing those bodies into one mass which are homo- geneous, or which have strong affinities to each other, and leaving the dross and incombustibje parts by themselves.
The word " in" they also look upon as improperly translated. This word should have been rendered 1 " into." If the werd " in" were the right trans- lation, the words " in the name of the Father, and of the Son, and of the Holy Ghost," might be con-
(\ Tbe word in the originaJ Creek in h>) ^ndjxot if-
3^0 RETJGTON.
struerl into a form of words to be used at the time of baptism.
But we have no evidence that such a formula wns ever used, when any of the Apostles baptized. Indeed, tlie plain meaning of the word is " into," and therefore all such formula is groundless, r " J:^sus Ciu'ist did not, says Z linglius, by these words institute a form of baptism, which we should use, as divines have falsely taught."
On the word " name," the Quakers observe, that, when it relates to the Lord, it frequently sig- nifies in scripture, his life, or his spirit, or his power. Thus, ' " in my name, shall they cast out devils." And, * " by what power, or by what name have ye done this ?"
From the interpretation, which has now been given of the meaning of several of the words in the verses, that have been quoted from St. Matthew, the sense of the commission, according to the Qua- kers, will stand thus : " All power is given to me in Heaven and in earth. In virtue of the })ovver which I liave, I will give you power also. I will confer upon you the gift of the Holy Spirit. AVhen you have received it, go into different and distant lands ; go to the Gentiles who live iu ig- norance, darkness, and idolatry, and make them proselytes to my new dispensation ^ so purifying
r Lib. de Capt. p. 3G, torn. 2, Oper.
H Mark 16. 17. t Acts 4. 7-.
RELIGION. 321
their hearts, or l)uniin<^ the chaff of their corrupt alTectioiis b\' the active fire of the Holy Spirit, which shall accompany your preaching, that tiiey may 1)0 made partakers of the divine nature, and walk in newness of life. And lest this should ap- pear to be too great a work for your faith, I, who have the power, promise to be with you with this my spirit in the work, till the end of the world." The Quakers contend, tliatthisis the true inter- pretation of this commission, because it exactly coincides with the meaning of the saniiC commis- sion as descril)ed by St, Luke and St. Mark, an^l of that also which was given to St. Paul. • St. Luke states the commission given to the Apostles to have been ** " that rei)entance and re- mission of sins should be preached in his name among all nations, beginning at Jerusalem." The meaning therefore of the commission, as stated by St. L'.ike, is precisely the same as that stated by St. Matthew. For first, all nations are included in it. Secondly, purification of heart, or conver- sion from sin, is insisted upon to be the object of it. And thirdly, this object is to be efTected, not by the baptism of water, (for baptism is no where
u Lukti 24. 47. VOL. II. 2 T
^^2^ IlELIGION.
mentioned,) but by preaching, in which is inchided the idea of the baptism of the spirit.
St, Mark also states the commission to be the same, in the following words : "" " And he said unto them, Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized, shall be saved." Here all nations, and the preaching of the Gospel, are mentioned again ; but baptism is now added. But the bap- tism that was to go with this preaching, the Qua- kers contend to be the baptism of the spirit. For fu'st, the baptism here mentioned is connected with salvation. But the baptism, according to St. Peter, which doth also now save us, '* is not th^ putting away the fdth of the flesh, but the answer of a good conscience towards God by the resur- rection of Jesus Christ ;" or the baptism of the spirit. Secondly, the nature of the baptism here mentioned is explained by the verse that follows it. Thus, " he that believeth, and is baptized, shall be saved. And these signs shall follow them that believe: they shall speak with new tongues." This therefore is the same baptism as that which St. Paul conferred upon some of his disciples by the laying on of his hands. """ " And when Paul had laid his hands upon them, the Holy Ghost came
V Mork lf<. 15. w Acts 19. C.
RELIGION. ^2ii
u\):i\i llicm, and they spake with tongues and pro- pliesied." Tluis, again, it is demonstrated to be the l)aptism of the spirit.
The commission also, which has been handed down to us by St. Maltlicvv, w ill be found, as it has been now explained, to coincide in its object with that uhicli was given to Paul, as we find by his confession to Agrippa. For he declared " he was sent as a minister to the Gentiles " to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they might receive forgiveness of sins, and inheritance among them which are sanctified by faith in Christ." But what was this, the Quakers say, but to baptize tbem into the life and spirit of a new and divine nature, or with the baptism of Christ?
And as Vv^e have thus obtained a knowledge Jrom St. Paul of what his own commission con- tained, so we have, from the same authority, a knowledge of vyhat it did not contain; for he positively declares, in his first Episile to the Co- rinthians, that " Christ sent iiim not to baptize (evidently alluding to the baptism by water) but to preach the Gospel." It is clear therefore that ^t. Paul did not understand his commission to
X Acts 26. 17. IS.
524 RELIGION.
refer to water. And who was better qualified to understand it than himself?
' It is also stated by the Quakers, as another ar- gument to the same point, that if the baptism in the commission had been that of water only, the Apostles could easily have administered it of them- selves, or without any supernatural assistance ; but, in order that they might be enabled to execute that baptism which the commission pointed to, they were desired to wait for divine help. Jesus Christ said, ^ " I send the promise of my father upon you ; but tarry ye in the city of Jerusalem imtil ye be endued with the power from on high ; for John truly baptized with water, but ye shall be baptized with the Holy Ghost not many days hence." Now, the Quakers ask, if baptism by water had been the baptism contained in the great commission, why could not the Apostles have performed it of themselves? What should have hindered them more than John from going with people into the rivers, and immersing them? Why were they first to receive themselves the baptism of the spirit r But if it be allowed, on the other hand, that when they executed the great commis- sion, they were to perform the baptism of Christ,
y Luke 24. 49.
RELIGION. 325,
tlie case is altered. It became them then to wait for the divine help. For it required more tlian human pouer to give that baptism, which should change tlie disposition and affections of men, and should be able to bring them from darkness unto light, and from the power of Satan unto God. And here the Quakers observe, that the Apostles never attempted to execute the great commission, till the time fixed upon by our Saviour, in these words: " But tarry ye in the city of Jerusalem, until ye be endued with power from on high." This was the day of pentecost. After this " thev jireached, as St. Peter says, with the Holy Ghost sent down from Heaven," and with such eificacv, that " the Holy Ghost fell upon many of them, W, a heard their words."
^26 RELIGION.
SECT. V.
Objection to tlie foregoing argiunenfs (if the Quakers — namely, " If it he not tJie baptism of John that is included in the Great Commission, hoio came the Apostles to baptize zcith water P'* — Practice and opinions of Peter considered — also of Paul — also of Jesus Christ — Tins practice, as explained by these opinions, considered by the Quakers to tur?i out in favour of their own doctrine on this subject.
1 HAVE now stated the arguments by which the Quakers have been induced to believe that the baptism by the spirit, and not the baptism by wa- ter, was included by Jesus Christ in the great commission which he gave to his Apostles, when he requested them " to go into all nations, and to teach them, baptizing in the name of the Fathci', and of the Son, and of the Holy Ghost."
Against these arguments the following ques- tion has been usually started, as an objection : " If it be not included in the great commission, how came the Apostles to baptize ; or would they have
RELIGION'. 327
baptized, if baptism liad not been considered by them as a Christian ordinance?"
The Quakers, in answering this objection, have confined themselves to the consideration of the Conduct of the Apostles Peter and Paul. For though Philip is said to have baptized also, yet he left no writings behind him like the former; nor are so many circumstances recorded of him, by which they may be enabled to judge of his character, or to know uhat his opinions ultimate- ly were, upon that subject.
The Quakers consider the Apostles as men of the like passions with themselves. They find the ambition of James and John j the apostacy and dissimulation of Peter j the incredulity of Tho- mas ; the dissention between Paul and Barnabas j and the jealousies which some of them entertain- ed towards one another, recorded in holy w^rit. They believe them also to have been mostly men of limited information, and to have had their pre- judices, like other people. Hence it was not to be expected that ihey should come all at once into the knowledge of Christ's kingdom ; that, educated in a religion of types and ceremonials, they should all at once abandon these ; that, ex- pecting a temporal Messiah, they sh.euld lay aside at once temporal views ; and that they should come
328 RELIGION.
immediately into the full parity of the gospel prac- tice.
With res{)€ct to the Apostle Peter, he gave early signs of the dulness of his comprehension with respect to the nature of the character and kingdom of the Messiah. "^ For when Jesus had given forth but a simple parable, he was obliged to ask him the meaning of it. This occasioned Jesus to say to him, " Are ye also yet without understanding ?"
In a short time afterwards, when our Saviour told him, ^ " that he himself must go to Jerusalem and suffer many thmgs, and be killed, and be rais- ed again the third day, Peter took him and re- buked him, saying. Be it far from thee. Lord. This shall not be unto thee."
At a subsequent time, namely, just after the transfiguration of Christ, he seems to have known so little about spiritual things, that he expressed a wish to raise three earthly tabernacles, one to Moses, another to Elias, and a third to Jesus, for the retention of signs and shadows as a Gospel labour, at the very time when Jesus Christ was opening the dismission of all but one, namely, " the tabernacle of God, that is with men."
Nor did he seem, at a more remote period, to
/. Matt. 15.10. a Matt. 16. 21, 22.
RELIGION. 329
have gained more large or spiritual ideas. He did not even know that the Gospel of Jesus Christ was to be universal. He considered it as limited to the Jews, though the words in the great com.- mission, which he and tlie other Apostles had heard, ordered them to teach all nations. He wag unwilling to go and preach to Cornelius on this ver}' account, merely because he was a Roman Centurion, or in other words, a Gentile; so that a vision was necessary to remove his scruples in this particular. It was not till after this vision, and his conversation with Cornelius, that his mind be- gan to be opened ; and then he exclaimed, " Of a. truth, I perceive that God is no respecter of per- sons; but in every nation, he that feareth him and worketh righteousness, is accepted with him."
The mind of Peter now began to be opened, and to see things in a clearer light, when a new occurrence that took place nearly at the same time, seems to have taken the fdm still more from his eyes: for while he preached to Cornelius, and the others present, he perceived that " the Holy Ghost fell upon all of them that heard his words, as on himself and the other Apostles at the begin- ning." Then remembered Peter the words of the Iword, how that he said, " John indeed baptized with water, but ye shall be baptized with the
vol.. II. 2 U
330 RELIGION.
Holy Ghost:" that is, Peter finding that Cornelius and his friends had received, by means of his own powerful preaching, the Holy Ghost, perceived then for the first time, to his great surprise, that he had been executing the great commission of Jesus Christ; or that he had taught a Gentile, and baptized him with the Holy Spirit. Here it was that he first made the discrimination between the baptism of John, and the baptism of Christ.
From this time there is reason to think that his eyes became fully open ; for in a few years af- terwards, when we have an opportunity of viewing his conduct again, we find him an altered man as to his knowledge of spiritual things. Being called npon at the council of Jerusalem to deliberate on the propriety of circumcision to Gentile converts, he maintains that God gives his Holy Spirit as well to the Gentiles as to the Jews. He maintains again, that God purifies hy faith ; and he delivers it as his opinion, that circumcision is to be looked upon as a yoke. And here it may be remarked, that circumcision and baptism uniformly went to- gether, when proselytes of the covenant were made, or when any of the Heathens were desirous pf conforming to the whole of the Jewish law.
At a time, again, subsequent to this, or when i^e v/rote: his Epistles which were to go to the
RELIGION. 331
strangers all over Pontus, Galatia, Cappadocia, Asia, and Bitliynia, he discovers himself to be the same full grown man in spiritual things on the subject of baptism itself, in these remarkable words, which have been quoted: "Whose antitype bap- tism doth also now save us, (not the putting awuy the tilth of the flesh, but the answer of a good con- science towards God,) by the resurrection of Jesus Christ." So that the last opinion of Peter on the subject of vvater-baptism contradicted his practice, when he was but a noviciate in Christ's kingdom.
With respect to the Apostle Paul, whose prac- tice I am to consider next, it is said of him, as of St. Peter, that he baptized.
That Paul ba[)tized is to be collected from his own writings. For it appears, by his own account, that there had been divisions among the Corinthi- ans. Of those who had been converted to Chris- tianity, some called themselves after the name of Cephas; others after the name of Apollos; others after the name of Paul; thus dividing themselves nominally into sects, according to the name of him who had either baptized or converted them. St. Paul mentions these circumstances, by which it comes to light, that he used water-baptism, and he regrets that the persons in question should have made such a bad use of this rite^ as to call them-
33^ RELIGION.
selves after him who baptized them, instead of calling themselves after Christ, and dwelling on him alone. '' " I thank God, says he, that I baptized none of you but Crispus and Gains; lest any should say that I baptized in my own name. And I bap- tized also the house of Stephanus. Besides I know not whether I baptized any other, for Christ sent tne not to baptize, but to preach the Gospel." Now this confession of the Apostle, which is usu- ally brought against the Quakers, they consider to be entirely in their favour, and indeed decisive of the point in question. For they collect from hence, that St. Paul never considered baptism by water as any Gospel ordinance, or as any rite in- dispensably necessary, when men were admitted as members into the Christian church. For if he had considered it in this light he would never have said that Christ sent him not to baptize, but to preach the Gospel. Neither would he have thank- ed God, on account of the mere abuse of it, that he had baptized so few; for doubtless there were many among the learned Greeks, who abused his preaching, and who called \t foolishness, but yet he no where says, that he was sorry on that account that he ever preached to them; for preaching was
b 1 Cor. 1. 14, 15, 16.
RELIGION. 333
a gospel ordinance enjoined him, by which'many were to be converted to the Christian faith. Again— If he had considered water baptism, as a necessary mark of initiation into Christianity, he would uniformly have adopted it, as men became proselytes to his doctrines. But among the thou- sands, whom in all probability he baptized with the Holy Spirit among the Corinthians, it does not appear, that there were more than the mem- bers of the three families ofCrispus, Gaius, and Stephanus, whom he baptized with water.
But still it is contended, that Paul says of himself, that he baptized. The Quakers agree to this, but they say that he must have done it, in these in- stances, on motives very different from those of an indispensable Christian rite.
In endeavouring to account for these motives, the Quakers consider the Apostle Paul as not in the situation of Peter and others, who were a long time in acquiring their spiritual knowledge, during which they might be in doubt as to the propriety of many customs j but as coming, on the other hand, quickly and powerfully into the knowledge of Christ's kingdom. Hence, when he baptized, they impute no ignorance to him. They believe he rejected water-baptism as a gospel ordinance, but that he considered it iu itself as an harmless
33A RELIGION.
ceremony^ and that, viewing it in this light, he used it out of condescension to those ellenistic Jews, whose prejudices, on account of the wash- ings of Moses and their customs relative to prose- lytes, were so strong, that they could not separate purificafion by water from conversion to a new- religion. For St. Paul confesses himself that " to the weak he became as weak, that he might gain the weak, and was made all things to all men, that he might by all means save some." Of this his condescension many instances are recorded in the New Testament, though it may be only necessary to advert to one. At the great council at Jerusa- lem, where Paul, Barnabas, Peter, James, and others, were present, it was *" determined that cir- cumcision was not necessary to the Gentiles. St. Paul himself with some others carried the very letter of the council, containing their determina- tion upon this subject, to Antioch to the brethren there. This letter was addressed to the brethren of Antioch, Syria, and Cilicia. After having left Antioch, he went to Derbc and Lystra, where, notwithstanding the determination of himself and the rest of the council, that circumcision was not a Christian rite, fee "^ circumcised Timotheus, in con-
o Acts 15. d ActslR. Ct
RELIGION. 335
desceasion to the weakness of the Jews, who were in those quarters.
In addition to these observations on the practice and opinions of the Apostles, in the course of which the Quakers presume it will be found that the baptism of John is not an ordinance of the Gospel, they presume the same conclusion will be adopted, if they take into consideration the prac- tice and opinions of Jesus Christ.
That Jesus Christ never forbad water-baptism, the Quakers readily allow. But they conceive his silence on this subject to have arisen from his knowledge of the internal state of the Jews. He knew how carnal their minds were ; how much they were attached to outward ordinances; and how difficult it was to bring them all at once into his spiritual kingdom. Hence, he permitted many things for a time, on account of the weakness of their spiritual vision.
That Jesus submitted also to baptism himself, they allow. But he submitted to it, not because he intended to make it an ordinance under the new dispensation, but to use his own words, "that he might fulfil ail righteousness." Hence, also he was circumcised. Hence he celebrated the Passover. And hence, he was enabled to use these remarkable words upon the cross : " It is fuliilled."
336 RELIGION.
But though Jesus Christ never forbad water- baptism, and, though he was baptized with water by John, yet he never baptized any one himself. A rumour had gone abroad among the Pharisees, that the Jesus had baptized more disciples than Jolm the Baptist. But John, the beloved disciple of Jesus, who had leaned on his bosom, and who knew more of his sentiments and practice than any other person, is very careful in correcting this hear-say report, as if unw^orthy of the spiritual mind of his master, and states positively, « *' that Jesus baptized not."
The Quakers lay a great stress upon this cir- cumstance : for they say, that if Jesus never bap- tized with water himself, it is a proof that he never intended to erect water-baptism into a Gospel- rite. It is difficult to conceive, they say, that he should have established a Sacrament, and that he should never have administered it.' AVould he not, on the other hand, if his own baptism had been that of water, have begun his ministry by baptiz- ing his own disciples, notwithstanding they had previously been baptized by John ? But he not only never baptized, but it is no where recorded of him, that he ordered his disciples to baptize " with 7vater.'^ ^ He once ordered a leper to go to the
e John 4.2. f Mat. 8. 4,
RELIGION. 337
priest, and to offer the gift for liiscleansings. At another time, « he ordered a blind man to go and wash in the pool ofSiloam; but he never ordered any one to go and be baptized with water. On the other hand, it is said by flie Quakers, that he clearly intimated to three of his disciples, at the transfiguration, that the dispensations of Moses and John were to pass away ; and that he taught himself, " that the kingdom of God cometh not with observation;" or, that it consisted not in those outward and lifeless ordinances, in which many of those to whom he addressed himself placed tii^ essence of their religion.
John 9.
vol. 11% 2 X
3S8 RELIGION.
CHAP. XVI. SECT, I,
Supper of the Lord—^Two such suppers, one enjoined by Moses y the other by Jesus Christ — The former called the Passover — Original manner of its cele- bration—The use of bread and wine added to it — These long in use when Jesus Christ celebrated it ' — Sijice his time, alterations made in this supper by the Jews — But bread and wine still continued to be component parts of it, and continue so to the present day — Modern manner of the celebra- tion of it.
X HERE are two suppers of the Lord recorded in the Scriptures j the first enjoined by Moses, and the second by Jesus Christ.
The first is called the Supper of the Lord, be- cause it was the last supper which Jesus Christ participated with his disciples, or which the Lord and master celebrated with them in commemora- tion of the passover. And it may not improperly be called the Supper of the Lord on another ac- count, because it was the supper which the lord
RELIGION. 339
and master of every Jewish family celebrated, on the same festival, in his own house.
This supper was distinguished, at the time allud- ed to, by the name of the Passover Supper. The object of the institution of it was to commemorate the event of the Lord passing over the houses of tlie Israelites in Egypt, when he smote the Egyp- tians, and delivered the former from their hard and oppressive bondage.
Tiie directions of Moses concerning this festi- Tal were short, but precise.
On tlie fourteenth day of the first month, called Nissan, the Jews were to kill a lamb in the even- ing. It was to be eaten in the same evening, roasted with fire, and the whole of it was to be eat- en, or the remains of it to be consumed with fire before morning. They were to eat it with loins girded, with their shoes on their feet, and with their staves in their hands, and to eat it in haste. The bread which thev were to eat, was to be un- leavened, all of it, and for seven days. There was to be no leaven in their houses during that time. Bitter herbs also were to be used at this feast. And none who were uncircumcised were allowed to partake of it.
This was the simple manner in which the pass- over, and the feast of unleavened bread, which
340 RELIGION.
was included in it, were first celebrated. But as the passover, in the age following its institution, was not to be killed and eaten in any other place than where the Lord chose to fix his name, which was afterwards at Jerusalem, it was suspended for a time. The Jews, however, retained the festival of unleavened bread, wherever they dwelt. At this last feast, in [jrocess of time, they added the use of wine to the use of bread. The introduc- tion of the wine was followed by the introduction of new cu.stoms. The Lord or master of the feast used to break the bread, and to bless it, saying, " Blessed be thou, O Lord, who givest us the fruits of the earth." He used to take the cup, which contained the wine, and bless it also: " Blessed be thou, O Lord, who givest us the fruit of the vine." The bread was twice blessed upon this occasion, and given once to every individual at I he feast. But the cup was handed round three times to the guests. During the intervals between the ble^^s- jng and the taking of the bread and of the wine, the company acknowledged the deliverance of their ancestors from the Egpytian bondage j they lamented their present state,; they confessed their sense of the justice of God in their punishment; and they expressed their hope of his mercy from his former kind dealings and gracious promises.
RFXTGTON. 341
In process of time, when the Jews were fixed at Jerusa en), they revived the cekbration of the passover, and as tlie feast of unleavened bread was connected with it, they added the customs of the latter, and blended the eating of the lamb, and the use of the bread and wine, and several accompaniments of consecration, into one cere- mony. The bread therefore and the wine had been long in use as constituent parts of the passo- ver-supper, and indeed of all the solemn feasts of the Jews, when Jesus Christ took upon himself, as master of his own family of disciples, to cele- brate it. When he celebrated it, he did as the master of ever}'' Jewish family did at that time. He look bread, and blessed, and broke, and gave to his disciples. He took the cup of wine, and gave it 10 them also. But he conducted himself differ- ently from others in one respect, for he compared the bread of the passover to his own body, and the wine to his own blood, and led the attention of his disciples from the old object of the passover, or deliverance from Egyptian bondage, to a new one, or deliverance from sm.
Since the time of our Saviour, we fuKl that the Jews, who have been dispersed in various parts of the world, have made alterations in this supper: but all of them have concurred in retaining the
j&f^
5¥4 RELIGION,
bread and wine as component parts of it. This will be seen by describing the manner in which it is celebrated at the present day.
On the fourteenth day of the month Nissan, the first-born son of every family fasts, because the first-born in Egypt were smitten on that night. A table is then set out, and covered with a cloth. On the middle of it is placed a large dish, which is covered with a napkin. A large passover cake of unleavened bread, distinguished by marks, and denominated " Israelite^' is then laid upon this napkin. Another, with different marks, but de- nominated '■'^ Levite^ is laid upon the first: and a third, differently marked, and denominated " Priest,'' is laid upon the second. Upon this again a large dish is placed, and in this dish is a shank bone of a shoulder of lamb, with a small matter of meat on it, which is burnt quite brown on the fire. This is instead of the lamb roasted with fire. Near this is an e^gy roasted hard in hot ashes, that it may not be broken, to express the totality of the lamb. There is also placed on the table a small quantity of raw charvil instead of the bitter herbs ordered ; also a cup with salt "water, in remembrance of the sea crossed over after that repast ; also a stick of horse radish with its green top to it^ to represent the bitter labour
RELIGION. 343
that made the eyes of their ancestors water in slavery ; and a couple of round balls, made of bit- ter almonds pounded with apples, to represent their labour in lime and bricks. The seat or couch of the master is prepared at the head of the table, and raised with pillows, to represent the mas- terly authority of which the Jews were deprived in bondage. The meanest of the servants are seated at the table for two nights with their mas- ters, mistresses, and superiors, to denote that they were all equally slaves in Egypt, and that all ought to give the same ceremonial thanks for their redemption. Cups also are prepared for the wine, of which each person must drink four in the course of the ceremony. One cup extraordinary is set on the table for Elias, which is drank by the young est in his stead.
All things having been thus prepared, the guests wash their hands, and seat themselves at ta- ble. The master of the family, soon after this, takes his cup of wine in his right handy and the rest at the table doing the same, he says, together with all the others, " Blessed art thou, O Lord our God, King of the Universe, who liast created the fruit of tiie vine." This is followed by a thanksgiving for the institution of the passover. Then the cup of wine is drank by all. Afterwards the master of the family says, " Blessed art thou.
344 RELIGION.
O Lord our God, King of the Universe, who hast sancfified us with thy commandments, and com- manded us to cleanse our hands."
Then the master of the family desires the guests to partake of the charvil dipped in salt vvater, which he gives them with an appropriate blessing. He makes them touch also the dish, containing the egg and shank bone of the lamb, and repeat with him a formula of words suited to the subject. He then takes the second cup of. zvi?iey and uses words in conjunction with the rest, expressive of the great difference between this and any other night. After this, copious remarks follow on the institution of the passover. Then follow queries and answers of the rabbis on this subject : then historical accounts of the Jews: then the fiiteen acts of the goodness of God to the Jewish nation, which they make out thus : — He led the Jews out of Egypt: he punished the Egyptians: he executed judgment on their gods: he slew their first-born : he gave the Jews wealth : he divided the sea for them : he made them pass through it as on dry land : he drowned the Egyptians in the same : he gave food to the Jews for forty years in the wil- derness: he fed them with manna: he gave them the sabbath : he brought them to Mount Sinai : he gave them the law : he brought them to the r.and of Promise : he built the Temple.
RELIGION. 345
When these acts of the goodness of God, with additional remarks on the passover out of Rabbi Gamaliel, have been recited, ail tlie guests touch the dish which contains the three cakes of bread before mentioned, and say : " This sort of un- leavened bread, which we eat, is because there was not sufficient time for the dough of our an- cestors to rise, until the blessed Lord, the King of Kings, did reveal himself to redeem them, as it is written. And they baked unleavened cakes of the dough, which they brought forth out of Egypt S for it was not leavened, because they were thrust out of Egypt, and could not tarry j neither had they prepared for themselves any victuals." After this they touch the horse-radish and join in a nar- ration on the subject of their bondage. Then they take their third cup of ivine^ and pronounce a formula of adoration and praise, accompanied with blessings and thanksgivings, in allusion to the historical part of the passover. After this the master of the family washes his hands and says, " Blessed art thou, O Lord our God, King of the Universe, who hast sanctified us with thy Com- mandments, and commanded us to cleanse our hands." He then breaks the uppermost cake of bread in the dish, and says, " Blessed art thou, O Lord our God, King of the Universe, who hast VOL. II. 2 Y
346 RELIGION.
brought forth bread from the earth." Then he takes half of another cake of bread, and breaks it^ and says, " Blessed art thou, O Lord our God, King of the Universe, who hast sanctified us with thy commandments, and commanded us to eat the unleavened bread." Then he gix)es evenj one at the fable of each of the two cakes of bread that are broken^ and every one repeats audibly the two last blessings. He then takes the green top from the horse-radish, and puts on the balls before mention- ed, and pronounces a blessing. He then puts these into the hands of the guests, and they pro- nounce the same. After this, he cuts the bottom cake, and puts a piece of it upon a piece of horse- radish, and pronounces a formula of words, in al- lusion to an historical fact.
These ceremonies having been thus completed, the guests sup.
After supper, a long grace is said. Then the fourth cup is filled. A long prayer follows, on the subject of creation. This is again followed by a hymn, enumerating and specifying the twelve w^onders which God did at midnight. Another hymn succeeds, specifying the fifteen great works which God did at diflerent times, both on the night, and on the day, of the passover. Then follows a prayer in praise of God, in which a desire is ex-
RELIGION. 347
pressed, that they may again be brought to Jeru- salem. Then follows a blessing on the fourth cup "which is taken; after v.hicli anollicr hynni is sung, in which the assistance of the Almighty is invoked for the rebuilding of the temple. This hymn is followed by thirteen canticles, enumerating thir- teen remarkable things belonging to the Jews, soon after which the ceremony ends.
This is the manner, or nearly the manner, in which the passover is now celebrated by the Jews. The bread is still continued to be blessed, and broken, and divided, and the cup to be bless- ed and handed round among the guests. And this is done, whether they live in Asia, or in Eu- rope, or in any other part of the known world.
348 , KELIGION
SECT. II.
Second Supper is that enjoined hij Jesus at Caper- naum— It consists of bread from Heaven — or of the flesh and blood of Christ — But tJtese not of a material nature, like the passover-bread, or cor- poreal part of Jesus — but wholly of a spiritual — Those who receive it, are spiritually nourished by it, a?id may be said to sup with Christ — This sup- per supported the Patriarchs — and must be taken by all Christians — Various xvays in zvhich this supper may be enjoyed.
± HE second supper recorded in the scriptures, in which bread, and the body, and blood of Christ, are mentioned, is that which was enjoined by Jesus, when he addressed the multitude at Ca- pernaum. Of this supper, the following account may be given :
^ " Labour not, says he to the multitude, for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of Man shall give unto you."
A little farther on, in the same chapter, when
h John C. 27.
RELIGION. 34^
the Jews required a sign from heaven, (such as when Moses gave their ancestors manna in the wilderness,) in order tliat they might believe on him, he addressed them thus: " Verily, verily, I say unto you, Moses gave you not that bread from, heaven : but my father giveth you the true bread from heaven. For the bread of God is he that Cometh down from heaven, and giveth light unto the world."
Then said they unto him, " Lord, evermore give us this bread." And Jesus said unto them, " I am the bread of life. He that cometh to me shall never hunger j and he that believeth in me, shall never thirst."
It appears, that in the course of these and other words that were spoken upon this occasion, the Jews took offence at Jesus Christ, because he said, he was the bread that came doAvn from heaven j for they knew he was the son of Joseph, and they knew both his father and his mother. Jesus there- fore directed to them the following observations :
" I am the bread of life. Your fathers did eat; manna in the wilderness, and are dead. This is the bread which cometh down from heaven, that a man may eat thereof and not die. I am the liv- ing bread, which came down from heaven. If any man eat of this bread, he shall live for ever.
350 RELIGION.
And the bread that I will give is my flesh, which I will give for the life of the world." The Jews, therefore, strove among themselves, saying, How can this man give us his flesh to eat ? Then Jesus said unto them, " Verily, verily, I say unto you, except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in you. Whoso- ever eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the living father hath sent me, and I live by the father, so he that eateth me, even he shall live by me. This is that bread that came down from hea- ven. Not as your fathers did eat manna, and are dead. He that eateth of this bread, shall live for ever."
As the Jews were still unable to comprehend the meaning of his words, which they discovered by murmuring and pronouncing them to be hard sayings, Jesus Christ closes his address to them in the following words: " It is the spirit that qiiick- eneth. The flesh profiteth nothing : the u ords that I speak unto you, they are spirit, and they are life."
It appears from hence, according to the Quakers,
RELIGION. 351
that Jesus Christ, in mentioning the loaves, took occasion to spiritnalize, as he did on all other fit occasions, and to direct the attention of his follow- ers from natural to spiritual food, or from the food that perisheth, to that which giveth eternal life.
Jesus Christ calls himself upon this occasion the living hread. He says that this bread is hi.«? flesh, and that this flesh is meat indeed. The first conclusion which the Quakers deduce on this subject, is, that this bread, or this flesh and Mood, or this meat, which he recommends to his follow- ers, and which he also declares to be himself, is not of a material nature. It is not, as he himself says, like the ordinary meat that perisheth, nor like the outward manna, which the Jews ate in the wilderness for their bodily refreshment. It can- not therefore be common bread, nor such bread as the Jews ate at their passover, nor any bread or meat ordered to be eaten on any public occa- sion.
Neither can this flesh or this bread be, as some have imagined, the material flesh or body of Jesus. For first, this latter body was born of the virgin Mary; whereas the other is described as having come down from heaven. Secondly, because, when the Jews said, " How can this man give us his flesh.?" Jesus replied, " It is the spirit that.
352 RELIGION.
quickeneth. The flesh profiteth nothing ;" that is, material flesh and blood, such as mine is, can- not profit any thing in the way of quickening ; or cannot so profit as to give life eternal. This is only the work of the spirit. And he adds, " the words I have spoken to you, they are spirit, and the}^ are life."
This bread then, or this body, is of a spiritual nature. It is of a spiritual nature, because it not only giveth life, but preserveth from death. Man- na, on the other hand, supported the Israelites only for a time, and they died. Common bread and flesh nourish the body for a time, when it dies and perishes; but it is said of those who feed upon this food, that they shall never die. This bread, or body, must be spiritual again, be- cause the bodies of men, according to their present organization, cannot be kept for ever alive; but their souls may. But the souls of men can receive no nourishment from ordinary meat and drink, that they should be kept alive, but from th^t which is spiritual only. It must be spiritual again, because Jesus Christ describes it as having come down from heaven.
The last conclusion which the Quakers draw from the words of our Saviour on this occasion, is, that ^ spiritual participation of the body and
RELIGION. 353
bloofl of Christ is snch an essential of Christianity, tliut CO person uho does not partake of them, can be (;onsi(iereH to be a Christian; " for except a man eat the fifsh of the Son of Man and drink hi? blood, he has no life in him."
The Quakers vlierefore believe, that this address of .Jesi.'s Chri^^t to his f diowers near Capernaum, relates wholly to ''he neress'ty of the souls of men being fed and nourished by that food, uhich -t is alone capable of receiv ing, namely, tbat which is of a spiritual nature, and which comes from above. This food is the spirit of God; or, in thelanguaije of the Quakers, it is Christ. It is that celestial principle, which gives life and light to as many as receive it and believe in it. It is that spiritual principle, which w^as in the beginning of the world, and which afterwards took flesh. And those who receive it, are spiritually nourished by it, and may be said to sup with Christ ; for he himself says, ' " Behold, I stand at the door and knock : if any man hear my voice, and open the door, I w\\\ come in to him, and will sup with him, and he with mc."
This supper which Jesus Christ enjoins, is that heavenly manna on w hich the Patnarciis feasted,
i Rev. 3. 20. VOL».Pr. 2 Z
354 RELIGION.
before his appearance in the flesh, and by which their inward man became nourished; so that some of them were said to have walked with God; for these, according to St. Paul, ^ " did all eat the same spiritual meat, and did all drink the same spiritual drink; for they drank of that spiritual rock that followed them, and that rock was Christ."
This supper is also that " daih^ bread," since his appearance in the flesh; or, as the old Latin translation has it, it is that supersubstantial bread, which Christians are desired to pray for in the Lord's prayer ; that bread, which, according to good commentators, is above all substance, and above all created things. For this bread fdls and satisfies. By extinguishing all carnal desires, it leaves neither hunger nor thirst after worldly things. It redeems from the pollutions of sin. It so quick- ens as to raise from death to life, ami it gives therefore to man a sort of new and divine nature, so that he can dwell in Christ and Christ in him. This supper, which consists of this manna, or bread, or of this flesh and blood, may he enjoyed by Christians in various ways. It may be enjoyed by them in pious meditations on thcDivine Being, in which the soul of man ma}' have communion
j 1 Cor. 10. 0. ■*.
RELIGION. 355
with the spirit of God, so that every meditation may afford it a salutary supper, or a celestial feast. It may be enjoyed by them when they wait upou God in silence, or retire into the light of the Lord, and receive those divine impressions which quicken and spiritualize the internal man. It may be enjoyed by them in all their several acts of obe- dience to the words and doctrines of our Saviour. Thus may men every day, nay, every hour, keep a communion at the Lord's table, or communicate, or sup, with Christ.
356 RELIGION.
SECT. III.
The qne<!fwn then ?>, zvhefher Jeans Christ instituted any neiv supper, distinct from that of the passover, (and ivhich loas to render null and void that en- joined at Capernaum J to be observed as a ceremo- nial by Christians — Quakers say, that no such institution can be collected from the accounts of Matthew, or of Mark, or of John — The silence of the latter peculiarly impressive in the present case.
It appears then, that there are two suppers re- corded in the scriptures, the one enjoined by Moses, and the other by Jesus Christ.
The first of these was of a ceremonial nature, and was confined exchisively to the Jews : for to Gentile converts vvho knew nothing of Moses, or whose ancestors were not concerned in the de- liverance from Egyptian bondage, it could have had no meaning.
The latter was of a spiritual nature. It was not limited to any nation. It had been enjoyed by many of the Patriarchs. Many of the Gentiles had enjoyed it also. But it was essentially neces- sary for all Christians.
UELIOION. >357
Now the question is, whether Jesus Christ, when he celebrated the passover, instituted any nevf supper, distinct from that of the passover, and which was to render null and void, (as it is the tendency of ceremonies to do) that which he en- joined at Capernaum, to be observed as an ordi- nance by the Christian world.
The Quakers are of opinion that no institution of this kmd can be collected from Matthew, Mark^ or John. ^ St. Matthew mentions the celebration of the passover supper in the following manner: " And as they were eating, Jesus took bread and blessed it, and brake it, and gave to his disciples, and said. Take, eat, this is my body."
" And he took the cup, and gave thanks, and gave it to them, saying. Drink ye all of it."
" For this is my blood of the New Testament, which is shed for many for the remission of sins."
" But I say unto you, I will not drink hence- forth of the fruit of the vine, until that day when I drink it new with you in my father's kingdom."
Si. Mark gives an account so similar to the former, that it is unnecessary to transcribe it. Both mention the administration of the cup; both the breaking and giving of the bread ; both the allusion of Jesus to his own body and blood;
k Mat. 2fi. ■?».
3^8 RELIGION.
both the idea of his not drinking wine any more but in a new kingdom ; but neither of them men- tion any command, nor even any insinuation by Jesus Christ to his disciples, that they shoidd do as he did at the passover supper.
St. John, who relates the circumstance of Jesus Christ washing the feet of his disciples on the passover night, mentions nothing even of the breaking of bread, or of the drinking of the wine upon that occasion.
A§ far therefore as the Evangelists Matthew, Mark, and John, are concerned, it is obvious, in the opinion of the Quakers, that Christians have not the least pretence, either for the celebration of the passover, or of that which they usually call the Lord's Supper ; for the command for such a supper is usually grounded on the words, " do this in remembrance of me." But no such words occur in the accounts of any of the Evangelists now cited.
This silence with respect to any command for any new institution is considered by the Quakers as a proof, as far as these Evangelists are concern- ed, that none was ever intended. For if the sa- crament of the supper was to be such a great and essential rite as Christians make it, they would have been deficient in their duty, if they had failerl
RELIGION. 559
10 record it. St. Matthew, who was at the supper, and St. Mark, who heard of what had passed there, both agree that Jesus used the ceremony of the bread and the wine, and also that he made an allusion from thence to his own body and blood ; but it is clear, the Quakers say, whatever they might have heard as spoken by him, they did not understand him as enjoining a new thing. But the silence of John, upon this occasion, the Qua- kers consider as the most impressive in the present case. For St. John was the disciple, who leaned upon the bosom of Jesus at this festival, and who of course must have heard all that he said. He was the disciple again, whom Jesus loved, and who would have been anxious to have perpetuated all that he required to be done. He was the disciple again, who so particularly related the spiritual supper which Jesus enjoined at Capernaum, and in this strong language, that, " except a man eat his flesh, and drink his blood, he has no life in him." Notwithstanding this, St. John does not even mention what took place on the passovcr night, believing, as the Quakers suppose, that it was not necessary to record the particulars of a Jewish ceremony, which, being a type, was to end when its antitype was realized, and which ho con sidercdto be unnecessary for those of the Christian name.
360 RELIGION,
SECT. IV.
Account of St. Luke examined — According to him Jesus celebrated onli/ tlie old Jezvish passover — Signified all future passuvers zvifh him were to be spiritual — Hence he turned the attention of tliose present from the type to the antitype — He recom- mended t/iem to take their meals occasionally toge- ther in remembrance of their la'^t supper wi^h him } or if as Jews^ they could not relinquisii the pass- over, to celebrate it ivith a new meaning.
St. Luke, who speaks of the transactions which took place at the passover-supper, is the only one of the Evangelists who records the remarkable words, " do this in remembrance of me." St. Luke, however, was not himself at this supper. Whatever he has related concerning it, was from the report of others.
But though the Quakers are aware of this circum- stance, and that neither Matthew, Mai k, nor John, give an account of such words, yet they do not question the authorit}^ of St. Luke concerning them. They admit them, on the other hand, to have been spoken j tiiey believe however, on an
IIELIGION. 351
examination of the nliolc of tlie narrative of St. Luke upon this occasion, that no new institution of a religious nature was intended. Tlicy believe that Jesus Christ did nothing more than celebrate the old passover; that he intimated to his disciples, at the time he celebrated it, that it was to cease; that he advised them, however, to take their meals occasionally, in a friendly manner, together, in re- membrance of him; or if, as Jews, they could not all at once relinquish the passover, he permitted them to celebrate it with a new meaning.
In the first place St. Luke, and he is joined by all the other Evangelists, calls the feast now spok- en of the passover. Jesus Christ also gives it the same name; for he says, " with desire I have de- sired to eat this passover with you before I suffer."
Jesus Christ, according to St. Luke, took bread and broke it, and divided it among his disciples. He also took the cup, and gave thanks, and gave it among them. But this, the Quakers say, is no more than what the master of every Jewish family did on the passover night: nor is it any more, as will have already appeared, than what the Jews of London, or of Paris, or of Amsterdam, or of any other place, where bread and wine are to be had, do on the same feast at the present day.
But though Jesus Christ conducted himself se
VOL. II. 3 A
362 RELTGIOISf'.
far as other masters of families did, yet he departed from the formula of words that was generally used upon these occasions. For in the first place, he is described to have said to his disciples, that "he would no more eat of the passover, until it should be fulfilled in the kingdom of God ;" and a little farther on, that " he would not drink of the fruit of the vine, till the kingdom of God should come; or, as St. Matthew has it, till he should drink it new with them in his father's kingdom."
By these words the Quakers understand, that it was the intention of Jesus Christ to turn the atten- tion of his disciples from the type to the antitype, or from the paschal lamb to the lamb of God, which was soon to be offered for them. He de- clared, that all his passover suppers with them were in future to be spiritual. Such spiritual passovers, the Quakers say, he afterwards ate with them on the day of pentecost, when the spirit of God came upon themj when their minds were opened, and when they discovered, for the first time, the nature of his kingdom. And these spi- ritual passovers he has since eaten, and continues to eat with all those whose minds, detached from worldly pursuits and connexions, are so purified and spiritualized, as to be able to hold commu- nion with God.
RELIGION. 363
It is reported of him next, that "he took bread, and gave thanks, and brake it, and gave to his disciples, saying, This is my body wliicii is given for you."
On these words tlie Quakers make the following observations : — The word '" this" does not belong- to the word " bread," that is, it does not mean that this bread is my body. For the word " bread" in the original Greek is of the masculine, and the word "this" is of the neuter gender. But.it al- ludes to the action of the breaking of the bread, from which the following new meaning will result. " This breaking of the bread, which you now see me perform, is a sj'mbol or representation of the giving, or as St. Paul has it, of the breaking of my body for you."
In the same manner, the Quakers sav, that the giving of the wine in the cup is to be understood as a symbol or representation of the giving of his blood for them.
The Quakers therefore are of opinion, when they consider the meaning of the sayings of Jesus Christ both with respect to the bread and to the wine, that he endeavoured again to turn the attention of his disciples from the type to the antitype; from the bread and wine to his own body and blood; from the paschal lamb tliat had been slain
364 RELIGION.
and eaten, to the Iamb that was going to be sa- crificed; and as the blood of the latter was, accord- ing fo St. Matthew, for the remission of sins, to turn their attention from the ancient object of the celebration of the passover, or salvation from Egyptian bondage, to a new object, or the salva- tion of themselves and others by this new sacrifice of himself.
It is reported of him again by St. Luke, after he had distributed the bread and said, ^' this is my body which is given for you," that he added, " this do in remembrance of me."
These words the Quakers believe to have no reference to any new institution; but they contain a recommendation to his disciples to meet in a friendly manner, and break their bread together, in remembrance of their last supper with him, or if, as Jews, thev could not all at once leave off the custom of the passo\ er, in which they had been born and educated as a religious ceremony, to celebrate it, as he had then modified and spiritu- alized it, with a new meaning.
If they relate to the breaking of their bread to- gether, then they do not relate to any passover or sacramental eating, but only to that. of their common meals; for all the passovers of Jesus Christ with his disciples were in future to be spi-
RELIGION. '!<^ '
ritual. And in this sense the primitive Cliristian;> seem to have understood the words in (}ucstion. For in their religious zeal they sold all their goods, and, by means of the produce of their joint stock, they kept a common table, and lived together. Butin process of time, as this custom from vari- ous causes declined, they met at each other's houses, or at their appointed places, to break their bread together, in memorial of the passover- supper. This custom, it is remarkable, was de- hominated the custom of breaking of bread. Nor could it have had any other name so proper, if the narration of St. Luke be true. For the words "do this in remembrance of me," relate solely, as he has placed them, to the breaking of the bread. vThey were used after the distribution of the bread, but were not repeated after the giving of the cup. If they relate, on the other liand, to the cele- bration of tiie passover, as it had been modified and spiritualized with a new meaning, then the interpretation of them will stand thus : " As some of yon, my disciples, for ye are all Jeus, may not be able to get over all your prejudices at once, but may celebrate the passover again, and as it is the last time that I shall celebrate it witii you, as a ceremonial, I desire you to do it in remem- brance, or as a memorial of me. I wish the cele-
366 RELIGION.
bration of it always to bring to your recollection this our last public meeting, the love I bear to you, and my sufferings and my death. I wish your minds to be turned from carnal to spiritual benefits, and to be raised to more important themes than the mere escape of your ancesto rs from Egyptian bondage. If it has been, hitherto the object of the passover to preserve in your memories the bodily salvation of your ancestors, let it be used in future, if you canaot forsake it, as a memorial of your own spiritual salvation ; for my body, of which the bread is a representa- tion, is to be broken, and my blood, of which the wine is an emblem, is to be shed for the remission of your sins."
But in whatever sense the words " do this in- remembrance of me " are to be taken, the Quakers are of opinion, as far as St. Luke states the cir- cumstances, that they related solely to the disci- ples themselves. Jesus Christ recommends it to those who were present, and to those only, to do this in remembrance of him. But he no where tells them to order cr cause it to be done by the whole Christian world, as he told them to " preach the Gospel to every creature."
To sum up the whole of what has been said in this chapter: — If we consult St. Luke, and St.
RELIGION. 367
Luke only, all that we can collect on tliis subject will be, that the future passover-suppers of Christ with his disciples were to be spiritual ; that his disciples were desired to break their bread toge- ther in remembrance of him j or if, as Jews, they could not relinquish the passover, to celebrate it with a new meaning; but that this permission extended to those only who were present on that occasion.
3dS religion.
SECT. V.
Account of St. Paul — He states that the words " do this in remembrance ofme^^ zvere used at the pass- over-supper — That they contained a permission/or a custom, hi which J)oth the bread and the wine ivere iiicluded — That this custom was the passover, spiritualized by Jesus Christ — But that it was to last but for a time — Some conjecture this time to be the destruction of Jerusalem — But the 2uake?^Sy till the disciples had aitained such a spiritual growth, that they felt Christ's kingdom substantial- ly in their hearts— And as it was thus limited to tiiem, so it was limited to such Jewish converts as might have adopted it in their times.
\ HE last of the sacred writers, who mentions the celebration of the passover-supper, is St. Paul, whose account is now to be examined.
St. Paul, in his first epistle to the Corinthians, reproves ^ the latter for some irregularities com- mitted by them in the course of their religious meetings. What these meetings were is uncer-
•
1 Chap. 11.
RELIGION. 369
tain.. Tlicy iiiiglit have been for the celebration of the passovcr-siipper, lor there was a synagogue of Jews at Corinth, of whom .some had been con- verted. Or they might have been for tlio celebra- tion of the passover as spiritualized by J(?sus Christ, or for the breakingof bread, which eustomsboth the Jewish and Gentile converts might have adopted. The custom, however, at which these irregularities took place, is called by St. Paul, the Lord's Supper. And this title was not inapplicable to it in either of the cases supposed, because it must have been, in either of them, in commemoration of the last supper, which Jesiis Christ, or the Lord and Mas- ter, ate with his disciples before lie sulfered.
But whichever ceremonial it was that St. Paul alluded to, the circumstances of the irregularities of the Corinthians, obliged him to advert to and explain what was .said and done by Jesus on the night of the passo\er-snppcr. This ex|)lanalion of the Apo.stle has thrown new light upon the sub- ject, and has induced the Quakers to believe, that no new institution was intended to take place as a ceremonial to be observed by the Christian world.
St. Paul, in his account of what occiuTcd at the
original passover, reports that Jesus Clnist made
use of the words " this do in remembrance of me."
By this the Quakers understand (hat he permitted
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something to be done by those who were present at this supper.
He reports also, that Jesus Christ used these wordsj not only after the breaking of the bread, but after the giving of the cup : from whence they conclude, that St. Paul Considered both the bread and the wine, as belonging to that which had been permitted.
St. Paul also says, " for as often as ye eat this bread and drink this cup, ye do show the Lord's death till he come." By these words they believe they discover two things ^ first, the nature of the thing permitted; and, secondly, that the thing per- mitted, whatever it was, was to last but for a time.
The thing then, which was permitted to those who were present at the passover-supper, was to show or declare his death. The Vvords " show or declare," prove, in the first place, the connexion of the thing permitted with the Jewish passover. For after certain ceremonies had been performed on the passover night, " the showing forth or decla- ration," as it was called, followed ; or the object of the meeting was declared aloud to the persons present, or it was declared to them publicly in what particulars the passover feast dillVred from all the other feasts of the Jews. Secondlj^ the word " death " proves the thing permitted to have
RELIGION. 37 i
been the passover, as spiritualized by Jesus Christ ; for by the new moditieation of it, his dis- ciples, if they were unable to overcome their pre- judices, were to turn their attention from the type to the antitype, or from the sacrifice of the pas- chal lamb to the sacrifice of himself, or to his own sufferings and death. In short, Jesus Christ always attempted to reform by spiritualizing. ^\'hen the Jews followed him for the loaves, and mentioned manna, he tried to turn their attention from material to spiritual bread. When he sat upon Jacob's well, and discoursed with the wo- man of Samaria, he directed her attention from or- dinary or elementary to spiritual and living wa- ter. So he did upon this occasion. He gave life to the dead letter of an old ceremony by a new meaning. His disciples were from henceforth to turn their attention, if they chose to celebrate the passover, from the paschal lamb to himself, and from the deliverance of their ancestors out of Egyptian bondage to the deliverance of them- selves and others, by the giving up of his own bo- dy and the shedding of his own blood for the re- mission of sins.
And as the thing permitted was the passover, spiritualized in this manner, so it was only per- mitted for a time, or " until he come."
37^i RELIGION.
By the words " until he come," it ihi usually un- derstood, until Christ come. But though Chris- tians have agreed upon this, they have disagreed a-s to the length of time which the words may mean. Some have understood that Jesus Christ intended this spiritualized passover to continue for ever as an ordinance of his church, for that " till he come" must refer to his coming to judge the world. But it has been replied to these, that in this case no limitation had been necessary, or it would have been said at once, that it was to be a perpetual ordinance, or expressed in plainer terms, than in the words in question.
Others have understood the words to mean the end of the typical world, which happened on the destruction of Jerusalem, when the Jews were dis- persed, and their church, as a national one, done away. For the coming of Christ and the end of the world have been considered as taking place at the same .time. Thus the early Christians believ- ed, that Jesus Christ, even after his death and re- surrection, would come again, even in their own life tune, and tliat the end of the world would then be. These events they coupled in their minds; '^ for '" they asked him privately, saying, Tell us
lu Matt. '2i,
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when these thins^s shall he, and what shall bo the sign of thy coming and of the end of the world -" Jesus toh! thetn in reply, that the end'of the world and his coming would he, when there were wars, and rumours of wars, and earthquakes, and famine, and pestilence, and tribulations on the earth ; and that these calamities would happen even before the generation, then alive, would pass away. Now all these things actually happened in the same generation; for they happened at the de- struction of Jerusalem. Jesus Christ therefore meant by the end of the world, the end of the Jew- ish world, or of the world of types, figures, and ordinances: and he coupled naturally his own coining with this event, because he could not come fully into the hearts of any, till these externals w^ere done away. He alluded, in short, to the end of the Jewish dispensation and the beginning of his own spiritual kingdom, or to the end of the ceremonial and the beginning of the Gospel world. Those therefore who interpret the words " till he come" to mean the end of the typical world, are of opinion that the passover, as spiritualized by Jesus Christ, was allowed to the disciples, while they lived among a people, so wedded to reli- gious ceremonies as the Jews, with whom it would have been a stumbling block in the way of iheir
.374 RELIGION.
conversion, if they had seen the Apostles, who were their countrymen, rejecting it all at once j but that it was permitted them, till the destruc- tion of Jerusalem, after which event the Jews be- ing annihilated as a nation, and being dispersed and mixed among the infinitely greater body of the Gentiles, the custom was to be laid aside, as the disuse of it could not be then prejudicial to the propagation of the Gospel among the commu- nity at large.
The Quakers, however, understand the words " till he come," to mean simply the coming of Christ substantially in the heart. Giving the words this meaning, they limit the duration of the spiritualized passover, but do not specify the time. It might have ceased with some of them, they say, on the day of pentecost, when they began to dis- cover the nature of Christ's kingdom; and they think it probable, that it ceased with all of them, when they found this kingdom realized in their hearts. For it is remarkable that those, who be- came Gospel writers, and it is to be presumed that they had attained great spiritual growth when they wrote their respective works, give no instruc* tions to others, whether Jews or Gentiles, to ob- serve the ceremonial permitted to the disciples by Jesus, as any ordinance of the Christian church.
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And in the same manner as tlie Quakers conceive the duration of the spiritualized passover to have been limited to the disciples, they conceive it t(» have been limited to all other Jewish converts, whomight haveadopted it in those times, that is, till ihey should find by tlic subslantiaJ enjoyment of Christ in their hearts, that ceremonial ordinances belonged to the old, but that they were not con- stituent parts of the nv^v kinj^dom.
376 RELIGION.
SECT. VI.
Quakers believe^ from the preceding evidence, that Jesus Christ intended no ceremonial for the Chris- tian cliurch — for if the custom enjoined zvas the passover spiritualized, it was ynore suitable for Jezvs than Gentiles — If intended as a ceremonial, it zvould have been commanded by Jesus to others besides his disciples, and by these to the Christian zcorld — and its duration would not have been li- mited— Quakers believe St. Paul thought it no Christian ordinance — three reasons taken from his own writings on this subject.
J. HE Quakers then, on an examination of the preceding evidence, are of opinion that Jesus Christ, at the passover-supper, never intended to institute any new supper, distinct from that of the passover, or from that enjoined at Capernaum, to be observed as a ceremonial by Christians.
For, in the first phice, St. Matthew, who was at the supper, makes no mention of the words " do this in remembrance of me."
Neither are these words, nor any of a similar import, recorded by St. Mark. It is true indeed that St. Mark was not at this su])per. But it is
RELIGTOX. 377
•
clear he never understood from those who were, either that they were spoken, or that they bore this meaning, or he wonhl have inserted them in his Gospel.
Nor is any mention made of such words ]>y St. John. This was the beloved disciple who was more intimate with Jesiis, and who knew more of the mind of his master, than any of the others. This was he who leaned upon his bosom at the passover-supper, and who must have been so near him as to have heard all that passed there. And yet this disciple did not think it worth his while, except manuscripts have been mutilated, to men- tion even the bread and wine that were used upon this occasion.
Neither does St. Luke, who mentions the words "do this in remembrance of me," establish any thing, in the opinion of the Quakers, material on this point. For it appears from him that Jesus, to make the most of his words, only spiritualized the old passover for his disciples, all of whom were Jews, but that he gave no command with respect to the observance of it by others. Neither does St. Luke himself enjoin or call upon others to ob- serve it.
St. Paul speaks nearly the same language as St. Luke, but with this difference, that the supper, a.«
VOL. II. 3 C
37S RELIGION.
thus spiritualized by Jesus, was to last but for a time.
Now the Quakers are of opinion, that they have not sufficient ground to believe from these au- thorities, that Jesus intended to establisli any ce- remonial as an universal ordinance for the Chris- tian church. For if the custom enjoined was the spiritualized passover, it was better calculated for Jews than for Gentiles, who were neither interest- ed in the motives nor acquainted with the cus- toms of that feast. But it is of little importance, they contend, whether it was the spiritualized passover or not; for if Jesus Christ had intended it, whatever it was, as an essential of his new reli- gion, he would have commanded his disciples to enjoin it as a Christian duty, and the disciples themselves would have handed it down to their se- veral converts in the same light. But no injunc- tion to this effect, either of Jesus to others, or of themselves to others, is to be found in any of their writings. Add to this, that the limitation of its duration for a time, seems a sufficient argu- ment against it as a Christian ordinance, because whatever is once, must be for^ever, an essential in the Christian church.
The Quakers believe, as a farther argument in •their jfavour, that there is reason to presume that
RELIGION. 379
St. Paul never looked upon the spiritualized pass- over as any permanent and essential rite, w Inch Chrujcians were enjoined to follow. For nothing can be more clear than that, when speaking of the guih and hazard of judging one another bv meats and drinks, he states it as a general and funda- mental doctrine of Christianit}', that " " the king- dom of God is not meat and drink, but righteous- ness, peace, and joy in the Holy Ghost."
It seems also by the mode of reasoning which the Apostle adopts in his epistle to the Corinthians on this subject, that* he had no other idea of the observance of this rite, than he had of the observ- ance of particular days, namely, that if men thought they were bound in conscience to keep them, tbcy ought to keep them religiously. *' He that re- gardeth a day, says- the Apostle, regardeth it to the Lord." That is, " as he that esteemed a day, says Barclay, and placed consqience in keeping it, was to regard it to the Lord, (and so it was to him, in so far as he regarded it to the Lord, the Lord's day,) he was to do it worthily : and if he were to do it unworthily, he would be gui-lty of the Lord's day, and so keep it to his own condem- nation." Just in the same manner St. Paul tells the Corinthian Jews, that if they observed the ce-
n Romans 14. 17
380 RELIGION.
remonial of the passover, or ratliaer, " as often as they observed it," they were to obserye it worthi- ly, and make it a religions act. They were not then come together to make merry on the anni- versary of the deliverance of their ancestors from Egyptian bondage, but to meet in memorial of Christ's sufferings and death. And therefore, if they ate and drank the passover, under its new and high allusions, unworthily, they profaned the ceremony, and were guilty of the body and blood of Christ.
It appears also from the Syriac, and other ori- ental versions of the New Testament, such as the Arabic and Ethiopic, as if he only permitted th& celebration of the spiritualized passover for a time in condescension to the weakness of some of his converts, who were probably from the Jewish sy- nagogue at Corinth. For in the seventeenth verse of the eleventh chapter of his ftrst epistle to the Corinthians, the Syriac runs thus: ° " As to that, concerning which I am now instructing you, I commend you not, because you have not gone forward, but you have gone down into matters of
o The Syriac is a very ancient version, and as respectable or v)fas high authority as any. LeuMlen and Schaaf- transhite the Sj'riac thus : " Hoc autem, quod pra?cii)i(>j non tanquam laudo vos, quia non progress! estis, sed ad id, quod minus c..t, dosccudistis." Compare this with tlie I'lngliBh < (Vif.itfiK
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less importance." •' It appears from hence, says Barclay, that the Apostle was grieved, that such was their condition that he was forced to give them instruction concerning these outward things, and doting upon which they showed that they were not gone forward in the life of Christianity, but rather sticking in the beggarly elements ; and therefore the twentieth verse of the same version has it thus : ^ * When then ye meet together, ye do not do it as it is just ye should in the day of the Lord ; ye eat and drink.' Therefore showing to them, that to meet together to eat and drink out- ward bread and wine, was not the labour and work of that day of the Lord."
Upon the whole, in whatever light the Quakers view the subject before us, they cannot persuadt themselves that Jesus Christ intended to establish any new ceremonial^ distinct from tlie passover- supper, or which should render null and void, (as it would be the tendency of all ceremonials to do) the supper which he had before commanded at Capernaum. The only supper which he ever enjoined to Christians, was the hitter. This spi- ritual supper was to be eternal and niii\ crsa!. For he was always to be present with those " u ho would
p Qiuun igitur congicgamini, non sicut juslum tit die ilomiui iiostii, oomeditis ct bibite?.
Lc'UsdcQ ct Scliaaf liuduiii bat.ivorum.
382 RELIGION.
let him in, and they were to sup with him, and he with them." It was also to be obligatory, or an essential, with all Christians. " For except a man were to eat his flesh, and to drink his blood, he was to have no life in him." The supper, on the other hand, which our Saviour is supposed to have instituted on the celebration of the passover, was not enjoined by him to any but the disciples pre- sent. And it was, according to the confession of St. Paul, to last only for a time. This time is universally agreed upon to be that of the coming of Christ. That is, the duration of the spiritual- ized passover was to be only till those to whom it had been recommended, had arrived at a state of religious manhood, or till they could enjoy the supper which Jesus Christ had commanded at Capernaum ; after which repast, the Quakers be- lieve they would consider all others as empty, and as not having the proper life and nourishment in them, and as of a kind not to harmonize with the spiritual nature of the Christian religion.
END OF THE SECOND VOLUME.
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