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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/15261-8.txt b/15261-8.txt new file mode 100644 index 0000000..588648f --- /dev/null +++ b/15261-8.txt @@ -0,0 +1,8731 @@ +The Project Gutenberg eBook, A Portraiture of Quakerism, Volume II (of 3), +by Thomas Clarkson + + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + + + + +Title: A Portraiture of Quakerism, Volume II (of 3) + +Author: Thomas Clarkson + +Release Date: March 4, 2005 [eBook #15261] + +Language: English + +Character set encoding: ISO-8859-1 + + +***START OF THE PROJECT GUTENBERG EBOOK A PORTRAITURE OF QUAKERISM, VOLUME +II (OF 3)*** + + +E-text prepared by Carlo Traverso, Graeme Mackreth, and the Project +Gutenberg Online Distributed Proofreading Team from images generously made +available by the Bibliothèque nationale de France (BnF/Gallica) at +http://gallica.bnf.fr. + + + +A PORTRAITURE OF QUAKERISM, VOLUME II + +Taken from a View of the Education and Discipline, Social Manners, +Civil and Political Economy, Religious Principles and Character, of +the Society of Friends + +by + +THOMAS CLARKSON, M.A. +Author of Several Essays on the Slave Trade + +New York: Published by Samuel Stansbury, No 111, Water-Street + +1806 + + + + + + + +CONTENTS OF THE SECOND VOLUME. + +PECULIAR CUSTOMS. + +CHAPTER I. + +SECT. I.--Marriage--Regulation and example of George Fox, relative to +Marriage--Present regulations, and manner of the celebration of it among +the Quakers. + +SECT. II.--Those who marry out of the society, are disowned--Various +reasons for such a measure--Objection to it--Reply. + +SECT III.--But the disowned may be restored to membership--Terms of +their restoration--these terms censured--Reply. + +SECT IV.--More women disowned on this account than men--Probable causes +of this difference of number. + +CHAPTER II. + +SECT I.--Funerals--Extravagance and pageantry of ancient and modern +funerals--These discarded by the Quakers--Plain manner in which they +inter their dead. + +SECT II.--Quakers use no tomb-stones, nor monumental inscriptions +--Various reasons of their disuse of these. + +SECT. III.--Neither do they use mourning garments--Reasons why they thus +differ from the world--These reasons farther elucidated by +considerations on Court-mourning. + +CHAPTER III. + +Occupations--Agriculture declining among the Quakers--Causes and +disadvantages of this decline. + +CHAPTER IV. + + +SECT. I.--_Trade--Quakers view trade as a moral question--Prohibit a +variety of trades and dealings on this account--various other wholesome +regulations concerning it._ + +SECT. II.--_But though the Quakers thus prohibit many trades, they are +found in some which are considered objectionable by the world--These +specified and examined._ + +CHAPTER V. + +_Settlement of differences--Abstain from duels-and also from law--Have +recourse to arbitration--Their rules concerning arbitration--An account +of an Arbitration Society at Newcastle upon Tyne, on Quaker-principles._ + +CHAPTER VI. + +SECT. I.--_Poor--No beggars among the Quakers--Manner of relieving and +providing for the poor._ + +SECT. II.--_Education of the children of the poor provided +for--Observations on the number of the Quaker-poor--and on their +character._ + + + + +RELIGION. + +INTRODUCTION. + +_Invitation to a perusal of this part of the work--The necessity of +humility and charity in religion on account of the limited powers of the +human understanding--Object of this invitation._ + + +CHAPTER I. + +_God has given to all, besides an intellectual, a spiritual +understanding--Some have had a greater portion of this spirit than +others, such as Abraham, and Moses, and the prophets, and +Apostles--Jesus Christ had it without limit or measure._ + +CHAPTER II. + +_Except a man has a portion of the same spirit, which Jesus, and the +Prophets, and the Apostles had, he cannot know spiritual things--This +doctrine confirmed by St. Paul--And elucidated by a comparison between +the faculties of men and of brutes._ + +CHAPTER III. + +_Neither except he has a portion of the same spirit, can he know the +scriptures to be of divine origin, nor can he spiritually understand +them--Objection to this doctrine-Reply._ + +CHAPTER IV. + +_This spirit, which has been thus given to men in different degrees, has +been given them as a teacher or guide in their spiritual concerns--Way +in which it teaches._ + +CHAPTER V. + +_This spirit may be considered as the primary and infallible guide--and +the scriptures but a secondary means of instruction--but the Quakers do +not undervalue the latter on this account--Their opinion concerning +them._ + +CHAPTER VI. + +_This spirit, as a primary and infallible guide, has been given to men +universally--From the creation to Moses--From Moses to Christ--From +Christ to the present day._ + +CHAPTER VII. + +Sect. I.--_And as it has been universally to men, so it has been given +them sufficiently--Those who resist it, quench it--Those who attend to +it, are in the way of redemption._ + +Sect. II.--_This spirit then besides its office of a spiritual guide, +performs that of a Redeemer to men--Redemption outward and +inward--Inward effected by this spirit._ + +Sect. III.--_Inward redemption produces a new birth--and leads to +perfection--This inward redemption possible to all._ + +Sect. IV--_New birth and perfection more particularly explained-New +birth as real from "the spiritual seed of the kingdom" as that of plants +and vegetables from their seeds in the natural world--and goes on in the +same manner progressively to maturity._ + +CHAPTER VIII. + +SECT. I._--Possibility of redemption to all denied by the favours of +"Election and Reprobation"--Quaker-refutation of the later doctrine._ + +SECT. II._--Quaker refutation continued._ + +CHAPTER IX. + +_Recapitulation of all the doctrines advanced--Objection that the +Quakers make every thing of the Spirit and but little of Jesus +Christ--Attempt to show that Christians often differ without a just +cause--Or that there is no material difference between the creeds of the +Quakers and that of the objectors on this subject._ + +CHAPTER X. + +SECT. I._--Ministers of the Gospel--Quakers conceive that the spirit of +God alone can qualify for the ministry--Women equally qualified with +men--Way in which ministers are called and acknowledged among the +Quakers._ + +SECT. II._--Quaker-ministers, when acknowledged, engage in family +visits--Nature of these--and sometimes in missions through England--and +sometimes in foreign parts._ + +CHAPTER XI. + +_Elders--Their origin and their office--These are not to meddle with the +discipline of the church._ + +CHAPTER XII. + +SECT I._--Worship--is usually made to consist of prayer and +preaching--But neither of these are considered by the Quakers to be +effectual without the aid of the spirit--Hence no liturgy or studied +form of words among the Quakers--Reputed manner and character of +Quaker-preaching--Observations upon these._ + +SECT. II--_Silent worship--Manner of it--Worship not necessarily +connected with words--Advantages of this mode of worship._ + +SECT. III.--_Quakers discard every thing formal and superstitious from +their worship--No consecrated ground--No priest's garments--No +psalmody--No one day esteemed by them holier than another--Reasons for +these singularities._ + +CHAPTER XIII. + +_Miscellaneous particularities--Quakers seldom use the words "original +sin," or "Trinity," and never "the word of God" for the +Scriptures--Believe in the manhood and divinity of Christ--In the +resurrection--Their ideas on sanctification and justification._ + +CHAPTER XIV. + +_Quakers reject baptism and the Lord's supper--Indulgence solicited for +them on account of the difficulties connected with these subjects--These +difficulties explained._ + +CHAPTER XV. + +SECT. I.--_Two baptisms, that of John and of Christ--That of John was by +water--and a Jewish ordinance--John the prophet left under the law._ + +SECT. II.--_Baptism of Christ was by the Spirit--This the baptism of the +Gospel--Authorities on which this distinction between the two is +founded._ + +SECT. III.--_Quakers conceive it was not the baptism of John which Jesus +included in the Great Commission, when he ordered 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 shown from +expressions taken from St. Peter and St. Paul--and from the object and +nature of this baptism._ + +SECT. IV.--_But that it was 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._ + +SECT. V.--_Practice of Jesus and the Apostles a confirmation of this +opinion._ + +CHAPTER XVI. + +Sect. I.--_Two suppers, the one instituted by Moses, the other by Jesus +Christ--The first called the passover--Ancient and modern manner of its +celebration._ + +Sect. II.--_Second, enjoined by Jesus at Capernaum--This wholly, of a +spiritual nature--Way in which this may be enjoyed._ + +Sect. III.--_Quakers say that Jesus instituted no new supper distinct +from that of the passover, and which was to render null and void that +enjoined at Capernaum, at a rite of the Christian church--No such +institution to be collected from St. Matthew, St. Mark, or St. John._ + +Sect. IV.--_Nor from St. Luke--St. Luke only says, that all future +passovers of the Disciples with Christ were to be spiritual--but if, as +Jews, they could not all at once abdicate the passover to which they had +been educated, they were to celebrate it with a new meaning--But no +acknowledged permission of it to others._ + +Sect. V.--_Nor from St. Paul--St. Paul only says that the passover, as +spiritualized by Jesus, was allowed to his disciples, or to the Jewish +converts, who could not all at once lay aside their prejudices +concerning it, but that it was to last only for a time--Different +opinions about this time--That of the Quakers concerning it._ + +Sect. VI.--_Had a new supper, distinct from that of the passover, 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 show that he himself did +not probably consider it as a Christian ordinance--Whereas the supper +enjoined at Capernaum, was to be eternal--and universal--and an +essential with all Christians._ + +PECULIAR CUSTOMS +OF THE +_QUAKERS_. + + +(CONTINUED) + + +VOL. II B. + +PECULIAR CUSTOMS +OF THE +QUAKERS. + + + + +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 Quakers, a subject which I +purpose to resume in the present volume, I shall begin with that of +Marriage. + +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 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 adultery. 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 advised 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 happiness, by preventing uneasy reflections, +or suits at law, after the union had taken place. He advised also, in +the case of second marriages, that any offspring resulting from the +former, should have their due rights and a proper provision secured to +them, before they were allowed to be solemnized. Thus he gave a greater +chance for happiness, by preventing mercenary motives from becoming the +causes of the union of husbands and wives. + +But George Fox, as he introduced these and other salutary regulations on +the subject of Marriage, so he introduced a new manner of the +celebration of it. He protested against the manner of the world, that +is, against the formal prayers and exhortations as they were repeated, +and against the formal ceremonies, an they were practised 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 other right or honourable way of +union. Consistently 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, as a religious or renovated people, to abandon +apostate usages, and to adopt a manner that was more agreeable to their +new state. + +George Fox gave in his own marriage, an example of all that he had thus +recommended to the society. Having agreed with Margaret Fell, the widow +of Judge Fell, upon the propriety of their 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,[1] "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 Margaret, if she +had fulfilled and performed her husband's Will to her children? She +replied, the _children know that_. Whereupon he asked them, whether, 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 answer it to +the children? The children said, _she had answered 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 +children with it, their intention of marriage was laid before Friends, +both privately and publicly;" and afterwards a meeting being appointed +for the accomplishment of the marriage, in the public Meeting-house at +Broad Mead, in Bristol, they took each other in marriage, in the plain +and simple manner as then practised, and which he himself had originally +recommended to his followers. + +[Footnote 1: G. Fox's Journal, Vol. 2. p. 135.] + +The regulations concerning marriage, and the manner of the celebration +of it, which 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 parents, if living, must either +appear, or send certificates 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 inquiry, if they stand +perfectly clear from any marriage-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 respect, they are at liberty to proceed, and one or more +persons of respectability of each sex, are deputed to see that the +marriage be conducted in an orderly manner. + +In the case of second marriages, additional instructions are sometimes +given; for if any of the parties thus intimating their intentions of +marrying 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 woman 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 woman, 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 concisely the proceedings of the parties in their respective +Meetings for the purpose of their marriage, and the declaration made by +them, as having taken each other as man and wife. This is signed by the +parties, their relations, and frequently by many of their friends, and +others present. All marriages of other Dissenters are celebrated in the +established churches, according to the ceremonies of the same. But the +marriages of the Quakers are valid by law in their own Meeting-houses, +when solemnised in this simple manner. + +SECT. II. + +_Quakers, marrying out of the Society, to be disowned--That regulation +charged with pride and cruelty--Reasons for this disownment are--That +mixed Marriages cannot be celebrated without a violation of same of the +great Principles of the Society--That they are generally productive of +disputes and uneasiness to those concerned--and that the discipline +cannot be carried on in such families._ + + +Among the regulations suggested by George Fox, and adopted by his +followers, it was determined that persons, belonging to the society, +should not intermarry with those of other religious professions. Such an +heterogeneous union was denominated a _mixed marriage_; and persons, +engaging in such mixed marriages, were to be disowned. + +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 unholy, as not to deign or to dare to mix in alliance +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 them also with as much 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 +society, he looks round it again, but he looks round it in vain. He +finds no one equal to this woman; 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 constitute a +source of enjoyment to him for the remainder of his life. If he marries +her, he is expelled the society; 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 distinguishing characteristics of Quakerism from +the religion of the world. + +It is a religious tenet of the Quakers, as will be 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 affords 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 manner. Now these two principles +are essentials 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, acknowledge, according to the Quakers, the +validity of an human appointment of the ministry. They acknowledge the +validity of an artificial service in religion. They acknowledge the +propriety of paying a Gospel-minister for the discharge of his office. +The Quakers, therefore, consider those who marry out of the society, as +guilty of such a dereliction of Quaker-principles, that they can be no +longer considered as sound or consistent members. + +But independently of the violation of these principles, which the +Quakers take as the strongest ground for their conduct on such an +occasion, they think themselves warranted in disowning, from a +contemplation of the consequences, which have been known to result from +these marriages. + +In the first place, disownment is held to be necessary, because it acts +as a check upon such marriages, 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 +uneasiness than of enjoyment. When two persons of different religious +principles, a Quaker for example, and a woman of the church, join in +marriage, it is almost impossible that they should not occasionally +differ. The subject of religion arises, and perhaps some little +altercation with it, as the Sunday 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, however, more or less, according to +circumstances. If neither of the parties set any value upon their +religious opinions, there will be but little occasion for dispute. If +both of them, on the other hand, are of a serious cast, much will depend +upon the liberality of their sentiments: but, generally 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 occasionally +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 christians 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 +system as that of the Christian religion. + +But these differences, which may 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 are denied, while the girls are permitted, baptism. The boys, +again, are brought up to meeting, and the girls to church, or they go +to church and meeting alternately. In the latter case, none of the +children can have any fixed principles. Nor will they be much better off +in the former. There will be frequently an opposition of each other's +religious opinions, and a constant hesitation and doubt about the +consistency of these. There are many points, which the mothers will +teach the daughters as right, or essential, but which the fathers will +teach the sons as erroneous 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 filial and fraternal +affection. Nor can religion be called 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 considerable doubts as to what +are religious truths. + +The Quakers urge again in behalf of their law against mixed marriages, +that if these were not forbidden, it would be impossible to carry on the +discipline of the society. The truth of this may be judged by the +preceding remarks. For if the family were divided into two parties, as +has been just stated, on account of their religion, it would be but in a +kind of mongrel-state. If, for instance, it were thought right, that the +Quaker-part of it should preserve the simplicity of the Quaker-dress, +and the plainness of the Quaker-language, how is this to be done, while +the other part daily move in the fashions, and are taught as a right +usage, to persist in the phrases of the world? If, again, the +Quaker-part of it are to be kept from the amusements prohibited by the +society, how is this to be effected, while the other part of it speak of +them from their own experience, with rapture or delight? It would be +impossible, therefore, in the opinion of the Quakers, in so mixed a +family, to keep up that discipline, which they consider as the +corner-stone of their constitutional fabric, and which may be said to +have been an instrument in obtaining for them the character of a moral +people. + +SECT. III. + +_But though persons are thus disowned, they may be restored to +membership--Generally understood, however, that they must previously +express their repentance for their marriages--This confession of +repentance censured by the world--But is admissible without the +criminality supposed--The word repentance misunderstood by the world._ + + +But though the Quakers may disown such as marry out of their society, it +does not follow that these may not be reinstated as members. If these +should conduct themselves after their disownment in an orderly manner, +and, still retaining their attachment to the society, should bring up +their children in the principles and customs of it, they may, if they +apply for restoration, obtain it, with all their former privileges and +rights. + +The children also of such as marry out of the society, though they are +never considered to be members of it, may yet become so in particular +cases. The society advises that the monthly meetings, should extend a +tender care towards such children, and that they should be admitted +into membership at the discretion of the said meetings, either in +infancy or in maturer age. + +But here I must stop to make a few observations, on an opinion which +prevails upon this subject. It is generally understood that the Quakers, +in their restoration of disowned persons to membership, require them +previously and publicly to acknowledge, that they have _repented_ of +their marriages. This obligation to make this public confession of +repentance, has given to many a handle for heavy charges against them. +Indeed I scarcely know, in any part of the Quaker-system, where people +are louder in their censures, than upon this point. "A man, they say, +cannot express his penitence for his marriage without throwing a stigma +upon his wife. To do this is morally wrong, if he has no fault to find +with her. To do it, even if she has been in fault, is indelicate. And +not to do it, is to forego his restoration to membership. This law +therefore of the Quakers is considered to be immoral, because it may +lead both to hypocrisy and falsehood." + +I shall not take up much time in correcting the notions that have gone +abroad on this subject. + +Of those who marry out of the society, it may be presumed that there are +some, who were never considered to be sound in the Quaker-principles, +and these are generally they who intermarry with the world. Now they, +who compose this class, generally live after their marriages, as happily +out of the society as when they were in it. Of course, these do not +repent of the change. And if they do not repent, they never sue for +restoration to membership. They cannot, therefore, incur any of the +charges in question. Nor can the society be blamed in this case, who, by +never asking them to become members, never entice them to any +objectionable repentance. + +Of those again, who marry out of the society, there may be individuals, +so attached to its communion, that it was never imagined they would have +acted in this manner. Now of these, it may in general be said, that they +often bitterly repent. They find, soon or late, that the opposite +opinions and manners, to be found in their union, do not harmonize. And +here it may be observed, that it is very possible, that such persons may +say they repent without any crimination of their wives. A man, for +instance, may have found in his wife all the agreeableness of temper, +all the domestic virtue and knowledge, all the liberality of religious +opinion, which he had anticipated; but in consequence of the mixed +principles resulting from 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 overbalance 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, therefore, 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 +called upon to express their sorrow, for _having married the objects of +their choice_, but for _having violated those great tenets of the +society_, which have been already mentioned, and which form +distinguishing characteristics between Quakerism and the religion 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 religious +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. + +SECT. IV. + +_Of persons, disowned for marriage, the greater proportion is said to +consist of women--Causes assigned 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 women, 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 +domestic, 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 description. Female Quakers +excel in these points. But if he looks into the world at large, he will +in general find a contrast in the females there. These, in general, are +but badly educated. They are taught to place a portion of their +happiness in finery and show: utility is abandoned for fashion: The +knowledge 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 overpowered by the noxiousness of novel-reading +principles, 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 characterize 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 marriages 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 wives. +These are often no strangers to the good education, and to the high +character, of the Quaker-females. Fearful often of marrying among the +badly educated women of their own persuasion, they frequently address +themselves to this society, and not unfrequently succeed. + +To this it may be added, that if Quaker-men were to attempt to marry out +of their own society, 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 description 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 Quaker-men. The +dress of the Quaker-females, 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. + + + + +CHAP. II. + + +SECTION I. + +_Funerals--Most nations have paid extravagant attention 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 individuals 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, while +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 own times, we find a difference in the manner +of furnishing or decorating funerals, though but little in the intention +of making them objects of outward show. A bearer of plumes precedes the +procession. 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 outward appendages, +which may be called the pageantry 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 processions 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 worthlessness or dust. Such funerals, therefore, +may excite in the 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 with 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 what +serious reflections, or what lessons of morality, on the other hand, do +the 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 extravagant parade. To the vulgar and the ignorant no one +useful lesson is given. Their senses are all absorbed 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 grandeur and pageantry of the procession. +Funerals, therefore, of this kind, are calculated to throw honour upon +riches, abstractedly of moral merit; to make the creature of as much +importance when dead as when alive; to lessen the humility of man; and +to destroy, of course, the moral and religious feelings that should +arise upon such occasions. Add to which, that such a conduct among +christians must be peculiarly improper; for the christian 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 awful task to perform, and who is on his last +earthly journey, previously to his appearance before 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 Quakers have discarded all +parade at their funerals. When they die, they are buried in a manner +singularly plain. The corpse is deposited in a plain coffin. When +carried to the meeting-house or grave-yard, it is attended by relations +and friends. These have nothing different at this time in their external +garments from their ordinary dress. Neither 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 meeting-house[2]. It is suffered to remain there +in 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 +delivers himself accordingly; if not, no other rite is used at this +time. In process of time the coffin is taken out of the meeting-house, +and carried to the grave. Many of the acquaintances of the deceased, +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 "spectators 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 deceased +relations. This is the whole process of a Quaker-funeral. + +[Footnote 2: It is sometimes buried without being carried there.] + + +SECT. II. + +_Quakers use no vaults in their burying-grounds--Relations sometimes +buried near each other, but oftener otherwise--They use no tomb-stones +or monumental inscriptions--Reasons for this disuse--But they sometimes +record accounts of the lives, deaths, and dying sayings, of their +Ministers._ + + +The 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 propriety 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 respective +burying places. But these were not always contiguous, but sometimes at a +distance from one another, 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 sometimes buried near their +relations, but more frequently otherwise. In places where the +Quaker-population is thin, and the burial ground large, a relation is +buried next to a relation, if it be desired. 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 happen to be opened in +succession without any attention 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[3]. 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 believe that all good men, +however their bodies may be separated in their subterraneous houses of +clay, will assuredly meet at the resurrection of the just. + +[Footnote 3: By this process a small piece of ground is longer in +filling, no room being lost, and the danger and disagreeable necessity +of opening graves before the bodies in them are decayed, is avoided.] + +The Quakers also reject the fashions of the world in the use of +tomb-stones and monumental inscriptions. These are generally supposed to +be erected 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 honouring the dead. If you 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 you 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 have 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 monument +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, abounding 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 deviation from the truth; +for it is in human nature to praise those whom we love, but more +particularly 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 acquainted with them, they would show their disapprobation of +such records. Hence we find also, that "as false as an epitaph," has +become a proverbial 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 such memorials. For 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 +concerning 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 conveying it. They are persuaded that very little moral +advantage is derived to the cursory readers of epitaphs, or that they +can trace their improvement in morals to this source. Sensible, however, +that the memorials of good men may be made serviceable to the rising +generation, ("and there are no ideas, says Addison, which strike more +forcibly on our imaginations, than those which are raised from +reflections upon the exits of great and excellent men,") they are +willing to receive accounts 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 belonged. But here they must +undergo an examination before they are passed. The truth of the +statement, 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 bookcases +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 unobjectionable 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. + + +SECT. III. + +_They discard also mourning garments--These are only emblems of +sorrow--and often make men pretend to be what they are not--This +contrary to Christianity--Thus 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 court-mourning +--Ramifications 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 outward way of showing it than by fulfilling +the desires, 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 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 behind them, and their love of that which they loved." + +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 handkerchiefs, mourning +habits, slouched hats, and dangling hat-bands. Mourning garments, +therefore, frequently make men pretend to be what they are not. But no +true or consistent Christian 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 sometimes feel in their hearts, the +sorrow which they purpose to signify by their clothing. But it is +asserted to be true, that men who use mourning 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 they wear them promiscuously 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 pomp_, or _fashionable forms_. + +I shall endeavour to throw some light upon this position of the Quakers, +by looking into the practice of the world. + +In the first place, there are seasons there, when full mourning, and +seasons when only half mourning, is to be worn. Thus the habit is +changed, and for no other reason, than that of conformity with 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; though +nothing can be more obvious, than that men's affection for the living, +and that their sorrow for them when dead, cannot be measured by this +standard. Hence the very time that a 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 by 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 feelings 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 treasures 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 jealousies 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 given time. As other potentates +receive the intelligence, they follow the example. Their several levees +or drawing-rooms, or places of public audience, are filled with +mourners. Every individual of each sex, who is accustomed to attend +them, is now habited in black. Thus a round of mourning is kept up by +the courtiers of Europe, not by means of any sympathetic beating of the +heart, but at the sound, as it were, of the postman's horn. + +But let us trace this species of mourning farther, and let us now more +particularly look at the example of our own country for the elucidation +of the point in question. The same Gazette, which 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 officers, who have fought +against the armies of the deceased, wear 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, produces +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! Where plans that shall consign cargoes of human +beings to misery and untimely death, and their posterity to bondage, are +deliberately formed and agreed upon! O sorrow, sorrow! 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 perhaps ninety nine in the hundred, of all who +heard of him, reprobated his character when alive. + + + + +CHAP. III. + +_Occupations of the Quakers--Agriculture declining among them--Probable +reasons of this decline--Country congenial to the quietude of mind +required by their religion--Sentiments of Cowper--Congenial also to the +improvement of their moral feelings--Sentiments of William +Penn--Particularly suited to them as lovers of the animal creation._ + + +The 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 employment, 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 domestic people, and as +peculiarly cherishing domestic happiness. Upon this principle it is, +combined with the ties of their discipline and peculiar customs, that +we scarcely find any of this society quitting their country, except for +America, to reside 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, that, in their accumulation of it, they +have been careful not to suffer their knowledge to take advantage 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 Quakers, 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 +home. + +There are but few also, who follow the professions. Their education and +their religion exclude them from some of these. Some, however, are to be +found in the department of medicine: and others, as conveyancers, in the +law. + +Several of the Quakers follow agriculture. But these are few, compared +with the rest of the society, 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 pursuits. + +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 influence 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 account, and +would remain upon the principle, that an abode there, under the annual +exercise of his testimony, would, in a religions 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 of 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 influence, in driving the Quakers into the towns. +Of later years, as the society has grown thinner 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 subjected, 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 returns 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 +pleasures are chiefly of a domestic nature; that calmness, and quietude, +and abstraction from worldly thoughts, to which rural retirement is +peculiarly favourable, is the state of mind which they themselves +acknowledge to be required by their religion, it would seem that the +country was peculiarly the place for their habitations. + +It would seem, also as if, by this forsaking of the country, they had +deprived themselves of many opportunities of the highest enjoyment of +which they are capable as Quakers. The objects in the country are +peculiarly favourable to the improvement 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 fruitful 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 himself grateful for his goodness--that he +acknowledges 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 the best pursuits of man, + Friendly to _thought_, to _virtue_, and 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 these for their own + But foolish man _forgoes his proper bliss_, + Ev'n as his first progenitor, and quits, + Though plac'd in Paradise, (for earth has still + Some traces of her youthful beauty left,) + _Substantial happiness_ for _transient joy_. + Scenes form'd for _contemplation_, and to _nurse_ + The _growing seeds of wisdom_, that suggest + By every pleasing image they present, + Reflections, _such as meliorate the heart, + Compose the passions, and exalt the mind."_ + +William Penn, in the beautiful letter which he left his wife and +children before his first voyage to 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 +_works of God_, and _nature of things that are good_, and diverts the +mind from _being taken up_ with the _vain arts and inventions of a +luxurious world_." And a little farther on he says, "_Of cities and +towns, of concourse beware_. The _world is apt to stick close_ to those, +who have _lived and got wealth there_. A _country life and estate_, I +like best for my children. I prefer a decent mansion of a hundred pounds +a year, to ten thousand pounds in London, or such like place, _in the +way of trade_." + +To these observations it may he added, that the country, independently +of the opportunity it affords for calmness and quietude of mind, and the +moral improvement of it in the exercise of the spiritual feelings, is +peculiarly fitted for the habitation of the Quakers, on account of their +peculiar love 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? + + + + +CHAP. IV. + + +SECT. I. + +_Trade--Trade seldom considered as a question of morals--But Quakers +view it in this light--Prohibit the slave-trade--Privateering +--Manufactories of weapons of war--Also trade where the revenue is +defrauded--Hazardous enterprises--Fictitious paper--Insist upon +punctuality to words and engagements--Advise an annual inspection of +their own affairs--Regulations in case of bankruptcy._ + + +I stated in the last chapter, that some of the Quakers, though these +were few in number, were manufacturers and mechanics; that others +followed the 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 with these few exceptions, that the +rest of the society may 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, are honest and punctual in +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 temptation, 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 which 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 Quakers 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, +acknowledged 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 warned 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 following 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; 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 1763, 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 privateering 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 consciences of honest individuals. And upon this +motive they forbid it, as well as upon that of their known profession +against war. + +They forbid 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 Caesars," in all cases where their +consciences do not suffer by doing it: because those, who are accessory +to smuggling, give encouragement to perjury and bloodshed, these being +frequently the attendants of such unlawful practices; and because they +do considerable injury to the honest trader. + +They discourage also concerns in "hazardous enterprises," in the way of +trade. Such enterprisses are apt to disturb the tranquillity of the +mind, and to unfit if for religious exercise. They may involve also the +parties concerned, and their families, in ruin. They may deprive them +again of the means of paying their just debts, and thus render them +injurious to their creditors. Members, therefore, are advised to be +rather content with callings which may produce small but certain +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 insisted 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 +attentive to their words, and to the punctual performance of their +engagements, and on no account delay 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 are under an +obligation to do these things, but because they wish to see the high +reputation of their ancestors, in these respects, preserved among those +of their own day. The early Quakers were noted for a scrupulous +attention to their duty, as Christians, in their commercial concerns. +One of the great clamours against them, in the infancy of their +institution, was, that they would get all the trade. It was nothing but +their great honour in their dealings, arising from religious principle, +that gave birth to this uproar, or secured them a more than ordinary +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 +individually. But independently of this public recommendation, they are +earnestly advised by their book of extracts, to examine their situations +frequently. 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 affairs, should find himself +unable to pay his just debts, he is immediately to disclose his affairs +to some judicious members of the society, or to his principal creditors, +and to take their advice how he is to act; but to be particularly +careful not to pay one creditor in preference to another. + +When a person of the society becomes a bankrupt, a committee is +appointed by his own monthly 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 disowned. He may, however, on a full +repentance, (for it is a maxim with the society, that "true repentance +washes put all stains,") and by a full payment 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 received as a member, even before the whole of the debt is +settled. + +If it should appear, on the other hand, that the bankruptcy was the +unavoidable result of misfortune, and not of imprudence, he is allowed +to continue in the society. + +But in either of these cases, that is, where a man is disowned and +restored, or where he has not been disowned at all, he is never +considered as a member, entitled to every privilege of the society, +till he has paid the whole of the debts. And the Quakers are so strict +upon this point, that if a person has paid ten shillings in the pound, +and his creditors have accepted the composition, and the law has given +him his discharge, it is insisted upon that he pays the remaining ten as +soon as he is able. No distance of time will be any excuse 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 his 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. When persons of +this description see their own donations dispensed with, but those of +the rest of the meeting taken, they are reminded of their own situation, +and of the desirableness of making the full satisfaction required. The +custom, therefore, operates as a constant memento, that their debts are +still hanging 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 creditors 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. + + +SECT. II. + +_But though the Quakers have made these regulations, the world find +fault with many of their trades or callings--Several of these +specified--Standard proposed by which 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._ + + +But though the Quakers have made these beautiful 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 occupations 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, more is expected from them. George Fox endeavoured to inculcate +this idea into his new society. In his letter to the yearly meeting in +1679, 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 tongues 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 improper for +Quakers to follow, are numerous. I shall not therefore specify them all. +Those, however, which I purpose to select for mention, I shall accompany +with all the distinctions which equity demands on the occasion. + +The trade of a distiller, or of a spirit-merchant, is considered as +objectionable if in the hands of a Quaker. + +That of a cotton manufacturer, who employs a number of poor children in +the usual way, or in a way which is destructive to their morals and to +their health, is considered as equally deserving of censured.[4] + +[Footnote 4: Poor children are frequently sent by parishes 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. The 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 expense of the health, morals, and +happiness of his fellow-creatures?] + +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 woollen-drapers. +Now if any Quaker should be found in any 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 objectionable trade. For the Quakers +having discarded all the pomp, and parade, and dress, connected 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 exercised by a Quaker, has +not escaped the animadversions of the world. A distinction, however, +must be made here. They who condemn this calling, can never do it +justly, but in supposed cases. They must suppose, for example, that the +persons in question follow these callings generally, or that they do not +make an exception with respect 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 society, he is reproachable for so doing; but only +if he makes clothes for every one without distinction, 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 suggests itself again. If he make only plain and +useful hats for the community and for other Quakers, it cannot be +understood that he is acting inconsistently with his religious +profession. The charge can only lie against him, where he furnishes the +hat with the gold and the silver-lace, or the lady's riding-hat with its +ornaments, or the military 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 own +religion. + +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 employ. But if, in addition to this, +he sells goldheaded canes, trinkets, rings, ear-rings, bracelets, +jewels, and other ornaments of the person, he will be considered as +chargeable with the same inconsistency as the follower of the former +trade. + +In examining these and other occupations of the Quakers, with a view of +seeing how far the objections which have been advanced against them are +valid, I own I have a difficult task to perform. For what standard shall +I fix upon, or what limits shall I draw upon this occasion? The +objections are founded in part upon the principle, that Quakers 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 simple ribbon from her dress, shall not sell it to +another 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? 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 cannot 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. + +Difficult, however, as the task may seem, I think I may lay down three +positions, which will probably not be denied, and which, if admitted, +will assist us in the determination of the question before us. The first +of these is, that no Quaker can be concerned in the sale of a thing, +which is evil in itself. Secondly, that he cannot encourage the sale of +an article, which he knows to be essentially, or very generally, that +is, in seven cases out of ten, productive of evil. And, thirdly, that he +cannot sell things which he has discarded from his own use, if he has +discarded them on a belief that they are specifically forbidden by +Christianity, or that they are morally injurious to the human mind. + +If these positions be acknowledged, they will give ample latitude for +the condemnation of many branches of trade. + +A Quaker-bookseller, according to these positions, 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 moderation, 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 splendid ornaments of the +person. + +The latter cannot do this for the following reasons. The Quakers reject +all such ornaments, because they believe them to be specifically +condemned by Christianity. The words of the apostles Paul and Peter, +have been quoted both by Fox, Penn, Barclay, and others, upon this +subject. But surely, if the Christian religion positively condemns the +use of them in one, it condemns the use of them in another. And how 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 immoral tendency; or because they are supposed to be instrumental +in puffing up the creature, 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, consistently 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 are trades, which 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, +by the declaration that they are the fashionable articles of the day. +Such words ought never to come out of Quakers' mouths; not so much +because their own lives are a living protest against the fashions of the +world, as because they cannot knowingly be instrumental in doing a moral +injury to others. For it is undoubtedly the belief of the Quakers, as I +had occasion to observe in a former 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 and steady morality of the gospel. + +That some such positions as these may be fixed 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 institution, were very +circumspect about the nature of their occupations, and particularly as +to dealing in superfluities and ornaments of the person. Gilbert Latey +was one of those who bore his public testimony against them. Though he +was only a tailor, he was known and highly respected by king James the +Second. He would not allow 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 John Woolman. In examining the Journal of +the latter I find him speaking thus: "It had been my general practice to +buy and sell things really useful. 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 delicacy did not +forbid me, those of Quakers now living, who relinquished or regulated +their callings, on an idea, that they could not consistently follow them +at all, or that they could not follow them according to the usual manner +of the world. I knew the relation of a Quaker-distiller, who left off +his business upon principle. I was intimate with a Quaker-bookseller. He +did not give up his occupation, for this was unnecessary; but he was +scrupulous 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 furnishing 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. Another had been established as a silversmith for +many years, and had traded in the ornamental part of the business, but +he left it wholly, though advantageously situated, for the same reason, +and betook himself to another trade. I know other Quakers, who have held +other occupations, not usually objectionable by the world, who have +become uneasy about them, and have relinquished them in their turn. +These noble instances of the dereliction of gain, where it has +interfered 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 remain in any +occupation, which he believes it improper to pursue. And I hope, if +there are Quakers, 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, without their usual portion of thought, or that the +occupation itself has never come as an improper occupation before their +minds. + +Upon the whole, it must be stated that it is wholly owing to the more +than ordinary professions 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 been +found in the 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 Quakers to have done on the subject +of trade, these blemishes would have been removed from the usual 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, because 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 conspicuous. The moon, when it +eclipses the sun, appears as a blemish in the body of that luminary. So +a public departure from publicly professed principles will always be +noticed, because it will be an excrescence or blemish, too large and +protuberant, to be overlooked in the moral character. + + + + +CHAP. V. + +_Settlement of differences--Quakers, when they differ, abstain from +violence--No instance of a duel--George For protested against going to +law, and Recommended arbitration-Laws relative to arbitration--Account +of an arbitration-society, at Newcastle upon Tyne, on Quaker-principles +--Its dissolution--Such societies might be usefully promoted._ + + +Men are so constituted by nature, and their mutual intercourse is such, +that circumstances must unavoidably arise, which will occasion +differences. These differences will occasionally rouse the passions; +and, after all, they will still be to be settled. The Quakers, like +other men, have their differences. But you rarely see any disturbance of +the temper on this account. You rarely hear intemperate invectives. You +are 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 convictions for brutal violence, or that most +barbarous of all Gothic customs, the duel. + +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 +apparently good education, settling their disputes by an appeal to arms. +It is difficult to conceive what preposterous principles can actuate +men, to induce 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 unfrequently falls, while the aggressor +sometimes adds to his offence, by making a widow or an orphan, and by +the murder of of a fellow-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 creature; and, if he fells, he +is pitied by these on no other motive than that of his folly and of his +crime. What philosopher can extol his courage, who, knowing the bondage +of the mind while under the dominion of fashion, believes that more +courage is necessary in refusing a challenge, than in going into the +field? What legislator can applaud his patriotism, when he sees him +violate the laws of his country? What Christian his religion, when he +reflects on the relative duties of man, on the law of lore and +benevolence that should have guided him, on the principle that it is +more noble to suffer than to resist, and on the circumstance, that he +may put himself into the doubly criminal situation of a murderer 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 order that the inward man might be in a fit state to receive its +admonitions, left to the society a system of education, which, if acted +upon, could not fail of producing peaceable and quiet characters; but +foreseeing that among the best men differences would unavoidably arise +from their intercourse in business and other causes, it, was his desire +that these should be settled in a Christian manner. He advised therefore +that no member should appeal to law; but that he should refer his +difference to arbitration, by persons of exemplary character in the +society. This mode of decision appeared to him to be consistent with the +spirit of Christianity, and with the advice of the apostle Paul, who +recommended that all the differences among the Christians of his own +time should be referred to the decision of the saints, or of such other +Christians, as were eminent for their lives and conversation. + +This mode of decision, which began to take place among the Quakers in +the time of George Fox, has been continued by them to the present day. +Cases, where property is concerned to the amount of many thousands, are +determined in no other manner. By this process the Quakers obtain their +verdicts in a way peculiarly satisfactory. For law-suits are at best +tedious. They often destroy brotherly love in the individuals, while +they continue. They excite also, during this time, not unfrequently, a +vindictive spirit, and lead to family-feuds and quarrels. They agitate +the mind also, hurt the temper, and disqualify a man for the proper +exercise of his devotion. Add to this, that the expenses of law are +frequently so great, that burthens are imposed upon men for matters of +little consequence, which they feel as evils and incumbrances for a +portion of their lives; burthens which guilt alone, and which no +indiscretion, could have merited. Hence the Quakers experience +advantages in the settlement of their differences, which are known but +to few others. + +The Quakers, when any difference arises about things that are not of +serious moment, generally settle it amicably between themselves; but in +matters that are intricate and of weighty concern, they have recourse to +arbitration. If it should happen, that they are slow in proceeding to +arbitration, overseers, or any others of the society, who may come to +the knowledge of the circumstance, are to step in and to offer their +advice. If their advice is rejected, complaint is to be made to their +own monthly meeting concerning them; after which they will come under +the discipline of the society, and if they still persist in refusing to +settle their differences or to proceed to arbitration, they may be +disowned. I may mention here, that any member going to law with another, +without having previously tried, to accommodate matters between them +according to the rules of the society, comes under the discipline in +like manner. + +When arbitration is determined on, the Quakers are enjoined to apply to +persons of their own society to decide the case. It is considered, +however, as desirable, that they should not trouble their ministers, if +they can help it, on these occasions, as the minds of these ought to be +drawn out as little as possible into worldly concerns. If Quakers, +however, should not find among Quakers such as they would choose to +employ for these purposes, or such as may not possess skill in regard 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 arbitrations. + +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 party 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 parties 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 delivered to the other party. The arbitrators are to hear both +parties fully, in the presence of each other, whilst either has any +fresh matter to offer, for a time mutually limited. In the case of any +doubtful point of law, the arbitrators are jointly to agree upon a case, +and consult counsel. It is recommended to arbitrators to propose to the +parties, 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, who are not members of the same society. A Quaker seldom goes to +law with a person of another denomination, till he has proposed +arbitration. 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 +obliged upon pain of disownment, 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 accommodation of differences, which took place in +the year 1793, upon Quaker principles. + +In the town of Newcastle upon Tyne, a number 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 +seafaring persons conceived to be just. The latter circumstance was +attributed to the ignorance of lawyers in maritime 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 knowledge in mercantile and +maritime affairs, met at the Trinity-hall in Newcastle, and associated +themselves for these and other purposes, calling themselves "The +Newcastle upon Tyne Association for general Arbitration." + +This association was to have four general meetings in the year, one in +each quarter, at which they were to receive cases. For any urgent +matter, however, which 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 such +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 capable of affording arbitrators +equal to the determination of every case. For, if the matter in dispute +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 insurance, +there were insurance-brokers also. A man could hardly fail of having his +case determined by persons who were competent to the task. + +Though this beautiful institution was thus publicly introduced, and +introduced with considerable expectations and applause, cases came in +but slowly. Custom and prejudice are not to be rooted out in a moment. +In process of time, however, 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 arbitrators +considerable time and trouble. The verdicts, however, which were given, +were in all of them satisfactory. The Institution, at length became so +popular, that, incredible to relate, its own popularity destroyed it! So +many persons were ambitious of the honour of becoming members of the +committee, that some of inferior knowledge, and judgment, and character, +were too hastily admitted into it. The consequence was, that people +dared not trust their affairs to the abilities of every member: and the +institution expired, after having rendered important services to +numerous 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 institution among manufacturers, who should decide +between 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 +differences of each other? For this beautiful system 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 surplus 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 behaviour, whether +as labourers for farmers, manufacturers, 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 were 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. + + + + +CHAP. VI. + + +SECT. I. + +_Management of the poor--Quakers never seen as beggars--George Fox began +the provision for the Quaker-poor--Monthly meetings appoint +overseers--Persons passed over are to apply for relief and the +disorderly may receive it in certain cases--Manner of collecting for the +poor--If burthensome in one monthly meeting, the burthen shared by the +quarterly--Quakers gain settlements by monthly meetings, as the other +poor of the kingdom, by parishes._ + + +There are few parts of the Quaker-constitution, that are more worthy of +commendation, than that which relates to the poor. All the members of +this society are considered as brethren, and as entitled 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 phenomenon in the world. + +It does not, however, follow from this account, 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 religion of the Quakers, I mean +of a system of renovated Christianity, so he was the author of the +beautiful system by which they make a provision for 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 meetings in his own time, a special part of whose business it +was to take due care of the poor. These meetings excited at first the +vigilance and anger of the magistrates; but when they came to see the +regulations 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 present day consider their poor in the same light as +their venerable elder, namely, as members of the same family, whose +wants it is their duty to relieve; and they provide for them nearly in +the same manner. They intrust this important concern to the monthly +meetings, which are the executive branches of the Quaker constitution. +The monthly meetings generally appoint four overseers, two men and two +women, 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 better advisers, and better nurses in sickness, than +the men. Whatever these overseers find 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 meetings +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 quarterly, whether the +necessities of the poor are properly inspected and relieved[5]. I may +observe also that the poor, who may stand in need of relief, are always +relieved privately, I mean, at their respective homes. + +[Footnote 5: 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 woman.] + +It is however possible, that there may be persons, who, from a variety +of unlocked for causes, may be brought into distress, and whose case, +never 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, are 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 flock, 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 relief in cases of necessity, then to object to +them such offences as the meeting, through neglect of its own duty, hath +suffered long to pass by, unreproved 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 +collections for them are usually made once a month, but in some places +once a quarter, and in others at no stated times but when the treasurer +declares them necessary, and the monthly meeting approves. Members are +expected to contribute in proportion to their circumstances; but +persons in a low situation, and servants, are generally excused upon +these occasions. + +It happens in the districts of some monthly meetings, 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 belongs. This is the same thing as if any particular 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. + + +SECT. II. + +_Education of the children of the poor particularly insisted upon and +provided for by the Quakers--The bays usually pat out to +apprenticeship--The girls to service--The latter not sufficiently +numerous for the Quaker-families, who want them--The rich have not their +proper proportion of these in their service--Reasons of it--Character of +the Quaker poor._ + + +As 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 expense. 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 children of the poor, says the book of +Extracts, are to have due help of education, instruction, and necessary +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 +spine members may be straitened in their circumstances, and may refuse, +out of delicacy, to apply for aid towards the education of their +children, 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 refuse this salutary aid, but +to receive it with a willing mind, and with thankfulness to the great +author 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 +generally 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 obvious, whatever their education may be, that +the same number of employments is not open to women as to men. Of those +again, which are open, some are objectionable. A Quaker-girl, for +example, 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 vice. From these +and other considerations, and because domestic employments belong to +women, their parents generally think it advisable to bring them up to +service, and to place them in the families of friends. + +It is a remarkable circumstance, when we consider it to be recommended +that Quaker-masters of families should take Quaker-servants, that +persons of the latter description are not to be found sufficiently +numerous for those who want them. This is probably a proof of the +thriving situation of this society. It is remarkable again, that the +rich have by no means their proportion of such servants. Those of the +wealthy, who are exemplary, get them if they can. Others decline their +services. Of these, some do it from good motives; for, knowing that it +would be difficult 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 having +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 his good. There +are no exceptions as to persons. The servant has as much right to watch +over his master with respect to his religions conduct and conversation, +as the master over his servant; and he has also a right, if his master +violates the discipline, 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 society, 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 as 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 off +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 omission of such ceremonious practices, +his mind has never been made to bend on the approach of superior rank. +Nor has he seen, in his own society, any thing that could lessen his own +importance or dignity as a man. He is admitted into the meetings of +discipline equally with the rich. He has a voice equally with them 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 +inland in which we live. + +It may also be mentioned as a second trait, that they 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 find 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 common with other Quakers, by means of their +discipline, from doing many things, that are morally injurious to +themselves. The poor of the world are addicted to profane swearing. But +no person can bring the name of the creator of the Universe 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 quarrel 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 benevolence +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 false, as +well as a barbarous maxim, and a maxim very injurious 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 THE +QUAKERS. + + +VOL. II. + + + + +RELIGION OF THE QUAKERS. + + + + +INTRODUCTION. + +_Religion of the Quakers--Invitation to a patient perusal of this part +of the work--No design, by this invitation, to proselyte to +Quakerism--All systems of Religion, that are founded on the principles +of Christianity, are capable, if heartily embraced, of producing present +and future happiness to man--No censure of another's Creed warrantable, +inasmuch as the human understanding is finite--Object of this +Invitation._ + + +Having explained very diffusively the great subjects, the moral +Education, Discipline, and Peculiar Customs, of the Quakers, I purpose +to allot the remaining part of this volume to the consideration of their +religion. + +I know that persons, who are religiously disposed will follow me +patiently through this division 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 subject. + +I have no view, in thus soliciting the attention of those who are more, +or of those who are less religiously disposed, to attempt to proselyte +to Quakerism. If men do but fear God, and work righteousness, whatever +their Christian denomination may be, it is sufficient. Every system of +religion which is founded on the principles of Christianity, must be +capable, if heartily embraced, of producing temporal and eternal +happiness to man. At least, man with his limited understanding, cannot +pronounce with any absolute certainty, that his own system is so far +preferable to that of his neighbour, that it is positively the best, or +that there will be any material difference in the future happiness of +those who follow the one or the other; or that the pure professors of +each shall not have their peculiar rewards. The truth is, that each +system has its own merits. Each embraces great and sublime objects. And +if good men have existed, as none can reasonably 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. Indeed, every Christian community has a great deal +to say in the defence of its own tenets. Almost all Christian churches +have produced great characters; and there are none, I should hope, that +had not been the authors of religious good. The church of England, in +attempting to purify herself at the reformation, effected a great work. +Since that time she has produced at different periods, and continues to +produce, both great and good men. By means of her Universities, she has +given forth, and keeps up and disseminates, a considerable portion of +knowledge; and though this, in the opinion of the Quakers, is not +necessary for those who are to become ministers of the Gospel, it cannot +be denied that it is a source of temporary happiness to man; that it +enlarges the scope of his rational 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 I 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 +confessed, and reflected upon with pleasure, that these, in proportion +to their numbers, have been no less instrumental in the dissemination of +religions knowledge, and in the production of religious 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 visitations, had been remarkable for the profaneness +of their lives. + +Let us then not talk but with great deference and humility; with great +tenderness and charity; with great thankfulness to the author of every +good gift,--when we speak of the different systems that actuate the +Christian World. Why should we consider our neighbour 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 understanding; and so +long will they view things in a different light, and come to different +conclusions concerning 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 consideration 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 +Milton, 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 required of him. Know also that thou +thyself judgest like a worm of the earth; that thou dishonourest the +Almighty 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 speculative proposition, thou treatest +him like a man, as thou thyself art, with corporeal organs; with +irritable passions, and with a limited intelligence. But if, besides +this, thou condemnest thy neighbour 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, without which thou art but as sounding brass and a +tinkling cymbal. + +Having therefore no religious prejudices[6] myself, except in favour of +Christianity, and holding no communion with the Quakers, as a religions +society, it cannot be likely that I should attempt to proselyte to +Quakerism. I wish only, as I stated 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 succeeded, for I believe I have +communicated many facts concerning them, which have never been related +by others. But no people can be thoroughly known, or at least the +character of a people cannot be thoroughly understood, except we are +acquainted with their religion; much less can that of the Quakers, who +differ so materially, both in their appearance and practice, from the +rest of their fellow-citizens. + +[Footnote 6: Though I conceive a charitable allowance ought to be made +for the diversity of religious opinions among Christians, I by no means +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 +for its support.] + +Having thought it right to make these prefatory observations, I proceed +to the prosecution of my work. + + + + +CHAP. I. + +_The Almighty created the Universe by means of his spirit--and also +man--He gave man, besides his intellect, an emanation from his own +spirit, thus making him in his own image--But this image he lost--A +portion, however, of the same spirit was continued to his +posterity--These possessed it in different degrees--Abraham, Moses, and +the prophets, had more of it than some others--Jesus possessed it +immeasurably, and without limit--Evangelists and apostles possessed it, +but in a limited manner, and in different degrees._ + + +The Quakers believe, that when the Almighty 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 face of the waters." + +This life of the spirit has been differently named, but is concisely +stiled by St. John the evangelist "the word" for he says, "in the +beginning was the word, and the word was with God, and 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 divine 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 furnished him also with intellect, or a mental understanding. +By this latter gift he gave to man, what he had not given to other +animated nature, the power of reason, by which he had the superiority +over it, and by means of which he was enabled 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, independently 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 expressed, 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 reason. It made him spiritually +minded. It 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 faculties, +received from the Almighty into 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 spiritual intercourse with his maker, +and to have preserved him in the state of innocence in which he had been +created. As long as he lived in this divine light of the spirit, he +remained in the image of God, and was perfectly happy; but, not +attending faithfully and perseveringly to this his spiritual monitor, he +fell 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 within him, occasioned a dissolution +of his spiritual feelings and perceptions; for he became dead as it +were, in consequence, as to any knowledge of God, or enjoyment of his +presence[7]. + +[Footnote 7: It was said that, in the day in which Adam should eat +forbidden fruit, he should die; but he did not lose his animal life, or +his rational nature. His loss therefore is usually considered by the +Quakers to have been a divine spiritual principle, which had been +originally superadded to the animal and rational faculties.] + +It pleased the Almighty, however, not wholly to abandon him in this +wretched state, but he comforted 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;" 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 +regulation of his spiritual conduct and the power of heavenly +intercourse with himself, so he did not entirely cease from bestowing +his spirit upon his posterity; or, in other words, he gave them a +portion 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. Some, however, enjoyed larger portions of it than +others, according as they attended to its influences, or according to +the measure given them. Of those who possessed the greatest share of it, +some were the ancient patriarchs, 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 +proportion as they had 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 +fulfilled which were previously to take place, this divine spirit, which +had appeared 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 spirit +had been given to Adam, and afterwards to the prophets, it was given +without limit or measure to the man Jesus[8]. "For he whom God hath +sent, says St. John, speaketh the words of God, _for God giveth not the +Spirit by measure unto him."_ And St. Paul says, [9] "In him _the fulness +of the Godhead_ dwelled bodily." In him, therefore, the promise given to +Adam was accomplished, "that the seed of the woman should bruise the +serpent's head;" for we see in this case a human body, weak and infirm, +and subject to passions, possessed or occupied, without 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 holy. And +if so, sin never could have entered, and must therefore, as for as +relates to him, have been entirely repelled. Thus he answered 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. + +[Footnote 8: John 3:34] + +[Footnote 9: Col. 2:9] + +After Jesus Christ came the Evangelists and Apostles. Of the same spirit +which he had possessed _immeasurably_, these had their several portions; +and though these were[10] limited, and differed in degree front 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 promote the purposes +designed by him in the propagation of his gospel. + +[Footnote 10: 2 Cor. 10. 18.] + + + + +CHAP. II. + +_Except a man has a portion of the same spirit, which 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 confirms +the history of the human and divine spirit in man--These spirits +distinct in their kind--This distinction farther elucidated by a +comparison between the faculties of men and brutes--Sentiments of +Augustin--Luther--Calvin--Smith--Taylor--Cudworth._ + + +The Quakers believe, that there can be no spiritual 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;[11] "for what man knoweth the things of a man, save +the spirit of a man which is in him? Even so the things of God knoweth +no man, but the spirit of God. Now we have received, not the spirit of +the world, but the spirit which is of God, that we might know the things +that are freely given to us of God." And again--"but the natural man +receiveth not the things of the spirit of God, for they are foolishness +to him; neither can he know them, because they are spiritually +discerned." + +[Footnote 11: 1 Cor. 2.11, &c.] + +By these expressions the Quakers conceive that the history of man, as +explained in the last chapter, 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 own 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 Apostle. In his first letter +to the Corinthians, he says,[12] "Know ye not that your body is the +_temple of the Holy Ghost_, which _is in you_, which ye have of God;" +and in his letter to Timothy he desires him[13] "to hold fast that good +thing which was committed 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 man, as explained in the +former chapter. If this history be true, then they are considered as +words of course: for if there be a communication between the supreme +Being and his creature man, or if the Almighty has afforded to man an +emanation of his own spirit, which is to act for a time in his mortal +body, and then to return 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. + +[Footnote 12: 1 Cor. 6. 19.] + +[Footnote 13: 2 Tim. 1. 14.] + +The Quakers conceive again from these expressions of the Apostle, that +these two principles in man are different from each other; they are +mentioned 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 latter 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. Man must wait for its +inspirations. Like the wind, it bloweth when it listeth. Man also, when +he feels this divine 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 +retirements and humble waitings upon God, they receive an understanding +of his will, relating to their present duty, in such a clear light 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, ignorant and destitute." + +The Quakers again understand by these expressions of the Apostle, which +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 +different in their powers, that the former cannot enter into the +province of the latter. As water cannot penetrate the same bodies, which +fire can, so neither can reason the same subjects as the spiritual +faculty. + +The Quakers, however, do not deny, that human 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 conclude 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 thus distinct +in their powers, they believe them, I apprehend, to be so far connected +in religion that the spirit of God can only act upon a reasonable 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 make 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 outward +gestures and sounds. Bat all the years of his life, and centuries of +life in his progeny would pass away, and we should never be able so to +improve his instinct into intellect, as to make him comprehend the +affairs of a man. He would never understand the meaning of his goings +in, or of his goings out, or of his pursuits in life, or of his progress +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. + +This doctrine, that there is no understanding of divine things except +through the medium of 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 +Christians. 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 reformers held it in the same light. +The divines, who followed these, adopted it as their creed also; and by +these it has been handed down to other Christian communities, and is +retained as an essential doctrine by the church of England, at the +present day. + +The Quakers adduce many authorities in behalf of this proposition, but +the following may suffice. + +"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 finds it by experience in +himself; and in this experience the holy spirit teacheth as in his +proper school, out of which school 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 +wisdom, as by a veil before our eyes, we are hindered from attaining the +mysteries of God, which 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 spiritually judged. +The assistance therefore of the holy spirit is in this case necessary, +or rather, his 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 especial manner +attributed to God. We cannot see divine things but in a divine light. +God only, who is the true light, and in whom there is no darkness at +all, can so shine out of himself upon our glossy understandings, as to +beget in them a picture of himself, his own will and pleasure, and turn +the soul (as the phrase is in Job) like wax or clay to the seal of his +own light and love. He that made our souls in his own image and +likeness, can easily find 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 +rhetoric; 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 Viâ Intelligentiae. "Now in this +inquiry, 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; brighter than the 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 glory, 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 tremulous. But the lights of heaven are fixed +and bright and shine for ever." + +Cudworth, in his intellectual system, is wholly of the same 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 within to irradiate and shine upon them. Though there be +never such excellent truths concerning Christ and his Gospel, set down +in words and letters, yet they will be but unknown characters to us, +until we have a living spirit within us, that can decypher 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 scripture, the original languages in which the text +was written, that never understood the language of the spirit." + + + + +CHAP. III. + +_Neither can a man, except he has a portion of the same spirit which +Jesus and the Apostles and the Prophets had, know spiritualty that the +scriptures are of divine authority, or spiritually understand +them--Explanation of these tenets--Objection, that these tenets set +aside human reason--Reply of the Quakers--Observations of +Luther--Calvin--Owen--Archbishop Usher--Archbishop Sandys--Milton +--Bishop Taylor._ + + +As a man cannot know spiritual things but through the medium of the +spirit of God; or except he has a portion of the same spirit, which +Jesus 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 authority, or +read or understand them, to the promotion 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 from the prophecies they contain, of which many have +been since accomplished; from the superiority of their doctrines beyond +those in any other book which is the work of man; from the miraculous +preservation of them for so many ages; from the harmony of all their +parts, and from many other circumstances which might be mentioned. But +this, after all, will be but an historical, literal, or outward proof of +their origin, resulting from his reason or his judgment. It will be no +spiritual 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 several women by +the river side near Philippi, it is said of Lydia only,[14] "the Lord +opened her heart, that she attended to the things that were spoken by +Paul." 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 authority; for it is not said +of them, as of Lydia, that their hearts were opened to understand +spiritually that this gospel was of God. Again,[15] when Jesus Christ +preached to the Jews in the temple, many believed on him, but others +believed not, but were so enraged that they took up stones to cast at +him. It appears that they all heard his doctrine with 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 faith which cometh from the spirit +of God. In the same manner persons hear sermon after sermon at the +present day, but find no spiritual benefit in their hearts. + +[Footnote 14: Acts 16.13] + +[Footnote 15: John 8.30.45.59.] + +Again--a man, by comparing passages of scripture 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 +the scriptures, a knowledge of some of the attributes of God. He may +discover a part of the plan of his providence. He may collect purer +moral truths than from any other source. But no literal reading of the +scriptures can give him that spiritual knowledge of divine things, which +leads to eternal life. The scriptures, if literally read, will give him +a literal or corresponding knowledge, but it is only the spiritual +monitor within, who can apply them to his feelings; who can tell him +"thou art the man; this is thy state: this is that which thou oughtest +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 sufficient 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 frequently 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 learning, then the +dispensations of God would be partial, inasmuch as he would have +excluded the poor from the highest enjoyments of which the nature 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 of the inestimable gifts of God. They value +it highly in its proper province. They do not exclude it from religion. +Men, by means of it, may correct literal errors in the scriptures; may +restore texts, may refute doctrines inconsistent with the attributes of +the Almighty. The apology of Robert 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. They. were the doctrines also of the protestant reformers. And +though many at the present day consider that scripture, interpreted by +reason, is the religion 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 establishment of their divine origin. + +Luther observes--"It is not human reason, or wisdom, nor the law of God, +but the work of divine grace freely bestowed upon me, that teacheth me +and showeth 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 scriptures, 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 it is sealed by the inward testimony +of his spirit. It is therefore necessary, 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 foundation be laid, namely, that the certainty of its +divine authority depends entirely upon the testimony of the spirit, it +remains in perpetual suspense." Again--"The spirit of God, from whom the +doctrine of the Gospel proceeds, is the only true interpreter to open it +to us." + +"Divines, says the learned Owen, at the first reformation, did generally +resolve our faith of the divine authority of the scriptures, into the +testimony of the Holy Spirit;" in which belief he joins himself, 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, authentic, and infallible interpreter of the holy +scriptures, is the author of them, from whose inspiration they receive +all their truth, clearness, and authority. This author is the Holy +Spirit." + +Archbishop Sandys, in one of his Sermons, preached before Queen +Elizabeth, has the following 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 taught, but were +able themselves to teach others. But because this heavenly teacher had +not instructed them, 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 her 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 required 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 +that truth, which we can see with our eyes: for the same Holy Spirit +that inspired the scripture, inclineth the hearts of God's children to +believe what is revealed in them, and inwardly assureth them, above all +reasons and arguments, 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 his word written by his Spirit; for no man +knoweth 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 Paradise Lost: + + ----"but in their room---- + Wolves shall succeed for teachers, grievous wolves, + Who all the sacred mysteries of Heaven + 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 bishop Taylor, as we collect from his +sermon de Viâ Intelligentiae. "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 leaves, 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, according to St. Paul's expression, +'hid with Christ in God;' and unless the spirit of God first draw it, we +shall never draw it forth." + +"Human learning brings excellent ministeries towards this. It is +admirably useful for the reproof of heresies, for the detection of +fallacies, for the letter of the scripture, for collateral testimonies, +for exterior advantages; but there is something beyond this that human +learning, without the addition of divine, can never reach. Moses 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 +influences of the heaven; but, besides all this, they were taught +something far beyond these prettinesses. Pythagoras read Moses' books, +and so did Plato, and yet they became not proselytes of the religion, +though they were the learned scholars of such a master." + + + + +CHAP. IV. + +_The spirit of God which has been thus given to man in different +degrees, was given him as a spiritual teacher, or guide, in his +spiritual concerns--It performs this office, the Quakers say, by +internal monitions--Sentiments of Taylor--and of Monro--and, if +encouraged, it teaches even by the external objects of the +creation--William Wordsworth._ + + +The Quakers believe that the spirit of God, which has been thus given to +man in different degrees or measures, and without which it is impossible +to know spiritual things, or even to understand the divine writings +spiritually, or to be assured 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 within him, he will attain a knowledge sufficient to enable +him to discover the path of his duty both to God and his fellow-man. + +That the spirit of God was given to man as a spiritual instructor, the +Quakers conceive to be plain, from a number of passages, which are to be +found in the sacred writings. + +They say, in the first place, that it was the language of the holy men +of old. [16] "I 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 acknowledgment to +God; [17] "That he gave also their forefathers his good spirit to +instruct them." The Psalms of David are also full of the same language, +such as of [18] "Shew me thy ways, O Lord; lead me in the truth." [19] "I +know, says Jeremiah, that the way of man is not in himself. It is not in +man that walketh to direct his steps." The martyr Stephen acknowledges +the teachings of the spirit, both in his own time and in that of his +ancestors. [20] "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 also conceive it to be a doctrine of the gospel. Jesus himself +said, [21] "No man can come to me except the Father, which sent me, draw +him--It is written in the prophets, they shall all be taught of God." +[22]St. John says, "That was the true light, (namely, the word or +spirit) which lighteth every man that cometh into the world." St. Paul, +in his first letter to the Corinthians, asserts, [23]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: [24] "For the grace of God, says he, which bringeth +salvation, hath appeared unto all men." + +[Footnote 16: Job 32. 7.] + +[Footnote 17: Nehemiah 9. 20.] + +[Footnote 18: Psalm 25. 4.] + +[Footnote 19: Jeremiah 10. 23.] + +[Footnote 20: Acts 7. 51.] + +[Footnote 21: John 6.44.45] + +[Footnote 22: John 1. 9.] + +[Footnote 23: i Cor. 12. 7.] + +[Footnote 24: Titus 2. 11.] + +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 +inspires him with good thoughts. It prompts him to good offices. 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 inspirations, +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, "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 proportionably 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 sensible 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 +intervention only of outward and foreign objects, may justly 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 circumstances, but as making +the material objects of the Universe, and many of the occurrences of +life, if it be properly attended to, subservient to the instruction of +man; and that it enlarges the sphere of his instruction in this manner, +in proportion as it is received and encouraged. Thus the man, who is +attentive to these divine notices, sees the animal, the vegetable, and +the planetary world, with spiritual eyes. He cannot stir abroad, but he +is taught in his own feelings, without any motion of his will, some +lesson for his spiritual advantage; or he perceives so vitally some of +the attributes of the divine 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 spiritually taught to discern the +emptiness of human power; while the same spirit may teach him inwardly +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 +autumnal leaf, he may be spiritually admonished of his own change and +dissolution, and of the necessity 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 taught. Natural objects of themselves can excite only +natural ideas: and the natural man, looking 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 with its beauty, its mechanism, and its fragrant smell. +In observing the butterfly, 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 Wordsworth, in his instructive poems, has described this +teaching by external objects in consequence of impressions from a higher +power, as differing from any teaching by books or the human +understanding, and as arising without any motion of the will of man, in +so beautiful and simple 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 not lower the dignity of the subject. It is +called Expostulation and Reply, and is as follows:[25] + + Why, William, on that old gray stone, + Thus for the 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! Up! and drink the spirit breath'd + From dead men to their kind. + + You look round on your 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 that I made reply: + + The eye it cannot choose but see. + We cannot bid the ear 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? + +[Footnote 25: See Lyrical Ballads, Vol. 1. p. 1.] + + + + +CHAP. V + +_This spirit was not only given to man as a teacher, but as a primary +and infallible guide--Hence the Scriptures are a subordinate or +secondary guide--Quakers, however, do not undervalue them on this +account--Their opinion concerning them._ + + +The 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 +distinguish by the epithets of primary and infallible. But they have +made another distinction with respect 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 secondary light. This +conclusion has indeed been adopted as a proposition in the Quaker +theology; or, in other words, it is a doctrine of the society, that the +spirit of God is the primary and only infallible, and the scriptures but +a subordinate or secondary guide. + +This proposition the Quakers usually make out in the following manner: + +It is, in the first place, admitted by all Christians, that the +scriptures were given by inspiration, or that those who originally +delivered or wrote the 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 rivulets 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 +cannot, says Barclay, call the scriptures the principal fountain of all +truth and knowledge, nor yet the first adequate rule of faith and +manners; because 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 +from whence they came. + +They are, again, but a secondary guide; because "that, says Barclay, +cannot be the only and principal guide, which doth not universally reach +every 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 another 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. Certain parts of these, which +one Christian council 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 there are various readings +of the same passage, and various views of the same thing. "Now what, +says Barclay, would become of Christians, if they had not received that +spirit and those spiritual senses, by 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, +privilege 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 entirely 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 +hand, whatever mutilations they may have suffered, that they contain +sufficient to guide men in belief and practice; and that all internal +emotions, which are contrary to the declaration of these, are wholly +inadmissible. "Moreover, 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 essentials of the Christian faith, we do look +upon them as the only fit outward judge of controversies among +Christians, and that whatsoever doctrine is contrary 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 +outwardly in his spiritual concerns. Hence the latter, coming by +inspiration, are the most precious 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, fulfilled. + +They believe, with the apostle Paul, that the scriptures are highly +useful, "so that, through patience 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 that is to be +placed in it, so the scriptures 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. + +They believe, again, that the same scriptures show more of the +particulars of God's will with respect to man, and of the scheme of the +Gospel-dispensation, than any ordinary portion of his spirit, as usually +given to man, would have enabled him to discover. They discover that +[26] "the wages of sin is death, but the gift of God is eternal life +through Jesus Christ:" [27] "That Jesus Christ was set forth to be a +propitiation through faith in his blood, to declare his righteousness +for the remission of sins that are past through the forbearance of +God;" [28]that "he tasted death for every man;" that he [29]was +"delivered for our offences, and raised again for our justification;" +[30]that "he is set down at the right hand of the throne of God;" +[31] "and ever liveth to make intercession for us; and, that he is the +substance of all the types and figures under the Levitical priesthood, +[32] being the end of the law for righteousness to every one that +believeth." + +[Footnote 26: Rom. 6. 23.] + +[Footnote 27: Rom. 3. 25.] + +[Footnote 28: Heb. 2. 9.] + +[Footnote 29: 4. 25.] + +[Footnote 30: Heb. 12. 2.] + +[Footnote 31: Heb. 7. 25.] + +[Footnote 32: Rom. 10. 4.] + +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 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 expressions 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 sufferings. + + + + +CHAP. VI. + +_This spirit of God, which has been thus given to men as an infallible +guide in their spiritual concerns, has been given them universally--To +the patriarchs and Israelites, from the creation to the time of +Moses--To the Israelites or Jews, from Moses to Jesus Christ--To the +Gentile world from all antiquity 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._ + + +The 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 Israelites or Jews from the time of Moses +to the coming of Jesus Christ. The third, the Gentiles or Heathens. And +the fourth, all those who have heard of the gospel of Jesus Christ, from +the time of his own ministry to the present day. + +The first case includes a portion of time of above two thousand years. +Now the Quakers believe, that during all this time men were generally +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; 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 impressions 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 father to son." + +To the same point Thomas Beaven quotes the ever memorable John Hales, +who, in his golden remains, writes in the following manner: "The love +and favour, which it pleased God to bear our fathers before the law', so +far prevailed with him, as that without any books and writings, by +familiar and friendly conversing with them, and communicating himself +unto them, he made them receive and understand his laws, their inward +conceits and intellectuals being, after a wonderful manner, figured as +it were and charactered 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 preservation against +all doubt and hesitancy, and a full assurance both who the author was, +and how far his intent and meaning reached. We who are their offspring +ought, as St. Chrysostom 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 Thomas 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 holy scriptures on this subject. For in the first +place, they consider it as a position, deducible from the expressions of +Moses[33], that the spirit of God had striven with those of the +antediluvian 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 informed Cain, before any written law existed, +and this even before the murder of his brother, that[34] "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 Seth, but +in a higher degree than ordinarily the mind of Enoch; for he is the +first, of whom it is recorded, that[35] "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 Almighty on this +subject, and at a time when there was no scripture or written law of +God, [36] "How then can I do this great wickedness, and sin against +God?" It illuminated others also, but in a greater or less degree, as +before. Thus Noah became a preacher of righteousness. Thus Abraham, +Isaac, and Jacob, were favoured with a greater measure of it than others +who lived in their own times. + +[Footnote 33: Gen. 6.3] + +[Footnote 34: Ib 4.7] + +[Footnote 35: Gen. 5.24.] + +[Footnote 36: Ib. 39.9.--The traditionary laws of Noah were in force at +this time; but they only specified three offences between man and man.] + +From these times to the coming of Jesus Christ, which is the second of +the cases in question, the same spirit, according to the Quakers, still +continued its teachings, and this notwithstanding the introduction of +the Mosaic law; 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 +spirit. 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 chapter. And in the same +manner as this spirit had been given to some in a greater measure than +to others, both before and after the deluge, so the Quakers believe it +to have been given more abundantly to Moses and the prophets, than to +others of the same nation; 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 +furnished 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, Pythagoras, Socrates, Plato, Cicero, and +others. And of these it may be observed, that it was their general +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 together of the immortal God and mortal +man. His work is life--The work of God is immortality, eternal life." +"The 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 daemon, or tormentor." + +"It was frequently said of Socrates, he had the guide of his life within +him, which, it was told his father Sophroniscus, would be of more worth +to him than five hundred masters. He called it his good angel, or +spirit; that it suggested to his mind what was good and virtuous, and +inclined and disposed him to a strict and pious life; that it furnished +him with divine knowledge, and impelled him very often to speak publicly +to the people, 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 falsehood: 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 as, the +observer of our good and evil actions. As he is dealt with by us, he +dealeth with us." + +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 pretensions than common to +human wisdom. They believe that no nation was ever discovered, among +those of antiquity, to have been so wild or ignorant as not to have +acknowledged a divinity, or as not to have known and established a +difference between good and evil. + +Cicero says, "there is no country so barbarous, no one of all men so +savage, as that some apprehension of the Gods hath not tinctured his +mind. That many indeed, says he, think corruptly of them, must be +admitted; but this is the effect of 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 concerning 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 Barbarian, the Islander and the inhabitant of the +continent, the wise and the foolish, speak the same language. Go, says +he, to the utmost 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 individuals, whose eyes and ears deceive +them, and who are maimed in their very soul, 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 understand +something of God. For they know and confess 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 theatres. 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 without a +foundation, or ground to set it on, than a community of men have or keep +a consistency without religion." + +Of those nations which 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 occasion. + +"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 himself."---- + +"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 comest? We will neither command nor submit to any +man."---- + +"But thou, who boastest thy coming to extirpate robbers, thou thyself +art the greatest robber upon earth."---- + +"Thou hast possessed thyself of Lydia, invaded Syria, Persia, and +Bactriana. Thou art forming a design to march as far as India, and thou +now contest 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 jestingly 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 possessions. 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 indeed become Greeks, who +sign their treaties, and call upon the Gods to witness them. But, with +regard to us, our religion consists in being sincere, 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 +moral people. They had the character of maintaining justice. Theft or +robbery was severely punished among them. They believed infidelity after +the marriage-engagement to be deserving of death. They coveted neither +silver nor gold. They refused to give the name of goods or riches to any +but estimable things, such as health, courage, 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 instruction 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 +observer of good and evil. For the Scythians, living in solitary and +desert places, had but little communication for many ages with the rest +of mankind, and did not obtain their system of morality from other +quarters. From the Greeks and Romans, who were the most enlightened, +they derived no moral benefit. For Strabo informs us, that their morals +had been wholly corrupted in his time, and that this wretched change had +taken place in consequence of their 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 +particular laws that had been 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 justice,[37] not on account of any laws, +but on account of their own _natural genius or disposition_. Neither +were they found in this practice, because they 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 +people: for[38] "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 manners of a barbarous, +should be preferable to those of a refined people." + +[Footnote 37: Justitia gentis Ingeniis culta, non Legibus.] + +[Footnote 38: Prorsus ut admirabile videatur, hoc illis naturam dare, +quod Graeci longá sapientium doctriná praeceptisque philosophorum +consequi nequeunt, cultosque mores incultae barbariae collatione +soperari.] + +This opinion, that the spirit of God was afforded 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 evidence 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 +observed, that the Quakers believe also, that in the same manner as the +spirit of God enlightened the different Gentile nations previously to +the time of the apostle, so it continues to enlighten 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 those +nations, where the scriptures have never reached, even at the present +day. + +With respect to the last case, which includes those who 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 these 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,[39] that whatever spiritual gifts some of his followers might +then have, and however these gifts might then differ from one another, +the spirit of God was given universally to man, and this to profit +withal. He declares again that [40] "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 Christian church, he gave them many +particular injunctions, among which one was, that [41] they would not +quench or extinguish the spirit. + +[Footnote 39: Cor. 12. 7.] + +[Footnote 40: Rom. 8, 14.] + +[Footnote 41: 1 Thess. 5. 19.] + +And in the same manner as this spirit was deemed necessary in the days +of the apostles, and this to every man individually, and even after he +had 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 necessary conviction for sin. Here then +the Quakers 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 forgotten. 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 teaching can be effectual; for though persons may read the +scriptures, yet they cannot spiritually understand them; and though they +may admire the Christian religion, yet they cannot enjoy it, according +to the opinion of the Quakers, but through the medium of the spirit of +God. + + + + +CHAP. VII. + + +SECT. I. + +_This spirit, as it has been given universally, so it has been given +sufficiently--Hence God is exonerated Of injustice, and men are left +without excuse--Those who resist this spirit, are said to quench it, and +may become so hardened in time, as to be insensible of its +impressions--Those who attend to it, may be said to be in the way of +redemption--Similar sentiments of Monro--This visitation, treatment, +and influence of the spirit, usually explained by the Quakers by the +Parable of the 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 sufficient measure for this purpose. By the +word "sufficient" we are not to understand that this divine monitor +calls upon 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 exonerate God from the charge of condemning him +unjustly, if he fails in his duty, and as to leave himself without +excuse. And in proportion as a greater or less measure of this spirit +has been afforded 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 condemnation. + +Of such it may he observed, that they are said to quench or grieve the +spirit, and, not unfrequently, to resist God, and to crucify Christ +afresh; for God and Christ and the Spirit are considered to be +inseparably united in the scriptures. + +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 [42] "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. [43] "If thou hadst known, even thou, at least in +this thy day, the things which belong unto thy peace! but now they are +hid from thine eyes." As if he had said, there was a day, in which ye, +the inhabitants of Jerusalem, might have known those things which +belonged to your peace. I was then willing to gather you, as a hen +gathereth her chickens, but as ye would not suffer me, the things +belonging to your peace are now hid from your eyes. Ye would not attend +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. + +[Footnote 42: Psalm 81. 11,12] + +[Footnote 43: Luke 19, 42.] + +Those, on the other hand, who, during this visitation of the Holy +Spirit, attend to its suggestions or warnings, are said to be in the +way of their redemption or salvation. + +These sentiments of the Quakers on this subject 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 inward 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, +notwithstanding all his loving solicitations, do still cherish and +cleave to their lusts, and persevere in a state of sin, they are then +said to resist the Holy Ghost, whereby their condition becomes very +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 +inveterate and rooted habit, (which by reiterated commissions 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 he, "inspires the prayers of those who, in +consequence of his powerful operations, have crucified the flesh with +the affections and lusts, with devout and filial affections, 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." + +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 parable 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 spirit is afforded, 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 attending 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 +spiritual principle, where it is not checked, but received 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. + + +SECT. II. + +_The spirit of God, therefore, besides its office of a teacher, performs +that of a Redeemer of men--Redemption outward and inward--Outward is by +the sufferings of Jesus Christ--These produce forgiveness of past sins, +and put men 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._ + + +The 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, differs from +that which generally obtains, I shall allot this chapter to an +explanation of the distinctions, which the Quakers usually make upon +this subject. + +The Quakers never make use of the words "original sin," because these +are never to be found in the sacred writings. They consider man, +however, as in a fallen 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 +transgression, 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 foot 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 +virtue for the future, is equally out of his own power, 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, has 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 [44] "was set forth to be a +propitiation through faith 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, [45] "In whom we have +redemption through his blood, even the forgiveness of sins." This +redemption may be called outward, because it has been effected by +outward means, or by the outward sufferings of Jesus Christ; and it is +considered as putting men, in consequence of this forgiveness, into the +capacity of salvation. The Quakers, however, attribute this redemption +wholly to the love of God, and not to the impossibility of his +forgiveness without a plenary satisfaction, or to the motive of heaping +all his vengeance on the head of Jesus Christ, that he might appease his +own wrath. + +[Footnote 44: Rom. 3.25.] + +[Footnote 45: Coloss. 1.14.] + +The other redemption, on the other hand, is called inward, because it is +considered by the Quakers 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 produced by the spirit of God, as before stated, +operating on the hearts of men, and so cleansing and purifying them, as +to produce a new birth in the inward 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[46], has the power of preserving him from +future sin, and of leading him to salvation. + +[Footnote 46: The Quakers believe, however, that this spirit was more +plentifully diffused, and that greater gifts were given to man, after +Jews was glorified, than before. Ephes. 4.8.] + +That this inward redemption is performed by the spirit of God, the +Quakers show from various passages in the sacred writings. Thus St. Paul +says, [47] "According to his mercy he hath saved us by the washing of +regeneration, and the renewing of the Holy Ghost." The same apostle +says, again, [48] "It is the law of the Spirit that maketh free from the +law of sin and death." And again--[49] "As many as are led by the spirit +of God, they are the sons of God." + +[Footnote 47: Titus 3.5.] + +[Footnote 48: Rom. 8.2.] + +[Footnote 49: Rom. 8.14.] + +The Quakers say, that this inward redemption or salvation as effected by +the spirit, is obvious also 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 decisive, 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 that of +the spirit of God. + +Of these two kinds of redemption, the outward and the inward, of which +the latter will be the subject of our consideration, it may be observed, +that they go hand in hand together[50]. St. Paul has coupled them in +these words: "for if, when we were enemies, we were reconciled to 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 forgiveness of sins that have been committed, +till there has been a change in the inward man; for St. John intimates, +that [51]the blood of Christ does not cleanse from sin, except men walk +in the light, or, to use an expression synonymous with the Quakers, +except men walk in the spirit. + +[Footnote 50: Rom, 5. 10.] + +[Footnote 51: John I. 6.7.] + + +SECT. III. + +_Inward redemption, which thus goes on by the operation of the Holy +Spirit, has the power of producing a new birth in men--This office of +the spirit acknowledged by other Christians--Monro--Hammond--Locke--It +has the power also of leading to perfection--Sentiments of the Quakers +as to perfection--and of the ever memorable John Hales--Gell--Monro +--This power of inward redemption bestowed upon all._ + + +The sufferings then of Jesus Christ, having by means of the forgiveness +of past sins, put men into 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 Quakers to have +been given to men after the ascension of Jesus Christ, than at any +former period. + +The nature of this inward redemption, or the nature of this new office, +which it performs in addition to that of a religious teacher, may be +seen in the following account. + +It has the power, the Quakers believe, of checking and preventing bad +inclinations and passions; of cleansing and purifying the heart; of +destroying the carnal mind; of making all old things pass away; of +introducing 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 way of salvation. [52] "For verily +I say unto thee, says Jesus Christ to Nicodemus, except a man be born +again, he cannot see the kingdom of God." + +[Footnote 52: John 3.3.] + +This office 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 regenerate who are +delivered from the dominion, and cleansed from the impurities of sin, +have recovered, 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 new and heavenly tincture and tendency to +all their inclinations and desires, and, in one word, is the great +spring of all they think, or do, or say; 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 annotations 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 venerable 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 live after the spirit." + +"Here the apostle, says Locke, shows that Christians are delivered from +the dominion of their 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 are put into the state of a spiritual life, wherein their +members 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 perfection 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 enjoined him. In this sense they +believe it is, that Noah is called by Moses [53]a just and perfect man +in his generation; and that Job is described [54]as a perfect and an +upright man; and that the evangelist Luke speaks of Zacharias and +Elizabeth in these words--[55] "They were both righteous before God, and +walked in all the commandments and ordinances of the Lord blameless." + +[Footnote 53: Gen. 6. 9.] + +[Footnote 54: Job 1. 3.] + +[Footnote 55: Luke 1. 6.] + +That man, who is renewed in heart, can attain this degree of perfection, +the Quakers think it but reasonable to suppose. For to think that God +has given man any law to keep, which it is impossible 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 therefore perfect, even as your Father which is in +Heaven 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 religions denominations, at the time of their +establishment. But, however it might be disapproved of, it was not new +in these times; nor was it originally introduced by them. Some of the +fathers of the 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 Him that doth enable as, we are stronger than +Satan, and the policy of Christian warfare hath as many means to keep +back and defend, as the deepest reach of Satan hath to give the onset." + +"St. Augustine, says this amiable writer, was of opinion, that it was +possible for us even in this natural life, seconded by the grace of God, +perfectly 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 +Ephesians 4. 10. at New-Market, in the year 1631, a bold discourse, yet +becoming him, testifying before the King that doctrine he taught to his +life's end, "the possibility, through grace, of keeping the law of God +in this life." Whoever reads these venerable Remains, will find this +doctrine inculcated 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 benignity +of God, and so perfect is the justice of his nature, that he will not, +cannot command impossibilities. Whatever he requires of mankind by way +of duty, he enables them to perform it--His grace goes before and +assists their endeavours; so 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 increase and heighten, upon their +dutiful improvement 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 impossible 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 explained, 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 influence on their hearts. + +That it was given to all for this purpose, they believe to be manifest +from the Apostle Paul:[56] "for the grace of God, says he, which bringeth +salvation, hath appeared unto all men." He says again,[57] that "the +Gospel was preached unto every creature which is under Heaven." He +defines the Gospel to be[58] "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 these passages are of universal import. +They imply no exception. They comprehend every individual of the human +race. + +[Footnote 56: Titus 2.11.] + +[Footnote 57: Coloss. 1.23.] + +[Footnote 58: Rom. 1.16.] + +That this spirit was also given to all for these purposes, the Quakers +believe, when they consider other passages in the scriptures, which +appear to them to belong to this subject. For they consider this spirit +to have begun its office as an inward redeemer[59] 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 between the seed of the serpent +and the seed of the woman, though the latter was to vanquish, or as, 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, +(who came from the woman) after he had received immeasurably the spirit +of God, or after he had become the Christ. But the Quakers consider it +to have bean 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,[60] to the portion of the spirit of God within them, +have witnessed the enmity alluded to, and have bruised, in a great +degree, the power of sin within their own hearts, or have experienced in +these early times the redeeming power of the spirit of God. And except +this be the case, the Quakers conceive some of the passages, which they +suppose to relate to this subject, not to be so satisfactorily +explicable as they might be rendered. For it is said of Abraham, that he +saw Christ's day. But as Abraham died long before the visible appearance +of Christ in 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, 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 interpreted to be Christ, so these terms are synonimous, and +often used the one for the other. The Quakers therefore believe Abraham +to have experienced in a very high degree the power[61] 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, except be had alluded to the +powerful influence within him, which had purified his heart from the +pollutions of sin. For being as early as the time of Moses, he could +never have seen any of the sacred writings which mentioned Jesus Christ +as a redeemer, or the person of Jesus Christ. + +[Footnote 59: In the same manner Jesus Christ having tasted death for +every man, the sacrifice, or outward redemption, looks backwards and +forwards, as well to Adam as to those who lived after the Gospel times.] + +[Footnote 60: 1 John. 3. 9. Whosoever is born of God does not commit +sin, for his seed remaineth in him, and he cannot sin, because he is +born of God.] + +[Footnote 61: The Quakers do not deny, that Abraham might have seen +Christ prophetically, but they believe he saw him particularly in the +way described.] + +The Quakers also consider David, from the numerous 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 redemption to the time of +Jesus Christ. They believe 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. + + +SECT. IV. + +_Proposition of the new birth and perfection, as hitherto explained in +the ordinary way--New view of the 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 progressive manner, to maturity or +perfection--Result of this new view the same as that in the former +section._ + + +I stated in the last section that the spirit of 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 particular 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 most clear and positive +terms, that [62] "except a man be born again, he cannot see the kingdom +of heaven." + +[Footnote 62: John 3. 3.] + +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 redemption 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 vegetables in the +body of the earth, so he has implanted 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 individual of the human +race. As the sun by its genial 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 as the vegetable seed conceives and brings forth a plant, or a +tree with stem and branches; so if the soul, in which the seed of the +kingdom is placed, be willing to receive the influence of the Holy +Spirit upon it, this seed is quickened and a spiritual offspring 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 outwardly in their kind. And being received +by faith, and taking root in man, (his heart, his earth, being ploughed +up and prepared for it,) it groweth up inwardly, as truly and really, as +any outward seed doth outwardly." + +With respect to the offspring 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, principle and power within us, which may be called +the Anointed, or Christ within. + +"As this seed, says Barclay, is received in the heart and suffered to +bring forth its natural and proper effect, Christ comes to be formed and +raised, called in scripture the new man, Christ within us, the hope of +glory. Yet herein they (the Quakers) 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 same 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 mystical Christs." + +Again--"Never was any tender infant so dear to those bowels that begat +it, as an infant newborn Christ, formed in the heart of any true +believer, to God the Father of it." + +This account relative to the new birth the Quakers conceive to be +strictly deducible from the 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: [63] "Whosoever is born of God doth +not commit sin, for his seed remaineth in him." [64] "Being born again, +not of corruptible seed, but of incorruptible, by the word of God." +[65] "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 the name which it may bear, from these different +expressions: [66] "Of whom I travail in birth again, till Christ be +formed in you." [68] "Nevertheless I live, yet not I, but Christ liveth +in me." [69] "But ye have received the spirit of adoption, whereby we cry +Abba, Father." [70] "But as many as received him, that is, the spirit or +word, to them gave he power to become the sons of God." [71] "For as many +as are led by the spirit of God, they are the sons of God." And as +parents and children resemble one another, so believers are made [72] +"conformable to the image of his son," "who is the image of the invisible +God." + +[Footnote 63: 1 John 3. 9.] + +[Footnote 64: 1 Peter 1. 23.] + +[Footnote 65: James 1. 18.] + +[Footnote 66: Gal. 4. 19.] + +[Footnote 67: Gal. 2.20.] + +[Footnote 68: Rom. 8.15.] + +[Footnote 69: John 1. 12.] + +[Footnote 70: Rom. 3. 14.] + +[Footnote 71: Rom. 8. 29.] + +[Footnote 72: Coloss. 1. 15.] + +Having explained in what the new birth consists, or having shown, +according to Barclay, [73] "that the seed is a real spiritual +substance, which the soul of man is capable of feeling and apprehending, +from which that real spiritual inward birth arises, called the new +creature or the new man in the heart," it remains to show how believers, +or those in whose souls Christ is thus produced, 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 are made capable of +tasting, smelling, seeing, and handling, the things of God. + +[Footnote 73: P. 139. Ed. 8.] + +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 submission, that any progress or +growth from one stature to another will be experienced in it; neither +can the regenerated become instrumental in the redemption of others, any +farther or otherwise than as Christ or the anointing dwells and operates +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 [74] "hope of glory." It will +then be that the [75] "creature which waiteth in earnest expectation for +the manifestation of the sons of God, will be delivered from the bondage +of corruption into the glorious liberty of the children of God." For +[76] "if any man be in Christ, he is a new creature: old things are +passed away; behold, all things are become new, and all things of God." + +[Footnote 74: Coloss. 1. 27.] + +[Footnote 75: Rom. 8. 19, 21.] + +[Footnote 76: Cor. 5. 17, 18.] + +They who are the babes of the regeneration begin 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, [77] "they desire the sincere +milk of the word, that they may grow thereby." And [78] "their sins are +forgiven them." + +[Footnote 77: 1 Pet 2. 2.] + +[Footnote 78: 1 John 2. 12.] + +They, who are considered as the young men in this state, are said to be +[79] "spiritually strong, and the word of God abiding in them, to have +overcome the wicked one." + +[Footnote 79: 1 John 2. 14.] + +They, who have attained a state of manhood, are called fathers, or are +said to be of full age, and to be capable of taking strong meat. +[80] "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 all +things, which is the head, even Christ." [81] "The old man with his deeds +being put off, they have put on the new man, which is renewed in +knowledge after the image of him that created him." [82] "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, [83] "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, who loved me, and gave himself for me." + +[Footnote 80: Eph. 4. 13.14.15.] + +[Footnote 81: Col. 3.9.10.] + +[Footnote 82: 1 Cor. 6.11.] + +[Footnote 83: Gal. 2.20.] + +But this state of manhood, [84] "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 +formed in them. He must actually be their life, and their hope of glory. +He must be their head and governor. As the head, and the body, and the +members 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, where he +is fully formed in man, or where believers 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. Hence, believers [85] 'are Christ's, and Christ is God's;' +so that ultimately God is all in all." + +[Footnote 84: 2 Tim. 9.17.] + +[Footnote 85: Cor. 9.23.] + +Having given this new view of the subject, I shall only observe farther +upon it, that the substance of this chapter turns out to be the same as +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 they can experience full +inward redemption; or, in other words, they cannot experience 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, [86] "No man can say that Jesus is the Lord, but by the Holy +Spirit.[87]" + +[Footnote 86: 1 Cor. 12.6] + +[Footnote 87: The reader will easily discern from this new view of the +new birth, how men, according to the Quakers, become partakers of the +divine nature, and how the Quakers make it out, that Abraham and others +saw Christ's day, as I mentioned in a former chapter.] + + + + +CHAP. VIII. + + +SECT. I. + +_Quakers believe from the foregoing accounts, that redemption is +possible to all--Hence they deny the doctrine of election and +reprobation--do not deny the texts on which it is founded, but the +interpretation of them--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 attributes +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 +himself, 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; +because, if they believe some predestined from all eternity to eternal +happiness, and the rest to eternal misery, they must then believe that +salvation is not possible to all, and that it was not intended to be +universal. + +The Quakers have attempted to answer the objections, which have been +thus made to their theory of redemption; and as the reader will probably +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 scripture to shield themselves +from the strokes of their opponents. They believe, however, that there +are passages in the 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 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 favour of the doctrine of election and reprobation, +for the following reasons:-- + +First, because if God had from all eternity predestinated some to +eternal happiness, and the rest to eternal misery, the mission of Jesus +Christ upon earth became unnecessary, and his mediation ineffectual. + +If this again had been a fundamental doctrine of Christianity, it never +could have been overlooked, (considering that it is of more importance +to men than any other) by the founder of that religion. 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 inculcated 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 consider to relate wholly +to the word or spirit of God, it appears that persons of all description +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, persecutions, 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 contrary to the doctrines +promulgated by the Evangelists and Apostles, and particularly contrary +to those of St. Paul himself, from whom it is principally taken. 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 doctrines of Christianity, and the +character and attributes of God. Now the Apostle Paul, who is considered +to [88] intimate, that God predestined some to eternal salvation, and +the rest to eternal misery, says, [89]that "God made of one blood all +nations of men to dwell on all the face of the earth;" that, in the +Gospel dispensation, [90] "there is neither Greek nor Jew, circumcision +nor uncircumcision, Barbarian nor Scythian, bond nor free." [91]He +desires also Timothy "to make prayers and supplications 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 between +God and man, the man Christ Jesus, who gave himself a ransom for all." +Again, he says,[92] that "Jesus Christ tasted death for every man." And +in another place he says, [93] "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 operations. + +[Footnote 88: Romans, Chap. 9.] + +[Footnote 89: Acts 17. 26.] + +[Footnote 90: Coloss. 3. 11.] + +[Footnote 91: 1 Tim. 2. 1. 3. 4. 5. 6.] + +[Footnote 92: Hebrews 2. 9.] + +[Footnote 93: Titus 2. 11.] + +Again, if the doctrine of election and reprobation 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, except 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 precepts 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 objectionable, 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 +malevolence that is not to be found in the character of the most +malevolent of his creatures. It makes him more cruel than the most cruel +oppressor ever recorded 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 thus described by St. +John--"God is Love?" + + +SECT. II. + +_Quakers' interpretation of the texts which relate to this +doctrine--These texts of public and private import--Election, as of +public import, relates to offices of usefulness, and not to +salvation--as of private, it relates to the Jews--These had been +elected, but were passed over for the Gentiles--Nothing more +unreasonable in this than in the case of Ishmael and Esau--or that +Pharaoh's crimes should receive Pharaoh's punishment--But though the +Gentiles were chosen, they could stand in favour no longer than while +they were obedient and faithful_. + + +The Quakers conceive that, in their interpretation of the passages which +are usually quoted in support of the doctrine of election and +reprobation, and which I shall now give to the reader, they do no +violence to the attributes of the Almighty; but, on the other hand, +confirm his wisdom, justice, and mercy, as displayed in the sacred +writings, in his religious government of the world. + +These passaged may be considered both as of public and of private +import; of public, as they relate to the world at large; of private, as +they relate to the Jews, to whom they were addressed by the Apostle. + +The Quakers, in viewing the doctrine as of public import, use the words +"called," "predestinated," and "chosen," in the ordinary way in which +they are used in the scriptures, or in the way in which Christians +generally understand them. + +They believe that the Almighty intended, from the beginning, to make +both individuals and nations subservient to the end which he had +proposed to himself in the creation of the world. For this purpose he +gave men different measures of his Holy Spirit; and in proportion as +they 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 +view the words "chosen," or "called." In the same sense they view also +the word "preordained;" but with this difference, that the instruments +were foreknown; and that God should have known these instruments +before-hand is not wonderful; for he who created the world, and who, to +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 +employed, 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 preordained Noah, and also Abraham, and also Moses, +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 +services 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. [94] "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. + +[Footnote 94: 1 Cor. 12. 10. 11.] + +In the same sense the Quakers consider all true ministers of the Gospel +to be chosen. They believe that no imposition of hands or human +ordination can qualify for this office. God, by means of his Holy Spirit +alone, prepares such as are to be the vessels in his house. Those +therefore, 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 language, for what purpose they were so chosen. The +favourers of the doctrine of election and reprobation, say for their +salvation. But the Quakers say, 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 chosen, 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 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 the happiness of their +fellow-creatures. 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 him, "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 notions 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 prophecies accomplished, might believe that Christianity +was of divine origin. Thus also he may be said to have chosen Paul,([95] +and indeed Paul is described as a chosen vessel) to diffuse the Gospel +among the Gentile world. + +[Footnote 95: Acts 9. 15.] + +That the words, called or chosen, relate to the usefulness of +individuals in the world, and not to their salvation, the Quakers +believe from examining the comparison or simile, which St. Paul has +introduced of the potter and of his clay, upon this very occasion. +[96] "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 +individuals to great and glorious uses, while others remain in the mean +or common mass, undistinguished 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. + +[Footnote 96: Rom. 9. 20. 21.] + +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; that is, they could never do any wrong in +this life, or fall from a state 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 +having 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 duty 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 Israelites were a +chosen people. They were the people 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 wilderness they were frequently rebellious, and they were often +punished. In the time of Malachi, to which the Apostle directs their +attention, they were grown so wicked, [97]that "God is said to have no +pleasure in them, and that he would not receive an offering at their +hands." And in subsequent times, or in the time of the Apostle, he tells +them, that they were then passed over, notwithstanding their election, +[98]on account of their want of righteousness and faith, and that the +Gentiles 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. + +[Footnote 97: Malachi 1. 10.] + +[Footnote 98: Rom, 9. 31. 32.] + +In the third place, it may be observed, that the Apostle Paul considers +the churches under his care as called or chosen; 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; 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 appears, 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 he 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 salvation; otherwise the +Apostle would not have exhorted them so earnestly "to continue in +goodness, lest they should be cut off." + +The Quakers believe again, that the Apostle Paul never included +salvation in the words "called or chosen," for another reason. For if +these words had implied salvation, then non-election might have implied +the destruction annexed to it by 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 of Esau, 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 brethren. 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 the 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 pleases, and that he +has given accordingly different 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 itself good behaviour, nor +protects from punishment: that every man who standeth, must take heed +lest he fall: that no man can boast of his election, so as to look down +with contempt upon his meaner brethren: and that there is no other +foundation for an expectation of the continuance of divine favour than a +religions 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 +inculcated. The Apostle, in the ninth chapter 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 privileges as the children of +Abraham, and so much upon their ceremonial observances of the law, that +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 different 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 God +is just--He will not sanction unrighteousness in any. Nor will he allow +any choice of his to continue persons in favour, longer than, after much +long suffering, he finds them deserving his support. You are acquainted +with your own history. The Almighty, as you know, undoubtedly +distinguished the posterity of Abraham, but he was not partial to them +alike. Did he not reject Ishmael the scoffer, 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 prefer Jacob? Did he not set aside Reuben, Simeon, and Levi, the +three eldest sons of Jacob, who were guilty of incest, treachery, and +murder, and choose that the Messiah should come from Judah, who was but +the fourth? But 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 continue 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. +[99] For I may compare both you and them to an Olive-Tree. If some of +you, who are the elder, or natural branches, should be broken off, and +the Gentiles, being 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." + +[Footnote 99: Rom. 11. 17. 18. 19. 20. 21.] + +"Moreover, my kinsmen in the flesh, I must tell you, that you have not +only no right to complain, because the Gentiles have been preferred, but +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 disobedience. You know that he stifled his convictions +from day to day. You know that, by stifling these, or by resisting God's +Holy Spirit, he became daily more hardened; and that by allowing 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 things, and continue in unrighteousness and unbelief, +which were the crimes of Pharaoh also, why do you imagine that your +hearts will not become hardened like the heart of Pharaoh; or that if +you are guilty of Pharaoh's crimes, you are not deserving of Pharaoh's +punishment?" + + + + +CHAP. IX. + +_Recapitulation of all the doctrines hitherto laid down with respect to +the influence of the Spirit--Objection to this, that the Quakers make +every thing of this spirit, and but little of Jesus Christ--Objection +only noticed 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._ + + +I shall now recapitulate in few words, or in one general proposition, +all the doctrines which have been advanced relative to the power of the +spirit, and shall just notice an argument, which will probably arise on +such a recapitulation, before I proceed 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 +purposes, to the time of Christ. It was given, however, in this +interval, to different persons in different 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 contemporaries, +for it became through him the author of the law. In the time of Christ +it continued the same office, but it was then given more diffusively +than before, and also more diffusively to some than to others. Thus the +Evangelists and Apostles received it in an extraordinary degree, and it +became, through them and Jesus 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 acknowledgment of God's Holy +Spirit, in its various operations, as given in different portions before +and after the sacrifice of Christ, is the acknowledgment 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, of spiritual things. +Without this there can be no spiritual interpretation of the scriptures +themselves. 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. Whatsoever is excellent, whatsoever +is noble, whatsoever is worthy, whatsoever is desirable in the Christian +faith, they ascribe to this spirit, and they believe that true +Christianity can no more 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 proposition, 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 Quakers, by means of these doctrines, make every thing of the +spirit, and [100]but little of Jesus Christ. I shall therefore notice +this objection in this place, not so much with a view of answering it, +as of attempting to show, that Christiana have not always a right +apprehension of scriptural terms; and therefore that they sometimes +quarrel with one another about trifles, or rather, that when they have +disputes with each other, there is sometimes scarcely a shade of +difference between them. + +[Footnote 100: The Quakers make much of the advantages of Christ's +coming in the flesh. Among these are considered the sacrifice of his own +body, a more plentiful diffusion of the Spirit, and a dearer revelation +relative to God and man.] + +To those who make the objection, I shall describe the proposition which +has been stated above, in different terms. I shall leave out the words +"Spirit of God," and I shall wholly substitute the term "Christ." 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 terrestrial Globe on which we +live. He made the whole Host of Heaven. He made, therefore, besides our +own, other planets and other worlds. + +He caused also, by means of the same Christ, the generation of all +animated nature, and of course of the life and vital powers of man. + +He occasioned also by the same means, the generation of reason or +intellect, and of a spiritual faculty, to man. + +Man, however, had not been long created, before 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 inward 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 inexcusable and subjected to condemnation, if they sinned. + +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 senses, 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 author 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 gradually unfolded, so it +pleased God, in the scheme of his redemption, that the same Christ, in +fulness of time, should take flesh, and become personally upon earth the +author of another outward, but of a more pure and glorious dispensation, +than the former, which was to be more extensive 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 +instruments at the time, and continue so to posterity, to second his +inward aid. That is, they produce thought, give birth to anxiety, excite +fear, promote seriousness, turn the eye towards God, and thus prepare +the heart for a sense of those inward 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 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 +with man, in a spiritually instructive 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 [101] "now no salvation in any +other. For there is no other name under Heaven given among men, whereby +we must be saved." + +[Footnote 101: Acts 4. 12.] + +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 every 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 difference between the +two statements? Which is the more accurate; or whether, 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 proposition, 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 Christ, 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 case; 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 +frequently view Christ themselves. Thus St. Paul:[102] "I live, yet not +I, but Christ liveth in me." And again,[103] "Know ye not your own +selves, how that Jesus Christ is in you, except ye be reprobates?" + +[Footnote 102: Gal. 2.20.] + +[Footnote 103: 2 Cor. 15.5]. + +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 which he has +thus spoken. + +That Christ therefore, as he held the offices contained 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. [104] "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,[105] "that God gave him not the spirit by measure." And St. Paul +says the same thing: [106] "For in him all the fulness of the godhead +dwelt bodily." Now we can have no idea of a spirit without measure, or +containing the fullness of the godhead, but the spirit of God. + +[Footnote 104: John 3.6.] + +[Footnote 105: John 3.34.] + +[Footnote 106: Coloss. 2.9] + +Let us now look at Christ in another point of view, or as St. Paul seems +to have viewed him. He defines Christ [107] "to be the 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? + +[Footnote 107: 1 Cor. 1. 24.] + +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 for sin, or that 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 between the religion of the +Quakers and that of the objectors, as far as it relates to Christ[108]. + +[Footnote 108: The Quakers have frequently said in their theological +writings, that every man has a portion of the Holy Spirit within him; +and this assertion 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 therefore see, that if he admits the one, he cannot very +consistently censure the other.] + + + + +CHAP. X. + + +SECT. I. + +_Ministers--The Spirit of God alone can made 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 which this call, by the Spirit, qualifies for the +ministry--Women equally qualified with men--How a Quaker becomes +acknowledged to be a Minister of the Gospel._ + + +Having now detailed fully the operations of the Spirit of God, as far as +the Quakers believe it to be concerned in the instruction and redemption +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 spiritually exercise, and +that none ought to be allowed 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 Spirit 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 Gospel; 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 obtaining Academical degrees and honours, be essential +qualifications for this office; for though the human 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 celestial +motions, yet it is incapable of itself of penetrating into divine +things, so as spiritually to know them; while, on the other hand, +illiterate 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. They reject all school divinity, 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 Gospel was only foolishness to many +of these. They say with St. Paul to the Colossians,[109] "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,[110] "O Timothy! keep that which +is committed to thy trust, avoid profane and vain babblings, and +oppositions of science falsely so called, which some professing have +erred concerning the faith." + +[Footnote 109: Coloss. 2. 8.] + +[Footnote 110: 1 Tim. 6, 20, 21] + +This notion of the Quakers, that human learning and academical honours +are not necessary for the priesthood, is very ancient. Though George Fox +introduced it into his new society, and this without any previous +reading upon the subject, yet it had existed long before his time. In +short, it was connected with the tenet, early disseminated in the +church, that no person could know spiritual 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 themselves. 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 Chrysostom, laying aside their learning and their philosophy for +the school of Christ. The first authors also of the reformation, +contended for this doctrine. Luther and Calvin, both of them, supported +it. Wickliffe, 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 1652, Sydrach Simpson, Master of Pembroke-Hall in +Cambridge, preached a sermon before the University, 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 answered by William Dell, Master of Caius College +in the same University, in which he stated, after having argued the +points in question, that the Universities did not correspond with the +schools of the prophets, but with those of Heathen men; that Plato, +Aristotle, and Pythagoras, were more honoured there, than Moses or +Christ; that grammar, rhetoric, logic, ethics, physics, metaphysics, and +the mathematics, were not the instruments to be used in the promotion or +the defence of the Gospel; that Christian schools had originally brought +men from Heathenism to Christianity, but that the University 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. What it may +conduce to other arts and sciences, I dispute not now. But that, which +makes fit a Minister, the Scripture can best inform us to be only from +above; whence also we are bid to seek them. [111]Thus St. Matthew says, +'Pray ye therefore the Lord of the harvest, that he will send forth +labourers into his harvest.' Thus St. Luke: [112] 'The flock, over which +the Holy Ghost hath made you overseers.' Thus St. Paul: [113] 'How shall +they preach, unless they be sent?' But by whom sent? By the university, +or by the magistrate? No, surely. But sent by God, and by him only." + +[Footnote 111: Mat. 9.38.] + +[Footnote 112: Acts 20.28.] + +[Footnote 113: Rom. 10.15.] + +The Quakers then, rejecting school divinity, continue to think with +Justin, Luther, Dell, Milton, and indeed with those of the church of +England and others, that those only can be proper ministers of the +church, who have witnessed within themselves a call from the spirit of +God. If men would teach religion, they must, in the opinion of the +Quakers, be first 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; 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 righteousness and true holiness;" +must be in fact, "Ministers of the sanctuary and true tabernacle, 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 for the other, the +Quakers consider it to be essentially necessary, that they should +experience such a call in their own feelings, and that purification of +heart, which they can only judge of by their outward lives, should be +perceived by themselves, before they presume to enter upon such an +office. + +The Quakers believe that men, qualified in this manner, are really fit +for the ministry, and 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 them; +[114] "what they have seen with their eyes; what they have looked upon; +and what their hands have handled of the word of life." Men also, who, +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 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 [115] "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 +suggestions of human learning, than from the spiritual life and power +which they find within themselves, may be said to forsake Christ, who is +the "living fountain, and to hew out broken cisterns which hold no +water," either for themselves or for others. + +[Footnote 114: Coloss. 2. 6.] + +[Footnote 115: 1 Tim. 6.20.21.] + +This qualification for the ministry being allowed to be the true one, it +will follow, the Quakers 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 flesh, 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 effectively, 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: [116] "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 +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 such 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 +immediately follow this, do not relate to any evangelical instruction, +which these women were desirous of communicating publicly, but which +they were desirous of receiving themselves from others. + +[Footnote 116: 1 Cor. 14.34.35.] + +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 forbidden, +gives them a rule to which he expects them to conform, when they 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 some time, is an +absurdity too great to be fixed upon the most ordinary person, and much +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 [117] some were women. That these +received the Holy Spirit as well as the men, and that they received it +also for the purpose of prophesying 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 +hist days, 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." + +[Footnote 117: Acts, Chap. 1.] + +That women preached afterwards, or in times subsequent to the day of +pentecost, they collect from the same Evangelist. [118]For he mentions +Philip, who had four daughters, all of whom prophesied at Cæsarea. Now +by prophesying, if we accept [119]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. + +[Footnote 118: Acts 21.9.] + +[Footnote 119: 1 Cor. 14.] + +That women also preached or prophesied in the church of Corinth, the +Quakers show from the testimony of St. Paul: for he states the manner in +which they did it, or that [120]they prayed and prophesied with their +heads uncovered. + +[Footnote 120: 1 Cor. 11. 5.] + +That women also were ministers of the Gospel in other places; and that +they were highly serviceable to the church, St. Paul confesses with +great satisfaction, in his Epistle to the Romans, in which he sends his +salutation to different persons, for whom he professed an affection or +an esteem: [121]thus--"I commend unto you Phoebe our sister, who is a +servant of the church, which is at Cenchrea." Upon this passage the +Quakers usually make two observations. The first is, that the [122]Greek +word, which is translated servant, should have been rendered minister. +It is translated minister, when applied by St. Paul to [123]Timothy, to +denote his office. It is also translated minister, when applied to +[124]St. Paul and Apollos. And there is no reason why a change should +have been made in its meaning in the present case. The second is, that +History has handed down Phoebe as a woman eminent for her Gospel +labours. "She was celebrated, says [125]Theodoret, throughout the world; +for not only the Greeks and the Romans, but the Barbarians, knew her +likewise." + +[Footnote 121: Romans 16.1.] + +[Footnote 122: [Greek: Diokogos.]] + +[Footnote 123: 1 Thess. 3. 2.] + +[Footnote 124: 1 Cor. 3. 5.] + +[Footnote 125: In Universa Terra celebris facta est; nec eam soli +Romani, &c,] + +St. Paul also greets Priscilla and Aquila. He greets them under the +title of fellow-helpers or fellow-labourers in Jesus Christ. But this is +the same title which he bestows upon Timothy, to denote his usefulness +in the church. Add to which, that Priscilla and Aquila were the persons +of whom St. Luke [126]says, "that they assisted Apollos in expounding to +him the way of God more perfectly." + +[Footnote 126: Acts 18. 24. 26.] + +In the same epistle he recognizes also other women, as having been +useful to him in Gospel-labours. 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 ministry of the men. +And as there is no prohibition against the preaching of women in the New +Testament, they see no reason why they should not be equally admissible +and equally useful as ministers at the present day. + + +SECT. II. + +_Way in which Quakers are admitted into the ministry--When acknowledged, +they preach, like other pastors, to their different congregations or +meetings--They visit occasionally the different families in their own +counties or quarterly meetings--Manner of these family-visits--Sometimes +travel as ministers through particular counties or the kingdom at +large--Sometimes into foreign parts--Women share in these +labours--Expense of voyages on such occasions defrayed out of the +national stock._ + + +The way in which Quakers, whether men or women, who conceive themselves +to be called to the office of the ministry, are admitted into it, so as +to be acknowledged by the society to be ministers of the Quaker-church, +is simply as follows. + +Any member has a right to rise up in the meetings 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 congregation are all witnesses of +his doctrine. The elders, however, who may be present, and to whose +province it more immediately belongs to judge of the fitness of +ministers, observe the tenour of his discourse. They watch over it for +its authority; that is, they judge by its spiritual influence on the +mind, whether 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 exceptionable occurs, nothing +is said to him, and he is allowed to deliver himself publicly at future +meetings. In process of time, if, after repeated attempts 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 satisfied with his ministry, acknowledges him as a +minister, 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 office. It may be observed also, that he neither gains +any authority, nor loses any privilege, by thus becoming a minister of +the Gospel. Except, while in the immediate exercise of his calling, he +is only a common 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 wordly goods in consequence of +his new office; for no minister in this society receives any pecuniary +emolument for his spiritual labours. + +When ministers are thus approved and acknowledged, they exercise the +sacred office in public assemblies, as they immediately feel themselves +influenced to that work. They may engage also, with the approbation of +their own monthly meeting, in the work of visiting such Quaker families +as reside in the county, or quarterly meeting 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 family visits, and are conducted +in the following manner:-- + +When a Quaker minister, after having commenced 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 +religions freedom. The master, the wife, and the other branches of the +family, are sometimes severally 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. All in fact are exhorted and advised as their several +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 occasions. From one family he passes on to +another, till he has visited all the families in the district, for which +he had felt a concern. + +Though Quaker ministers frequently confine their spiritual labours to +the county or quarterly meeting in which they reside, yet some of them +feel an engagement to go beyond these boundaries, and to visit the +society in particular counties, or in the kingdom at large. They who +feel a concern 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 necessary; +first, because ministers might not he personally known as ministers out +of their own district; and secondly, because Quakers, who were not +ministers, and other persons who might counterfeit 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, seldom or never go to an inn at any town or +village, where Quakers live. They go to the houses of the latter. While +at these, they attend the weekly, monthly, and quarterly meetings of the +district, 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 convey them free of +expense, and to conduct them to the house of some member there. From +this house, when their work is finished, they are conveyed and conducted +by new guides to another, and so on, till they return to their +respective homes. + +But the religious 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 concern not only before their 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 +and 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 influence, are engaging in +Apostolical missions to England. These foreign visits, on both sides, +are not undertaken by such ministers only as are men. Women engage in +them also. They cross the Atlantic, and labour in the vineyard in the +same manner. It may be mentioned here, that though it be a principle 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 allowed to be defrayed out of the fund, which is denominated by the +Quakers their national stock. + + + + +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 church, and to confer and exhort for religious +good--None to meddle at these conferences with the government of the +church._ + + +I 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 important by the Quakers, particular care is +taken, that persons of clear discernment, 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 +appear to them to be deficient in any of the qualifications which belong +to their high calling. + +When 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 interference on this occasion +does not belong more immediately to them than to others. This +institution therefore of elders fixes the offices on individuals. It +makes it their duty to watch and advise--It makes them responsible for +the unsound doctrine, or the bad conduct of their ministers. And this +responsibility is considered as likely to give persons that courage in +watching over the ministry, which they might otherwise want. Hence, if a +minister in the Quaker church were to preach unsoundly, 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 measure;" and in +these cases, whenever they should happen, he recommended that one or +two friends, if they saw fit, should advise with them in love and +wisdom. 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 preached, and in the heat of their imaginations, delivered +themselves unprofitably. Two or three persons also, in the frenzy of +their enthusiasm, frequently rose up, and spoke at the same time. Now +this was easily to be done in a religious society, where all were +allowed to speak, and where the qualifications 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 reasons, 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 imagination; 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 office 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 religious retirement. +It is supposed that opportunities 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 elders, which +they answer in writing to the quarterly meetings of ministers and elders +to which they belong. Of the ministers and elders thus assembled, it may +be observed, that it is their duty to confine themselves wholly to the +exhortation of one another for good. They can make no laws, like the +ancient synods and other convocations of the clergy, nor dictate any +article of faith. Neither can they meddle with the government 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 yearly meeting, or by the body +at large. + + + + +CHAP. XII. + + +SECT. I. + +_Worship--Consists of prayer and preaching--Neither of these effectual +but by the Spirit--Hence no liturgy or form of words, or studied +sermons, in the Quaker-church--Singular manner of delivering +sermons--Tone of the voice usually censured--This may arise from the +difference between nature and art--Objected, that there is little +variety of subject in these sermons--Variety not so necessary to +Quakers--Other objections--Replies--Observations of Francis Lambert, of +Avignon._ + + +As 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 +favour. But the Quakers consider such an address as deprived of its life +and power, except it be spiritually conceived. [127] "For the spirit +helpeth our infirmities. For we know not what we should pray for as we +ought. But the Spirit itself maketh intercession for us with groanings +which cannot be uttered." + +[Footnote 127: Rom. 8. 26.] + +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 performed, except the spirit of God accompany it. +Thus St. Paul, in speaking of himself, says, [128] "And my speech and my +preaching was not with enticing words of man's wisdom, but in +demonstration 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. + +[Footnote 128: 1 Cor. 2. 4.] + +From hence it appears to be the opinion of the Quakers, that the whole +worship of God, whether it consist of prayer or of preaching, must be +spiritual. Jesus Christ has also, they say, left this declaration upon +record,[129]that "God is a spirit, and that they that worship him, must +worship him in spirit and in truth." By worshipping him in truth, they +mean, that men are to worship 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. + +[Footnote 129: John 4.24.] + +For these reasons, when the Quakers enter into their meetings, they use +no liturgy or form of prayer. Such a form would be made up of the words +of man's wisdom. Neither do they deliver any sermons that have been +previously conceived or written down. Neither do they begin their +service immediately after they are seated. But when they sit down, they +wait in silence,[130] as the Apostles 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 +creature is thus brought to be passive, and the spiritual faculty to be +disencumbered, so that it can receive and attend to the spiritual +language of the Creator. [131]If, during this vacation from all mental +activity, no impressions should be given to them, they say nothing. If +impressions should be afforded to them, but no impulse to oral delivery, +they remain equally silent. But if, on the other hand, impressions are +given them, with an impulse to utterance, 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. + +[Footnote 130: Mat. 10.19. Acts 1.4.] + +[Footnote 131: They believe it their duty, (to speak 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 that life, which, by subduing the +thoughts of man, produces an inward silence, and therein bestows a true +sight of his condition upon him.] + +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, [132]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. + +[Footnote 132: 1 Cor. Ch. 11.] + +There is something singular in the manner in which the Quakers deliver +themselves when they preach. In the beginning of their discourses, they +generally utter their words with slowness; indeed, with a slowness, +which sometimes renders their meaning almost unintelligible to persons +unaccustomed 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 with 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 +affected, and even agitated by their subject. This method of a very +slow and deliberate pronunciation at first, 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 sentences than others, yet all begin slower than +they afterwards proceed. + +This singular custom may be probably accounted for in the following +manner. The Quakers certainly believe that the spirit of God furnishes +them with impressions on these occasions, but that the description of +these is left to themselves 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 tendencies 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 quickened, 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 objection 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 themselves +in the ministry, are liable to the same charge. It may be observed also, +that the difference between the accent of the Quakers, and that of the +speakers of the world, may arise in the difference between art and +nature. The person who prepares his lecture for the lecture-room, or his +sermon for the pulpit, studies the formation of his sentences, which are +to be accompanied by a modulation of the voice. This modulation is +artificial, 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 mode of speaking 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 persons 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 objections are usually made; the +first of which is, that they contain but little variety of subject. +Among dissenters, it is said, but more particularly in the +establishment, that you may hear fifty sermons 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 this 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. But 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 +superseded by the consideration, that, as all the members of the Quaker +society can read, they can collect their Christian duty from the +scriptures, independently of their own ministers; or that they can +collect those duties for themselves, which others, who are illiterate, +are obliged to collect from the church. + +The second objection is, that the Quaker discourses have generally less +in them, and are occasionally less connected or more confused than those +of others. + +It must be obvious, when we consider that the Quaker 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 them. + +With respect to the apparent barrenness, or the little matter sometimes +discoverable in their sermons, 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; upon 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 high sounding words, and of a mechanical manner and an +affected tone, and which may, on these accounts, please the man of +learning and taste, may be looked upon as dross by a man of moderate +abilities or acquirements. And thus it has happened, that many have 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 sometimes less connected or more +confused than those of others, they would 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 present, 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 description of +them, in consequence of an abrupt 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. + +But whatever may be the merits of the Quaker sermons, there are +circumstances worthy of notice with respect to the Quaker preachers. In +the first place, they always deliver their discourses with great +seriousness. They are also singularly bold and honest, when they feel it +to be their duty, in the censure of the vices of individuals, whatever +may be the riches they enjoy. They are reported 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 seemed 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, when 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 +imaginations for the agency of this spirit. And upon this latter belief +it is, in part, that the office of elders is founded, as before +described. + +The second is, as there are no defined boundaries between the reason of +man and the revelation of God, how do the Quakers know that they are +favoured at any particular time, either when they preach or when they do +not preach, with the visitation of this spirit, or that it is, at any +particular time, resident within them? + +Richard Claridge, a learned and pious clergyman 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, says 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 consequently +the knowledge of it is certain. Now they, who certainly know that they +have this knowledge, may be certain also of the spirit of Christ +dwelling in them; for [133] 'he that _believeth_ _on the Son of God, hath +the witness in himself;'_ and this witness is the spirit; for it is +[134] 'the spirit that beareth witness,' of whose testimony they may be +as certain, as of that faith the spirit beareth witness to." + +[Footnote 133: 1 John 5.10.] + +[Footnote 134:1 John 5. 6.] + +Again--"They may certainly know that they love the Lord above all, and +their neighbour 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 them;[135] for 'God is love, and +he that dwelleth in love, dwelleth in God, and God in him.' And +[136] '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[137]. + +[Footnote 135:1 John 4. 16.] + +[Footnote 136:1 John 4. 12.] + +[Footnote 137: The Quakers conceive it to be no more difficult for them +to distinguish the 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 you trust that you are inwardly moved by the +Holy Ghost to take upon you this office and ministration?" The answer +is, "I trust so."] + +I shall conclude this chapter on the subject of the Quaker preaching, by +an extract from Francis Lambert of Avignon, whose book was published in +the year 1516, long before the society of the Quakers took its rise in +the world. "Beware, says he, that thou determine not precisely to speak +what before thou hast meditated, whatsoever it be; for though it be +lawful to determine the text which thou art to expound, yet not at all +the interpretation; lest, if thou doest so, thou takest from the Holy +Spirit that which is his, namely, to direct thy speech that thou mayest +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 thyself, wholly unto his spirit; and trusting +nothing to thy former studying or meditation, but saying to thyself in +great confidence of the divine promise, the Lord will give a word with +much power unto those that preach the Gospel." + + +SECT. II. + +_But besides oral or vocal, there is silent worship among the +Quakers--Many meetings where not a word is said, and yet worship is +considered to have begun, and to be proceeding--Worship not necessarily +connected with words--This the opinion of other pious men besides +Quakers--Of Howe--Hales--Gell--Smaldridge, bishop of Bristol--Monro +--Advantages which the Quakers attach to their silent worship._ + + +I have hitherto confined myself to those meetings 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 expresses them, +he ought to deliver them to the congregation as the pictures of his +will; and this, as accurately as the mirror represents the object that +is set before it. There are times, however, as I mentioned in the last +section, when either no impressions may be said to be felt, or, if any +are felt, there is no concomitant impulse to utter them. In this case +no person attempts to speak: for to speak or to pray, where the heart +feels no impulse to do it, 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 silence; 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, namely, 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 consider the congregation as little better than stocks or stones, or +at any rate as destitute of that life and animation which constitute the +essence of religion. They would have no idea that a people were +worshipping God, whom they observed to deliver nothing from their lips. +It does not follow, however, because nothing is said, that God is not +worshipped. The Quakers, on the other hand, contend, that these silent +meetings form the sublimest part of their worship. The soul, they say, +can have intercourse with God. It can feel refreshment, joy, and +comfort, in him. It can praise and adore him; and all this, without the +intervention of a word. + +This power of the soul is owing to its constitution or nature. "It +follows, says the learned Howe, in his 'Living Temple,' that having +formed this his more excellent creature according to his 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 +agreeable 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 no greater thing than he hath done. For who sees not that it +is a matter of no greater difficulty 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 excellent +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 intervention 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 understanding. How then can +it slacken your worldly business and occasions, to mix them with sighs +and groans, which are the most effectual prayer?" + +Dr. Gell, before quoted, says--"Words conceived only 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 accounted a prayer, before +our father which is in Heaven." + +Dr. Smaldridge, bishop of Bristol, has the following 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 public, 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 Youth. "The breathings of a recollected soul +are not noise or clamour. The language in which 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 are 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 +without them; 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 valuable +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 measures 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 earthliness and sensuality; their passion and their pride." + +Again--"I am persuaded, says he, that it would be vastly advantageous +for the youth, if care were taken to train them up to this method 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 would become habitually +recollected. Devotion would 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 ceasing. 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 invisible; that the royal Psalmist set the +Lord always before him; and that our Lord Jesus himself continued whole +nights in prayer to God. No man, I believe, will imagine that his +prayer, during all the space in which it is said to have continued, was +altogether vocal. When he was in his agony in the garden, he used but a +few words. His vocal prayer then consisted only of one petition, and an +act of pure resignation thrice repeated. But I hope all will allow, +that his devotion lasted longer than while he was employed in the +uttering a few sentences." + +These meetings then, which are usually denominated 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 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 chargeable 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 devotion, 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 congregation at large, we shall find a number of individuals +offering up at the same time their own several confessions; pouring out +their own several petitions; giving their own thanks severally, or +praising and adoring; all of them in different languages, adapted to +their several conditions, and yet not interrupting one another. + +Nor is it the least recommendation of this worship, 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; 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 Episcopalians 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 hourglass, +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 worship may be marred." + + +SECT. III. + +_Quakers reject every thing formal, ostentatious, and spiritless, from +their worship--Ground 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 worship 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 ye 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 worship in temples, like the temple there. Neither +the glory, nor the ornaments of gold and silver and precious stones, nor +the splendid garments of the High Priest, will be any parts of the new +worship that is approaching. All ceremonies will be done away, and men's +religion will be reduced simply to the worshipping 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 ceremonial +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 ceremonious, or ostentatious, or spiritless, from their +worship. + +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 +consecrated 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 elevated seat at the end +of these. This is for their ministers. It is elevated for no other +reason, than that their ministers may be the better heard. The women +occupy one half of these benches, and sit apart from the men. + +These benches are not intersected by partitions. Hence there are no +distinct pews for the families of the rich, or of such as can afford to +pay for them: for in the first place, the Quakers pay nothing for their +seats in their Meeting-houses; and, in the second, they pay no respect +to the outward condition of one another. If they consider themselves, +when out of doors, as all equal to one another in point of privileges, +much more do they abolish all distinctions, when professedly assembled +in a place of worship. They sit therefore in their Meeting-houses +undistinguished with respect to their outward circumstances, [138]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. + +[Footnote 138: Spiritual officers, such as elders and overseers, sit at +the upper part of the Meeting-house.] + +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 put on a dress different from that which he wore +on other occasions. Neither do the Quakers believe 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, [139]that they can sing, as the Apostle says, +"with the spirit and the understanding," or "can sing[140] and make +melody in their hearts to the Lord," the Quakers have no objection to +this as an act of worship. But they conceive that music and psalmody, +though they might have been adapted to the ceremonial religion of the +Jews, are not congenial with the new dispensation that has followed; +because this dispensation 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 they are in unison with the heart. Now this +coincidence of spiritual impulse 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 congregation will be impelled, in the +same moment, to a spiritual song, 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 creature 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. + +[Footnote 139: 1 Cor. 14. 15.] + +[Footnote 140: Ephes. 5. 19.] + +The Quakers reject also the consecration and solemnization of particular +days and times. As the Jews, when they became Christians, were enjoined +by the Apostle Paul, not to put too great a value upon "days,[141] and +months, and times, and years;" so the Quakers think it their duty as +Christians to attend to the same injunction. They never meet upon saints +days, as such, that is, as days demanding the religious assemblings of +men, more than others; first, because they conceive this would be giving +into popish superstition; and secondly, because these days were +originally the appointment of men and not of God, and no human +appointment, they believe, can make one day holier than another. + +[Footnote 141: Gal. 4. 10.] + +For the latter reason also they do not assemble for worship on those +days which their own government, though they are greatly attached to it, +appoint as fasts. They are influenced also by another reason in this +latter case. They conceive as religion is of a spiritual nature, and +must depend upon the spirit of God, that true devotion cannot be excited +for given purposes or at a given time. They are influenced again by the +consideration, that the real fast is of a different nature from that +required. [142] "Is not this the fast, says Isaiah, that I have chosen, +to loose the bands of wickedness, 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 thyself from thy own flesh?" This the Quakers believe to +be the true fast, and not the work of a particular day, but to be the +daily work of every real Christian. + +[Footnote 142: Isaiah 58. 6. 7.] + +Indeed no one day, in the estimation of the Quakers, 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 Christians. 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 memorable +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 Holy +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, and no one capable of being rendered so by human +authority, yet they think that Christians ought to assemble for the +public worship of God. They think they ought to bear an outward and +public testimony for God; 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 shine 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 refreshment 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 particularly +promised a blessing to such as assemble in his name, seeing he will be +in the midst of them." 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 one 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 assembling 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 meeting on one other day in the week in +most places, and two in some others, for the same purpose. + + + + +CHAP. XIII. + +_Miscellaneous particularities--Quakers careful about the use of such +words as relate to religion--Never use the words "original sin"--nor +"word of God," for the scriptures--Nor the word "Trinity"--Never pry +into the latter mystery--Believe in the manhood and divinity of Jesus +Christ--Also in a resurrection, but sever attempt to fathom that +subject--Make little difference between sanctification and +justification--- Their ideas concerning the latter_. + + +The 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 particular caution, they avoid much of the +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 Christians "the word of God." +Though the Quakers believe them to have been given by divine +inspiration, yet they reject this term. They apprehend 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 find 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 Irenaeus, nor in Tertullian, nor in Origen, nor in +the Fathers of the three first centuries of the church. + +And as they seldom use the term, so they seldom 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 into such high and +speculative things, though ever so great truths in themselves, tends +little to Godliness, and less to peace; and that their principal concern +is with that only which is clearly revealed, and which leads practically +to holiness of life. + +Consistently with 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. + +William Penn seems to have satisfied himself with refuting what he +considered to be a gross notion, namely, that of three persons in the +Trinity. For after having shown what the Trinity was not, he no where +attempts to explain what he conceived 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 properly One, of one nature as well as will. + +Isaac Pennington, an ancient Quaker, speaks thus: "That the three are +distinct, as three several 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.'" + +John Crook, another ancient writer of this society, in speaking of the +Trinity, says, that the 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 denies 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 Quakers, and who published an +account of the principles 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 perplexed the Christian world, and led into +speculations beyond the power of human abilities to decide. If we +consider that we ourselves are composed of a union of body, soul, and +spirit, and yet cannot determine 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?" + +The Quakers believe, that Jesus Christ was man, because he took flesh, +and inhabited the body 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 resurrection of the dead, as +connected with the Christian religion. In explaining our belief of this +doctrine, says Henry Tuke, we refer to the fifteenth chapter of the +first epistle to the Corinthians. In this chapter is clearly laid down +the resurrection of a body, though not of the same body that dies. +"There are celestial bodies, and there are bodies terrestrial; but the +glory of the celestial is one, and the 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 spiritual 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 such as many other +Christians do, between sanctification and justification. "Faith and +works, says Richard Claridge, are both concerned in our complete +justification."--"Whosoever is justified, he is also in measure +sanctified; 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 effectual working of the same in +ourselves, so we shall experimentally find, that our justification is +proportionable to our sanctification; for as our sanctification goes +forward, which is always commensurate to our faithful obedience to the +manifestation, influence, and assistance, of the grace, light, and +spirit of Christ, so shall we also feel and perceive the progress of our +justification." + +The ideas of the Quakers, as to justification itself, cannot be better +explained than in the words of Henry Tuke before quoted: So far as +remissions of sins, and a capacity to receive salvation, are parts of +justification, we attribute it to the sacrifice of Christ; "In whom we +have redemption through his blood, the forgiveness of sins, according to +the riches of his grace." But when we consider justification as a state +of divine favour and acceptance, we ascribe it, not simply either to +faith or works, but to the sanctifying operation of the spirit of +Christ, from which living faith and acceptable works alone proceed; and +by which we may come to know, that "the spirit itself beareth witness +with our spirits, that we are the children of God." + +In attributing 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, we are supported by the testimony +of the Apostle Paul, who says, "Not by works of righteousness which we +have done, but of his mercy he saved us, by the washing of regeneration, +and renewing of the Holy Ghost." Again--"But ye are washed, but ye are +sanctified, but ye are justified, 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 +apparently different sentiments of the Apostles Paul and James are +reconciled. Neither 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 clear and convincing proof is afforded, that both contribute +to our justification; and that faith without works, and works without +faith, are equally dead." + + + + +CHAP. XIV. + +_Quakers reject Baptism and the Lord's Supper--Much censured far +it--Indulgence solicited for them on account of the difficulties +connected with these subjects--Christian Religion spiritual--Jewish +types to be abolished--Different meanings of the word "Baptise"--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 indulgence also proper, because the Quakers give it to others, +who differ from them as a body on the subject of Religion_. + + +The Quakers, among other particularities, reject the application of +water-baptism, and the administration of the Sacrament of the Supper, as +Christian rites. + +These ordinances have been considered by many as so essentially +interwoven with Christianity, that the Quakers, by rejecting the use of +them, 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 the latter on +this occasion. People have received the ordinances in question from +their ancestors. They have been brought up to the use of them. They 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 contentious; nothing of the difficulties which +have occurred; and nothing of those which may still be started on these +subjects. I shall state therefore a few considerations by way of +preface, during which the reader will see, that objections both fair and +forcible may be raised by the best disposed Christians, 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 occasion, they 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 conclusion, on +any given point of importance, as had been adopted by others. + +Let me then ask, in the first place, what is the great characteristic of +the religion we profess? + +If we look to divines for an answer to this question, we may easily +obtain it. We shall find some of them in their sermons speaking of +circumcision, baptismal washings 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 find them immediately 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 obtained by that event. The Roman +Catholic system is here considered by them to be as ceremonial as that +of the Jews. The Protestant is held out as of a more spiritual nature, +and as more congenial 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 spiritual in their worship, their religion is +the best, or that spirituality is the grand characteristic of the +religion of Jesus Christ? Now there immediately arises a presumption, if +spirituality of 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 divines, 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 dispensation, they would not +deny it. But baptism and the supper were both of them outward Jewish +ceremonies, connected with the Jewish religion. They were both of them +types and shadows, of which the antetypes and substances had been +realized at the death of Christ. And therefore a presumption arises +again, that these were not intended to be continued. + +And that they were not intended to be continued, may be presumed from +another consideration. For what was baptism to any but a Jew? What could +a Gentile have understood by it? What notion could he have formed, by +means of it, of the necessity of the baptism of Christ? Unacquainted +with purifications by water as symbols of purification 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 respect to the +Passover-Supper. A Gentile could have known nothing, like a Jew, of the +meaning of this ceremony. He could never have seen in the Paschal Lamb +any type of Christ, or in the deliverance 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 prophecies. In short, the passover could 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; because 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, there 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 interpretation of it, than those who connect it +with water. For they think it more reasonable that the Apostles should +have been enjoined to go into all nations, and to endeavour to purify +the hearts of individuals by the spirit and power of their preaching, +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, another difficulty occurs; for, if it was thought +proper 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 divided as to the right manner of performing it. The eastern and +western churches differed early upon this point, and Christians continue +to differ upon it to the present day; some thinking that none but +adults; others, that none but infants should be baptised: some, that the +faces only of the baptized should be sprinkled with water; others, that +their bodies should be immersed. + +On the subject of the sacrament of supper, similar difficulties have +occurred. + +Jesus Christ unquestionably permitted his disciples 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 +nations, 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 of the Christian church. + +Another difficulty which has arisen on the subject of the supper, is, +that Christians seem so little to have understood the nature of it, or +in what it consisted, that they have had, in different 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 of the corporeal substance of the body and +blood of Christ, and thus to unite a spiritual with a ceremonial +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 refreshment 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 this +custom was nothing more, as far as evidence can be had, than that of a +brotherly breaking of bread together. 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 Apostles, when this simple +custom had 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 commemoration of the same event had a new +name given to it; for it was distinguished from the other by the name of +Eucharist. + +Alexander, the seventh bishop of Rome, who introduced holy water both +into houses and churches for spiritual purposes, made some alterations +in the ingredients of the Eucharist, by mixing water with the wine, and +by substituting unleavened for common bread. + +In the time of Irenaeus 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 and sacramental repast: +prayers were made that 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 former operated virtually as the +body, and the latter 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 sucking 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; 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 Transubstantiation. + +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 +substance 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 +contradiction to the former. + +Calvin again considered the latter opinion erroneous: he gave it out +that the bread was not actually the body of Jesus Christ, nor the wine +his blood; but that both his body and blood were sacramentally received +by the faithful, in the use of the bread and wine. Calvin, however, +confessed himself 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." + +But independently of the difficulties which have arisen from these +different notions concerning the nature and constitution of the Lord's +supper, others have arisen concerning the time and the manner of the +celebration of it. + +The Christian churches of the east, in the early times, justifying +themselves by tradition and the custom of the passover, maintained that +the fourteenth day of the month Nissan ought to be observed as the day +of the celebration of this feast, because 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 different 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 administration of this sacrament +should be by the hands of the clergy only: others, whether it should not +be confined to the sick: others, whether it should be given to the young +and mature promiscuously: others, whether it should be received by the +communicant standing, sitting, or kneeling, or as the Apostles received +it: and others, 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 +ceremonies were enjoined by our Saviour in terms equally positive as +this, but which most Christians, notwithstanding, have thought +themselves at liberty 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 same time as that of the Lord's supper, and on the +same occasion. But it was enjoined in a more forcible and striking +manner. The Sandimanians, when they rose into a society, considered the +injunction for this ordinance to be so obligatory, that they dared not +dispense with it; and therefore, when they determined to celebrate the +supper, 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 whence the Lord's +supper is taken, was an eastern custom also, but that it was much more +local. Travellers of different nations had their feet washed for them in +the east. But none but those of the circumcision 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 presumed, that both ought to have been retained; +and, if one has been dispensed with on account of its locality, that +both ought to have been discarded. + +That the washing of feet was enjoined much more emphatically than the +supper, we may collect 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 +following, 'Do this in remembrance of me,' let us consider another of +the like nature, as it is at length expressed by John. [143] 'Jesus +riseth from supper and laid aside his garments, and took a towel, and +girded himself: after that, he poureth water into a bason, and began to +wash the disciples' feet, and to wipe them with the towel wherewith he +was girded. Peter said unto him, Thou shalt never wash my feet. Jesus +answered 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 Lord 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 observed, 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 +circumstances attending it, it was done with far more solemnity, 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 himself, 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, upon that occasion; but this, as to the manner, and person +acting it, to wit, for the master to rise up, and 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 +adversaries, nor yet mentioned in the text, that he particularly put +them into the hands of all; but breaking it, and blessing it, gave it +the nearest, and so they from hand to hand. But here it is mentioned, +that he washed not the feet of one or two, but of many. He saith not in +the former, 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; he desires them to +consider what he hath done; tells them positively 'that as he hath done +to them, so ought they to do to one another:' and yet again 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 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, whether this ceremony, if we respect either the +time that it was appointed in, or the circumstances wherewith it was +performed, or the command enjoining the use of it, hath not as much to +recommend it for a standing ordinance of the Gospel, as either +water-baptism, or bread and wine, or any other of that kind? I wonder +then, what reason the Papists can give, why they have not numbered it +among their sacraments, except merely Voluntas Ecclesiae et Traditio +Patrum, that is, the Tradition of the Fathers, and the Will of the +Church." + +[Footnote 143: John 13. 3. &c.] + +The reader will see by this time, that, on subjects which have given +rise to such controversies as baptism and the Lord's supper have now +been described to have done, people may be readily excused, if they +should entertain their own opinions about them, though these may be +different from those which are generally received by the world. The +difficulties indeed, which have occurred with respect to these +ordinances, should make us tender of casting reproach upon others, who +should differ from ourselves concerning them. For when we consider, that +there is no one point connected with these ordinances, about which there +has not been some dispute; that those who have engaged 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 indulgence 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 denominations on account of their religion. With respect to those +who belong to the society, as the rejection of these ceremonies is one +of the fundamentals 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 essential rite of the Christian +church, the Quakers would not judge him if he were to go himself, or if +he were to carry his children, to receive it. And if, at the communion +table, he should find his devotion to be so spiritualized, that, in the +taking of the bread and wine, he really and spiritually discerned the +body and blood of Christ, and was sure that his own conduct would he +influenced 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 attendances 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 themselves. + + + + +CHAP. XV. + + +SECT. I. + +_Baptism--Two baptisms--That of John and of Christ--That of John was by +water, a Jewish ordinance, and used preparatory to religious conversion +and worship--Hence John used it as preparatory to conversion to +Christianity--Jesus submitted 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 Testament--Nor was John under +the Gospel, but under the law_. + + +I come now to the arguments which the Quakers have to offer for the +rejection of the use of baptism and of the sacrament of the supper; and +first for that of the use of the former rite. + +Two baptisms are recorded in scripture--the baptism of John, and the +baptism of Christ. + +The baptism of John was by water, and a Jewish ordinance. The washing of +garments and of the body, which were called baptisms by the Ellenistic +Jews, were enjoined to the Jewish nation, as modes of purification from +legal pollutions, symbolical of that inward cleansing of the heart, +which was necessary to persons before they could hold sacred offices, +or pay their religions 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 +Jewish church, and they afterwards washed them with water or baptized +them, which was to be a sign to them of their having been cleansed from +the filth of idolatry, and an emblem of their fitness, in case of a real +cleansing, to receive the purer precepts of the Jewish religion, 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 +prepare the Jews for the coming of the Messiah, and their minds for the +reception of the new 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 understand the meaning of the +ceremony. He had reason also to believe, that on account of the nature +of his mission, they would expect it. Hence the Sanhedrim, to whom the +cognizance of the legal cleansings belonged, when they were informed of +the baptism of John, never expressed any surprise at it, as a now, or +unusual, or improper custom. They only found fault with him for the +administration of it, when he denied himself to be either Elias or +Christ. + +It was partly upon one of the principles that have been mentioned, that +Jesus received the baptism of John. He received it as it is recorded, +because "thus it became him to fulfil all righteousness." 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 circumcision as a Jewish +ordinance, and he now submitted 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 the kingdom that +was at hand. This baptism, however, was not initiative into the +Christian church. For the Apostles rebaptized some who had been baptized +by John. Those, again, who received the 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 he." 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 +short, 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 conducted to Jesus Christ. He saw him once with his own eyes, but +he was never permitted, while alive, to enter into his spiritual +kingdom. + + +SECT. II. + +_Second baptism, or that of Christ--This the baptism of the gospel--This +distinct from the former in point of time; and in nature and essence--As +that of John was outward, so this was to be inward and spiritual--It was +to cleanse the heart--and was to be capable of making even the Gentiles +the seed of Abraham--This distinction of watery and spiritual baptism +pointed out by Jesus Christ--by St. Peter--and by St. Paul._ + + +The second baptism, recorded in the scriptures, is that of Christ. This +may be called the baptism of the Gospel, in contradistinction to the +former, which was that of the law. + +This baptism is totally distinct from the former. John himself +said,[144] "I indeed baptize you with water unto repentance; but he that +cometh after me, is mightier than I, whose shoes I am not worthy to +bear. He shall baptize you with the Holy Ghost, and with fire." + +[Footnote 144: Matth. 3.11.] + +From these words it appears, that this baptism is distinct, in point of +time, from the former; for it was to follow the baptism of John: 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 in other places. For +when he was questioned by the Pharisees [145] "why he baptized, if he was +not that Christ, nor Ellas, nor that prophet," he thought it a +sufficient excuse to say, "I baptize with water;" 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 find 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 [146] "water," to distinguish it from the baptism of Christ. + +[Footnote 145: John 1. 25] + +[Footnote 146: John 1 from 25 to 34.] + +As the baptism of John cleansed the body from the filth of the flesh, so +that of Christ was really to cleanse the soul from the filth of sin. +Thus John, speaking of Jesus Christ, in allusion to this baptism, +says,[147] "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, winnows the corn, and +separates the light and bad grains from the heavy and the good, and in +the same manner as the fire afterwards destroys the chaff, so the +baptism of Christ, for which he was preparing them, was of an inward and +spiritual nature, and would effectually destroy the light and corrupt +affections, and thoroughly cleanse the floor of the human heart. + +[Footnote 147: Mat. 3. 12] + +This 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 +Abraham.[148] "For think not, says John, in allusion to the same +baptism, to say within yourselves, we have Abraham to our Father; for I +say unto, you, that God is able of these stones to raise up children +unto Abraham." As if he had said, I acknowledge that you Pharisees can, +many of you, boast of relationship to Abraham by a strict and scrupulous +attention to shadowy and figurative ordinances; 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 kingdom 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 Gentiles in the most distant lands, +ever so far removed from Abraham, and possessing hearts of the hardness +of stones, it can make them the real children of Abraham in the sight of +God. + +[Footnote 148: Math. 3.9.] + +This distinction between the watery baptism of John, and the fiery and +spiritual baptism of Christ, was pointed out by Jesus Christ himself; +for, he is reported to have appeared to his disciples after his +resurrection, and to have commanded them [149] "that they should not +depart from Jerusalem, 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 baptized with the Holy Ghost not many days hence." + +[Footnote 149: Acts 1.4.] + +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. +[150] "And as I began to speak, says he, the Holy Ghost fell on them, as +on us at the beginning. Then remembered I the word of the Lord, how that +he said, John, indeed, baptised with water, but ye shall be baptized by +the Holy Spirit." + +[Footnote 150: Acts II, 15,16.] + +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,[151] +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 +find the following expression:[152] "For by one spirit are we all +baptized unto one body." + +[Footnote 151: Acts 19.] + +[Footnote 152: I Cor. 12, 13]. + + +SECT. III. + +_Question is, which of these turn baptisms is included in the great +commission given by Jesus to his Apostles, "of baptizing in the name of +the Father, the Son, and the Holy Ghost?"--Quakers deny it to be that +of John, because contrary to the ideas of St. Peter and St. +Paul--because the object of John's baptism had been completed--because +it was a type under the law, and such types were to cease._ + + +It appears then that there are two baptisms recorded 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 include the other, +except he who baptizes with water, can baptize at the same time with the +Holy Ghost. Now St. Paul speaks only of[153] one baptism as effectual; +and St. Peter must mean the same, when he speaks of the baptism that +saveth. The question therefore is, which of the two baptisms that have +been mentioned, is the one effectual, or saving baptism? or, which of +these it is, that Jesus Christ included in his great commission to the +Apostles, when he commanded them "to go and teach all nations, baptizing +them in the name of the Father, and of the Son, and of the Holy Ghost." + +[Footnote 153: Eph. 4.5.] + +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: +[154] "Which sometimes were disobedient, 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;[155] whose antetype baptism +doth also now save us, (not the putting away of the filth of the flesh, +but the answer of a good conscience towards God,) by the resurrection of +Jesus Christ." + +[Footnote 154: 1 Peter 3. 20. 21] + +[Footnote 155: Antetype is the proper translation, and not "the figure +whereunto."] + +The Apostle states here concerning the baptism that is effectual and +saving; first, that it is not the putting away of the filth of the +flesh, which is effected by water. He carefully puts those upon 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 salvation in an outward +ark, by the outward water, with this inward salvation by inward and +spiritual 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 extraordinary 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 chaff, 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."[156] But no man, the Quakers +say, merely by being dipped under water, can put on Christ, that is, his +life, his nature, his disposition, his love, meekness, and temperance, +and all those virtues which should characterise a Christian. + +[Footnote 156: Galat 3. 27.] + +To the same purport are those other words by the same Apostle:[157] "Know +ye not, that so many of us as were baptized unto Jesus Christ, were +baptized into his death; that like as Christ was raised up from the dead +by the glory of the Father, even so we also should walk in newness of +life." And again--[158] "Buried with him in baptism, wherein also ye are +risen with him, through the faith of the co-operation of God, who hath +raised him from the dead." By these passages the Apostle Paul testifies +that he 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 +with Christ, or who so feels the inward resurrection and glory of Christ +in his soul, that he walks in newness of life. + +[Footnote 157: Rom. 6.3.4] + +[Footnote 158: Colos. 2.12] + +The Quakers show again, that the 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, was to make Jesus known to the Jews. +John himself declared this to be the object of it. [159] "But that he +should be made manifest unto Israel, _therefore_ am I come baptizing +with water." This object he accomplished 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 personally.[160] 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 Nazareth was the Christ. + +[Footnote 159: John 1.31.] + +[Footnote 160: John 1.40.] + +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 salvation 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 lively image, as he himself +explains it, of the latter 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 +sooner was Jesus baptized by John with water in the type, than he was, +according to all the Evangelists, baptized by the [161] Holy Ghost in +the antetype. No sooner did he go up out of the water, than John saw the +Heavens opened, and the spirit 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, [162] "He +(Jesus) must increase, but I must decrease."--This confession of John +accords also with the following expressions of St. Paul: [163] "The Holy +Ghost this signifying, that the way into the Holiest of all was not yet +made manifest, while as the first tabernacle was yet standing, which +was a figure for the time then present,"--which stood only in meats and +drinks, and divers washings, and carnal ordinances imposed on them until +the time of reformation. + +[Footnote 161: Mat. 3. 16.--Mark 1. 10.] + +[Footnote 162: John 3. 30.] + +[Footnote 163: Heb. 9. 8. 9. 10.] + + +SECT. IV. + +_Quakers show that the baptism, included in the great commission, which +appears not to be the baptism of John, is the baptism of Christ, from a +critical examination of the words in that commission--Way in which the +Quakers interpret these words--This interpretation confirmed by +citations from St. Mark, St. Luke, and St. Paul_. + + +Having attempted to show, according to the method of the Quakers, that +the baptism of John is not the baptism included in the great commission, +I shall now produce those arguments, by which they maintain that that +baptism, which is included in it, is the baptism of Christ. + +These arguments will be found chiefly in a critical examination of the +words of that commission. + +To enable the reader to judge of the propriety of their observations +upon these words, I shall transcribe from St. Matthew the three verses +that relate to this subject. + +[164] "And Jesus came and spake unto them, saying, All power is given +unto me in Heaven and in earth. Go ye, therefore, and teach all nations, +baptizing them in the name of the Father, and of the Son, and of the +Holy Ghost; teaching them to observe all things whatsoever I have +commanded you. And lo, I am with you alway, even unto the end of the +world." + +[Footnote 164: Mat. 23.18,19,20.] + +The first observation, which the Quakers make, is upon the word +"THEREFORE." As all power is given unto _me_ both in Heaven and in +earth; and as I can on that account, and as I will qualify you, go ye +therefore, that is, having previously received 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 [165]Greek. The Greek word should have been rendered +"make disciples or proselytes." In several editions of our own Bibles, +the word "teach" is explained in the margin opposite to it, "make +disciples or Christians of all nations," or in the same manner as the +Quakers explain it. + +[Footnote 165: [Greek: didasko] is the usual word for teach, but [Greek: +word] is used in the commission; which latter word occurs but seldom in +the New Testament, and always signifies to "disciple."] + +On the word "baptize," they observe, that because its first meaning is +to wash all over, and because baptism with Christians is always 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 +baptism that I am baptized with?" Or, if this image is not to be +separated from it, how will they understand 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, bringing those bodies into one +mass which are homogeneous, or which have strong affinities to each +other, and leaving the dross and incombustible parts by themselves. + +The word "in" they also look upon as improperly translated. This word +should have been rendered [166] "into." If the word "in" were the right +translation, the words "in the name of the Father, and of the Son, and +of the Holy Ghost," might be construed into a form of words to be used +at the time of baptism. + +[Footnote 166: The word in the original Greek is [Greek word] and not +[Greek word]] + +But we have no evidence that such a formula was ever used, when any of +the Apostles baptized. Indeed, the plain meaning of the word is "into," +and therefore all such formula is groundless.[167] "Jesus Christ did +not, says Zuinglius, by these words institute a form of baptism, which +we should use, as divines have falsely taught." + +[Footnote 167: Lib. de Bapt. p. 56, tom. 2. Oper.] + +On the word "name," the Quakers observe, that, when it relates to the +Lord, it frequently signifies in scripture, his life, or his spirit, or +his power. Thus, [168] "in my name, shall they cast out devils." And, +[169] "by what power, or by what name have ye done this?" + +[Footnote 168: Mark 16. 17.] + +[Footnote 169: Acts 4. 7.] + +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 Quakers, will +stand thus: "All power is given to me in Heaven and in earth. In virtue +of the power which I have, I will give you power also. I will confer +upon you the gift of the Holy Spirit. When you have received it, go into +different and distant lands; go to the Gentiles who live in ignorance, +darkness, and idolatry, and make them proselytes to my new dispensation; +so purifying their hearts, or burning the chaff of their corrupt +affections by the active fire of the Holy Spirit, which shall accompany +your preaching, that they may be made partakers of the divine nature, +and walk in newness of life. And lest this should appear 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, that this is the true interpretation of this +commission, because it exactly coincides with the meaning of the same +commission as described by St. Luke and St. Mark, and of that also which +was given to St. Paul. + +St. Luke states the commission given to the Apostles to have been +[170] "that repentance and remission of sins should be preached in his +name among all nations, beginning at Jerusalem." The meaning therefore +of the commission, as stated by St. Luke, is precisely the same as that +stated by St. Matthew. For first, all nations are included in it. +Secondly, purification of heart, or conversion from sin, is insisted +upon to be the object of it. And thirdly, this object is to be effected, +not by the baptism of water, (for baptism is no where mentioned,) but by +preaching, in which is included the idea of the baptism of the spirit. + +[Footnote 170: Luke 24. 47] + +St. Mark also states the commission to be the same, in the following +words: [171] "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 baptism that was to +go with this preaching, the Quakers contend to be the baptism of the +spirit. For first, the baptism here mentioned is connected with +salvation. But the baptism, according to St. Peter, which doth also now +save us, "is not the putting away the filth of the flesh, but the answer +of a good conscience towards God by the resurrection 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. [172] "And when Paul had laid +his hands upon them, the Holy Ghost came upon them, and they spake with +tongues and prophesied." Thus, again, it is demonstrated to be the +baptism of the spirit. + +[Footnote 171: Mark 16.15.] + +[Footnote 172: Acts 19.6.] + +The commission also, which has been handed down to us by St. Matthew, +will be found, as it has been now explained, to coincide in its object +with that which was given to Paul, as we find by his confession to +Agrippa. For he declared[173] 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 them into +the life and spirit of a new and divine nature, or with the baptism of +Christ? + +[Footnote 173: Acts 26.17. 18.] + +And as we have thus obtained a knowledge from St. Paul of what his own +commission contained, so we have, from the same authority, a knowledge +of what it did not contain; for he positively declares, in his first +Epistle to the Corinthians, that "Christ sent him not to baptize +(evidently alluding to the baptism by water) but to preach the Gospel." +It is clear therefore that St. Paul did not understand his commission to +refer to water. And who was better qualified to understand it than +himself? + +It is also stated by the Quakers, as another argument 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 themselves, 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,[174] "I send the promise of +my father upon you; but tarry ye in the city of Jerusalem until 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? But if it be allowed, on +the other hand, that when they executed the great commission, they were +to perform the baptism of Christ, the case is altered. It became them +then to wait for the divine help. For it required more than human power +to give that baptism, which should change the 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 "they preached, as St. Peter says, with the +Holy Ghost sent down from Heaven," and with such efficacy, that "the +Holy Ghost fell upon many of them, who heard their words." + +[Footnote 174: Luke 24.49.] + + +SECT. V. + +_Objection to the foregoing arguments of the Quakers--namely, "If it be +not the baptism of John that is included in the Great Commission, how +came the Apostles to baptize with water?"--Practice and opinions of +Peter considered--also of Paul--also of Jesus Christ--This practice, as +explained by these opinions, considered by the Quakers to turn out in +favour of their own doctrine on this subject._ + + +I 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 water, +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 Father, and of the Son, and of +the Holy Ghost." + +Against these arguments the following question 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 baptised, if baptism +had 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 +what his opinions ultimately 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; the apostacy and +dissimulation of Peter; the incredulity of Thomas; the dissention +between Paul and Barnabas; and the jealousies which some of them +entertained towards one another, recorded in holy writ. They believe +them also to have been mostly men of limited information, and to have +had their prejudices, like other people. Hence it was not to be expected +that they 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, expecting a temporal Messiah, +they should lay aside at once temporal views; and that they should come +immediately into the full purity of the gospel practice. + +With respect 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. [175]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?" + +[Footnote 175: Matt. 15.16.] + +In a short time afterwards, when our Saviour told him, [176] "that he +himself must go to Jerusalem and suffer many things, and be killed, and +be raised again the third day, Peter took him and rebuked him, saying, +Be it far from thee, Lord. This shall not be unto thee." + +[Footnote 176: Matt. l6. 21. 22.] + +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 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 commission, which he and the other Apostles had +heard, ordered them to teach all nations. He was unwilling to go and +preach to Cornelius on this very 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 began to be +opened; and then he exclaimed, "Of a truth, I perceive that God is no +respecter of persons; 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 film 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 beginning." Then remembered Peter the words of +the Lord, how that he said, "John indeed baptised with water, but ye +shall be baptized with the 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 afterwards, 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 upon 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_ by _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 together, when proselytes of the covenant were made, or +when any of the Heathens were desirous of conforming to the whole of the +Jewish law. + +At a time, again, subsequent to this, or when he wrote his Epistles +which were to go to the strangers all over Pontus, Galatia, Cappadocia, +Asia, and Bithynia, 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 baptism doth +also now save us, (not the putting away the filth of the flesh, but the +answer of a good conscience towards God,) by the resurrection of Jesus +Christ." So that the last opinion of Peter on the subject of +water-baptism contradicted his practice, when he was but a noviciate in +Christ's kingdom. + +With respect to the Apostle Paul, whose practice I am to consider next, +it is said of him, as of St. Peter, that he baptized. + +That Paul baptized is to be collected from his own writings. For it +appears, by his own account, that there had been divisions among the +Corinthians. Of those who had been converted to Christianity, 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 themselves after him who baptized them, instead of calling +themselves after Christ, and dwelling on him alone. [177] "I thank God, +says he, that I baptized none of you but Crispus and Gaius; lest any +should say that I baptized in my own name. And I baptized also the house +of Stephanas. Besides I know not whether I baptized any other, for +Christ sent me not to baptize, but to preach the Gospel." Now this +confession of the Apostle, which is usually 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 +indispensably 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 thanked 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 it +_foolishness_, but yet he nowhere says, that he was sorry on that +account that he ever preached to them; for preaching was 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 +thousands, whom in all probability he baptized with the Holy Spirit +among the Corinthians, it does not appear, that there were more than the +members of the three families of Crispus, Gaius, and Stephanus, whom be +baptized with water. + +[Footnote 177: 1 Cor. I. 14, 15, 16.] + +But still it is contended, that Paul says of himself, that the baptized. +The Quakers agree to this, but they say that he must have done it, in +these instances, 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; 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 in itself as an harmless ceremony, and that, viewing it in +this light, he used it out of condescension to those ellenistic Jews, +whose prejudices, on account of the washings of Moses and their customs +relative to proselytes, were so strong, that they could not separate +purification 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 Jerusalem, where Paul, Barnabas, Peter, James, +and others, were present, it was[178] determined that circumcision was +not necessary to the Gentiles. St. Paul himself with some others carried +the very letter of the council, containing their determination 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 Derbe and Lystra, where, notwithstanding the determination of +himself and the rest of the council, that circumcision was not a +Christian rite, he[179] circumcised Timotheus, in condescension to the +weakness of the Jews, who were in those quarters. + +[Footnote 178: Acts 15.] + +[Footnote 179: Acts 16.3.] + +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 +practice 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 +all 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 fulfilled." + +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 John 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 unworthy of the spiritual mind of his master, +and states positively; [180] "that Jesus-baptized not." + +[Footnote 180: John 4.2.] + +The Quakers, lay a great stress upon this circumstance: for they say, +that if Jesus never baptized 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. Would he not, +on the other hand, if his own baptism had been that of water, have begun +his ministry by baptizing 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 water."[181] He once ordered a leper to go to the priest, +and to offer the gift for his cleansings. At another time[182], he +ordered a blind man to go and wash in the pool of Siloam; but he never +ordered any one to go and be baptized with water. On the other hand, it +is said by the Quakers, that he dearly 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 the essence of their religion. + +[Footnote 181: Mat. 8.4.] + +[Footnote 182: John 9.7] + + + + +CHAP. XVI. + + +SECT. I. + +_Supper of the Lord--Two such suppers, one enjoined by Moses, the other +by Jesus Christ--The former called the Passover--Original manner of its +celebration--The use of bread and wine added to it--Those long in use +when Jews Christ celebrated it--Since 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 +celebration of it._ + + +There are two suppers of the Lord recorded in the Scriptures; the first +enjoined by Moses, and the second by Jesus Christ. + +The first is called the Supper of the Lord, because it was the last +supper which Jesus Christ participated with his disciples, or which the +Lord and master celebrated with them in commemoration of the passover. +And it may not improperly be called the Supper of the Lord on another +account, because it was the supper which the lord and master of every +Jewish family celebrated, on the same festival, in his own house. + +This supper was distinguished, at the time alluded 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 the +Israelites in Egypt, when he smote the Egyptians, and delivered the +former from their hard and oppressive bondage. + +The directions of Moses concerning this festival were short, but +precise. + +On the fourteenth day of the first month, called Nissan, the Jews were +to kill a lamb in the evening. It was to be eaten in the same evening, +roasted with fire, and the whole of it was to be eaten, 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 they were to eat, +was to be unleavened, 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 passover, and the feast of +unleavened bread, which 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 process of time, they added the use +of wine to the use of bread. The introduction of the wine was followed +by the introduction of new customs. 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 the feast. But the cup +was handed round three times to the guests. During the intervals between +the blessing and the taking of the bread and of the wine, the company +acknowledged the deliverance of their ancestors from the Egyptian +bondage; 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. + +In process of time, when the Jews were fixed at Jerusalem, they revived +the celebration of the passover, and as the 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 ceremony. The bread therefore +and the wine had been long in use as constituent parts of the +passover-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 celebrate it. When he celebrated it, he did as the master +of every Jewish family did at that time. He took bread, and blessed, +and broke, and gave to his disciples. He took the cup of wine, and gave +it to them also. But he conducted himself differently 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 sin. + +Since the time of our Saviour, we find 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 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 denominated "_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 egg, 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 that made the eyes +of their ancestors water in slavery; and a couple of round balls, made +of bitter almonds pounded with apples, to represent their labour in lime +and brinks. The seat or couch of the master is prepared at the head of +the table, and raised with pillows, to represent the masterly authority +of which the Jews were deprived in bondage. The meanest of the servants +are seated at the table for two nights with their masters, 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 youngest in his stead. + +All things having been thus prepared, the guests wash their hands, and +seat themselves at table. The master of the family, soon after this, +_takes his cup of wine in his right hand_, 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 hast created the fruit +of the 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, O Lord our God, King of +the Universe, who hast sanctified us with thy commandments, and +commanded us to cleanse our hands." + +Then the master of the family desires the guests to partake of the +charvil dipped in salt water, 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 wine_, 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 +fifteen 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 wilderness; 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 Laud of Promise: he built the Temple. + +When these acts of the goodness of God, with additional remarks on the +passover out of Rabbi Gamaliel, have been recited, all the guests touch +the dish which contains the three cakes of bread before mentioned, and +say: "This sort of unleavened bread, which we eat, is because there was +not sufficient time for the dough of our ancestors 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; for it was not leavened, because they were +thrust out of Egypt, and could not tarry; neither had they prepared for +themselves any victuals." After this they touch the horse-radish and +join in a narration on the subject of their bondage. Then they take +_their third cup of wine_, 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 Commandments, 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 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 gives every one at the table 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 mentioned, and pronounces a blessing. He then puts these into the +hands of the guests, and they pronounce 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 allusion 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 wonders which God did +at midnight. Another hymn succeeds, specifying the fifteen great works +which God did at different 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 expressed, that they may again he brought to Jerusalem. Then follows +a blessing on the fourth cup which is taken; after which another hymn 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 thirteen 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 blessed and handed round among +the guests. And this is done, whether they live in Asia, or in Europe, +or in any other part of the known world. + + +SECT. II. + +_Second Supper is that enjoined by Jesus at Capernaum--It consists of +bread from Heaven--or of the flesh and blood of Christ--But these not of +a material nature, like the passover-bread, or corporeal part of +Jesus--but wholly of a spiritual--Those who receive it, are spiritually +nourished by it, and may be said to sup with Christ--This supper +supported the Patriarchs--and must be taken by all Christians--Various +ways in which this supper may be enjoyed_. + + +The 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 Capernaum. Of this supper, the +following account may be given: + +[183] "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." + +[Footnote 183: John 6. 27.] + +A little farther on, in the same chapter, when the Jews required a sign +from heaven, (such as when Moses gave their ancestors manna in the +wilderness,) in order that 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; 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 down from heaven; for they knew he was +the son of Joseph, and they knew both his father and his mother. Jesus +therefore 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 living bread, which came down +from heaven. If any man eat of this bread, he shall live for ever. 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. Whosoever 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 heaven. Not as your fathers did eat manna, and +are dead. He that eateth of this bread, shall live forever." + +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 quickeneth. The flesh profiteth nothing: the +words that I speak unto you, they are spirit, and they are life." + +It appears from hence, according to the Quakers, that Jesus Christ, in +mentioning the loaves, took occasion to spiritualize, as he did on all +other fit occasions, and to direct the attention of his followers 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 bread. He says +that this bread is his 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 blood, or this meat, which he recommends to his +followers, 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 cannot 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 occasion. + +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 quickeneth. The flesh +profiteth nothing;" that is, material flesh and blood, such as mine is, +cannot 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 they 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. Manna, 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, because 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 that 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 a spiritual participation of the body and +blood of Christ is such an essential of Christianity, that no person who +does not partake of them, can be considered to be a Christian; "for +except a man eat the flesh of the Son of Man and drink his blood, he has +no life in him." + +The Quakers therefore believe, that this address of Jesus Christ to his +followers near Capernaum, relates wholly to the necessity of the souls +of men being fed and nourished by that food, which it is alone capable +of receiving, namely, that which is of a spiritual nature, and which +comes from above. This food is the spirit of God; or, in the language 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 was 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, [184] "Behold, I stand at the door and knock: if any man hear my +voice, and open the door, I will come in to him, and will sup with him, +and he with me." + +[Footnote 184: Rev. 3. 20.] + +This supper which Jesus Christ enjoins, is that heavenly manna on which +the Patriarchs feasted, 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 those, according to St. Paul, [185] "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." + +[Footnote 185: 1 Cor. 10.3.4.] + +This supper is also that "daily 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 fills +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 quickens as to raise from death to life, and 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 be enjoyed by Christians in various ways. It may be +enjoyed by them in pious meditations on the Divine Being, in which the +soul of man may have communion 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 upon 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 obedience to the words and doctrines of our +Saviour. Thus may men everyday, nay, every hour, keep a communion at the +Lord's table, or communicate, or sup, with Christ. + + +SECT. III. + +_The question then is, whether Jesus Christ instituted any new supper, +distinct from that of the passover, (and which was to render null and +void that enjoined at Capernaum) to be observed as a ceremonial 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 recorded 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 +exclusively to the Jews: for to Gentile converts who knew nothing of +Moses, or whose ancestors were not concerned in the deliverance 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 necessary for all Christians. + +Now the question is, whether Jesus Christ, when he celebrated the +passover, instituted any new 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 enjoined at Capernaum, to be observed +as an ordinance by the Christian world. + +The Quakers are of opinion that no institution of this kind can be +collected from Matthew, Mark, or John. [186]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." + +[Footnote 186: Mat. 26. 26.] + +"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 henceforth of the fruit of the +vine, until that day when I drink it new with you in my father's +kingdom." + +St. 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; both the idea of his not drinking wine +any more but in a new kingdom; but neither of them mention any command, +nor even any insinuation by Jesus Christ to his disciples, that they +should 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. + +As 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 +concerned, that none was ever intended. For if the sacrament 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 failed to +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 +Quakers 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 passover 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 he considered +to be unnecessary for those of the Christian name. + + +SECT. IV. + +_Account of St. Luke examined--According to him Jesus celebrated only +the old Jewish passover--Signified all future passovers with him were to +be spiritual--Hence he turned the attention of those present from the +type to the antitype--He recommended them to take their meals +occasionally together in remembrance of their last supper with him; or +if, as Jews, they could not relinquish the passover, to celebrate it +with 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 circumstance, and that neither +Matthew, Mark, nor John, give an account of such words, yet they do not +question the authority of St. Luke concerning them. They admit them, on +the other hand, to have been spoken; they believe however, on an +examination of the whole of the narrative of St. Luke upon this +occasion, that no new institution of a religious nature was intended. +They 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 remembrance 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 spoken of the passover. Jesus Christ +also gives it the same name; for he says, "with desire I have desired 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 so 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 attention 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 declared, 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 them; when their minds were opened, and when +they discovered, for the first time, the nature of his kingdom. And +these spiritual 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 communion with +God. + +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 which is +given for you." + +On these words the 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 +alludes 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 symbol 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 say, 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 that had been slain and eaten, to the +lamb that was going to be sacrificed; and as the blood of the latter +was, according to 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 salvation 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, they could not all at once +leave off the custom of the passover, in which they had been born and +educated as a religious ceremony, to celebrate it, as he had then +modified and spiritualized it, with a new meaning. + +If they relate to the breaking of their bread together, 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 spiritual. And in this sense the primitive +Christians seem to have understood the words in question. 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. But +in process of time, as this custom from various 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 denominated 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. They were used after the +distribution of the bread, but were not repeated after the giving of the +cup. + +If they relate, on the other hand, to the celebration of the passover, +as it had been modified and spiritualized with a new meaning, then the +interpretation of them will stand thus: "As some of you, my disciples, +for ye are all Jews, 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 with you, as a ceremonial, I desire you to do +it in remembrance, or as a memorial of me. I wish the celebration 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 ancestors 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 cannot forsake it, as a memorial of your own spiritual +salvation; for my body, of which the bread is a representation, 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 +circumstances, that they related solely to the disciples 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 or +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. Luke only, all that we can collect on this +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 together in remembrance of him; 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. + + +SECT. V. + +_Account of St. Paul--He states that the words "do this in remembrance +of me" were used at the passover-supper--That they contained a +permission for a custom, in which both the bread and the wine were +included--That this custom was the passover, spiritualised 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 Quakers, till the +disciples had attained such a spiritual growth, that they felt Christ's +kingdom substantially in their hearts--And as it was thus limited to +them, so it was limited to such Jewish converts as might have adopted it +in their times._ + + +The 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[187] the +latter for some irregularities committed by them in the course of their +religious meetings. What these meetings were is uncertain. They might +have been for the celebration of the passover-supper, for there was a +synagogue of Jews at Corinth, of whom some had been converted. Or they +might have been for the celebration of the passover as spiritualized by +Jesus Christ, or for the breaking of bread, which customs both 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 Jesus Christ, or the Lord and +Master, ate with his disciples before he suffered. + +[Footnote 187: Chap. 11.] + +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 passover-supper. This explanation of the Apostle has thrown new +light upon the subject, 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 occurred at the original passover, +reports that Jesus Christ made use of the words "this do in remembrance +of me." By this the Quakers understand that he permitted something to be +done by those who were present at this supper. + +He reports also, that Jesus Christ used these words, 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 permitted, 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 words "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 +declaration," 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 differed from all the +other feasts of the Jews. Secondly, the word "death" proves the thing +permitted to have been the passover, as spiritualized by Jesus Christ; +for by the new modification of it, his disciples, if they were unable to +overcome their prejudices, were to turn their attention from the type to +the antitype, or from the sacrifice of the paschal lamb to the sacrifice +of himself, or to his own sufferings and death. In short, Jesus Christ +always attempted to reform by spiritualizing. When 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 woman of Samaria, he directed her attention from +ordinary, or elementary to spiritual and living water. 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 themselves and others, by the giving up of +his own body and the shedding of his own blood for the remission of +sins. + +And as the thing permitted was the passover, spiritualized in this +manner, so it was only permitted for a time, or "until he come." + +By the words "until he come," it is usually understood, until Christ +come. But though Christians have agreed upon this, they have disagreed +as 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 +dispersed, 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 believed, that +Jesus Christ, even after his death and resurrection, would come again, +even in their own life time, and that the end of the world would then +be. These events they coupled in their minds; "for[188] they asked him +privately, saying, tell us when these things shall be, and what shall be +the sign of thy coming and of the end of the world?" Jesus told them in +reply, that the end of the world and his coming would be, 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 destruction of Jerusalem. Jesus Christ therefore meant +by the end of the world, the end of the Jewish world, or of the world of +types, figures, and ordinances: and he coupled naturally his own coming +with this event, because he could not come fully into the hearts of any, +till these externals were 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. + +[Footnote 188: Matt. 24.] + +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 religious ceremonies as the Jews, with whom it +would have been a stumbling block in the way of their conversion, if +they had seen the Apostles, who were their countrymen, rejecting it all +at once; but that it was permitted, them, till the destruction of +Jerusalem, after which event the Jews being 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 community +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 discover 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 became Gospel writers, and it is to be +presumed that they had attained great spiritual growth when they wrote +their respective works, give no instructions to others, whether Jews or +Gentiles, to observe the ceremonial permitted to the disciples by Jesus, +as any ordinance of the Christian church. And in the same manner as the +Quakers conceive the duration of the spiritualized passover to have been +limited to the disciples, they conceive it to have been limited to all +other Jewish converts, who might have adopted it in those times, that +is, till they should find by the substantial enjoyment of Christ in +their hearts, that ceremonial ordinances belonged to the old, but that +they were not constituent parts of the new kingdom. + + +SECT. VI. + +_Quakers believe, from the preceding evidence, that Jesus Christ +intended no ceremonial for the Christian church--for if the custom +enjoined was the passover spiritualized, it was more suitable for Jews +than Gentiles--If intended as a ceremonial, it would have been commanded +by Jesus to others besides his disciples, and by these to the Christian +world--and its duration would not have been limited--Quakers believe St. +Paul thought it no Christian ordinance--three reasons taken from his +own writings on this subject._ + + +The 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 place, 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 supper. But it is +clear he never understood from those who were, either that they were +spoken, or that they bore this meaning, or he would have inserted them +in his Gospel. + +Nor is any mention made of such words by St. John. This was the beloved +disciple who was more intimate with Jesus, 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 mention +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 observe it. + +St. Paul speaks nearly the same language as St. Luke, but with this +difference, that the supper, as thus spiritualised 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 authorities, that Jesus intended to establish any +ceremonial as an universal ordinance for the Christian church. For if +the custom enjoined was the spiritualized passover, it was better +calculated for Jews than for Gentiles, who were neither interested in +the motives nor acquainted with the customs 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 religion, he would have commanded his +disciples to enjoin it as a Christian duty, and the disciples themselves +would have handed it down to their several converts in the same light. +But no injunction 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 +argument against it as a Christian ordinance, because whatever is once, +most be for ever, an essential in the Christian church. + +The Quakers believe, as a farther argument in their favour, that there +is reason to presume that St. Paul never looked upon the spiritualised +passover as any permanent and essential rite, which Christians were +enjoined to follow. For nothing can be more clear than that, when +speaking of the guilt and hazard of judging one another by meats and +drinks, he states it as a general and fundamental doctrine of +Christianity, that [189] "the kingdom of God is not meat and drink, but +righteousness, peace, and joy in the Holy Ghost." + +[Footnote 189: Romans 14. 17.] + +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 observance of particular +days, namely, that if men thought they were bound in conscience to keep +them, they ought to keep them religiously. "He that regardeth a day, +says the Apostle, regardeth it to the Lord." That is, "as he that +esteemed a day, says Barclay, and placed conscience 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 guilty of the Lord's day, +and so keep it to his own condemnation." Just in the same manner St. +Paul tells the Corinthian Jews, that if they observed the ceremonial of +the passover, or rather, "as often as they observed it," they were to +observe it worthily, and make it a religious act. They were not then +come together to make merry on the anniversary 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 oriental versions of the New +Testament, such as the Arabic and Ethiopic, as if he only permitted the +celebration of the spiritualized passover for a time in condescension to +the weakness of some of his converts, who were probably from the Jewish +synagogue at Corinth. For in the seventeenth verse of the eleventh +chapter of his first epistle to the Corinthians, the Syriac runs thus: +[190] "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 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: +[191]'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 outward bread and wine, was +not the labour and work of that day of the Lord." + +[Footnote 190: The Syriac is a very ancient version, and as respectable +or of as high authority as any. Leusden and Schaaf translate the Syriac +thus: "Hoc autem, quod praecipio, non tanquam laudo vos, quia non +progressi estis, sed ad id, quod minus est, descendistis." Compare this +with the English edition.] + +[Footnote 191: Quum igitur congregamini, non sicut justum est die domini +nostri, comeditis et bibites. Leusden et Schaaf lordoni butavorum.] + +Upon the whole, in whatever light the Quakers view the subject before +us, they cannot _persuade_ themselves that Jesus Christ intended to +establish any new _ceremonial_, distinct from the 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 +latter. This spiritual supper was to be eternal and universal. For he +was always to be present with those "who would 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 present. 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 spiritualized +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 believe 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 + + + +***END OF THE PROJECT GUTENBERG EBOOK A PORTRAITURE OF QUAKERISM, VOLUME +II (OF 3)*** + + +******* This file should be named 15261-8.txt or 15261-8.zip ******* + + +This and all associated files of various formats will be found in: +https://www.gutenberg.org/dirs/1/5/2/6/15261 + + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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Thus, we do not necessarily +keep eBooks in compliance with any particular paper edition. + +Most people start at our Web site which has the main PG search facility: + + https://www.gutenberg.org + +This Web site includes information about Project Gutenberg-tm, +including how to make donations to the Project Gutenberg Literary +Archive Foundation, how to help produce our new eBooks, and how to +subscribe to our email newsletter to hear about new eBooks. + diff --git a/15261-8.zip b/15261-8.zip Binary files differnew file mode 100644 index 0000000..2aba3fd --- /dev/null +++ b/15261-8.zip diff --git a/15261.txt b/15261.txt new file mode 100644 index 0000000..fabd702 --- /dev/null +++ b/15261.txt @@ -0,0 +1,8731 @@ +The Project Gutenberg eBook, A Portraiture of Quakerism, Volume II (of 3), +by Thomas Clarkson + + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + + + + +Title: A Portraiture of Quakerism, Volume II (of 3) + +Author: Thomas Clarkson + +Release Date: March 4, 2005 [eBook #15261] + +Language: English + +Character set encoding: ISO-646-US (US-ASCII) + + +***START OF THE PROJECT GUTENBERG EBOOK A PORTRAITURE OF QUAKERISM, VOLUME +II (OF 3)*** + + +E-text prepared by Carlo Traverso, Graeme Mackreth, and the Project +Gutenberg Online Distributed Proofreading Team from images generously made +available by the Bibliothèque nationale de France (BnF/Gallica) at +http://gallica.bnf.fr. + + + +A PORTRAITURE OF QUAKERISM, VOLUME II + +Taken from a View of the Education and Discipline, Social Manners, +Civil and Political Economy, Religious Principles and Character, of +the Society of Friends + +by + +THOMAS CLARKSON, M.A. +Author of Several Essays on the Slave Trade + +New York: Published by Samuel Stansbury, No 111, Water-Street + +1806 + + + + + + + +CONTENTS OF THE SECOND VOLUME. + +PECULIAR CUSTOMS. + +CHAPTER I. + +SECT. I.--Marriage--Regulation and example of George Fox, relative to +Marriage--Present regulations, and manner of the celebration of it among +the Quakers. + +SECT. II.--Those who marry out of the society, are disowned--Various +reasons for such a measure--Objection to it--Reply. + +SECT III.--But the disowned may be restored to membership--Terms of +their restoration--these terms censured--Reply. + +SECT IV.--More women disowned on this account than men--Probable causes +of this difference of number. + +CHAPTER II. + +SECT I.--Funerals--Extravagance and pageantry of ancient and modern +funerals--These discarded by the Quakers--Plain manner in which they +inter their dead. + +SECT II.--Quakers use no tomb-stones, nor monumental inscriptions +--Various reasons of their disuse of these. + +SECT. III.--Neither do they use mourning garments--Reasons why they thus +differ from the world--These reasons farther elucidated by +considerations on Court-mourning. + +CHAPTER III. + +Occupations--Agriculture declining among the Quakers--Causes and +disadvantages of this decline. + +CHAPTER IV. + + +SECT. I.--_Trade--Quakers view trade as a moral question--Prohibit a +variety of trades and dealings on this account--various other wholesome +regulations concerning it._ + +SECT. II.--_But though the Quakers thus prohibit many trades, they are +found in some which are considered objectionable by the world--These +specified and examined._ + +CHAPTER V. + +_Settlement of differences--Abstain from duels-and also from law--Have +recourse to arbitration--Their rules concerning arbitration--An account +of an Arbitration Society at Newcastle upon Tyne, on Quaker-principles._ + +CHAPTER VI. + +SECT. I.--_Poor--No beggars among the Quakers--Manner of relieving and +providing for the poor._ + +SECT. II.--_Education of the children of the poor provided +for--Observations on the number of the Quaker-poor--and on their +character._ + + + + +RELIGION. + +INTRODUCTION. + +_Invitation to a perusal of this part of the work--The necessity of +humility and charity in religion on account of the limited powers of the +human understanding--Object of this invitation._ + + +CHAPTER I. + +_God has given to all, besides an intellectual, a spiritual +understanding--Some have had a greater portion of this spirit than +others, such as Abraham, and Moses, and the prophets, and +Apostles--Jesus Christ had it without limit or measure._ + +CHAPTER II. + +_Except a man has a portion of the same spirit, which Jesus, and the +Prophets, and the Apostles had, he cannot know spiritual things--This +doctrine confirmed by St. Paul--And elucidated by a comparison between +the faculties of men and of brutes._ + +CHAPTER III. + +_Neither except he has a portion of the same spirit, can he know the +scriptures to be of divine origin, nor can he spiritually understand +them--Objection to this doctrine-Reply._ + +CHAPTER IV. + +_This spirit, which has been thus given to men in different degrees, has +been given them as a teacher or guide in their spiritual concerns--Way +in which it teaches._ + +CHAPTER V. + +_This spirit may be considered as the primary and infallible guide--and +the scriptures but a secondary means of instruction--but the Quakers do +not undervalue the latter on this account--Their opinion concerning +them._ + +CHAPTER VI. + +_This spirit, as a primary and infallible guide, has been given to men +universally--From the creation to Moses--From Moses to Christ--From +Christ to the present day._ + +CHAPTER VII. + +Sect. I.--_And as it has been universally to men, so it has been given +them sufficiently--Those who resist it, quench it--Those who attend to +it, are in the way of redemption._ + +Sect. II.--_This spirit then besides its office of a spiritual guide, +performs that of a Redeemer to men--Redemption outward and +inward--Inward effected by this spirit._ + +Sect. III.--_Inward redemption produces a new birth--and leads to +perfection--This inward redemption possible to all._ + +Sect. IV--_New birth and perfection more particularly explained-New +birth as real from "the spiritual seed of the kingdom" as that of plants +and vegetables from their seeds in the natural world--and goes on in the +same manner progressively to maturity._ + +CHAPTER VIII. + +SECT. I._--Possibility of redemption to all denied by the favours of +"Election and Reprobation"--Quaker-refutation of the later doctrine._ + +SECT. II._--Quaker refutation continued._ + +CHAPTER IX. + +_Recapitulation of all the doctrines advanced--Objection that the +Quakers make every thing of the Spirit and but little of Jesus +Christ--Attempt to show that Christians often differ without a just +cause--Or that there is no material difference between the creeds of the +Quakers and that of the objectors on this subject._ + +CHAPTER X. + +SECT. I._--Ministers of the Gospel--Quakers conceive that the spirit of +God alone can qualify for the ministry--Women equally qualified with +men--Way in which ministers are called and acknowledged among the +Quakers._ + +SECT. II._--Quaker-ministers, when acknowledged, engage in family +visits--Nature of these--and sometimes in missions through England--and +sometimes in foreign parts._ + +CHAPTER XI. + +_Elders--Their origin and their office--These are not to meddle with the +discipline of the church._ + +CHAPTER XII. + +SECT I._--Worship--is usually made to consist of prayer and +preaching--But neither of these are considered by the Quakers to be +effectual without the aid of the spirit--Hence no liturgy or studied +form of words among the Quakers--Reputed manner and character of +Quaker-preaching--Observations upon these._ + +SECT. II--_Silent worship--Manner of it--Worship not necessarily +connected with words--Advantages of this mode of worship._ + +SECT. III.--_Quakers discard every thing formal and superstitious from +their worship--No consecrated ground--No priest's garments--No +psalmody--No one day esteemed by them holier than another--Reasons for +these singularities._ + +CHAPTER XIII. + +_Miscellaneous particularities--Quakers seldom use the words "original +sin," or "Trinity," and never "the word of God" for the +Scriptures--Believe in the manhood and divinity of Christ--In the +resurrection--Their ideas on sanctification and justification._ + +CHAPTER XIV. + +_Quakers reject baptism and the Lord's supper--Indulgence solicited for +them on account of the difficulties connected with these subjects--These +difficulties explained._ + +CHAPTER XV. + +SECT. I.--_Two baptisms, that of John and of Christ--That of John was by +water--and a Jewish ordinance--John the prophet left under the law._ + +SECT. II.--_Baptism of Christ was by the Spirit--This the baptism of the +Gospel--Authorities on which this distinction between the two is +founded._ + +SECT. III.--_Quakers conceive it was not the baptism of John which Jesus +included in the Great Commission, when he ordered 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 shown from +expressions taken from St. Peter and St. Paul--and from the object and +nature of this baptism._ + +SECT. IV.--_But that it was 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._ + +SECT. V.--_Practice of Jesus and the Apostles a confirmation of this +opinion._ + +CHAPTER XVI. + +Sect. I.--_Two suppers, the one instituted by Moses, the other by Jesus +Christ--The first called the passover--Ancient and modern manner of its +celebration._ + +Sect. II.--_Second, enjoined by Jesus at Capernaum--This wholly, of a +spiritual nature--Way in which this may be enjoyed._ + +Sect. III.--_Quakers say that Jesus instituted no new supper distinct +from that of the passover, and which was to render null and void that +enjoined at Capernaum, at a rite of the Christian church--No such +institution to be collected from St. Matthew, St. Mark, or St. John._ + +Sect. IV.--_Nor from St. Luke--St. Luke only says, that all future +passovers of the Disciples with Christ were to be spiritual--but if, as +Jews, they could not all at once abdicate the passover to which they had +been educated, they were to celebrate it with a new meaning--But no +acknowledged permission of it to others._ + +Sect. V.--_Nor from St. Paul--St. Paul only says that the passover, as +spiritualized by Jesus, was allowed to his disciples, or to the Jewish +converts, who could not all at once lay aside their prejudices +concerning it, but that it was to last only for a time--Different +opinions about this time--That of the Quakers concerning it._ + +Sect. VI.--_Had a new supper, distinct from that of the passover, 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 show that he himself did +not probably consider it as a Christian ordinance--Whereas the supper +enjoined at Capernaum, was to be eternal--and universal--and an +essential with all Christians._ + +PECULIAR CUSTOMS +OF THE +_QUAKERS_. + + +(CONTINUED) + + +VOL. II B. + +PECULIAR CUSTOMS +OF THE +QUAKERS. + + + + +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 Quakers, a subject which I +purpose to resume in the present volume, I shall begin with that of +Marriage. + +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 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 adultery. 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 advised 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 happiness, by preventing uneasy reflections, +or suits at law, after the union had taken place. He advised also, in +the case of second marriages, that any offspring resulting from the +former, should have their due rights and a proper provision secured to +them, before they were allowed to be solemnized. Thus he gave a greater +chance for happiness, by preventing mercenary motives from becoming the +causes of the union of husbands and wives. + +But George Fox, as he introduced these and other salutary regulations on +the subject of Marriage, so he introduced a new manner of the +celebration of it. He protested against the manner of the world, that +is, against the formal prayers and exhortations as they were repeated, +and against the formal ceremonies, an they were practised 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 other right or honourable way of +union. Consistently 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, as a religious or renovated people, to abandon +apostate usages, and to adopt a manner that was more agreeable to their +new state. + +George Fox gave in his own marriage, an example of all that he had thus +recommended to the society. Having agreed with Margaret Fell, the widow +of Judge Fell, upon the propriety of their 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,[1] "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 Margaret, if she +had fulfilled and performed her husband's Will to her children? She +replied, the _children know that_. Whereupon he asked them, whether, 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 answer it to +the children? The children said, _she had answered 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 +children with it, their intention of marriage was laid before Friends, +both privately and publicly;" and afterwards a meeting being appointed +for the accomplishment of the marriage, in the public Meeting-house at +Broad Mead, in Bristol, they took each other in marriage, in the plain +and simple manner as then practised, and which he himself had originally +recommended to his followers. + +[Footnote 1: G. Fox's Journal, Vol. 2. p. 135.] + +The regulations concerning marriage, and the manner of the celebration +of it, which 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 parents, if living, must either +appear, or send certificates 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 inquiry, if they stand +perfectly clear from any marriage-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 respect, they are at liberty to proceed, and one or more +persons of respectability of each sex, are deputed to see that the +marriage be conducted in an orderly manner. + +In the case of second marriages, additional instructions are sometimes +given; for if any of the parties thus intimating their intentions of +marrying 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 woman 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 woman, 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 concisely the proceedings of the parties in their respective +Meetings for the purpose of their marriage, and the declaration made by +them, as having taken each other as man and wife. This is signed by the +parties, their relations, and frequently by many of their friends, and +others present. All marriages of other Dissenters are celebrated in the +established churches, according to the ceremonies of the same. But the +marriages of the Quakers are valid by law in their own Meeting-houses, +when solemnised in this simple manner. + +SECT. II. + +_Quakers, marrying out of the Society, to be disowned--That regulation +charged with pride and cruelty--Reasons for this disownment are--That +mixed Marriages cannot be celebrated without a violation of same of the +great Principles of the Society--That they are generally productive of +disputes and uneasiness to those concerned--and that the discipline +cannot be carried on in such families._ + + +Among the regulations suggested by George Fox, and adopted by his +followers, it was determined that persons, belonging to the society, +should not intermarry with those of other religious professions. Such an +heterogeneous union was denominated a _mixed marriage_; and persons, +engaging in such mixed marriages, were to be disowned. + +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 unholy, as not to deign or to dare to mix in alliance +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 them also with as much 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 +society, he looks round it again, but he looks round it in vain. He +finds no one equal to this woman; 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 constitute a +source of enjoyment to him for the remainder of his life. If he marries +her, he is expelled the society; 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 distinguishing characteristics of Quakerism from +the religion of the world. + +It is a religious tenet of the Quakers, as will be 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 affords 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 manner. Now these two principles +are essentials 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, acknowledge, according to the Quakers, the +validity of an human appointment of the ministry. They acknowledge the +validity of an artificial service in religion. They acknowledge the +propriety of paying a Gospel-minister for the discharge of his office. +The Quakers, therefore, consider those who marry out of the society, as +guilty of such a dereliction of Quaker-principles, that they can be no +longer considered as sound or consistent members. + +But independently of the violation of these principles, which the +Quakers take as the strongest ground for their conduct on such an +occasion, they think themselves warranted in disowning, from a +contemplation of the consequences, which have been known to result from +these marriages. + +In the first place, disownment is held to be necessary, because it acts +as a check upon such marriages, 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 +uneasiness than of enjoyment. When two persons of different religious +principles, a Quaker for example, and a woman of the church, join in +marriage, it is almost impossible that they should not occasionally +differ. The subject of religion arises, and perhaps some little +altercation with it, as the Sunday 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, however, more or less, according to +circumstances. If neither of the parties set any value upon their +religious opinions, there will be but little occasion for dispute. If +both of them, on the other hand, are of a serious cast, much will depend +upon the liberality of their sentiments: but, generally 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 occasionally +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 christians 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 +system as that of the Christian religion. + +But these differences, which may 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 are denied, while the girls are permitted, baptism. The boys, +again, are brought up to meeting, and the girls to church, or they go +to church and meeting alternately. In the latter case, none of the +children can have any fixed principles. Nor will they be much better off +in the former. There will be frequently an opposition of each other's +religious opinions, and a constant hesitation and doubt about the +consistency of these. There are many points, which the mothers will +teach the daughters as right, or essential, but which the fathers will +teach the sons as erroneous 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 filial and fraternal +affection. Nor can religion be called 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 considerable doubts as to what +are religious truths. + +The Quakers urge again in behalf of their law against mixed marriages, +that if these were not forbidden, it would be impossible to carry on the +discipline of the society. The truth of this may be judged by the +preceding remarks. For if the family were divided into two parties, as +has been just stated, on account of their religion, it would be but in a +kind of mongrel-state. If, for instance, it were thought right, that the +Quaker-part of it should preserve the simplicity of the Quaker-dress, +and the plainness of the Quaker-language, how is this to be done, while +the other part daily move in the fashions, and are taught as a right +usage, to persist in the phrases of the world? If, again, the +Quaker-part of it are to be kept from the amusements prohibited by the +society, how is this to be effected, while the other part of it speak of +them from their own experience, with rapture or delight? It would be +impossible, therefore, in the opinion of the Quakers, in so mixed a +family, to keep up that discipline, which they consider as the +corner-stone of their constitutional fabric, and which may be said to +have been an instrument in obtaining for them the character of a moral +people. + +SECT. III. + +_But though persons are thus disowned, they may be restored to +membership--Generally understood, however, that they must previously +express their repentance for their marriages--This confession of +repentance censured by the world--But is admissible without the +criminality supposed--The word repentance misunderstood by the world._ + + +But though the Quakers may disown such as marry out of their society, it +does not follow that these may not be reinstated as members. If these +should conduct themselves after their disownment in an orderly manner, +and, still retaining their attachment to the society, should bring up +their children in the principles and customs of it, they may, if they +apply for restoration, obtain it, with all their former privileges and +rights. + +The children also of such as marry out of the society, though they are +never considered to be members of it, may yet become so in particular +cases. The society advises that the monthly meetings, should extend a +tender care towards such children, and that they should be admitted +into membership at the discretion of the said meetings, either in +infancy or in maturer age. + +But here I must stop to make a few observations, on an opinion which +prevails upon this subject. It is generally understood that the Quakers, +in their restoration of disowned persons to membership, require them +previously and publicly to acknowledge, that they have _repented_ of +their marriages. This obligation to make this public confession of +repentance, has given to many a handle for heavy charges against them. +Indeed I scarcely know, in any part of the Quaker-system, where people +are louder in their censures, than upon this point. "A man, they say, +cannot express his penitence for his marriage without throwing a stigma +upon his wife. To do this is morally wrong, if he has no fault to find +with her. To do it, even if she has been in fault, is indelicate. And +not to do it, is to forego his restoration to membership. This law +therefore of the Quakers is considered to be immoral, because it may +lead both to hypocrisy and falsehood." + +I shall not take up much time in correcting the notions that have gone +abroad on this subject. + +Of those who marry out of the society, it may be presumed that there are +some, who were never considered to be sound in the Quaker-principles, +and these are generally they who intermarry with the world. Now they, +who compose this class, generally live after their marriages, as happily +out of the society as when they were in it. Of course, these do not +repent of the change. And if they do not repent, they never sue for +restoration to membership. They cannot, therefore, incur any of the +charges in question. Nor can the society be blamed in this case, who, by +never asking them to become members, never entice them to any +objectionable repentance. + +Of those again, who marry out of the society, there may be individuals, +so attached to its communion, that it was never imagined they would have +acted in this manner. Now of these, it may in general be said, that they +often bitterly repent. They find, soon or late, that the opposite +opinions and manners, to be found in their union, do not harmonize. And +here it may be observed, that it is very possible, that such persons may +say they repent without any crimination of their wives. A man, for +instance, may have found in his wife all the agreeableness of temper, +all the domestic virtue and knowledge, all the liberality of religious +opinion, which he had anticipated; but in consequence of the mixed +principles resulting from 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 overbalance 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, therefore, 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 +called upon to express their sorrow, for _having married the objects of +their choice_, but for _having violated those great tenets of the +society_, which have been already mentioned, and which form +distinguishing characteristics between Quakerism and the religion 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 religious +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. + +SECT. IV. + +_Of persons, disowned for marriage, the greater proportion is said to +consist of women--Causes assigned 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 women, 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 +domestic, 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 description. Female Quakers +excel in these points. But if he looks into the world at large, he will +in general find a contrast in the females there. These, in general, are +but badly educated. They are taught to place a portion of their +happiness in finery and show: utility is abandoned for fashion: The +knowledge 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 overpowered by the noxiousness of novel-reading +principles, 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 characterize 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 marriages 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 wives. +These are often no strangers to the good education, and to the high +character, of the Quaker-females. Fearful often of marrying among the +badly educated women of their own persuasion, they frequently address +themselves to this society, and not unfrequently succeed. + +To this it may be added, that if Quaker-men were to attempt to marry out +of their own society, 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 description 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 Quaker-men. The +dress of the Quaker-females, 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. + + + + +CHAP. II. + + +SECTION I. + +_Funerals--Most nations have paid extravagant attention 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 individuals 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, while +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 own times, we find a difference in the manner +of furnishing or decorating funerals, though but little in the intention +of making them objects of outward show. A bearer of plumes precedes the +procession. 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 outward appendages, +which may be called the pageantry 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 processions 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 worthlessness or dust. Such funerals, therefore, +may excite in the 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 with 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 what +serious reflections, or what lessons of morality, on the other hand, do +the 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 extravagant parade. To the vulgar and the ignorant no one +useful lesson is given. Their senses are all absorbed 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 grandeur and pageantry of the procession. +Funerals, therefore, of this kind, are calculated to throw honour upon +riches, abstractedly of moral merit; to make the creature of as much +importance when dead as when alive; to lessen the humility of man; and +to destroy, of course, the moral and religious feelings that should +arise upon such occasions. Add to which, that such a conduct among +christians must be peculiarly improper; for the christian 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 awful task to perform, and who is on his last +earthly journey, previously to his appearance before 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 Quakers have discarded all +parade at their funerals. When they die, they are buried in a manner +singularly plain. The corpse is deposited in a plain coffin. When +carried to the meeting-house or grave-yard, it is attended by relations +and friends. These have nothing different at this time in their external +garments from their ordinary dress. Neither 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 meeting-house[2]. It is suffered to remain there +in 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 +delivers himself accordingly; if not, no other rite is used at this +time. In process of time the coffin is taken out of the meeting-house, +and carried to the grave. Many of the acquaintances of the deceased, +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 "spectators 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 deceased +relations. This is the whole process of a Quaker-funeral. + +[Footnote 2: It is sometimes buried without being carried there.] + + +SECT. II. + +_Quakers use no vaults in their burying-grounds--Relations sometimes +buried near each other, but oftener otherwise--They use no tomb-stones +or monumental inscriptions--Reasons for this disuse--But they sometimes +record accounts of the lives, deaths, and dying sayings, of their +Ministers._ + + +The 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 propriety 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 respective +burying places. But these were not always contiguous, but sometimes at a +distance from one another, 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 sometimes buried near their +relations, but more frequently otherwise. In places where the +Quaker-population is thin, and the burial ground large, a relation is +buried next to a relation, if it be desired. 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 happen to be opened in +succession without any attention 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[3]. 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 believe that all good men, +however their bodies may be separated in their subterraneous houses of +clay, will assuredly meet at the resurrection of the just. + +[Footnote 3: By this process a small piece of ground is longer in +filling, no room being lost, and the danger and disagreeable necessity +of opening graves before the bodies in them are decayed, is avoided.] + +The Quakers also reject the fashions of the world in the use of +tomb-stones and monumental inscriptions. These are generally supposed to +be erected 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 honouring the dead. If you 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 you 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 have 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 monument +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, abounding 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 deviation from the truth; +for it is in human nature to praise those whom we love, but more +particularly 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 acquainted with them, they would show their disapprobation of +such records. Hence we find also, that "as false as an epitaph," has +become a proverbial 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 such memorials. For 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 +concerning 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 conveying it. They are persuaded that very little moral +advantage is derived to the cursory readers of epitaphs, or that they +can trace their improvement in morals to this source. Sensible, however, +that the memorials of good men may be made serviceable to the rising +generation, ("and there are no ideas, says Addison, which strike more +forcibly on our imaginations, than those which are raised from +reflections upon the exits of great and excellent men,") they are +willing to receive accounts 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 belonged. But here they must +undergo an examination before they are passed. The truth of the +statement, 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 bookcases +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 unobjectionable 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. + + +SECT. III. + +_They discard also mourning garments--These are only emblems of +sorrow--and often make men pretend to be what they are not--This +contrary to Christianity--Thus 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 court-mourning +--Ramifications 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 outward way of showing it than by fulfilling +the desires, 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 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 behind them, and their love of that which they loved." + +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 handkerchiefs, mourning +habits, slouched hats, and dangling hat-bands. Mourning garments, +therefore, frequently make men pretend to be what they are not. But no +true or consistent Christian 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 sometimes feel in their hearts, the +sorrow which they purpose to signify by their clothing. But it is +asserted to be true, that men who use mourning 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 they wear them promiscuously 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 pomp_, or _fashionable forms_. + +I shall endeavour to throw some light upon this position of the Quakers, +by looking into the practice of the world. + +In the first place, there are seasons there, when full mourning, and +seasons when only half mourning, is to be worn. Thus the habit is +changed, and for no other reason, than that of conformity with 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; though +nothing can be more obvious, than that men's affection for the living, +and that their sorrow for them when dead, cannot be measured by this +standard. Hence the very time that a 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 by 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 feelings 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 treasures 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 jealousies 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 given time. As other potentates +receive the intelligence, they follow the example. Their several levees +or drawing-rooms, or places of public audience, are filled with +mourners. Every individual of each sex, who is accustomed to attend +them, is now habited in black. Thus a round of mourning is kept up by +the courtiers of Europe, not by means of any sympathetic beating of the +heart, but at the sound, as it were, of the postman's horn. + +But let us trace this species of mourning farther, and let us now more +particularly look at the example of our own country for the elucidation +of the point in question. The same Gazette, which 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 officers, who have fought +against the armies of the deceased, wear 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, produces +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! Where plans that shall consign cargoes of human +beings to misery and untimely death, and their posterity to bondage, are +deliberately formed and agreed upon! O sorrow, sorrow! 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 perhaps ninety nine in the hundred, of all who +heard of him, reprobated his character when alive. + + + + +CHAP. III. + +_Occupations of the Quakers--Agriculture declining among them--Probable +reasons of this decline--Country congenial to the quietude of mind +required by their religion--Sentiments of Cowper--Congenial also to the +improvement of their moral feelings--Sentiments of William +Penn--Particularly suited to them as lovers of the animal creation._ + + +The 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 employment, 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 domestic people, and as +peculiarly cherishing domestic happiness. Upon this principle it is, +combined with the ties of their discipline and peculiar customs, that +we scarcely find any of this society quitting their country, except for +America, to reside 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, that, in their accumulation of it, they +have been careful not to suffer their knowledge to take advantage 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 Quakers, 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 +home. + +There are but few also, who follow the professions. Their education and +their religion exclude them from some of these. Some, however, are to be +found in the department of medicine: and others, as conveyancers, in the +law. + +Several of the Quakers follow agriculture. But these are few, compared +with the rest of the society, 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 pursuits. + +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 influence 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 account, and +would remain upon the principle, that an abode there, under the annual +exercise of his testimony, would, in a religions 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 of 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 influence, in driving the Quakers into the towns. +Of later years, as the society has grown thinner 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 subjected, 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 returns 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 +pleasures are chiefly of a domestic nature; that calmness, and quietude, +and abstraction from worldly thoughts, to which rural retirement is +peculiarly favourable, is the state of mind which they themselves +acknowledge to be required by their religion, it would seem that the +country was peculiarly the place for their habitations. + +It would seem, also as if, by this forsaking of the country, they had +deprived themselves of many opportunities of the highest enjoyment of +which they are capable as Quakers. The objects in the country are +peculiarly favourable to the improvement 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 fruitful 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 himself grateful for his goodness--that he +acknowledges 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 the best pursuits of man, + Friendly to _thought_, to _virtue_, and 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 these for their own + But foolish man _forgoes his proper bliss_, + Ev'n as his first progenitor, and quits, + Though plac'd in Paradise, (for earth has still + Some traces of her youthful beauty left,) + _Substantial happiness_ for _transient joy_. + Scenes form'd for _contemplation_, and to _nurse_ + The _growing seeds of wisdom_, that suggest + By every pleasing image they present, + Reflections, _such as meliorate the heart, + Compose the passions, and exalt the mind."_ + +William Penn, in the beautiful letter which he left his wife and +children before his first voyage to 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 +_works of God_, and _nature of things that are good_, and diverts the +mind from _being taken up_ with the _vain arts and inventions of a +luxurious world_." And a little farther on he says, "_Of cities and +towns, of concourse beware_. The _world is apt to stick close_ to those, +who have _lived and got wealth there_. A _country life and estate_, I +like best for my children. I prefer a decent mansion of a hundred pounds +a year, to ten thousand pounds in London, or such like place, _in the +way of trade_." + +To these observations it may he added, that the country, independently +of the opportunity it affords for calmness and quietude of mind, and the +moral improvement of it in the exercise of the spiritual feelings, is +peculiarly fitted for the habitation of the Quakers, on account of their +peculiar love 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? + + + + +CHAP. IV. + + +SECT. I. + +_Trade--Trade seldom considered as a question of morals--But Quakers +view it in this light--Prohibit the slave-trade--Privateering +--Manufactories of weapons of war--Also trade where the revenue is +defrauded--Hazardous enterprises--Fictitious paper--Insist upon +punctuality to words and engagements--Advise an annual inspection of +their own affairs--Regulations in case of bankruptcy._ + + +I stated in the last chapter, that some of the Quakers, though these +were few in number, were manufacturers and mechanics; that others +followed the 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 with these few exceptions, that the +rest of the society may 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, are honest and punctual in +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 temptation, 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 which 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 Quakers 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, +acknowledged 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 warned 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 following 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; 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 1763, 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 privateering 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 consciences of honest individuals. And upon this +motive they forbid it, as well as upon that of their known profession +against war. + +They forbid 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 Caesars," in all cases where their +consciences do not suffer by doing it: because those, who are accessory +to smuggling, give encouragement to perjury and bloodshed, these being +frequently the attendants of such unlawful practices; and because they +do considerable injury to the honest trader. + +They discourage also concerns in "hazardous enterprises," in the way of +trade. Such enterprisses are apt to disturb the tranquillity of the +mind, and to unfit if for religious exercise. They may involve also the +parties concerned, and their families, in ruin. They may deprive them +again of the means of paying their just debts, and thus render them +injurious to their creditors. Members, therefore, are advised to be +rather content with callings which may produce small but certain +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 insisted 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 +attentive to their words, and to the punctual performance of their +engagements, and on no account delay 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 are under an +obligation to do these things, but because they wish to see the high +reputation of their ancestors, in these respects, preserved among those +of their own day. The early Quakers were noted for a scrupulous +attention to their duty, as Christians, in their commercial concerns. +One of the great clamours against them, in the infancy of their +institution, was, that they would get all the trade. It was nothing but +their great honour in their dealings, arising from religious principle, +that gave birth to this uproar, or secured them a more than ordinary +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 +individually. But independently of this public recommendation, they are +earnestly advised by their book of extracts, to examine their situations +frequently. 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 affairs, should find himself +unable to pay his just debts, he is immediately to disclose his affairs +to some judicious members of the society, or to his principal creditors, +and to take their advice how he is to act; but to be particularly +careful not to pay one creditor in preference to another. + +When a person of the society becomes a bankrupt, a committee is +appointed by his own monthly 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 disowned. He may, however, on a full +repentance, (for it is a maxim with the society, that "true repentance +washes put all stains,") and by a full payment 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 received as a member, even before the whole of the debt is +settled. + +If it should appear, on the other hand, that the bankruptcy was the +unavoidable result of misfortune, and not of imprudence, he is allowed +to continue in the society. + +But in either of these cases, that is, where a man is disowned and +restored, or where he has not been disowned at all, he is never +considered as a member, entitled to every privilege of the society, +till he has paid the whole of the debts. And the Quakers are so strict +upon this point, that if a person has paid ten shillings in the pound, +and his creditors have accepted the composition, and the law has given +him his discharge, it is insisted upon that he pays the remaining ten as +soon as he is able. No distance of time will be any excuse 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 his 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. When persons of +this description see their own donations dispensed with, but those of +the rest of the meeting taken, they are reminded of their own situation, +and of the desirableness of making the full satisfaction required. The +custom, therefore, operates as a constant memento, that their debts are +still hanging 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 creditors 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. + + +SECT. II. + +_But though the Quakers have made these regulations, the world find +fault with many of their trades or callings--Several of these +specified--Standard proposed by which 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._ + + +But though the Quakers have made these beautiful 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 occupations 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, more is expected from them. George Fox endeavoured to inculcate +this idea into his new society. In his letter to the yearly meeting in +1679, 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 tongues 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 improper for +Quakers to follow, are numerous. I shall not therefore specify them all. +Those, however, which I purpose to select for mention, I shall accompany +with all the distinctions which equity demands on the occasion. + +The trade of a distiller, or of a spirit-merchant, is considered as +objectionable if in the hands of a Quaker. + +That of a cotton manufacturer, who employs a number of poor children in +the usual way, or in a way which is destructive to their morals and to +their health, is considered as equally deserving of censured.[4] + +[Footnote 4: Poor children are frequently sent by parishes 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. The 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 expense of the health, morals, and +happiness of his fellow-creatures?] + +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 woollen-drapers. +Now if any Quaker should be found in any 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 objectionable trade. For the Quakers +having discarded all the pomp, and parade, and dress, connected 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 exercised by a Quaker, has +not escaped the animadversions of the world. A distinction, however, +must be made here. They who condemn this calling, can never do it +justly, but in supposed cases. They must suppose, for example, that the +persons in question follow these callings generally, or that they do not +make an exception with respect 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 society, he is reproachable for so doing; but only +if he makes clothes for every one without distinction, 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 suggests itself again. If he make only plain and +useful hats for the community and for other Quakers, it cannot be +understood that he is acting inconsistently with his religious +profession. The charge can only lie against him, where he furnishes the +hat with the gold and the silver-lace, or the lady's riding-hat with its +ornaments, or the military 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 own +religion. + +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 employ. But if, in addition to this, +he sells goldheaded canes, trinkets, rings, ear-rings, bracelets, +jewels, and other ornaments of the person, he will be considered as +chargeable with the same inconsistency as the follower of the former +trade. + +In examining these and other occupations of the Quakers, with a view of +seeing how far the objections which have been advanced against them are +valid, I own I have a difficult task to perform. For what standard shall +I fix upon, or what limits shall I draw upon this occasion? The +objections are founded in part upon the principle, that Quakers 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 simple ribbon from her dress, shall not sell it to +another 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? 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 cannot 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. + +Difficult, however, as the task may seem, I think I may lay down three +positions, which will probably not be denied, and which, if admitted, +will assist us in the determination of the question before us. The first +of these is, that no Quaker can be concerned in the sale of a thing, +which is evil in itself. Secondly, that he cannot encourage the sale of +an article, which he knows to be essentially, or very generally, that +is, in seven cases out of ten, productive of evil. And, thirdly, that he +cannot sell things which he has discarded from his own use, if he has +discarded them on a belief that they are specifically forbidden by +Christianity, or that they are morally injurious to the human mind. + +If these positions be acknowledged, they will give ample latitude for +the condemnation of many branches of trade. + +A Quaker-bookseller, according to these positions, 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 moderation, 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 splendid ornaments of the +person. + +The latter cannot do this for the following reasons. The Quakers reject +all such ornaments, because they believe them to be specifically +condemned by Christianity. The words of the apostles Paul and Peter, +have been quoted both by Fox, Penn, Barclay, and others, upon this +subject. But surely, if the Christian religion positively condemns the +use of them in one, it condemns the use of them in another. And how 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 immoral tendency; or because they are supposed to be instrumental +in puffing up the creature, 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, consistently 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 are trades, which 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, +by the declaration that they are the fashionable articles of the day. +Such words ought never to come out of Quakers' mouths; not so much +because their own lives are a living protest against the fashions of the +world, as because they cannot knowingly be instrumental in doing a moral +injury to others. For it is undoubtedly the belief of the Quakers, as I +had occasion to observe in a former 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 and steady morality of the gospel. + +That some such positions as these may be fixed 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 institution, were very +circumspect about the nature of their occupations, and particularly as +to dealing in superfluities and ornaments of the person. Gilbert Latey +was one of those who bore his public testimony against them. Though he +was only a tailor, he was known and highly respected by king James the +Second. He would not allow 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 John Woolman. In examining the Journal of +the latter I find him speaking thus: "It had been my general practice to +buy and sell things really useful. 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 delicacy did not +forbid me, those of Quakers now living, who relinquished or regulated +their callings, on an idea, that they could not consistently follow them +at all, or that they could not follow them according to the usual manner +of the world. I knew the relation of a Quaker-distiller, who left off +his business upon principle. I was intimate with a Quaker-bookseller. He +did not give up his occupation, for this was unnecessary; but he was +scrupulous 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 furnishing 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. Another had been established as a silversmith for +many years, and had traded in the ornamental part of the business, but +he left it wholly, though advantageously situated, for the same reason, +and betook himself to another trade. I know other Quakers, who have held +other occupations, not usually objectionable by the world, who have +become uneasy about them, and have relinquished them in their turn. +These noble instances of the dereliction of gain, where it has +interfered 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 remain in any +occupation, which he believes it improper to pursue. And I hope, if +there are Quakers, 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, without their usual portion of thought, or that the +occupation itself has never come as an improper occupation before their +minds. + +Upon the whole, it must be stated that it is wholly owing to the more +than ordinary professions 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 been +found in the 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 Quakers to have done on the subject +of trade, these blemishes would have been removed from the usual 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, because 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 conspicuous. The moon, when it +eclipses the sun, appears as a blemish in the body of that luminary. So +a public departure from publicly professed principles will always be +noticed, because it will be an excrescence or blemish, too large and +protuberant, to be overlooked in the moral character. + + + + +CHAP. V. + +_Settlement of differences--Quakers, when they differ, abstain from +violence--No instance of a duel--George For protested against going to +law, and Recommended arbitration-Laws relative to arbitration--Account +of an arbitration-society, at Newcastle upon Tyne, on Quaker-principles +--Its dissolution--Such societies might be usefully promoted._ + + +Men are so constituted by nature, and their mutual intercourse is such, +that circumstances must unavoidably arise, which will occasion +differences. These differences will occasionally rouse the passions; +and, after all, they will still be to be settled. The Quakers, like +other men, have their differences. But you rarely see any disturbance of +the temper on this account. You rarely hear intemperate invectives. You +are 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 convictions for brutal violence, or that most +barbarous of all Gothic customs, the duel. + +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 +apparently good education, settling their disputes by an appeal to arms. +It is difficult to conceive what preposterous principles can actuate +men, to induce 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 unfrequently falls, while the aggressor +sometimes adds to his offence, by making a widow or an orphan, and by +the murder of of a fellow-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 creature; and, if he fells, he +is pitied by these on no other motive than that of his folly and of his +crime. What philosopher can extol his courage, who, knowing the bondage +of the mind while under the dominion of fashion, believes that more +courage is necessary in refusing a challenge, than in going into the +field? What legislator can applaud his patriotism, when he sees him +violate the laws of his country? What Christian his religion, when he +reflects on the relative duties of man, on the law of lore and +benevolence that should have guided him, on the principle that it is +more noble to suffer than to resist, and on the circumstance, that he +may put himself into the doubly criminal situation of a murderer 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 order that the inward man might be in a fit state to receive its +admonitions, left to the society a system of education, which, if acted +upon, could not fail of producing peaceable and quiet characters; but +foreseeing that among the best men differences would unavoidably arise +from their intercourse in business and other causes, it, was his desire +that these should be settled in a Christian manner. He advised therefore +that no member should appeal to law; but that he should refer his +difference to arbitration, by persons of exemplary character in the +society. This mode of decision appeared to him to be consistent with the +spirit of Christianity, and with the advice of the apostle Paul, who +recommended that all the differences among the Christians of his own +time should be referred to the decision of the saints, or of such other +Christians, as were eminent for their lives and conversation. + +This mode of decision, which began to take place among the Quakers in +the time of George Fox, has been continued by them to the present day. +Cases, where property is concerned to the amount of many thousands, are +determined in no other manner. By this process the Quakers obtain their +verdicts in a way peculiarly satisfactory. For law-suits are at best +tedious. They often destroy brotherly love in the individuals, while +they continue. They excite also, during this time, not unfrequently, a +vindictive spirit, and lead to family-feuds and quarrels. They agitate +the mind also, hurt the temper, and disqualify a man for the proper +exercise of his devotion. Add to this, that the expenses of law are +frequently so great, that burthens are imposed upon men for matters of +little consequence, which they feel as evils and incumbrances for a +portion of their lives; burthens which guilt alone, and which no +indiscretion, could have merited. Hence the Quakers experience +advantages in the settlement of their differences, which are known but +to few others. + +The Quakers, when any difference arises about things that are not of +serious moment, generally settle it amicably between themselves; but in +matters that are intricate and of weighty concern, they have recourse to +arbitration. If it should happen, that they are slow in proceeding to +arbitration, overseers, or any others of the society, who may come to +the knowledge of the circumstance, are to step in and to offer their +advice. If their advice is rejected, complaint is to be made to their +own monthly meeting concerning them; after which they will come under +the discipline of the society, and if they still persist in refusing to +settle their differences or to proceed to arbitration, they may be +disowned. I may mention here, that any member going to law with another, +without having previously tried, to accommodate matters between them +according to the rules of the society, comes under the discipline in +like manner. + +When arbitration is determined on, the Quakers are enjoined to apply to +persons of their own society to decide the case. It is considered, +however, as desirable, that they should not trouble their ministers, if +they can help it, on these occasions, as the minds of these ought to be +drawn out as little as possible into worldly concerns. If Quakers, +however, should not find among Quakers such as they would choose to +employ for these purposes, or such as may not possess skill in regard 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 arbitrations. + +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 party 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 parties 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 delivered to the other party. The arbitrators are to hear both +parties fully, in the presence of each other, whilst either has any +fresh matter to offer, for a time mutually limited. In the case of any +doubtful point of law, the arbitrators are jointly to agree upon a case, +and consult counsel. It is recommended to arbitrators to propose to the +parties, 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, who are not members of the same society. A Quaker seldom goes to +law with a person of another denomination, till he has proposed +arbitration. 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 +obliged upon pain of disownment, 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 accommodation of differences, which took place in +the year 1793, upon Quaker principles. + +In the town of Newcastle upon Tyne, a number 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 +seafaring persons conceived to be just. The latter circumstance was +attributed to the ignorance of lawyers in maritime 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 knowledge in mercantile and +maritime affairs, met at the Trinity-hall in Newcastle, and associated +themselves for these and other purposes, calling themselves "The +Newcastle upon Tyne Association for general Arbitration." + +This association was to have four general meetings in the year, one in +each quarter, at which they were to receive cases. For any urgent +matter, however, which 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 such +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 capable of affording arbitrators +equal to the determination of every case. For, if the matter in dispute +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 insurance, +there were insurance-brokers also. A man could hardly fail of having his +case determined by persons who were competent to the task. + +Though this beautiful institution was thus publicly introduced, and +introduced with considerable expectations and applause, cases came in +but slowly. Custom and prejudice are not to be rooted out in a moment. +In process of time, however, 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 arbitrators +considerable time and trouble. The verdicts, however, which were given, +were in all of them satisfactory. The Institution, at length became so +popular, that, incredible to relate, its own popularity destroyed it! So +many persons were ambitious of the honour of becoming members of the +committee, that some of inferior knowledge, and judgment, and character, +were too hastily admitted into it. The consequence was, that people +dared not trust their affairs to the abilities of every member: and the +institution expired, after having rendered important services to +numerous 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 institution among manufacturers, who should decide +between 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 +differences of each other? For this beautiful system 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 surplus 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 behaviour, whether +as labourers for farmers, manufacturers, 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 were 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. + + + + +CHAP. VI. + + +SECT. I. + +_Management of the poor--Quakers never seen as beggars--George Fox began +the provision for the Quaker-poor--Monthly meetings appoint +overseers--Persons passed over are to apply for relief and the +disorderly may receive it in certain cases--Manner of collecting for the +poor--If burthensome in one monthly meeting, the burthen shared by the +quarterly--Quakers gain settlements by monthly meetings, as the other +poor of the kingdom, by parishes._ + + +There are few parts of the Quaker-constitution, that are more worthy of +commendation, than that which relates to the poor. All the members of +this society are considered as brethren, and as entitled 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 phenomenon in the world. + +It does not, however, follow from this account, 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 religion of the Quakers, I mean +of a system of renovated Christianity, so he was the author of the +beautiful system by which they make a provision for 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 meetings in his own time, a special part of whose business it +was to take due care of the poor. These meetings excited at first the +vigilance and anger of the magistrates; but when they came to see the +regulations 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 present day consider their poor in the same light as +their venerable elder, namely, as members of the same family, whose +wants it is their duty to relieve; and they provide for them nearly in +the same manner. They intrust this important concern to the monthly +meetings, which are the executive branches of the Quaker constitution. +The monthly meetings generally appoint four overseers, two men and two +women, 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 better advisers, and better nurses in sickness, than +the men. Whatever these overseers find 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 meetings +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 quarterly, whether the +necessities of the poor are properly inspected and relieved[5]. I may +observe also that the poor, who may stand in need of relief, are always +relieved privately, I mean, at their respective homes. + +[Footnote 5: 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 woman.] + +It is however possible, that there may be persons, who, from a variety +of unlocked for causes, may be brought into distress, and whose case, +never 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, are 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 flock, 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 relief in cases of necessity, then to object to +them such offences as the meeting, through neglect of its own duty, hath +suffered long to pass by, unreproved 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 +collections for them are usually made once a month, but in some places +once a quarter, and in others at no stated times but when the treasurer +declares them necessary, and the monthly meeting approves. Members are +expected to contribute in proportion to their circumstances; but +persons in a low situation, and servants, are generally excused upon +these occasions. + +It happens in the districts of some monthly meetings, 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 belongs. This is the same thing as if any particular 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. + + +SECT. II. + +_Education of the children of the poor particularly insisted upon and +provided for by the Quakers--The bays usually pat out to +apprenticeship--The girls to service--The latter not sufficiently +numerous for the Quaker-families, who want them--The rich have not their +proper proportion of these in their service--Reasons of it--Character of +the Quaker poor._ + + +As 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 expense. 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 children of the poor, says the book of +Extracts, are to have due help of education, instruction, and necessary +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 +spine members may be straitened in their circumstances, and may refuse, +out of delicacy, to apply for aid towards the education of their +children, 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 refuse this salutary aid, but +to receive it with a willing mind, and with thankfulness to the great +author 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 +generally 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 obvious, whatever their education may be, that +the same number of employments is not open to women as to men. Of those +again, which are open, some are objectionable. A Quaker-girl, for +example, 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 vice. From these +and other considerations, and because domestic employments belong to +women, their parents generally think it advisable to bring them up to +service, and to place them in the families of friends. + +It is a remarkable circumstance, when we consider it to be recommended +that Quaker-masters of families should take Quaker-servants, that +persons of the latter description are not to be found sufficiently +numerous for those who want them. This is probably a proof of the +thriving situation of this society. It is remarkable again, that the +rich have by no means their proportion of such servants. Those of the +wealthy, who are exemplary, get them if they can. Others decline their +services. Of these, some do it from good motives; for, knowing that it +would be difficult 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 having +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 his good. There +are no exceptions as to persons. The servant has as much right to watch +over his master with respect to his religions conduct and conversation, +as the master over his servant; and he has also a right, if his master +violates the discipline, 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 society, 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 as 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 off +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 omission of such ceremonious practices, +his mind has never been made to bend on the approach of superior rank. +Nor has he seen, in his own society, any thing that could lessen his own +importance or dignity as a man. He is admitted into the meetings of +discipline equally with the rich. He has a voice equally with them 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 +inland in which we live. + +It may also be mentioned as a second trait, that they 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 find 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 common with other Quakers, by means of their +discipline, from doing many things, that are morally injurious to +themselves. The poor of the world are addicted to profane swearing. But +no person can bring the name of the creator of the Universe 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 quarrel 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 benevolence +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 false, as +well as a barbarous maxim, and a maxim very injurious 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 THE +QUAKERS. + + +VOL. II. + + + + +RELIGION OF THE QUAKERS. + + + + +INTRODUCTION. + +_Religion of the Quakers--Invitation to a patient perusal of this part +of the work--No design, by this invitation, to proselyte to +Quakerism--All systems of Religion, that are founded on the principles +of Christianity, are capable, if heartily embraced, of producing present +and future happiness to man--No censure of another's Creed warrantable, +inasmuch as the human understanding is finite--Object of this +Invitation._ + + +Having explained very diffusively the great subjects, the moral +Education, Discipline, and Peculiar Customs, of the Quakers, I purpose +to allot the remaining part of this volume to the consideration of their +religion. + +I know that persons, who are religiously disposed will follow me +patiently through this division 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 subject. + +I have no view, in thus soliciting the attention of those who are more, +or of those who are less religiously disposed, to attempt to proselyte +to Quakerism. If men do but fear God, and work righteousness, whatever +their Christian denomination may be, it is sufficient. Every system of +religion which is founded on the principles of Christianity, must be +capable, if heartily embraced, of producing temporal and eternal +happiness to man. At least, man with his limited understanding, cannot +pronounce with any absolute certainty, that his own system is so far +preferable to that of his neighbour, that it is positively the best, or +that there will be any material difference in the future happiness of +those who follow the one or the other; or that the pure professors of +each shall not have their peculiar rewards. The truth is, that each +system has its own merits. Each embraces great and sublime objects. And +if good men have existed, as none can reasonably 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. Indeed, every Christian community has a great deal +to say in the defence of its own tenets. Almost all Christian churches +have produced great characters; and there are none, I should hope, that +had not been the authors of religious good. The church of England, in +attempting to purify herself at the reformation, effected a great work. +Since that time she has produced at different periods, and continues to +produce, both great and good men. By means of her Universities, she has +given forth, and keeps up and disseminates, a considerable portion of +knowledge; and though this, in the opinion of the Quakers, is not +necessary for those who are to become ministers of the Gospel, it cannot +be denied that it is a source of temporary happiness to man; that it +enlarges the scope of his rational 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 I 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 +confessed, and reflected upon with pleasure, that these, in proportion +to their numbers, have been no less instrumental in the dissemination of +religions knowledge, and in the production of religious 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 visitations, had been remarkable for the profaneness +of their lives. + +Let us then not talk but with great deference and humility; with great +tenderness and charity; with great thankfulness to the author of every +good gift,--when we speak of the different systems that actuate the +Christian World. Why should we consider our neighbour 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 understanding; and so +long will they view things in a different light, and come to different +conclusions concerning 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 consideration 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 +Milton, 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 required of him. Know also that thou +thyself judgest like a worm of the earth; that thou dishonourest the +Almighty 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 speculative proposition, thou treatest +him like a man, as thou thyself art, with corporeal organs; with +irritable passions, and with a limited intelligence. But if, besides +this, thou condemnest thy neighbour 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, without which thou art but as sounding brass and a +tinkling cymbal. + +Having therefore no religious prejudices[6] myself, except in favour of +Christianity, and holding no communion with the Quakers, as a religions +society, it cannot be likely that I should attempt to proselyte to +Quakerism. I wish only, as I stated 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 succeeded, for I believe I have +communicated many facts concerning them, which have never been related +by others. But no people can be thoroughly known, or at least the +character of a people cannot be thoroughly understood, except we are +acquainted with their religion; much less can that of the Quakers, who +differ so materially, both in their appearance and practice, from the +rest of their fellow-citizens. + +[Footnote 6: Though I conceive a charitable allowance ought to be made +for the diversity of religious opinions among Christians, I by no means +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 +for its support.] + +Having thought it right to make these prefatory observations, I proceed +to the prosecution of my work. + + + + +CHAP. I. + +_The Almighty created the Universe by means of his spirit--and also +man--He gave man, besides his intellect, an emanation from his own +spirit, thus making him in his own image--But this image he lost--A +portion, however, of the same spirit was continued to his +posterity--These possessed it in different degrees--Abraham, Moses, and +the prophets, had more of it than some others--Jesus possessed it +immeasurably, and without limit--Evangelists and apostles possessed it, +but in a limited manner, and in different degrees._ + + +The Quakers believe, that when the Almighty 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 face of the waters." + +This life of the spirit has been differently named, but is concisely +stiled by St. John the evangelist "the word" for he says, "in the +beginning was the word, and the word was with God, and 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 divine 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 furnished him also with intellect, or a mental understanding. +By this latter gift he gave to man, what he had not given to other +animated nature, the power of reason, by which he had the superiority +over it, and by means of which he was enabled 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, independently 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 expressed, 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 reason. It made him spiritually +minded. It 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 faculties, +received from the Almighty into 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 spiritual intercourse with his maker, +and to have preserved him in the state of innocence in which he had been +created. As long as he lived in this divine light of the spirit, he +remained in the image of God, and was perfectly happy; but, not +attending faithfully and perseveringly to this his spiritual monitor, he +fell 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 within him, occasioned a dissolution +of his spiritual feelings and perceptions; for he became dead as it +were, in consequence, as to any knowledge of God, or enjoyment of his +presence[7]. + +[Footnote 7: It was said that, in the day in which Adam should eat +forbidden fruit, he should die; but he did not lose his animal life, or +his rational nature. His loss therefore is usually considered by the +Quakers to have been a divine spiritual principle, which had been +originally superadded to the animal and rational faculties.] + +It pleased the Almighty, however, not wholly to abandon him in this +wretched state, but he comforted 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;" 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 +regulation of his spiritual conduct and the power of heavenly +intercourse with himself, so he did not entirely cease from bestowing +his spirit upon his posterity; or, in other words, he gave them a +portion 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. Some, however, enjoyed larger portions of it than +others, according as they attended to its influences, or according to +the measure given them. Of those who possessed the greatest share of it, +some were the ancient patriarchs, 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 +proportion as they had 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 +fulfilled which were previously to take place, this divine spirit, which +had appeared 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 spirit +had been given to Adam, and afterwards to the prophets, it was given +without limit or measure to the man Jesus[8]. "For he whom God hath +sent, says St. John, speaketh the words of God, _for God giveth not the +Spirit by measure unto him."_ And St. Paul says, [9] "In him _the fulness +of the Godhead_ dwelled bodily." In him, therefore, the promise given to +Adam was accomplished, "that the seed of the woman should bruise the +serpent's head;" for we see in this case a human body, weak and infirm, +and subject to passions, possessed or occupied, without 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 holy. And +if so, sin never could have entered, and must therefore, as for as +relates to him, have been entirely repelled. Thus he answered 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. + +[Footnote 8: John 3:34] + +[Footnote 9: Col. 2:9] + +After Jesus Christ came the Evangelists and Apostles. Of the same spirit +which he had possessed _immeasurably_, these had their several portions; +and though these were[10] limited, and differed in degree front 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 promote the purposes +designed by him in the propagation of his gospel. + +[Footnote 10: 2 Cor. 10. 18.] + + + + +CHAP. II. + +_Except a man has a portion of the same spirit, which 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 confirms +the history of the human and divine spirit in man--These spirits +distinct in their kind--This distinction farther elucidated by a +comparison between the faculties of men and brutes--Sentiments of +Augustin--Luther--Calvin--Smith--Taylor--Cudworth._ + + +The Quakers believe, that there can be no spiritual 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;[11] "for what man knoweth the things of a man, save +the spirit of a man which is in him? Even so the things of God knoweth +no man, but the spirit of God. Now we have received, not the spirit of +the world, but the spirit which is of God, that we might know the things +that are freely given to us of God." And again--"but the natural man +receiveth not the things of the spirit of God, for they are foolishness +to him; neither can he know them, because they are spiritually +discerned." + +[Footnote 11: 1 Cor. 2.11, &c.] + +By these expressions the Quakers conceive that the history of man, as +explained in the last chapter, 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 own 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 Apostle. In his first letter +to the Corinthians, he says,[12] "Know ye not that your body is the +_temple of the Holy Ghost_, which _is in you_, which ye have of God;" +and in his letter to Timothy he desires him[13] "to hold fast that good +thing which was committed 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 man, as explained in the +former chapter. If this history be true, then they are considered as +words of course: for if there be a communication between the supreme +Being and his creature man, or if the Almighty has afforded to man an +emanation of his own spirit, which is to act for a time in his mortal +body, and then to return 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. + +[Footnote 12: 1 Cor. 6. 19.] + +[Footnote 13: 2 Tim. 1. 14.] + +The Quakers conceive again from these expressions of the Apostle, that +these two principles in man are different from each other; they are +mentioned 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 latter 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. Man must wait for its +inspirations. Like the wind, it bloweth when it listeth. Man also, when +he feels this divine 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 +retirements and humble waitings upon God, they receive an understanding +of his will, relating to their present duty, in such a clear light 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, ignorant and destitute." + +The Quakers again understand by these expressions of the Apostle, which +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 +different in their powers, that the former cannot enter into the +province of the latter. As water cannot penetrate the same bodies, which +fire can, so neither can reason the same subjects as the spiritual +faculty. + +The Quakers, however, do not deny, that human 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 conclude 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 thus distinct +in their powers, they believe them, I apprehend, to be so far connected +in religion that the spirit of God can only act upon a reasonable 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 make 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 outward +gestures and sounds. Bat all the years of his life, and centuries of +life in his progeny would pass away, and we should never be able so to +improve his instinct into intellect, as to make him comprehend the +affairs of a man. He would never understand the meaning of his goings +in, or of his goings out, or of his pursuits in life, or of his progress +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. + +This doctrine, that there is no understanding of divine things except +through the medium of 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 +Christians. 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 reformers held it in the same light. +The divines, who followed these, adopted it as their creed also; and by +these it has been handed down to other Christian communities, and is +retained as an essential doctrine by the church of England, at the +present day. + +The Quakers adduce many authorities in behalf of this proposition, but +the following may suffice. + +"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 finds it by experience in +himself; and in this experience the holy spirit teacheth as in his +proper school, out of which school 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 +wisdom, as by a veil before our eyes, we are hindered from attaining the +mysteries of God, which 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 spiritually judged. +The assistance therefore of the holy spirit is in this case necessary, +or rather, his 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 especial manner +attributed to God. We cannot see divine things but in a divine light. +God only, who is the true light, and in whom there is no darkness at +all, can so shine out of himself upon our glossy understandings, as to +beget in them a picture of himself, his own will and pleasure, and turn +the soul (as the phrase is in Job) like wax or clay to the seal of his +own light and love. He that made our souls in his own image and +likeness, can easily find 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 +rhetoric; 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 Intelligentiae. "Now in this +inquiry, 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; brighter than the 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 glory, 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 tremulous. But the lights of heaven are fixed +and bright and shine for ever." + +Cudworth, in his intellectual system, is wholly of the same 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 within to irradiate and shine upon them. Though there be +never such excellent truths concerning Christ and his Gospel, set down +in words and letters, yet they will be but unknown characters to us, +until we have a living spirit within us, that can decypher 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 scripture, the original languages in which the text +was written, that never understood the language of the spirit." + + + + +CHAP. III. + +_Neither can a man, except he has a portion of the same spirit which +Jesus and the Apostles and the Prophets had, know spiritualty that the +scriptures are of divine authority, or spiritually understand +them--Explanation of these tenets--Objection, that these tenets set +aside human reason--Reply of the Quakers--Observations of +Luther--Calvin--Owen--Archbishop Usher--Archbishop Sandys--Milton +--Bishop Taylor._ + + +As a man cannot know spiritual things but through the medium of the +spirit of God; or except he has a portion of the same spirit, which +Jesus 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 authority, or +read or understand them, to the promotion 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 from the prophecies they contain, of which many have +been since accomplished; from the superiority of their doctrines beyond +those in any other book which is the work of man; from the miraculous +preservation of them for so many ages; from the harmony of all their +parts, and from many other circumstances which might be mentioned. But +this, after all, will be but an historical, literal, or outward proof of +their origin, resulting from his reason or his judgment. It will be no +spiritual 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 several women by +the river side near Philippi, it is said of Lydia only,[14] "the Lord +opened her heart, that she attended to the things that were spoken by +Paul." 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 authority; for it is not said +of them, as of Lydia, that their hearts were opened to understand +spiritually that this gospel was of God. Again,[15] when Jesus Christ +preached to the Jews in the temple, many believed on him, but others +believed not, but were so enraged that they took up stones to cast at +him. It appears that they all heard his doctrine with 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 faith which cometh from the spirit +of God. In the same manner persons hear sermon after sermon at the +present day, but find no spiritual benefit in their hearts. + +[Footnote 14: Acts 16.13] + +[Footnote 15: John 8.30.45.59.] + +Again--a man, by comparing passages of scripture 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 +the scriptures, a knowledge of some of the attributes of God. He may +discover a part of the plan of his providence. He may collect purer +moral truths than from any other source. But no literal reading of the +scriptures can give him that spiritual knowledge of divine things, which +leads to eternal life. The scriptures, if literally read, will give him +a literal or corresponding knowledge, but it is only the spiritual +monitor within, who can apply them to his feelings; who can tell him +"thou art the man; this is thy state: this is that which thou oughtest +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 sufficient 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 frequently 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 learning, then the +dispensations of God would be partial, inasmuch as he would have +excluded the poor from the highest enjoyments of which the nature 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 of the inestimable gifts of God. They value +it highly in its proper province. They do not exclude it from religion. +Men, by means of it, may correct literal errors in the scriptures; may +restore texts, may refute doctrines inconsistent with the attributes of +the Almighty. The apology of Robert 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. They. were the doctrines also of the protestant reformers. And +though many at the present day consider that scripture, interpreted by +reason, is the religion 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 establishment of their divine origin. + +Luther observes--"It is not human reason, or wisdom, nor the law of God, +but the work of divine grace freely bestowed upon me, that teacheth me +and showeth 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 scriptures, 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 it is sealed by the inward testimony +of his spirit. It is therefore necessary, 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 foundation be laid, namely, that the certainty of its +divine authority depends entirely upon the testimony of the spirit, it +remains in perpetual suspense." Again--"The spirit of God, from whom the +doctrine of the Gospel proceeds, is the only true interpreter to open it +to us." + +"Divines, says the learned Owen, at the first reformation, did generally +resolve our faith of the divine authority of the scriptures, into the +testimony of the Holy Spirit;" in which belief he joins himself, 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, authentic, and infallible interpreter of the holy +scriptures, is the author of them, from whose inspiration they receive +all their truth, clearness, and authority. This author is the Holy +Spirit." + +Archbishop Sandys, in one of his Sermons, preached before Queen +Elizabeth, has the following 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 taught, but were +able themselves to teach others. But because this heavenly teacher had +not instructed them, 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 her 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 required 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 +that truth, which we can see with our eyes: for the same Holy Spirit +that inspired the scripture, inclineth the hearts of God's children to +believe what is revealed in them, and inwardly assureth them, above all +reasons and arguments, 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 his word written by his Spirit; for no man +knoweth 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 Paradise Lost: + + ----"but in their room---- + Wolves shall succeed for teachers, grievous wolves, + Who all the sacred mysteries of Heaven + 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 bishop Taylor, as we collect from his +sermon de Via Intelligentiae. "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 leaves, 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, according to St. Paul's expression, +'hid with Christ in God;' and unless the spirit of God first draw it, we +shall never draw it forth." + +"Human learning brings excellent ministeries towards this. It is +admirably useful for the reproof of heresies, for the detection of +fallacies, for the letter of the scripture, for collateral testimonies, +for exterior advantages; but there is something beyond this that human +learning, without the addition of divine, can never reach. Moses 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 +influences of the heaven; but, besides all this, they were taught +something far beyond these prettinesses. Pythagoras read Moses' books, +and so did Plato, and yet they became not proselytes of the religion, +though they were the learned scholars of such a master." + + + + +CHAP. IV. + +_The spirit of God which has been thus given to man in different +degrees, was given him as a spiritual teacher, or guide, in his +spiritual concerns--It performs this office, the Quakers say, by +internal monitions--Sentiments of Taylor--and of Monro--and, if +encouraged, it teaches even by the external objects of the +creation--William Wordsworth._ + + +The Quakers believe that the spirit of God, which has been thus given to +man in different degrees or measures, and without which it is impossible +to know spiritual things, or even to understand the divine writings +spiritually, or to be assured 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 within him, he will attain a knowledge sufficient to enable +him to discover the path of his duty both to God and his fellow-man. + +That the spirit of God was given to man as a spiritual instructor, the +Quakers conceive to be plain, from a number of passages, which are to be +found in the sacred writings. + +They say, in the first place, that it was the language of the holy men +of old. [16] "I 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 acknowledgment to +God; [17] "That he gave also their forefathers his good spirit to +instruct them." The Psalms of David are also full of the same language, +such as of [18] "Shew me thy ways, O Lord; lead me in the truth." [19] "I +know, says Jeremiah, that the way of man is not in himself. It is not in +man that walketh to direct his steps." The martyr Stephen acknowledges +the teachings of the spirit, both in his own time and in that of his +ancestors. [20] "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 also conceive it to be a doctrine of the gospel. Jesus himself +said, [21] "No man can come to me except the Father, which sent me, draw +him--It is written in the prophets, they shall all be taught of God." +[22]St. John says, "That was the true light, (namely, the word or +spirit) which lighteth every man that cometh into the world." St. Paul, +in his first letter to the Corinthians, asserts, [23]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: [24] "For the grace of God, says he, which bringeth +salvation, hath appeared unto all men." + +[Footnote 16: Job 32. 7.] + +[Footnote 17: Nehemiah 9. 20.] + +[Footnote 18: Psalm 25. 4.] + +[Footnote 19: Jeremiah 10. 23.] + +[Footnote 20: Acts 7. 51.] + +[Footnote 21: John 6.44.45] + +[Footnote 22: John 1. 9.] + +[Footnote 23: i Cor. 12. 7.] + +[Footnote 24: Titus 2. 11.] + +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 +inspires him with good thoughts. It prompts him to good offices. 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 inspirations, +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, "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 proportionably 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 sensible 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 +intervention only of outward and foreign objects, may justly 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 circumstances, but as making +the material objects of the Universe, and many of the occurrences of +life, if it be properly attended to, subservient to the instruction of +man; and that it enlarges the sphere of his instruction in this manner, +in proportion as it is received and encouraged. Thus the man, who is +attentive to these divine notices, sees the animal, the vegetable, and +the planetary world, with spiritual eyes. He cannot stir abroad, but he +is taught in his own feelings, without any motion of his will, some +lesson for his spiritual advantage; or he perceives so vitally some of +the attributes of the divine 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 spiritually taught to discern the +emptiness of human power; while the same spirit may teach him inwardly +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 +autumnal leaf, he may be spiritually admonished of his own change and +dissolution, and of the necessity 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 taught. Natural objects of themselves can excite only +natural ideas: and the natural man, looking 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 with its beauty, its mechanism, and its fragrant smell. +In observing the butterfly, 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 Wordsworth, in his instructive poems, has described this +teaching by external objects in consequence of impressions from a higher +power, as differing from any teaching by books or the human +understanding, and as arising without any motion of the will of man, in +so beautiful and simple 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 not lower the dignity of the subject. It is +called Expostulation and Reply, and is as follows:[25] + + Why, William, on that old gray stone, + Thus for the 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! Up! and drink the spirit breath'd + From dead men to their kind. + + You look round on your 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 that I made reply: + + The eye it cannot choose but see. + We cannot bid the ear 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? + +[Footnote 25: See Lyrical Ballads, Vol. 1. p. 1.] + + + + +CHAP. V + +_This spirit was not only given to man as a teacher, but as a primary +and infallible guide--Hence the Scriptures are a subordinate or +secondary guide--Quakers, however, do not undervalue them on this +account--Their opinion concerning them._ + + +The 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 +distinguish by the epithets of primary and infallible. But they have +made another distinction with respect 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 secondary light. This +conclusion has indeed been adopted as a proposition in the Quaker +theology; or, in other words, it is a doctrine of the society, that the +spirit of God is the primary and only infallible, and the scriptures but +a subordinate or secondary guide. + +This proposition the Quakers usually make out in the following manner: + +It is, in the first place, admitted by all Christians, that the +scriptures were given by inspiration, or that those who originally +delivered or wrote the 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 rivulets 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 +cannot, says Barclay, call the scriptures the principal fountain of all +truth and knowledge, nor yet the first adequate rule of faith and +manners; because 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 +from whence they came. + +They are, again, but a secondary guide; because "that, says Barclay, +cannot be the only and principal guide, which doth not universally reach +every 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 another 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. Certain parts of these, which +one Christian council 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 there are various readings +of the same passage, and various views of the same thing. "Now what, +says Barclay, would become of Christians, if they had not received that +spirit and those spiritual senses, by 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, +privilege 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 entirely 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 +hand, whatever mutilations they may have suffered, that they contain +sufficient to guide men in belief and practice; and that all internal +emotions, which are contrary to the declaration of these, are wholly +inadmissible. "Moreover, 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 essentials of the Christian faith, we do look +upon them as the only fit outward judge of controversies among +Christians, and that whatsoever doctrine is contrary 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 +outwardly in his spiritual concerns. Hence the latter, coming by +inspiration, are the most precious 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, fulfilled. + +They believe, with the apostle Paul, that the scriptures are highly +useful, "so that, through patience 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 that is to be +placed in it, so the scriptures 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. + +They believe, again, that the same scriptures show more of the +particulars of God's will with respect to man, and of the scheme of the +Gospel-dispensation, than any ordinary portion of his spirit, as usually +given to man, would have enabled him to discover. They discover that +[26] "the wages of sin is death, but the gift of God is eternal life +through Jesus Christ:" [27] "That Jesus Christ was set forth to be a +propitiation through faith in his blood, to declare his righteousness +for the remission of sins that are past through the forbearance of +God;" [28]that "he tasted death for every man;" that he [29]was +"delivered for our offences, and raised again for our justification;" +[30]that "he is set down at the right hand of the throne of God;" +[31] "and ever liveth to make intercession for us; and, that he is the +substance of all the types and figures under the Levitical priesthood, +[32] being the end of the law for righteousness to every one that +believeth." + +[Footnote 26: Rom. 6. 23.] + +[Footnote 27: Rom. 3. 25.] + +[Footnote 28: Heb. 2. 9.] + +[Footnote 29: 4. 25.] + +[Footnote 30: Heb. 12. 2.] + +[Footnote 31: Heb. 7. 25.] + +[Footnote 32: Rom. 10. 4.] + +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 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 expressions 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 sufferings. + + + + +CHAP. VI. + +_This spirit of God, which has been thus given to men as an infallible +guide in their spiritual concerns, has been given them universally--To +the patriarchs and Israelites, from the creation to the time of +Moses--To the Israelites or Jews, from Moses to Jesus Christ--To the +Gentile world from all antiquity 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._ + + +The 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 Israelites or Jews from the time of Moses +to the coming of Jesus Christ. The third, the Gentiles or Heathens. And +the fourth, all those who have heard of the gospel of Jesus Christ, from +the time of his own ministry to the present day. + +The first case includes a portion of time of above two thousand years. +Now the Quakers believe, that during all this time men were generally +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; 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 impressions 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 father to son." + +To the same point Thomas Beaven quotes the ever memorable John Hales, +who, in his golden remains, writes in the following manner: "The love +and favour, which it pleased God to bear our fathers before the law', so +far prevailed with him, as that without any books and writings, by +familiar and friendly conversing with them, and communicating himself +unto them, he made them receive and understand his laws, their inward +conceits and intellectuals being, after a wonderful manner, figured as +it were and charactered 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 preservation against +all doubt and hesitancy, and a full assurance both who the author was, +and how far his intent and meaning reached. We who are their offspring +ought, as St. Chrysostom 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 Thomas 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 holy scriptures on this subject. For in the first +place, they consider it as a position, deducible from the expressions of +Moses[33], that the spirit of God had striven with those of the +antediluvian 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 informed Cain, before any written law existed, +and this even before the murder of his brother, that[34] "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 Seth, but +in a higher degree than ordinarily the mind of Enoch; for he is the +first, of whom it is recorded, that[35] "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 Almighty on this +subject, and at a time when there was no scripture or written law of +God, [36] "How then can I do this great wickedness, and sin against +God?" It illuminated others also, but in a greater or less degree, as +before. Thus Noah became a preacher of righteousness. Thus Abraham, +Isaac, and Jacob, were favoured with a greater measure of it than others +who lived in their own times. + +[Footnote 33: Gen. 6.3] + +[Footnote 34: Ib 4.7] + +[Footnote 35: Gen. 5.24.] + +[Footnote 36: Ib. 39.9.--The traditionary laws of Noah were in force at +this time; but they only specified three offences between man and man.] + +From these times to the coming of Jesus Christ, which is the second of +the cases in question, the same spirit, according to the Quakers, still +continued its teachings, and this notwithstanding the introduction of +the Mosaic law; 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 +spirit. 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 chapter. And in the same +manner as this spirit had been given to some in a greater measure than +to others, both before and after the deluge, so the Quakers believe it +to have been given more abundantly to Moses and the prophets, than to +others of the same nation; 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 +furnished 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, Pythagoras, Socrates, Plato, Cicero, and +others. And of these it may be observed, that it was their general +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 together of the immortal God and mortal +man. His work is life--The work of God is immortality, eternal life." +"The 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 daemon, or tormentor." + +"It was frequently said of Socrates, he had the guide of his life within +him, which, it was told his father Sophroniscus, would be of more worth +to him than five hundred masters. He called it his good angel, or +spirit; that it suggested to his mind what was good and virtuous, and +inclined and disposed him to a strict and pious life; that it furnished +him with divine knowledge, and impelled him very often to speak publicly +to the people, 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 falsehood: 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 as, the +observer of our good and evil actions. As he is dealt with by us, he +dealeth with us." + +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 pretensions than common to +human wisdom. They believe that no nation was ever discovered, among +those of antiquity, to have been so wild or ignorant as not to have +acknowledged a divinity, or as not to have known and established a +difference between good and evil. + +Cicero says, "there is no country so barbarous, no one of all men so +savage, as that some apprehension of the Gods hath not tinctured his +mind. That many indeed, says he, think corruptly of them, must be +admitted; but this is the effect of 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 concerning 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 Barbarian, the Islander and the inhabitant of the +continent, the wise and the foolish, speak the same language. Go, says +he, to the utmost 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 individuals, whose eyes and ears deceive +them, and who are maimed in their very soul, 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 understand +something of God. For they know and confess 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 theatres. 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 without a +foundation, or ground to set it on, than a community of men have or keep +a consistency without religion." + +Of those nations which 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 occasion. + +"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 himself."---- + +"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 comest? We will neither command nor submit to any +man."---- + +"But thou, who boastest thy coming to extirpate robbers, thou thyself +art the greatest robber upon earth."---- + +"Thou hast possessed thyself of Lydia, invaded Syria, Persia, and +Bactriana. Thou art forming a design to march as far as India, and thou +now contest 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 jestingly 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 possessions. 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 indeed become Greeks, who +sign their treaties, and call upon the Gods to witness them. But, with +regard to us, our religion consists in being sincere, 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 +moral people. They had the character of maintaining justice. Theft or +robbery was severely punished among them. They believed infidelity after +the marriage-engagement to be deserving of death. They coveted neither +silver nor gold. They refused to give the name of goods or riches to any +but estimable things, such as health, courage, 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 instruction 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 +observer of good and evil. For the Scythians, living in solitary and +desert places, had but little communication for many ages with the rest +of mankind, and did not obtain their system of morality from other +quarters. From the Greeks and Romans, who were the most enlightened, +they derived no moral benefit. For Strabo informs us, that their morals +had been wholly corrupted in his time, and that this wretched change had +taken place in consequence of their 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 +particular laws that had been 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 justice,[37] not on account of any laws, +but on account of their own _natural genius or disposition_. Neither +were they found in this practice, because they 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 +people: for[38] "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 manners of a barbarous, +should be preferable to those of a refined people." + +[Footnote 37: Justitia gentis Ingeniis culta, non Legibus.] + +[Footnote 38: Prorsus ut admirabile videatur, hoc illis naturam dare, +quod Graeci longa sapientium doctrina praeceptisque philosophorum +consequi nequeunt, cultosque mores incultae barbariae collatione +soperari.] + +This opinion, that the spirit of God was afforded 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 evidence 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 +observed, that the Quakers believe also, that in the same manner as the +spirit of God enlightened the different Gentile nations previously to +the time of the apostle, so it continues to enlighten 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 those +nations, where the scriptures have never reached, even at the present +day. + +With respect to the last case, which includes those who 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 these 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,[39] that whatever spiritual gifts some of his followers might +then have, and however these gifts might then differ from one another, +the spirit of God was given universally to man, and this to profit +withal. He declares again that [40] "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 Christian church, he gave them many +particular injunctions, among which one was, that [41] they would not +quench or extinguish the spirit. + +[Footnote 39: Cor. 12. 7.] + +[Footnote 40: Rom. 8, 14.] + +[Footnote 41: 1 Thess. 5. 19.] + +And in the same manner as this spirit was deemed necessary in the days +of the apostles, and this to every man individually, and even after he +had 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 necessary conviction for sin. Here then +the Quakers 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 forgotten. 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 teaching can be effectual; for though persons may read the +scriptures, yet they cannot spiritually understand them; and though they +may admire the Christian religion, yet they cannot enjoy it, according +to the opinion of the Quakers, but through the medium of the spirit of +God. + + + + +CHAP. VII. + + +SECT. I. + +_This spirit, as it has been given universally, so it has been given +sufficiently--Hence God is exonerated Of injustice, and men are left +without excuse--Those who resist this spirit, are said to quench it, and +may become so hardened in time, as to be insensible of its +impressions--Those who attend to it, may be said to be in the way of +redemption--Similar sentiments of Monro--This visitation, treatment, +and influence of the spirit, usually explained by the Quakers by the +Parable of the 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 sufficient measure for this purpose. By the +word "sufficient" we are not to understand that this divine monitor +calls upon 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 exonerate God from the charge of condemning him +unjustly, if he fails in his duty, and as to leave himself without +excuse. And in proportion as a greater or less measure of this spirit +has been afforded 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 condemnation. + +Of such it may he observed, that they are said to quench or grieve the +spirit, and, not unfrequently, to resist God, and to crucify Christ +afresh; for God and Christ and the Spirit are considered to be +inseparably united in the scriptures. + +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 [42] "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. [43] "If thou hadst known, even thou, at least in +this thy day, the things which belong unto thy peace! but now they are +hid from thine eyes." As if he had said, there was a day, in which ye, +the inhabitants of Jerusalem, might have known those things which +belonged to your peace. I was then willing to gather you, as a hen +gathereth her chickens, but as ye would not suffer me, the things +belonging to your peace are now hid from your eyes. Ye would not attend +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. + +[Footnote 42: Psalm 81. 11,12] + +[Footnote 43: Luke 19, 42.] + +Those, on the other hand, who, during this visitation of the Holy +Spirit, attend to its suggestions or warnings, are said to be in the +way of their redemption or salvation. + +These sentiments of the Quakers on this subject 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 inward 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, +notwithstanding all his loving solicitations, do still cherish and +cleave to their lusts, and persevere in a state of sin, they are then +said to resist the Holy Ghost, whereby their condition becomes very +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 +inveterate and rooted habit, (which by reiterated commissions 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 he, "inspires the prayers of those who, in +consequence of his powerful operations, have crucified the flesh with +the affections and lusts, with devout and filial affections, 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." + +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 parable 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 spirit is afforded, 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 attending 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 +spiritual principle, where it is not checked, but received 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. + + +SECT. II. + +_The spirit of God, therefore, besides its office of a teacher, performs +that of a Redeemer of men--Redemption outward and inward--Outward is by +the sufferings of Jesus Christ--These produce forgiveness of past sins, +and put men 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._ + + +The 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, differs from +that which generally obtains, I shall allot this chapter to an +explanation of the distinctions, which the Quakers usually make upon +this subject. + +The Quakers never make use of the words "original sin," because these +are never to be found in the sacred writings. They consider man, +however, as in a fallen 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 +transgression, 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 foot 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 +virtue for the future, is equally out of his own power, 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, has 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 [44] "was set forth to be a +propitiation through faith 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, [45] "In whom we have +redemption through his blood, even the forgiveness of sins." This +redemption may be called outward, because it has been effected by +outward means, or by the outward sufferings of Jesus Christ; and it is +considered as putting men, in consequence of this forgiveness, into the +capacity of salvation. The Quakers, however, attribute this redemption +wholly to the love of God, and not to the impossibility of his +forgiveness without a plenary satisfaction, or to the motive of heaping +all his vengeance on the head of Jesus Christ, that he might appease his +own wrath. + +[Footnote 44: Rom. 3.25.] + +[Footnote 45: Coloss. 1.14.] + +The other redemption, on the other hand, is called inward, because it is +considered by the Quakers 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 produced by the spirit of God, as before stated, +operating on the hearts of men, and so cleansing and purifying them, as +to produce a new birth in the inward 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[46], has the power of preserving him from +future sin, and of leading him to salvation. + +[Footnote 46: The Quakers believe, however, that this spirit was more +plentifully diffused, and that greater gifts were given to man, after +Jews was glorified, than before. Ephes. 4.8.] + +That this inward redemption is performed by the spirit of God, the +Quakers show from various passages in the sacred writings. Thus St. Paul +says, [47] "According to his mercy he hath saved us by the washing of +regeneration, and the renewing of the Holy Ghost." The same apostle +says, again, [48] "It is the law of the Spirit that maketh free from the +law of sin and death." And again--[49] "As many as are led by the spirit +of God, they are the sons of God." + +[Footnote 47: Titus 3.5.] + +[Footnote 48: Rom. 8.2.] + +[Footnote 49: Rom. 8.14.] + +The Quakers say, that this inward redemption or salvation as effected by +the spirit, is obvious also 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 decisive, 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 that of +the spirit of God. + +Of these two kinds of redemption, the outward and the inward, of which +the latter will be the subject of our consideration, it may be observed, +that they go hand in hand together[50]. St. Paul has coupled them in +these words: "for if, when we were enemies, we were reconciled to 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 forgiveness of sins that have been committed, +till there has been a change in the inward man; for St. John intimates, +that [51]the blood of Christ does not cleanse from sin, except men walk +in the light, or, to use an expression synonymous with the Quakers, +except men walk in the spirit. + +[Footnote 50: Rom, 5. 10.] + +[Footnote 51: John I. 6.7.] + + +SECT. III. + +_Inward redemption, which thus goes on by the operation of the Holy +Spirit, has the power of producing a new birth in men--This office of +the spirit acknowledged by other Christians--Monro--Hammond--Locke--It +has the power also of leading to perfection--Sentiments of the Quakers +as to perfection--and of the ever memorable John Hales--Gell--Monro +--This power of inward redemption bestowed upon all._ + + +The sufferings then of Jesus Christ, having by means of the forgiveness +of past sins, put men into 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 Quakers to have +been given to men after the ascension of Jesus Christ, than at any +former period. + +The nature of this inward redemption, or the nature of this new office, +which it performs in addition to that of a religious teacher, may be +seen in the following account. + +It has the power, the Quakers believe, of checking and preventing bad +inclinations and passions; of cleansing and purifying the heart; of +destroying the carnal mind; of making all old things pass away; of +introducing 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 way of salvation. [52] "For verily +I say unto thee, says Jesus Christ to Nicodemus, except a man be born +again, he cannot see the kingdom of God." + +[Footnote 52: John 3.3.] + +This office 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 regenerate who are +delivered from the dominion, and cleansed from the impurities of sin, +have recovered, 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 new and heavenly tincture and tendency to +all their inclinations and desires, and, in one word, is the great +spring of all they think, or do, or say; 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 annotations 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 venerable 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 live after the spirit." + +"Here the apostle, says Locke, shows that Christians are delivered from +the dominion of their 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 are put into the state of a spiritual life, wherein their +members 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 perfection 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 enjoined him. In this sense they +believe it is, that Noah is called by Moses [53]a just and perfect man +in his generation; and that Job is described [54]as a perfect and an +upright man; and that the evangelist Luke speaks of Zacharias and +Elizabeth in these words--[55] "They were both righteous before God, and +walked in all the commandments and ordinances of the Lord blameless." + +[Footnote 53: Gen. 6. 9.] + +[Footnote 54: Job 1. 3.] + +[Footnote 55: Luke 1. 6.] + +That man, who is renewed in heart, can attain this degree of perfection, +the Quakers think it but reasonable to suppose. For to think that God +has given man any law to keep, which it is impossible 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 therefore perfect, even as your Father which is in +Heaven 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 religions denominations, at the time of their +establishment. But, however it might be disapproved of, it was not new +in these times; nor was it originally introduced by them. Some of the +fathers of the 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 Him that doth enable as, we are stronger than +Satan, and the policy of Christian warfare hath as many means to keep +back and defend, as the deepest reach of Satan hath to give the onset." + +"St. Augustine, says this amiable writer, was of opinion, that it was +possible for us even in this natural life, seconded by the grace of God, +perfectly 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 +Ephesians 4. 10. at New-Market, in the year 1631, a bold discourse, yet +becoming him, testifying before the King that doctrine he taught to his +life's end, "the possibility, through grace, of keeping the law of God +in this life." Whoever reads these venerable Remains, will find this +doctrine inculcated 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 benignity +of God, and so perfect is the justice of his nature, that he will not, +cannot command impossibilities. Whatever he requires of mankind by way +of duty, he enables them to perform it--His grace goes before and +assists their endeavours; so 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 increase and heighten, upon their +dutiful improvement 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 impossible 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 explained, 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 influence on their hearts. + +That it was given to all for this purpose, they believe to be manifest +from the Apostle Paul:[56] "for the grace of God, says he, which bringeth +salvation, hath appeared unto all men." He says again,[57] that "the +Gospel was preached unto every creature which is under Heaven." He +defines the Gospel to be[58] "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 these passages are of universal import. +They imply no exception. They comprehend every individual of the human +race. + +[Footnote 56: Titus 2.11.] + +[Footnote 57: Coloss. 1.23.] + +[Footnote 58: Rom. 1.16.] + +That this spirit was also given to all for these purposes, the Quakers +believe, when they consider other passages in the scriptures, which +appear to them to belong to this subject. For they consider this spirit +to have begun its office as an inward redeemer[59] 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 between the seed of the serpent +and the seed of the woman, though the latter was to vanquish, or as, 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, +(who came from the woman) after he had received immeasurably the spirit +of God, or after he had become the Christ. But the Quakers consider it +to have bean 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,[60] to the portion of the spirit of God within them, +have witnessed the enmity alluded to, and have bruised, in a great +degree, the power of sin within their own hearts, or have experienced in +these early times the redeeming power of the spirit of God. And except +this be the case, the Quakers conceive some of the passages, which they +suppose to relate to this subject, not to be so satisfactorily +explicable as they might be rendered. For it is said of Abraham, that he +saw Christ's day. But as Abraham died long before the visible appearance +of Christ in 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, 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 interpreted to be Christ, so these terms are synonimous, and +often used the one for the other. The Quakers therefore believe Abraham +to have experienced in a very high degree the power[61] 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, except be had alluded to the +powerful influence within him, which had purified his heart from the +pollutions of sin. For being as early as the time of Moses, he could +never have seen any of the sacred writings which mentioned Jesus Christ +as a redeemer, or the person of Jesus Christ. + +[Footnote 59: In the same manner Jesus Christ having tasted death for +every man, the sacrifice, or outward redemption, looks backwards and +forwards, as well to Adam as to those who lived after the Gospel times.] + +[Footnote 60: 1 John. 3. 9. Whosoever is born of God does not commit +sin, for his seed remaineth in him, and he cannot sin, because he is +born of God.] + +[Footnote 61: The Quakers do not deny, that Abraham might have seen +Christ prophetically, but they believe he saw him particularly in the +way described.] + +The Quakers also consider David, from the numerous 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 redemption to the time of +Jesus Christ. They believe 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. + + +SECT. IV. + +_Proposition of the new birth and perfection, as hitherto explained in +the ordinary way--New view of the 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 progressive manner, to maturity or +perfection--Result of this new view the same as that in the former +section._ + + +I stated in the last section that the spirit of 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 particular 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 most clear and positive +terms, that [62] "except a man be born again, he cannot see the kingdom +of heaven." + +[Footnote 62: John 3. 3.] + +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 redemption 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 vegetables in the +body of the earth, so he has implanted 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 individual of the human +race. As the sun by its genial 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 as the vegetable seed conceives and brings forth a plant, or a +tree with stem and branches; so if the soul, in which the seed of the +kingdom is placed, be willing to receive the influence of the Holy +Spirit upon it, this seed is quickened and a spiritual offspring 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 outwardly in their kind. And being received +by faith, and taking root in man, (his heart, his earth, being ploughed +up and prepared for it,) it groweth up inwardly, as truly and really, as +any outward seed doth outwardly." + +With respect to the offspring 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, principle and power within us, which may be called +the Anointed, or Christ within. + +"As this seed, says Barclay, is received in the heart and suffered to +bring forth its natural and proper effect, Christ comes to be formed and +raised, called in scripture the new man, Christ within us, the hope of +glory. Yet herein they (the Quakers) 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 same 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 mystical Christs." + +Again--"Never was any tender infant so dear to those bowels that begat +it, as an infant newborn Christ, formed in the heart of any true +believer, to God the Father of it." + +This account relative to the new birth the Quakers conceive to be +strictly deducible from the 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: [63] "Whosoever is born of God doth +not commit sin, for his seed remaineth in him." [64] "Being born again, +not of corruptible seed, but of incorruptible, by the word of God." +[65] "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 the name which it may bear, from these different +expressions: [66] "Of whom I travail in birth again, till Christ be +formed in you." [68] "Nevertheless I live, yet not I, but Christ liveth +in me." [69] "But ye have received the spirit of adoption, whereby we cry +Abba, Father." [70] "But as many as received him, that is, the spirit or +word, to them gave he power to become the sons of God." [71] "For as many +as are led by the spirit of God, they are the sons of God." And as +parents and children resemble one another, so believers are made [72] +"conformable to the image of his son," "who is the image of the invisible +God." + +[Footnote 63: 1 John 3. 9.] + +[Footnote 64: 1 Peter 1. 23.] + +[Footnote 65: James 1. 18.] + +[Footnote 66: Gal. 4. 19.] + +[Footnote 67: Gal. 2.20.] + +[Footnote 68: Rom. 8.15.] + +[Footnote 69: John 1. 12.] + +[Footnote 70: Rom. 3. 14.] + +[Footnote 71: Rom. 8. 29.] + +[Footnote 72: Coloss. 1. 15.] + +Having explained in what the new birth consists, or having shown, +according to Barclay, [73] "that the seed is a real spiritual +substance, which the soul of man is capable of feeling and apprehending, +from which that real spiritual inward birth arises, called the new +creature or the new man in the heart," it remains to show how believers, +or those in whose souls Christ is thus produced, 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 are made capable of +tasting, smelling, seeing, and handling, the things of God. + +[Footnote 73: P. 139. Ed. 8.] + +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 submission, that any progress or +growth from one stature to another will be experienced in it; neither +can the regenerated become instrumental in the redemption of others, any +farther or otherwise than as Christ or the anointing dwells and operates +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 [74] "hope of glory." It will +then be that the [75] "creature which waiteth in earnest expectation for +the manifestation of the sons of God, will be delivered from the bondage +of corruption into the glorious liberty of the children of God." For +[76] "if any man be in Christ, he is a new creature: old things are +passed away; behold, all things are become new, and all things of God." + +[Footnote 74: Coloss. 1. 27.] + +[Footnote 75: Rom. 8. 19, 21.] + +[Footnote 76: Cor. 5. 17, 18.] + +They who are the babes of the regeneration begin 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, [77] "they desire the sincere +milk of the word, that they may grow thereby." And [78] "their sins are +forgiven them." + +[Footnote 77: 1 Pet 2. 2.] + +[Footnote 78: 1 John 2. 12.] + +They, who are considered as the young men in this state, are said to be +[79] "spiritually strong, and the word of God abiding in them, to have +overcome the wicked one." + +[Footnote 79: 1 John 2. 14.] + +They, who have attained a state of manhood, are called fathers, or are +said to be of full age, and to be capable of taking strong meat. +[80] "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 all +things, which is the head, even Christ." [81] "The old man with his deeds +being put off, they have put on the new man, which is renewed in +knowledge after the image of him that created him." [82] "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, [83] "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, who loved me, and gave himself for me." + +[Footnote 80: Eph. 4. 13.14.15.] + +[Footnote 81: Col. 3.9.10.] + +[Footnote 82: 1 Cor. 6.11.] + +[Footnote 83: Gal. 2.20.] + +But this state of manhood, [84] "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 +formed in them. He must actually be their life, and their hope of glory. +He must be their head and governor. As the head, and the body, and the +members 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, where he +is fully formed in man, or where believers 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. Hence, believers [85] 'are Christ's, and Christ is God's;' +so that ultimately God is all in all." + +[Footnote 84: 2 Tim. 9.17.] + +[Footnote 85: Cor. 9.23.] + +Having given this new view of the subject, I shall only observe farther +upon it, that the substance of this chapter turns out to be the same as +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 they can experience full +inward redemption; or, in other words, they cannot experience 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, [86] "No man can say that Jesus is the Lord, but by the Holy +Spirit.[87]" + +[Footnote 86: 1 Cor. 12.6] + +[Footnote 87: The reader will easily discern from this new view of the +new birth, how men, according to the Quakers, become partakers of the +divine nature, and how the Quakers make it out, that Abraham and others +saw Christ's day, as I mentioned in a former chapter.] + + + + +CHAP. VIII. + + +SECT. I. + +_Quakers believe from the foregoing accounts, that redemption is +possible to all--Hence they deny the doctrine of election and +reprobation--do not deny the texts on which it is founded, but the +interpretation of them--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 attributes +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 +himself, 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; +because, if they believe some predestined from all eternity to eternal +happiness, and the rest to eternal misery, they must then believe that +salvation is not possible to all, and that it was not intended to be +universal. + +The Quakers have attempted to answer the objections, which have been +thus made to their theory of redemption; and as the reader will probably +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 scripture to shield themselves +from the strokes of their opponents. They believe, however, that there +are passages in the 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 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 favour of the doctrine of election and reprobation, +for the following reasons:-- + +First, because if God had from all eternity predestinated some to +eternal happiness, and the rest to eternal misery, the mission of Jesus +Christ upon earth became unnecessary, and his mediation ineffectual. + +If this again had been a fundamental doctrine of Christianity, it never +could have been overlooked, (considering that it is of more importance +to men than any other) by the founder of that religion. 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 inculcated 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 consider to relate wholly +to the word or spirit of God, it appears that persons of all description +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, persecutions, 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 contrary to the doctrines +promulgated by the Evangelists and Apostles, and particularly contrary +to those of St. Paul himself, from whom it is principally taken. 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 doctrines of Christianity, and the +character and attributes of God. Now the Apostle Paul, who is considered +to [88] intimate, that God predestined some to eternal salvation, and +the rest to eternal misery, says, [89]that "God made of one blood all +nations of men to dwell on all the face of the earth;" that, in the +Gospel dispensation, [90] "there is neither Greek nor Jew, circumcision +nor uncircumcision, Barbarian nor Scythian, bond nor free." [91]He +desires also Timothy "to make prayers and supplications 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 between +God and man, the man Christ Jesus, who gave himself a ransom for all." +Again, he says,[92] that "Jesus Christ tasted death for every man." And +in another place he says, [93] "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 operations. + +[Footnote 88: Romans, Chap. 9.] + +[Footnote 89: Acts 17. 26.] + +[Footnote 90: Coloss. 3. 11.] + +[Footnote 91: 1 Tim. 2. 1. 3. 4. 5. 6.] + +[Footnote 92: Hebrews 2. 9.] + +[Footnote 93: Titus 2. 11.] + +Again, if the doctrine of election and reprobation 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, except 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 precepts 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 objectionable, 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 +malevolence that is not to be found in the character of the most +malevolent of his creatures. It makes him more cruel than the most cruel +oppressor ever recorded 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 thus described by St. +John--"God is Love?" + + +SECT. II. + +_Quakers' interpretation of the texts which relate to this +doctrine--These texts of public and private import--Election, as of +public import, relates to offices of usefulness, and not to +salvation--as of private, it relates to the Jews--These had been +elected, but were passed over for the Gentiles--Nothing more +unreasonable in this than in the case of Ishmael and Esau--or that +Pharaoh's crimes should receive Pharaoh's punishment--But though the +Gentiles were chosen, they could stand in favour no longer than while +they were obedient and faithful_. + + +The Quakers conceive that, in their interpretation of the passages which +are usually quoted in support of the doctrine of election and +reprobation, and which I shall now give to the reader, they do no +violence to the attributes of the Almighty; but, on the other hand, +confirm his wisdom, justice, and mercy, as displayed in the sacred +writings, in his religious government of the world. + +These passaged may be considered both as of public and of private +import; of public, as they relate to the world at large; of private, as +they relate to the Jews, to whom they were addressed by the Apostle. + +The Quakers, in viewing the doctrine as of public import, use the words +"called," "predestinated," and "chosen," in the ordinary way in which +they are used in the scriptures, or in the way in which Christians +generally understand them. + +They believe that the Almighty intended, from the beginning, to make +both individuals and nations subservient to the end which he had +proposed to himself in the creation of the world. For this purpose he +gave men different measures of his Holy Spirit; and in proportion as +they 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 +view the words "chosen," or "called." In the same sense they view also +the word "preordained;" but with this difference, that the instruments +were foreknown; and that God should have known these instruments +before-hand is not wonderful; for he who created the world, and who, to +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 +employed, 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 preordained Noah, and also Abraham, and also Moses, +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 +services 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. [94] "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. + +[Footnote 94: 1 Cor. 12. 10. 11.] + +In the same sense the Quakers consider all true ministers of the Gospel +to be chosen. They believe that no imposition of hands or human +ordination can qualify for this office. God, by means of his Holy Spirit +alone, prepares such as are to be the vessels in his house. Those +therefore, 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 language, for what purpose they were so chosen. The +favourers of the doctrine of election and reprobation, say for their +salvation. But the Quakers say, 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 chosen, 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 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 the happiness of their +fellow-creatures. 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 him, "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 notions 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 prophecies accomplished, might believe that Christianity +was of divine origin. Thus also he may be said to have chosen Paul,([95] +and indeed Paul is described as a chosen vessel) to diffuse the Gospel +among the Gentile world. + +[Footnote 95: Acts 9. 15.] + +That the words, called or chosen, relate to the usefulness of +individuals in the world, and not to their salvation, the Quakers +believe from examining the comparison or simile, which St. Paul has +introduced of the potter and of his clay, upon this very occasion. +[96] "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 +individuals to great and glorious uses, while others remain in the mean +or common mass, undistinguished 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. + +[Footnote 96: Rom. 9. 20. 21.] + +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; that is, they could never do any wrong in +this life, or fall from a state 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 +having 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 duty 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 Israelites were a +chosen people. They were the people 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 wilderness they were frequently rebellious, and they were often +punished. In the time of Malachi, to which the Apostle directs their +attention, they were grown so wicked, [97]that "God is said to have no +pleasure in them, and that he would not receive an offering at their +hands." And in subsequent times, or in the time of the Apostle, he tells +them, that they were then passed over, notwithstanding their election, +[98]on account of their want of righteousness and faith, and that the +Gentiles 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. + +[Footnote 97: Malachi 1. 10.] + +[Footnote 98: Rom, 9. 31. 32.] + +In the third place, it may be observed, that the Apostle Paul considers +the churches under his care as called or chosen; 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; 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 appears, 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 he 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 salvation; otherwise the +Apostle would not have exhorted them so earnestly "to continue in +goodness, lest they should be cut off." + +The Quakers believe again, that the Apostle Paul never included +salvation in the words "called or chosen," for another reason. For if +these words had implied salvation, then non-election might have implied +the destruction annexed to it by 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 of Esau, 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 brethren. 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 the 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 pleases, and that he +has given accordingly different 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 itself good behaviour, nor +protects from punishment: that every man who standeth, must take heed +lest he fall: that no man can boast of his election, so as to look down +with contempt upon his meaner brethren: and that there is no other +foundation for an expectation of the continuance of divine favour than a +religions 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 +inculcated. The Apostle, in the ninth chapter 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 privileges as the children of +Abraham, and so much upon their ceremonial observances of the law, that +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 different 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 God +is just--He will not sanction unrighteousness in any. Nor will he allow +any choice of his to continue persons in favour, longer than, after much +long suffering, he finds them deserving his support. You are acquainted +with your own history. The Almighty, as you know, undoubtedly +distinguished the posterity of Abraham, but he was not partial to them +alike. Did he not reject Ishmael the scoffer, 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 prefer Jacob? Did he not set aside Reuben, Simeon, and Levi, the +three eldest sons of Jacob, who were guilty of incest, treachery, and +murder, and choose that the Messiah should come from Judah, who was but +the fourth? But 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 continue 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. +[99] For I may compare both you and them to an Olive-Tree. If some of +you, who are the elder, or natural branches, should be broken off, and +the Gentiles, being 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." + +[Footnote 99: Rom. 11. 17. 18. 19. 20. 21.] + +"Moreover, my kinsmen in the flesh, I must tell you, that you have not +only no right to complain, because the Gentiles have been preferred, but +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 disobedience. You know that he stifled his convictions +from day to day. You know that, by stifling these, or by resisting God's +Holy Spirit, he became daily more hardened; and that by allowing 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 things, and continue in unrighteousness and unbelief, +which were the crimes of Pharaoh also, why do you imagine that your +hearts will not become hardened like the heart of Pharaoh; or that if +you are guilty of Pharaoh's crimes, you are not deserving of Pharaoh's +punishment?" + + + + +CHAP. IX. + +_Recapitulation of all the doctrines hitherto laid down with respect to +the influence of the Spirit--Objection to this, that the Quakers make +every thing of this spirit, and but little of Jesus Christ--Objection +only noticed 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._ + + +I shall now recapitulate in few words, or in one general proposition, +all the doctrines which have been advanced relative to the power of the +spirit, and shall just notice an argument, which will probably arise on +such a recapitulation, before I proceed 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 +purposes, to the time of Christ. It was given, however, in this +interval, to different persons in different 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 contemporaries, +for it became through him the author of the law. In the time of Christ +it continued the same office, but it was then given more diffusively +than before, and also more diffusively to some than to others. Thus the +Evangelists and Apostles received it in an extraordinary degree, and it +became, through them and Jesus 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 acknowledgment of God's Holy +Spirit, in its various operations, as given in different portions before +and after the sacrifice of Christ, is the acknowledgment 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, of spiritual things. +Without this there can be no spiritual interpretation of the scriptures +themselves. 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. Whatsoever is excellent, whatsoever +is noble, whatsoever is worthy, whatsoever is desirable in the Christian +faith, they ascribe to this spirit, and they believe that true +Christianity can no more 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 proposition, 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 Quakers, by means of these doctrines, make every thing of the +spirit, and [100]but little of Jesus Christ. I shall therefore notice +this objection in this place, not so much with a view of answering it, +as of attempting to show, that Christiana have not always a right +apprehension of scriptural terms; and therefore that they sometimes +quarrel with one another about trifles, or rather, that when they have +disputes with each other, there is sometimes scarcely a shade of +difference between them. + +[Footnote 100: The Quakers make much of the advantages of Christ's +coming in the flesh. Among these are considered the sacrifice of his own +body, a more plentiful diffusion of the Spirit, and a dearer revelation +relative to God and man.] + +To those who make the objection, I shall describe the proposition which +has been stated above, in different terms. I shall leave out the words +"Spirit of God," and I shall wholly substitute the term "Christ." 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 terrestrial Globe on which we +live. He made the whole Host of Heaven. He made, therefore, besides our +own, other planets and other worlds. + +He caused also, by means of the same Christ, the generation of all +animated nature, and of course of the life and vital powers of man. + +He occasioned also by the same means, the generation of reason or +intellect, and of a spiritual faculty, to man. + +Man, however, had not been long created, before 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 inward 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 inexcusable and subjected to condemnation, if they sinned. + +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 senses, 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 author 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 gradually unfolded, so it +pleased God, in the scheme of his redemption, that the same Christ, in +fulness of time, should take flesh, and become personally upon earth the +author of another outward, but of a more pure and glorious dispensation, +than the former, which was to be more extensive 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 +instruments at the time, and continue so to posterity, to second his +inward aid. That is, they produce thought, give birth to anxiety, excite +fear, promote seriousness, turn the eye towards God, and thus prepare +the heart for a sense of those inward 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 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 +with man, in a spiritually instructive 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 [101] "now no salvation in any +other. For there is no other name under Heaven given among men, whereby +we must be saved." + +[Footnote 101: Acts 4. 12.] + +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 every 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 difference between the +two statements? Which is the more accurate; or whether, 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 proposition, 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 Christ, 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 case; 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 +frequently view Christ themselves. Thus St. Paul:[102] "I live, yet not +I, but Christ liveth in me." And again,[103] "Know ye not your own +selves, how that Jesus Christ is in you, except ye be reprobates?" + +[Footnote 102: Gal. 2.20.] + +[Footnote 103: 2 Cor. 15.5]. + +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 which he has +thus spoken. + +That Christ therefore, as he held the offices contained 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. [104] "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,[105] "that God gave him not the spirit by measure." And St. Paul +says the same thing: [106] "For in him all the fulness of the godhead +dwelt bodily." Now we can have no idea of a spirit without measure, or +containing the fullness of the godhead, but the spirit of God. + +[Footnote 104: John 3.6.] + +[Footnote 105: John 3.34.] + +[Footnote 106: Coloss. 2.9] + +Let us now look at Christ in another point of view, or as St. Paul seems +to have viewed him. He defines Christ [107] "to be the 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? + +[Footnote 107: 1 Cor. 1. 24.] + +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 for sin, or that 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 between the religion of the +Quakers and that of the objectors, as far as it relates to Christ[108]. + +[Footnote 108: The Quakers have frequently said in their theological +writings, that every man has a portion of the Holy Spirit within him; +and this assertion 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 therefore see, that if he admits the one, he cannot very +consistently censure the other.] + + + + +CHAP. X. + + +SECT. I. + +_Ministers--The Spirit of God alone can made 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 which this call, by the Spirit, qualifies for the +ministry--Women equally qualified with men--How a Quaker becomes +acknowledged to be a Minister of the Gospel._ + + +Having now detailed fully the operations of the Spirit of God, as far as +the Quakers believe it to be concerned in the instruction and redemption +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 spiritually exercise, and +that none ought to be allowed 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 Spirit 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 Gospel; 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 obtaining Academical degrees and honours, be essential +qualifications for this office; for though the human 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 celestial +motions, yet it is incapable of itself of penetrating into divine +things, so as spiritually to know them; while, on the other hand, +illiterate 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. They reject all school divinity, 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 Gospel was only foolishness to many +of these. They say with St. Paul to the Colossians,[109] "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,[110] "O Timothy! keep that which +is committed to thy trust, avoid profane and vain babblings, and +oppositions of science falsely so called, which some professing have +erred concerning the faith." + +[Footnote 109: Coloss. 2. 8.] + +[Footnote 110: 1 Tim. 6, 20, 21] + +This notion of the Quakers, that human learning and academical honours +are not necessary for the priesthood, is very ancient. Though George Fox +introduced it into his new society, and this without any previous +reading upon the subject, yet it had existed long before his time. In +short, it was connected with the tenet, early disseminated in the +church, that no person could know spiritual 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 themselves. 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 Chrysostom, laying aside their learning and their philosophy for +the school of Christ. The first authors also of the reformation, +contended for this doctrine. Luther and Calvin, both of them, supported +it. Wickliffe, 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 1652, Sydrach Simpson, Master of Pembroke-Hall in +Cambridge, preached a sermon before the University, 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 answered by William Dell, Master of Caius College +in the same University, in which he stated, after having argued the +points in question, that the Universities did not correspond with the +schools of the prophets, but with those of Heathen men; that Plato, +Aristotle, and Pythagoras, were more honoured there, than Moses or +Christ; that grammar, rhetoric, logic, ethics, physics, metaphysics, and +the mathematics, were not the instruments to be used in the promotion or +the defence of the Gospel; that Christian schools had originally brought +men from Heathenism to Christianity, but that the University 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. What it may +conduce to other arts and sciences, I dispute not now. But that, which +makes fit a Minister, the Scripture can best inform us to be only from +above; whence also we are bid to seek them. [111]Thus St. Matthew says, +'Pray ye therefore the Lord of the harvest, that he will send forth +labourers into his harvest.' Thus St. Luke: [112] 'The flock, over which +the Holy Ghost hath made you overseers.' Thus St. Paul: [113] 'How shall +they preach, unless they be sent?' But by whom sent? By the university, +or by the magistrate? No, surely. But sent by God, and by him only." + +[Footnote 111: Mat. 9.38.] + +[Footnote 112: Acts 20.28.] + +[Footnote 113: Rom. 10.15.] + +The Quakers then, rejecting school divinity, continue to think with +Justin, Luther, Dell, Milton, and indeed with those of the church of +England and others, that those only can be proper ministers of the +church, who have witnessed within themselves a call from the spirit of +God. If men would teach religion, they must, in the opinion of the +Quakers, be first 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; 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 righteousness and true holiness;" +must be in fact, "Ministers of the sanctuary and true tabernacle, 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 for the other, the +Quakers consider it to be essentially necessary, that they should +experience such a call in their own feelings, and that purification of +heart, which they can only judge of by their outward lives, should be +perceived by themselves, before they presume to enter upon such an +office. + +The Quakers believe that men, qualified in this manner, are really fit +for the ministry, and 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 them; +[114] "what they have seen with their eyes; what they have looked upon; +and what their hands have handled of the word of life." Men also, who, +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 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 [115] "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 +suggestions of human learning, than from the spiritual life and power +which they find within themselves, may be said to forsake Christ, who is +the "living fountain, and to hew out broken cisterns which hold no +water," either for themselves or for others. + +[Footnote 114: Coloss. 2. 6.] + +[Footnote 115: 1 Tim. 6.20.21.] + +This qualification for the ministry being allowed to be the true one, it +will follow, the Quakers 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 flesh, 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 effectively, 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: [116] "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 +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 such 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 +immediately follow this, do not relate to any evangelical instruction, +which these women were desirous of communicating publicly, but which +they were desirous of receiving themselves from others. + +[Footnote 116: 1 Cor. 14.34.35.] + +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 forbidden, +gives them a rule to which he expects them to conform, when they 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 some time, is an +absurdity too great to be fixed upon the most ordinary person, and much +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 [117] some were women. That these +received the Holy Spirit as well as the men, and that they received it +also for the purpose of prophesying 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 +hist days, 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." + +[Footnote 117: Acts, Chap. 1.] + +That women preached afterwards, or in times subsequent to the day of +pentecost, they collect from the same Evangelist. [118]For he mentions +Philip, who had four daughters, all of whom prophesied at Caesarea. Now +by prophesying, if we accept [119]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. + +[Footnote 118: Acts 21.9.] + +[Footnote 119: 1 Cor. 14.] + +That women also preached or prophesied in the church of Corinth, the +Quakers show from the testimony of St. Paul: for he states the manner in +which they did it, or that [120]they prayed and prophesied with their +heads uncovered. + +[Footnote 120: 1 Cor. 11. 5.] + +That women also were ministers of the Gospel in other places; and that +they were highly serviceable to the church, St. Paul confesses with +great satisfaction, in his Epistle to the Romans, in which he sends his +salutation to different persons, for whom he professed an affection or +an esteem: [121]thus--"I commend unto you Phoebe our sister, who is a +servant of the church, which is at Cenchrea." Upon this passage the +Quakers usually make two observations. The first is, that the [122]Greek +word, which is translated servant, should have been rendered minister. +It is translated minister, when applied by St. Paul to [123]Timothy, to +denote his office. It is also translated minister, when applied to +[124]St. Paul and Apollos. And there is no reason why a change should +have been made in its meaning in the present case. The second is, that +History has handed down Phoebe as a woman eminent for her Gospel +labours. "She was celebrated, says [125]Theodoret, throughout the world; +for not only the Greeks and the Romans, but the Barbarians, knew her +likewise." + +[Footnote 121: Romans 16.1.] + +[Footnote 122: [Greek: Diokogos.]] + +[Footnote 123: 1 Thess. 3. 2.] + +[Footnote 124: 1 Cor. 3. 5.] + +[Footnote 125: In Universa Terra celebris facta est; nec eam soli +Romani, &c,] + +St. Paul also greets Priscilla and Aquila. He greets them under the +title of fellow-helpers or fellow-labourers in Jesus Christ. But this is +the same title which he bestows upon Timothy, to denote his usefulness +in the church. Add to which, that Priscilla and Aquila were the persons +of whom St. Luke [126]says, "that they assisted Apollos in expounding to +him the way of God more perfectly." + +[Footnote 126: Acts 18. 24. 26.] + +In the same epistle he recognizes also other women, as having been +useful to him in Gospel-labours. 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 ministry of the men. +And as there is no prohibition against the preaching of women in the New +Testament, they see no reason why they should not be equally admissible +and equally useful as ministers at the present day. + + +SECT. II. + +_Way in which Quakers are admitted into the ministry--When acknowledged, +they preach, like other pastors, to their different congregations or +meetings--They visit occasionally the different families in their own +counties or quarterly meetings--Manner of these family-visits--Sometimes +travel as ministers through particular counties or the kingdom at +large--Sometimes into foreign parts--Women share in these +labours--Expense of voyages on such occasions defrayed out of the +national stock._ + + +The way in which Quakers, whether men or women, who conceive themselves +to be called to the office of the ministry, are admitted into it, so as +to be acknowledged by the society to be ministers of the Quaker-church, +is simply as follows. + +Any member has a right to rise up in the meetings 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 congregation are all witnesses of +his doctrine. The elders, however, who may be present, and to whose +province it more immediately belongs to judge of the fitness of +ministers, observe the tenour of his discourse. They watch over it for +its authority; that is, they judge by its spiritual influence on the +mind, whether 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 exceptionable occurs, nothing +is said to him, and he is allowed to deliver himself publicly at future +meetings. In process of time, if, after repeated attempts 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 satisfied with his ministry, acknowledges him as a +minister, 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 office. It may be observed also, that he neither gains +any authority, nor loses any privilege, by thus becoming a minister of +the Gospel. Except, while in the immediate exercise of his calling, he +is only a common 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 wordly goods in consequence of +his new office; for no minister in this society receives any pecuniary +emolument for his spiritual labours. + +When ministers are thus approved and acknowledged, they exercise the +sacred office in public assemblies, as they immediately feel themselves +influenced to that work. They may engage also, with the approbation of +their own monthly meeting, in the work of visiting such Quaker families +as reside in the county, or quarterly meeting 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 family visits, and are conducted +in the following manner:-- + +When a Quaker minister, after having commenced 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 +religions freedom. The master, the wife, and the other branches of the +family, are sometimes severally 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. All in fact are exhorted and advised as their several +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 occasions. From one family he passes on to +another, till he has visited all the families in the district, for which +he had felt a concern. + +Though Quaker ministers frequently confine their spiritual labours to +the county or quarterly meeting in which they reside, yet some of them +feel an engagement to go beyond these boundaries, and to visit the +society in particular counties, or in the kingdom at large. They who +feel a concern 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 necessary; +first, because ministers might not he personally known as ministers out +of their own district; and secondly, because Quakers, who were not +ministers, and other persons who might counterfeit 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, seldom or never go to an inn at any town or +village, where Quakers live. They go to the houses of the latter. While +at these, they attend the weekly, monthly, and quarterly meetings of the +district, 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 convey them free of +expense, and to conduct them to the house of some member there. From +this house, when their work is finished, they are conveyed and conducted +by new guides to another, and so on, till they return to their +respective homes. + +But the religious 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 concern not only before their 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 +and 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 influence, are engaging in +Apostolical missions to England. These foreign visits, on both sides, +are not undertaken by such ministers only as are men. Women engage in +them also. They cross the Atlantic, and labour in the vineyard in the +same manner. It may be mentioned here, that though it be a principle 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 allowed to be defrayed out of the fund, which is denominated by the +Quakers their national stock. + + + + +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 church, and to confer and exhort for religious +good--None to meddle at these conferences with the government of the +church._ + + +I 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 important by the Quakers, particular care is +taken, that persons of clear discernment, 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 +appear to them to be deficient in any of the qualifications which belong +to their high calling. + +When 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 interference on this occasion +does not belong more immediately to them than to others. This +institution therefore of elders fixes the offices on individuals. It +makes it their duty to watch and advise--It makes them responsible for +the unsound doctrine, or the bad conduct of their ministers. And this +responsibility is considered as likely to give persons that courage in +watching over the ministry, which they might otherwise want. Hence, if a +minister in the Quaker church were to preach unsoundly, 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 measure;" and in +these cases, whenever they should happen, he recommended that one or +two friends, if they saw fit, should advise with them in love and +wisdom. 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 preached, and in the heat of their imaginations, delivered +themselves unprofitably. Two or three persons also, in the frenzy of +their enthusiasm, frequently rose up, and spoke at the same time. Now +this was easily to be done in a religious society, where all were +allowed to speak, and where the qualifications 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 reasons, 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 imagination; 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 office 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 religious retirement. +It is supposed that opportunities 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 elders, which +they answer in writing to the quarterly meetings of ministers and elders +to which they belong. Of the ministers and elders thus assembled, it may +be observed, that it is their duty to confine themselves wholly to the +exhortation of one another for good. They can make no laws, like the +ancient synods and other convocations of the clergy, nor dictate any +article of faith. Neither can they meddle with the government 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 yearly meeting, or by the body +at large. + + + + +CHAP. XII. + + +SECT. I. + +_Worship--Consists of prayer and preaching--Neither of these effectual +but by the Spirit--Hence no liturgy or form of words, or studied +sermons, in the Quaker-church--Singular manner of delivering +sermons--Tone of the voice usually censured--This may arise from the +difference between nature and art--Objected, that there is little +variety of subject in these sermons--Variety not so necessary to +Quakers--Other objections--Replies--Observations of Francis Lambert, of +Avignon._ + + +As 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 +favour. But the Quakers consider such an address as deprived of its life +and power, except it be spiritually conceived. [127] "For the spirit +helpeth our infirmities. For we know not what we should pray for as we +ought. But the Spirit itself maketh intercession for us with groanings +which cannot be uttered." + +[Footnote 127: Rom. 8. 26.] + +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 performed, except the spirit of God accompany it. +Thus St. Paul, in speaking of himself, says, [128] "And my speech and my +preaching was not with enticing words of man's wisdom, but in +demonstration 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. + +[Footnote 128: 1 Cor. 2. 4.] + +From hence it appears to be the opinion of the Quakers, that the whole +worship of God, whether it consist of prayer or of preaching, must be +spiritual. Jesus Christ has also, they say, left this declaration upon +record,[129]that "God is a spirit, and that they that worship him, must +worship him in spirit and in truth." By worshipping him in truth, they +mean, that men are to worship 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. + +[Footnote 129: John 4.24.] + +For these reasons, when the Quakers enter into their meetings, they use +no liturgy or form of prayer. Such a form would be made up of the words +of man's wisdom. Neither do they deliver any sermons that have been +previously conceived or written down. Neither do they begin their +service immediately after they are seated. But when they sit down, they +wait in silence,[130] as the Apostles 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 +creature is thus brought to be passive, and the spiritual faculty to be +disencumbered, so that it can receive and attend to the spiritual +language of the Creator. [131]If, during this vacation from all mental +activity, no impressions should be given to them, they say nothing. If +impressions should be afforded to them, but no impulse to oral delivery, +they remain equally silent. But if, on the other hand, impressions are +given them, with an impulse to utterance, 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. + +[Footnote 130: Mat. 10.19. Acts 1.4.] + +[Footnote 131: They believe it their duty, (to speak 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 that life, which, by subduing the +thoughts of man, produces an inward silence, and therein bestows a true +sight of his condition upon him.] + +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, [132]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. + +[Footnote 132: 1 Cor. Ch. 11.] + +There is something singular in the manner in which the Quakers deliver +themselves when they preach. In the beginning of their discourses, they +generally utter their words with slowness; indeed, with a slowness, +which sometimes renders their meaning almost unintelligible to persons +unaccustomed 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 with 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 +affected, and even agitated by their subject. This method of a very +slow and deliberate pronunciation at first, 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 sentences than others, yet all begin slower than +they afterwards proceed. + +This singular custom may be probably accounted for in the following +manner. The Quakers certainly believe that the spirit of God furnishes +them with impressions on these occasions, but that the description of +these is left to themselves 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 tendencies 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 quickened, 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 objection 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 themselves +in the ministry, are liable to the same charge. It may be observed also, +that the difference between the accent of the Quakers, and that of the +speakers of the world, may arise in the difference between art and +nature. The person who prepares his lecture for the lecture-room, or his +sermon for the pulpit, studies the formation of his sentences, which are +to be accompanied by a modulation of the voice. This modulation is +artificial, 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 mode of speaking 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 persons 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 objections are usually made; the +first of which is, that they contain but little variety of subject. +Among dissenters, it is said, but more particularly in the +establishment, that you may hear fifty sermons 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 this 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. But 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 +superseded by the consideration, that, as all the members of the Quaker +society can read, they can collect their Christian duty from the +scriptures, independently of their own ministers; or that they can +collect those duties for themselves, which others, who are illiterate, +are obliged to collect from the church. + +The second objection is, that the Quaker discourses have generally less +in them, and are occasionally less connected or more confused than those +of others. + +It must be obvious, when we consider that the Quaker 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 them. + +With respect to the apparent barrenness, or the little matter sometimes +discoverable in their sermons, 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; upon 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 high sounding words, and of a mechanical manner and an +affected tone, and which may, on these accounts, please the man of +learning and taste, may be looked upon as dross by a man of moderate +abilities or acquirements. And thus it has happened, that many have 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 sometimes less connected or more +confused than those of others, they would 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 present, 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 description of +them, in consequence of an abrupt 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. + +But whatever may be the merits of the Quaker sermons, there are +circumstances worthy of notice with respect to the Quaker preachers. In +the first place, they always deliver their discourses with great +seriousness. They are also singularly bold and honest, when they feel it +to be their duty, in the censure of the vices of individuals, whatever +may be the riches they enjoy. They are reported 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 seemed 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, when 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 +imaginations for the agency of this spirit. And upon this latter belief +it is, in part, that the office of elders is founded, as before +described. + +The second is, as there are no defined boundaries between the reason of +man and the revelation of God, how do the Quakers know that they are +favoured at any particular time, either when they preach or when they do +not preach, with the visitation of this spirit, or that it is, at any +particular time, resident within them? + +Richard Claridge, a learned and pious clergyman 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, says 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 consequently +the knowledge of it is certain. Now they, who certainly know that they +have this knowledge, may be certain also of the spirit of Christ +dwelling in them; for [133] 'he that _believeth_ _on the Son of God, hath +the witness in himself;'_ and this witness is the spirit; for it is +[134] 'the spirit that beareth witness,' of whose testimony they may be +as certain, as of that faith the spirit beareth witness to." + +[Footnote 133: 1 John 5.10.] + +[Footnote 134:1 John 5. 6.] + +Again--"They may certainly know that they love the Lord above all, and +their neighbour 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 them;[135] for 'God is love, and +he that dwelleth in love, dwelleth in God, and God in him.' And +[136] '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[137]. + +[Footnote 135:1 John 4. 16.] + +[Footnote 136:1 John 4. 12.] + +[Footnote 137: The Quakers conceive it to be no more difficult for them +to distinguish the 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 you trust that you are inwardly moved by the +Holy Ghost to take upon you this office and ministration?" The answer +is, "I trust so."] + +I shall conclude this chapter on the subject of the Quaker preaching, by +an extract from Francis Lambert of Avignon, whose book was published in +the year 1516, long before the society of the Quakers took its rise in +the world. "Beware, says he, that thou determine not precisely to speak +what before thou hast meditated, whatsoever it be; for though it be +lawful to determine the text which thou art to expound, yet not at all +the interpretation; lest, if thou doest so, thou takest from the Holy +Spirit that which is his, namely, to direct thy speech that thou mayest +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 thyself, wholly unto his spirit; and trusting +nothing to thy former studying or meditation, but saying to thyself in +great confidence of the divine promise, the Lord will give a word with +much power unto those that preach the Gospel." + + +SECT. II. + +_But besides oral or vocal, there is silent worship among the +Quakers--Many meetings where not a word is said, and yet worship is +considered to have begun, and to be proceeding--Worship not necessarily +connected with words--This the opinion of other pious men besides +Quakers--Of Howe--Hales--Gell--Smaldridge, bishop of Bristol--Monro +--Advantages which the Quakers attach to their silent worship._ + + +I have hitherto confined myself to those meetings 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 expresses them, +he ought to deliver them to the congregation as the pictures of his +will; and this, as accurately as the mirror represents the object that +is set before it. There are times, however, as I mentioned in the last +section, when either no impressions may be said to be felt, or, if any +are felt, there is no concomitant impulse to utter them. In this case +no person attempts to speak: for to speak or to pray, where the heart +feels no impulse to do it, 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 silence; 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, namely, 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 consider the congregation as little better than stocks or stones, or +at any rate as destitute of that life and animation which constitute the +essence of religion. They would have no idea that a people were +worshipping God, whom they observed to deliver nothing from their lips. +It does not follow, however, because nothing is said, that God is not +worshipped. The Quakers, on the other hand, contend, that these silent +meetings form the sublimest part of their worship. The soul, they say, +can have intercourse with God. It can feel refreshment, joy, and +comfort, in him. It can praise and adore him; and all this, without the +intervention of a word. + +This power of the soul is owing to its constitution or nature. "It +follows, says the learned Howe, in his 'Living Temple,' that having +formed this his more excellent creature according to his 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 +agreeable 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 no greater thing than he hath done. For who sees not that it +is a matter of no greater difficulty 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 excellent +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 intervention 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 understanding. How then can +it slacken your worldly business and occasions, to mix them with sighs +and groans, which are the most effectual prayer?" + +Dr. Gell, before quoted, says--"Words conceived only 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 accounted a prayer, before +our father which is in Heaven." + +Dr. Smaldridge, bishop of Bristol, has the following 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 public, 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 Youth. "The breathings of a recollected soul +are not noise or clamour. The language in which 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 are 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 +without them; 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 valuable +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 measures 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 earthliness and sensuality; their passion and their pride." + +Again--"I am persuaded, says he, that it would be vastly advantageous +for the youth, if care were taken to train them up to this method 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 would become habitually +recollected. Devotion would 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 ceasing. 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 invisible; that the royal Psalmist set the +Lord always before him; and that our Lord Jesus himself continued whole +nights in prayer to God. No man, I believe, will imagine that his +prayer, during all the space in which it is said to have continued, was +altogether vocal. When he was in his agony in the garden, he used but a +few words. His vocal prayer then consisted only of one petition, and an +act of pure resignation thrice repeated. But I hope all will allow, +that his devotion lasted longer than while he was employed in the +uttering a few sentences." + +These meetings then, which are usually denominated 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 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 chargeable 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 devotion, 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 congregation at large, we shall find a number of individuals +offering up at the same time their own several confessions; pouring out +their own several petitions; giving their own thanks severally, or +praising and adoring; all of them in different languages, adapted to +their several conditions, and yet not interrupting one another. + +Nor is it the least recommendation of this worship, 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; 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 Episcopalians 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 hourglass, +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 worship may be marred." + + +SECT. III. + +_Quakers reject every thing formal, ostentatious, and spiritless, from +their worship--Ground 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 worship 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 ye 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 worship in temples, like the temple there. Neither +the glory, nor the ornaments of gold and silver and precious stones, nor +the splendid garments of the High Priest, will be any parts of the new +worship that is approaching. All ceremonies will be done away, and men's +religion will be reduced simply to the worshipping 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 ceremonial +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 ceremonious, or ostentatious, or spiritless, from their +worship. + +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 +consecrated 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 elevated seat at the end +of these. This is for their ministers. It is elevated for no other +reason, than that their ministers may be the better heard. The women +occupy one half of these benches, and sit apart from the men. + +These benches are not intersected by partitions. Hence there are no +distinct pews for the families of the rich, or of such as can afford to +pay for them: for in the first place, the Quakers pay nothing for their +seats in their Meeting-houses; and, in the second, they pay no respect +to the outward condition of one another. If they consider themselves, +when out of doors, as all equal to one another in point of privileges, +much more do they abolish all distinctions, when professedly assembled +in a place of worship. They sit therefore in their Meeting-houses +undistinguished with respect to their outward circumstances, [138]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. + +[Footnote 138: Spiritual officers, such as elders and overseers, sit at +the upper part of the Meeting-house.] + +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 put on a dress different from that which he wore +on other occasions. Neither do the Quakers believe 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, [139]that they can sing, as the Apostle says, +"with the spirit and the understanding," or "can sing[140] and make +melody in their hearts to the Lord," the Quakers have no objection to +this as an act of worship. But they conceive that music and psalmody, +though they might have been adapted to the ceremonial religion of the +Jews, are not congenial with the new dispensation that has followed; +because this dispensation 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 they are in unison with the heart. Now this +coincidence of spiritual impulse 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 congregation will be impelled, in the +same moment, to a spiritual song, 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 creature 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. + +[Footnote 139: 1 Cor. 14. 15.] + +[Footnote 140: Ephes. 5. 19.] + +The Quakers reject also the consecration and solemnization of particular +days and times. As the Jews, when they became Christians, were enjoined +by the Apostle Paul, not to put too great a value upon "days,[141] and +months, and times, and years;" so the Quakers think it their duty as +Christians to attend to the same injunction. They never meet upon saints +days, as such, that is, as days demanding the religious assemblings of +men, more than others; first, because they conceive this would be giving +into popish superstition; and secondly, because these days were +originally the appointment of men and not of God, and no human +appointment, they believe, can make one day holier than another. + +[Footnote 141: Gal. 4. 10.] + +For the latter reason also they do not assemble for worship on those +days which their own government, though they are greatly attached to it, +appoint as fasts. They are influenced also by another reason in this +latter case. They conceive as religion is of a spiritual nature, and +must depend upon the spirit of God, that true devotion cannot be excited +for given purposes or at a given time. They are influenced again by the +consideration, that the real fast is of a different nature from that +required. [142] "Is not this the fast, says Isaiah, that I have chosen, +to loose the bands of wickedness, 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 thyself from thy own flesh?" This the Quakers believe to +be the true fast, and not the work of a particular day, but to be the +daily work of every real Christian. + +[Footnote 142: Isaiah 58. 6. 7.] + +Indeed no one day, in the estimation of the Quakers, 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 Christians. 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 memorable +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 Holy +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, and no one capable of being rendered so by human +authority, yet they think that Christians ought to assemble for the +public worship of God. They think they ought to bear an outward and +public testimony for God; 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 shine 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 refreshment 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 particularly +promised a blessing to such as assemble in his name, seeing he will be +in the midst of them." 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 one 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 assembling 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 meeting on one other day in the week in +most places, and two in some others, for the same purpose. + + + + +CHAP. XIII. + +_Miscellaneous particularities--Quakers careful about the use of such +words as relate to religion--Never use the words "original sin"--nor +"word of God," for the scriptures--Nor the word "Trinity"--Never pry +into the latter mystery--Believe in the manhood and divinity of Jesus +Christ--Also in a resurrection, but sever attempt to fathom that +subject--Make little difference between sanctification and +justification--- Their ideas concerning the latter_. + + +The 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 particular caution, they avoid much of the +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 Christians "the word of God." +Though the Quakers believe them to have been given by divine +inspiration, yet they reject this term. They apprehend 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 find 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 Irenaeus, nor in Tertullian, nor in Origen, nor in +the Fathers of the three first centuries of the church. + +And as they seldom use the term, so they seldom 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 into such high and +speculative things, though ever so great truths in themselves, tends +little to Godliness, and less to peace; and that their principal concern +is with that only which is clearly revealed, and which leads practically +to holiness of life. + +Consistently with 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. + +William Penn seems to have satisfied himself with refuting what he +considered to be a gross notion, namely, that of three persons in the +Trinity. For after having shown what the Trinity was not, he no where +attempts to explain what he conceived 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 properly One, of one nature as well as will. + +Isaac Pennington, an ancient Quaker, speaks thus: "That the three are +distinct, as three several 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.'" + +John Crook, another ancient writer of this society, in speaking of the +Trinity, says, that the 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 denies 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 Quakers, and who published an +account of the principles 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 perplexed the Christian world, and led into +speculations beyond the power of human abilities to decide. If we +consider that we ourselves are composed of a union of body, soul, and +spirit, and yet cannot determine 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?" + +The Quakers believe, that Jesus Christ was man, because he took flesh, +and inhabited the body 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 resurrection of the dead, as +connected with the Christian religion. In explaining our belief of this +doctrine, says Henry Tuke, we refer to the fifteenth chapter of the +first epistle to the Corinthians. In this chapter is clearly laid down +the resurrection of a body, though not of the same body that dies. +"There are celestial bodies, and there are bodies terrestrial; but the +glory of the celestial is one, and the 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 spiritual 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 such as many other +Christians do, between sanctification and justification. "Faith and +works, says Richard Claridge, are both concerned in our complete +justification."--"Whosoever is justified, he is also in measure +sanctified; 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 effectual working of the same in +ourselves, so we shall experimentally find, that our justification is +proportionable to our sanctification; for as our sanctification goes +forward, which is always commensurate to our faithful obedience to the +manifestation, influence, and assistance, of the grace, light, and +spirit of Christ, so shall we also feel and perceive the progress of our +justification." + +The ideas of the Quakers, as to justification itself, cannot be better +explained than in the words of Henry Tuke before quoted: So far as +remissions of sins, and a capacity to receive salvation, are parts of +justification, we attribute it to the sacrifice of Christ; "In whom we +have redemption through his blood, the forgiveness of sins, according to +the riches of his grace." But when we consider justification as a state +of divine favour and acceptance, we ascribe it, not simply either to +faith or works, but to the sanctifying operation of the spirit of +Christ, from which living faith and acceptable works alone proceed; and +by which we may come to know, that "the spirit itself beareth witness +with our spirits, that we are the children of God." + +In attributing 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, we are supported by the testimony +of the Apostle Paul, who says, "Not by works of righteousness which we +have done, but of his mercy he saved us, by the washing of regeneration, +and renewing of the Holy Ghost." Again--"But ye are washed, but ye are +sanctified, but ye are justified, 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 +apparently different sentiments of the Apostles Paul and James are +reconciled. Neither 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 clear and convincing proof is afforded, that both contribute +to our justification; and that faith without works, and works without +faith, are equally dead." + + + + +CHAP. XIV. + +_Quakers reject Baptism and the Lord's Supper--Much censured far +it--Indulgence solicited for them on account of the difficulties +connected with these subjects--Christian Religion spiritual--Jewish +types to be abolished--Different meanings of the word "Baptise"--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 indulgence also proper, because the Quakers give it to others, +who differ from them as a body on the subject of Religion_. + + +The Quakers, among other particularities, reject the application of +water-baptism, and the administration of the Sacrament of the Supper, as +Christian rites. + +These ordinances have been considered by many as so essentially +interwoven with Christianity, that the Quakers, by rejecting the use of +them, 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 the latter on +this occasion. People have received the ordinances in question from +their ancestors. They have been brought up to the use of them. They 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 contentious; nothing of the difficulties which +have occurred; and nothing of those which may still be started on these +subjects. I shall state therefore a few considerations by way of +preface, during which the reader will see, that objections both fair and +forcible may be raised by the best disposed Christians, 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 occasion, they 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 conclusion, on +any given point of importance, as had been adopted by others. + +Let me then ask, in the first place, what is the great characteristic of +the religion we profess? + +If we look to divines for an answer to this question, we may easily +obtain it. We shall find some of them in their sermons speaking of +circumcision, baptismal washings 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 find them immediately 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 obtained by that event. The Roman +Catholic system is here considered by them to be as ceremonial as that +of the Jews. The Protestant is held out as of a more spiritual nature, +and as more congenial 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 spiritual in their worship, their religion is +the best, or that spirituality is the grand characteristic of the +religion of Jesus Christ? Now there immediately arises a presumption, if +spirituality of 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 divines, 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 dispensation, they would not +deny it. But baptism and the supper were both of them outward Jewish +ceremonies, connected with the Jewish religion. They were both of them +types and shadows, of which the antetypes and substances had been +realized at the death of Christ. And therefore a presumption arises +again, that these were not intended to be continued. + +And that they were not intended to be continued, may be presumed from +another consideration. For what was baptism to any but a Jew? What could +a Gentile have understood by it? What notion could he have formed, by +means of it, of the necessity of the baptism of Christ? Unacquainted +with purifications by water as symbols of purification 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 respect to the +Passover-Supper. A Gentile could have known nothing, like a Jew, of the +meaning of this ceremony. He could never have seen in the Paschal Lamb +any type of Christ, or in the deliverance 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 prophecies. In short, the passover could 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; because 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, there 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 interpretation of it, than those who connect it +with water. For they think it more reasonable that the Apostles should +have been enjoined to go into all nations, and to endeavour to purify +the hearts of individuals by the spirit and power of their preaching, +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, another difficulty occurs; for, if it was thought +proper 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 divided as to the right manner of performing it. The eastern and +western churches differed early upon this point, and Christians continue +to differ upon it to the present day; some thinking that none but +adults; others, that none but infants should be baptised: some, that the +faces only of the baptized should be sprinkled with water; others, that +their bodies should be immersed. + +On the subject of the sacrament of supper, similar difficulties have +occurred. + +Jesus Christ unquestionably permitted his disciples 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 +nations, 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 of the Christian church. + +Another difficulty which has arisen on the subject of the supper, is, +that Christians seem so little to have understood the nature of it, or +in what it consisted, that they have had, in different 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 of the corporeal substance of the body and +blood of Christ, and thus to unite a spiritual with a ceremonial +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 refreshment 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 this +custom was nothing more, as far as evidence can be had, than that of a +brotherly breaking of bread together. 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 Apostles, when this simple +custom had 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 commemoration of the same event had a new +name given to it; for it was distinguished from the other by the name of +Eucharist. + +Alexander, the seventh bishop of Rome, who introduced holy water both +into houses and churches for spiritual purposes, made some alterations +in the ingredients of the Eucharist, by mixing water with the wine, and +by substituting unleavened for common bread. + +In the time of Irenaeus 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 and sacramental repast: +prayers were made that 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 former operated virtually as the +body, and the latter 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 sucking 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; 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 Transubstantiation. + +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 +substance 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 +contradiction to the former. + +Calvin again considered the latter opinion erroneous: he gave it out +that the bread was not actually the body of Jesus Christ, nor the wine +his blood; but that both his body and blood were sacramentally received +by the faithful, in the use of the bread and wine. Calvin, however, +confessed himself 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." + +But independently of the difficulties which have arisen from these +different notions concerning the nature and constitution of the Lord's +supper, others have arisen concerning the time and the manner of the +celebration of it. + +The Christian churches of the east, in the early times, justifying +themselves by tradition and the custom of the passover, maintained that +the fourteenth day of the month Nissan ought to be observed as the day +of the celebration of this feast, because 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 different 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 administration of this sacrament +should be by the hands of the clergy only: others, whether it should not +be confined to the sick: others, whether it should be given to the young +and mature promiscuously: others, whether it should be received by the +communicant standing, sitting, or kneeling, or as the Apostles received +it: and others, 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 +ceremonies were enjoined by our Saviour in terms equally positive as +this, but which most Christians, notwithstanding, have thought +themselves at liberty 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 same time as that of the Lord's supper, and on the +same occasion. But it was enjoined in a more forcible and striking +manner. The Sandimanians, when they rose into a society, considered the +injunction for this ordinance to be so obligatory, that they dared not +dispense with it; and therefore, when they determined to celebrate the +supper, 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 whence the Lord's +supper is taken, was an eastern custom also, but that it was much more +local. Travellers of different nations had their feet washed for them in +the east. But none but those of the circumcision 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 presumed, that both ought to have been retained; +and, if one has been dispensed with on account of its locality, that +both ought to have been discarded. + +That the washing of feet was enjoined much more emphatically than the +supper, we may collect 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 +following, 'Do this in remembrance of me,' let us consider another of +the like nature, as it is at length expressed by John. [143] 'Jesus +riseth from supper and laid aside his garments, and took a towel, and +girded himself: after that, he poureth water into a bason, and began to +wash the disciples' feet, and to wipe them with the towel wherewith he +was girded. Peter said unto him, Thou shalt never wash my feet. Jesus +answered 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 Lord 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 observed, 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 +circumstances attending it, it was done with far more solemnity, 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 himself, 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, upon that occasion; but this, as to the manner, and person +acting it, to wit, for the master to rise up, and 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 +adversaries, nor yet mentioned in the text, that he particularly put +them into the hands of all; but breaking it, and blessing it, gave it +the nearest, and so they from hand to hand. But here it is mentioned, +that he washed not the feet of one or two, but of many. He saith not in +the former, 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; he desires them to +consider what he hath done; tells them positively 'that as he hath done +to them, so ought they to do to one another:' and yet again 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 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, whether this ceremony, if we respect either the +time that it was appointed in, or the circumstances wherewith it was +performed, or the command enjoining the use of it, hath not as much to +recommend it for a standing ordinance of the Gospel, as either +water-baptism, or bread and wine, or any other of that kind? I wonder +then, what reason the Papists can give, why they have not numbered it +among their sacraments, except merely Voluntas Ecclesiae et Traditio +Patrum, that is, the Tradition of the Fathers, and the Will of the +Church." + +[Footnote 143: John 13. 3. &c.] + +The reader will see by this time, that, on subjects which have given +rise to such controversies as baptism and the Lord's supper have now +been described to have done, people may be readily excused, if they +should entertain their own opinions about them, though these may be +different from those which are generally received by the world. The +difficulties indeed, which have occurred with respect to these +ordinances, should make us tender of casting reproach upon others, who +should differ from ourselves concerning them. For when we consider, that +there is no one point connected with these ordinances, about which there +has not been some dispute; that those who have engaged 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 indulgence 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 denominations on account of their religion. With respect to those +who belong to the society, as the rejection of these ceremonies is one +of the fundamentals 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 essential rite of the Christian +church, the Quakers would not judge him if he were to go himself, or if +he were to carry his children, to receive it. And if, at the communion +table, he should find his devotion to be so spiritualized, that, in the +taking of the bread and wine, he really and spiritually discerned the +body and blood of Christ, and was sure that his own conduct would he +influenced 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 attendances 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 themselves. + + + + +CHAP. XV. + + +SECT. I. + +_Baptism--Two baptisms--That of John and of Christ--That of John was by +water, a Jewish ordinance, and used preparatory to religious conversion +and worship--Hence John used it as preparatory to conversion to +Christianity--Jesus submitted 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 Testament--Nor was John under +the Gospel, but under the law_. + + +I come now to the arguments which the Quakers have to offer for the +rejection of the use of baptism and of the sacrament of the supper; and +first for that of the use of the former rite. + +Two baptisms are recorded in scripture--the baptism of John, and the +baptism of Christ. + +The baptism of John was by water, and a Jewish ordinance. The washing of +garments and of the body, which were called baptisms by the Ellenistic +Jews, were enjoined to the Jewish nation, as modes of purification from +legal pollutions, symbolical of that inward cleansing of the heart, +which was necessary to persons before they could hold sacred offices, +or pay their religions 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 +Jewish church, and they afterwards washed them with water or baptized +them, which was to be a sign to them of their having been cleansed from +the filth of idolatry, and an emblem of their fitness, in case of a real +cleansing, to receive the purer precepts of the Jewish religion, 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 +prepare the Jews for the coming of the Messiah, and their minds for the +reception of the new 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 understand the meaning of the +ceremony. He had reason also to believe, that on account of the nature +of his mission, they would expect it. Hence the Sanhedrim, to whom the +cognizance of the legal cleansings belonged, when they were informed of +the baptism of John, never expressed any surprise at it, as a now, or +unusual, or improper custom. They only found fault with him for the +administration of it, when he denied himself to be either Elias or +Christ. + +It was partly upon one of the principles that have been mentioned, that +Jesus received the baptism of John. He received it as it is recorded, +because "thus it became him to fulfil all righteousness." 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 circumcision as a Jewish +ordinance, and he now submitted 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 the kingdom that +was at hand. This baptism, however, was not initiative into the +Christian church. For the Apostles rebaptized some who had been baptized +by John. Those, again, who received the 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 he." 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 +short, 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 conducted to Jesus Christ. He saw him once with his own eyes, but +he was never permitted, while alive, to enter into his spiritual +kingdom. + + +SECT. II. + +_Second baptism, or that of Christ--This the baptism of the gospel--This +distinct from the former in point of time; and in nature and essence--As +that of John was outward, so this was to be inward and spiritual--It was +to cleanse the heart--and was to be capable of making even the Gentiles +the seed of Abraham--This distinction of watery and spiritual baptism +pointed out by Jesus Christ--by St. Peter--and by St. Paul._ + + +The second baptism, recorded in the scriptures, is that of Christ. This +may be called the baptism of the Gospel, in contradistinction to the +former, which was that of the law. + +This baptism is totally distinct from the former. John himself +said,[144] "I indeed baptize you with water unto repentance; but he that +cometh after me, is mightier than I, whose shoes I am not worthy to +bear. He shall baptize you with the Holy Ghost, and with fire." + +[Footnote 144: Matth. 3.11.] + +From these words it appears, that this baptism is distinct, in point of +time, from the former; for it was to follow the baptism of John: 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 in other places. For +when he was questioned by the Pharisees [145] "why he baptized, if he was +not that Christ, nor Ellas, nor that prophet," he thought it a +sufficient excuse to say, "I baptize with water;" 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 find 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 [146] "water," to distinguish it from the baptism of Christ. + +[Footnote 145: John 1. 25] + +[Footnote 146: John 1 from 25 to 34.] + +As the baptism of John cleansed the body from the filth of the flesh, so +that of Christ was really to cleanse the soul from the filth of sin. +Thus John, speaking of Jesus Christ, in allusion to this baptism, +says,[147] "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, winnows the corn, and +separates the light and bad grains from the heavy and the good, and in +the same manner as the fire afterwards destroys the chaff, so the +baptism of Christ, for which he was preparing them, was of an inward and +spiritual nature, and would effectually destroy the light and corrupt +affections, and thoroughly cleanse the floor of the human heart. + +[Footnote 147: Mat. 3. 12] + +This 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 +Abraham.[148] "For think not, says John, in allusion to the same +baptism, to say within yourselves, we have Abraham to our Father; for I +say unto, you, that God is able of these stones to raise up children +unto Abraham." As if he had said, I acknowledge that you Pharisees can, +many of you, boast of relationship to Abraham by a strict and scrupulous +attention to shadowy and figurative ordinances; 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 kingdom 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 Gentiles in the most distant lands, +ever so far removed from Abraham, and possessing hearts of the hardness +of stones, it can make them the real children of Abraham in the sight of +God. + +[Footnote 148: Math. 3.9.] + +This distinction between the watery baptism of John, and the fiery and +spiritual baptism of Christ, was pointed out by Jesus Christ himself; +for, he is reported to have appeared to his disciples after his +resurrection, and to have commanded them [149] "that they should not +depart from Jerusalem, 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 baptized with the Holy Ghost not many days hence." + +[Footnote 149: Acts 1.4.] + +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. +[150] "And as I began to speak, says he, the Holy Ghost fell on them, as +on us at the beginning. Then remembered I the word of the Lord, how that +he said, John, indeed, baptised with water, but ye shall be baptized by +the Holy Spirit." + +[Footnote 150: Acts II, 15,16.] + +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,[151] +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 +find the following expression:[152] "For by one spirit are we all +baptized unto one body." + +[Footnote 151: Acts 19.] + +[Footnote 152: I Cor. 12, 13]. + + +SECT. III. + +_Question is, which of these turn baptisms is included in the great +commission given by Jesus to his Apostles, "of baptizing in the name of +the Father, the Son, and the Holy Ghost?"--Quakers deny it to be that +of John, because contrary to the ideas of St. Peter and St. +Paul--because the object of John's baptism had been completed--because +it was a type under the law, and such types were to cease._ + + +It appears then that there are two baptisms recorded 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 include the other, +except he who baptizes with water, can baptize at the same time with the +Holy Ghost. Now St. Paul speaks only of[153] one baptism as effectual; +and St. Peter must mean the same, when he speaks of the baptism that +saveth. The question therefore is, which of the two baptisms that have +been mentioned, is the one effectual, or saving baptism? or, which of +these it is, that Jesus Christ included in his great commission to the +Apostles, when he commanded them "to go and teach all nations, baptizing +them in the name of the Father, and of the Son, and of the Holy Ghost." + +[Footnote 153: Eph. 4.5.] + +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: +[154] "Which sometimes were disobedient, 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;[155] whose antetype baptism +doth also now save us, (not the putting away of the filth of the flesh, +but the answer of a good conscience towards God,) by the resurrection of +Jesus Christ." + +[Footnote 154: 1 Peter 3. 20. 21] + +[Footnote 155: Antetype is the proper translation, and not "the figure +whereunto."] + +The Apostle states here concerning the baptism that is effectual and +saving; first, that it is not the putting away of the filth of the +flesh, which is effected by water. He carefully puts those upon 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 salvation in an outward +ark, by the outward water, with this inward salvation by inward and +spiritual 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 extraordinary 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 chaff, 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."[156] But no man, the Quakers +say, merely by being dipped under water, can put on Christ, that is, his +life, his nature, his disposition, his love, meekness, and temperance, +and all those virtues which should characterise a Christian. + +[Footnote 156: Galat 3. 27.] + +To the same purport are those other words by the same Apostle:[157] "Know +ye not, that so many of us as were baptized unto Jesus Christ, were +baptized into his death; that like as Christ was raised up from the dead +by the glory of the Father, even so we also should walk in newness of +life." And again--[158] "Buried with him in baptism, wherein also ye are +risen with him, through the faith of the co-operation of God, who hath +raised him from the dead." By these passages the Apostle Paul testifies +that he 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 +with Christ, or who so feels the inward resurrection and glory of Christ +in his soul, that he walks in newness of life. + +[Footnote 157: Rom. 6.3.4] + +[Footnote 158: Colos. 2.12] + +The Quakers show again, that the 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, was to make Jesus known to the Jews. +John himself declared this to be the object of it. [159] "But that he +should be made manifest unto Israel, _therefore_ am I come baptizing +with water." This object he accomplished 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 personally.[160] 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 Nazareth was the Christ. + +[Footnote 159: John 1.31.] + +[Footnote 160: John 1.40.] + +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 salvation 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 lively image, as he himself +explains it, of the latter 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 +sooner was Jesus baptized by John with water in the type, than he was, +according to all the Evangelists, baptized by the [161] Holy Ghost in +the antetype. No sooner did he go up out of the water, than John saw the +Heavens opened, and the spirit 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, [162] "He +(Jesus) must increase, but I must decrease."--This confession of John +accords also with the following expressions of St. Paul: [163] "The Holy +Ghost this signifying, that the way into the Holiest of all was not yet +made manifest, while as the first tabernacle was yet standing, which +was a figure for the time then present,"--which stood only in meats and +drinks, and divers washings, and carnal ordinances imposed on them until +the time of reformation. + +[Footnote 161: Mat. 3. 16.--Mark 1. 10.] + +[Footnote 162: John 3. 30.] + +[Footnote 163: Heb. 9. 8. 9. 10.] + + +SECT. IV. + +_Quakers show that the baptism, included in the great commission, which +appears not to be the baptism of John, is the baptism of Christ, from a +critical examination of the words in that commission--Way in which the +Quakers interpret these words--This interpretation confirmed by +citations from St. Mark, St. Luke, and St. Paul_. + + +Having attempted to show, according to the method of the Quakers, that +the baptism of John is not the baptism included in the great commission, +I shall now produce those arguments, by which they maintain that that +baptism, which is included in it, is the baptism of Christ. + +These arguments will be found chiefly in a critical examination of the +words of that commission. + +To enable the reader to judge of the propriety of their observations +upon these words, I shall transcribe from St. Matthew the three verses +that relate to this subject. + +[164] "And Jesus came and spake unto them, saying, All power is given +unto me in Heaven and in earth. Go ye, therefore, and teach all nations, +baptizing them in the name of the Father, and of the Son, and of the +Holy Ghost; teaching them to observe all things whatsoever I have +commanded you. And lo, I am with you alway, even unto the end of the +world." + +[Footnote 164: Mat. 23.18,19,20.] + +The first observation, which the Quakers make, is upon the word +"THEREFORE." As all power is given unto _me_ both in Heaven and in +earth; and as I can on that account, and as I will qualify you, go ye +therefore, that is, having previously received 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 [165]Greek. The Greek word should have been rendered +"make disciples or proselytes." In several editions of our own Bibles, +the word "teach" is explained in the margin opposite to it, "make +disciples or Christians of all nations," or in the same manner as the +Quakers explain it. + +[Footnote 165: [Greek: didasko] is the usual word for teach, but [Greek: +word] is used in the commission; which latter word occurs but seldom in +the New Testament, and always signifies to "disciple."] + +On the word "baptize," they observe, that because its first meaning is +to wash all over, and because baptism with Christians is always 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 +baptism that I am baptized with?" Or, if this image is not to be +separated from it, how will they understand 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, bringing those bodies into one +mass which are homogeneous, or which have strong affinities to each +other, and leaving the dross and incombustible parts by themselves. + +The word "in" they also look upon as improperly translated. This word +should have been rendered [166] "into." If the word "in" were the right +translation, the words "in the name of the Father, and of the Son, and +of the Holy Ghost," might be construed into a form of words to be used +at the time of baptism. + +[Footnote 166: The word in the original Greek is [Greek word] and not +[Greek word]] + +But we have no evidence that such a formula was ever used, when any of +the Apostles baptized. Indeed, the plain meaning of the word is "into," +and therefore all such formula is groundless.[167] "Jesus Christ did +not, says Zuinglius, by these words institute a form of baptism, which +we should use, as divines have falsely taught." + +[Footnote 167: Lib. de Bapt. p. 56, tom. 2. Oper.] + +On the word "name," the Quakers observe, that, when it relates to the +Lord, it frequently signifies in scripture, his life, or his spirit, or +his power. Thus, [168] "in my name, shall they cast out devils." And, +[169] "by what power, or by what name have ye done this?" + +[Footnote 168: Mark 16. 17.] + +[Footnote 169: Acts 4. 7.] + +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 Quakers, will +stand thus: "All power is given to me in Heaven and in earth. In virtue +of the power which I have, I will give you power also. I will confer +upon you the gift of the Holy Spirit. When you have received it, go into +different and distant lands; go to the Gentiles who live in ignorance, +darkness, and idolatry, and make them proselytes to my new dispensation; +so purifying their hearts, or burning the chaff of their corrupt +affections by the active fire of the Holy Spirit, which shall accompany +your preaching, that they may be made partakers of the divine nature, +and walk in newness of life. And lest this should appear 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, that this is the true interpretation of this +commission, because it exactly coincides with the meaning of the same +commission as described by St. Luke and St. Mark, and of that also which +was given to St. Paul. + +St. Luke states the commission given to the Apostles to have been +[170] "that repentance and remission of sins should be preached in his +name among all nations, beginning at Jerusalem." The meaning therefore +of the commission, as stated by St. Luke, is precisely the same as that +stated by St. Matthew. For first, all nations are included in it. +Secondly, purification of heart, or conversion from sin, is insisted +upon to be the object of it. And thirdly, this object is to be effected, +not by the baptism of water, (for baptism is no where mentioned,) but by +preaching, in which is included the idea of the baptism of the spirit. + +[Footnote 170: Luke 24. 47] + +St. Mark also states the commission to be the same, in the following +words: [171] "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 baptism that was to +go with this preaching, the Quakers contend to be the baptism of the +spirit. For first, the baptism here mentioned is connected with +salvation. But the baptism, according to St. Peter, which doth also now +save us, "is not the putting away the filth of the flesh, but the answer +of a good conscience towards God by the resurrection 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. [172] "And when Paul had laid +his hands upon them, the Holy Ghost came upon them, and they spake with +tongues and prophesied." Thus, again, it is demonstrated to be the +baptism of the spirit. + +[Footnote 171: Mark 16.15.] + +[Footnote 172: Acts 19.6.] + +The commission also, which has been handed down to us by St. Matthew, +will be found, as it has been now explained, to coincide in its object +with that which was given to Paul, as we find by his confession to +Agrippa. For he declared[173] 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 them into +the life and spirit of a new and divine nature, or with the baptism of +Christ? + +[Footnote 173: Acts 26.17. 18.] + +And as we have thus obtained a knowledge from St. Paul of what his own +commission contained, so we have, from the same authority, a knowledge +of what it did not contain; for he positively declares, in his first +Epistle to the Corinthians, that "Christ sent him not to baptize +(evidently alluding to the baptism by water) but to preach the Gospel." +It is clear therefore that St. Paul did not understand his commission to +refer to water. And who was better qualified to understand it than +himself? + +It is also stated by the Quakers, as another argument 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 themselves, 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,[174] "I send the promise of +my father upon you; but tarry ye in the city of Jerusalem until 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? But if it be allowed, on +the other hand, that when they executed the great commission, they were +to perform the baptism of Christ, the case is altered. It became them +then to wait for the divine help. For it required more than human power +to give that baptism, which should change the 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 "they preached, as St. Peter says, with the +Holy Ghost sent down from Heaven," and with such efficacy, that "the +Holy Ghost fell upon many of them, who heard their words." + +[Footnote 174: Luke 24.49.] + + +SECT. V. + +_Objection to the foregoing arguments of the Quakers--namely, "If it be +not the baptism of John that is included in the Great Commission, how +came the Apostles to baptize with water?"--Practice and opinions of +Peter considered--also of Paul--also of Jesus Christ--This practice, as +explained by these opinions, considered by the Quakers to turn out in +favour of their own doctrine on this subject._ + + +I 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 water, +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 Father, and of the Son, and of +the Holy Ghost." + +Against these arguments the following question 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 baptised, if baptism +had 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 +what his opinions ultimately 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; the apostacy and +dissimulation of Peter; the incredulity of Thomas; the dissention +between Paul and Barnabas; and the jealousies which some of them +entertained towards one another, recorded in holy writ. They believe +them also to have been mostly men of limited information, and to have +had their prejudices, like other people. Hence it was not to be expected +that they 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, expecting a temporal Messiah, +they should lay aside at once temporal views; and that they should come +immediately into the full purity of the gospel practice. + +With respect 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. [175]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?" + +[Footnote 175: Matt. 15.16.] + +In a short time afterwards, when our Saviour told him, [176] "that he +himself must go to Jerusalem and suffer many things, and be killed, and +be raised again the third day, Peter took him and rebuked him, saying, +Be it far from thee, Lord. This shall not be unto thee." + +[Footnote 176: Matt. l6. 21. 22.] + +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 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 commission, which he and the other Apostles had +heard, ordered them to teach all nations. He was unwilling to go and +preach to Cornelius on this very 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 began to be +opened; and then he exclaimed, "Of a truth, I perceive that God is no +respecter of persons; 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 film 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 beginning." Then remembered Peter the words of +the Lord, how that he said, "John indeed baptised with water, but ye +shall be baptized with the 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 afterwards, 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 upon 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_ by _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 together, when proselytes of the covenant were made, or +when any of the Heathens were desirous of conforming to the whole of the +Jewish law. + +At a time, again, subsequent to this, or when he wrote his Epistles +which were to go to the strangers all over Pontus, Galatia, Cappadocia, +Asia, and Bithynia, 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 baptism doth +also now save us, (not the putting away the filth of the flesh, but the +answer of a good conscience towards God,) by the resurrection of Jesus +Christ." So that the last opinion of Peter on the subject of +water-baptism contradicted his practice, when he was but a noviciate in +Christ's kingdom. + +With respect to the Apostle Paul, whose practice I am to consider next, +it is said of him, as of St. Peter, that he baptized. + +That Paul baptized is to be collected from his own writings. For it +appears, by his own account, that there had been divisions among the +Corinthians. Of those who had been converted to Christianity, 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 themselves after him who baptized them, instead of calling +themselves after Christ, and dwelling on him alone. [177] "I thank God, +says he, that I baptized none of you but Crispus and Gaius; lest any +should say that I baptized in my own name. And I baptized also the house +of Stephanas. Besides I know not whether I baptized any other, for +Christ sent me not to baptize, but to preach the Gospel." Now this +confession of the Apostle, which is usually 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 +indispensably 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 thanked 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 it +_foolishness_, but yet he nowhere says, that he was sorry on that +account that he ever preached to them; for preaching was 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 +thousands, whom in all probability he baptized with the Holy Spirit +among the Corinthians, it does not appear, that there were more than the +members of the three families of Crispus, Gaius, and Stephanus, whom be +baptized with water. + +[Footnote 177: 1 Cor. I. 14, 15, 16.] + +But still it is contended, that Paul says of himself, that the baptized. +The Quakers agree to this, but they say that he must have done it, in +these instances, 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; 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 in itself as an harmless ceremony, and that, viewing it in +this light, he used it out of condescension to those ellenistic Jews, +whose prejudices, on account of the washings of Moses and their customs +relative to proselytes, were so strong, that they could not separate +purification 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 Jerusalem, where Paul, Barnabas, Peter, James, +and others, were present, it was[178] determined that circumcision was +not necessary to the Gentiles. St. Paul himself with some others carried +the very letter of the council, containing their determination 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 Derbe and Lystra, where, notwithstanding the determination of +himself and the rest of the council, that circumcision was not a +Christian rite, he[179] circumcised Timotheus, in condescension to the +weakness of the Jews, who were in those quarters. + +[Footnote 178: Acts 15.] + +[Footnote 179: Acts 16.3.] + +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 +practice 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 +all 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 fulfilled." + +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 John 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 unworthy of the spiritual mind of his master, +and states positively; [180] "that Jesus-baptized not." + +[Footnote 180: John 4.2.] + +The Quakers, lay a great stress upon this circumstance: for they say, +that if Jesus never baptized 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. Would he not, +on the other hand, if his own baptism had been that of water, have begun +his ministry by baptizing 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 water."[181] He once ordered a leper to go to the priest, +and to offer the gift for his cleansings. At another time[182], he +ordered a blind man to go and wash in the pool of Siloam; but he never +ordered any one to go and be baptized with water. On the other hand, it +is said by the Quakers, that he dearly 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 the essence of their religion. + +[Footnote 181: Mat. 8.4.] + +[Footnote 182: John 9.7] + + + + +CHAP. XVI. + + +SECT. I. + +_Supper of the Lord--Two such suppers, one enjoined by Moses, the other +by Jesus Christ--The former called the Passover--Original manner of its +celebration--The use of bread and wine added to it--Those long in use +when Jews Christ celebrated it--Since 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 +celebration of it._ + + +There are two suppers of the Lord recorded in the Scriptures; the first +enjoined by Moses, and the second by Jesus Christ. + +The first is called the Supper of the Lord, because it was the last +supper which Jesus Christ participated with his disciples, or which the +Lord and master celebrated with them in commemoration of the passover. +And it may not improperly be called the Supper of the Lord on another +account, because it was the supper which the lord and master of every +Jewish family celebrated, on the same festival, in his own house. + +This supper was distinguished, at the time alluded 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 the +Israelites in Egypt, when he smote the Egyptians, and delivered the +former from their hard and oppressive bondage. + +The directions of Moses concerning this festival were short, but +precise. + +On the fourteenth day of the first month, called Nissan, the Jews were +to kill a lamb in the evening. It was to be eaten in the same evening, +roasted with fire, and the whole of it was to be eaten, 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 they were to eat, +was to be unleavened, 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 passover, and the feast of +unleavened bread, which 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 process of time, they added the use +of wine to the use of bread. The introduction of the wine was followed +by the introduction of new customs. 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 the feast. But the cup +was handed round three times to the guests. During the intervals between +the blessing and the taking of the bread and of the wine, the company +acknowledged the deliverance of their ancestors from the Egyptian +bondage; 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. + +In process of time, when the Jews were fixed at Jerusalem, they revived +the celebration of the passover, and as the 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 ceremony. The bread therefore +and the wine had been long in use as constituent parts of the +passover-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 celebrate it. When he celebrated it, he did as the master +of every Jewish family did at that time. He took bread, and blessed, +and broke, and gave to his disciples. He took the cup of wine, and gave +it to them also. But he conducted himself differently 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 sin. + +Since the time of our Saviour, we find 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 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 denominated "_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 egg, 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 that made the eyes +of their ancestors water in slavery; and a couple of round balls, made +of bitter almonds pounded with apples, to represent their labour in lime +and brinks. The seat or couch of the master is prepared at the head of +the table, and raised with pillows, to represent the masterly authority +of which the Jews were deprived in bondage. The meanest of the servants +are seated at the table for two nights with their masters, 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 youngest in his stead. + +All things having been thus prepared, the guests wash their hands, and +seat themselves at table. The master of the family, soon after this, +_takes his cup of wine in his right hand_, 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 hast created the fruit +of the 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, O Lord our God, King of +the Universe, who hast sanctified us with thy commandments, and +commanded us to cleanse our hands." + +Then the master of the family desires the guests to partake of the +charvil dipped in salt water, 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 wine_, 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 +fifteen 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 wilderness; 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 Laud of Promise: he built the Temple. + +When these acts of the goodness of God, with additional remarks on the +passover out of Rabbi Gamaliel, have been recited, all the guests touch +the dish which contains the three cakes of bread before mentioned, and +say: "This sort of unleavened bread, which we eat, is because there was +not sufficient time for the dough of our ancestors 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; for it was not leavened, because they were +thrust out of Egypt, and could not tarry; neither had they prepared for +themselves any victuals." After this they touch the horse-radish and +join in a narration on the subject of their bondage. Then they take +_their third cup of wine_, 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 Commandments, 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 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 gives every one at the table 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 mentioned, and pronounces a blessing. He then puts these into the +hands of the guests, and they pronounce 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 allusion 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 wonders which God did +at midnight. Another hymn succeeds, specifying the fifteen great works +which God did at different 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 expressed, that they may again he brought to Jerusalem. Then follows +a blessing on the fourth cup which is taken; after which another hymn 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 thirteen 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 blessed and handed round among +the guests. And this is done, whether they live in Asia, or in Europe, +or in any other part of the known world. + + +SECT. II. + +_Second Supper is that enjoined by Jesus at Capernaum--It consists of +bread from Heaven--or of the flesh and blood of Christ--But these not of +a material nature, like the passover-bread, or corporeal part of +Jesus--but wholly of a spiritual--Those who receive it, are spiritually +nourished by it, and may be said to sup with Christ--This supper +supported the Patriarchs--and must be taken by all Christians--Various +ways in which this supper may be enjoyed_. + + +The 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 Capernaum. Of this supper, the +following account may be given: + +[183] "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." + +[Footnote 183: John 6. 27.] + +A little farther on, in the same chapter, when the Jews required a sign +from heaven, (such as when Moses gave their ancestors manna in the +wilderness,) in order that 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; 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 down from heaven; for they knew he was +the son of Joseph, and they knew both his father and his mother. Jesus +therefore 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 living bread, which came down +from heaven. If any man eat of this bread, he shall live for ever. 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. Whosoever 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 heaven. Not as your fathers did eat manna, and +are dead. He that eateth of this bread, shall live forever." + +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 quickeneth. The flesh profiteth nothing: the +words that I speak unto you, they are spirit, and they are life." + +It appears from hence, according to the Quakers, that Jesus Christ, in +mentioning the loaves, took occasion to spiritualize, as he did on all +other fit occasions, and to direct the attention of his followers 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 bread. He says +that this bread is his 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 blood, or this meat, which he recommends to his +followers, 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 cannot 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 occasion. + +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 quickeneth. The flesh +profiteth nothing;" that is, material flesh and blood, such as mine is, +cannot 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 they 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. Manna, 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, because 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 that 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 a spiritual participation of the body and +blood of Christ is such an essential of Christianity, that no person who +does not partake of them, can be considered to be a Christian; "for +except a man eat the flesh of the Son of Man and drink his blood, he has +no life in him." + +The Quakers therefore believe, that this address of Jesus Christ to his +followers near Capernaum, relates wholly to the necessity of the souls +of men being fed and nourished by that food, which it is alone capable +of receiving, namely, that which is of a spiritual nature, and which +comes from above. This food is the spirit of God; or, in the language 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 was 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, [184] "Behold, I stand at the door and knock: if any man hear my +voice, and open the door, I will come in to him, and will sup with him, +and he with me." + +[Footnote 184: Rev. 3. 20.] + +This supper which Jesus Christ enjoins, is that heavenly manna on which +the Patriarchs feasted, 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 those, according to St. Paul, [185] "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." + +[Footnote 185: 1 Cor. 10.3.4.] + +This supper is also that "daily 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 fills +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 quickens as to raise from death to life, and 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 be enjoyed by Christians in various ways. It may be +enjoyed by them in pious meditations on the Divine Being, in which the +soul of man may have communion 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 upon 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 obedience to the words and doctrines of our +Saviour. Thus may men everyday, nay, every hour, keep a communion at the +Lord's table, or communicate, or sup, with Christ. + + +SECT. III. + +_The question then is, whether Jesus Christ instituted any new supper, +distinct from that of the passover, (and which was to render null and +void that enjoined at Capernaum) to be observed as a ceremonial 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 recorded 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 +exclusively to the Jews: for to Gentile converts who knew nothing of +Moses, or whose ancestors were not concerned in the deliverance 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 necessary for all Christians. + +Now the question is, whether Jesus Christ, when he celebrated the +passover, instituted any new 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 enjoined at Capernaum, to be observed +as an ordinance by the Christian world. + +The Quakers are of opinion that no institution of this kind can be +collected from Matthew, Mark, or John. [186]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." + +[Footnote 186: Mat. 26. 26.] + +"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 henceforth of the fruit of the +vine, until that day when I drink it new with you in my father's +kingdom." + +St. 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; both the idea of his not drinking wine +any more but in a new kingdom; but neither of them mention any command, +nor even any insinuation by Jesus Christ to his disciples, that they +should 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. + +As 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 +concerned, that none was ever intended. For if the sacrament 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 failed to +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 +Quakers 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 passover 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 he considered +to be unnecessary for those of the Christian name. + + +SECT. IV. + +_Account of St. Luke examined--According to him Jesus celebrated only +the old Jewish passover--Signified all future passovers with him were to +be spiritual--Hence he turned the attention of those present from the +type to the antitype--He recommended them to take their meals +occasionally together in remembrance of their last supper with him; or +if, as Jews, they could not relinquish the passover, to celebrate it +with 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 circumstance, and that neither +Matthew, Mark, nor John, give an account of such words, yet they do not +question the authority of St. Luke concerning them. They admit them, on +the other hand, to have been spoken; they believe however, on an +examination of the whole of the narrative of St. Luke upon this +occasion, that no new institution of a religious nature was intended. +They 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 remembrance 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 spoken of the passover. Jesus Christ +also gives it the same name; for he says, "with desire I have desired 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 so 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 attention 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 declared, 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 them; when their minds were opened, and when +they discovered, for the first time, the nature of his kingdom. And +these spiritual 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 communion with +God. + +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 which is +given for you." + +On these words the 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 +alludes 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 symbol 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 say, 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 that had been slain and eaten, to the +lamb that was going to be sacrificed; and as the blood of the latter +was, according to 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 salvation 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, they could not all at once +leave off the custom of the passover, in which they had been born and +educated as a religious ceremony, to celebrate it, as he had then +modified and spiritualized it, with a new meaning. + +If they relate to the breaking of their bread together, 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 spiritual. And in this sense the primitive +Christians seem to have understood the words in question. 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. But +in process of time, as this custom from various 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 denominated 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. They were used after the +distribution of the bread, but were not repeated after the giving of the +cup. + +If they relate, on the other hand, to the celebration of the passover, +as it had been modified and spiritualized with a new meaning, then the +interpretation of them will stand thus: "As some of you, my disciples, +for ye are all Jews, 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 with you, as a ceremonial, I desire you to do +it in remembrance, or as a memorial of me. I wish the celebration 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 ancestors 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 cannot forsake it, as a memorial of your own spiritual +salvation; for my body, of which the bread is a representation, 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 +circumstances, that they related solely to the disciples 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 or +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. Luke only, all that we can collect on this +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 together in remembrance of him; 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. + + +SECT. V. + +_Account of St. Paul--He states that the words "do this in remembrance +of me" were used at the passover-supper--That they contained a +permission for a custom, in which both the bread and the wine were +included--That this custom was the passover, spiritualised 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 Quakers, till the +disciples had attained such a spiritual growth, that they felt Christ's +kingdom substantially in their hearts--And as it was thus limited to +them, so it was limited to such Jewish converts as might have adopted it +in their times._ + + +The 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[187] the +latter for some irregularities committed by them in the course of their +religious meetings. What these meetings were is uncertain. They might +have been for the celebration of the passover-supper, for there was a +synagogue of Jews at Corinth, of whom some had been converted. Or they +might have been for the celebration of the passover as spiritualized by +Jesus Christ, or for the breaking of bread, which customs both 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 Jesus Christ, or the Lord and +Master, ate with his disciples before he suffered. + +[Footnote 187: Chap. 11.] + +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 passover-supper. This explanation of the Apostle has thrown new +light upon the subject, 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 occurred at the original passover, +reports that Jesus Christ made use of the words "this do in remembrance +of me." By this the Quakers understand that he permitted something to be +done by those who were present at this supper. + +He reports also, that Jesus Christ used these words, 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 permitted, 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 words "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 +declaration," 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 differed from all the +other feasts of the Jews. Secondly, the word "death" proves the thing +permitted to have been the passover, as spiritualized by Jesus Christ; +for by the new modification of it, his disciples, if they were unable to +overcome their prejudices, were to turn their attention from the type to +the antitype, or from the sacrifice of the paschal lamb to the sacrifice +of himself, or to his own sufferings and death. In short, Jesus Christ +always attempted to reform by spiritualizing. When 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 woman of Samaria, he directed her attention from +ordinary, or elementary to spiritual and living water. 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 themselves and others, by the giving up of +his own body and the shedding of his own blood for the remission of +sins. + +And as the thing permitted was the passover, spiritualized in this +manner, so it was only permitted for a time, or "until he come." + +By the words "until he come," it is usually understood, until Christ +come. But though Christians have agreed upon this, they have disagreed +as 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 +dispersed, 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 believed, that +Jesus Christ, even after his death and resurrection, would come again, +even in their own life time, and that the end of the world would then +be. These events they coupled in their minds; "for[188] they asked him +privately, saying, tell us when these things shall be, and what shall be +the sign of thy coming and of the end of the world?" Jesus told them in +reply, that the end of the world and his coming would be, 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 destruction of Jerusalem. Jesus Christ therefore meant +by the end of the world, the end of the Jewish world, or of the world of +types, figures, and ordinances: and he coupled naturally his own coming +with this event, because he could not come fully into the hearts of any, +till these externals were 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. + +[Footnote 188: Matt. 24.] + +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 religious ceremonies as the Jews, with whom it +would have been a stumbling block in the way of their conversion, if +they had seen the Apostles, who were their countrymen, rejecting it all +at once; but that it was permitted, them, till the destruction of +Jerusalem, after which event the Jews being 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 community +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 discover 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 became Gospel writers, and it is to be +presumed that they had attained great spiritual growth when they wrote +their respective works, give no instructions to others, whether Jews or +Gentiles, to observe the ceremonial permitted to the disciples by Jesus, +as any ordinance of the Christian church. And in the same manner as the +Quakers conceive the duration of the spiritualized passover to have been +limited to the disciples, they conceive it to have been limited to all +other Jewish converts, who might have adopted it in those times, that +is, till they should find by the substantial enjoyment of Christ in +their hearts, that ceremonial ordinances belonged to the old, but that +they were not constituent parts of the new kingdom. + + +SECT. VI. + +_Quakers believe, from the preceding evidence, that Jesus Christ +intended no ceremonial for the Christian church--for if the custom +enjoined was the passover spiritualized, it was more suitable for Jews +than Gentiles--If intended as a ceremonial, it would have been commanded +by Jesus to others besides his disciples, and by these to the Christian +world--and its duration would not have been limited--Quakers believe St. +Paul thought it no Christian ordinance--three reasons taken from his +own writings on this subject._ + + +The 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 place, 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 supper. But it is +clear he never understood from those who were, either that they were +spoken, or that they bore this meaning, or he would have inserted them +in his Gospel. + +Nor is any mention made of such words by St. John. This was the beloved +disciple who was more intimate with Jesus, 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 mention +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 observe it. + +St. Paul speaks nearly the same language as St. Luke, but with this +difference, that the supper, as thus spiritualised 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 authorities, that Jesus intended to establish any +ceremonial as an universal ordinance for the Christian church. For if +the custom enjoined was the spiritualized passover, it was better +calculated for Jews than for Gentiles, who were neither interested in +the motives nor acquainted with the customs 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 religion, he would have commanded his +disciples to enjoin it as a Christian duty, and the disciples themselves +would have handed it down to their several converts in the same light. +But no injunction 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 +argument against it as a Christian ordinance, because whatever is once, +most be for ever, an essential in the Christian church. + +The Quakers believe, as a farther argument in their favour, that there +is reason to presume that St. Paul never looked upon the spiritualised +passover as any permanent and essential rite, which Christians were +enjoined to follow. For nothing can be more clear than that, when +speaking of the guilt and hazard of judging one another by meats and +drinks, he states it as a general and fundamental doctrine of +Christianity, that [189] "the kingdom of God is not meat and drink, but +righteousness, peace, and joy in the Holy Ghost." + +[Footnote 189: Romans 14. 17.] + +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 observance of particular +days, namely, that if men thought they were bound in conscience to keep +them, they ought to keep them religiously. "He that regardeth a day, +says the Apostle, regardeth it to the Lord." That is, "as he that +esteemed a day, says Barclay, and placed conscience 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 guilty of the Lord's day, +and so keep it to his own condemnation." Just in the same manner St. +Paul tells the Corinthian Jews, that if they observed the ceremonial of +the passover, or rather, "as often as they observed it," they were to +observe it worthily, and make it a religious act. They were not then +come together to make merry on the anniversary 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 oriental versions of the New +Testament, such as the Arabic and Ethiopic, as if he only permitted the +celebration of the spiritualized passover for a time in condescension to +the weakness of some of his converts, who were probably from the Jewish +synagogue at Corinth. For in the seventeenth verse of the eleventh +chapter of his first epistle to the Corinthians, the Syriac runs thus: +[190] "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 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: +[191]'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 outward bread and wine, was +not the labour and work of that day of the Lord." + +[Footnote 190: The Syriac is a very ancient version, and as respectable +or of as high authority as any. Leusden and Schaaf translate the Syriac +thus: "Hoc autem, quod praecipio, non tanquam laudo vos, quia non +progressi estis, sed ad id, quod minus est, descendistis." Compare this +with the English edition.] + +[Footnote 191: Quum igitur congregamini, non sicut justum est die domini +nostri, comeditis et bibites. Leusden et Schaaf lordoni butavorum.] + +Upon the whole, in whatever light the Quakers view the subject before +us, they cannot _persuade_ themselves that Jesus Christ intended to +establish any new _ceremonial_, distinct from the 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 +latter. This spiritual supper was to be eternal and universal. For he +was always to be present with those "who would 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 present. 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 spiritualized +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 believe 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 + + + +***END OF THE PROJECT GUTENBERG EBOOK A PORTRAITURE OF QUAKERISM, VOLUME +II (OF 3)*** + + +******* This file should be named 15261.txt or 15261.zip ******* + + +This and all associated files of various formats will be found in: +https://www.gutenberg.org/dirs/1/5/2/6/15261 + + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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