A Portraiture of Quakerism Volume Ii Part 4

It is a remarkable circ.u.mstance, 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 superst.i.tions 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 circ.u.mstance 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, c.o.c.k-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 G.o.d, 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 p.r.o.nounce 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 a.s.sertion 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 pa.s.sions, 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 bra.s.s 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 G.o.d 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 G.o.d, and the word was G.o.d.

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 G.o.d, 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 G.o.d, 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 G.o.d, 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 G.o.d 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 circ.u.mstantially 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 G.o.d hath sent, says St. John, speaketh the words of G.o.d, _for G.o.d giveth not the Spirit by measure unto him."_ And St. Paul says, [9] "In him _the fulness of the G.o.dhead_ 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 pa.s.sions, possessed or occupied, without limit or measure, by the spirit of G.o.d. But if the man Jesus had the full spirit of G.o.d 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 G.o.d 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 G.o.d 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._