A Portraiture Of Quakerism - free ebook by Thomas Clarkson

A PORTRAITURE OF QUAKERISM, VOLUME I

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 1806. [Illustration: THOMAS CLARKSON, A.M.]...

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MORAL EDUCATION.

Amusements distinguishable into useful and hurtful—the latter specified and forbidden . SECT. I.— Games of chance forbidden—history of the origin of some of these . SECT. II.— Forbidden as below the dignity of the intellect of man, and of his christian character . SECT. III.— As producing an excitement of the passions, unfavourable to religious impressions—historical anecdotes of this excitement . SECT. IV.— As tending to produce, by the introduction of habits of gaming, an alteration in the mor

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PECULIAR CUSTOMS.

SECT. I.— Dress—extravagance of the dress of the fifteenth and sixteenth centuries—plain manner in which the grave and religious were then habited—the Quakers sprang out of these . SECT. II.— Quakers carried with them their plain dresses into their new society—extravagance of the world continuing, they defined the objects of dress as a Christian people—at length incorporated it into their discipline—hence their present dress is only a less deviation from that of their ancestors, than that of oth

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MOTIVES FOR THE UNDERTAKING—ORIGIN OF THE NAME OF QUAKERS—GEORGE FOX, THE FOUNDER OF THE SOCIETY-SHORT HISTORY OF HIS LIFE.

From the year 1787, when I began to devote my labours to the abolition of the slave trade, I was thrown frequently into the company of the people, called Quakers, these people had been then long unanimous upon this subject. Indeed they had placed it among the articles of their religious discipline. Their houses were of course open to me in all parts of the kingdom. Hence I came to a knowledge of their living manners, which no other person, who was not a Quaker, could have easily obtained. As soo

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QUAKERISM, A HIGH PROFESSION—QUAKERS GENERALLY ALLOWED TO BE A MORAL PEOPLE—VARIOUS CAUSES OF THIS MORALITY OF CHARACTER—THEIR MORAL EDUCATION, WHICH IS ONE OF THEM, THE FIRST SUBJECT FOR CONSIDERATION —THIS EDUCATION UNIVERSAL AMONG THEM—ITS ORIGIN—THE PROHIBITIONS BELONGING TO IT CHIEFLY TO BE CONSIDERED.

* * * * * George Fox never gave, while living, nor left after his death, any definition of Quakerism. He left, however, his journal behind him, and he left what is of equal importance, his example. Combining these with the sentiments and practice of the early Quakers, I may state, in a few words, what Quakerism is, or at least what we may suppose George Fox intended it to be. Quakerism may be defined to be an attempt, under the divine influence, at practical christianity as far as it can be carr

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MORAL EDUCATION OF THE QUAKERS. CHAP.I.

Moral Education of the Quakers—amusements necessary for youth—Quakers distinguish between the useful and the hurtful—the latter specified and forbidden. When the blooming spring sheds abroad its benign influence, man feels it equally with the rest of created nature. The blood circulates more freely, and a new current of life seems to be diffused, in his veins. The aged man is enlivened, and the sick man feels himself refreshed. Good spirits and cheerful countenances succeed. But as the year chan

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SECT. II.

The first argument for the prohibition of cards, and of similar amusements, by the Quakers, is—that they are below the dignity of the intellect of man, and of his moral and christian character—sentiments of Addison on this subject . The reasons, which the Quakers give for the prohibition of cards, and of amusements of a similar nature, to the members of their own society, are generally such as are given by other Christians, though they make use of one, which is peculiar to themselves. It has bee

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SECT. III.

Cards on account of the manner in which they are generally used, produce an excitement of the passions—historical anecdotes of this excitement—this excitement another cause of their prohibition by the Quakers, because it unfits the mind, according to their notions, for the reception of religious impressions . The Quakers are not so superstitious as to imagine that there can be any evil in cards, considered abstractedly as cards, or in some of the other amusements, that have been mentioned. The r

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SECT. IV.

Another cause of their prohibition is, that, if indulged in, they may produce habits of gaming—these habits after the moral character-they occasion men to become avaricious—dishonest—cruel—and disturbers of the order of nature—observations by Hartley from his essay on man. Another reason, why the Quakers do not allow their members the use of cards, and of similar amusements, is, that, if indulged in, they may produce habits of gaming, which, if once formed, generally ruin the moral character. It

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SECT. II.

Instrumental forbidden—Quakers cannot learn it on the motives of the world—it is not conducive to the improvement of the moral character—affords no solid ground of comfort—nor of true elevation of mind—a sensual gratification—remarks of Cowper—and, if encouraged, would interfere with the duty recommended by the Quakers, of frequent religious retirement. The reader must always bear it in his mind, if the Quakers should differ from him on any particular subject, that they set themselves apart as a

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SECT. III

Vocal music forbidden—singing in itself no more immoral than reading —but as vocal music articulates ideas, it may convey poison to the mind —some ideas in songs contrary to Quaker notions of morality—as in hunting songs—or in baccanalian—or in martial—youth make no selection —but learn off that fall in their way. It is an observation of Lactantius, that the "pleasures we receive through the organ of the ears, may be as injurious as those we receive, through the organ of the eyes." He does not,

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SECT. IV.

The preceding are the arguments of the early Quakers—new state of music has produced new ones—instrumental now censurable for a waste of time—for leading into company—for its connection with vocal . The arguments which have hitherto appeared against the admission of music into education, are those which were nearly coeval with the society itself. The incapability of music to answer moral ends, the sensuality of the gratification, the impediments it might throw in the way of religious retirement,

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SECT. V.

Objection anticipated, that though the arguments, used by the Quakers in the preceding chapters, are generally fair and positive, yet an exceptionable one seems to have been introduced, by which it appears to be inculcated, that the use of a thing ought to be abandoned on account of its abuse—explanation of the distinction, made by the Quakers, in the use of this argument . I purpose to stop for a while, and to make a distinction, which may now become necessary, with respect to the use of what m

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SECT. II.

Theatre forbidden by the Quakers on account of the manner of the drama—first, as it personates the character of others—secondly, as it professes to reform vice . The Quakers have many reasons to give, why, as a society of christians they cannot encourage the theatre, by being present at any of its exhibitions. I shall not detail all of them for the reader, but shall select such only, as I think most material to the point. The first class of arguments comprehends such as relate, to what may be ca

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SECT. III.

Theatre forbidden an account of the internal contents of the drama—both of those of tragedy—and of comedy—these contents hold out false morals and prospects—and weaken the sinews of morality —observations of Lord Kaimes upon the subject. The next class of arguments is taken from the internal contents of the drama. The Quakers mean that dramatic compositions generally contain false sentiments, that is, such as christianity would disapprove; that, of course they hold out false prospects; that they

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SECT. IV.

The theatre forbidden—because injurious to the happiness of man by disqualifying him for the pleasures of religion—this effect arises from its tendency to accustom individuals to light thoughts—to injure their moral feelings—to occasion an extraordinary excitement of the mind—and from the very nature of the enjoyments which it produces. As the Quakers consider the theatre to have an injurious effect on the morality of man, so they consider it to have an injurious effect on his happiness. They be

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SECT. V.

Theatre forbidden—because injurious to the happiness of man by disqualifying him for domestic enjoyments—Quakers value these next to the pleasures of religion—sentiments of Cowper—theatre has this tendency, by weaning gradually from a love of home—and has it in a greater degree than any other of the amusements of the world. The Quakers, ever since the institution of their society, have abandoned the diversions of the world. They have obtained their pleasures from other quarters. Some of these th

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SECT. VI.

Quakers conceive they can sanction no amusements, but such as could have originated in christian minds—exhibitions of the drama could have had, they believe, no such origin—early christians abandoned them in their conversion—arguments of the latter on this subject, as taken from Tertullian, Minucius Felix, Cyprian, Lactantius and others. The Quakers conceive, as a christian society, that they ought to have nothing to do with any amusements, but such as christians could have invented themselves,

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SECT. II.

Arguments of the Quakers examined—three cases made out for the determination of a moral philosopher—case the first—case the second—case the third. I purpose to look into these arguments of the Quakers, and to see how far they can be supported. I will suppose therefore a few cases to be made out, and to be handed, one by one, to some moral philosopher for his decision. I will suppose this philosopher (that all prejudice of education may be excluded) to have been ignorant of the nature of dancing,

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SECT. III.

Arguments of the Quakers still further examined—interior of the ball-room displayed—view of the rise of many of the malevolent passions—these rise higher and are more painful, than they are generally imagined—hence it is probable that the spectators are better pleased than those interested in these dances—conclusion of the arguments of the Quakers on this subject. I am afraid I shall be thought more cynical than just, more prejudiced than impartial, more given to censure than to praise, if in te

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CHAP. VI.

Novels—novels forbidden—their fictitious nature no argument against them—arguments of the Quakers are, that they produce an affectation knowledge—a romantic spirit—and a perverted morality—and that by creating an indisposition towards other kinds of reading, they prevent moral improvement and real delight of mind—hence novel-reading more pernicious than many other amusements . Among the prohibitions, which the Quakers have adopted in their moral education, as barriers against vice, or as preserv

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SECT. II.

Diversions of the field judged first by the morality of the Old Testament—original charter to kill animals—condition annexed to it—sentiments of Cowper—rights and duties springing from this charter—violation of it the violation of a moral law—diversions in question not allowable by this standard. The Quakers usually try the lawfulness of field-diversions, which include hunting and shooting, by two standards, and first by the morality of the old Testament. They believe in common with other christ

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CHAP. VIII.

Objections started by philosophical moralists to the preceding system of education—this system a prohibitory one—prohibitions sometimes the cause of greater evil than they prevent—they may confuse morality—and break the spirit—they render the vicious more vicious—and are not to be relied upon as effectual, because built on a fake foundation—ignorance no guardian of virtue—causes, not sub-causes, are to be contended against —no certain security but in knowledge and a love of virtue—prohibitions,

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SECT. II.

Quakers contend, by may of farther reply to the objections, that their education has been practically or experimentally beneficial—two facts in behalf of this assertion—the first is that young Quakers get earlier into the wisdom of life than many others—the second, that there are few disorderly persons in the society—error corrected, that the Quakers turn persons out of the society, as soon as they begin to be vicious, that it may be rescued from the disgrace of a bad character. The answers, whi

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CHAP. I…. SECT. I.

Discipline of two kinds—as it relates to the regulation of the internal affairs of the society—or to the cognizance of immoral conduct—difficulty of procuring obedience to moral precepts—this attempted to be obviated by George Fox—outlines of his system for this purpose—additions made to his system since his time—objections to the system considered—this system, or the discipline of the Quakers, as far as this branch of it is concerned, the great foundation-stone on which their moral education is

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SECT. II.

Manner of the administration of the discipline of the Quakers—Overseers appointed to every particular meeting—Manner of reclaiming an individual—first by admonition—this sometimes successful—secondly by dealing—this sometimes successful—but if unsuccessful, the offender is disowned—but he may appeal afterwards to two different courts or meetings for redress.— Having now given the general outlines of the discipline of the Quakers, I shall proceed to explain the particular manner of the administra

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SECT. III

Two charges usually brought against this administration of the discipline—that it is managed with an authoritative spirit—and that it is managed partially—these charges are considered. As two charges are usually brought against the administration of that part of the discipline, which has been just explained, I shall consider them in this place. The first usually is, that, though the Quakers abhor what they call the authority of priest craft, yet some overseers possess a portion of the spirit of

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SECT. IV.

Three great principles discoverable in the discipline, as hitherto explained—these applicable to the discipline of larger societies, or to the criminal codes of states—lamentable, that as Christian principles, they have not been admitted into our own—Quakers, as far as they have had influence in legislation, have adopted them—exertions of William Penn—Legislature of Pennsylvania as example to other countries in this particular. I find it almost impossible to proceed to the great courts or meetin

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CHAP. II.

Monthly court or meeting—constitution of this meeting—each county is usually divided into parts—in each of these parts or divisions are several meeting-houses, which have their several congregations attached to them—one meeting-house in each division is fixed upon for transacting the business of all the congregations in that division—deputies appointed from every particular meeting or congregation in each division to the place fixed upon for transacting the business within it—nature of the busin

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CHAP. III.

Quarterly court or meeting—constitution of this meeting—one place in each county is now fixed upon for the transaction of business-this place may be different in the different quarters of the year—deputies from the various monthly meetings are appointed to repair to this place—nature of the business to be transacted—certain queries proposed—written answers carried to these by the deputies just mentioned—Queries proposed in the womens meeting also, and answered in the same manner .— The quarterly

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CHAP. IV.

Great yearly court or meeting—constitution of this meeting—one place only of meeting fixed upon for the whole kingdom—this the metropolis—deputies appointed to it from the quarterly meetings—business transacted at this meeting—matters decided, not by the influence of numbers, but by the weight of religious character—no head or chairman of this meeting—character of this discipline or government of the Quakers—the laws, relating to it better obeyed than those under any other discipline or governme

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CHAP. V.

Disowning—foundation of the right of disowning—disowning no slight punishment—wherein the hardship or suffering consists . I shall conclude the discipline of the Quakers by making a few remarks on the subject of disowning. The Quakers conceive they have a right to excommunicate or disown; because persons, entering into any society, have a right to make their own reasonable rules of membership, and so early as the year 1663, this practice had been adopted by George Fox, and those who were in reli

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SECT. II.

But though George Fox introduced no new dress into the society, he was not indifferent on the subject—he recommended simplicity and plainness—and declaimed against the fashions of the times—supported by Barclay and Penn—these explained the objects of dress—the influence of these explanations—dress at length incorporated into the discipline—but no standard fixed either of shape or colour—the objects of dress only recognized, and simplicity recommended—a new Era—great variety allowable by the disc

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SECT III.

The world usually make objections to the Quaker-dress—the charge is that there is a preciseness in it which is equivalent to the worshipping of forms—the truth of this charge not to be ascertained but by a knowledge of the heart—but outward facts mate against it-such as the origin of the Quaker-dress—and the Quaker-doctrine on dress—doctrine of christianity on this subject—opinion of the early christians upon it—reputed advantages of the Quaker-dress. I should have been glad to have dismissed th

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CHAP. II.

Quakers are in the use of plain furniture—this usage founded on principles, similar to those on dress—this usage general—Quakers have seldom paintings, prints, or portraits in their houses, as, articles of furniture—reasons for their disuse of such articles. As the Quakers are found in the use of garments, differing from those of others in their shape and fashion, and in the graveness of their colour, and in the general plainness of their appearance, so they are found in the use of plain and fru

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SECT. II.

Other alterations in the language of the Quakers—they address one another by the title of friends—and others by the title of friends and neigbours, or by their common names—the use of sir and madam abolished—also of master or mister—and of humble servant—also of titles of honor—reasons of this abolition—example of Jesus Christ. Another alteration, that took place in the language of the Quakers, was the expunging of all expressions from their vocabulary, which were either superfluous, or of the s

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SECT. III.

Other alterations in the language—the names of the days and months altered—reasons for this change—the word saint disused—various new phrases introduced . Another alteration, which took place in the language of the Quakers was the disuse of the common names of the days of the week, and of those of the months of the year. The names of the days were considered to be of heathen origin. Sunday had been so called by the Saxons, because it was the day, on which they sacrificed to the sun. Monday on wh

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SECT. IV.

Great objections by the world against the preceding alterations by the Quakers—first against the use of thou for you—you said to be no longer a mark of flattery—the use of it is said to be connected often with false Grammar—Custom said to give it, like a noun of number, a singular as well as plural Meaning—Consideration of these objections. There will be no difficulty in imagining, if the Quakers have found fault with the words and expressions adopted by others, and these the great majority of t

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SECT. V.

Secondly against the words friend and neighbour, as used by the Quakers—Quakers also said to be wrong in their disuse of titles—for the use of these is sanctioned by St. Luke and St. Paul—answer of Barclay to the latter assertion—this answer not generally deemed satisfactory—observations upon the subject in dispute. The subject, that comes next in order, will be that of the objections, that are usually made against certain terms used by the Quakers, and against their disuse of titles of honour,

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SECT. VI.

Thirdly against the alteration of the names of the days and months—people, it is said do not necessarily pay homage to Idols, who continue in the use of the ancient names—if the Quaker principles also were generally adopted on this subject, language would be thrown into confusion—Quakers also, by attempting to steer clear of Idolatry, fall into it—replies of the Quakers to these objections. The next objections for consideration, which are made against the language of the Quakers, are those which

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SECT. VII.

Advantages and disadvantages of the system of the Quaker, language—disadvantages are that it may lead to superstition—and hypocrisy—advantages are that it excludes flattery—is founded upon truth—promotes truth, and correctness in the expression of ideas—observation of Hobbes—would be the most perfect model for a universal calendar—the use or disuse of this system may either of them be made useful to morality. I have now given to the reader the objections, that are usually made to the alterations

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CHAP. IV.

Address—all nations have used ceremonies of address—George Fox bears his testimony against those in use in his own times—sufferings of the Quakers on this account—makes no exception in favor of royalty—his dispute with Judge Glynn—modern Quakers follow his example—use no ceremonies even to majesty—various reasons for their disuse of them. All nations have been in the habit of using outward gestures or ceremonies, as marks of affection, obeisance or respect. And these outward ceremonies have been

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CHAP. V.

Manners and conversation—Quakers esteemed reserved—this an appearance owing to their education—their hospitality in their own houses—the freedom allowed and taken—their conversation limited—politics generally excluded—subjects of conversation examined in our towns—also in the metropolis—no such subjects among the Quakers—their conversation more dignified—extraordinary circumstance that takes place occasionally in the company of the Quakers. The Quakers are generally supposed to be a stiff and re

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CHAP. VI.

Custom before meals—ancients formerly made an oblation to Vesta before their meals—Christians have substituted grace—Quakers agree with others in the necessity of grace or thankfulness-but do not adopt it as a devotional act, unless it comes from the heart—allow a silent pause for religious impressions on these occasions—observations on a Scotch grace. There was a time in the early ages of Greece, when men apparently little better than beasts of prey, could not meet at entertainments, without qu

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CHAP. VII.

Customs at and after meals—Quakers never drink healths at dinner—nor toasts after dinner—the drinking of toasts a heathen custom—interrupts often the innocence—and leads to the intoxication of the company—anecdote of Judge Hale—Quakers sometimes in embarrassing situations on account of this omission—Quaker-women seldom retire after dinner, and leave the men drinking—Quakers a sober people. The Quakers though they are occasionally found in the custom of saying grace, do not, as I have stated, eit

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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...

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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. 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. Neither except he h

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CHAP. 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 th

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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 ab

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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 bur

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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

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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,

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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

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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

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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 differenc

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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 wo

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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

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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

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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 differ

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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 knowledg

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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

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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 spiri

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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

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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

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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

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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 give

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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

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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 sta

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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 e

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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

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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.

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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

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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

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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 pro

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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 th

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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 i

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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 hi

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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 conve

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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 a

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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

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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 th

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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 oth

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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 argu

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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 sp

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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;

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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 w

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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 th

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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 passo

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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

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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

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A PORTRAITURE OF QUAKERISM.

Society of Friends * * * * * * * * * * Civil government—Governors have no right to interfere in matters of religion—Nor are the governed bound to obey, where their consciences are oppressed by doing it—but they are to be willing to suffer the penalties annexed to their disobedience—and they are on no account to resist them by force of arms, Oaths—Christians are not to take civil oaths—Reasons of the Quakers for their disuse of them, SECT. I. War—Unlawful for Christians to fight—Scriptural passag

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CHAPTER VII.

Seventh is independence of mind, SECT. I. Eighth is courage in life, SECT. II. Ninth is courage in death, Tenth is punctuality to words and engagements, Imperfect traits—These are either intellectually or morally defective—First of these is a deficiency in literature and science, when compared with other people, Second is superstition—Distinctions on this subject, Third is obstinacy—No foundation for this trait, SECT. I. Fourth is a money-getting spirit—This spirit seldom chargeable with avarice

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CHAPTER V.

Component parts of this education—Favourable state of the society for the admission of it, Various arguments against it—These examined, Conclusory remarks, as they relate to those who may have had thoughts of leaving the society, Conclusory remarks, as they relate to those who may be called the world,...

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GREAT TENETS OF THE QUAKERS. CHAP. I.

Civil government—First tenet is, that governors have no right to interfere with the governed on the subject of Religion—and that if they interfere, and insist upon things which the conscience disapproves, the governed ought to refuse a compliance with them, and to bear patiently all the penalties annexed to such a refusal, but never to resist the governors by violence on this or any other account. The Quakers hold four principles, which I shall distinguish by the name of Great Tenets. These are

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CHAP. II.

Oaths—Quakers conceive it unlawful for Christians to take an oath—their sufferings on this account—Consider oaths as unnecessary—as having an immoral tendency, which even the Heathens allowed—and as having been forbidden by Jesus Christ—Explanation of the scriptural passages cited on this occasion—Christianity not so perfect with the lawfulness of oaths as without it—Other reasons taken from considerations relative to the ancient oath "by the name of God" A second tenet, which the Quakers hold,

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SECT. I.

War—Tenet on war—Quakers hold it unlawful for Christians to fight—Scriptural passages, which they produce in support of this tenet—Arguments which others produce from scriptural authority against it—Reply of the Quakers to these arguments. The next of the great tenets which the Quakers hold, is on the subject of war. They believe it unlawful for Christians to engage in the profession of arms, or indeed to bear arms under any circumstances of hostility whatever. Hence there is no such character a

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SECT. II.

_Meaning of the scriptural passages advanced by the Quakers, supported by the opinions and practice of the early Christians—Early Christian writers held it unlawful for Christians to fight, as appears from Justin—Tatian—Clemens—and others—Christians would not enter into the armies for more than two centuries, as appears from Ireneus—Tertullian —Celsus—Origen and others—and generally left the military service, if they happened to be converted in it. It may be presumed to be difficult for Christia

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SECT. III.

Objection to the foregoing statement, that the idolatry, which was then connected with the military service, and not the unlawfulness of war, was the reason why Christians declined it—Idolatry admitted to be a cause—Instance in Marinus—But the belief of the unlawfulness of fighting was another, and an equally powerful cause—Instances in Maximilian—Marcellus—Cassian—Marlin—The one scruple as much then a part of the Christian religion as the other. As an objection may be made to the foregoing stat

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SECT. IV.

Early Christians then declined the army on account, of one, among other persuasions, that it was unlawful for Christians to fight—Their practice examined farther, or into the fourth century—shewn from hence, that while Christianity continued pure, Christians still declined the military profession—but as it became less pure, their scruples against it became less—and when it became corrupt, their scruples against it ceased—Manner in which the Quakers make the practice of these early times support

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SECT.V.

Reflections of the author on the foregoing subject—Case of a superior being supposed, who should reside in the planet nearest to us, and see war carried on by men no larger than the race of ants—His enquiry as to the origin of these wars—their duration—and other circumstances—supposed answers to these questions—New arguments, from this supposed conversation, against war. I have now stated the principal arguments, by which the Quakers are induced to believe it to be a doctrine of Christianity, th

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SECT. VI.

Subject farther considered—Sad conceptions of those relative to the Divine Being, and the nature of the Gospel, who plead for the necessity of war—War necessary, where statesmen pursue the policy of the world—Nature and tendency of this policy—but not necessary where they pursue the policy of the Gospel—Nature and tendency of this policy—This tendency farther confirmed by a supposed case of a few Quakers becoming the governors of the world. It is now an old maxim, and time with all its improveme

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SECT. VII.

Subject farther examined—Case allowed, that if a cabinet of good men had to negotiate with a cabinet of good men, there might be no wars—but what would be the issue if good had to deal with bad—Case of American settlers, who adopted the policy of the world, and were always at war—and of other American settlers, who adopted the policy of the Gospel, and were always at peace—No case stronger, than where civilized men had to deal with savage American tribes. I believe it will be allowed, that the Q

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SECT. VIII

Subject finally considered—Authors of wars generally justify their own as defensive—and state that, if any nation were to give up the practice of war, or to act on the policy of the Gospel, it would be overrun by others, which acted upon the policy of the world—Reason to believe, that such a nation would be held in veneration by others, and applied to by them for the settlement of their disputes—Sentiments of Bishop Butler in a supposed case—Case of Antoninus Pius—Conclusion. Having now said all

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SECT. 1.

Fourth tenet is on the subject of a pecuniary maintenance of a Gospel ministry—Example and precepts of Jesus Christ—Also of Paul and Peter—Conclusions from these premises—These conclusions supported by the primitive practice—Great tenet resulting from these conclusions, and this primitive practice is, that the Quakers hold it unlawful to pay their own ministers, and also others of any other denomination, for their Gospel labours. The fourth and last tenet of the Quakers is on the subject of the

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SECT. II.

Other reasons why Quakers cannot pay ministers of the Gospel of a different denomination from themselves—These arise out of the nature of the payments made to them, or out of the nature of tithes—History of tithes from the fourth century to the reign of Henry the eighth, when they were definitively consolidated into the laws of the land. But the Quakers have other reasons, besides the general reasons, and the particular one which has been given, why as Christians they cannot pay ministers of a d

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SECT. III

The other reasons then, as deducible from the history of tithes, are the following—First, that they are not in equity dues of the church—Secondly, that the payment of them being compulsory, it would, if acceded to, be an acknowledgment that the civil magistrate has a right to use force in matters of religion—And thirdly, that being claimed upon an act which holds them forth as of divine right, any payment of them would be an acknowledgment of the Jewish religion, and that Christ had not yet actu

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CHARACTER OF THE QUAKERS CHAP. I.

Character of the Quakers—Character of great importance in life—yet often improperly estimated—This the case with that of the Quakers—Attempt to appreciate it duly—Many outward circumstances in the constitution of the Quakers, which may be referred to as certain helps in the promotion of this attempt . Nothing is of more importance to an individual, than a good character, during life. Posthumous reputation, however desirable it may be thought, is of no service to the person whom it follows. But a

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CHAP. II.

Good part of the character of the Quakers—This general or particular—Great general trait is, that they are a moral people—This opinion of the world accounted for and confirmed by a statement of some of the causes that operate in the production of character—One of these causes is, the discipline peculiar to this society. I come, according to my design, to the good part of the character of the Quakers. This may be divided into two sorts, into that which is general, and into that which is particula

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SECT. I.

Particular traits in the Quaker character—The first of these is benevolence—This includes good will to man in his temporal capacity—Reasons why the world has bestowed this trait upon the Quakers—Probability of its existence—from their ignorance of many degrading diversions of the world—from their great tenet on war—from their discipline which inculcates equality—and watchfulness over morals—and from their doctrine that man is the temple of the Holy Spirit. [33]Of the good traits in the Quaker ch

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SECT. II.

Trait of benevolence includes again good will towards man in his religious capacity—Quakers said to have no spirit of persecution, nor to talk with bitterness, with respect to other religious sects—This trait probable—because nothing in their doctrines that narrows love—their sufferings on the other hand—and their law against detraction—and their aversion to making religion a subject of common talk—all in favour of this trait. The word benevolence, when mentioned as a trait in the character of t

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SECT. III.

Trait of benevolence includes again a tender feeling toward the brute creation—Quakers remarkable for their tenderness to animals—This feature produced from their doctrine, that animals are not mere machines, but the creatures of God, the end of whose existence is always to be attended to in their treatment—and from their opinion as to what ought to be the influence of the Gospel, as recorded in their own summary . The word benevolence, when applied to the character of the Quakers, includes also

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CHAP. IV.

Second trait is that of complacency of mind or quietness of character—This trait confirmed by circumstances in their education, discipline, and public worship, which are productive of quiet personal habits—and by their disuse of the diversions of the world—by the mode of the settlement of their differences—by their efforts in the subjugation of the will—by their endeavour to avoid all activity of mind during their devotional exercises—all of which are productive of a quiet habitude of mind . A s

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CHAP. V.

Third trait is, that they do not temporize, or do that which they believe to be improper as a body of Christians—Subjects, in which this trait is conspicuous—Civil oaths—Holy or consecrated days—War—Tithes —Language—Address—Public illuminations—Utility of this trait to the Quaker character. It is a third trait in the character of the Quakers, that they refuse to do whatever as a religious body they believe to be wrong. I shall have no occasion to state any of the remarks of the world to shew the

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CHAP. VI.

A fourth trait is, that, in political affairs, they reason upon principle, and not from consequences—This mode of reasoning insures the adoption of the maxim of not doing evil that good may come—Had Quakers been legislators, many public evils had been avoided, which are now known in the world—Existence of this trait probable from the influence of the former trait—and from the influence of the peculiar customs of the Quakers—and from the influence of their system of discipline upon their minds. T

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CHAP. VII.

A fifth trait is, that they have an extraordinary independence of mind—This probable, because the result of the farmer trait—because likely to be produced by their discipline—by their peculiar custom—and by their opinions on the supposed dignity of situations in life—because again, they are not vulnerable by the seduction of governments—or by the dominion of the church—or by the power of fashion and of the opinion of the world. The next trait, conspicuous in the character of the Quakers, and whi

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SECT. I.

A sixth trait is that of courage—This includes, first, courage in life—Courage not confined to military exploits—Quakers seldom intimidated or abashed—dare to say what they think—and to do what they believe to be right—This trait may arise from that of bearing their testimony—and from those circumstances which produced independence of mind—and from the peculiar customs of the society . Another trait in the character of the Quakers, which is nearly allied to independence of mind, is courage. This

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SECT. II.

The trait of courage includes also courage in death—This trait probably—from the lives which the Quakers lead—and from circumstances connected with their religious faith . The trait of courage includes also courage in death, or it belongs to the character of the Quakers, that they shew great indifference with respect to death, or that they possess great intrepidity, when sensible of the approach of it. I shall do no more on this subject, than state what may be the causes of this trait. The disso

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CHAP. IX.

Last good trait is that of punctuality to words and engagements—This probable from the operation of all those principles, which have produced for the Quakers the character of a moral people—and from the operation of their discipline. The last good trait, which I shall notice in the character of the Quakers, is that of punctuality to their words and engagements. This is a very ancient trait. Judge Forster entertained this opinion of George Fox, that if he would consent to give his word for his ap

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CHAP. X.

Imperfect traits in the Quaker character—Some of these may be called intellectually defective traits—First imputation of this kind is, that the Quakers are deficient in learning compared with other people—This trait not improbable on account of their devotion to trade—and on account of their controversies and notions about human learning—and of other causes. The world, while it has given to the Quakers as a body, as it will have now appeared, a more than ordinary share of virtue, has not been wi

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CHAP. XI.

Second trait is, that they are a superstitious people—Circumstances that have given birth to this trait—Quakerism, where it is understood, is seldom chargeable with superstition—Where it is misunderstood, it leads to it—Subjects in which it may be misunderstood are those of the province of the Spirit—and of dress and language—Evils to be misapprehended from a misunderstanding of the former subject. It may seem wonderful at first sight, that persons, who have discarded an undue veneration for the

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CHAP. XII.

Morally defective traits—First of these is that of obstinacy—This was attached also to the early Christians—No just foundation for the existence of this trait. I come now to the consideration of those which I have denominated morally defective traits. The first trait of this kind, which is attached to the character of the Quakers, is that of an obstinate spirit. This trait is a very ancient one. It was observed in the time of George Fox, of the members of this society, that they were as "stiff a

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SECT. I.

Next trait is that of a money-getting spirit—Probability of the truth of this trait examined—An undue eagerness after money not unlikely to be often the result of the frugal and commercial habits of the society—but not to the extent, as insisted on by the world—This eagerness, wherever it exists, seldom chargeable with avarice. The next trait in the character of the Quakers is that of a money-getting spirit, or of a devotedness to the acquisition of money in their several callings and concerns.

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SECT. II.

Farther observations on the subject of the former trait—Practicable methods suggested for its extirpation—These methods not destructive, but promotive, of the temporal interests of the members of this society, and consistent with the religion they profess. As the Quakers appear to me, in consequence of their commercial and frugal habits, to be in danger of contracting a money-getting spirit, and as this spirit is the worst feature that can exist in the Quaker character, I shall allot a few pages

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CHAP. XIV.

Another trait is that of a want of animation or affection—This an appearance only, and not a reality, arising from a proper subjugation of the passions—from the prohibitions relative to dress—and address—and the amusements of the world. It is said next of the Quakers, that they are a cold and inanimate people; and that they have neither the ordinary affection, nor the gradation of affection, of other people. I may immediately pronounce upon this trait, that it is merely an outward appearance. Th

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CHAP. XV.

Another trait is that of evasiveness in speech—This an appearance only, arising from a peculiar regard to truth—and from a caution about the proper use of words, induced by circumstances in the discipline, and by the peculiarities in the Quaker language. It is alleged against the Quakers, as another bad trait in their character, that they are not plain and direct, but that they are evasive in their answers to any questions that may be asked them. There is no doubt but that the world, who know sc

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CHAP. XVI.

Another trait is that of shyness—This an appearance only, arising from the former trait—and from that of coldness of manners—and from the great sobriety of the Quaker character. Another bad trait, which the world has fixed upon the Quakers, is that of being a sly people. This trait has been long given them. We find it noticed by Pope: "The Quaker sly, the Presbyterian sour." This charge is grounded on appearances. It arises in part from the last mentioned trait in their character; for if men be

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CHAP. XVII.

Last bad trait is a disregard of truth—Apparent rise of this trait—Falsehood of it probable from considerations on the language of the Quakers—from their prohibition of detraction—their rejection of romantic books—their punctuality to words and engagements—and their ideas with respect to the unlawfulness of civil oaths. The last charge against the Quakers will be seen in a vulgar expression, which should have had no place in this book, if it had not been a saying in almost every body's mouth. Th

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SECT. I.

Character of the Quaker women—This differs a little from that of the men—Women share in the virtues of the former—but do not always partake of all their reputed imperfections—are not chargeable with a want of knowledge—nor with the money-getting spirit—Modesty a feature in their character. Having now amply enquired into the character of the men, I shall say a few words on the subject of that of the women of this society. For though it might be supposed at the first sight (the Quakers being cast

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SECT. II.

Quaker women, besides their private, have a public character—Low light in which women have been held—Importance given them by chivalry—and by the revival of learning in Europe—and by the introduction of Christianity—but still held in an inferior light—Quakers have given them their due importance in society—Influence of their public character on their minds. The Quaker women, independently of their private, have that which no other body of women have, a public character. This is a new era in fema

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MISCELLANEOUS PARTICULARS RELATIVE TO THE QUAKERS

Quakers a happy people—Subordinate causes of this happiness—namely, their comfortable situation—their attachment to domestic life—their almost constant employment—this happiness not broken like that of others, by an interruption of the routine of constituted pleasures—or by anger and other passions or by particular enquiries and notions about religion. If a person were to judge of the Quakers by the general gravity of their countenances, and were to take into consideration, at the same time, the

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CHAP. II.

Good, which the Quakers have done as a society upon earth—by their general good example—by shewing that persecution for religion is ineffectual—by shewing the practicability of the subjugation of the will of man—the influence of Christianity on character—the inefficacy of capital punishments—the best object of punishment—the practicability of living, either in a private or a public capacity, in harmony and peace—the superiority of the policy of the Gospel over the policy of the world. When we co

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CHAP. III.

General opinion, that the Quakers are on the decline as a society—Observations upon this subject—Opinion believed, upon the whole, to be true—Causes of this supposed declension—Mixed marriages—Tithes—Pursuit of trade, as connected with the peculiar habits of the society, and a residence in the towns—Education. I have often heard it suggested as matter for conversation, whether the Quakers were increasing or decreasing in their number, and the result has always been an opinion, that they were a d

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CHAP. IV.

Supposed remedies for the diminution of some of these causes—Regulations in the case of mixed marriages—Measures to be adopted in the pursuit of trade—Education, as it is moral or religious, to be more strictly enforced in some families—as it is literary or philosophical, to be carried to a greater extent among the children of the rich—Object of this latter education—Nature of it as consisting both knowledge and prohibitions—How it would operate against the fascinating allurements of the world,

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CHAP. V.

Education continued, as consisting of knowledge and prohibitions—Good, which the Quakers have done by prohibitions, without any considerable knowledge—Greater good, which they would do with it—Knowledge then a great desideratum in the Quaker education—Favourable state of the society for the communication of it with purity, or without detriment to morals—In what this knowledge should consist—General advantages of it—Peculiar advantages, which it would bring to the society. When we consider that m

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CHAP. VI.

Arguments of those of the society examined, who may depreciate human knowledge—This depreciation did not originate with the first Quakers—with Barclay—Penn—Ellwood—but arose afterwards—Reputed disadvantages of a classical education—Its heathen mythology and morality—Disadvantages of a philosophical one—Its scepticism—General disadvantages of human learning—Inefficiency of all the arguments advanced. Having shewn the advantages, which generally accompany a superior education, I shall exhibit the

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CHAP. VII.

Conclusion of the work—Conclusionary remarks divided into two kinds—First, as they relate to those who may have had thoughts of leaving the society—Advantages, which these may have proposed to themselves by such a change—These advantages either religious or temporal—The value of them considered. Having now gone through all the subjects, which I had prescribed to myself at the beginning of this work, I purpose to close it. But as it should be the wish of every author to render his production usef

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