A Portraiture of Quakerism, Volume II (of 3) by Thomas Clarkson

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The Quakers believe, that some Christians have misunderstood the texts
which they quote in favour of the doctrine of election and reprobation,
for the following reasons:--

First, because if God had from all eternity predestinated some to
eternal happiness, and the rest to eternal misery, the mission of Jesus
Christ upon earth became unnecessary, and his mediation ineffectual.

If this again had been a fundamental doctrine of Christianity, it never
could have been overlooked, (considering that it is of more importance
to men than any other) by the founder of that religion. But he never
delivered any words in the course of his ministry, from whence any
reasonable conclusion could be drawn, that such a doctrine formed any
part of the creed which he intended to establish among men. His doctrine
was that of mercy, tenderness, and love; in which he inculcated the
power and efficacy of repentance, and declared there was more joy in
Heaven over one sinner that repented, than over ninety-nine just persons
who needed no repentance.

By the parable of the sower, which the Quakers consider to relate wholly
to the word or spirit of God, it appears that persons of all description
were visited equally for their salvation; and that their salvation
depended much upon themselves; and that where obstacles arose, they
arose from themselves also, by allowing temptations, persecutions, and
the cares of the world, to overcome them. In short, the Quakers believe,
that the doctrine of election and reprobation is contrary to the whole
tenour of the doctrines promulgated by Jesus Christ.

They conceive also, that this doctrine is contrary to the doctrines
promulgated by the Evangelists and Apostles, and particularly contrary
to those of St. Paul himself, from whom it is principally taken. To make
this Apostle contradict himself, they dare not. And they must therefore
conclude, either that no person has rightly understood it, and that it
has been hitherto kept in mystery; or, if it be intelligible to the
human understanding, it must be explained by comparing it with other
texts of the same Apostle, as well as with those of others, and always
in connexion with the general doctrines of Christianity, and the
character and attributes of God. Now the Apostle Paul, who is considered
to [88] intimate, that God predestined some to eternal salvation, and
the rest to eternal misery, says, [89]that "God made of one blood all
nations of men to dwell on all the face of the earth;" that, in the
Gospel dispensation, [90] "there is neither Greek nor Jew, circumcision
nor uncircumcision, Barbarian nor Scythian, bond nor free." [91]He
desires also Timothy "to make prayers and supplications and
intercessions for all men;" which the Quakers conceive he could not have
done, if he had not believed it to be possible, that all might be saved.
"For this is acceptable, says he, in the sight of our Saviour, who will
have all men to be saved; for there is one God and one mediator between
God and man, the man Christ Jesus, who gave himself a ransom for all."
Again, he says,[92] that "Jesus Christ tasted death for every man." And
in another place he says, [93] "The grace of God, which bringeth
salvation, has appeared unto all men." But if this grace has appeared to
all, none can have been without it. And if its object be salvation, then
all must have had sufficient of it to save them, if obedient to its
saving operations.

[Footnote 88: Romans, Chap. 9.]

[Footnote 89: Acts 17. 26.]

[Footnote 90: Coloss. 3. 11.]

[Footnote 91: 1 Tim. 2. 1. 3. 4. 5. 6.]

[Footnote 92: Hebrews 2. 9.]

[Footnote 93: Titus 2. 11.]

Again, if the doctrine of election and reprobation be true, then the
recommendations of Jesus Christ and his Apostles, and particularly of
Paul himself, can be of no avail, and ought never to have been given.
Prayer is inculcated by these as an acceptable duty. But why should men
pray, if they are condemned before-hand, and if their destiny is
inevitable? If the doctrine again be true, then all the exhortations to
repentance, which are to be found in the scriptures, must be
unnecessary. For why should men repent, except for a little temporary
happiness in this world, if they cannot be saved in a future? This
doctrine is considered by the Quakers as making the precepts of the
Apostles unnecessary; as setting aside the hopes and encouragements of
the Gospel; and as standing in the way of repentance or holiness of
life.

This doctrine again they consider as objectionable, in as much as it
obliges men to sin, and charges them with the commission of it. It makes
also the fountain of all purity the fountain of all sin; and the author
of all good the dispenser of all evil. It gives to the Supreme Being a
malevolence that is not to be found in the character of the most
malevolent of his creatures. It makes him more cruel than the most cruel
oppressor ever recorded of the human race. It makes him to have
deliberately made millions of men, for no other purpose than to stand
by and delight in their misery and destruction. But is it possible, the
Quakers say, for this to be true of him, who is thus described by St.
John--"God is Love?"

SECT. II.

_Quakers' interpretation of the texts which relate to this
doctrine--These texts of public and private import--Election, as of
public import, relates to offices of usefulness, and not to
salvation--as of private, it relates to the Jews--These had been
elected, but were passed over for the Gentiles--Nothing more
unreasonable in this than in the case of Ishmael and Esau--or that
Pharaoh's crimes should receive Pharaoh's punishment--But though the
Gentiles were chosen, they could stand in favour no longer than while
they were obedient and faithful_.

The Quakers conceive that, in their interpretation of the passages which
are usually quoted in support of the doctrine of election and
reprobation, and which I shall now give to the reader, they do no
violence to the attributes of the Almighty; but, on the other hand,
confirm his wisdom, justice, and mercy, as displayed in the sacred
writings, in his religious government of the world.

These passaged may be considered both as of public and of private
import; of public, as they relate to the world at large; of private, as
they relate to the Jews, to whom they were addressed by the Apostle.

The Quakers, in viewing the doctrine as of public import, use the words
"called," "predestinated," and "chosen," in the ordinary way in which
they are used in the scriptures, or in the way in which Christians
generally understand them.

They believe that the Almighty intended, from the beginning, to make
both individuals and nations subservient to the end which he had
proposed to himself in the creation of the world. For this purpose he
gave men different measures of his Holy Spirit; and in proportion as
they have used these gifts more extensively than others, they, have been
more useful among mankind. Now all these may be truly said to have been
instruments in the hands of Providence, for the good works which they
have severally performed; but, if instruments in his hands, then they
may not improperly be stiled chosen vessels. In this sense the Quakers
view the words "chosen," or "called." In the same sense they view also
the word "preordained;" but with this difference, that the instruments
were foreknown; and that God should have known these instruments
before-hand is not wonderful; for he who created the world, and who, to
use an human expression, must see at one glance all that ever has been,
and that is, and that is to come, must have known the means to be
employed, and the characters who were to move, in the execution of his
different dispensations to the world.

In this sense the Quakers conceive God may be said to have foreknown,
called, chosen, and preordained Noah, and also Abraham, and also Moses,
and Aaron, and his sons, and all the prophets, and all the evangelists,
and apostles, and all the good men, who have been useful in spiritual
services in their own generation or day.

In this sense also many may be said to have been chosen or called in the
days of the Apostle Paul; for they are described as having had various
gifts bestowed upon them by the spirit of God. [94] "To one was given the
word of wisdom; to another the word of knowledge; to another the
'discerning of spirits;' to another prophecy; and to others other kinds
of gifts. But the self-same spirit worked all these, dividing to every
man severally as he chose." That is, particular persons were 'called by
the spirit of God, in the days of the Apostle, to particular offices for
the perfecting of his church.

[Footnote 94: 1 Cor. 12. 10. 11.]

In the same sense the Quakers consider all true ministers of the Gospel
to be chosen. They believe that no imposition of hands or human
ordination can qualify for this office. God, by means of his Holy Spirit
alone, prepares such as are to be the vessels in his house. Those
therefore, who, in obedience to this spirit, come forth from the
multitude to perform spiritual offices, may be said to be called or
chosen.

In this sense, nations may be said to be chosen also. Such were the
Israelites, who by means of their peculiar laws and institutions, were
kept apart from the other inhabitants of the world.

Now the dispute is, if any persons should be said to have been chosen in
the scripture language, for what purpose they were so chosen. The
favourers of the doctrine of election and reprobation, say for their
salvation. But the Quakers say, this is no where manifest; for the term
salvation is not annexed to any of the passages from which the doctrine
is drawn. Nor do they believe it can be made to appear from any of the
scriptural writings, that one man is called or chosen, or predestined to
salvation, more than another. They believe, on the other hand, that
these words relate wholly to the usefulness of individuals, and that if
God has chosen any particular persons, he has chosen them that they
might be the ministers of good to others; that they might be spiritual
lights in the universe; or that they might become, in different times
and circumstances, instruments of increasing the happiness of their
fellow-creatures. Thus the Almighty may be said to have chosen Noah, to
perpetuate the memory of the deluge; to promulgate the origin and
history of mankind; and to become, as St. Peter calls him, "a preacher
of righteousness" to those who were to be the ancestors of men. Thus he
may be said to have chosen Moses to give the law, and to lead out the
Israelites, and to preserve them as a distinct people, who should carry
with them notions of his existence, his providence, and his power. Thus
he may be said to have chosen the prophets, that men, in after ages,
seeing their prophecies accomplished, might believe that Christianity
was of divine origin. Thus also he may be said to have chosen Paul,([95]
and indeed Paul is described as a chosen vessel) to diffuse the Gospel
among the Gentile world.

[Footnote 95: Acts 9. 15.]

That the words, called or chosen, relate to the usefulness of
individuals in the world, and not to their salvation, the Quakers
believe from examining the comparison or simile, which St. Paul has
introduced of the potter and of his clay, upon this very occasion.
[96] "Shall the thing formed say to him that formed it, why hast thou
made me thus? Hath not the potter power over the clay of the same lump
to make one vessel unto honour, and another unto dishonour?" This
simile, they say, relates obviously to the uses of these vessels. The
potter makes some for splendid or extraordinary uses and purposes, and
others for those which are mean and ordinary. So God has chosen
individuals to great and glorious uses, while others remain in the mean
or common mass, undistinguished by any very active part in the promotion
of the ends of the world. Nor have the latter any more reason to
complain that God has given to others greater spiritual gifts, than that
he has given to one man a better intellectual capacity than to another.

[Footnote 96: Rom. 9. 20. 21.]

They argue again, that the words "called or chosen," relate to
usefulness, and not to salvation; because, if men were predestined from
all eternity to salvation, they could not do any thing to deprive
themselves of that salvation; that is, they could never do any wrong in
this life, or fall from a state of purity: whereas it appears that many
of those whom the scriptures consider to have been chosen, have failed
in their duty to God; that these have had no better ground to stand
upon than their neighbours; that election has not secured them from the
displeasure of the Almighty, but that they have been made to stand or
fall, notwithstanding their election, as they acted well or ill, God
having conducted himself no otherwise to them, than he has done to
others in his moral government of the world.

That persons so chosen have failed in their duty to God, or that their
election has not preserved them from sin, is apparent, it is presumed,
from the scriptures. For, in the first place, the Israelites were a
chosen people. They were the people to whom the apostle addressed
himself, in the chapter which has given rise to the doctrine of election
and reprobation, as the elected, or as having had the preference over
the descendants of Esau and others. And yet this election did not secure
to them a state of perpetual obedience, or the continual favour of God.
In the wilderness they were frequently rebellious, and they were often
punished. In the time of Malachi, to which the Apostle directs their
attention, they were grown so wicked, [97]that "God is said to have no
pleasure in them, and that he would not receive an offering at their
hands." And in subsequent times, or in the time of the Apostle, he tells
them, that they were then passed over, notwithstanding their election,
[98]on account of their want of righteousness and faith, and that the
Gentiles were chosen in their place.

In the second place, Jesus Christ is said in the New Testament to have
called or chosen his disciples. But this call or election did not secure
the good behaviour of Judas, or protect him from the displeasure of his
master.

[Footnote 97: Malachi 1. 10.]

[Footnote 98: Rom, 9. 31. 32.]

In the third place, it may be observed, that the Apostle Paul considers
the churches under his care as called or chosen; as consisting of people
who came out of the great body of the Heathen world to become a select
community under the Christian name. He endeavours to inculcate in them a
belief, that they were the Lord's people; that they were under his
immediate or particular care; that God knew and loved them, before they
knew and loved him; and yet this election, it appears, did not secure
them from falling off; for many of them became apostates in the time of
the Apostle, so "that he was grieved, fearing he had bestowed upon them
his labour in vain." Neither did this election secure even to those who
then remained in the church, any certainty of salvation; otherwise the
Apostle would not have exhorted them so earnestly "to continue in
goodness, lest they should be cut off."

The Quakers believe again, that the Apostle Paul never included
salvation in the words "called or chosen," for another reason. For if
these words had implied salvation, then non-election might have implied
the destruction annexed to it by the favourers of the doctrine of
reprobation. But no person, who knows whom the Apostle meant, when he
mentions those who had received and those who had lost the preference,
entertains any such notion or idea. For who believes that because Isaac
is said to have had the preference of Ishmael, and Jacob of Esau, that
therefore Ishmael and Esau, who were quite as great princes in their
times as Isaac and Jacob, were to be doomed to eternal misery? Who
believes that this preference, and the Apostle alludes to no other, ever
related to the salvation of souls? Or rather, that it did not wholly
relate to the circumstance, that the descendants of Isaac and Jacob were
to preserve the church of God in the midst of the Heathen nations, and
that the Messiah was to come from their own line, instead of that of
their elder brethren. Rejection or reprobation too, in the sense in
which it is generally used by the advocates for the doctrine, is
contrary, in a second point of view, in the opinion of the Quakers, to
the sense of the comparison or simile made by the Apostle on this
occasion. For when a Potter makes two sorts of vessels, or such as are
mean and such as are fine and splendid, he makes them for their
respective uses. But he never makes the meaner sort for the purpose of
dashing them to pieces.

The doctrine therefore in dispute, if viewed as a doctrine of general
import, only means, in the opinion of the Quakers, that the Almighty has
a right to dispose of his spiritual favours as he pleases, and that he
has given accordingly different measures of his spirit to different
people: but that, in doing this, he does not exclude others from an
opportunity of salvation or a right to life. On the other hand, they
believe that he is no respecter of persons, only as far as obedience is
concerned: that election neither secures of itself good behaviour, nor
protects from punishment: that every man who standeth, must take heed
lest he fall: that no man can boast of his election, so as to look down
with contempt upon his meaner brethren: and that there is no other
foundation for an expectation of the continuance of divine favour than a
religions life.

In viewing the passages in question as of private import, which is the
next view the Quakers take of them, the same lesson, and no other, is
inculcated. The Apostle, in the ninth chapter of the Romans, addresses
himself to the Jews, who had been a chosen people, and rescues the
character of God from the imputation of injustice, in having passed over
them, and in having admitted the Gentiles to a participation of his
favours.

The Jews had depended so much upon their privileges as the children of
Abraham, and so much upon their ceremonial observances of the law, that
they conceived themselves to have a right to continue to be the peculiar
people of God. The Apostle, however, teaches them, in the ninth and the
eleventh chapters of the Romans, a different lesson, and may be said to
address them in the following manner:--

"I am truly sorry, my kinsmen in the flesh, that you, who have always
considered yourselves the elder and chosen branches of the family of the
world, should have been passed over; and that the Gentiles, whom you
have always looked upon as the younger, should be now preferred. But God
is just--He will not sanction unrighteousness in any. Nor will he allow
any choice of his to continue persons in favour, longer than, after much
long suffering, he finds them deserving his support. You are acquainted
with your own history. The Almighty, as you know, undoubtedly
distinguished the posterity of Abraham, but he was not partial to them
alike. Did he not reject Ishmael the scoffer, though he was the eldest
son of Abraham, and countenance Isaac, who was the younger? Did he not
pass over Esau the eldest son of Isaac, who had sold his birth-right,
and prefer Jacob? Did he not set aside Reuben, Simeon, and Levi, the
three eldest sons of Jacob, who were guilty of incest, treachery, and
murder, and choose that the Messiah should come from Judah, who was but
the fourth? But if, in these instances, he did not respect eldership,
why do you expect that he will not pass you over for the Gentiles, if ye
continue in unbelief?"

"But so true it is, that he will not support any whom he may have
chosen, longer than they continue to deserve it, that he will not even
continue his countenance to the Gentiles, though he has now preferred
them, if by any misconduct they should become insensible of his favours.
[99] For I may compare both you and them to an Olive-Tree. If some of
you, who are the elder, or natural branches, should be broken off, and
the Gentiles, being a wild Olive-Tree, should be grafted in among you,
and with you partake of the root and fatness of the Olive-Tree, it would
not become them to boast against you the branches: for if they boast,
they do not bear the root, but the root them. Perhaps, however, they
might say, that you, the branches, were broken off, that they might be
grafted in. Well, but it was wholly on account of unbelief that you were
broken off, and it was wholly by faith that they themselves were taken
in. But it becomes them not to be high-minded, but to fear. For if God
spared not you, the natural branches, let them take heed, lest he also
spare not them."

[Footnote 99: Rom. 11. 17. 18. 19. 20. 21.]

"Moreover, my kinsmen in the flesh, I must tell you, that you have not
only no right to complain, because the Gentiles have been preferred, but
that you would have no right to complain, even if you were to become the
objects of God's vengeance. You cannot forget, in the history of your
own nation, the example of Pharaoh: you are acquainted with his
obstinacy and disobedience. You know that he stifled his convictions
from day to day. You know that, by stifling these, or by resisting God's
Holy Spirit, he became daily more hardened; and that by allowing himself
to become daily more hardened, he fitted himself for a vessel of
wrath, or prepared the way for his own destruction. You know at length
that God's judgments, but not till after much long suffering, came upon
him, so that the power of God became thus manifested to many. But if you
know all these things, and continue in unrighteousness and unbelief,
which were the crimes of Pharaoh also, why do you imagine that your
hearts will not become hardened like the heart of Pharaoh; or that if
you are guilty of Pharaoh's crimes, you are not deserving of Pharaoh's
punishment?"

CHAP. IX.

_Recapitulation of all the doctrines hitherto laid down with respect to
the influence of the Spirit--Objection to this, that the Quakers make
every thing of this spirit, and but little of Jesus Christ--Objection
only noticed to show, that Christians have not always a right
apprehension of Scriptural terms, and therefore often quarrel with one
another about trifles--Or that there is, in this particular case, no
difference between the doctrine of the Quakers and that of the objectors
on this subject._

I shall now recapitulate in few words, or in one general proposition,
all the doctrines which have been advanced relative to the power of the
spirit, and shall just notice an argument, which will probably arise on
such a recapitulation, before I proceed to a new subject.

The Quakers then believe that the spirit of God formed or created the
world. They believe that it was given to men, after the formation of it,
as a guide to them in their spiritual concerns. They believe that it was
continued to them after the deluge, in the same manner, and for the same
purposes, to the time of Christ. It was given, however, in this
interval, to different persons in different degrees. Thus the prophets
received a greater portion of it than ordinary persons in their own
times. Thus Moses was more illuminated by it than his contemporaries,
for it became through him the author of the law. In the time of Christ
it continued the same office, but it was then given more diffusively
than before, and also more diffusively to some than to others. Thus the
Evangelists and Apostles received it in an extraordinary degree, and it
became, through them and Jesus Christ their head, the author of the
Gospel. But, besides its office of a spiritual light and guide to men in
their spiritual concerns, during all the period now assigned, it became
to them, as they attended to its influence, an inward redeemer,
producing in them a new birth, and leading them to perfection. And as it
was thus both a guide and an inward redeemer, so it has continued these
offices to the present day.

From hence it will be apparent that the acknowledgment of God's Holy
Spirit, in its various operations, as given in different portions before
and after the sacrifice of Christ, is the acknowledgment of a principle,
which is the great corner stone of the religion of the Quakers. Without
this there can be no knowledge, in their opinion, of spiritual things.
Without this there can be no spiritual interpretation of the scriptures
themselves. Without this there can be no redemption by inward, though
there may be redemption by outward means. Without this there can be no
enjoyment of the knowledge of divine things.

Take therefore this principle away from them, and you take away their
religion at once. Take away this spirit, and Christianity remains with
them no more Christianity, than the dead carcass of a man, when the
spirit is departed, remains a man. Whatsoever is excellent, whatsoever
is noble, whatsoever is worthy, whatsoever is desirable in the Christian
faith, they ascribe to this spirit, and they believe that true
Christianity can no more subsist without it, than the outward world
could go on without the vital influence of the sun.

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