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

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

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The Quakers of the present day consider their poor in the same light as
their venerable elder, namely, as members of the same family, whose
wants it is their duty to relieve; and they provide for them nearly in
the same manner. They intrust this important concern to the monthly
meetings, which are the executive branches of the Quaker constitution.
The monthly meetings generally appoint four overseers, two men and two
women, over each particular meeting within their own jurisdiction, if
their number will admit of it. It is the duty of these, to visit such of
the poor as are in membership, of the men to visit the men, but of the
women sometimes to visit both. The reason, why this double burthen is
laid upon the women-overseers, is, that women know more of domestic
concerns, more of the wants of families, more of the manner of providing
for them, and are better advisers, and better nurses in sickness, than
the men. Whatever these overseers find wanting in the course of their
visits, whether money, clothes, medicine, or medical advice and
attention, they order them, and the treasurer of the monthly meetings
settles the different accounts. I may observe here, that it is not easy
for overseers to neglect their duty; for an inquiry is made three times
in the year, of the monthly meetings by the quarterly, whether the
necessities of the poor are properly inspected and relieved[5]. I may
observe also that the poor, who may stand in need of relief, are always
relieved privately, I mean, at their respective homes.

[Footnote 5: In London a committee is appointed for each poor person.
Thus, for example, two women are appointed to attend to the wants and
comfort of one poor old woman.]

It is however possible, that there may be persons, who, from a variety
of unlocked for causes, may be brought into distress, and whose case,
never having been suspected, may be passed over. But persons, in this
situation, are desired to apply, for assistance. It is also a rule in
the society, that even persons whose conduct is disorderly, are to be
relieved, if such conduct has not been objected to by their own monthly
meeting. "The want of due care, says the book of Extracts, in watching
diligently over the flock, and in dealing in due time with such as walk
disorderly, hath, brought great difficulties on some meetings; for we
think it both unreasonable and dishonourable, when persons apply to
monthly meetings for relief in cases of necessity, then to object to
them such offences as the meeting, through neglect of its own duty, hath
suffered long to pass by, unreproved and unnoticed."

The poor are supported by charitable collections from the body at large;
or, in other words, every monthly meeting supports its own poor. The
collections for them are usually made once a month, but in some places
once a quarter, and in others at no stated times but when the treasurer
declares them necessary, and the monthly meeting approves. Members are
expected to contribute in proportion to their circumstances; but
persons in a low situation, and servants, are generally excused upon
these occasions.

It happens in the districts of some monthly meetings, that there are
found only few persons of property, but a numerous poor, so that the
former are unable to do justice in their provision for the latter. The
society have therefore resolved, when the poor are too numerous to be
supported by their own monthly meetings, that the collection for them
shall be made up out of the quarterly meeting, to which the said monthly
meeting belongs. This is the same thing as if any particular parish were
unable to pay the rates for the poor, and as if all the other parishes
in the county were made to contribute towards the same.

On this subject I may observe, that the Quaker-poor are attached to
their monthly meetings, as the common poor of the kingdom are attached
to their parishes, and that they gain settlements in these nearly in the
same manner.

SECT. II.

_Education of the children of the poor particularly insisted upon and
provided for by the Quakers--The bays usually pat out to
apprenticeship--The girls to service--The latter not sufficiently
numerous for the Quaker-families, who want them--The rich have not their
proper proportion of these in their service--Reasons of it--Character of
the Quaker poor._

As the Quakers are particularly attentive to the wants of the poor, so
they are no less attentive to the education of their offspring. These
are all of them to receive their education at the public expense. The
same overseers, as in the former case, are to take care of it, and the
same funds to support it. An inquiry is therefore made three times in
the year into this subject. "The children of the poor, says the book of
Extracts, are to have due help of education, instruction, and necessary
learning. The families also of the poor are to be provided with Bibles,
and books of the society, at the expense of the monthly meetings. And as
spine members may be straitened in their circumstances, and may refuse,
out of delicacy, to apply for aid towards the education of their
children, it is earnestly recommended to friends in every monthly
meeting, to look out for persons who may be thus straitened, and to take
care that their children shall receive instruction: and it is
recommended to the parents of such, not to refuse this salutary aid, but
to receive it with a willing mind, and with thankfulness to the great
author of all good."

When the boys have received their necessary learning, they are usually
put out as apprentices to husbandry or trade. Domestic service is
generally considered by their parents as unmanly, and as a nursery for
idleness. Boys too, who can read and write, ought to expect, with the
accustomed diligence and sobriety of Quakers, to arrive at a better
situation in life. The girls, however, are destined in general for
service: for it must be obvious, whatever their education may be, that
the same number of employments is not open to women as to men. Of those
again, which are open, some are objectionable. A Quaker-girl, for
example, could not consistently be put an apprentice to a Milliner.
Neither if a cotton-manufactory were in the neighbourhood, could her
parents send her to such a nursery of debauchery and vice. From these
and other considerations, and because domestic employments belong to
women, their parents generally think it advisable to bring them up to
service, and to place them in the families of friends.

It is a remarkable circumstance, when we consider it to be recommended
that Quaker-masters of families should take Quaker-servants, that
persons of the latter description are not to be found sufficiently
numerous for those who want them. This is probably a proof of the
thriving situation of this society. It is remarkable again, that the
rich have by no means their proportion of such servants. Those of the
wealthy, who are exemplary, get them if they can. Others decline their
services. Of these, some do it from good motives; for, knowing that it
would be difficult to make up their complement of servants from the
society, they do not wish to break in upon the customs and morals of
those belonging to it, by mixing them with others. The rest, who mix
more with the world, are, as I have been informed, fearful of having
them, lest they should be overseers of their words and manners. For it
is in the essence of the Quaker-discipline, as I observed upon that
subject, that every member should watch over another for his good. There
are no exceptions as to persons. The servant has as much right to watch
over his master with respect to his religions conduct and conversation,
as the master over his servant; and he has also a right, if his master
violates the discipline, to speak to him, in a respectful manner, for
so doing. Nor would a Quaker-servant, if he were well grounded in the
principles of the society, and felt it to be his duty, want the courage
to speak his mind upon such occasions. There have been instances, where
this has happened, and where the master, in the true spirit of his
religion, has not felt himself insulted by such interference, but has
looked upon his servant afterwards as more worthy of his confidence and
esteem. Such a right, however, of remonstrance, is, I presume, but
rarely exercised.

I cannot conclude this subject without saying a few words on the
character of the Quaker-poor.

In the first place I may observe, that one of the great traits in their
character is independence of mind. When you converse with them, you find
them attentive, civil, and obliging, but you see no marks of servility
about them, and you hear no flattery from their lips. It is not the
custom in this society, even for the poorest member to bow or pull off
his hat, or to observe any outward obeisance to another, who may happen
to be rich. Such customs are forbidden to all on religious principle. In
consequence, therefore, of the omission of such ceremonious practices,
his mind has never been made to bend on the approach of superior rank.
Nor has he seen, in his own society, any thing that could lessen his own
importance or dignity as a man. He is admitted into the meetings of
discipline equally with the rich. He has a voice equally with them in
all matters that are agitated there. From these causes a manliness of
mind is produced, which is not seen among any other of the poor in the
inland in which we live.

It may also be mentioned as a second trait, that they possess
extraordinary knowledge. Every Quaker-boy or girl, who comes into the
world, must, however poor, if the discipline of the society be kept up,
receive an education. All, therefore, who are born in the society, must
be able to read and write. Thus the keys of knowledge are put into their
hands. Hence we find them attaining a superior literal and historical
knowledge of the scriptures, a superior knowledge of human nature, and a
knowledge that sets them above many of the superstitions of those in
their own rank in life.

Another trait conspicuous in the character of the Quaker-poor, is the
morality of their lives.

This circumstance may easily be accounted for. For, in the first place,
they are hindered in common with other Quakers, by means of their
discipline, from doing many things, that are morally injurious to
themselves. The poor of the world are addicted to profane swearing. But
no person can bring the name of the creator of the Universe into
frequent and ordinary use, without losing a sense of the veneration that
is due to him. The poor of the world, again, frequently spend their
time in public houses. They fight and quarrel with one another. They run
after horse-racings, bull-baitings, cock-fightings, and the still more
unnatural battles between man and man. But, by encouraging such habits,
they cannot but obstruct in time, the natural risings of benevolence
both towards their fellow-creatures and to those of the animal creation.
Nor can they do otherwise than lose a sense of the dignity of their own
minds, and weaken the moral principle. But the Quaker-poor, who are
principled against such customs, can of course suffer no moral injury on
these accounts. To which it may be added, that their superior knowledge
both leads and attaches them to a superior conduct. It is a false, as
well as a barbarous maxim, and a maxim very injurious both to the
interests of the rich and poor, as well as of the states to which they
belong, that knowledge is unpropitious to virtue.

RELIGION
OF THE
QUAKERS.

VOL. II.

RELIGION OF THE QUAKERS.

INTRODUCTION.

_Religion of the Quakers--Invitation to a patient perusal of this part
of the work--No design, by this invitation, to proselyte to
Quakerism--All systems of Religion, that are founded on the principles
of Christianity, are capable, if heartily embraced, of producing present
and future happiness to man--No censure of another's Creed warrantable,
inasmuch as the human understanding is finite--Object of this
Invitation._

Having explained very diffusively the great subjects, the moral
Education, Discipline, and Peculiar Customs, of the Quakers, I purpose
to allot the remaining part of this volume to the consideration of their
religion.

I know that persons, who are religiously disposed will follow me
patiently through this division of my work, not only because religion is
the most important of all subjects that can be agitated, but because,
in the explanation of the religious systems of others, some light may
arise, which, though it be not new to all, may yet be new and acceptable
to many. I am aware, however, that there are some who direct their
reading to light subjects, and to whom such as are serious may appear
burthensome. If any such should have been induced, by any particular
motive, to take this book into their hands, and to accompany me thus
far, I entreat a continuation of their patience, till I have carried
them through the different parts and divisions of the present subject.

I have no view, in thus soliciting the attention of those who are more,
or of those who are less religiously disposed, to attempt to proselyte
to Quakerism. If men do but fear God, and work righteousness, whatever
their Christian denomination may be, it is sufficient. Every system of
religion which is founded on the principles of Christianity, must be
capable, if heartily embraced, of producing temporal and eternal
happiness to man. At least, man with his limited understanding, cannot
pronounce with any absolute certainty, that his own system is so far
preferable to that of his neighbour, that it is positively the best, or
that there will be any material difference in the future happiness of
those who follow the one or the other; or that the pure professors of
each shall not have their peculiar rewards. The truth is, that each
system has its own merits. Each embraces great and sublime objects. And
if good men have existed, as none can reasonably deny, before
Christianity was known, it would be a libel on Christianity, to suppose
either that good men had not existed since, or that good Christians
would not be ultimately happy, though following systems differing from
those of one another. Indeed, every Christian community has a great deal
to say in the defence of its own tenets. Almost all Christian churches
have produced great characters; and there are none, I should hope, that
had not been the authors of religious good. The church of England, in
attempting to purify herself at the reformation, effected a great work.
Since that time she has produced at different periods, and continues to
produce, both great and good men. By means of her Universities, she has
given forth, and keeps up and disseminates, a considerable portion of
knowledge; and though this, in the opinion of the Quakers, is not
necessary for those who are to become ministers of the Gospel, it cannot
be denied that it is a source of temporary happiness to man; that it
enlarges the scope of his rational and moral understanding, and that it
leads to great and sublime discoveries, which become eminently
beneficial to mankind. Since that time she has also been an instrument
of spreading over this kingdom a great portion of religious light, which
has had its influence in the production of moral character.

But though I bestow this encomium upon the established church, I should
be chargeable with partiality and injustice, if I were not to allow,
that among the dissenters of various descriptions, learned, pious, and
great men, had been regularly and successively produced. And it must be
confessed, and reflected upon with pleasure, that these, in proportion
to their numbers, have been no less instrumental in the dissemination of
religions knowledge, and in the production of religious conduct. I might
go to large and populous towns and villages in the kingdom, and fully
prove my assertion in the reformed manners of the poor, many of whom,
before these pious visitations, had been remarkable for the profaneness
of their lives.

Let us then not talk but with great deference and humility; with great
tenderness and charity; with great thankfulness to the author of every
good gift,--when we speak of the different systems that actuate the
Christian World. Why should we consider our neighbour as an alien, and
load him with reproaches, because he happens to differ from us in
opinion about an article of faith? As long as there are men, so long
will there be different measures of talents and understanding; and so
long will they view things in a different light, and come to different
conclusions concerning them. The eye of one man can see farther than
that of another: So can the human mind, on the subject of speculative
truths. This consideration should teach us humility and forbearance in
judging of the religion of others. For who is he, who can say that he
sees the farthest, or that his own system is the best? If such men as
Milton, Whiston, Boyle, Locke, and Newton, all agreeing in the
profession of Christianity, did not all think precisely alike concerning
it, who art thou, with thy inferior capacity, who settest up the
standard of thine own judgment as infallible? If thou sendest thy
neighbour to perdition in the other world, because he does not agree in
his creed with thee, know that he judges according to the best of his
abilities, and that no more will be required of him. Know also that thou
thyself judgest like a worm of the earth; that thou dishonourest the
Almighty by thy reptile notions of him; and that in making him accord
with thee in condemning one of his creatures for what thou conceivest
to be the misunderstanding of a speculative proposition, thou treatest
him like a man, as thou thyself art, with corporeal organs; with
irritable passions, and with a limited intelligence. But if, besides
this, thou condemnest thy neighbour in this world also, and feelest the
spirit of persecution towards him, know that, whatever thy pretensions
may be to religion, thou art not a Christian. Thou art not possessed of
that charity or love, without which thou art but as sounding brass and a
tinkling cymbal.

Having therefore no religious prejudices[6] myself, except in favour of
Christianity, and holding no communion with the Quakers, as a religions
society, it cannot be likely that I should attempt to proselyte to
Quakerism. I wish only, as I stated in my introduction to this work, to
make the Quakers better known to their countrymen than they are at
present. In this I think I have already succeeded, for I believe I have
communicated many facts concerning them, which have never been related
by others. But no people can be thoroughly known, or at least the
character of a people cannot be thoroughly understood, except we are
acquainted with their religion; much less can that of the Quakers, who
differ so materially, both in their appearance and practice, from the
rest of their fellow-citizens.

[Footnote 6: Though I conceive a charitable allowance ought to be made
for the diversity of religious opinions among Christians, I by no means
intend to say, that it is not our duty to value the system of opinion
which we think most consonant to the Gospel, and to be wisely zealous
for its support.]

Having thought it right to make these prefatory observations, I proceed
to the prosecution of my work.

CHAP. I.

_The Almighty created the Universe by means of his spirit--and also
man--He gave man, besides his intellect, an emanation from his own
spirit, thus making him in his own image--But this image he lost--A
portion, however, of the same spirit was continued to his
posterity--These possessed it in different degrees--Abraham, Moses, and
the prophets, had more of it than some others--Jesus possessed it
immeasurably, and without limit--Evangelists and apostles possessed it,
but in a limited manner, and in different degrees._

The Quakers believe, that when the Almighty created the Universe, he
effected it by means of the life, or vital or vivifying energy that was
in his own spirit. "And the earth was without form, and void; and
darkness was upon the face of the deep; and the spirit of God moved upon
the face of the waters."

This life of the spirit has been differently named, but is concisely
stiled by St. John the evangelist "the word" for he says, "in the
beginning was the word, and the word was with God, and the word was God.
All things were made by him, and without him was not any thing made,
that was made."

The Almighty also, by means of the same divine energy or life of the
spirit which had thus created the universe, became the cause also of
material life, and of vital functions. He called forth all animated
nature into existence; for he "made the living creature after his kind."

He created man also by the same power. He made his corporeal and organic
nature. He furnished him also with intellect, or a mental understanding.
By this latter gift he gave to man, what he had not given to other
animated nature, the power of reason, by which he had the superiority
over it, and by means of which he was enabled to guide himself in his
temporal concerns. Thus when he made the natural man, he made him a
rational agent also.

But he gave to man, at the same time, independently of this intellect or
understanding, a spiritual faculty, or a portion of the life of his own
spirit, to reside in him. This gift occasioned man to become more
immediately, as it is expressed, the image of the Almighty. It set him
above the animal and rational part of his nature. It made him know
things not intelligible solely by his reason. It made him spiritually
minded. It enabled him to know his duty to God, and to hold a heavenly
intercourse with his maker.

Adam then, the first man, independently of his rational faculties,
received from the Almighty into his own breast such an emanation from
the life of his own spirit, as was sufficient to have enabled him both
to hold, and to have continued, a spiritual intercourse with his maker,
and to have preserved him in the state of innocence in which he had been
created. As long as he lived in this divine light of the spirit, he
remained in the image of God, and was perfectly happy; but, not
attending faithfully and perseveringly to this his spiritual monitor, he
fell into the snares of Satan, or gave way to the temptations of sin.
From this moment his condition became changed. For in the same manner as
distemper occasions animal life to droop, and to lose its powers, and
finally to cease, so unrighteousness, or his rebellion against the
divine light of the spirit that was within him, occasioned a dissolution
of his spiritual feelings and perceptions; for he became dead as it
were, in consequence, as to any knowledge of God, or enjoyment of his
presence[7].

[Footnote 7: It was said that, in the day in which Adam should eat
forbidden fruit, he should die; but he did not lose his animal life, or
his rational nature. His loss therefore is usually considered by the
Quakers to have been a divine spiritual principle, which had been
originally superadded to the animal and rational faculties.]

It pleased the Almighty, however, not wholly to abandon him in this
wretched state, but he comforted him with the cheering promise that the
seed of the woman should some time or other completely subdue sin, or
to use the scriptural language, "should bruise the serpent's head;" or,
in other words, as sin was of a spiritual nature, so it could only be
overcome by a spiritual conqueror; and therefore that the same holy
spirit, or word, or divine principle of light and life, which had
appeared in creation, should dwell so entirely and without limit or
measure, in the person or body of some one of his descendants, that sin
should by him be entirely subdued.

As God then poured into Adam, the first man, a certain portion of his
own spirit, or gave him a certain portion of the divine light, for the
regulation of his spiritual conduct and the power of heavenly
intercourse with himself, so he did not entirely cease from bestowing
his spirit upon his posterity; or, in other words, he gave them a
portion of that light which enlighteneth every man that cometh into the
world. Of the individuals therefore who succeeded Adam, all received a
portion of this light. Some, however, enjoyed larger portions of it than
others, according as they attended to its influences, or according to
the measure given them. Of those who possessed the greatest share of it,
some were the ancient patriarchs, such as Noah and Abraham, and others
were the ancient scriptural writers, such as Moses and the prophets.
The latter again experienced it in different measures or degrees; and in
proportion as they had it, they delivered more or less those prophecies
which are usually considered as inspired truths, from a belief that many
of them have been circumstantially completed.

At length, in the fulness of time, that is, when all things had been
fulfilled which were previously to take place, this divine spirit, which
had appeared in creation, this divine word, or light, took flesh, (for,
as St. John the Evangelist says, "the word was made flesh, and dwelled
among us,") and inhabited "the body which had been prepared for it;" or,
in other words, it inhabited the body of the person Jesus; but with this
difference, that whereas only a portion of this divine light or spirit
had been given to Adam, and afterwards to the prophets, it was given
without limit or measure to the man Jesus[8]. "For he whom God hath
sent, says St. John, speaketh the words of God, _for God giveth not the
Spirit by measure unto him."_ And St. Paul says, [9] "In him _the fulness
of the Godhead_ dwelled bodily." In him, therefore, the promise given to
Adam was accomplished, "that the seed of the woman should bruise the
serpent's head;" for we see in this case a human body, weak and infirm,
and subject to passions, possessed or occupied, without limit or
measure, by the spirit of God. But if the man Jesus had the full spirit
of God within him, he could not be otherwise than, perfectly holy. And
if so, sin never could have entered, and must therefore, as for as
relates to him, have been entirely repelled. Thus he answered the
prophetic character which had been given of him, independently of his
victory over sin by the sacrifice of himself, or by becoming afterwards
a comforter to those in bondage, who should be willing to receive him.

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