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

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Plutarch says again, "that if a man were to travel through the world, he
might possibly find cities without walls, without letters, without
kings, without wealth, without schools, and without theatres. But a city
without a temple, or that useth no worship, or no prayers, no one ever
saw. And he believes a city may more easily be built without a
foundation, or ground to set it on, than a community of men have or keep
a consistency without religion."

Of those nations which were reputed wild and ignorant in ancient times,
the Scythians may be brought, next, to the Greeks and Romans, as an
instance to elucidate the opinion of the Quakers still farther on this
subject. The speech of the Scythian Ambassadors to Alexander the Great,
as handed down to us by Quintus Curtius, has been often cited by
writers, not only on account of its beauty and simplicity, but to show
us the moral sentiments of the Scythians in those times. I shall make a
few extracts from it on this occasion.

"Had the Gods given thee, says one of the Ambassadors to Alexander, a
body proportionable to thy ambition, the whole Universe would have been
too little for thee. With one hand thou wouldest touch the East, and
with the other the West; and not satisfied with this, thou wouldest
follow the Sun, and know where he hides himself."----

"But what have we to do with thee? We never set foot in thy country. May
not those who inhabit woods be allowed to live without knowing who thou
art, and whence thou comest? We will neither command nor submit to any
man."----

"But thou, who boastest thy coming to extirpate robbers, thou thyself
art the greatest robber upon earth."----

"Thou hast possessed thyself of Lydia, invaded Syria, Persia, and
Bactriana. Thou art forming a design to march as far as India, and thou
now contest hither, to seize upon our herds of cattle. The great
possessions which thou hast, only make thee covet more eagerly what thou
hast not."----

"We are informed that the Greeks speak jestingly of our Scythian
deserts, and that they are even become a proverb; but we are fonder of
our solitudes, than of thy great cities."----

"If thou art a god, thou oughtest to do good to mortals, and not to
deprive them of their possessions. If thou art a mere man, reflect on
what thou art."----

"Do not fancy that the Scythians will take an oath in their concluding
of an alliance with thee. The only oath among them is to keep their word
without swearing. Such cautions as these do indeed become Greeks, who
sign their treaties, and call upon the Gods to witness them. But, with
regard to us, our religion consists in being sincere, and in keeping the
promises we have made. That man, who is not ashamed to break his word
with men, is not ashamed of deceiving the Gods."

To the account contained in these extracts, it may be added, that the
Scythians are described by Herodotus, Justin, Horace, and others, as a
moral people. They had the character of maintaining justice. Theft or
robbery was severely punished among them. They believed infidelity after
the marriage-engagement to be deserving of death. They coveted neither
silver nor gold. They refused to give the name of goods or riches to any
but estimable things, such as health, courage, liberty, strength,
sincerity, innocence, and the like. They received friends as relations,
or considered friendship as so sacred an alliance, that it differed but
little from alliance by blood.

These principles of the Scythians, as far as they are well founded, the
Quakers believe to have originated in their more than ordinary attention
to that divine principle which was given to them, equally with the rest
of mankind, for their instruction in moral good; to that same principle,
which Socrates describes as having suggested to his mind that which was
good and virtuous, or which Seneca describes to reside in men as an
observer of good and evil. For the Scythians, living in solitary and
desert places, had but little communication for many ages with the rest
of mankind, and did not obtain their system of morality from other
quarters. From the Greeks and Romans, who were the most enlightened,
they derived no moral benefit. For Strabo informs us, that their morals
had been wholly corrupted in his time, and that this wretched change had
taken place in consequence of their intercourse with these nations. That
they had no scripture or written law of God is equally evident. Neither
did they collect their morality from the perusal or observance of any
particular laws that had been left them by their ancestors; for the same
author, who gives them the high character just mentioned, says that they
were found in the practice of justice,[37] not on account of any laws,
but on account of their own _natural genius or disposition_. Neither
were they found in this practice, because they had exerted their reason
in discovering that virtue was so much more desirable than vice; for the
same author declares, that nature, and not reason, had made them a moral
people: for[38] "it seems surprising, says he, that nature should have
given to them what the Greeks have never been able to attain either in
consequence of the long succession of doctrines of their wise men, or of
the precepts of their philosophers; and that the manners of a barbarous,
should be preferable to those of a refined people."

[Footnote 37: Justitia gentis Ingeniis culta, non Legibus.]

[Footnote 38: Prorsus ut admirabile videatur, hoc illis naturam dare,
quod Graeci longa sapientium doctrina praeceptisque philosophorum
consequi nequeunt, cultosque mores incultae barbariae collatione
soperari.]

This opinion, that the spirit of God was afforded as a light to lighten
the Gentiles of the ancient world, the Quakers derive from the
authorities which I have now mentioned; that is, from the evidence which
history has afforded, and from the sentiments which the Gentiles have
discovered themselves upon this subject. But they conceive that the
question is put out of all doubt by these remarkable words of the
Apostle Paul. "For when the Gentiles, which have not the law, do by
_nature_ the things contained in the law, these, having not the law, are
a law unto themselves: which shew the work of the law _written on their
hearts_, their conscience also bearing witness, and their thoughts the
mean while accusing, or else excusing one another." And here it may be
observed, that the Quakers believe also, that in the same manner as the
spirit of God enlightened the different Gentile nations previously to
the time of the apostle, so it continues to enlighten those, which have
been discovered since; for no nation has been found so ignorant, as not
to make an acknowledgment of superior spirit, and to know the difference
between good and evil. Hence it may be considered as illuminating those
nations, where the scriptures have never reached, even at the present
day.

With respect to the last case, which includes those who have heard with
their outward ears the Gospel of Jesus Christ, the Quakers believe, that
the spirit of God has continued its office of a spiritual instructor as
well to these as to any of the persons who have been described. For the
Gospel is no where said to supersede, any more than the law of Moses
did, the assistance of this spirit. On the other hand, this spirit was
deemed necessary, and this by the apostles themselves, even after
churches had been established, or men had become Christians. St. Paul
declares,[39] that whatever spiritual gifts some of his followers might
then have, and however these gifts might then differ from one another,
the spirit of God was given universally to man, and this to profit
withal. He declares again that [40] "as many as were led by this spirit,
these, and these only, possessed the knowledge that was requisite to
enable them to become the sons of God." And in his letter to the
Thessalonians, who had become a Christian church, he gave them many
particular injunctions, among which one was, that [41] they would not
quench or extinguish the spirit.

[Footnote 39: Cor. 12. 7.]

[Footnote 40: Rom. 8, 14.]

[Footnote 41: 1 Thess. 5. 19.]

And in the same manner as this spirit was deemed necessary in the days
of the apostles, and this to every man individually, and even after he
had become a Christian, so the Quakers consider it to have been
necessary since, and to continue so, wherever Christianity is professed.
For many persons may read the holy scriptures, and hear them read in
churches, and yet not feel the necessary conviction for sin. Here then
the Quakers conceive the spirit of God to be still necessary. It comes
in with its inward monitions and reproofs, where the scripture has been
neglected or forgotten. It attempts to stay the arm of him who is going
to offend, and frequently averts the blow.

Neither is this spirit unnecessary, even where men profess an attention
to the literal precepts of the Gospel. For in proportion as men are in
the way of attending to the outward scriptures, they are in the way of
being inwardly taught of God. But without this inward teaching no
outward teaching can be effectual; for though persons may read the
scriptures, yet they cannot spiritually understand them; and though they
may admire the Christian religion, yet they cannot enjoy it, according
to the opinion of the Quakers, but through the medium of the spirit of
God.

CHAP. VII.

SECT. I.

_This spirit, as it has been given universally, so it has been given
sufficiently--Hence God is exonerated Of injustice, and men are left
without excuse--Those who resist this spirit, are said to quench it, and
may become so hardened in time, as to be insensible of its
impressions--Those who attend to it, may be said to be in the way of
redemption--Similar sentiments of Monro--This visitation, treatment,
and influence of the spirit, usually explained by the Quakers by the
Parable of the sower._

As the spirit of God has been thus afforded to every man, since the
foundation of the world, to profit withal, so the Quakers say, that it
has been given to him in a sufficient measure for this purpose. By the
word "sufficient" we are not to understand that this divine monitor
calls upon men every day or hour, but that it is within every man, and
that it awakens him seasonably, and so often during the term of his
natural life, as to exonerate God from the charge of condemning him
unjustly, if he fails in his duty, and as to leave himself without
excuse. And in proportion as a greater or less measure of this spirit
has been afforded him, so he is more or less guilty in the sight of his
Maker.

If any should resist these salutary operations of the Holy Spirit, they
resist it to their own condemnation.

Of such it may he observed, that they are said to quench or grieve the
spirit, and, not unfrequently, to resist God, and to crucify Christ
afresh; for God and Christ and the Spirit are considered to be
inseparably united in the scriptures.

Of such also it may be again observed, that if they continue to resist
God's holy Spirit, their feelings may become so callous or hardened in
time, that they may never be able to perceive its notices again, and
thus the day of their visitation may be over: for [42] "my people, saith
God, would not hearken to my voice, and Israel would none of me; so I
gave them up to their own hearts' lusts, and they walked in their own
counsels." To the same import was the saying of Jesus Christ, when he
wept over Jerusalem. [43] "If thou hadst known, even thou, at least in
this thy day, the things which belong unto thy peace! but now they are
hid from thine eyes." As if he had said, there was a day, in which ye,
the inhabitants of Jerusalem, might have known those things which
belonged to your peace. I was then willing to gather you, as a hen
gathereth her chickens, but as ye would not suffer me, the things
belonging to your peace are now hid from your eyes. Ye would not attend
to the impressions by God's Holy Spirit, when your feelings were tender
and penetrable, and therefore now, the day having passed over, ye have
lost the power of discerning them.

[Footnote 42: Psalm 81. 11,12]

[Footnote 43: Luke 19, 42.]

Those, on the other hand, who, during this visitation of the Holy
Spirit, attend to its suggestions or warnings, are said to be in the
way of their redemption or salvation.

These sentiments of the Quakers on this subject are beautifully
described by Monro, in his just measures of the pious institutions of
youth. "The Holy Spirit," says he, "solicits and importunes those who are
in a state of sin, to return, by inward motions and impressions, by
suggesting good thoughts and prompting to pious resolutions, by checks
and controls, by conviction of sin and duty; sometimes by frights and
terrors, and other whiles by love and endearments: But if men,
notwithstanding all his loving solicitations, do still cherish and
cleave to their lusts, and persevere in a state of sin, they are then
said to resist the Holy Ghost, whereby their condition becomes very
deplorable, and their conversion very difficult; for the more men resist
the importunities, and stifle the motions of the Holy Spirit, the
stronger do the chains of their corruption and servitude become. Every
new act of sin gives these a degree of strength, and consequently puts a
new obstacle in the way of conversion; and when sin is turned into an
inveterate and rooted habit, (which by reiterated commissions and long
continuance it is) then it becomes a nature, and is with as much
difficulty altered as nature is. Can the Ethiopian change his colour,
or the Leopard his spots? Then may you also do good, who are accustomed
to do evil."

"The Holy Spirit again," says he, "inspires the prayers of those who, in
consequence of his powerful operations, have crucified the flesh with
the affections and lusts, with devout and filial affections, and makes
intercession for them with sighs and groans that cannot be uttered. He
guides and manages them. The sons of God are led by the spirit of god.
He makes, his blessed fruits, righteousness, peace, joy, and divine
love, more and more to abound in them; he confirms them in goodness,
persuades them to perseverance, and seals them to the day of
redemption."

The Quakers usually elucidate this visitation, treatment, and influence
of the Holy Spirit, by the parable of the sower, as recorded by three of
the Evangelists. "Now the seed is the word of God." But as the word of
God and the spirit, according to St. John the Evangelist, are the same,
the parable is considered by the Quakers as relating to that divine
light or spirit which is given to man for his spiritual instruction and
salvation. As the seed was sown in all sorts of ground, good, bad, and
indifferent, so this light or spirit is afforded, without exception, to
all. As thorns choked this seed, and hindered it from coming to
perfection, so bad customs, or the pleasures and cares of the world,
hinder men from attending to this divine principle within them, and
render it unfruitful in their hearts. And as the seed in the good ground
was not interrupted, and therefore produced fruit in abundance, so this
spiritual principle, where it is not checked, but received and
cherished, produces also abundance of spiritual fruit in the inward man,
by putting him into the way of redemption from sin, or of holiness of
life.

SECT. II.

_The spirit of God, therefore, besides its office of a teacher, performs
that of a Redeemer of men--Redemption outward and inward--Outward is by
the sufferings of Jesus Christ--These produce forgiveness of past sins,
and put men into a capacity of salvation--inward, or the office now
alluded to, is by the operation of the spirit--This converts men, and
preserves them from sins to come--outward and inward connected with each
other._

The spirit of God, which we have seen to be given to men, and to be
given them universally, to enable them to distinguish between 'good and
evil, was given them also, the Quakers believe, for another purpose,
namely, to redeem or save them. Redemption and salvation, in this
sense,' are the same, in the language of the Quakers, and mean a
purification from the sins or pollutions of the world, so that a new
birth may be produced, and maintained in the inward man.

As the doctrine of the Quakers, with respect to redemption, differs from
that which generally obtains, I shall allot this chapter to an
explanation of the distinctions, which the Quakers usually make upon
this subject.

The Quakers never make use of the words "original sin," because these
are never to be found in the sacred writings. They consider man,
however, as in a fallen or degraded state, and as inclined and liable to
sin. They consider him, in short, as having the seed of sin within him,
which he inherited from his parent Adam. But though they acknowledge
this, they dare not say, that sin is imputed to him on account of Adam's
transgression, or that he is chargeable with sin, until he actually
commits it.

As every descendant, however, of Adam, has this seed within him, which,
amidst the numerous temptations that beset him, he allows sometime or
other to germinate, so he stands in need of a Redeemer; that is, of some
power that shall be able to procure pardon for past offences, and of
some power that shall be able to preserve him in the way of holiness for
the future. To expiate himself, in a manner satisfactory to the
Almighty, for so foot a stain upon his nature as that of sin, is utterly
beyond his abilities; for no good action, that he can do, can do away
that which has been once done. And to preserve himself in a state of
virtue for the future, is equally out of his own power, because this
cannot be done by any effort of his reason, but only by the conversion
of his heart. It has therefore pleased the Almighty to find a remedy for
him in each of these cases. Jesus Christ, by the sacrifice of his own
body, expiates for sins that are past, and the spirit of God, which has
been afforded to him, as a spiritual teacher, has the power of cleansing
and purifying the heart so thoroughly, that he may be preserved from
sins to come.

That forgiveness of past sins is procured by the sacrifice of Jesus
Christ, is obvious from various passages in the holy scriptures. Thus
the apostle Paul says, that Jesus Christ [44] "was set forth to be a
propitiation through faith in his blood, to declare his righteousness
for the remission of sins that are past through the forbearance of God."
And in his epistle to the Colossians he says, [45] "In whom we have
redemption through his blood, even the forgiveness of sins." This
redemption may be called outward, because it has been effected by
outward means, or by the outward sufferings of Jesus Christ; and it is
considered as putting men, in consequence of this forgiveness, into the
capacity of salvation. The Quakers, however, attribute this redemption
wholly to the love of God, and not to the impossibility of his
forgiveness without a plenary satisfaction, or to the motive of heaping
all his vengeance on the head of Jesus Christ, that he might appease his
own wrath.

[Footnote 44: Rom. 3.25.]

[Footnote 45: Coloss. 1.14.]

The other redemption, on the other hand, is called inward, because it is
considered by the Quakers to be an inward redemption from the power of
sin, or a cleansing the heart from the pollutions of the world. This
inward redemption is produced by the spirit of God, as before stated,
operating on the hearts of men, and so cleansing and purifying them, as
to produce a new birth in the inward man; so that the same spirit of
God, which has been given to men in various degrees since the
foundation of the world, as a teacher in their spiritual concerns, which
hath visited every man in his day, and which hath exhorted and reproved
him for his spiritual welfare[46], has the power of preserving him from
future sin, and of leading him to salvation.

[Footnote 46: The Quakers believe, however, that this spirit was more
plentifully diffused, and that greater gifts were given to man, after
Jews was glorified, than before. Ephes. 4.8.]

That this inward redemption is performed by the spirit of God, the
Quakers show from various passages in the sacred writings. Thus St. Paul
says, [47] "According to his mercy he hath saved us by the washing of
regeneration, and the renewing of the Holy Ghost." The same apostle
says, again, [48] "It is the law of the Spirit that maketh free from the
law of sin and death." And again--[49] "As many as are led by the spirit
of God, they are the sons of God."

[Footnote 47: Titus 3.5.]

[Footnote 48: Rom. 8.2.]

[Footnote 49: Rom. 8.14.]

The Quakers say, that this inward redemption or salvation as effected by
the spirit, is obvious also from the experience of all good men, or from
the manner in which many have experienced a total conversion or change
of heart. For though there are undoubtedly some who have gone on so
gradually in their reformation from vice to virtue, that it may have
been considered to be the effect of reason, which has previously
determined on the necessity of a holy life, yet the change from vice to
holiness has often been so rapid and decisive, as to leave no doubt
whatever, that it could not have been produced by any effort of reason,
but only by some divine operation, which could only have been that of
the spirit of God.

Of these two kinds of redemption, the outward and the inward, of which
the latter will be the subject of our consideration, it may be observed,
that they go hand in hand together[50]. St. Paul has coupled them in
these words: "for if, when we were enemies, we were reconciled to God by
the death of his son, much more, being reconciled, we shall be saved by
his life;" that is, by the life of his spirit working inwardly in
us.--And as they go together in the mind of the apostle, so they go
together as to the benefit of their effects. For, in the first place,
the outward redemption takes place, when the inward has begun. And,
secondly, the outward redemption, or the sufferings of Jesus Christ,
which redeem from past sins, cannot have any efficacy till the inward
has begun, or while men remain in their sins; or, in other words, no man
can be entitled to the forgiveness of sins that have been committed,
till there has been a change in the inward man; for St. John intimates,
that [51]the blood of Christ does not cleanse from sin, except men walk
in the light, or, to use an expression synonymous with the Quakers,
except men walk in the spirit.

[Footnote 50: Rom, 5. 10.]

[Footnote 51: John I. 6.7.]

SECT. III.

_Inward redemption, which thus goes on by the operation of the Holy
Spirit, has the power of producing a new birth in men--This office of
the spirit acknowledged by other Christians--Monro--Hammond--Locke--It
has the power also of leading to perfection--Sentiments of the Quakers
as to perfection--and of the ever memorable John Hales--Gell--Monro
--This power of inward redemption bestowed upon all._

The sufferings then of Jesus Christ, having by means of the forgiveness
of past sins, put men into a capacity for salvation, the remaining part
of salvation, or the inward redemption of man, is performed by the
operation of the Holy Spirit; of which, however, it must be remembered,
that a more plentiful diffusion is considered by the Quakers to have
been given to men after the ascension of Jesus Christ, than at any
former period.

The nature of this inward redemption, or the nature of this new office,
which it performs in addition to that of a religious teacher, may be
seen in the following account.

It has the power, the Quakers believe, of checking and preventing bad
inclinations and passions; of cleansing and purifying the heart; of
destroying the carnal mind; of making all old things pass away; of
introducing new; of raising our spiritual senses, so as to make us
delight in the things of God, and to put us above the enjoyment of
earthly pleasures. Redeeming thus from the pollutions of the world, and
leading to spiritual purity, it forms a new creature. It produces the
new man in the heart. It occasions a man by its quickening power to be
born again, and thus puts him into the way of salvation. [52] "For verily
I say unto thee, says Jesus Christ to Nicodemus, except a man be born
again, he cannot see the kingdom of God."

[Footnote 52: John 3.3.]

This office and power of the spirit of God is acknowledged by other
Christians. Monro, who has been before quoted, observes, "that the soul,
being thus raised from the death of sin and born again, is divinely
animated, and discovers that it is alive by the vital operations which
it performs."

"Again, says he, this blissful presence, the regenerate who are
delivered from the dominion, and cleansed from the impurities of sin,
have recovered, and it is on the account of it, that they are said to be
an habitation of God through the spirit and the temples of the Holy
Ghost. For that good spirit takes possession of them, resides in their
hearts, becomes the mover, enlightener, and director of all their
faculties and powers, gives a new and heavenly tincture and tendency to
all their inclinations and desires, and, in one word, is the great
spring of all they think, or do, or say; and hence it is that they are
said to walk no more after the flesh, but after the spirit, and to be
led by the spirit of God."

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