They resisted the payment of them, because, thirdly, they were demanded on the principle, as appeared by the preamble of the act of Henry the eighth, that they were due as under the Levitical law by divine right.

Against this they urged, first, that, if they were due as the Levitical t.i.thes were, they must have been subject to the same conditions. They contended that, if the Levites had a right to t.i.thes, they had previously given up to the community their own right to a share of the land, but that the clergy claimed a tenth of the produce of the lands of others, but had given up none of their own. They contended also, that t.i.thes by the Levitical law were for the strangers, the fatherless, and the widows, as well as for the Levites, but that the clergy, by taking t.i.thes, had taken that which had been for the maintenance of the poor, and had appropriated it solely to their own use, leaving them thus to become a second burthen upon the land.

But they contended, that the principle itself was false. They maintained, that the Levitical priesthood and t.i.thes with it, had ceased on the coming of Jesus Christ, as appeared by his own example and that of his Apostles; that it became them, therefore, as Christians, to make a stand against this principle, for that, by acquiescing in the notion that the Jewish law extended to them, they conceived they would be acknowledging that the priesthood of Aaron still existed, and that Christ had not actually come.

This latter argument, by which it was insisted upon, that t.i.thes ceased with the Jewish dispensation, and that those who acknowledged them, acknowledged the Jewish religion for Christians, was not confined to the early Quakers, but admitted among many other serious Christians of those times. The great John Milton himself, in a treatise which he wrote against t.i.thes, did not disdain to use it. "Although, says he, hire to the labourer be of moral and perpetual right, yet that special kind of hire, the tenth, can be of no right or necessity but to that special labour for which G.o.d ordained it. That special labour was the Levitical and ceremonial service of the tabernacle, which is now abolished. The right, therefore, of that special hire, must needs be withal abolished, as being also ceremonial. That t.i.thes were ceremonial is plain, not being given to the Levites till they had been first offered an heave offering to the Lord. He then, who by that law brings t.i.thes into the Gospel, of necessity brings in withal a sacrifice and an altar, without which t.i.thes by that law were unsanctified and polluted, and therefore never thought of in the first Christian times, nor till ceremonies, altars, and oblations had been brought back. And yet the Jews, ever since their temple was destroyed, though they have rabbies and teachers of their law, yet pay no t.i.thes, as having no Levites to whom, no temple where, to pay them, nor altar whereon to hallow them; which argues, that the Jews themselves never thought t.i.thes moral, but ceremonial only.

That Christians therefore should take them up, when Jews have laid them down, must needs be very absurd and preposterous."

Having now stated the three great reasons, which the early Quakers gave, in addition to those mentioned in a former section, why they could not contribute towards the maintenance of an alien ministry, or why they could not submit to the payment of t.i.thes, as the peculiar payment demanded by the established church, I shall only observe, that these are still insisted upon by their descendants, but more particularly the latter, because all the more, modern acts upon this subject take the act of Henry the eighth as the great ground-work or legal foundation of t.i.thes, in the preamble of which it is inserted, that "they are due to G.o.d and the church." Now this preamble, the Quakers a.s.sert, has never been done away, nor has any other principle been acknowledged instead of that in this preamble, why t.i.thes have been established by law. The Quakers therefore conceive, that t.i.thes are still collected on the foundation of divine right, and therefore that it is impossible for them as Christians to pay them, for that by every such payment, they would not only be acknowledging the Jewish religion for themselves, but would be agreeing in sentiment with the modern Jews, that Jesus Christ has not yet made his appearance upon earth.

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 circ.u.mstances in the const.i.tution 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 living character, if it be excellent, is inestimable, on account of the good which it produces to him who possesses it. It procures him attention, civility, love, and respect from others. Hence virtue may be said to have its reward in the present life. This account will be also true of bodies, and particularly of religious bodies, of men. It will make a difference to the individuals of these, whether they be respected, as a body, by the individuals of other religious denominations, or by the government under which they live.

But though character be of so much importance in life, there are few who estimate it, either when they view it individually or collectively, as if really is. It is often, on the one hand, heightened by partiality, and, on the other, lowered by prejudice. Other causes also combine to afford wrong apprehensions concerning it. For as different diseases throw out often the same symptoms, and the judgment of the physician is baffled, so different motives produce frequently similar actions, and the man who tries to develop a character, even if he wishes to speak truth, finds himself at a loss to p.r.o.nounce justly upon it.

As these failings and difficulties have attended men in estimating the character of individuals, so they seem to have attended those who have attempted to delineate that of the society of the Quakers. Indeed, if we were to take a view of the different traits which have been a.s.signed to the latter, we could not but conclude, that there must have been some mistake concerning them. We should have occasion to observe, that some of these were so different in their kind, that they could not reasonably be supposed to exist in the same persons. We should find that others could scarcely be admitted among a body of professing Christians. The Quaker character, in short, as it has been exhibited to the world, is a strange medley of consistency and contradiction, and of merit and defect.

Amidst accounts, which have been so incongruous, I shall attempt the task of drawing the character of the Quakers. I shall state, first, all the excellencies, that have been said to belong to it. I shall state also, all the blemishes with which it has been described to be chargeable. I shall then enquire how far it is probable that any of these, and in what degree they are true. In this enquiry, some little reliance must be placed upon my personal knowledge of the Quakers, and upon my desire not to deceive. It is fortunate, however, that I shall be able, in this case, to apply to a test, which will be more satisfactory to the world, than any opinion of my own upon this subject. I mean to say that the Quakers, like others, are the creatures of their own education and habits, or that there are circ.u.mstances in their const.i.tution, the knowledge of which will a.s.sist us in the discussion of this question; circ.u.mstances, which will speak for themselves and to which we way always refer in the case of difficulty or doubt. Their moral education, for example, which has been already explained, cannot but have an influence on the minds of those who receive it. Their discipline also, which has appeared to be of so extraordinary a nature, and to be conducted in so extraordinary a manner, cannot but have an effect of its own kind. The peculiar customs, in which they have been described to have been born and educated, and which must of course act upon them as a second nature, must have a correspondent influence again.

From these, and other prominent and distinguishing features in their const.i.tution, I may hope to confirm some of the truths which have been told, and to correct some of the errors that have been stated, on the subject which is now before us.

Nor am I without the hope, that the discussion of this subject upon such principles, will be acceptable to many. To those, who love truth, this attempt to investigate it will be interesting. To the Quakers it will be highly useful. For they will see, in the gla.s.s or mirror which I shall set before them, the appearance which they make in the world. And if they shall learn, in consequence, any of the causes either of their merits or of their failings, they will have learnt a lesson, which they may make useful by the farther improvement of their moral character.

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 particular. On the subject of their general good character I shall first speak.

It is admitted by the world, as I had occasion to observe in the first chapter of the first volume, that whatever other objections might be brought against the Quakers as a body, they deserved the character of a moral people.

Though this fact be admitted, and there would therefore appear to be no necessity for confirming it, I shall endeavour, according to the plan proposed, to shew, by means of the peculiar system of the Quakers as a religious body, that this is one of the traits given them by the world, which cannot be otherwise than true.

The Quakers believe, in the first place, that the Spirit of G.o.d, acting in man, is one of the wises of virtuous character. They believe it to be, of all others, the purest and sublimest source. It is that spring, they conceive, to good action, and of course to exalted character, in which man can have none but a pa.s.sive concern. It is neither hereditary nor fact.i.tious. It can neither be perpetuated in generation by the father to the child, nor be given by human art. It is considered by the Quakers as the great and distinguishing mark of their calling. Neither dress, nor language, nor peculiar customs, const.i.tute the Quaker, but the spiritual knowledge which he possesses. Hence all pious men may be said to have been Quakers. Hence the patriarchs were Quakers, that is, because they professed to be led by the Spirit of G.o.d. Hence the Apostles and primitive Christians were Quakers. Hence the virtuous among the Heathens, who knew nothing of Christianity, were Quakers also.

Hence Socrates may be ranked in profession with the members of this society. He believed in the agency of the Divine Spirit. It was said of him, "that he had the guide of his life within him; that this spirit furnished him with divine knowledge; and that it often impelled him to address and exhort the people." Justin the Martyr had no scruple in calling both Socrates and Herac.l.i.tus Christians, though they lived long before Christ; "for all such as these, says he, who lived according to the divine word within them, and which word was in all men, were Christians." Hence also, since the introduction of Christianity, many of our own countrymen have been Quakers, though undistinguished by the exterior marks of dress or language. Among these we may reckon the great and venerable Milton. His works are full of the sentiments of[32]

Quakerism. And hence, in other countries and in other ages, there have been men, who might be called Quakers, though the word Quakerism was unknown.

[Footnote 32: Milton not only considered the Spirit of G.o.d as a divine teacher, but that the scriptures were not to be spiritually understood but by the means of this spirit. He believed also, that human learning was not necessary for the qualification of a minister of the Gospel.

And he wrote an essay against t.i.thes.]

But independently of the agency of the Spirit of G.o.d, which the Quakers thus consider to be the purest cause of a good life and character, we may reckon a subordinate cause, which may be artificial, and within the contrivance and wisdom of man. When the early Quakers met together as a religious body, though they consisted of spiritually minded men, they resolved on a system of discipline, which should be followed by those who became members of the society. This discipline we have already seen.

We have seen how it attempts to secure obedience to Christian precepts.

How it marks its offences. How it takes cognizance of them when committed. How it tries to reclaim and save. How, in short, by endeavouring to keep up the members of the society to a good life, it becomes instrumental in the production or preservation of a good character.

From hence it will appear, that the virtue of the Quakers, and of course that their character may be distinguished into two kinds, as arising from two sources. It may arise from spiritual knowledge on the one hand, or from their discipline on the other. That which arises from the first, will be a perfect virtue. It will produce activity in excellence. That which arises from the second, will be inferior and sluggish. But, however it may be subject to this lower estimation, it will always be able to produce for those who have it, a certain degree of moral reputation in the opinion of the world.

These distinctions having been made as to the sources of virtuous character, there will be no difficulty in shewing, that the world has not been deceived in the point in question. For if it be admitted that the Divine Spirit, by means of its agency on the heart of man, is really a cause of virtuous character, it will then be but reasonable to suppose, that the Quakers, who lay themselves open for its reception more than others, both by frequent private retirements, and by their peculiar mode of public worship, should bear at least as fair a reputation as others, on account of the purity of their lives. But the discipline, which is unquestionably a guardian of morals, is peculiar to themselves. Virtue therefore is kept up among the Quakers by an extraordinary cause, or by a cause which does not act among many other bodies of men. It ought therefore to be expected, while this extraordinary cause exists, that an extraordinary result should follow, or that more will be kept apparently virtuous among the Quakers, in proportion to their numbers, than among those where no such discipline can be found, or, in other words, that, whenever the Quakers are compared with those of the world at large, they will obtain the reputation of a moral people.

CHAP. III.

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 character, which may be called particular, I shall first notice that of benevolence. This benevolence will include, first, good will to man in his temporal capacity, or a tender feeling for him as a fellow creature in the varied situations of his life.

[Footnote 33: The reader must be aware, that all Quakers do not partake of this good part of the character. That the generality do, I believe.

That all ought to do, I know, because their principles, as will be clearly seen, lead to such a character. Those, therefore, who do not, will see their own deficiency, or how much they have yet to attain, before they can become Quakers.]

The epithet of benevolent has been long given to this society. Indeed I know of no point, where the judgment of the world has been called forth, in which it has been more unanimous, than in the acknowledgment of this particular trait, as a part of the Quaker character.

The reasons for the application of this epithet to the society, may be various.

It has been long known, that as the early Christians called each other brethren, and loved each other as such, so there runs through the whole society of the Quakers a system of similar love, their affection for one another having been long proverbial.

It has been long known again, that as the early Christians extended their benevolence out of the pale of their own society to others who lived around them, so the Quakers manifest a similar disposition towards their countrymen at large. In matters of private distress, where persons of a different religious denomination have been the objects, and where such objects have been worthy, their purses have been generally open, and they have generally given as largely in proportion to their abilities as other people. To public charities in their respective places of residence, they have generally administered their proper share. But of late years, as they have mixed more with the world, this character of the society has become more conspicuous or better known. In the cases of dearth and distress, which happened a few years ago, it is a matter of publicity, that they were among the foremost in the metropolis, and in same other towns in the kingdom, not only in pecuniary contributions, but in frequent and regular attendances for the proper distribution of them. And if their character has ever stood higher for willingness to contribute to the wants of others at any one time than at another, it stands the highest, from whatever cause it may happen, at the present day.

It has been long known again, that as the early Christians extended their love beyond their own society, and beyond those of the world who lived around them, to those who were reputed natural enemies in their own times, so the Quakers do not confine their benevolence to their own countrymen, but extend it to the various inhabitants of the globe, without any discrimination, whether they are reputed hostile to the government under which they live. In times of war we never see them bearing arms, and in times of victory we never see them exulting, like other people. We never see them illuminating their houses, or running up and down the streets, frantic with joy upon such occasions. Their joy, on the other hand, is wounded by the melancholy consideration of the destruction of the human race, when they lament, with almost equal sympathy, over the slaughter of enemies and friends.

But this character of a benevolent people has been raised higher of late years in the estimation of the public by new circ.u.mstances or by the unanimous and decided part, which they have taken as a body, in behalf of the abolition of the slave-trade. For where has the injured African experienced more sympathy than from the hearts of Quakers? In this great cause the Quakers have been singularly conspicuous. They have been actuated as it were by one spring. In the different attempts, made for the annihilation of this trade, they have come forward with a religious zeal. They were at the original formation of the committee for this important object, where they gave an almost unexampled attendance for years. I mentioned in the preceding volume, that near a century ago, when this question had not awakened the general attention, it had awakened that of the Quakers as a body; and that they had made regulations in their commercial concerns with a view of keeping themselves clear of the blood of this cruel traffic. And from that time to the present day they have never forgotten this subject. Their yearly epistles notice it, whenever such notice is considered to be useful. And they hold themselves in readiness, on all fit occasions, to unite their efforts for the removal of this great and shocking source of suffering to their fellow-creatures.

But whether these be the reasons, or whether they be not the reasons, why the Quakers have been denominated benevolent, nothing is more true than that this appellation has been bestowed upon them, and this by the consent of their countrymen. For we have only to examine our public prints, to prove the truth of the a.s.sertion. We shall generally find there, that when there is occasion to mention the society, the word "benevolent" accompanies it.

The reader will perhaps be anxious to know how it happens, that the Quakers should possess this general feeling of benevolence in a degree so much stronger than the general body of their countrymen, that it should have become an acknowledged feature in their character. He will naturally ask, does their education produce it? Does their discipline produce it? Do their religious tenets produce it? What springs act upon the Quakers, which do not equally act upon other people? The explanation of this phenomenon will be perfectly consistent with my design; for I purpose, as I stated before, to try the truth or falsehood of the different traits a.s.signed to the character of the Quakers, by the test of probabilities as arising from the nature of the customs or opinions which they adopt. I shall endeavour therefore to show, that there are circ.u.mstances, connected with their const.i.tution, which have a tendency to make them look upon man in a less degraded and hostile, and in a more kindred and elevated light, than many others. And when I shall have accomplished this, I shall have given that explanation of the phenomenon, or that confirmation of the trait, which, whether it may or may not satisfy others, has always satisfied myself.

The Quakers, in the first place, have seldom seen a man degraded but by his vices. Unaccustomed to many of the diversions of the world, they have seldom, if ever, seen him in the low condition of a hired buffoon or mimic. Men, who consent to let others degrade themselves for their sport, become degraded in their turn. And this degradation increases with the frequency of the spectacle. Persons in such habits are apt to lose sight of the dignity of mankind, and to consider them as made for administration to their pleasures, or in an animal or a reptile light.

But the Quakers, who know nothing of such spectacles, cannot, at least as far as these are concerned, lose either their own dignity of mind, or behold others lose it. They cannot therefore view men under the degrading light of animals for sport, or of purchasable play-things.