A Portraiture of Quakerism Volume Ii Part 11

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 G.o.d 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 G.o.d 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 G.o.d. [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 G.o.d, 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. G.o.d, 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 mult.i.tude 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 inst.i.tutions, 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 pa.s.sages 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 G.o.d 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 circ.u.mstances, 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 G.o.d has chosen individuals to great and glorious uses, while others remain in the mean or common ma.s.s, 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 G.o.d 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 G.o.d; 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, G.o.d 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 G.o.d, 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 G.o.d.

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 "G.o.d 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 pa.s.sed 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 G.o.d 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 circ.u.mstance, that the descendants of Isaac and Jacob were to preserve the church of G.o.d 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 pa.s.sages 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 G.o.d from the imputation of injustice, in having pa.s.sed over them, and in having admitted the Gentiles to a partic.i.p.ation 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 G.o.d. 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 pa.s.sed over; and that the Gentiles, whom you have always looked upon as the younger, should be now preferred. But G.o.d 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 pa.s.s 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 pa.s.s 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 G.o.d 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 G.o.d'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 G.o.d'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 G.o.d's judgments, but not till after much long suffering, came upon him, so that the power of G.o.d 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. .h.i.therto 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 G.o.d 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 a.s.signed, 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 G.o.d'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 carca.s.s of a man, when the spirit is departed, remains a man. Whatsoever is excellent, whatsoever is n.o.ble, 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.

Now an objection will be made to the proposition, as I have just stated it, by some Christians, and even by those who do not wish to derogate from the spirit of G.o.d, (for I have frequently heard it started by such) that the Quakers, by means of these doctrines, make every thing of the spirit, and [100]but little of Jesus Christ. I shall therefore notice this objection in this place, not so much with a view of answering it, as of attempting to show, that Christiana have not always a right apprehension of scriptural terms; and therefore that they sometimes quarrel with one another about trifles, or rather, that when they have disputes with each other, there is sometimes scarcely a shade of difference between them.

[Footnote 100: The Quakers make much of the advantages of Christ's coming in the flesh. Among these are considered the sacrifice of his own body, a more plentiful diffusion of the Spirit, and a dearer revelation relative to G.o.d and man.]

To those who make the objection, I shall describe the proposition which has been stated above, in different terms. I shall leave out the words "Spirit of G.o.d," and I shall wholly subst.i.tute the term "Christ." This I shall do upon the authority of some of our best divines.... The proposition then will run thus:

G.o.d, by means of Christ, created the world, "for without him was not any thing made, that was made."

He made, by means of the same Christ, the terrestrial Globe on which we live. He made the whole Host of Heaven. He made, therefore, besides our own, other planets and other worlds.

He caused also, by means of the same Christ, the generation of all animated nature, and of course of the life and vital powers of man.

He occasioned also by the same means, the generation of reason or intellect, and of a spiritual faculty, to man.

Man, however, had not been long created, before he fell into sin. It pleased G.o.d, therefore, that the same Christ, which had thus appeared in creation, should strive inwardly with man, and awaken his spiritual faculties, by which he might be able to know good from evil, and to obtain inward redemption from the pollutions of sin. And this inward striving of Christ was to be with every man, in after times, so that all would be inexcusable and subjected to condemnation, if they sinned.

It pleased G.o.d also, in process of time, as the attention of man was led astray by bad customs, by pleasures, by the cares of the world, and other causes, that the same Christ, in addition to this his inward striving with him, should afford him outward help, accommodated to his outward senses, by which his thoughts might be oftener turned towards G.o.d, and his soul be the better preserved in the way of salvation.

Christ accordingly, through Moses and the Prophets, became the author of a dispensation to the Jews, that is, of their laws, types, and customs, of their prophecies, and of their scriptures.

But as in the education of man things must be gradually unfolded, so it pleased G.o.d, in the scheme of his redemption, that the same Christ, in fulness of time, should take flesh, and become personally upon earth the author of another outward, but of a more pure and glorious dispensation, than the former, which was to be more extensive also; and which was not to be confined to the Jews, but to extend in time to the uttermost corners of the earth. Christ therefore became the Author of the inspired delivery of the outward scriptures of the New Testament. By these, as by outward and secondary means, he acted upon men's senses. He informed them of their corrupt nature, of their awful and perilous situation, of another life, of a day of judgment, of rewards and punishments. These scriptures therefore, of which Christ was the Author, were outward instruments at the time, and continue so to posterity, to second his inward aid. That is, they produce thought, give birth to anxiety, excite fear, promote seriousness, turn the eye towards G.o.d, and thus prepare the heart for a sense of those inward strivings of Christ, which produce inward redemption from the power and guilt of sin.

Where, however, this outward aid of the Holy Scriptures has not reached, Christ continues to purify and redeem by his inward power. But as men, who are acted upon solely by his inward strivings, have not the same advantages as those who are also acted upon by his outward word, so less is expected in the one than in the other case. Less is expected from the Gentile than from the Jew: less from the Barbarian than from the Christian.

And this latter doctrine of the universality of the striving of Christ with man, in a spiritually instructive and redemptive capacity, as it is merciful and just, so it is worthy of the wise and beneficent Creator.

Christ, in short, has been filling, from the foundation of the world, the office of an inward redeemer, and this, without any exception, to all of the human race. And there is even [101] "now no salvation in any other. For there is no other name under Heaven given among men, whereby we must be saved."

[Footnote 101: Acts 4. 12.]

From this new statement of the proposition, which statement is consistent with the language of divines, it will appear, that, if the Quakers have made every thing of the spirit, and but little of Christ, I have made, to suit the objectors, every thing of Christ, and but little of the spirit. Now I would ask, where lies the difference between the two statements? Which is the more accurate; or whether, when I say these things were done by the spirit, and when I say they were done by Christ, I do not state precisely the same proposition, or express the same thing?