to the yearly meeting of London, in the
spring of the year 1694, Keith thought prop
er to appear there, in vindication of his con
duct. He asked, and obtained a hearing ;
and the yearly meeting of London, after a
r all examination of the case, approved en
tirely of the proceedings of the American
Quakers, and excluded Keith from all fel
lowship, for his factious and unchristian
conduct, and his false criminations of the
American brethren. A few however, ad
hered to him in England, and he set up a
separate meeting in London, and laboured
much during several years, to destroy that
faith which he had spent so many years iu
defending and propagating. His misrepre
sentations of the views of the Quakers were
abundant ; arid they were answered and con
futed, with no little success, from his own
former publications. Meeting with but lit
tle success in forming a new party, and
gradually departing farther and farther from
Quaker principles, he in the year 1700,
wholly renounced Quakerism, and became
an Episcopal clergyman. In this capacity
he visited America in the year 1702, hoping
to draw many Quakers into the English
church. But his former partisans in Amer
ica, though not yet reconciled with the Qua
kers, would not follow him into the estab
lished church. Being entirely unsuccessful
in America, Keith returned to England, be
came a parish minister, and died a few years
after. See Gougtfs History of the Quakers,
vol. iii., p. 317-350, 382-390, 442-455.
ScweVs History of the Quakers, vol. ii., p.
493-495, 496, &c., 526-534, 574. Tr.]
(17) See William Rogers Christian Qua
ker, Lond., 1699, 4to, and The Quakers a di
vided people, Lond., 1708, 4to. Unschul-
dige Nachrichten, A.D. 1744, p. 496, &c.
(18) Most persons think, that we are U
learn what the Quakers believe and teach*
HISTORY OF THE QUAKERS.
455
7, Their fundamental doctrine therefore, and that on which all their
ather doctrines depend, is that very ancient maxim of the Mystic school :
That there lurks in the minds of all men a portion of the divine reason
or nature, or a spark of that wisdom which is in God himself. That who-
ever is desirous of true happiness and eternal salvation, must, by turning
his thoughts inward and away from external objects, (or by contemplation,
and weakening the empire of the senses), elicit, kindle, and inflame this
hidden, divine spark, which is oppressed and suffocated by the mass of the
body and by the darkness of the flesh, with which our souls are surrounded.
That whoever shall do so, will find a wonderful light rise upon him, or a
celestial voice break upon him out of the inmost recesses of the soul, which
will instruct him in all divine truth, and be the surest pledge of union with
the supreme God. This natural treasure of mankind, is called by various
from Robert Barclay s Catechism, or still
better, from his Apology for the true Chris
tian Divinity ; which was published, Lond.,
1676,4to,and translated into other languages.
Nor shall I much object to this opinion, if it
be understood to mean, that this sect is ex
ceedingly desirous, that others should judge
of the nature of their religion by these books.
But if any would have us believe, that these
books contain every thing the Quakers regard
as true, and that nothing more than these con
tain, was formerly taught among them or is
now taught, he may be easily confuted from
numerous publications. For Barclay as
sumed the office of an advocate, not that of
a teacher ; and of course he explains the
sentiments of his sect, just as those do who
undertake to defend an odious cause. In
the first place, he is silent on points of
Christianity of the utmost importance, con
cerning which it is very desirable to know
the true sentiments of the Quakers ; and he
exhibits a really mutilated system of theology.
For it is the practice of advocates, to pass
over the things that cannot easily be placed
in an advantageous light ; and to take up only
such things as ingenuity and eloquence can
make appear plausible and excellent. In the
next place, he touches upon several things,
the full exposition of which would bring
much odium on the Quakers, only cursorily
and slightly ; which is also an indication of
a bad cause. Lastly, and to go no farther,
the things which he cannot deny or conceal,
he explains in the most delicate and cautious
manner, in common, ordinary phraseology,
not very definite, avoiding carefully all the
appropriate and almost consecrated terms
adopted by the sect. Now it will not be
very difficult for one who will take such a
course, to give a specious appearance to any
the most absurd doctrines. And it is well
known, that in this way the doctrine of Spi
noza has been disguised and painted up by
some of his disciples. There are other wri
ters of this sect, who express their senti
ments much more clearly and freely ; among
whom, William Penn and George Whitehead,
very celebrated men, deserve to be read pref
erably to all others. Among their other
works, there is one entitled : The Christian
Quaker and his Divine Testimony vindicated,
by Scripture, Reason, and Authorities, against
the injurious attempts that have been latel/
made by several adversaries; Lond., 1674,
small folio. Penn wrote the first part, and
Whitehead, the second. There is also ex
tant, in Sewel s History, p. 578, a Confes
sion of Faith, which the Quakers published
in 1693, in the midst of the controversy with
Keith. But it is very cautiously drawn up,
and a great part of it ambiguous. [Dr.
Toulmin thinks, that Dr. Mosheim is here
uncandid and unjust towards Barclay ; and
that he has exposed himself to the just ani
madversions of Gough, in his History of the
Quakers, vol. ii., p. 401-406. See Toul-
miri s note to Neal, vol. v., p. 253, ed. Bos
ton, 1817. Not having Barclay s Apology
before me, I will pass no judgment on the
justice or injustice of Dr. Mosheim s state
ments. But I will say, that I do not under
stand him to charge Barclay with direct and
wilful misrepresentations ; but only with so
far acting the advocate, that his book is not
the best guide to a full and correct knowl
edge of the sentiments of the Quakers : and
consequently, that it is necessary to consult
other works, such as the writings of Penn
and Whitehead, if we would fully and truly
understand the Quaker system. Now this
may be so, while still the Vindication of tho
Quakers, by the committee representing the
yearly meeting of Friends in Philadelphia,
A.D. 1799, may very honestly and truly say :
" As to our tenets and history, we refer to
Fox, Barclay, Penn, Sewel, Gough, &c. t
and declare, that we never had, nor now
have, any other doctrines to publish, and that
there are no religious opinions or practices
among is, which have not been made knov tr
to the world." TV.]
456 BOOK IV. CENT. XVIL SEC. II. PART II. CHAP. IV.
names ; very often by that of a divine light ; sometimes, a ray of eternal
wisdom ; sometimes, celestial sophia ; concerning whose nuptials, under a
female garb, with man, some of this class of people speak in magnificent
terms. The terms best known among us, are, the internal Word, and
Christ within us. For as they hold the sentiment of the ancient Mystics
and of Origen, that Christ is the reason and wisdom of God, and suppose
all men to be furnished with a particle of the divine wisdom, they are obli
ged to maintain that Christ, or the Word of God, resides, acts, and speaks,
in all persons. (19)
8. Whatever other singular and strange sentiments they may hold, all
originated from this one principle, as their prolific source. Because
Christ resides in every son of Adam, therefore ; I. All religion consists in
man s averting his mind from external objects, weakening the empire of
the senses, turning himself inward upon himself, and listening with his
whole attention to what the Christ in his breast or the internal light dic
tates and enjoins. II. The external word, that is, the holy scriptures,
does not enlighten and guide men to salvation ; for words and syllables,
being lifeless things, cannot have power to illumine the soul of man and
to unite it to God. The only effect of the inspired books upon one who
reads them, is, to excite and stimulate him to attend to the internal word,
and to seek the school of Christ teaching within him. Or, to express the
same thing in other words ; the Bible is a mute guide, which by signs points
and directs to the living master residing in the soul. III. Those who
are destitute of this written word, pagans, Jews, Mohammedans, and the
barbarous nations, want indeed some aid for obtaining salvation, but not
the way or the discipline of salvation itself. For if they would give heed
to the internal teacher, who is never silent when the man listens to him,
they might abundantly learn from him whatever is necessary to be known
and to be done, IV. The kingdom of Jesus Christ therefore is of vast ex
tent, and embraces the whole human race. For all men carry Christ in
their souls ; and by him, though living in the greatest barbarism, and to.
tally ignorant of the Christian religion, they may become wise and happy,
both in this life and in that to come. They who live virtuously, and restrain
the cravings of lust, whether they are Jews, Mohammedans, or pagans,
may become united to God through Christ residing in their souls in this
world, and so be united to him for ever. V. The principal hinderance to
men s perceiving and hearkening to Christ present within them, is the
heavy, dark body, composed of vicious matter, with which they are envel.
(19) Yet the modern Quakers, as appears and sanctify them, provided the influences of
from the writings of Jo* ah Martin and oth- the body or of sense could be counteracted ;
ers, are ignorant of tht> true sentiments of was quite a different thing from the internal
their forefathers, and porpetually confound light of the Quakers. For the latter is
this inherent and innate liht, with that light supposed to be a. revelation made to the soul,
of the Holy Spirit which is shed on the minds by Christ acting through the Holy Spirit. It
of the pious. [This declaration of Dr. Mo- is therefore grace, not nature ; a divine
sheim, clearly shows that he did not under- communication to fallen men, and not an
stand the fundamental principle of the Qua- original principle in their natural constitu
kers, which is essentially different from that tions : and its influences and operations are
af the ancient Mystics. The particle of the moral, not physical. It is therefore not
divine nature, which the Mystics supposed to strange, that the Quakers should complain of
be a constituent part of man at his first this and the following sections, as totally
creation, or a. natural principle in all men, misrepre wilting their fund amenta! pnnciplea
ind which was sufficient to enlighten, guide, TV.]
HISTORY OF THE QUAKERS. 457
And hence all possible care must be taken, that this connexion of
soul and body do not blunt the mind, disturb its operations, and by means
of the senses fill it with images of external things. And on this account,
it is not to be supposed that when the souls of men shall have escaped
this prison, God will again thrust them into it ; but what the scriptures tell
us of the resurrection of our bodies, must either be understood figuratively,
or be referred to new and celestial bodies. (20)
9. These things show, that the religion of the Quakers can conve
niently dispense with a Christ without ; and with all that Christians believe
on the authority of the holy scriptures, concerning his divine origin, life,
merits, sufferings, and atonement. Because the whole ground of salvation
lies in the Christ within. Not a few of them therefore, as we learn from
very credible authors, once fell into the absurdity to maintain, that the
whole narrative in the scriptures respecting Jesus Christ, is not the history
of the Son of God clothed in human nature, but the history of Christ
within us, decorated with poetic imagery and allegory. This opinion, if
we may give credit to very respectable witnesses, is so far from having
become extinct among them, that on the contrary it still prevails and is
taught in America. But the Europeans, either from the force of truth or
compelled by fear, maintain that the divine wisdom or reason descended
into the son of the virgin Mary, and by him instructed mankind ; and that
this divine man actually did and suffered, what he is recorded to have done
and suffered. At the same time, they express themselves very ambiguously,
respecting many things pertaining to Christ ; in particular, respecting the
fruits of his sufferings and death, their statements are so loose and meager
that it is altogether uncertain and dubious, what and how great they sup.
pose these fruits to be. Besides, they have not renounced wholly the
[figurative] interpretation of the history of Christ, above mentioned ; for
they press us hard to grant, that the things which occurred in regard t?
our Saviour while resident among men, are signs and emblems of the things
which may occur, and must occur, in relation to the Christ within, in order
(20) These propositions all Quakers ad- all mankind, as soon as they become moral
mit ; or at least ought to admit, if they would agents. They likewise believe with the .\ r-
not entirely depart from the first principles of minians, that the teachings and influences of
their system. The doctrines concerning thi? grace, are sufficient, if duly improved,
which they disagree and dispute among to lead those who have not the Scriptures, to
themselves, we hee pass over, lest we should holiness and to salvation. Neither is it true,
appear disposed to render the sect odious, that they deny the resurrection of the body ;
[It is so far from being true, that "all Qua- though they seem to have an idea, that the
kers admit these propositions," that they de- future spiritual body will so differ from the
clare them to be mere fictions of Dr. Mo- present body, that it cannot be called the
shcim, or consequences which he, and not same. Thus Henry Tuke, (as quoted in
they, deduce from their first principle. And Rces Cyclopaedia, article Quakers), says :
indeed, they seem to be a philosophical creed, " The doctrine of the resurrection of the
essentially diverse from the true belief of the dead is so connected with the Christian re-
Quakers. See the preceding note. Ac- ligion, that it will be also proper to say some-
criuing to the belief of the Quakers, the con- thing on this subject. In explaining our be-
flicting principles in sinful men, are not, a lief of this doctrine, we refer to the fifteenth
particle of the divine nature opposed and chapter of the first Epistle to the Corinthians,
weighed down by tlae material body ; but In this chapter (verses 40, 42, 44, 50) is
they are, divine grace or the gracious opera- clearly laid down the resurrection of a body,
lions of the Holy Spirit, conflicting with the though not of the same body that dies. Here
corrupt nature of fallen man. This divine we rest our belief in this mystery, without
grace, they hola indeed, as the Arminians desiring to pry into it, beyond what is w
slso do, to be universal , or to be afbrded to vealed to us." TV.]
VOL. III. M M M
458 BOOK IV. CENT. XVII. SEC. II. PART II. CHAP. IV.
to a man s partaking of salvation. And hence they are accustomed, with
the Mystics their preceptors, to talk much, in lofty terms and inflated style,
of Christ s being born, living, dying, and rising to life, in the hearts of
saints.(21)
10. From the same source which has been mentioned, [namely, the
ancient Mystic theology], has flowed their discipline and practice. They
assemble indeed, on the days in which other Christians generally assemble
for religious purposes. But they neither observe festival days, nor use
ceremonies and rites, nor suffer religion to be coupled with any positive
institutions ; placing it wholly in the worship of Christ hidden in the heart.
Such as please, teach in their assemblies, both men and women : for who
may deny to the persons in whom Christ dwells and speaks, liberty to ad
dress and instruct the brethren ? Prayers, hymns, and the other exercises
which distinguish the public assemblies of other Christians, are unknown
and discarded by them : and not without reason, since they believe with
the Mystics, that to pray truly, is not to utter the desires of our hearts in a
set form of words, but to collect the mind, recall it from all emotion and
thought, and fix it wholly on a present Deity. Neither do they baptize
new members of their community ; nor recall the memory of Christ s death
and the benefits of it, in the Lord s supper. For they suppose both insti
tutions to be Judaical ; and to have been formerly used by the Saviour,
only to represent to the eye, in visible imagery, by baptism the mystical
purification of the soul, and by the holy supper the spiritual nourishment
of it.
11. The system of morals adopted by them, is beyond measure aus.
tere and forbidding. It is chiefly comprehended in these two precepts:
I. Whatever can afford us pleasure, produce agreeable emotions, or grat
ify the senses, must either be wholly avoided, or if by the laws of nature
this is impossible, it must be so tempered and checked by reason and re
flection that it may not corrupt the soul. (22) Because, as the mind ought
(21) [In answer to most of the allegations God, according to the Spirit of sanctifica-
in this section, the Quakers refer us, triumph- tion, by the resurrection from the dead :
antly, to the following extracts from their That a* man, Christ died for our sins, rose
declaration or Confession of faith, drawn up again, and was received up into glory in the
in the year 1693, and preserved by Sfwcl, heavens ; he having, in nis dying for all,
Hist, of the Quakers, vol. ii., p. 497, &c. been that one, great, universal offering and
" We sincerely profess faith in God, by his sacrifice for peace, atonement and reconcilia-
only-begotten Son, Jesus Christ, as being tion between God and man ; and he is the
our only light and life, our only way to the propitiation, not for our sins only, but for the
Father, and our only Mediator and Advocate sins of the whole world : We were reconciled
with the Father : That God created all by his death, but saved by his life .-That
things, and made the worlds, by his Son, divine honour and ivorship is due to the Son
Jesus Christ ; he being that powerful and of God ; and that he is, in true faith, to be
living Word of God, by whom all things prayed unto, and the name of the Lord Jesus
were made ; and that the Father, the Word, Christ called upon, (as the primitive Chris-
and the Holy Spirit, are One, in divine Be- tians did), because of the glorious union or
ing inseparable; one true, living, and eter- oneness of the Father and the Son." Tr.~\
rial God, blessed for ever : Yet that this (22) [The first part of this precept, (total
Word or Son of God, in the fulness of avoidance of pleasures), the Quakers them-
time, took flesh, became perfect man, accord- selves say, "Is no tenet of the Quakers."
ing to the flesh, descended and came of To the latter part of the precept, they make
the seed of Abraham and David, but was no objection ; believing it to ^e coincident
miraculously conceived by the Holy Ghost, with the apostle James direction, " To keep
and born of the virgin Mary ; and also far- himself unspotted by the world." Tr ]
tfier, declared powerfully to be the Son of
HISTORY OF THE QUAKERS. 459
to be always and exclusively attentive to the voice, and the intimations of
the teacher within, it should be separated from the intercourse and conta.
gion of the body and corporeal things. II. It is criminal to follow the
customs, fashions, and manners that are generally received in society.
Hence they are easily distinguished from other people, by their outward
deportment and manner of life. They do not salute those they meet ; never
use the customary language of politeness and civility ; never show respect
to magistrates and to men of rank, by any bodily gestures, or the use of
honorary titles ; never defend their Jives, their property, or their reputations,
against violence and slander ; never take an oath ; never seek redress in
civil courts, or prosecute those who injure them : on the contrary they
distinguish themselves from all their fellow-citizens, by their aspect and
demeanour, by their dress, which is very simple and rustic, by their phra
seology, their diet, and other outward things. It is however affirmed by
persons of credibility, that the Quakers, especially the prosperous Quaker
merchants of England, have already departed considerably from these aus
tere rules of life, and are gradually departing farther and farther ; nay,
that they explain and shape much more wisely the religious system of their
ancestors. It is also well attested, that very many of them have but an im
perfect knowledge of the religion transmitted to them by their fathers.
12. This sect, at its commencement, had no organization and govern
ment. But afterwards, the leading men perceived that their community
could not subsist, and escape falling into great disorder, unless it had reg
ulations, and men to superintend its affairs. Hence boards of elders were
established, who discuss and regulate everything involving dcubt and dif
ficulty, and carefully watch that no one conduct amiss, or do anything in
jurious to the society. To these elders, those give in their names whc
contemplate marrying : to them are reported all births and deaths in the
society : to them, such as wish publicly to address the people, exhibit their
discourses, and in some places they must be written out ; that the elders
may see, whether they will enlighten and edify. (23) For they do not al.
low, as they once did, every one at his pleasure to declaim before the peo
ple ; since the very indiscreet orations of many, have brought much re
proach and ridicule upon the society. There are also in trie larger con.
gregations, especially in London, certain persons whose duty it is 3o ex
hort the people, if it should so happen, that no one of the assembly is dis
posed to instruct and exhort the brethren ; lest, as heretofore often hap
pencd, for want of an orator, the meeting should break up without a word
said. (24) It is not indeed necessary, that there should be any speaking in
the Quaker assemblies. For the brethren do not come together, to listen
to an external teacher, but to attend to the voice of that teacher which each
one carries in his own breast ; or as they express it, to commune with them
selves (ut semet ipsos introvertant).(25) But as their silent meetings af
forded occasion to the enemies of the sect to carp, and to deride them, they
(23) [This duty of their elders, the Qua- they have standing committees to superin-
kers deny ; declaring that their speakers tend all publications, relating to the history
never write their discourses; and that no and doctrines of the society. TV.]
such practice as that here described, exists (24) [Here again, the Quakers, through
among them. Their speakers however, have Mr. Bcvan of London, deny the existence
a kind of license or approbation ; or at least, of such subsidiary speakers in their congre*
when they travel abroad they carry some gations. Tr.]
testimonials. And i; is well known, that (25) Sewcl, Hist, of the Quakers, p. 612.
460 BOOK IV, CENT. XVII. SEC. I!. PART II. CHAP. IV.
have now appointed fixed speakers ; to whom also they give a sma;l com
pensation for their services. (26) The Quakers annually hold a general con
vention of their whole society at London, the week before Whitsunday, in
which all their congregations are represented ; and by this convention all
important questions are examined and decided. The Quakers at this day,
complain of many grievances ; but these all originate solely, from their
refusal to pay tithes.
(26) [Here again Dr. Mosheim was mis- the care of meeting-houses, none receive
rafonned. Mr. Sevan, says " except a few any stipend or gratuity for their serrkss is
clerks of this kind, (that is, who keep volu- our religious society." Tr.J
jsJixsua records, &c.), and persons wao have
SUPPLEMENT
RELATING TO THE DOCTRINES AND DISCIPLINE
OF THE
SOCIETY OF FRIENDS, COMMONLY CALLED QUAKERS.*
CHAPTER I.
DOCTRINE.
General Belief. Universal and Saving Light. Worship. Ministry. Women s Preach
ing. Baptism and the Supper. Universal Grace. Perfection. Oaths and Wr
Government. Deportment. Conclusion.