A Portraiture of Quakerism Volume Ii Part 13

That women also were ministers of the Gospel in other places; and that they were highly serviceable to the church, St. Paul confesses with great satisfaction, in his Epistle to the Romans, in which he sends his salutation to different persons, for whom he professed an affection or an esteem: [121]thus--"I commend unto you Phoebe our sister, who is a servant of the church, which is at Cenchrea." Upon this pa.s.sage the Quakers usually make two observations. The first is, that the [122]Greek word, which is translated servant, should have been rendered minister.

It is translated minister, when applied by St. Paul to [123]Timothy, to denote his office. It is also translated minister, when applied to [124]St. Paul and Apollos. And there is no reason why a change should have been made in its meaning in the present case. The second is, that History has handed down Phoebe as a woman eminent for her Gospel labours. "She was celebrated, says [125]Theodoret, throughout the world; for not only the Greeks and the Romans, but the Barbarians, knew her likewise."

[Footnote 121: Romans 16.1.]

[Footnote 122: [Greek: Diokogos.]]

[Footnote 123: 1 Thess. 3. 2.]

[Footnote 124: 1 Cor. 3. 5.]

[Footnote 125: In Universa Terra celebris facta est; nec eam soli Romani, &c,]

St. Paul also greets Priscilla and Aquila. He greets them under the t.i.tle of fellow-helpers or fellow-labourers in Jesus Christ. But this is the same t.i.tle which he bestows upon Timothy, to denote his usefulness in the church. Add to which, that Priscilla and Aquila were the persons of whom St. Luke [126]says, "that they a.s.sisted Apollos in expounding to him the way of G.o.d more perfectly."

[Footnote 126: Acts 18. 24. 26.]

In the same epistle he recognizes also other women, as having been useful to him in Gospel-labours. Thus--"Salute Tryphena, and Tryphosa, who labour in the Lord." "Salute the beloved Persis, who laboured much in the Lord."

From these, and from other observations, which might be made upon this subject, the Quakers are of opinion that the ministry of the women was as acceptable, in the time of the Apostles, as the ministry of the men.

And as there is no prohibition against the preaching of women in the New Testament, they see no reason why they should not be equally admissible and equally useful as ministers at the present day.

SECT. II.

_Way in which Quakers are admitted into the ministry--When acknowledged, they preach, like other pastors, to their different congregations or meetings--They visit occasionally the different families in their own counties or quarterly meetings--Manner of these family-visits--Sometimes travel as ministers through particular counties or the kingdom at large--Sometimes into foreign parts--Women share in these labours--Expense of voyages on such occasions defrayed out of the national stock._

The way in which Quakers, whether men or women, who conceive themselves to be called to the office of the ministry, are admitted into it, so as to be acknowledged by the society to be ministers of the Quaker-church, is simply as follows.

Any member has a right to rise up in the meetings for wors.h.i.+p, and to speak publicly. If any one therefore should rise up and preach, who has never done so before, he is heard. The congregation are all witnesses of his doctrine. The elders, however, who may be present, and to whose province it more immediately belongs to judge of the fitness of ministers, observe the tenour of his discourse. They watch over it for its authority; that is, they judge by its spiritual influence on the mind, whether it be such as corresponds with that which may be presumed to come from the spirit of G.o.d. If the new preacher delivers any thing that appears exceptionable, and continues to do so, it is the duty of the elders to speak to him in private, and to desire him to discontinue his services to the church. But if nothing exceptionable occurs, nothing is said to him, and he is allowed to deliver himself publicly at future meetings. In process of time, if, after repeated attempts in the office of the ministry, the new preacher should have given satisfactory proof of his gifts, he is reported to the monthly meeting to which he belongs.

And this meeting, if satisfied with his ministry, acknowledges him as a minister, and then recommends him to the meeting of ministers and elders belonging to the same. No other act than this is requisite. He receives no verbal or written appointment or power for the execution of the sacerdotal office. It may be observed also, that he neither gains any authority, nor loses any privilege, by thus becoming a minister of the Gospel. Except, while in the immediate exercise of his calling, he is only a common member. He receives no elevation by the a.s.sumption of any nominal t.i.tle, to distinguish him from the rest. Nor is he elevated by the prospect of any increase to his wordly goods in consequence of his new office; for no minister in this society receives any pecuniary emolument for his spiritual labours.

When ministers are thus approved and acknowledged, they exercise the sacred office in public a.s.semblies, as they immediately feel themselves influenced to that work. They may engage also, with the approbation of their own monthly meeting, in the work of visiting such Quaker families as reside in the county, or quarterly meeting to which they belong. In this case they are sometimes accompanied by one of the elders of the church. These visits have the name of family visits, and are conducted in the following manner:--

When a Quaker minister, after having commenced his journey, has entered the house of the first family, the individual members are collected to receive him. They then sit in silence for a time. As he believes himself concerned to speak, he delivers that which arises in his mind with religions freedom. The master, the wife, and the other branches of the family, are sometimes severally addressed. Does the minister feel that there is a departure in any of the persons present, from the principles or practice of the society, he speaks, if he believes it required of him, to these points. Is there any well disposed person under any inward discouragement; this person may be addressed in the language of consolation. All in fact are exhorted and advised as their several circ.u.mstances may seem to require. When the religious visit is over, the minister, if there be occasion, takes some little refreshment with the family, and converses with them; but no light or trifling subject is ever entered upon on these occasions. From one family he pa.s.ses on to another, till he has visited all the families in the district, for which he had felt a concern.

Though Quaker ministers frequently confine their spiritual labours to the county or quarterly meeting in which they reside, yet some of them feel an engagement to go beyond these boundaries, and to visit the society in particular counties, or in the kingdom at large. They who feel a concern of this kind, must lay it before their own monthly meetings. These meetings, if they feel it right to countenance it, grant them certificates for the purpose. These certificates are necessary; first, because ministers might not he personally known as ministers out of their own district; and secondly, because Quakers, who were not ministers, and other persons who might counterfeit the dress of Quakers, might otherwise impose upon the society, as they travelled along.

Such persons, as thus travel in the work of the ministry, or public friends as they are called, seldom or never go to an inn at any town or village, where Quakers live. They go to the houses of the latter. While at these, they attend the weekly, monthly, and quarterly meetings of the district, as they happen on their route. They call also extraordinary meetings of wors.h.i.+p. At these houses they are visited by many of the members of the place and neighbourhood, who call upon and converse with them. During these times they appear to have their minds bent on the object of their mission, so that it would be difficult to divert their attention from the work in hand. When they have staid a sufficient time at a town or village, they depart. One or more guides are appointed by the particular meeting, belonging to it, to show them the way to the next place, where they propose to labour, and to convey them free of expense, and to conduct them to the house of some member there. From this house, when their work is finished, they are conveyed and conducted by new guides to another, and so on, till they return to their respective homes.

But the religious views of the Quaker ministers are not always confined even within the boundaries of the kingdom. Many of them believe it to be their duty to travel into foreign parts. These, as their journey is now extensive, must lay their concern not only before their own monthly meeting, but before their own quarterly meeting, and before the meeting of Ministers and Elders in London also. On receiving their certificates, they depart. Some of them visit the continent of Europe, but most of them the churches in America, where they diligently labour in the vineyard, probably for a year or two, at a distance from their families and friends. And here it may be observed, that, while Quaker ministers from England are thus visiting America on a religious errand, ministers from America, impelled by the same influence, are engaging in Apostolical missions to England. These foreign visits, on both sides, are not undertaken by such ministers only as are men. Women engage in them also. They cross the Atlantic, and labour in the vineyard in the same manner. It may be mentioned here, that though it be a principle in the Quaker society, that no minister of the Gospel ought to be paid for his religious labours, yet the expense of the voyage, on such occasions, is allowed to be defrayed out of the fund, which is denominated by the Quakers their national stock.

CHAP. XI.

_Elders--Their appointment--One part of their office to watch over the doctrines and conduct of ministers--Another part of their office to meet the ministers of the church, and to confer and exhort for religious good--None to meddle at these conferences with the government of the church._

I mentioned in the preceding chapter, as the reader must have observed, that certain persons, called Elders, watched over those who came forward in the ministry, with a view of ascertaining if they had received a proper qualification or call. I shall now state who the elders are, as well as more particularly the nature of their office.

To every particular meeting four elders, two men and two women, but sometimes more and sometimes less, according as persons can be found qualified, are appointed. These are nominated by a committee appointed by the monthly meeting, in conjunction with a committee appointed by the quarterly meeting. And as the office annexed to the name of elder is considered peculiarly important by the Quakers, particular care is taken, that persons of clear discernment, and such as excel in the spiritual ear, and such as are blameless in their lives, are appointed to it. It is recommended that neither wealth nor age be allowed to operate as inducements in the choice of them. Indeed, so much care is required to be taken with respect to the filling up this office, that if persons perfectly suitable are not to be found, the meetings are to be left without them.

It is one part of the duty of the elders, when appointed, to watch over the doctrine of young ministers, and also to watch over the doctrine and conduct of ministers generally, and tenderly to advise with such as appear to them to be deficient in any of the qualifications which belong to their high calling.

When we consider that every religious society attaches a more than common respectability to the person who performs the sacerdotal office, there will be no difficulty in supposing, whenever a minister may be thought to err, that many of those who are aware of his error, will want the courage to point it out to him, and that others will excuse themselves from doing it, by saying that interference on this occasion does not belong more immediately to them than to others. This inst.i.tution therefore of elders fixes the offices on individuals. It makes it their duty to watch and advise--It makes them responsible for the unsound doctrine, or the bad conduct of their ministers. And this responsibility is considered as likely to give persons that courage in watching over the ministry, which they might otherwise want. Hence, if a minister in the Quaker church were to preach unsoundly, or to act inconsistently with his calling, he would be generally sure of being privately spoken to by one or another elder.

This office of elders, as far as it is concerned in advising ministers of the Gospel, had its foundation laid by George Fox. Many persons, who engaged in the ministry in his time, are described by him as "having run into imaginations," or as "having gone beyond their measure;" and in these cases, whenever they should happen, he recommended that one or two friends, if they saw fit, should advise with them in love and wisdom. In process of time, however, this evil seems to have increased; for as the society spread, numbers pressed forward to become Gospel ministers; many supposed they had a call from the spirit, and rose up, and preached, and in the heat of their imaginations, delivered themselves unprofitably. Two or three persons also, in the frenzy of their enthusiasm, frequently rose up, and spoke at the same time. Now this was easily to be done in a religious society, where all were allowed to speak, and where the qualifications of ministers were to be judged of in part by the truths delivered, or rather, where ordination was no mark of the ministry, or where an human appointment of it was unknown. For these reasons, that mode of superintendence which had only been suggested by George Fox, and left to the discretion of individuals, was perfected into an establishment, out of imperious necessity, in after times. Men were appointed to determine between the effects of divine inspiration and human imagination; to judge between the cool and the sound; and the enthusiastic and the defective; and to put a bridle as it were upon those who were not likely to become profitable labourers in the harvest of the Gospel. And as this office was rendered necessary on account of the principle that no ordination or human appointment could make a minister of the Gospel; so the same principle continuing among the Quakers, the office has been continued to the present day.

It devolves upon the elders again, as a second branch of their duty, to meet the ministers of the church at stated seasons, generally once in three months, and to spend some time with them in religious retirement.

It is supposed that opportunities may be afforded here, of encouraging and strengthening young ministers, of confirming the old, and of giving religious advice and a.s.sistance in various ways: and it must be supposed at any rate, that religious men cannot meet in religious conference, without some edification to each other. At these meetings, queries are proposed relative to the conduct both of ministers and elders, which they answer in writing to the quarterly meetings of ministers and elders to which they belong. Of the ministers and elders thus a.s.sembled, it may be observed, that it is their duty to confine themselves wholly to the exhortation of one another for good. They can make no laws, like the ancient synods and other convocations of the clergy, nor dictate any article of faith. Neither can they meddle with the government of the church. The Quakers allow neither ministers nor elders, by virtue of their office, to interfere with their discipline. Every proposition of this sort must be determined upon by the yearly meeting, or by the body at large.

CHAP. XII.

SECT. I.

_Wors.h.i.+p--Consists of prayer and preaching--Neither of these effectual but by the Spirit--Hence no liturgy or form of words, or studied sermons, in the Quaker-church--Singular manner of delivering sermons--Tone of the voice usually censured--This may arise from the difference between nature and art--Objected, that there is little variety of subject in these sermons--Variety not so necessary to Quakers--Other objections--Replies--Observations of Francis Lambert, of Avignon._

As no person, in the opinion of the Quakers, can be a true minister of the gospel, unless he feel himself called or appointed by the spirit of G.o.d, so there can be no true or effectual wors.h.i.+p, except it come through the aid of the same spirit.

The public wors.h.i.+p of G.o.d is usually made to consist of prayer and preaching.

Prayer is a solemn address of the soul to G.o.d. It is a solemn confession of some weakness, or thanksgiving for some benefit, or pet.i.tion for some favour. But the Quakers consider such an address as deprived of its life and power, except it be spiritually conceived. [127] "For the spirit helpeth our infirmities. For we know not what we should pray for as we ought. But the Spirit itself maketh intercession for us with groanings which cannot be uttered."

[Footnote 127: Rom. 8. 26.]

Preaching, on the other hand, is an address of man to men, that their attention may be turned towards G.o.d, and their minds be prepared for the secret and heavenly touches of his spirit. But this preaching, again, cannot be effectually performed, except the spirit of G.o.d accompany it.

Thus St. Paul, in speaking of himself, says, [128] "And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the spirit and with power, that your faith should not stand in the wisdom of men, but in the power of G.o.d." So the Quakers believe that no words, however excellent, which men may deliver now, will avail, or will produce that faith which is to stand, except they be accompanied by that power which shall demonstrate them to be of G.o.d.

[Footnote 128: 1 Cor. 2. 4.]

From hence it appears to be the opinion of the Quakers, that the whole wors.h.i.+p of G.o.d, whether it consist of prayer or of preaching, must be spiritual. Jesus Christ has also, they say, left this declaration upon record,[129]that "G.o.d is a spirit, and that they that wors.h.i.+p him, must wors.h.i.+p him in spirit and in truth." By wors.h.i.+pping him in truth, they mean, that men are to wors.h.i.+p him only when they feel a right disposition to do it, and in such a manner as they judge, from their own internal feelings, to be the manner which the spirit of G.o.d then signifies.

[Footnote 129: John 4.24.]

For these reasons, when the Quakers enter into their meetings, they use no liturgy or form of prayer. Such a form would be made up of the words of man's wisdom. Neither do they deliver any sermons that have been previously conceived or written down. Neither do they begin their service immediately after they are seated. But when they sit down, they wait in silence,[130] as the Apostles were commanded to do. They endeavour to be calm and composed. They take no thought as to what they shall say. They avoid, on the other hand, all activity of the imagination, and every thing that arises from the will of man. The creature is thus brought to be pa.s.sive, and the spiritual faculty to be disenc.u.mbered, so that it can receive and attend to the spiritual language of the Creator. [131]If, during this vacation from all mental activity, no impressions should be given to them, they say nothing. If impressions should be afforded to them, but no impulse to oral delivery, they remain equally silent. But if, on the other hand, impressions are given them, with an impulse to utterance, they deliver to the congregation as faithfully as they can, the copies of the several images, which they conceive to be painted upon their minds.

[Footnote 130: Mat. 10.19. Acts 1.4.]

[Footnote 131: They believe it their duty, (to speak in the Quaker language,) to maintain the watch, by preserving the imagination from being carried away by thoughts originating in man; and, in such watch, patiently to await for the arising of that life, which, by subduing the thoughts of man, produces an inward silence, and therein bestows a true sight of his condition upon him.]

This utterance, when it manifests itself, is resolvable into prayer or preaching. If the minister engages in prayer, the whole company rise up, and the men with the minister take off their hats, that is, [132]uncover their heads. If he preaches only, they do not rise, but remain upon their seats as before, with their heads covered. The preacher, however, uncovers his own head upon this occasion.