A Portraiture of Quakerism (Vol. 1-3). Thomas Clarkson
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an abstract of their religious principles, might be collected; but none, from whence their living manners could be taken. It is true also that others, of other religious denominations, have written concerning them; but of those authors, who have mentioned them in the course of their respective writings, not one, to my knowledge, has given a correct account of them. It would be tedious to dwell on the errors of Mosheim, or of Formey, or of Hume, or on those to be found in many of the modern periodical1 publications. It seemed, therefore, from the circumstance of my familiar intercourse with the Quakers, that it devolved upon me particularly to write their history. And I was the more confirmed in my opinion, because, in looking forward, I was never able to foresee the time when any other cause would equally, with that of the slave-trade, bring any other person, who was not of the society, into such habits of friendship with the Quakers, as that he should obtain an equal degree of knowledge concerning them with myself. By this new consideration I was more than ordinarily stimulated, and I began my work.
It is not improbable but some may imagine from the account already given, that this work will be a partial one, or that it will lean, more than it ought to do, in favour of the Quakers. I do not pretend to say, that I shall be utterly able to divest myself of all undue influence, which their attention towards me may have produced, or that I shall be utterly unbiased, when I consider them as fellow-labourers in the work of the abolition of the slave-trade; for if others had put their shoulders to the wheel equally with them on the occasion, one of the greatest causes of human misery, and moral evil, that was ever known in the world, had been long ago annihilated, nor can I conceal, that I have a regard for men, of whom it is a just feature in their character, that, whenever they can be brought to argue upon political subjects, they reason upon principle, and not upon consequences; for if this mode of reasoning had been adopted by others, but particularly by men in exalted stations, policy had given way to moral justice, and there had been but little public wickedness in the world. But though I am confessedly partial to the Quakers on account of their hospitality to me, and on account of the good traits in their moral character, I am not so much so, as to be blind to their imperfections. Quakerism is of itself a pure system, and, if followed closely, will lead towards purity and perfection; but I know well that all, who profess it, are not Quakers. The deviation therefore of their practice from their profession, and their frailties and imperfections, I shall uniformly lay open to them, wherever I believe them to exist. And this I shall do, not because I wish to avoid the charge of partiality, but from a belief, that it is my duty to do it.
The society, of which I am to speak, are called2 Quakers by the world, but are known to each other by the name of friends, a beautiful appellation, and characteristic of the relation, which man, under the christian dispensation, ought uniformly to bear to man.
The Founder of the society was George Fox He was born of "honest and sufficient parents," at Drayton in Leicestershire, in the year 1624. He was put out, when young, according to his own account, to a man, who was a shoe-maker by trade, and who dealt in wool, and followed grazing, and sold cattle. But it appears from William Penn, who became a member of the society, and was acquainted with him that he principally followed the country-part of his master's business. He took a great delight in sheep, "an employment," says Penn, "that very well suited his mind in some respects, both for its innocency and its solitude, and was a just figure of his after ministry and service."
In his youth he manifested a seriousness of spirit, not usual in persons of his age. This seriousness grew upon him, and as it encreased he encouraged it, so that in the year 1643, or in the twentieth year of his age, he conceived himself, in consequence of the awful impression he had received, to be called upon to separate himself from the world, and to devote himself to religion.
At this time the Church of England, as a Protestant church, had been established; and many, who were not satisfied with the settlement of it, had formed themselves into different religious sects. There was a great number of persons also in the kingdom, who approving neither of the religion of the establishment, nor of that of the different denominations alluded to, withdrew from the communion of every visible church. These were ready to follow any teacher, who might inculcate doctrines that coincided with their own apprehensions. Thus for a way lay open among many for a cordial reception of George Fox. But of those, who had formed different visible churches of their own, it may be observed, that though they were prejudiced, the reformation had not taken place so long, but that they were still alive to religious advancement. Nor had it taken place so long, but that thousands were still very ignorant, and stood in need of light and information on that subject.
It does not appear, however, that George Fox, for the first three years from the time, when he conceived it to be his duty to withdraw from the world, had done any thing as a public minister of the gospel. He had travelled from the year 1643 to 1646, through the counties of Warwick, Leicester, Northampton, and Bedford, and as far as London. In this interval he appears to have given himself up to solemn impressions, and to have endeavoured to find out as many serious people as he could, with a view of conversing with them on the subject of religion.
In 1647 he extended his travels to Derbyshire, and from thence into Lancashire, but returned to his native county. He met with many friendly people in the course of this journey, and had many serious conversations with them, but he never joined in profession with any. At Duckenfield, however, and at Manchester, he went among those, whom he termed "the professors of religion," and according to his own expressions, "he staid a while and declared truth among them." Of these some were convinced but others were enraged, being startled at his doctrine of perfection. At Broughton in Leicestershire, we find him attending a meeting of the Baptists, at which many of other denominations were present. Here he spoke publicly, and convinced many. After this he went back to the county of Nottingham. And here a report having gone abroad, that he was an extraordinary young man, many, both priests and people, came far and near to see him.
In 1648 he confined his movements to a few counties. In this year we find him becoming a public character. In Nottinghamshire he delivered himself in public at three different meetings, consisting either of priests and professors, as he calls them, or professors and people. In Warwickshire he met with a great company of professors, who were praying and expounding the scriptures, in the fields. Here he discoursed largely, and the hearers fell into contention, and so parted. In Leicestershire he attended another meeting, consisting of Church people, Presbyterians, Independents, and Baptists, where he spoke publicly again. This meeting was held in a church. The persons present discoursed and reasoned. Questions were propounded, and answers followed. An answer given by George Fox, in which he stated that "the church was the pillar and ground of truth, and that it did not consist of a mixed multitude, or of an old house, made up of lime, stones, and wood, but of living stones, living members, and a spiritual household, of which Christ was the head," set them all on fire. The clergyman left the pulpit, the people their pews, and the meeting separated. George Fox, however, went afterwards to an Inn, where he argued with priests and professors of all sorts. Departing from thence, he took up his abode for some time in the vale of Beevor, where he preached Repentance, and convinced many. He then returned into Nottinghamshire, and passed from thence into Derbyshire, in both which counties his doctrines spread. And, after this, warning Justices of the Peace, as he travelled along, to do justice, and notoriously wicked men to amend their lives, he came into the vale of Beevor again. In this vale it was that he received, according to his own account, his commission from divine authority, by means of impressions on his mind, in consequence of which he conceived it to be discovered to him, among other things, that he was "to turn the people from darkness to the light." By this time he had converted many hundreds to his opinions, and divers meetings of Friends, to use his own expression, "had been then gathered."
The year 1649 was ushered in by new labours. He was employed occasionally in writing to judges and justices to do justice, and in warning persons to fulfil the duties of their respective stations in life.
This year was the first of all his years of suffering. For it happened on a Sunday morning, that, coming in sight of the town of Nottingham, and seeing the great church, he felt an impression on his mind to go there. On hearing a part of the sermon, he was so struck with what he supposed