History of The Religious Society of Friends in Lurgan

CHAPTER FIVE

RELIGIOUS, SOCIAL AND COMMERCIAL LIFE IN THE LATE 17TH CENTURY

MEETINGS FOR WORSHIP

Central to the corporate life of the Quaker community was the Meeting for Worship. As is still the case with Irish Friends these meetings were unprogrammed and followed no set liturgy or pattern; they were not conducted by any appointed leader, but were open for all to share in ministry under the guidance of the Holy Spirit. Meetings were held at regular times on First Day (Sunday) mornings and also on Fourth Day (Wednesday) mornings. In general, meetings lasted for a longer period than nowadays and were never of fixed duration such as one hour. Wednesday meetings were held as a witness that religion and worship should not be confined to one day a week, but that all parts of life should be under the rule of Christ. It was a challenge to abandon farming operations or close the shop in order to declare one's faith and commitment to a divine power which ruled one's life.

From indications which have come to us ministry was varied and included exposition of scripture, exhortation, prayer and, perhaps on rare occasions, singing. Ministry was based very much on the Bible and, although Friends did not accept scripture as the only ultimate authority, it is evident that those who took vocal part in meeting had a deep and intimate knowledge of its content. Prophetic application of these principles to the particular circumstances in which members found themselves was common and Friends' practice with regard to violence, to oaths, to tithes and many other of their outward peculiarities derived from this source.

Robert Hoope had an important place in the meeting, as can be seen from this eulogy taken from John Rutty's History of Friends in Ireland:

'Some few years after his Convincement, it pleased God to bestow upon him a Gift in the Ministry, in the exercise of which he laboured faithfully to the edification of souls; and although his preaching was not with eloquence of speech, yet it was attended with life and power. He was a plain, sound-hearted man, free from ostentation, a Peace-maker, a true Disciple and Follower of Jesus in self-denial and preferring the glories of the heavenly kingdom before the perishing riches of this world, of which he gave a signal proof in the latter part of his life, having, for the space of about twenty years before his decease (when his health and capacity might have allowed him to pursue the affairs of this life with a prospect of an increase of outward riches) separated himself from the incumbrances of the world, living a life of solitude and meditation, and devoting himself to the service and pursuit of Truth.'

Friends meetings were in no sense 'holy huddles', but offered a warm welcoming environment to strangers who joined in their worship. The personality of Friends such as the Webbs, the Robsons, the Wrights, the Hoopes and others who opened their homes for worship in the early years must have contributed much to the sense of fellowship and acceptance experienced by those who gathered there.

MEETINGS FOR BUSINESS

The extensive records of business conducted by Lurgan Meeting in these years provide a picture of the pastoral care exercised over members of the group and also the concern that the witness and reputation of Friends should not be damaged by behaviour contrary to Quaker principles. Executive action was not taken by one leader acting as priest or minister, but decisions were the responsibility of all. One can see that the duties were widely shared from the number of Friends who accepted appointments.

It is clear that those associated with the meeting were only too human and many cases are recorded where discipline needed to be imposed. In 1685 a minute reads:

Friends 'did speak to several who were (as reported) sometimes being overtaken m drink and often frequenting alehouses and company keeping and they say they will amend for the future.'

In the same year concern about a member's business practices was expressed:

'Thomas Wainwright and James Bradshaw are desired to speak to Thomas Chapman (he being a young man) that he be careful in his trading and dealing lest he bring a reproach against Truth.'

Disputes between Friends (often over land) were not allowed to fester, but action was taken to resolve them without recourse to civil law. Thus in seventh month 1680 it was recorded that:

'George Hodgson, Robert Hoope, William Porter and James Bradshaw are appointed to end the difference between John Calvert and William Matthews about the fence on their back sides with what expedition they can.'

Marriages between Friends were entered into only with the approval of parents and the entire Friends community. Many entries refer to the enquiries which had to be made about the suitability of the match and severe sanctions (generally disownment) were imposed on those who did not follow these ways but were 'married by a priest'.

The varied matters which received attention give a picture of the social life of the time. Visits were arranged to families, books were distributed to make known Quaker principles, those who had transgressed were encouraged to confess their faults and seek forgiveness, members were appointed to make the long journey twice a year to the National Meeting in Dublin and care was always taken to identify and assist those in need.

THE WILLIAMITE WARS

The latter years of the 1680s were difficult and trying times and are mirrored in the minutes of Lurgan Meeting. In 1685 we read:

'Some poor Friends may be in need of relief in the winter and therefore it is consented to by Friends that some beef be bought and also distributed to such as may be thought needful. William Crook and William Porter is desired to buy some.'

In fifth month 1687:

'Roger Kirk and Mark Wright are desired to take care that something be given to Robert Sanders, for the supply of his family, he being not in a condition to follow his trade by reason of some humour and trouble that is fallen into one of his eyes.'

The violent condition of the country is apparent in this minute from third month 1688:

'John Bell and Alexander Matthews are desired to speak to John Bullough about his carrying of arms amongst the soldiers and other misdemeanours acted by him contrary to Friends principles, part whereof he hath admonished by Friends to forbear and he promised he would but as yet has not'.

In third month of the following year it was advised:

'Upon consideration of great loss of goods Friends have of late suffered through the great commotion that is now in the nation it is thought convenient that all Friends take care to keep an exact account of what goods is taken from them either by night or by day since the said troubles did arise.'

In seventh month 1689 we read:

'Thomas Simpson having related his case of poverty to some Friends and that at present he hath great need of a pair of shoes - having had a pair taken off his feet (by Irish) and is not able to buy a new pair. So it's consented by this meeting (as a charitable act) that being an old man that Robert Hoope do give so much money to the said Thomas as will buy him a pair of new shoes.'

In fifth month 1690 'Thomas Walker and Robert Hoope are entrusted to dispose of ten guineas to such poor Friends as they think needful, it being part of a certain sum of money sent from Friends in England for the relief of poor Friends here in Ireland who are brought to poverty by the late commotions and wars in this nation.'

Practical help from the Meeting was forthcoming in another case of poverty which came to light in fifth month 1691:

'Thomas Wainwright and William Crook are desired to speak to Ninnian Simpson to know if he is in need of something and if they find it necessary that something be administered then John Robson and John Hendron are entrusted to buy a cow that the said Ninnian may use the milk of her for some relief to his children but the said cow to belong to Friends.'

A further amount subscribed by Friends in England and Barbadoes was disbursed in 1692. Of £367.18.00 for the relief of Friends in Ulster £72.00.00 was allocated to Lurgan Meeting. However it must be stated that the sufferings in this district were small in comparison with those experienced by Friends in the west and centre of the country. This sense of solidarity with those in need was characteristic of early Friends groups. In 1686 Ulster Friends had raised £68.2.1 for Quaker captives in Algiers, of which Lurgan had contributed £21, a considerable sum for that period.

EDUCATION

Friends have always set high store upon education. In contrast to other religious groups where leadership was concentrated on an elite who provided the necessary administration and ministry, Quakers were at pains to ensure that all members might have access to a complete education. In this way all would have a good knowledge of the scriptures and Quaker principles and be able to express their beliefs in an orderly and coherent manner. They would be suitably equipped for the Holy Spirit to work through them in the ministry of meetings and in the production of their considerable doctrinal and autobiographical journals. Literacy was of a high level among the Lurgan Quakers, as can be seen in such documents as the Lynastown deeds and marriage certificates.

Numeracy was important too, for accuracy in business affairs and in the keeping of strict accounts. George Fox had advised the setting up of schools for boys and girls too, 'that they might be instructed in all things civil and useful in creation' - certainly a wide brief! Practical, scientific and technical matters received more attention than the area of the classics and probably developed an attitude of innovation in farming and industry, as can be seen especially in the production of linen with its demanding processes of spinning, weaving and bleaching.

Patrick Logan appears to have been the first Quaker schoolmaster in Lurgan and many children of the meeting must have attended his establishment. As early as 1681 the National meeting in Dublin directed schoolmasters to confer 'about the method of teaching youth and also to consider a little book in manuscript given out and sent to this meeting by Richard Jordan'. Patrick Logan attended that conference, as did other early schoolmasters, Alexander Seaton and Laurence Routh.

Following Patrick Logan's departure the Lurgan Meeting passed the following minute in 6th month 1699: 'Memorandum that this meeting has promised Thomas Nixon for his encouragement to keep school in this town 50 shillings to the 25th of 10th month next and that Jacob Turner promised him in that time 5 weeks diet and Thomas Walker 7 weeks diet and James Greer 3 shillings in money all over and above the said 50 shillings.'

Quite a precarious existence for the local schoolmaster! Teachers did not stay long in post in such conditions.

In 1712 we read:

'John Hay being willing to take upon him the keeping of the school, this meeting thinks fit to allow him three pounds for last half-year's salary and for the future that he content himself with what the school produces, whether little or much'.

Less than a year later the minute book records that John Hay is unwilling to keep school and that he is off to Philadelphia!

APPRENTICESHIPS

Friends were keen to ensure that children were taught a trade and prepared for a useful life. In the case of orphans the meeting acted 'in loco parentis' and arranged the terms of the agreement, so that such children would not be disadvantaged. Apprenticeships were commenced about the age of thirteen or fourteen and lasted about six years. Weaving, bleaching, tanning or shopkeeping were trades favoured by those growing up in Lurgan. Girls were also apprenticed as general servants in well-to-do families and thus gained valuable knowledge of how to run a household when the time for marriage came.

At a meeting in Lurgan in 1709 the following minute was made: 'John Marshall, son of William Marshall, deceased, being of the age of 15 years, the 25th of last first month, being willing by the consent of this meeting and his relation, Samuel Stanfield, to go apprentice to John Robson to learn the art or trade of a weaver and John Robson being willing to take him, they have agreed that the said John Marshall shall serve the said John Robson six years from the first of fourth month last. John Robson to furnish (him) with sufficient meat, drink, washing and lodging befitting such an apprentice during all the said term and also to pay him the said John Marshall the sum of 16 shillings yearly for 4 years of said 6 years and the last two years the sum of twenty shillings each year in order that he may be furnished with clothes and said John Robson and Samuel Stanfield are desired to get indentures and conditions perfected against next meeting.'

Life for young people in that age was serious and monotonous and few occasions presented themselves for leisure or relaxation. The amusements indulged in by the local populace were not permitted to Friends, and fairs and holidays often offered temptation and illicit excitement. Joseph Berry's actions were strongly condemned by the meeting:

'Whereas Joseph Berry happened to be at a bull-baiting and upon some occasion challenged one to fight or box with him and Friends hearing of it dealt with him upon which he seemed to be humbled by it and hath sent a few lines of judgement against himself for the same which hath been publicly read in this meeting and this meeting desires and tenderly entreats all young people and others who profess Truth to avoid and refrain from going to such places of bull-baiting, dog-fighting or such like.'

TRADES AND OCCUPATIONS

As the end of the seventeenth century approached there were two main groupings of Friends. One was centred in Lurgan and occupied in the commerce and industry associated with tanning, bleaching, linen-drapery and shop-keeping. Those based in rural districts were concerned with agriculture and weaving. The local linen trade was already very much in the hands of the Quaker community and the relative affluence of Friends is shown by the high average assessment in the Church Cess returns of 1693. The Hoope family, so prominent in the life of the meeting, had gained great wealth in their business enterprises. Some indication of this wealth can be judged by the fact that in 1706 John Hoope, son of Robert, went into partnership with the landlord, Arthur Brownlow, to purchase the Richmount estate on the west of the Bann for £13,000. Hoope's contrihution to the deal was £3000 and brought him the country seat of Crow Hill.

The Quaker community was no longer subject to persecution or discrimination and in fact was favoured by the Brownlows because of their contribution to the prosperity of the town through their industry and enterprise. Their peculiar ways were tolerated and they no longer posed a threat to the ecclesiastical establishment. By the end of the century most of the original pioneers of the movement had died and the fire which had characterised their radical message had waned. John Burnyeat on his visit to Lurgan in 1690 had uttered prophetic words: 'It is now a time of great tryal upon you in losing what you have. But the time will come when you will be as greatly tried with getting wealth'.