CHAP. VI.
A fourth trait is, that, in political affairs, they reason upon principle, and not from consequences—This mode of reasoning insures the adoption of the maxim of not doing evil that good may come—Had Quakers been legislators, many public evils had been avoided, which are now known in the world—Existence of this trait probable from the influence of the former trait—and from the influence of the peculiar customs of the Quakers—and from the influence of their system of discipline upon their minds.
The next trait, which I shall lay open to the world as belonging to the Quaker character, is, that in all those cases, which may be called political, the Quakers generally reason upon principle, and but seldom upon consequences.
I do not know of any trait, which ever impressed me more than this in all my intercourse with the members of this society. It was one of those which obtruded itself to my notice on my first acquaintance with them, and it has continued equally conspicuous to the present time.
If an impartial philosopher, from some unknown land, and to whom our manners, and opinions, and history, were unknown, were introduced suddenly into our metropolis, and were to converse with the Quakers there on a given political subject, and to be directly afterwards conveyed to the west end of the town, and there to converse with politicians, or men of fashion, or men of the world, upon the same, he could not fail to be greatly surprised. If he thought the former wise, or virtuous, or great, he would unavoidably consider the latter as foolish, or vicious, or little. Two such opposite conclusions, as he would hear deduced from the reasonings of each, would impress him with an idea, that he had been taken to a country inhabited by two different races of men. He would never conceive, that they had been educated in the same country, or under the same government. If left to himself, he would probably imagine, that they had embraced two different religions. But if he were told that they professed the same, he would then say, that the precepts of this religion had been expressed in such doubtful language, that they led to two sets of principles contradictory to one another. I need scarcely inform the reader, that I allude to the two opposite conclusions, which will almost always be drawn, where men reason from motives of policy or from moral right.
If it be true that the Quakers reason upon principle in political affairs, and not upon consequences, it will follow as a direct inference, that they will adopt the Christian maxim, that men ought not to do evil that good may come. And this is indeed the maxim, which you find them adopting in the course of their conversation on such subjects, and which I believe they would have uniformly adopted, if they had been placed in political situations in life. Had the Quakers been the legislators of the world, we should never have seen many of the public evils that have appeared in it. It was thought formerly, for example, a glorious thing to attempt to drive Paganism from the Holy Land, but Quakers would never have joined in any of the crusades for its expulsion. It has been long esteemed, again, a desideratum in politics, that among nations, differing in strength and resources, a kind of balance of power should be kept up, but Quakers would never have engaged in any one war to preserve it. It has been thought again, that it would contribute to the happiness of the natives of India, if the blessings of the British constitution could be given them instead of their own. But Quakers would never have taken possession of their territories for, the accomplishment of such a good. It has been long thought again a matter of great political importance, that our West-Indian settlements should be cultivated by African labourers. But Quakers would never have allowed a slave-trade for such a purpose. It has been thought again, and it is still thought, a desirable thing, that our property should be secured from the petty depredations of individuals. But Quakers would never have consented to capital punishments for such an end. In short, few public evils would have arisen among mankind, if statesmen had adopted the system, upon which the Quakers reason in political affairs, or if they had concurred with an ancient Grecian philosopher in condemning to detestation the memory of the man, who first made a distinction between expediency and moral right.
[36]That this trait of reasoning upon principle, regardless of the consequences, is likely to be a feature in the character of the Quakers, we are warranted in pronouncing, when we discover no less than three circumstances in the constitution of the Quakers, which may be causes in producing it.
[Footnote 36: The Sierra Leone Company, which was founded for laudable purposes, ought have been filled by Quakers; but when they understood that there was to be a fort and depot of arms in the settlement, they declined becoming proprietors.]
This trait seems, in the first place, to be the direct and legitimate offspring of the trait explained in the last chapter. For every time a Quaker is called upon to bear his testimony by suffering, whether in the case of a refusal to comply with the laws, or with the customs and fashions of the land, he is called upon to refer to his own conscience, against his own temporal interest, and against the opinion of the world. The moment he gives up principle for policy in the course of his reasoning upon such occasions, then he does as many others do, that is, he submits to the less inconvenience, and then he ceases to be a Quaker. But while he continues to bear his testimony, it is a proof that he makes expediency give way to what he imagines to be right. The bearing therefore of testimony, where it is conscientiously done, is the parent, as it is also the bulwark and guardian of reasoning upon principle. It throws out a memento whenever it is practised, and habituates the subject of it to reason in this manner. But this trait is nourished and supported again by other causes, and first by the influence, which the peculiar customs of the Quakers must occasionally have upon their minds. A Quaker cannot go out of doors, but he is reminded of his own singularity, or of his difference in a variety of respects from his fellow-citizens. Now every custom, in which he is singular, whether it be that of dress or of language, or of address, or any other, is founded, in his own mind, on moral principle, and in direct opposition to popular opinion and applause. He is therefore perpetually reminded, in almost all his daily habits, of the two opposite systems of reasoning, and is perpetually called upon as it were to refer to the principles, which originally made the difference between him and another citizen of the world.
Neither has the discipline of the Quakers a less tendency to the production of the trait in question. For the business, which is transacted in the monthly and quarterly and yearly meetings, is transacted under the deliberations of grave and serious men, who consider themselves as frequently under the divine influence, or as spiritually guided on such occasions. In such assemblies it would be thought strange if any sentiment were uttered, which savoured of expediency in opposition to moral right. The youth therefore, who are present, see no other determination of any question than by a religious standard. Hence these meetings operate as schools, in which they are habituated to reason upon principle, and to the exclusion of all worldly considerations, which may suggest themselves in the discussion of any point.
CHAP. VII.
A fifth trait is, that they have an extraordinary independence of mind—This probable, because the result of the farmer trait—because likely to be produced by their discipline—by their peculiar custom—and by their opinions on the supposed dignity of situations in life—because again, they are not vulnerable by the seduction of governments—or by the dominion of the church—or by the power of fashion and of the opinion of the world.
The next trait, conspicuous in the character of the Quakers, and which is nearly allied to the former, is that of independence of mind.
This trait is of long standing, having been coeval with the society itself. It was observed by Cromwell, that "he could neither win the Quakers by money, nor by honours, nor by places, as he could other people." A similar opinion is entertained of them at the present day. For of all people it is generally supposed that they are the least easily worked upon, or the least liable to be made tools or instruments in the bands of others. Who, for example, could say, on any electioneering occasion, whatever his riches might be, that he could command their votes?
There will be no difficulty in believing this to be a real feature in the character of the Quakers. For when men are accustomed to refer matters to their reason, and to reason upon principle, they will always have an independence of mind, from a belief that they are right. And wherever it be a maxim with them not to do evil that good may come, they will have a similar independence from a consciousness, that they have never put themselves into the power of the world. Hence this independence of mind must be a result of the trait explained in the former chapter.
But in looking into the constitution of the Quakers, we shall find it full of materials for the production of this noble trait.
Their discipline has an immediate tendency to produce it. For in no community does a man feel himself so independent as a man. A Quaker is called upon in his own society to the discharge of important offices. He sits as a representative, a legislator, and a judge. In looking round him, he finds all equal in privileges, but none superior, to himself.
Their peculiar customs have the same tendency, for they teach them to value others, who are not of the society, by no higher standard than that by which they estimate themselves. They neither pull off their hats, nor bow, nor scrape. In their speech they abstain from the use of flattering words and of titles. In their letters, they never subscribe themselves the humble servants of any one. They never use, in short, any action or signature, which, serving as a mark of elevation to others, has any influence towards the degradation of themselves.
Their opinions also upon the supposed dignity of situations in life contribute towards the promotion of this independence of their minds.
They value no man, in the first place, on account of his earthly title. They pay respect to magistrates, and to all the nobility of the land, in their capacity of legislators, whom the chief magistrate has appointed; but they believe that the mere letters in a schedule of parchment can give no more intrinsic worth to a person, than they possess themselves, and they think with Juvenal, that "the only true nobility is virtue." Hence titles, in the glare of which some people lose the dignity of their vision, have no magical effect upon Quakers.
They value no man again on account of the antiquity of his family exploits. They believe, that there are people now living in low and obscure situations, whose ancestors performed in the childhood of history, when it was ignorant and incapable of perpetuating traditions, as great feats as those, which in its greater maturity it has recorded. And as far as these exploits of antiquity may be such as were performed in wars, they would not be valued by them as ornaments to men, of whose worth they can only judge by their virtuous or their Christian character.
They value no man again on account of the antiquity of his ancestry. Believing revelation to contain the best account of the rise of man, they consider all families as equally old in their origin, because they believe them to have sprung from the same two parents, as their common source.
But this independence of mind, which is said to belong to the Quakers, may be fostered again by other circumstances, some of which are peculiar to themselves.
Many men allow the independence of their minds to be broken by an acceptance of the honours offered to them by the governments, under which they live; but no Quaker could accept of any of the honours of the world.
Others allow the independence of their minds to be invaded by the acceptance of places and pensions from the same quarter. But Quakers, generally speaking, are in a situation too independent in consequence of their industry, to need any support of this kind; and no Quaker could accept it on the terms on which it is usually given.
Others again suffer their opinions to be fettered by the authority of ecclesiastical dominion, but the Quakers have broken all such chains. They depend upon no minister of the Gospel for their religion, nor do they consider the priesthood, as others do, as a distinct order of men.
Others again come under the dominion of fashion and of popular opinion, so that they dare only do that which they see others do, or are hurried from one folly to another, without having the courage to try to resist the stream. But the life of a Quaker is a continual state of independence in this respect, being a continual protest against many of the customs and opinions of the world.
I shall now only observe upon this subject, that this trait of independence of mind, which is likely to be generated by some, and which is preserved by other of the causes which have been mentioned, is not confined to a few members, but runs through the society. It belongs to the poor as well as to the rich, and to the servants of a family as well as to those who live in poverty by themselves. If a poor Quaker were to be introduced to a man of rank, he would neither degrade himself by flattery on the one hand, nor by any unbecoming submission on the other. He would neither be seduced into that which was wrong, nor intimidated from doing that which was right, by the splendour or authority of appearances about him. He would still preserve the independence of his mind, though he would behave with respect. You would never be able to convince him, that he had been talking with a person, who had been fashioned differently from himself. This trait of independence cannot but extend itself to the poor. For having the same rights and privileges in the discipline, and the same peculiar customs, and the same views of men and manners as the rest of the society, a similar disposition must be found in these, unless it be counteracted by other causes. But as Quaker servants, who live in genuine Quaker families, wear no liveries, nor any badges of poverty or servitude, there is nothing in the opposite scale to produce an opposite feature in their character.
CHAP. VIII.
SECT. I.
A sixth trait is that of courage—This includes, first, courage in life—Courage not confined to military exploits—Quakers seldom intimidated or abashed—dare to say what they think—and to do what they believe to be right—This trait may arise from that of bearing their testimony—and from those circumstances which produced independence of mind—and from the peculiar customs of the society.
Another trait in the character of the Quakers, which is nearly allied to independence of mind, is courage. This courage is conspicuous both in life and in the hour of death. That, which belongs to the former instance, I shall consider first.
If courage in life were confined solely to military exploits, the Quakers would have no pretensions to this character. But courage consists of presence of mind in many situations of peril different from those in war. It consists often in refusing to do that which is wrong, in spite of popular opinion. Hence the man, who refuses a challenge, and whom men of honour would brand with cowardice on that account, may have more real courage in so doing, and would have it in the estimation of moral men, than the person who sends it. It may consist also in an inflexible perseverance in doing that which is right, when persecution is to follow. Such was the courage of martyrdom. As courage then may consist in qualities different from that of heroism, we shall see what kind of courage it is that has been assigned to the Quakers, and how far they may be expected to be entitled to such a trait.
There is no question, in the first place, that Quakers have great presence of mind on difficult and trying occasions. To frighten or to put them off their guard would be no easy task. Few people have ever seen an innocent Quaker disconcerted or abashed.
They have the courage also to dare to say, at all times and in all places, what they believe to be right.
I might appeal for the truth of this, as far as the early Quakers are concerned, to the different conversations which George Fox had with Oliver Cromwell, or to the different letters which be wrote to him as protector, or to those which he afterwards wrote to king Charles the second.
I might appeal again to the address of Edward Burroughs to the same monarch.
I might appeal again to the bold but respectful language, which the early Quakers used to the magistrates, when they were carried before them, and to the intrepid and dignified manner in which they spoke to their judges, in the coarse of the numerous trials to which they were brought in those early times.
I might appeal also to Barclay's address to the king, which stands at the head of his Apology.
"As it is inconsistent, says Barclay to king Charles the second, with the truth I bear, so it is far from me to use this letter as an engine to flatter thee, the usual design of such works, and therefore I can neither dedicate it to thee, nor crave thy patronage, as if thereby I might have more confidence to present it to the world, or be more hopeful of its success. To God alone I owe what I have, and that more immediately in matters spiritual, and therefore to him alone, and the service of his truth, I dedicate whatever work he may bring forth in me, to whom only the praise and honour appertain, whose truth needs not the patronage of worldly princes; his arm and power being that alone by which it is propagated, established, and confirmed."
And farther on, he says, "Thou hast tasted of prosperity and adversity; thou knowest what it is to be banished thy native country, to be overruled, as well as to rule, and to sit upon the throne; and, being oppressed, thou hast reason to know how hateful the oppression is both to God and man. If, after all these warnings and advertisements, thou dost not turn unto the Lord with all thy heart, but forget him who remembered thee in distress, and give up thyself to follow lust and vanity; surely great will be thy condemnation."
And this courage to dare to say what they believe to be right, as it was an eminent feature in the character of the primitive, so it is unquestionably a trait in that of the modern Quakers. They use no flattery even in the presence of the king; and when the nation has addressed him in favour of new wars, the Quakers have sometimes had the courage to oppose the national voice on such an occasion, and to go before the same great personage, and in a respectful and dignified manner, to deliver a religious petition against the shedding of human blood.
They have the courage also to dare to do as well as to say what they consider to be right.
It is recorded of the early Quakers, that, in the times of the hottest persecution, they stood to their testimony in the places appointed for their worship. They never assembled in private rooms, or held private conventicles, employing persons to watch at the doors, to keep out spies and informers, or to prevent surprise from the magistrates. But they worshipped always in public, and with their doors open. Nor, when armed men were sent to dissolve their meetings, did they ever fly, but, on the summons to break up and depart, they sat motionless, and, regardless of threats and blows, never left their devotions, but were obliged to be dragged out, one by one, from their places. And even when their meeting-houses were totally destroyed by the magistrates, they sometimes met the next meeting-day, and worshipped publicly on the ruins, notwithstanding, they knew that they were subject by so doing, to fines, and scourges, and confinements, and banishment, and that, like many others of their members who had been persecuted, they might die in prison.
This courage of the early Quakers has descended as far as circumstances will allow us to judge, to their posterity, or to those who profess the same faith. For happily, on account of the superior knowledge which has been diffused among us since those times, and on account of the progress of the benign influence of Christianity, both of which may be supposed to have produced among the members of our legislature a spirit of liberality in religion, neither the same trials; nor the same number of them, can be afforded for the courage of the modern Quakers, as were afforded for that of the Quakers of former days. But as far as there are trials, the former exhibit courage proportioned to their weight. This has been already conspicuous in the bearing of their testimony, either in those cases where they run the hazard of suffering by opposing the customs of the world, or where, by refusing a compliance with legal demands which they believe to be antichristian, they actually suffer. Nor are these sufferings often slight, when we consider that they may be made, even in these days of toleration, to consist of confinement, as the law now stands, for years, and it may happen even for life, in prison.
This trait of courage in life, which has been attached to the character of the Quakers, is the genuine offspring of the trait of "the bearing of their testimony." For by their testimony it becomes their religion to suffer, rather than comply with many of the laws and customs of the land. But every time they get through their sufferings, if they suffer conscientiously, they gain a victory, which gives them courage to look other sufferings in the face, and to bid defiance to other persecutions.
This trait is generated again by all those circumstances which have been enumerated, as producing the quality of independence of mind, and it is promoted again by the peculiar customs of the society. For a Quaker is a singular object among his countrymen. His dress, his language, and his customs mark him. One person looks at him. Another perhaps derides him. He must summon resolution, or he cannot stir out of doors and be comfortable. Resolution, once summoned, begets resolution again, till at length he acquires habits superior to the looks and frowns, and ridicule, of the world.
SECT. II.
The trait of courage includes also courage in death—This trait probably—from the lives which the Quakers lead—and from circumstances connected with their religious faith.
The trait of courage includes also courage in death, or it belongs to the character of the Quakers, that they shew great indifference with respect to death, or that they possess great intrepidity, when sensible of the approach of it.
I shall do no more on this subject, than state what may be the causes of this trait.
The dissolution of all our vital organs, and of the cessation to be, so that we move no longer upon the face of the earth, and that our places know us no more, or the idea of being swept away suddenly into eternal oblivion, and of being as though we had never been, cannot fail of itself of producing awful sensations upon our minds. But still more awful will these be, where men believe in a future state, and where, believing in future rewards and punishments, they contemplate what may be their allotment in eternity. There are considerations, however, which have been found to support men, even under these awful reflections, and to enable them to meet with intrepidity their approaching end.
It may certainly be admitted, that, in proportion as we cling to the things of the world, we shall be less willing to leave them, which may induce an appearance of fear with respect to departing out of life; and that, in proportion as we deny the world and its pleasures, or mortify the affections of the flesh, we shall be more willing to exchange our earthly for spiritual enjoyments, which may induce an appearance of courage with respect to death.
It may be admitted again, that, in proportion as we have filled our moral stations in life, that is, as we have done justly, and loved mercy, and this not only with respect to our fellow-creature man, but to the different creatures of God, there will be a conscious rectitude within us, which will supply us with courage, when we believe ourselves called upon to leave them.
It may be admitted again, that, in proportion as we have endeavoured to follow the divine commands, as contained in the sacred writings, and as we have followed these through faith, fearless of the opinions and persecutions of men, so as to have become sufferers for the truth, we shall have less fear or more courage, when we suppose the hour of our dissolution to be approaching.
Now, without making any inviduous comparisons, I think it will follow from hence, when we consider the Quakers to be persons of acknowledged moral character, when we know that they deny themselves for the sake of becoming purer beings, the ordinary pleasures and gratifications of the world, and when almost daily experience testifies to us, that they prefer bearing their testimony, or suffering as a Christian body, to a compliance with customs, which they conceive the Christian religion to disapprove, that they will have as fair pretensions to courage in the hour of death, as any other people, as a body, from the same causes.
There are other circumstances, however, which may be taken into consideration in this account, and, in looking over these, I find none of more importance than those which relate to the religious creeds which may be professed by individuals or communities of men.
Much, in the first place, will depend upon the circumstance, how far men are doubtful and wavering in their creeds, or how far they depend upon others for their faith, or how far, in consequence of reasoning or feeling, they depend upon themselves. If their creeds are not in their own power, they will be liable to be troubled with every wind of doctrine that blows, and to be unhappy, when the thought of their dissolution is brought before them. But the Quakers, having broken the power or dominion of the priesthood, what terrors can fanaticism hold out to them, which shall appal their courage in their later hours?
It is also of great importance to men what may be the nature of their creeds. Some creeds are unquestionably more comfortable to the mind than others. To those, who believe in the doctrine of election and reprobation, and imagine themselves to be of the elect, no creed can give greater courage in the hour of death; and to those who either doubt or despair of their election, none can inspire more fear. But the Quakers, on the other hand, encourage the doctrine of perfection, or that all may do the will of God, if they attend to the monitions of his grace. They believe that God is good, and just, and merciful; that he visits all with a view to this perfection without exception of persons; that he enables all, through the sacrifice of Christ, to be saved; and that he will make an allowance for all according to his attributes; for that he is not willing that any should perish, but that all should inherit eternal life.
CHAP. IX.
Last good trait is that of punctuality to words and engagements—This probable from the operation of all those principles, which have produced for the Quakers the character of a moral people—and from the operation of their discipline.
The last good trait, which I shall notice in the character of the
Quakers, is that of punctuality to their words and engagements.
This is a very ancient trait. Judge Forster entertained this opinion of George Fox, that if he would consent to give his word for his appearance, he would keep it. Trusted to go at large without any bail, and solely on his bare word, that he would be forth coming on a given day, he never violated his promise. And he was known also to carry his own commitment himself. In those days also, it was not unusual for Quakers to carry their own warrants, unaccompanied by constables or others, which were to consign them to a prison.
But it was not only in matters which related to the laws of the land, where the early Quakers held their words and engagements sacred. This trait was remarked to be true of them in their concerns in trade. On their first appearance as a society, they suffered as tradesmen, because others, displeased with the peculiarity of their manners, withdrew their custom from their shops. But in a little time, the great outcry against them was, that they got the trade of the country into their hands. This outcry arose in part from a strict execution of all commercial appointments and agreements between them and others, and because they never asked two prices for the commodities which they sold. And the same character attaches to them as a commercial body, though there may be individual exceptions, at the present day.
Neither has this trait been confined to them as the inhabitants of their own country. They have carried it with them wherever they have gone. The treaty of William Penn was never violated. And the estimation, which the Indians put upon the word of this great man and his companions, continues to be put by them upon that of the modern Quakers in America, so that they now come in deputations, out of their own settlements, to consult them on important occasions.
The existence of this trait is probable both from general and from particular considerations.
If, for example, any number of principles should have acted so forcibly and in such a manner upon individuals, as to have procured for them as a body the reputation of a moral people, they must have produced in them a disposition to keep their faith.[37]
[Footnote 37: This character was given by Pliny to the first Christians. They were to avoid fraud, theft, and adultery. They were never to deny any trust, when required to deliver it up, nor to falsify their word on any occasion.]
But the discipline of the Quakers has a direct tendency to produce this feature in their character, and to make it an appendage of Quakerism. For punctuality to words and engagements is a subject of one of the periodical enquiries. It is therefore publicly handed to the notice of the members, as a Christian virtue, that is expected of them, in their public meetings for discipline. And any violation in this respect would be deemed a breach, and cognizable as such, of the Quaker laws.
CHAP. X.
Imperfect traits in the Quaker character—Some of these may be called intellectually defective traits—First imputation of this kind is, that the Quakers are deficient in learning compared with other people—This trait not improbable on account of their devotion to trade—and on account of their controversies and notions about human learning—and of other causes.
The world, while it has given to the Quakers as a body, as it will have now appeared, a more than ordinary share of virtue, has not been without the belief that there are blemishes in their character. What these traits or blemishes are, may be collected partly from books, partly from conversation, and partly from vulgar sayings. They are divisible into two kinds, into intellectually defective, and into morally defective traits; the former relating to the understanding, the latter to the heart.
The first of the intellectually defective traits consists in the imputation, that the Quakers are deficient in the cultivation of the intellect of their children, or that, when they grow up in life, they are found to have less knowledge than others in the higher branches of learning. By this I mean, that they are understood to have but a moderate classical education, to know but little of the different branches of philosophy, and to have, upon the whole, less variety of knowledge than others of their countrymen in the corresponding stations of life.
This trait seems to have originated with the world in two supposed facts. The first is, that there has never been any literary writer of eminence born in the society, Penn, Barclay and others having come into it by convincement, and brought their learning with them. The second is, that the society has never yet furnished a philosopher, or produced any material discovery. It is rather a common remark, that if the education of others had been as limited as that of the Quaker, we should have been probably at this day without a Newton, and might have been strangers to those great discoveries, whether of the art of navigation, or of the circulation of the blood, or of any other kind, which have proved so eminently useful to the comfort, health, and safety of many of the human race.
This trait will be true, or it will be false, as it is applied to the different classes, which may be found in the society of the Quakers. The poor, who belong to it, are all taught to read, and are therefore better educated than the poor belonging to other bodies of men. They who spring from parents whose situation does not entitle them to rank with the middle class, but yet keeps them out of the former, are generally educated, by the help of a[38] subscription, at Ackworth school, and may be said to have more school learning than others in a similar situation in life. The rest, whatever may be their situation, are educated wholly at the expence of their parents, who send them either to private Quaker seminaries, or to schools in the neighbourhood, as they judge it to be convenient or proper. It is upon this body of the Quakers that the imputation can only fall; and as far as these are concerned, I think it may be said with truth, that they possess a less portion of what is usually called liberal knowledge than others in a corresponding station in life. There may be here and there a good classical, or a good mathematical scholar. But in general there are but few Quakers, who excel in these branches of learning. I ought, however, to add, that this character is not likely to remain long with the society. For the young Quakers of the present day seem to me to be sensible of the inferiority of their own education, and to be making an attempt towards the improvement of their minds, by engaging in those, which are the most entertaining, instructive, and useful, I mean, philosophical pursuits.
[Footnote 38: Their parents pay a small annual sum towards their board and clothing. The rest is made up by a subscription among the society, and by the funds of the school.]
That deficiency in literature and science is likely to be a trait in the character of the Quakers, we may pronounce, if we take into consideration circumstances which have happened, and notions which have prevailed, in this society.
The Quakers, like the Jews of old, whether they be rich or poor, are brought up, in obedience to their own laws, to some employment. They are called of course at an early age from their books. It cannot therefore be expected of them, that they should possess the same literary character as those who spend years at our universities, or whose time is not taken up by the concerns of trade.
It happens also in this society, that persons of the poor and middle classes are frequently through industry becoming rich. While these were gaining but a moderate support, they gave their children but a moderate education. But when they came into possession of a greater substance, their children had finished their education, having grown up to men.
The ancient controversy too, relative to the necessity of human learning as a qualification for ministers of the Gospel, has been detrimental to the promotion of literature and science among the Quakers. This controversy was maintained with great warmth and obstinacy on both sides, that is, by the early Quakers, who were men of learning, on the one hand, and by the divines of our universities on the other. The less learned in the society, who read this controversy, did not make the proper distinction concerning it. They were so interested in keeping up the doctrine, that learning was not necessary for the priesthood, that they seemed to have forgotten that it was necessary at all. Hence knowledge began to be cried down in the society; and though the proposition was always meant to be true with respect to the priesthood only, yet many mistook or confounded its meaning, so that they gave their children but a limited education on that account.
The opinions also of the Quakers relative to classical authors, have been another cause of impeding in some degree their progress in learning, that is, in the classical part of it. They believe these to have inculcated a system of morality frequently repugnant to that of the Christian religion. And the Heathen mythology, which is connected with their writings, and which is fabulous throughout, they conceive to have disseminated romantic notions among youth, and to have made them familiar with fictions, to the prejudice of an unshaken devotedness to the love of truth.
CHAP. XI.
Second trait is, that they are a superstitious people—Circumstances that have given birth to this trait—Quakerism, where it is understood, is seldom chargeable with superstition—Where it is misunderstood, it leads to it—Subjects in which it may be misunderstood are those of the province of the Spirit—and of dress and language—Evils to be misapprehended from a misunderstanding of the former subject.
It may seem wonderful at first sight, that persons, who have discarded an undue veneration for the saints, and the saints days, and the relics of the Roman Catholic religion, who have had the resolution to reject the ceremonials of Protestants, such as baptism and the sacrament of the supper, and who have broken the terrors of the dominion of the priesthood, should, of all others, be chargeable with superstition. But so it is. The world has certainly fixed upon them the character of a superstitious people. Under this epithet much is included. It is understood that Quakers are more ready than others to receive mystical doctrines, more apt to believe in marvellous appearances more willing to place virtue in circumstances, where many would place imposition; and that, independently of all this, they are more scrupulous with respect to the propriety of their ordinary movements, waiting for religious impulses, when no such impulses are expected by other religious people.
This trait of superstition is an ancient trait in the character of the
Quakers, and has arisen from the following causes.
It has been long imagined, that where a people devote themselves so exclusively to the influence of the Spirit as the Quakers appear to do, they will not be sufficiently on their guard to make the proper distinctions between imagination and revelation, and that they will be apt to confound impressions, and to bring the divine Spirit out of its proper sphere into the ordinary occurrences of their lives. And in this opinion the world considers itself to have been confirmed by an expression said to have been long in use among Quakers, which is, "that they will do such and such things if they have liberty to do them." Now by this expression the Quakers may mean only, that all human things are so uncertain, and so many unforeseen events may happen, that they dare make no promises, but they will do the things in question if no obstacle should arise to prevent them. And this caution in language runs through the whole society; for they seldom promise but provisionally in any case. But the world has interpreted the expression differently, and maintains that the Quakers mean by it, that they will do such and such things, if they feel that they have liberty or permission from the Spirit of God.
Two other circumstances, which have given birth to this trait in the character of the Quakers, are the singularities of their dress and language. For when they are spoken of by the world, they are usually mentioned under the name of the idolatry or superstition of the Quaker language, or the idolatry or superstition of the Quaker dress.
Now this trait, which has originated in the three causes that have been mentioned, is considered by the world to have been still more confirmed by a circumstance which happened but a few years ago, namely, that when animal magnetism was in fashion, there were more of this society worked upon by these delusions, than of any other.
With respect to the truth of this trait, I believe it cannot easily be made out, as for as animal magnetism is concerned. For though undoubtedly there were Quakers so superstitious as to be led away on this occasion, yet they were very few in number, and not more in proportion than others of other religious denominations. The conduct of these was also considered as reprehensible by the society at large, and some pains were taken to convince them of their error, and of the unsuitableness of such doctrines with the religion they professed.
With respect to the truth of this trait, as it may have existed on other occasions, it may be laid down as a position generally true, that where Quakers understand their own constitution, it can have no place among them. But where they do not understand it, there are few people among whom it is more likely to exist, as we may see from the following account.
It is the doctrine of Quakerism on the subject of the Spirit, that it is an infallible guide to men in their spiritual concerns. But I do not see where it is asserted by any of the Quaker writers, that it is to be a guide to man in all the temporal concerns of his life, or that he is to depreciate the value of human reason. George Fox was very apprehensive that even in matters of religion, which constitute the immediate province of the divine Spirit, men might mistake their own enthusiastic feelings for revelation; and he censured some, to use his own expression, "for having gone out into imaginations." The society also have been apprehensive of the same consequences. Hence one among other reasons for the institution of the office of elders. It is the duty of these to watch over the doctrine of the ministers to see that they preach soundly, and that they do not mistake their own imaginations for the Spirit of God, and mix his wisdom with the waywardness of their own wills. They therefore, who believe in the doctrine of the agency of the Spirit, and at the same time in the necessity of great caution and watchfulness that they may not confound its operations with that of their own fancies, will never incur the charge, which has been brought against the body at large. But if there are others, on the other hand, who give themselves up to this agency without the necessary caution, they will gradually mix their impressions, and will, in time, refer most of them to the same source. They will bring the Divine Being by degrees out of his spiritual province, and introduce him into all the trivial and worthless concerns of their lives. Hence a belief will arise, which cannot fail of binding their minds in the chains of delusion and superstition.
It is the doctrine of Quakerism again on the subject of dress, that plainness and simplicity are required of those who profess the Christian character; that any deviation from these is unwarrantable, if it be made on the plea of conformity to the fashions of the world; that such deviation bespeaks the beginning of an unstable mind; and, if not noticed, may lead into many evils. They therefore, who consider dress in this point of view, will never fall into any errors of mind in their contemplation of this subject. But if there are members, on the other hand, who place virtue in the colour and shape of their cloathing, as some of the Jews did in the broad phylacteries on their garments, they will place it in lifeless appearances and forms, and bring their minds under vassalage to a false religion. And in the same manner it may be observed with respect to language, that if persons in the society lay an undue stress upon it, that is, if they believe truth or falsehood to exist inherently in lifeless words, and this contrary to the sense in which they know they will be understood by the world, so that they dare not pronounce them for religion's sake, they will be in danger of placing religion where it is not, and of falling into errors concerning it, which will be denominated superstition by the world.
As I am now on the subject of superstition, as capable of arising from the three causes that have been mentioned, I shall dwell for a short time on some of the evils which may arise from one of them, or from a misunderstanding of the doctrine of the agency of the Spirit.
I believe it possible, in the first place, for those who receive this doctrine without the proper limitations, that is, for those who attribute every thing exclusively to the Spirit of God, and who draw no line between revelation and the suggestions of their own will, to be guilty of evil actions and to make the Divine Being the author of them all.
I have no doubt, for example, that many of those, who engaged in the crusades, considered themselves as led into them by the Spirit of God. But what true Quaker, in these days, would wish to make the Almighty the author of all the bloodshed in the wars that were undertaken on this account?
The same may be said with respect to martyrdoms. For there is reason to believe, that many who were instrumental in shedding the blood of their fellow-creatures, because they happened to differ from them in religious opinion, conceived that they were actuated by the divine Spirit, and that they were doing God service, and aiding the cause of religion by their conduct on such occasions. But what true Quaker would believe that the Father of justice and mercy was the author of these bloody persecutions, or that, if men were now to feel an impulse in their own minds to any particular action, they ought to obey it, if it were to lead them to do evil that good might come?
The same may be said with respect to many of the bad laws, which are to be found in the codes of the different nations of the world. Legislators no doubt have often thought themselves spiritually guided when they made them. And judges, who have been remarkable for appealing to the divine Spirit in the course of their lives, have made no hesitation to execute them. This was particularly the case with Sir Matthew Hale. If there be any one, whose writings speak a more than ordinary belief in the agency of the Spirit of God, it is this great and estimable man. This spirit he consulted not only in the spiritual, but in the temporal concerns, of his life. And yet he sentenced to death a number of persons, because they were reputed to be witches. But what true Quaker believes in witchcraft? or does he not rather believe, that the Spirit of God, it rightly understood, would have protested against condemnation for a crime, which does not exist?
But the mischief, if a proper distinction be not made between the agency of the Spirit and that of the will of man, may spread farther, and may reach the man himself, and become injurious both to his health, his intellect, and his usefulness, and the Divine Being may be made again the author of it all.
Many, we all know, notwithstanding their care and attention, have found that they have gone wrong in their affairs in various instances of their lives, that is, events have shewn that they have taken a wrong course. But if there be those who suppose themselves in these instances to have been acted upon by the Spirit or God, what is more likely than that they may imagine that they have lost his favour, and that looking upon themselves as driven by him into the wrong road, they may fall into the belief, that they are among the condemned reprobate, and pine away, deprived of their senses, in a state of irretrievable misery and despair?
Others again may injure their health, and diminish their comfort and their utility in another way. And here I may remark, that if I have seen what the world would call superstition among the Quakers, it has been confined principally to a few females, upon whose constitution, more delicate than that of men, an attention to undistinguished impressions, brought on in a course of time by a gradual depreciation of human reason, has acted with considerable force. I fear that some of these, in the upright intention of their hearts to consult the Almighty on all occasions as the sole arbiter of every thing that is good, have fostered their own infirmities, and gone into retirements so frequent, as to have occasioned these to interfere with the duties of domestic comfort and social good, and that they have been at last so perplexed with doubts and an increasing multitude of scruples, that they have been afraid of doing many things, because they have not had a revelation for them. The state of such worthy persons is much to be pitied. What must be their feelings under such a conflict, when they are deserted by human reason? What an effect will not such religious doubts and perplexities have upon their health? What impediments do they not throw in the way of their own utility?
I should be sorry if by any observations, such as the preceding, I should be thought to censure any one for the morality of his feelings. And still more sorry should I be, if I were to be thought to have any intention of derogating from the character of the Supreme Being. I am far from denying his omniscience, for I believe that he sees every sparrow that falls to the ground, and even more, that he knows the innermost thoughts of men. I deny not his omnipresence, for I believe that he may be seen in all his works. I deny neither his general nor his particular providence, nor his hearing of our prayers, nor his right direction in our spiritual concerns, nor his making of all things work together for good to those who love him. Neither do I refuse to admit him either into our journies, or into our walks, or into our chambers, for he can make all the things we see subservient to our moral instruction, and his own glory. But I should be sorry to have him considered as a clock, that is to inform us about the times of our ordinary movements, or to make him a prompter in all our worldly concerns, or to oblige him to take his seat in animal magnetism, or to reside in the midst marvellous delusions. Why should we expect a revelation in the most trivial concerns of our lives, where our reason will inform us? Why, like the waggoner, apply to Jupiter, when we may remove the difficulty by putting our own shoulders to the wheels? If we are reasonable creatures, we can generally tell, whether we ought to go forwards or backwards, or to begin, or to postpone, whether our actions are likely to be innocent or hurtful, or whether we are going on an errand of benevolence or of evil. In fact, there can be no necessity for this constant appeal to the Spirit in all our worldly concerns, while we possess our reason as men. And unless some distinction be made between the real agency of God and our own volitions, which distinction true Quakerism suggests, we shall be liable to be tossed to and fro by every wind that blows, and to become the creatures of a superstition, that may lead us into great public evils, while it may be injurious to our health and intellect, and to the happiness and utility of our lives.
CHAP. XII.
Morally defective traits—First of these is that of obstinacy—This was attached also to the early Christians—No just foundation for the existence of this trait.
I come now to the consideration of those which I have denominated morally defective traits.
The first trait of this kind, which is attached to the character of the
Quakers, is that of an obstinate spirit.
This trait is a very ancient one. It was observed in the time of George Fox, of the members of this society, that they were as "stiff as trees," and this idea concerning them has come down to the present day.
The origin of this trait must be obvious to all. The Quakers, as we have seen, will neither pay tithes, nor perform military service, nor illuminate their houses, like other people, though they are sure of suffering by their refusal to comply with custom in these cases. Now, when individuals, few in number, become singular, and differ from the world at large, it is generally considered that the majority are in the right, and that the minority are in the wrong. But obstinacy may be defined to be a perseverance in that which is generally considered to be wrong.
This epithet has attached, and will attach to those who resist the popular opinion, till men are better educated, or till they lose their prejudices, or have more correct and liberal notions on religion. The early Christians were themselves accused of obstinacy, and this even by the enlightened Pliny. He tells, us, that they would not use wine and frankincense before the statues of the emperors; and that "there was no question that for such obstinacy they deserved punishment."[39]
[Footnote 39: "Pervicaciam certe et inflexibitem obstinationem debere puniri."]
In judging of the truth of this trait, two queries will arise. First, whether the Quakers, in adhering rigidly to those singularities which have produced it, are really wrong as a body of Christians? And, secondly, whether they do not conscientiously believe themselves to be right?
In the case of the early Christians, which has been mentioned, we, who live at this day, have no doubt that Pliny put a false estimate on their character. We believe them to have done their duty, and we believe also that they considered themselves as doing it, when they refused divine honours to the emperors. And the action, therefore, which Pliny denominated obstinacy, would, if it had been left to us to name it, have been called inflexible virtue, as arising out of a sense of the obligations imposed upon them by the Christian religion.
In the same manner we may argue with respect to the Quakers. Who, for example, if he will try to divest himself of the prejudices of custom, and of the policy of the world, feels such a consciousness of his own powers as positively to pronounce, that the notions of the Quakers are utterly false, as to the illicitness of wars under the Christian system? The arguments of the Quakers on this subject are quite as good, in my apprehension, as any that I have heard advanced on the other side of the question. These arguments too are unquestionably much more honourable to Christianity, and much more consistent with the nature and design of the Gospel dispensation. They are supported also by the belief and the practice of the earliest Christians. They are arguments again, which have suggested themselves to many good men, who were not Quakers, and which have occasioned doubts in some instances, and conviction in others, against the prejudice of education and the dominion of custom. And if the event should ever come to pass, which most Christians expect, that men will one day or other turn their swords and their spears into ploughshares and pruning-hooks, they, who live in that day, will applaud the perseverance of the Quakers in this case, and weep over the obstinacy and inconsistency of those who combated their opinions.
But the great question after all is, whether the Quakers believe themselves in this or in any other of their religious scruples, to be right, as a Christian body? If there are those among them who do not, they give into the customs of the world, and either leave the society themselves, or become disowned. It is therefore only a fair and a just presumption, that all those who continue in the society, and who keep up to these scruples to the detriment of their worldly interest, believe themselves to be right. But this belief of their own rectitude, even if they should happen to be wrong, is religion to them, and ought to be estimated so by us in matters in which an interpretation of Gospel principles is concerned. This is but an homage due to conscience, after all the blood that has been shed in the course of Christian persecutions, and after all the religious light that has been diffused among us since the reformation of our religion.
CHAP. XIII.
SECT. I.
Next trait is that of a money-getting spirit—Probability of the truth of this trait examined—An undue eagerness after money not unlikely to be often the result of the frugal and commercial habits of the society—but not to the extent, as insisted on by the world—This eagerness, wherever it exists, seldom chargeable with avarice.
The next trait in the character of the Quakers is that of a money-getting spirit, or of a devotedness to the acquisition of money in their several callings and concerns.
This character is considered as belonging so generally to the individuals of this society, that it is held by the world to be almost inseparable from Quakerism. A certain writer has remarked, that they follow their concerns in pursuit of riches, "with a step as steady as time, and with an appetite as keen as death."
I do not know what circumstances have given birth to this trait. That the Quakers are a thriving body we know. That they may also appear, when known to be a domestic people, and to have discarded the amusements of the world, to be more in their shops and counting-houses than others, is probable. And it is not unlikely, that, in consequence of this appearance, connected with this worldly prosperity, they may be thought to be more intent than others upon the promotion of their pecuniary concerns. There are circumstances, however, belonging to the character and customs of the society, which would lead to an opposite conclusion. The Quakers, in the first place, are acknowledged to be a charitable people. But if so, they ought not to be charged, at least, with that species of the money-getting spirit, which amounts to avarice. It is also an undoubted fact, that they give up no small portion of their time, and put themselves to no small expence, on account of their religion. In country places they allot one morning in the week, and in the towns generally two, besides the Sunday, to their religious worship. They have also their monthly meetings, and after these their quarterly, to attend, on account of their discipline. And this they do frequently at a great distance, and after a considerable absence as tradesmen, from their homes. I do not mean to insinuate by this latter instance, that men become pious, and therefore proof against the influence of money, exactly in proportion as they attend their religious meetings, but that, where they are voraciously intent upon the getting of money, they could hardly be expected to make such a sacrifice of their time.
But whatever may be the appearance on either side, the question is, whether the imputation of the trait, which is now under our consideration, be founded in fact. What circumstances make in favour of it? What circumstances make against it? And which of these preponderate on the whole?
We may say then, at the first sight, that the precepts of Quakerism make decidedly against it. And we may say again, that it ought to be expected, that all those principles and circumstances, which have an influence in the production of moral character, or of such a character as belongs to the Quakers as a body, should work together either towards its prevention or its cure.
On the other hand, if we examine the situation of the society, we shall find circumstances, the operation of which is directly in favour of such a trait.
And first, in looking into the human heart, we seem to discover a circumstance, which, on account of the situation alluded to, may operate as a spring in producing it. Men, generally speaking, love consequence. Now the Quakers, though they have consequence in their own society, have none in the world. They can be neither legislators nor magistrates. They can take no titles to distinguish them. They pass therefore in the world, like the common and undistinguished herd, except from the circumstances of their dress. But riches give all men consequence. And it is not clear to me, but that this circumstance may have its operation on the minds of some who are called Quakers, in contributing to the production of the money-getting spirit, inasmuch as it may procure them a portion of estimation, which they cannot otherwise have, while they remain in their own body.
In looking again into the human heart, we find another, and this a powerful spring, connected with the situation of the society, for the production of such a trait.
The Quakers, as I have observed before, are mostly in trade. Now they are generally a sedate, thoughtful, sober, diligent, and honest people. It is not then too much to say, with these qualifications, that they will be as successful in trade as others. Hence their incomes will be as great, in proportion to their capitals, as those of others, from the same source.
But let us look for a moment at their outgoings. They neither spend nor lose their money at cards, or at horse-races, or by any other species of gaming. They do not waste their substance either in drinking at taverns or at home. Not having, in general, an enlarged education, or a taste for literature, they have no expensive libraries. They buy no costly paintings. They neither powder their hair, nor dress in a splendid manner. They use no extravagant furniture. They keep no packs of hounds for their diversion. They are never seen at the theatres. They have neither routes, balls, nor music meetings. They have neither expensive liveries nor equipages. Hence it must follow, that their outgoings, as far as their living is concerned, cannot in general be as great as those of others in a similar condition of life. But if their inlets are greater than their outlets of money, when compared with those of other persons, a greater overplus of money beyond the expences of living, will be the constant result, or there will be a greater increasing accumulation of money, upon the whole, than falls within the possession of others. Now a question arises here, founded on a knowledge of the infirmity of our nature. Are men likely, in general, constituted as they are, to see the golden idol constantly rising in dimensions before them, and to refrain front worshipping it, or, are they likely to see it without a corruption of their moral vision? It is observed[40] by one of the scriptural writers, "A merchant shall hardly keep himself from doing wrong, and a huckster shall not be free from sin." And where is it, that this old saying, except the mind be strongly fortified by religion, will not be found equally true in the present, as in former times? The truth is, that the old maxim, Creseit amor nummi quantum ipsa pecunia creseit, is a just one. That is, it is true, "that the coming in of money in an undue proportion begets the love of it", that the love of money again leads to the getting of more; that the getting of more again generally increases the former love. And hence a round is kept up of circumstances and feelings, till a money-getting spirit creeps into the character of him, who is placed in a situation so unfortunate for the purity of his heart.
[Footnote 40: Ecclesiasticus xxvi. 29.]
These then are the acting and the counteracting circumstances on both sides. Which of the two are likely to be predominant, we must conjecture. When men have become full grown Quakers, the latter will lose their power. But where they have not (and it is to be presumed that there are many in the society who have not reached this stature, and many again who bear only the name of their profession) they will frequently prevail. I own I fear that precepts, though there may be a general moral bias, will not always be found successful against those, which are considered to be the most powerful of the temptations, to which our nature is exposed. I own, when I consider that the Quakers, in consequence of their commercial and frugal habits, have greater pecuniary accumulations before their eyes than others in a similar condition of life, when I consider how few are able to bear these accumulations without moral injury to themselves, and that even the early Christians began to relax in their character when they begun to be prosperous, I am of opinion, that there is some foundation far the existence of such a spirit, though not to the extent, as insisted on by the world; or, that there is in the society, notwithstanding the many bright and amiable exceptions that are to be found in it, greater eagerness after wealth than is consistent with its religious profession. And to this opinion I am inclined from another consideration, which cannot be overlooked in the present case. The book of Extracts itself acknowledges the existence of such a spirit, for it characterises it under the name of "hastening to be rich," and it calls it "a growing evil."
But when I say that I so for accede to the opinion of the world, as to allow that the money-getting spirit may be fixed upon a part of the society, I feel that I ought to make a proper distinction concerning it. I must observe, that the money-getting spirit, wherever it may be chargeable upon Quakers, seldom belongs to that species which is called avarice. It is by no means incongruous to suppose, that there may be in the same person an unreasonable love of money, and yet a shew of benevolence. The money-getting spirit will have a different effect, as it operates upon different persons. Upon those, who have been brought up in an ignorant and unfeeling manner, it will operate to make them hoard their substance, and to keep it exclusively to themselves. But it will not always hinder those who have been humanely educated, though it may lead them to unreasonable accumulations, from dispensing a portion of their gains. In the first instance it is highly criminal, because it keeps the whole of its talent in a napkin. In the second, though less criminal, it is greatly to be deplored, but more particularly in a Quaker, who, making a higher profession of Christianity than many others, ought to give to the world the example of a purer mind.
SECT. II.
Farther observations on the subject of the former trait—Practicable methods suggested for its extirpation—These methods not destructive, but promotive, of the temporal interests of the members of this society, and consistent with the religion they profess.
As the Quakers appear to me, in consequence of their commercial and frugal habits, to be in danger of contracting a money-getting spirit, and as this spirit is the worst feature that can exist in the Quaker character, I shall allot a few pages to the farther consideration of the subject, with a view of the prevention of such an evil.
That it is the worst feature that can exist in the character of the society, I repeat. It is worse than a want of knowledge, or than superstition, because these relate to the understanding, while this is confined to the heart. It renders the system of the moral education of the Quakers almost nugatory. For what is the use of keeping the mind in a state of spiritual purity by means of prohibitions, or by attempting to shut it out from the knowledge of corruptive amusements, if it be afterwards to be rendered impure by the love of money? It occasions them again to bear their testimony as it were against their own religion. For a Quaker is not in the situation of on ordinary person. He looks upon himself as a highly professing Christian; as one, who is not to conform to the fashions of the world; as one, who is to lead a life of self-denial; as one, who is to go forward in virtue, his belief being that of a possibility of perfection even in the present life. He considers himself too as a representative of the early Christians, and holds himself ready to follow them by the bearing of his testimony, into suffering, and even unto death. But what Christian can harbour a money-getting spirit, or be concerned in an extensive accumulation of wealth? If a Quaker therefore should go into the common road, and fall down before the idol mammon, like any other ordinary person, how can the world give him any pretension but to an ordinary religion?
My object in the present consideration of the subject, will be to shew the Quakers in general, and those in particular who may need it, some practical cure for this evil, and to convince them, that the mode of effecting it will not be detrimental to the temporal interests of their families, but promotive of their spiritual, and consistent with the religion they profess.
The first method, which I would recommend to those who are in trade, and who know their own habits of life, and the extent of their families, would be to fix upon a certain sum, which they may think sufficient for a future decent and moderate competency, and to leave off business, as soon as this should be obtained. Such a step would be useful. It would be making room for others to live as well as themselves. It would be honourable, for it would be generous. And it would operate as a certain preventive of the money-getting spirit, as well as of the imputation of it. For if such a retreat from trade, were laid down and known as a general custom of the society, the Quakers might bid their hearts rise in defiance against the corruptions of money, and their reputation against the clamours of the world.
This step, hard and difficult as it may appear to those who are thriving in the world, is, notwithstanding, not a novel one, if we may judge either by the example of many of the pure minded Christians of other denominations, or by that of many estimable persons in this society. John Woolman, among many others, was uneasy on account of his business "growing cumbersome," for so he expresses it, lest it should hurt the purity of his mind. And he contracted it, leaving himself only enough of it, and this by the labour of his own hands, for a decent support. And here I might mention other individuals of this society, if I had no objection to offend the living by praise, who, following his example, have retired upon only a moderate competency, though in the way of great accumulations, for no other reason than because they were afraid, lest such accumulations should interfere with their duty, or injure their character, as Christians.
But if this measure should not be approved of under an idea that men ought to have employments for their time, or that in these days of increasing taxes and of progressively expensive living, they cannot specify the sum that may be sufficient for their future wants, I have another to propose, in consequence of which they may still follow their commercial pursuits, and avoid the imputation in question. I mean that the Quakers ought to make it a rule, after the annual expences of living have been settled, to lay by but small savings. They ought never to accustom their eyes to behold an undue accumulation of money, but liberally to deal it out in charity to the poor and afflicted in proportion to their gains, thus making their occupations a blessing to mankind. No other measure will be effectual but this, if the former be not resolved upon, while they continue in trade. Their ordinary charity, it is clear, will not do. Large as it may have been, it has not been found large enough to prove a corrective of this spirit in the opinion of the world. Indeed, it matters not how large a charitable donation may seem, if we view it either as a check upon this spirit, or as an act of merit, but how large it is, when compared with the bulk of the savings that are left. A hundred pounds, given away annually in benevolence, may appear something, and may sound handsomely in the ears of the public. But if this sum be taken from the savings of two thousand, it will be little less than a reproach to the donor as a Christian. In short, no other way than the estimation of the gift by the surplus-saving will do in the case in question. But this would certainly be effectual to the end proposed. It would entirely keep down the money-getting spirit. It would also do away the imputation of it in the public mind. For it is impossible in this case, that the word Quakerism should not become synonimous with charity, as it ought to be, if Quakerism be a more than ordinary profession of the Christian religion.
Now these methods are not chimerical, but practicable. There can be no reasonable objection against them, because they allow of the acquisition of a decent and moderate competency. The only one that can be started will be, that Quakers may injure the temporal interests of their children, or that they cannot, upon this plan, leave them independent at their deaths …
That independence for children is the general aim of the world, I know well. But I know also, in reply to this objection, that Christianity has no such word as independence in her book. For of what do people wish to make their children independent? Certainly not of Providence, for that would be insanity indeed. Of the poor then shall I say? That is impossible, for how could they get their daily bread? Of the rich, then, like themselves? That would be folly, for where would they form their friendships or their connubial connections, in which they must place a portion of the happiness of their lives? Do they wish then to make them independent of society at large, so as not to do it good? That is against all religion. In short it is impossible, while we exist in this life, to be independent one of another. We are bound by Christianity in one great chain, every link of which is to support the next; or the band is broken. But if they mean by independence such a moneyed situation as shall place their children out of the reach of the frowns, and crosses, and vicissitudes of the world, so that no thought or care shall be necessary for the means of their own livelihood, I fear they are procuring a situation for them, which will be injurious even to their temporal interests as men.