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.

The matter then seems to me to be brought to this question, whether it

is better, I mean as a general proposition, to bring up children with

the expectation of such a moderate portion of wealth, that they shall

see the necessity of relying upon their own honest endeavours and the

Divine support, or to bring them up with such notions of independence,

that, in the pride and exultation of their hearts, they may be induced

to count themselves mighty, and to lose sight of the power and

providence of God?

If we were to look into the world for an answer to this question, we

should find no greater calamity than that of leaving to children an

affluent independence. Such persons, when grown up, instead of becoming

a blessing, are generally less useful than others. They are frequently

proud and haughty, fancying themselves omnipotent, they bid defiance to

the opinions of the virtuous part of the community. To the laws of

honour and fashion they pay a precise obedience, but trample under foot,

as of little consequence, the precepts of the Christian religion. Having

sensual gratifications in their power, they indulge to excess. By

degrees they ruin their health and fortunes, and get wisdom by

experience, when it is too late to use it. How many young persons have I

known, and I wish I could make a different statement, whose ruin

originated wholly in a sense of their own independence of the world!

Neither, if we look into the society of the Quakers, shall we find a

different account. It is undoubtedly true, though there are many amiable

exceptions, that the worst examples in it are generally among the

children of the rich. These presently take wings, and fly away, so that,

falling into the corruptive and destructive fashions of the times, their

parents have only been heaping up riches; not knowing who were to gather

them. And here it may be remarked, that the Quaker education, by means

of its prohibitions, greatly disqualifies its young members, who may

desert from the society, from acting prudently afterwards. They will be,

in general, but children, and novices in the world. Kept within bounds

till this period, what is more probable than that, when they break out

of them, they will bunch-into excess. A great river may be kept in its

course by paying attention to its banks, but if you make a breach in

these restrictive walls, you let it loose, and it deluges the plains

below.

In short, whether we turn our eyes to the Quaker society, or to the

world at large, we cannot consider an affluent independence as among the

temporal advantages of youth. And as they, who only leave their children

a moderate portion of substance, so that they shall see the necessity of

relying upon their own honest endeavours, and the Divine support, act

wisely in their own generation, so they act only consistently with the

religion they profess. For what does the religion of the Quakers hold

out to them as the best attainment in life? Is it not spiritual

knowledge? Is it not that knowledge, which shall fit them best for the

service of their Maker? But such knowledge is utterly unattainable while

a money-getting spirit exists; for it has been declared by the highest

authority, that we cannot serve God and mammon.

CHAP. XIV.

_Another trait is that of a want of animation or affection--This an

appearance only, and not a reality, arising from a proper subjugation of

the passions--from the prohibitions relative to dress--and address--and

the amusements of the world._

It is said next of the Quakers, that they are a cold and inanimate

people; and that they have neither the ordinary affection, nor the

gradation of affection, of other people.

I may immediately pronounce upon this trait, that it is merely an

outward appearance. The Quakers have as warm feelings as the rest of

their countrymen. Their love of their fellow-creatures, more conspicuous

in them than in many others, as has been amply shewn, gives them a claim

to the possession of warm and affectionate feeling. The Quakers too have

the character of a domestic people; but surely, if they do not possess

affection, and this in a very high degree, they must have miserable

homes. There is indeed a want of gradation in their affections, which

may be traced upon some occasions. In making their wills, for example,

they are not apt to raise up an eldest son to the detriment of the rest

of their offspring. And this certainly is a proof, that they do not

possess the gradation of affection of many other people! Happy is it

for their own comfort and the welfare of their families, that they give

this proof to the world of this equal affection for their children.

That this trait is only an appearance, and not a reality, I shall shew,

by staring many outward circumstances, in the Quaker constitution, which

may be preventive of apparent animation, but which can have no influence

on the heart.

We must all of us be sensible, that both opinions and customs have an

influence on the warmth or coldness of our characters. Who would expect,

if two faithful portraits could have been handed down to us from

antiquity, to find the same gravity or coldness of countenance and

manners in an Athenian, as in a Spartan? And in the same manner who can

expect, that there will not be a difference in the appearance of Quakers

and other people?

The truth is, that the discipline and education of the Quakers produce

an appearance of a want of animation, and this outward appearance the

world has falsely taken as a symbol of the character of the heart. Can

we expect that a due subjugation of the passions, which is insisted upon

in true Quaker families, will give either warmth to the countenance, or

spirit to the outward manners? Do not the passions animate, and give a

tone to the characters of men? Can we see then the same variety of

expression in the faces of the Quakers as in those of others on this

account? The actions of men, again, enliven their outward appearances,

but Quakers, being forbidden to use the address of the world, can assume

no variety of action in their intercourse with others. The amusements,

again, of the world, such as of music and the theatre, reach the mind,

and, animating it, give a greater expression to the countenance, on

which the contemplation afterwards produces a similar though a slighter

effect. But in what Quakers can you see sensibility from the same cause?

The dress too, of the members of this society gives them an appearance

of gravity and dulness. It makes them also shy of their fellow citizens.

But gravity, and dulness, and shyness, have generally, each of them, the

appearance of coldness of manners.

CHAP. XV.

_Another trait is that of evasiveness in speech--This an appearance

only, arising from a peculiar regard to truth--and from a caution about

the proper use of words, induced by circumstances in the discipline, and

by the peculiarities in the Quaker language._

It is alleged against the Quakers, as another bad trait in their

character, that they are not plain and direct, but that they are evasive

in their answers to any questions that may be asked them.

There is no doubt but that the world, who know scarcely any thing about

the Quakers, will have some reason, if they judge from their outward

manner of expression, to come to such a conclusion. There is often a

sort of hesitation in their speech, which has the appearance of

evasiveness. But though there may be such an appearance, their answers

to questions are full and accurate when finally given; and

unquestionably there is no intention in them either to hold back any

thing, or to deceive.

This outward appearance, strange to relate, arises in part from an

amiable trait in the character of the Quakers!! Their great desire to

speak the truth, and not to exceed it, occasions often a sort of

doubtfulness of speech. It occasions them also, instead of answering a

question immediately, to ask other questions, that they may see the true

bearings of the thing intended to be known. The same appearance of

doubt runs also through the whole society in all those words which

relate to promises, from the same cause. For the Quakers, knowing the

uncertainty of all human things, and the impossibility of fulfilling but

provisionally, seldom, as I have observed before, promise any thing

positively, that they may not come short of the truth. The desire

therefore of uttering the truth has in part brought this accusation upon

their heads.

Other circumstances also to be found within the Quaker constitution have

a tendency to produce the same effect.

In their monthly and quarterly and annual meetings for discipline, they

are taught by custom to watch the propriety of the expressions that are

used in the wording of their minutes, that these may accurately

represent the sense of the persons present. And this habit of caution

about the use of words in the affairs of their own society naturally

begets a caution concerning it also in their intercourse with the world.

The peculiarities of their language produce also a similar

circumspection. For where people are restrained from the use of

expressions which are gene rally adopted by others, and this in the

belief that, as a highly professing people, they ought to be watchful

over their words as well as their actions, a sort of hesitation will

accompany them, or a sort of pause will be perceptible, while they are

choosing as it were the proper words for a reply to any of the questions

that may be asked them.

CHAP. XVI.

_Another trait is that of shyness--This an appearance only, arising from

the former trait--and from that of coldness of manners--and from the

great sobriety of the Quaker character._

Another bad trait, which the world has fixed upon the Quakers, is that

of being a sly people. This trait has been long given them. We find it

noticed by Pope:

"The Quaker sly, the Presbyterian sour."

This charge is grounded on appearances. It arises in part from the last

mentioned trait in their character; for if men be thought cautious in

the use of their words, and evasive in their answers, whether they be

so or not, they will be marked as sly.

It arises again from the trait of want of animation or of coldness of

manners. For if men of good understanding, in consequence of the

subjugation of their passions, appear always to be cool, they will have

an appearance of wariness.

It arises again from the great sobriety of the Quakers. For where men

are always sober, they appear to be always on their guard, and men, who

are always on their guard, are reputed cunning.

These circumstances of coolness and sobriety, when called into action,

will only confirm the world in the opinion of the existence of the trait

in question. For it will not be easy to deceive a man of but moderate

understanding, who never loses his senses either by intoxication or by

passion. And what man, in such habits, will not make a better bargain

than one who is hot in his temper, or who is accustomed to be

intoxicated?

Hence the trait arises from appearances, which are the result of

circumstances, favourable to the morality of the Quaker character.

CHAP. XVII.

_Last bad trait is a disregard of truth--Apparent rise of this

trait--Falsehood of it probable from considerations on the language of

the Quakers--from their prohibition of detraction--their rejection of

romantic books--their punctuality to words and engagements--and their

ideas with respect to the unlawfulness of civil oaths._

The last charge against the Quakers will be seen in a vulgar expression,

which should have had no place in this book, if it had not been a

saying in almost every body's mouth. The expression, is, "Though they

will not swear, they will lie."

This trait has arisen in part from those different circumstances, which

have produced the appearance of evasiveness. For if people are thought

evasive, they will always be thought liars. Evasiveness and lying are

almost synonimous terms. It is not impossible also, if Quakers should

appear to give a doubtful answer, that persons may draw false

conclusions from thence, and therefore may suppose them to have spoken

falsely. These two circumstances of an apparent evasiveness, and

probably of a deduction of conclusions from doubtful or imaginary

premises, have, I apprehend, produced an appearance, which the world has

interpreted into evil.

No trait, however, can be more false than this. I know of no people, who

regard truth more than the Quakers. Their whole system bends and directs

to truth. One of the peculiarities of their language, or their rejection

of many of the words which other people use, because they consider them

as not religiously appropriate to the objects of which they are the

symbols, serves as a constant admonition to them to speak the truth.

Their prohibition of all slanderous reports, as mentioned in a former

volume, has a tendency to produce the same effect; for detraction is

forbidden partly on the idea, that all such rumours on character may be

false.

They reject also the reading of plays and novels, partly under a notion,

that the subjects and circumstances in these are fictitious, and that a

taste therefore, for the reading, of these, if acquired, might

familiarize their youth with fictions, and produce in them a romantic

and lying spirit.

It is a trait, again, in the character of the Quakers, as we have seen,

that they are remarkable for their punctuality in the performance of

their words and engagements. But such punctuality implies neither more

nor less, than that the words spoken by Quakers are generally fulfilled;

and, if they are generally fulfilled, then the inference is, that all

such words have been generally truths.

To this I may add, that the notions of the Quakers on the subject of

oaths, and their ideas of the character which it becomes them to sustain

in life, must have a powerful effect upon them in inducing an attention

to the truth; for they consider Jesus Christ to have abolished civil

oaths, because he wished to introduce a more excellent system than that

of old, that is, because he meant it to be understood by his disciples,

that he laid such an eternal obligation upon them to speak truth, that

oaths were to be rendered unnecessary, where persons make a profession

of his religion.

CHAP. XVIII.

SECT. I.

_Character of the Quaker women--This differs a little from that of the

men--Women share in the virtues of the former--but do not always partake

of all their reputed imperfections--are not chargeable with a want of

knowledge--nor with the money-getting spirit--Modesty a feature in their

character._

Having now amply enquired into the character of the men, I shall say a

few words on the subject of that of the women of this society. For

though it might be supposed at the first sight (the Quakers being cast

as it were in one mould) that the same character would attach to both,

yet it must be obvious, on farther consideration, that it cannot be

wholly applicable to the female sex.

It may be laid down as a position, that the women of this society share

in the virtues of the men. They possess their benevolence, their

independence of mind, and the other good traits in their moral

character. But they do not always partake of all their reputed

imperfections.

The want of knowledge, which was reckoned among the failings of the

men, can have no room as a charge against the women.

For, first, let us compare the Quaker women with the Quaker men. Now it

generally happens in the world, that men have more literary knowledge

than women, but this is not so generally the case in this society. As

the women here are not taken from their books, like the men, at an early

age, and put into trade, they have no bar, like these, to the farther

improvement of their minds. They advance often in the acquisition of

knowledge, while the latter, in consequence of their attention to

business, are kept stationary. Hence it almost uniformly happens, that

they are quite as well informed, and that they have as great a variety

of knowledge as these, so that they suffer no disparagement, as the women

of the world do, by a comparison with the other sex.

Neither will the Quaker women be considered as deficient in knowledge,

if compared with women of other religious denominations. It is too much

the practice, but particularly in the higher circles, to educate females

for shew. We too seldom see a knowledge of the domestic duties. To dance

well, to sing well, and to play well, these are the usual

accomplishments that are insisted on, and they are insisted upon with an

earnestness, as if they included all the valuable purposes of life. Thus

the best part of youth is spent in the acquirement of trivial things:

or rather the acquirement of such things takes up so much time, as to

leave but little for the moral and intellectual improvement of the mind.

The great object, on the other hand, of the education of the Quaker

females, is utility and not shew. They are taught domestic economy, or

the cares and employments of a house. They are taught to become good

wives and good mothers. Prohibited the attainments of music and dancing,

and many of the corruptive amusements of the world, they have ample time

for the improvement of the understanding. Thus they have in general as

good an education as other females, as far as literary acquirements are

concerned; so that, whether they are compared with Quaker men, or with

the other women of the island, they will not incur the imputation of a

deficiency of knowledge.

It must be obvious too, that the money-getting spirit, which the world

has fixed upon as a trait in the character of some of the men, can

seldom be a trait in that of the women of this society. For men are the

principals in trade. They lay their plans for the getting of money. They

see the accumulating surplus rise. They handle it. They count it. They

remember it. The women, on the other hand, see it only in the

disposition of their husbands or parents, who make probably a larger

allowance for domestic wants or gratifications than before. Hence a

charge cannot be so frequently brought against them of a want of that

spiritual mindedness, which is the great characteristic of Quakerism, as

they have but little to do with the mammon of the world.

To these exceptions in Quaker women from the reputed imperfections of

Quaker men, I cannot help adding in this place, that the females of this

society are peculiarly distinguishable for that which has been at all

times considered as one of the brightest ornaments of their sex. Modesty

is particularly conspicuous in their looks and in their whole outward

demeanour. It is conspicuous in their conversation. It is conspicuous

also in their dress. And here it may not be improper to observe, that,

whatever objections may be made to the Quaker apparel, it is estimable,

as far as it gives this appearance of modesty to the females who wear

it, or rather as far as it hinders them from wearing the loose and

indelicate garments, which are frequently worn, without any scruple, by

many of the females of the world.

SECT. II.

_Quaker women, besides their private, have a public character--Low

light in which women have been held--Importance given them by

chivalry--and by the revival of learning in Europe--and by the

introduction of Christianity--but still held in an inferior

light--Quakers have given them their due importance in society--Influence

of their public character on their minds._

The Quaker women, independently of their private, have that which no

other body of women have, a public character. This is a new era in

female history. I shall therefore make a few observations on this,

before I proceed to another subject.

It is melancholy, when we look into the history of women, to see the low

estimation in which they have been held from the earliest times. It is

possible, because they have not possessed the strength of constitution,

that they may have been thought not to have had the intellect of men. It

is possible, because domestic cares and the rearing of children have

been consigned to them, that other occupations may not have been

considered as falling within the province of their stations. But

whatever may have been the causes, polygamy or concubinage has

unquestionably been the greatest, in hindering women from occupying an

useful, dignified, and important station in society. This custom has

held them up as little better than slaves, or than living toys or

play-things. And this custom has prevailed over a great portion of the

globe from times of the earliest antiquity to the present day.

Among the many circumstances which contributed to give importance to

women in Europe, we may reckon the introduction of chivalry. Honour and

humanity were the characteristics of this institution. Hence weakness

was to be protected by it. And as weakness was more particularly the lot

of women, so these became more peculiarly the objects of its care. Hence

women began to feel a consequence, which had been hitherto denied them.

They were treated with politeness and tenderness by all, and men began

to be even solicitous of their applause. But though this was the case,

chivalry did not elevate them beyond a certain height. It rendered a

polite attention to them essential. But this attention was an homage to

the weakness of females, and not to their intellect. It presupposed no

capacity of usefulness in them, for every thing, in fact, was to be done

for them, and they were to do but little for themselves.

The revival of learning in the twelfth century was another cause of

adding to the importance of women. As men became more learned, they

began to respect the power of the human understanding. They began to be

acquainted, by means of history, with the talents of women in former

ages. They began to give a better education to their families. These

circumstances produced a more enlarged opinion of female genius. Hence

learning became an instrument of giving new consequence to women. But it

gave it to them on a principle different from that of chivalry: for

whereas chivalry insisted upon a polite attention to them on account of

the weakness of their constitutions, learning insisted upon it on

account of the strength of their understanding, or because they were

intellectual and reasonable beings. But that which contributed most to

make women important in society, was the introduction of the Christian

religion. By the mild spirit which it diffused, it produced a certain

suavity of behaviour towards them. By the abolition of polygamy it

allowed of no division of a man's love among many women, but limited it

to one. Thus it made one woman dearer than another, and of course every

individual woman of consequence. By the abolition of polygamy, it added

to their consequence again, by raising them from the rank of slaves to

that of the companions of men. This importance it increased again by the

inculcation of specific duties towards them, and by the doctrine, that,

as all, without exception, were equally accountable for their actions,

and the Divine Being was no respecter of persons, so all, whether men or

women, were of equal importance in his sight.

But though Christianity has operated, as it always will, where it is

felt in the heart, to the production of a tender attention to women, and

to the procuring of an honourable station for them in society, we have

yet to lament, that this operation has not been more general,

considering our public profession of this religion, than we find it at

the present day. Women are still seldom appreciated as they ought to be.

They are still weighed in a different scale from men. Their education is

still limited, as if their understandings, notwithstanding the

honourable testimony which history has borne concerning them, were

incapable of high attainments. If homage be paid to their beauty, very

little is paid to their opinions. Limits also are assigned to the sphere

of their utility. To engage in other pursuits than they do would be

thought strange. In short, the education they receive marks the inferior

situation for which they are considered to be designed. Its tendency is

mostly to outward shew. Formed like dolls or play-things, which are

given to children to captivate by outside appearances, they are

generally rendered incapable of exhibiting great talents, or of

occupying an important station in life.

But it seems to have been reserved for the Quakers us a religious body,

to insist upon that full practical treatment and estimation of women,

which ought to take place wherever Christianity is professed. They have

accordingly given to the females of their own society their proper

weight in the scale of created beings. Believing them to have adequate

capacities, and to be capable of great usefulness, they have admitted

them to a share in the administration of almost all the offices which

belong to their religious discipline, so that, independently of their

private, they have a public character, like the men.

In the first volume, I had occasion to observe, when treating on the

subject of the discipline, that representatives were chosen by the men

out of their own body to the different meetings which were then named.

Just so it is with the Quaker women. Representatives are appointed out

of these by the other women on similar occasions. I stated also that, at

certain times, the men assembled by themselves; that they discussed the

business that came before them; that they replied to those who supported

opposite opinions to their own; and that the young men were present

during these discussions. So it is with the women. They sit in council

by themselves. They argue and reply in like manner. The young females

are also present. I stated also, that during these meetings of the men,

one of them held the office of drawing up and recording the minutes of

the proceedings or resolutions that had taken place. The women also

appoint one of their own body to the same office. I stated again, that,

in these meetings of the men, some were chosen as a committee to act in

particular cases. So also are women chosen to act as a committee by

their own meetings. I explained the nature of the office of overseer,

and I observed that there were overseers among the men. There are also

overseers among the women. I explained the nature of the office of

elder, and I observed that there were elders among the men. The women

have their elders likewise. The men were said to preach as in other

societies. The women are permitted to preach also. In short, if the men

consider themselves to be qualified for any office belonging their

religious discipline, they believe their women to be equally capable of

holding the same. No distinction is made as to the powers of usefulness

between the men and the women of this society. There are few offices

held by men, but there is a corresponding one for those of the other

sex.[41]

[Footnote 41: The principal exceptions are, that they are not

correspondents, arbitrators, legislators, or on committees of appeal.]

The execution of these and other, public offices, by which the Quaker

women have an important station allotted them in society, cannot but

have an important influence on their minds. It gives them, in fact, a

new cast of character. It imparts to them, in the first place, a

considerable knowledge of human nature. It produces in them thought, and

foresight, and judgment. It creates in them a care and concern for the

distressed. It elevates their ideas. It raises in them a sense of their

own dignity and importance as human beings, which sets them above every

thing that is little and trifling, and above all idle parade and shew.

Fond as they are of the animal creation, you do not see them lavishing

their caresses on lap-dogs, to the contempt of the poor and miserable of

their own species. You never see them driving from shop to shop to make

up a morning's amusement, by examining and throwing out of order the

various articles of tradesmen, giving them great trouble, and buying

nothing in return. You never find them calling upon those whom they know

to be absent from their homes, thus making their mimic visits, and

leaving their useless cards. Nothing, in short, so ridiculous or

degrading, is known among them. Their pursuits are rational, useful, and

dignified. And they may be said in general to exhibit a model for the

employment of time, worthy of the character they profess.

MISCELLANEOUS PARTICULARS

RELATIVE TO THE

QUAKERS

_Quakers a happy people--Subordinate causes of this happiness--namely,

their comfortable situation--their attachment to domestic life--their

almost constant employment--this happiness not broken like that of

others, by an interruption of the routine of constituted pleasures--or

by anger and other passions or by particular enquiries and notions about

religion._

If a person were to judge of the Quakers by the general gravity of

their countenances, and were to take into consideration, at the same

time, the circumstance, that they never partook of the amusements of the

world, in which he placed a part of his own pleasures, he would be

induced to conclude, that they had dull and gloomy minds, and that they

could not be upon the whole a happy people. Such a conclusion, however,

would be contrary to the fact. On my first acquaintance with them I was

surprised, seeing the little variety of their pursuits, at the happiness

which they appeared to enjoy, but as I came to a knowledge of the

constitution and state of the society, the solution of the problem

became easy.

It will not be difficult to develope the subordinate causes of this

happiness.[42] To shew the first of these, I shall view the society in

the three classes of the rich, the middle, and the poor. Of the rich, I

may observe, that they are not so affluent in general as the rich of

other bodies. Of the middle, that they are upon the whole in better

circumstances than others of the same class in life. Of the poor, that

they are not so poor as others in a similar condition. Now the rich in

the Quaker society have of course as many of the comforts of life in

their power as they desire. The middle classes in this society have more

of these than the middle classes of other denominations. The poor in the

same society have also more of these, in consequence of the handsome

provision which is made for them, than others in a similar situation

with themselves. There is therefore upon the whole a greater

distribution of the comforts of life, among all the ranks of this

society, than is to be found in any other community, in proportion to

their numbers. But this superior state, in point of comfortable

circumstances, ought to be undoubtedly a source of superior happiness.

For where the comforts of life are wanting, it is in vain to suppose men

can be happy, unless their minds are more than usually comforted by

their religion.

[Footnote 42: Religion, which includes positive virtues, and an absence

from vices, joined to a peaceful conscience and a well grounded hope of

a better life, is the first and greatest cause of happiness, and may

belong to all. But I confine myself, in this chapter, to such causes

only as may be called subordinate, and in which the Quakers are more

particularly concerned.]

Another source of their happiness may be found in their domestic

situation. The Quakers, as I have observed before, in consequence of

denying themselves the pleasures of the world, have been obliged to

cherish those which are found in domestic life. In the fashionable

world, men and their wives seldom follow their pleasures together. They

resemble the little wooden figures of the man and the woman, which, by

moving backwards and forwards in a small painted house, denote the

changes of the weather. While one of these is within, the other is out

of doors. But this is not the case with the Quakers. The husband and

wife are not so easily separable. They visit generally together. They

are remarked as affectionate. You never hear of intrigues among them.

They are long in each others society at a time, and they are more at

home than almost any other people. For neither the same pleasures, nor

the same occupations, separate these as others. The husband is never

seen at a play, nor at a tavern, nor at a dance. Neither the naval nor

the military profession summons him abroad. He is seldom concerned in

voyages as a mariner. Hence he must of necessity be much at home. Add to

this, that the Quakers have generally families, with the power of

providing for them. But these circumstances render their homes agreeable

to them, and increase their domestic delights.

A third source of the happiness of the Quakers arises from the

circumstance of their being almost constantly employed. Few are so

miserable as those who have nothing to do, or who, unable to find

employment, feel a dull vacuum in their time. And the converse of this

proposition is equally true, that the time of those flies pleasantly

away, who can employ it rationally. But there is rarely such a being

among the Quakers as a lazy person, gaping about for amusement. Their

trades or callings occupy the greater portion of their time. Their

meetings of discipline, as has been already shewn, occupy their time

again. The execution of the various offices to which they may be

appointed, such as of overseers, or elders, or committee-men, or

arbitrators in disputes, occupies more. Few Quakers, but particularly

the more respectable, have many vacant hours. And here it may not be

improper to remark, that the discipline of the society, organized as it

is, is productive of a cheerful and friendly intercourse of the

members, or of a sociable manner of spending their time, one with

another. The monthly meetings usually bring two or three particular

meetings together. The members of these, when they have dispatched their

business, retire to the houses of their friends, where they take their

refreshment, and indulge in the pleasures of conversation. The quarterly

meetings again bring the monthly meetings of the county into one. Here

again, when the business is over, they partake of a similar repast.

Hence a renewal of conversation and of friendship. The yearly meeting

again brings many, from the quarterly together. And here the Quakers

from all parts of the kingdom have an opportunity of seeing and

conversing with one another. I may add too, that many individuals in the

interim, who travel, whether on business or on pleasure, or on religious

errands, enlarge this friendly intercourse; for few Quakers pass through

the towns where Quakers live, without calling upon these, so that there

are many sources within the customs and constitution of the society,

that are productive of cheerful hours.[43]

[Footnote 43: It may be mentioned here, that the Quakers acknowledge

their relations to a much farther degree of consanguinity, than other

people. This relationship, where it can be distinctly traced, is

commemorated by the appellation of cousin. This custom therefore is a

cause of endearment when they meet, and of course of additional

pleasure.]

But here it will probably be said, that these sources of happiness,

which have been hitherto described, are common to many others. I grant

they are to individuals, but not to communities at large. No society has

probably so many of the comforts of life in its power, number for

number, and rank for rank, as that of the Quakers. None probably so

wholly domestic. None, where the members of it have such frequent

intercourse with each other, or where they are so connected in the bonds

of brotherly love, and none, as far as I know men, who have such

constant employment for their time.

Having explained some of those, which may be considered as positive

sources of happiness to the Quakers, I shall now shew what may be causes

of unhappiness to others, and that the Quakers seldom partake of these.

Such an exposition, however strange it may appear at the first sight,

will be materially to the point. For though an exemption from the causes

of the uneasiness of others can never be admitted as a proof of the

existence of positive enjoyment among the Quakers, yet if the latter

have solid sources of happiness of their own, and these are not in any

material degree diminished by the causes of the uneasiness of the

former, there will be left to them, because there will be no drawback, a

certain portion of happiness with less alloy. And here it is obvious at

the first sight, that the Quakers have not the same, nor so many wants

as others, with respect to their pleasures, and that they do not admit

the same things to be component parts of them. Hence they have not the

same causes of uneasiness from the chance of interruption. Hence also

their happiness is more in their own power. What individual can

annihilate the comforts which arise from their own industry, or their

domestic enjoyments, or their friendly intercourse with each other, or

their employments, which arise from their discipline, and from their

trade and callings? But how easily are many of the reputed enjoyments of

the world to be broken? Some people place their happiness in a routine

of constituted pleasures. In proportion as these have been frequently

resorted to, they will have got into the habit as the necessary

enjoyments of life. Take away then from persons in such habits the power

of these their ordinary gratifications, and you will make them languid,

and even wretched. There will be a wide chasm, which they will not know

how to fill up; a dull vacuum of time, which will make their existence

insipid; a disappointment, which will carry with it a lacerating sting.

In some of the higher circles of life, accustomed to such rounds of

pleasure, who does not know that the Sunday is lamented as the most

cruel interrupter of their enjoyments?--No shopping in the morning--no

theatre or route in the evening--Nothing but dull heavy church stares

them in the face. But I will not carry this picture to the length to

which I am capable. I shall only observe that, where persons adopt a

routine of constituted pleasures, they are creating fictitious wants for

themselves, and making their own happiness subject to interruption, and

putting it into the power of others. The Quakers, however, by the total

rejection of all the amusements included in the routine alluded to, know

nothing of the drawbacks or disadvantages described.

The Quakers again are exempt from several of the causes of uneasiness,

which attach to the world at large. Some go to the gaming-table, and

ruin themselves and their families, and destroy the peace of their

minds. But the Quakers are never found injuring their fortunes or their

happiness by such disreputable means.

Others disturb the harmony of their lives by intemperate sallies of

passion. It has been well observed, that, whatever may be the duration

of a man's anger, so much time he loses of the enjoyment of his life.

The Quakers, however, have but few miserable moments on this account. A

due subjugation of the passions has been generally instilled into them

from early youth. Provocation seldom produces in them any intemperate

warmth, or takes away, in any material degree, from the apparent

composure of their minds.

Others again, by indulging their anger, are often hurried into actions

of which the consequences vex and torment them, and of which they often

bitterly repent. But the Quakers endeavour to avoid quarrelling, and

therefore they often steer clear of the party and family feuds of

others. They avoid also, as much as possible, the law, so that they have

seldom any of the lawsuits to harass and disturb them, which interrupt

the tranquillity of others by the heavy expence, and by the lasting

enmities they occasion.

The Quakers again are exempt from many of the other passions which

contribute to the unhappiness of the world at large. Some men have an

almost boundless ambition. They are desirous of worldly honours, or of

eminent stations, or of a public name, and pursue these objects in their

passage through life with an avidity which disturbs the repose of their

minds. But the Quakers scarcely know any such feeling as that of

ambition, and of course scarcely any of the torments that belong to it.

They are less captivated by the splendour of honours than any other

people, and they had rather live in the memory of a few valuable

friends, than be handed down to posterity for those deeds, which

generally constitute the basis of public character.

Others again, who cannot obtain these honourable distractions, envy

those who possess them. They envy the very coronet upon the coach, as it

passes by. But the Quakers can have no such feelings as these. They pass

in their pilgrimage through life regardless of such distinctions, or

they estimate them but as the baubles of the, day. It would be folly

therefore to suppose, that they could be envious of that which they do

not covet.

The Quakers again are exempt from some of the occasions of uneasiness

which arise to others from considerations on the subject of religion.

Some people, for example, pry into what are denominated mysteries. The

more they look into these, the less they understand them, or rather, the

more they are perplexed and confounded. Such an enquiry too, while it

bewilders the understanding, generally affects the mind. But the Quakers

avoid all such curious enquiries as these, and therefore they suffer no

interruption of their enjoyment from this source. Others again, by the

adoption of gloomy creeds, give rise frequently to melancholy, and thus

lay in for themselves a store of fuel for the torment of their own

minds. But the Quakers espouse no doctrines, which, while they conduct

themselves uprightly, can interrupt the tranquillity of their lives. It

is possible there may be here and mere an instance where their feelings

may be unduly affected, in consequence of having carried the doctrine of

the influence of the Spirit, as far as it relates to their own

condition, beyond its proper bounds. But individuals, who may fell into

errors of this nature, are, it is to be hoped, but few; because any

melancholy, which may arise from these causes, must be the effect, not

of genuine Quakerism, but of a degenerate superstition.

CHAP. II.

_Good, which the Quakers have done as a society upon earth--by their

general good example--by shewing that persecution for religion is

ineffectual--by shewing the practicability of the subjugation of the

will of man--the influence of Christianity on character--the inefficacy

of capital punishments--the best object of punishment--the

practicability of living, either in a private or a public capacity, in

harmony and peace--the superiority of the policy of the Gospel over the

policy of the world._

When we consider man as distinguished from other animals by the rational

and spiritual faculties which he possesses, we cannot but conceive it to

be a reproach to his nature, if he does not distinguish himself from

these, or, if he does not leave some trace behind him, that he has

existed rationally and profitably both to himself and others. But if

this be expected of man, considered abstractedly as man, much more will

it be expected of him, if he has had the advantages of knowing the

doctrines of Christianity, and the sublime example of the great Author

of that religion. And the same observation, I apprehend, will hold true

with respect to societies of men. For if they have done no good during

their existence, we cannot see how they can escape censure, or that it

would not have been better that they had not existed at all. This

consideration leads me to enquire, what good the Quakers have done since

their institution, as a society, upon earth.

It was said of the Quakers in George Fox's time, after their character

had been established, that, "if they did not stand, the nation would run

into debauchery." By this I apprehend it was meant, that it was a

desirable thing to have a people to look up to, who, residing in the

'midst of a vicious community, professed to be followers of that which

was right, and to resist the current of bad example in their own times;

or that such a people might be considered as a leaven, that might leaven

the whole lump, but that, if this leaven were lost, the community might

lose one of its visible incitements to virtue. Now in this way the

Quakers have had a certain general usefulness in the world. They have

kept more, I apprehend, to first principles, than any other people. They

have afforded a moral example. This example ought to have been useful to

others. To those who were well inclined, it should have been as a torch

to have lighted up their virtue, and it should have been a perpetual

monument for reproof to others, who were entering upon a career of vice.

The first particular good, after the general one now stated, which the

Quakers have done, has been, that they have shewn to those who have been

spectators of their conduct, that all persecution for matters of

religion, as it is highly criminal in the eyes of the Supreme Being, so

it is inadequate to the end proposed. This proposition, indeed, seems to

be tolerably Well understood at the present day. At least they whose

minds have been well informed, acknowledge it. The history of martyrdom,

by which we learn how religion soars above all suffering, how the

torments inflicted on the body are unable to reach the mind, how the

moral Governor of the world reigns triumphant upon earth, how tyranny

and oppression fall prostrate before virtue, losing their malignant aim,

has been one, among other causes, of this knowledge. But as history is

known but to few, and is not remembered by all, the Quakers are

particularly useful by holding up the truth of the proposition to our

daily sight, that is, by the example they continue to afford us of

bearing their testimony in all cases where the civil magistrate is

concerned on the one hand, and their consciences on the other.

A second good, which the Quakers have done, is by shewing, as a whole

body, the power of Christianity in the subjugation of the will of men,

and its influence on their character.

They are living proofs, in the first instance, that human nature is not

the stubborn thing, which many have imagined it to be; that, however it

may be depraved, it is still corrigible; and that this correction is

universally practicable, for that there are as various dispositions in

this society as in any other in proportion to its numbers. They shew,

that Christianity can alter the temper, that it can level enmities, and

that there is no just occasion for any to despair. And they are living

proofs, in the second, as to what kind of character Christianity, where

it is rightly received, will produce; They are living proofs, that it

can produce sobriety, inoffensiveness, simplicity, charity, peace, and

the domestic and other virtues. Now though every private Christian can

shew in himself an example of these effects, yet the Quakers shew it,

not by producing solitary instances, but as a body; the temper of the

great mass of their members being apparently cast in the same mould, and

their character, as a society, being acknowledged to be that of a moral

people.

And here I cannot but stop for a moment to pay a just tribute to the

Quaker system, as one of the best modes of the Christian Religion; for

whether the doctrines which belong to it, or whether the discipline

which it promotes, or whether both of them conjointly, produce the

effects which have been just related, certain it is, that they are

produced.[44] But that system of religion is surely the most excellent,

which produces, first, the greatest, and, secondly, the most universal

effect upon those who profess it. For what is the use of any particular

creed, or where is the advantage of any one creed above another, if it

cannot give the great characteristic marks of a Christian, a subjugated

mind and a moral character? What signifies the creed of any particular

description of Christian professors, if it has no influence on the

heart, or if we see professors among these giving way to their passions,

or affording an inconsistent example to the world.

[Footnote 44: Many of the Quakers in America, influenced by custom,

Adopted the practice of holding slaves. But on a due recurrence to their

principles they gave freedom to these unconditionally, thus doing

another public good in the world, and giving another example of the

power of religion on the mind.]

The Quakers have given, again, in the reforms, which, in the first

volume, I described them to have introduced into legislation, a

beautiful and practical lesson of jurisprudence to the governors of all

nations. They have shewn the inefficacy of capital punishments; that the

best object in the punishment of offenders is their reformation; that

this accords best with the genius and spirit of the Christian Religion;

and that while such a system, when followed, restores the abandoned to

usefulness in society, it diminishes the number of crimes.[45]

[Footnote 45: See Vol. I, Sect. 4, p. 198.]

They have shewn again, by their own example, that it is not so difficult

for men to live peaceably together, as has been usually believed; and

they have exhibited the means by which they have effected this desirable

end in life. And as they have proved, that this is practicable in

private, so they have proved, as has appeared in this volume, that it is

practicable in public life, or, which is the same thing, they have

shewn, that in the intercourse which exists between nations, there is no

necessity for wars.

They have shewn and established again by the two latter instances, both

of which relate to government, a proposition which seems scarcely to be

believed, if we judge by the practice of statesmen, but the truth of

which ought for ever to be insisted upon, that the policy of the Gospel

is superior to the policy of the world.

This is a portion of the good which the Quakers have done since their

appearance as a society in the world. What other good they have done it

is not necessary to specify. And as to what they would do, if they were

permitted to become universal legislators, it may be a pleasing subject

for contemplation, but it does not fall within the limits of the present

chapter.

CHAP. III.

_General opinion, that the Quakers are on the decline as a

society--Observations upon this subject--Opinion believed, upon the

whole, to be true--Causes of this supposed declension--Mixed

marriages--Tithes--Pursuit of trade, as connected with the peculiar

habits of the society, and a residence in the towns--Education._

I have often heard it suggested as matter for conversation, whether the

Quakers were increasing or decreasing in their number, and the result

has always been an opinion, that they were a declining body.

When we consider the simplicity and even philosophy of the Quaker

religion, the preservation it affords against the follies and

difficulties of life, and the happiness to which it ultimately leads, we

shall wonder that the progress of the society, in point of number, has

not been greater than we find it. And when we consider, on the other

hand, how difficult it is to be a Quaker, how much it is against the

temper and disposition of man to be singular, or to resist the tide of

custom and fashion, and to undergo an ordeal of suffering on these

accounts, we shall wonder that it has not been long ago extinct.

That many are disowned by the society, in consequence of which its

numbers are diminished, is true. That others come into it from other

quarters, by which an increase is given to it, independently of its own

natural population, is true also. But whether the new members exceed the

disowned, or the disowned the new, is the question to be resolved. Now

no people have had better opportunities of ascertaining this point,

than the Quakers themselves. By means of their monthly meetings they

might with ease have instituted a census on a given day. They might have

renewed such a census. They might have compared the returns in every

case. But as no such census has ever been made, the Quakers themselves,

though they have their ideas, cannot speak with particular accuracy, on

this subject.

The general opinion, however, is, and the Quakers, I apprehend, will not

deny but lament it, that those who go out of the society are upon the

whole more numerous than those who come into it by convincement, and

therefore that there is, upon the whole, a decrease among them.

Of the truth of this opinion, some have adduced as a proof, that the

quarterly meetings have been reduced to three fourths of their original

number. But this is not to be considered as a certain criterion of the

fact. For it is by no means uncommon to find, if the Quakers decrease in

one county, that they increase in another. It has also been adduced,

that many particular meetings have been broken up, or that

meeting-houses in the country are standing deserted, or without Quakers

to worship in them. But neither can this be considered as any

infallible proof of the point. For it frequently happens, that if the

Quakers become less numerous in any particular village, they become more

so in some of the towns of the same county. Thus no true judgment can be

formed upon these principles. The Quaker population, in this respect, on

account of its movements, resembles the sea, which, while it loses on

one part of its shores or boundaries, gains upon another.

There are, however, considerations, which may be more decisive of the

fact.

In the time of George Fox the number of those converted to his

principles was immense.[46] This number, if we consult all the facts

that might be adduced on the occasion, continued to be large in after

times. Now it must be observed, that the Quakers are a sober and

temperate people, that they generally marry at a proper age, and that

they have large families. It is therefore impossible, if the descendants

of the early Quakers had continued in the society, that their number

should not have been much larger than we find it at the present day,

and, if so, there must have been a secession or an expulsion, amounting,

notwithstanding all influx by conversion, to a decrease.

[Footnote 46: Although the remark may be just, that in the time of

George Fox "a great number were converted to his principles," yet a

small portion of those were actually received into membership, and the

same remark may correctly be made even in the present day: as it is

believed that immense numbers are convinced of the truth as held by the

Quakers, but owing to their "not being willing to undergo an ordeal of

suffering on account of their principles," a small portion of those

apply to be admitted into the society. AMERICAN EDITOR.]

It is obvious again that the Quakers, in consequence of their industry

and their frugal habits, must almost unavoidably grow rich. Now if the

descendants of the early Quakers had remained in the society, we should

have seen more overgrown fortunes in it, than among others in proportion

to their numbers. But this is contrary to the fact. The very richest, as

the world now goes, would not be considered to be particularly rich; and

it is a truth that those who are affluent among them have generally been

the founders, by means of their industry and integrity, of their own

fortunes.

It is, again, a matter of observation among the Quakers, now grown into

a truth, that if men grow rich in the society, their grand-children

generally leave it. But surely this amounts to a confession, that in a

particular part of the society there are the seeds of a regular and

successive decrease.

That the Quakers then upon the whole are a declining body, there can be

no doubt.[47] While I state it, I lament it. I lament that there should

be any diminution of number among those who have done so much good in

the world, and who have so justly obtained the reputation of a moral

people. This consideration will lead me to enquire into the causes of

this decline. It will impel me also to enquire into the means of remedy.

How far I may be successful in the latter attempt, I am unable to say.

But it will always be a pleasing consideration to me, to have tried to

prevent the decrease of a virtuous people.

[Footnote 47: Against this decrease we cannot set off any great increase

by admission into membership. The dress, the language, the fear of being

singular, the discipline with its various restraints, the unwillingness

of men to suffer where suffering can be avoided, these and other

circumstances are great impediments in the way of an entrance into this

society; and to this I may add, that applications for admission into it

are not always complied with.]

With respect then to the causes of this decline, to which I shall

confine myself in this chapter, they will be found in the causes of

disownment. Now of these, some may be called original and immediate, and

others original and remote.

Of original and immediate, the first is what the Quakers call mixed

marriage. It has been before stated, that those who marry out of the

society are disowned, and the reasons for such disownments have been

given.

A second will be found in tithes. They who pay these are ultimately

disowned. And they are disowned as well for the payment of lay-tithes,

as of those which are ecclesiastical.

Of the original and remote, a very prolific cause is the pursuit of

trade, connected as it is with the peculiar habits of the society, and a

residence in the towns.[48]

[Footnote 48: Owing perhaps to the causes alleged by the author, the

society may have decreased in England, yet it is certain that in this

country the number of Quakers has very considerably increased. AMERICAN

EDITOR.]