Chapter VIII (6)

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.