A Portraiture of Quakerism, Volume III (of 3) by Thomas Clarkson

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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.

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