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

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[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.

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