But it was not only in matters which related to the laws of the land, where the early Quakers held their words and engagements sacred. This trait was remarked to be true of them in their concerns in trade. On their first appearance as a society, they suffered as tradesmen, because others, displeased with the peculiarity of their manners, withdrew their custom from their shops. But in a little time, the great outcry against them was, that they got the trade of the country into their hands. This outcry arose in part from a strict execution of all commercial appointments and agreements between them and others, and because they never asked two prices for the commodities which they sold.
And the same character attaches to them as a commercial body, though there may be individual exceptions, at the present day.
Neither has this trait been confined to them as the inhabitants of their own country. They have carried it with them wherever they have gone. The treaty of William Penn was never violated. And the estimation, which the Indians put upon the word of this great man and his companions, continues to be put by them upon that of the modern Quakers in America, so that they now come in deputations, out of their own settlements, to consult them on important occasions.
The existence of this trait is probable both from general and from particular considerations.
If, for example, any number of principles should have acted so forcibly and in such a manner upon individuals, as to have procured for them as a body the reputation of a moral people, they must have produced in them a disposition to keep their faith.[37]
[Footnote 37: This character was given by Pliny to the first Christians.
They were to avoid fraud, theft, and adultery. They were never to deny any trust, when required to deliver it up, nor to falsify their word on any occasion.]
But the discipline of the Quakers has a direct tendency to produce this feature in their character, and to make it an appendage of Quakerism.
For punctuality to words and engagements is a subject of one of the periodical enquiries. It is therefore publicly handed to the notice of the members, as a Christian virtue, that is expected of them, in their public meetings for discipline. And any violation in this respect would be deemed a breach, and cognizable as such, of the Quaker laws.
CHAP. X.
_Imperfect traits in the Quaker character--Some of these may be called intellectually defective traits--First imputation of this kind is, that the Quakers are deficient in learning compared with other people--This trait not improbable on account of their devotion to trade--and on account of their controversies and notions about human learning--and of other causes._
The world, while it has given to the Quakers as a body, as it will have now appeared, a more than ordinary share of virtue, has not been without the belief that there are blemishes in their character. What these traits or blemishes are, may be collected partly from books, partly from conversation, and partly from vulgar sayings. They are divisible into two kinds, into intellectually defective, and into morally defective traits; the former relating to the understanding, the latter to the heart.
The first of the intellectually defective traits consists in the imputation, that the Quakers are deficient in the cultivation of the intellect of their children, or that, when they grow up in life, they are found to have less knowledge than others in the higher branches of learning. By this I mean, that they are understood to have but a moderate cla.s.sical education, to know but little of the different branches of philosophy, and to have, upon the whole, less variety of knowledge than others of their countrymen in the corresponding stations of life.
This trait seems to have originated with the world in two supposed facts. The first is, that there has never been any literary writer of eminence born in the society, Penn, Barclay and others having come into it by convincement, and brought their learning with them. The second is, that the society has never yet furnished a philosopher, or produced any material discovery. It is rather a common remark, that if the education of others had been as limited as that of the Quaker, we should have been probably at this day without a Newton, and might have been strangers to those great discoveries, whether of the art of navigation, or of the circulation of the blood, or of any other kind, which have proved so eminently useful to the comfort, health, and safety of many of the human race.
This trait will be true, or it will be false, as it is applied to the different cla.s.ses, which may be found in the society of the Quakers. The poor, who belong to it, are all taught to read, and are therefore better educated than the poor belonging to other bodies of men. They who spring from parents whose situation does not ent.i.tle them to rank with the middle cla.s.s, but yet keeps them out of the former, are generally educated, by the help of a[38] subscription, at Ackworth school, and may be said to have more school learning than others in a similar situation in life. The rest, whatever may be their situation, are educated wholly at the expence of their parents, who send them either to private Quaker seminaries, or to schools in the neighbourhood, as they judge it to be convenient or proper. It is upon this body of the Quakers that the imputation can only fall; and as far as these are concerned, I think it may be said with truth, that they possess a less portion of what is usually called liberal knowledge than others in a corresponding station in life. There may be here and there a good cla.s.sical, or a good mathematical scholar. But in general there are but few Quakers, who excel in these branches of learning. I ought, however, to add, that this character is not likely to remain long with the society. For the young Quakers of the present day seem to me to be sensible of the inferiority of their own education, and to be making an attempt towards the improvement of their minds, by engaging in those, which are the most entertaining, instructive, and useful, I mean, philosophical pursuits.
[Footnote 38: Their parents pay a small annual sum towards their board and clothing. The rest is made up by a subscription among the society, and by the funds of the school.]
That deficiency in literature and science is likely to be a trait in the character of the Quakers, we may p.r.o.nounce, if we take into consideration circ.u.mstances which have happened, and notions which have prevailed, in this society.
The Quakers, like the Jews of old, whether they be rich or poor, are brought up, in obedience to their own laws, to some employment. They are called of course at an early age from their books. It cannot therefore be expected of them, that they should possess the same literary character as those who spend years at our universities, or whose time is not taken up by the concerns of trade.
It happens also in this society, that persons of the poor and middle cla.s.ses are frequently through industry becoming rich. While these were gaining but a moderate support, they gave their children but a moderate education. But when they came into possession of a greater substance, their children had finished their education, having grown up to men.
The ancient controversy too, relative to the necessity of human learning as a qualification for ministers of the Gospel, has been detrimental to the promotion of literature and science among the Quakers. This controversy was maintained with great warmth and obstinacy on both sides, that is, by the early Quakers, who were men of learning, on the one hand, and by the divines of our universities on the other. The less learned in the society, who read this controversy, did not make the proper distinction concerning it. They were so interested in keeping up the doctrine, that learning was not necessary for the priesthood, that they seemed to have forgotten that it was necessary at all. Hence knowledge began to be cried down in the society; and though the proposition was always meant to be true with respect to the priesthood only, yet many mistook or confounded its meaning, so that they gave their children but a limited education on that account.
The opinions also of the Quakers relative to cla.s.sical authors, have been another cause of impeding in some degree their progress in learning, that is, in the cla.s.sical 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 superst.i.tious people--Circ.u.mstances that have given birth to this trait--Quakerism, where it is understood, is seldom chargeable with superst.i.tion--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 superst.i.tion. But so it is. The world has certainly fixed upon them the character of a superst.i.tious 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 circ.u.mstances, 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 superst.i.tion 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 G.o.d.
Two other circ.u.mstances, 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 superst.i.tion of the Quaker language, or the idolatry or superst.i.tion 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 circ.u.mstance 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 superst.i.tious 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 const.i.tution, 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 a.s.serted 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 const.i.tute 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 inst.i.tution 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 G.o.d, 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 superst.i.tion.
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 va.s.salage 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 p.r.o.nounce 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 superst.i.tion by the world.
As I am now on the subject of superst.i.tion, 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 G.o.d, 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 G.o.d.
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 G.o.d 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 b.l.o.o.d.y 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 G.o.d, 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 G.o.d, 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 G.o.d, 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 superst.i.tion among the Quakers, it has been confined princ.i.p.ally to a few females, upon whose const.i.tution, 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 mult.i.tude 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 G.o.d 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 superst.i.tion, 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._