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.