A Portraiture of Quakerism, Volume 3 / Taken from a View of the Education and Discipline, Social Manners, Civil and Political Economy, Religious Principles and Character, of the Society of Friends

by Thomas Clarkson

SECT. VII.

Subject farther examined—Case allowed, that if a cabinet of good men had to negotiate with a cabinet of good men, there might be no wars—but what would be the issue if good had to deal with bad—Case of American settlers, who adopted the policy of the world, and were always at war—and of other American settlers, who adopted the policy of the Gospel, and were always at peace—No case stronger, than where civilized men had to deal with savage American tribes.

I believe it will be allowed, that the Quaker instances, mentioned in the last section, are in point. But I am aware also, it will be said that, though different cabinets, all having the same Christian disposition, would settle their disputes in a friendly manner, how would a cabinet, consisting of spiritually minded men, settle with a cabinet of other men, who had not brought their passions under due regulation, and who, besides, had no notion of the unlawfulness of war.

I apprehend that it will not be denied, that men, as ferocious as any recorded in history, were those, who were found in America, when that continent was discovered. We hear nothing of Africans, or of Asiatics, which would induce us to suppose, that they were as wild and as barbarous as these. And nothing is more true of these, than they, were frequently concerned in wars. I shall therefore take these for an example, and I shall shew by the opposite conduct of two different communities towards them, that it rests with men to live peaceably or not, as they cultivate the disposition to do it, or as they follow the policy of the Gospel in preference of the policy of the world.

When the English, Dutch, and others, began to people America, they purchased land of the natives. But when they went to that continent, notwithstanding there were amiable persons among them, and friends to civil and religious liberty, they went with the notions of worldly policy, and they did not take with them the Christian wisdom of the unlawfulness of war. They acted on the system of preparation, because there might be danger. They never settled without palisadoes and a fort. They kept their nightly watches, though unmolested. They were, in short, in the midst of war, though no injury had been offered them by the natives, and though professedly in the midst of peace.

In the peopling of Connecticut, for I must begin with some one state, it was ordered at an English court,[16] "holden at Dorchester, on the seventh day of June, 1736, that every town should keep a watch, and be well supplied with ammunition. The constables were directed to warn the watches in their turns, and to make it their care, that they should be kept according to the direction of the court. They were required also to take care that the inhabitants were well furnished with arms and ammunition, and kept in a constant state of defence." As these infant settlements, the author observes, "were filled and surrounded with numerous savages, the people conceived themselves in danger, when they lay down, and when they rose up, when they went out, and when they came in. Their circumstances were such, that it was judged necessary for every man to be a soldier."

[Footnote 16: Trumbull's History of Connecticut, p. 56.]

I find from this author, looking farther into his history, that previously to the order of the court at Dorchester, which did nothing more than enjoin a more strict execution of the original plan, which was that of military preparation and defence, some of the settlers had been killed by the natives. The provocation which the natives received, is not mentioned. But it was probably provocation enough to savage Indians, to see people settle in their country with all the signs and symptoms of war. Was such a system likely to have any other effect than that of exciting their jealousy? They could see that these settlers had at least no objection to the use of arms. They could see that these arms could never be intended but against other persons, and there were no other persons there but themselves. Judging therefore by outward circumstances, they could draw no inference of a peaceable disposition in their new neighbours. War soon followed. The Pequots were attacked. Prisoners were made on both sides. The Indians treated those settlers barbarously, who fell into their hands, for they did not see, on the capture of their own countrymen, any better usage on the part of the settlers themselves; for these settlers, again, had not the wisdom to use the policy of the Gospel, but preferred the policy of the world.[17] "Though the first planters of New-England and Connecticut, says the same author, were men of eminent piety and strict morals, yet, like other good men, they were subject to misconception, and the influence of passion. Their beheading sachems whom they took in war, killing the male captives, and enslaving the women and children, was treating them with a severity, which, on the benevolent principles of Christianity, it will be difficult to justify."

[Footnote 17: P. 112.]

After this treatment, war followed war. And as other settlements were made by others in other states on the same principles, war fell to their portion likewise. And the whole history of the settlement of America, where these principles were followed, or where the policy of the world was adopted, is full of the wars between the settlers and the Indians, which have continued more or less, and this nearly up to the present day.

But widely different was the situation of the settlers under William Penn. When he and his fellow Quakers went to this continent, they went with the principles of Christian wisdom, or they adopted the policy of the Gospel instead of the policy of the world. They had to deal with the same savage Indians as the other settlers. They had the same fury to guard against, and were in a situation much more exposed to attack, and of course much more creative of alarm; for they had neither sword nor musket, nor pallisadoe, nor fort. They judged it neither necessary to watch, nor to be provided with ammunition, nor to become soldiers. They spoke the language of peace to the natives, and they proved the sincerity of their language by their continuance in a defenceless condition. They held out also, that all wars were unlawful, and that, whatever injuries were offered them, they would sooner bear them, than gratify the principle of revenge. It is quite needless to go farther into the system of this venerable founder of Pennsylvania. But it may be observed, that no Quaker settlers, when known to be such,[18] were killed, and, whatever attacks were made upon the possessors of land in their neighbourhood, none were ever made upon those who settled on the lands purchased by William Penn.

[Footnote 18: "The Indians shot him who had the gun, says Storey in his Journal, and when they knew the young man they killed was a Quaker, they seemed sorry for it, but blamed him for carrying a gun. For they knew the Quakers would not fight, or do them any harm, and therefore, by carrying a gun, they took him for an enemy." This instance, which was in after times, confirms still more strongly all that has been said on this subject. Quakers at this time occasionally armed themselves against the wild beasts of the country.]

It may not be improper to observe farther, that the harmonious intercourse between the Quakers and the Indians continues uninterrupted to the present day. In matters of great and public concern, of which I could mention instances, it has been usual with the Indians to send deputies to the Quakers for advice, and the former have even been prevailed upon by the latter to relinquish wars, which they had it in contemplation to undertake. It is usual also for some of these to send their children to the Quakers for education. And so great is the influence of the Quakers over some of these tribes, that many individuals belonging to them, and now living together, have been reclaimed from a savage life. These have laid aside the toilsome occupations of the chase. They raise horses, cattle, and sheep. They cultivate wheat and flax. They weave and spin. They have houses, barns, and saw-mills among them. They have schools also, and civilization is taking place of the grossest barbarism.

These facts, when contrasted, speak for themselves. A cabinet of Quaker ministers, acting upon the policy of the Gospel, has been seated in the heart of a savage and warlike nation, and peace has been kept with them for ever. A cabinet of other settlers, acting on the policy of the world, has been seated in the heart of nations of a similar description, and they have almost constantly, been embroiled in wars. If Christian policy has had its influence on Barbarians, it would be libellous to say, that it would not have its influence upon those who profess to be Christians. Let us then again, from the instances which have been now recited, deprecate the necessity of wars. Let us not think so meanly of the Christian religion, as that it does not forbid, nor so meanly of its power, as that it is not ante to prevent, their continuance. Let us not think, to the disgrace of our religion, that the human heart, under its influence, should be so retrogade, that the expected blessing of universal peace should be thought no improvement in our moral condition, or that our feelings under its influence should continue so impure, that, when it arrives, we should regard it not so much a blessing, as a cures. But let us, on the other hand, hope and believe, that, as an opposite and purer policy is acted upon, it will do good to our own natures, good to the peace and happiness of the world, and honour to the religion of the Gospel.