In the exercise of those callings which are deemed lawful by the society, two things are insisted upon: first, that their members "never raise and circulate any fictitious kind of paper credit, with endorsements and acceptances, to give it an appearance of value without an intrinsic reality:" secondly, that they should be particularly attentive to their words, and to the punctual performance of their engagements, and on no account delay their payments beyond the time they have promised. The society have very much at heart the enforcement of the latter injunction, not only because all christians are under an obligation to do these things, but because they wish to see the high reputation of their ancestors, in these respects, preserved among those of their own day. The early Quakers were noted for a scrupulous attention to their duty, as Christians, in their commercial concerns. One of the great clamours against them, in the infancy of their institution, was, that they would get all the trade. It was nothing but their great honour in their dealings, arising from religious principle, that gave birth to this uproar, or secured them a more than ordinary portion of the custom of the world in the line of their respective trades.
Among other regulations made by the Quakers on the subject of trade, it is advised publicly to the members of the society, to inspect the state of their affairs once a year. And lest this advice should be disregarded, the monthly meetings are directed to make annual appointments of suitable Friends to communicate it to the members individually. But independently of this public recommendation, they are earnestly advised by their book of extracts, to examine their situations frequently. This is done with a view, that they may see how they stand with respect to themselves and the world at large; that they may not launch out into commercial concerns beyond their strength, nor live beyond their income, nor go on longer in their business than they can pay their debts.
If a Quaker, after this inspection of his affairs, should find himself unable to pay his just debts, he is immediately to disclose his affairs to some judicious members of the society, or to his principal creditors, and to take their advice how he is to act; but to be particularly careful not to pay one creditor in preference to another.
When a person of the society becomes a bankrupt, a committee is appointed by his own monthly meeting, to confer with him on his affairs. If the bankruptcy should appear, by their report, to have been the result of misconduct, he is disowned. He may, however, on a full repentance, (for it is a maxim with the society, that "true repentance washes put all stains,") and by a full payment of every man his own, be admitted into membership again; or if he has begun to pay his creditors, and has made arrangements satisfactory to the society for paying them, he may be received as a member, even before the whole of the debt is settled.
If it should appear, on the other hand, that the bankruptcy was the unavoidable result of misfortune, and not of imprudence, he is allowed to continue in the society.
But in either of these cases, that is, where a man is disowned and restored, or where he has not been disowned at all, he is never considered as a member, entitled to every privilege of the society, till he has paid the whole of the debts. And the Quakers are so strict upon this point, that if a person has paid ten shillings in the pound, and his creditors have accepted the composition, and the law has given him his discharge, it is insisted upon that he pays the remaining ten as soon as he is able. No distance of time will be any excuse to the society for his refusal to comply with this honourable law. Nor will he be considered as a full member, as I observed before, till he has paid the uttermost farthing; for no collection for the poor, nor any legacy for the poor, or for other services of the society, will be received from his purse, while any thing remains of the former debt. This rule of refusing charitable contributions on such occasions, is founded on the principle that money, taken from a man in such a situation, is taken from his lawful creditors; and that such a man can have nothing to give, while he owes any thing to another.
It may be observed of this rule or custom, that as it is founded in moral principle, so it tends to promote a moral end. When persons of this description see their own donations dispensed with, but those of the rest of the meeting taken, they are reminded of their own situation, and of the desirableness of making the full satisfaction required. The custom, therefore, operates as a constant memento, that their debts are still hanging over them, and prompts to new industry and anxious exertion for their discharge. There are many instances of Quakers, who have paid their composition as others do, but who, after a lapse of many years, have surprised their former creditors by bringing them the remaining amount of their former debts. Hence the Quakers are often enabled to say, what few others can say on the same subject, that they are not ultimately hurtful to mankind, either by their errors, or by their misfortunes.
SECT. II.
But though the Quakers have made these regulations, the world find fault with many of their trades or callings—Several of these specified—Standard proposed by which to examine them—Some of these censurable by this standard—and given up by many Quakers on this account, though individuals may still follow them.
But though the Quakers have made these beautiful regulations concerning trade, it is manifest that the world are not wholly satisfied with their conduct on this subject. People charge them with the exercise of improper callings, or of occupations inconsistent with the principles they profess.