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.