CHAP. XIV.

_Another trait is that of a want of animation or affection--This an appearance only, and not a reality, arising from a proper subjugation of the pa.s.sions--from the prohibitions relative to dress--and address--and the amus.e.m.e.nts of the world._

It is said next of the Quakers, that they are a cold and inanimate people; and that they have neither the ordinary affection, nor the gradation of affection, of other people.

I may immediately p.r.o.nounce upon this trait, that it is merely an outward appearance. The Quakers have as warm feelings as the rest of their countrymen. Their love of their fellow-creatures, more conspicuous in them than in many others, as has been amply shewn, gives them a claim to the possession of warm and affectionate feeling. The Quakers too have the character of a domestic people; but surely, if they do not possess affection, and this in a very high degree, they must have miserable homes. There is indeed a want of gradation in their affections, which may be traced upon some occasions. In making their wills, for example, they are not apt to raise up an eldest son to the detriment of the rest of their offspring. And this certainly is a proof, that they do not possess the gradation of affection of many other people! Happy is it for their own comfort and the welfare of their families, that they give this proof to the world of this equal affection for their children.

That this trait is only an appearance, and not a reality, I shall shew, by staring many outward circ.u.mstances, in the Quaker const.i.tution, which may be preventive of apparent animation, but which can have no influence on the heart.

We must all of us be sensible, that both opinions and customs have an influence on the warmth or coldness of our characters. Who would expect, if two faithful portraits could have been handed down to us from antiquity, to find the same gravity or coldness of countenance and manners in an Athenian, as in a Spartan? And in the same manner who can expect, that there will not be a difference in the appearance of Quakers and other people?

The truth is, that the discipline and education of the Quakers produce an appearance of a want of animation, and this outward appearance the world has falsely taken as a symbol of the character of the heart. Can we expect that a due subjugation of the pa.s.sions, which is insisted upon in true Quaker families, will give either warmth to the countenance, or spirit to the outward manners? Do not the pa.s.sions animate, and give a tone to the characters of men? Can we see then the same variety of expression in the faces of the Quakers as in those of others on this account? The actions of men, again, enliven their outward appearances, but Quakers, being forbidden to use the address of the world, can a.s.sume no variety of action in their intercourse with others. The amus.e.m.e.nts, again, of the world, such as of music and the theatre, reach the mind, and, animating it, give a greater expression to the countenance, on which the contemplation afterwards produces a similar though a slighter effect. But in what Quakers can you see sensibility from the same cause?

The dress too, of the members of this society gives them an appearance of gravity and dulness. It makes them also shy of their fellow citizens.

But gravity, and dulness, and shyness, have generally, each of them, the appearance of coldness of manners.

CHAP. XV.

_Another trait is that of evasiveness in speech--This an appearance only, arising from a peculiar regard to truth--and from a caution about the proper use of words, induced by circ.u.mstances in the discipline, and by the peculiarities in the Quaker language._

It is alleged against the Quakers, as another bad trait in their character, that they are not plain and direct, but that they are evasive in their answers to any questions that may be asked them.

There is no doubt but that the world, who know scarcely any thing about the Quakers, will have some reason, if they judge from their outward manner of expression, to come to such a conclusion. There is often a sort of hesitation in their speech, which has the appearance of evasiveness. But though there may be such an appearance, their answers to questions are full and accurate when finally given; and unquestionably there is no intention in them either to hold back any thing, or to deceive.

This outward appearance, strange to relate, arises in part from an amiable trait in the character of the Quakers!! Their great desire to speak the truth, and not to exceed it, occasions often a sort of doubtfulness of speech. It occasions them also, instead of answering a question immediately, to ask other questions, that they may see the true bearings of the thing intended to be known. The same appearance of doubt runs also through the whole society in all those words which relate to promises, from the same cause. For the Quakers, knowing the uncertainty of all human things, and the impossibility of fulfilling but provisionally, seldom, as I have observed before, promise any thing positively, that they may not come short of the truth. The desire therefore of uttering the truth has in part brought this accusation upon their heads.

Other circ.u.mstances also to be found within the Quaker const.i.tution have a tendency to produce the same effect.

In their monthly and quarterly and annual meetings for discipline, they are taught by custom to watch the propriety of the expressions that are used in the wording of their minutes, that these may accurately represent the sense of the persons present. And this habit of caution about the use of words in the affairs of their own society naturally begets a caution concerning it also in their intercourse with the world.

The peculiarities of their language produce also a similar circ.u.mspection. For where people are restrained from the use of expressions which are gene rally adopted by others, and this in the belief that, as a highly professing people, they ought to be watchful over their words as well as their actions, a sort of hesitation will accompany them, or a sort of pause will be perceptible, while they are choosing as it were the proper words for a reply to any of the questions that may be asked them.

CHAP. XVI.

_Another trait is that of shyness--This an appearance only, arising from the former trait--and from that of coldness of manners--and from the great sobriety of the Quaker character._

Another bad trait, which the world has fixed upon the Quakers, is that of being a sly people. This trait has been long given them. We find it noticed by Pope:

"The Quaker sly, the Presbyterian sour."

This charge is grounded on appearances. It arises in part from the last mentioned trait in their character; for if men be thought cautious in the use of their words, and evasive in their answers, whether they be so or not, they will be marked as sly.

It arises again from the trait of want of animation or of coldness of manners. For if men of good understanding, in consequence of the subjugation of their pa.s.sions, appear always to be cool, they will have an appearance of wariness.

It arises again from the great sobriety of the Quakers. For where men are always sober, they appear to be always on their guard, and men, who are always on their guard, are reputed cunning.

These circ.u.mstances of coolness and sobriety, when called into action, will only confirm the world in the opinion of the existence of the trait in question. For it will not be easy to deceive a man of but moderate understanding, who never loses his senses either by intoxication or by pa.s.sion. And what man, in such habits, will not make a better bargain than one who is hot in his temper, or who is accustomed to be intoxicated?

Hence the trait arises from appearances, which are the result of circ.u.mstances, favourable to the morality of the Quaker character.

CHAP. XVII.

_Last bad trait is a disregard of truth--Apparent rise of this trait--Falsehood of it probable from considerations on the language of the Quakers--from their prohibition of detraction--their rejection of romantic books--their punctuality to words and engagements--and their ideas with respect to the unlawfulness of civil oaths._

The last charge against the Quakers will be seen in a vulgar expression, which should have had no place in this book, if it had not been a saying in almost every body's mouth. The expression, is, "Though they will not swear, they will lie."

This trait has arisen in part from those different circ.u.mstances, which have produced the appearance of evasiveness. For if people are thought evasive, they will always be thought liars. Evasiveness and lying are almost synonimous terms. It is not impossible also, if Quakers should appear to give a doubtful answer, that persons may draw false conclusions from thence, and therefore may suppose them to have spoken falsely. These two circ.u.mstances of an apparent evasiveness, and probably of a deduction of conclusions from doubtful or imaginary premises, have, I apprehend, produced an appearance, which the world has interpreted into evil.

No trait, however, can be more false than this. I know of no people, who regard truth more than the Quakers. Their whole system bends and directs to truth. One of the peculiarities of their language, or their rejection of many of the words which other people use, because they consider them as not religiously appropriate to the objects of which they are the symbols, serves as a constant admonition to them to speak the truth.

Their prohibition of all slanderous reports, as mentioned in a former volume, has a tendency to produce the same effect; for detraction is forbidden partly on the idea, that all such rumours on character may be false.

They reject also the reading of plays and novels, partly under a notion, that the subjects and circ.u.mstances in these are fict.i.tious, and that a taste therefore, for the reading, of these, if acquired, might familiarize their youth with fictions, and produce in them a romantic and lying spirit.

It is a trait, again, in the character of the Quakers, as we have seen, that they are remarkable for their punctuality in the performance of their words and engagements. But such punctuality implies neither more nor less, than that the words spoken by Quakers are generally fulfilled; and, if they are generally fulfilled, then the inference is, that all such words have been generally truths.

To this I may add, that the notions of the Quakers on the subject of oaths, and their ideas of the character which it becomes them to sustain in life, must have a powerful effect upon them in inducing an attention to the truth; for they consider Jesus Christ to have abolished civil oaths, because he wished to introduce a more excellent system than that of old, that is, because he meant it to be understood by his disciples, that he laid such an eternal obligation upon them to speak truth, that oaths were to be rendered unnecessary, where persons make a profession of his religion.

CHAP. XVIII.

SECT. I.

_Character of the Quaker women--This differs a little from that of the men--Women share in the virtues of the former--but do not always partake of all their reputed imperfections--are not chargeable with a want of knowledge--nor with the money-getting spirit--Modesty a feature in their character._

Having now amply enquired into the character of the men, I shall say a few words on the subject of that of the women of this society. For though it might be supposed at the first sight (the Quakers being cast as it were in one mould) that the same character would attach to both, yet it must be obvious, on farther consideration, that it cannot be wholly applicable to the female s.e.x.

It may be laid down as a position, that the women of this society share in the virtues of the men. They possess their benevolence, their independence of mind, and the other good traits in their moral character. But they do not always partake of all their reputed imperfections.

The want of knowledge, which was reckoned among the failings of the men, can have no room as a charge against the women.