A second good, which the Quakers have done, is by shewing, as a whole body, the power of Christianity in the subjugation of the will of men, and its influence on their character.

They are living proofs, in the first instance, that human nature is not the stubborn thing, which many have imagined it to be; that, however it may be depraved, it is still corrigible; and that this correction is universally practicable, for that there are as various dispositions in this society as in any other in proportion to its numbers. They shew, that Christianity can alter the temper, that it can level enmities, and that there is no just occasion for any to despair. And they are living proofs, in the second, as to what kind of character Christianity, where it is rightly received, will produce; They are living proofs, that it can produce sobriety, inoffensiveness, simplicity, charity, peace, and the domestic and other virtues. Now though every private Christian can shew in himself an example of these effects, yet the Quakers shew it, not by producing solitary instances, but as a body; the temper of the great ma.s.s of their members being apparently cast in the same mould, and their character, as a society, being acknowledged to be that of a moral people.

And here I cannot but stop for a moment to pay a just tribute to the Quaker system, as one of the best modes of the Christian Religion; for whether the doctrines which belong to it, or whether the discipline which it promotes, or whether both of them conjointly, produce the effects which have been just related, certain it is, that they are produced.[44] But that system of religion is surely the most excellent, which produces, first, the greatest, and, secondly, the most universal effect upon those who profess it. For what is the use of any particular creed, or where is the advantage of any one creed above another, if it cannot give the great characteristic marks of a Christian, a subjugated mind and a moral character? What signifies the creed of any particular description of Christian professors, if it has no influence on the heart, or if we see professors among these giving way to their pa.s.sions, or affording an inconsistent example to the world.

[Footnote 44: Many of the Quakers in America, influenced by custom, Adopted the practice of holding slaves. But on a due recurrence to their principles they gave freedom to these unconditionally, thus doing another public good in the world, and giving another example of the power of religion on the mind.]

The Quakers have given, again, in the reforms, which, in the first volume, I described them to have introduced into legislation, a beautiful and practical lesson of jurisprudence to the governors of all nations. They have shewn the inefficacy of capital punishments; that the best object in the punishment of offenders is their reformation; that this accords best with the genius and spirit of the Christian Religion; and that while such a system, when followed, restores the abandoned to usefulness in society, it diminishes the number of crimes.[45]

[Footnote 45: See Vol. I, Sect. 4, p. 198.]

They have shewn again, by their own example, that it is not so difficult for men to live peaceably together, as has been usually believed; and they have exhibited the means by which they have effected this desirable end in life. And as they have proved, that this is practicable in private, so they have proved, as has appeared in this volume, that it is practicable in public life, or, which is the same thing, they have shewn, that in the intercourse which exists between nations, there is no necessity for wars.

They have shewn and established again by the two latter instances, both of which relate to government, a proposition which seems scarcely to be believed, if we judge by the practice of statesmen, but the truth of which ought for ever to be insisted upon, that the policy of the Gospel is superior to the policy of the world.

This is a portion of the good which the Quakers have done since their appearance as a society in the world. What other good they have done it is not necessary to specify. And as to what they would do, if they were permitted to become universal legislators, it may be a pleasing subject for contemplation, but it does not fall within the limits of the present chapter.

CHAP. III.

_General opinion, that the Quakers are on the decline as a society--Observations upon this subject--Opinion believed, upon the whole, to be true--Causes of this supposed declension--Mixed marriages--t.i.thes--Pursuit of trade, as connected with the peculiar habits of the society, and a residence in the towns--Education._

I have often heard it suggested as matter for conversation, whether the Quakers were increasing or decreasing in their number, and the result has always been an opinion, that they were a declining body.

When we consider the simplicity and even philosophy of the Quaker religion, the preservation it affords against the follies and difficulties of life, and the happiness to which it ultimately leads, we shall wonder that the progress of the society, in point of number, has not been greater than we find it. And when we consider, on the other hand, how difficult it is to be a Quaker, how much it is against the temper and disposition of man to be singular, or to resist the tide of custom and fashion, and to undergo an ordeal of suffering on these accounts, we shall wonder that it has not been long ago extinct.

That many are disowned by the society, in consequence of which its numbers are diminished, is true. That others come into it from other quarters, by which an increase is given to it, independently of its own natural population, is true also. But whether the new members exceed the disowned, or the disowned the new, is the question to be resolved. Now no people have had better opportunities of ascertaining this point, than the Quakers themselves. By means of their monthly meetings they might with ease have inst.i.tuted a census on a given day. They might have renewed such a census. They might have compared the returns in every case. But as no such census has ever been made, the Quakers themselves, though they have their ideas, cannot speak with particular accuracy, on this subject.

The general opinion, however, is, and the Quakers, I apprehend, will not deny but lament it, that those who go out of the society are upon the whole more numerous than those who come into it by convincement, and therefore that there is, upon the whole, a decrease among them.

Of the truth of this opinion, some have adduced as a proof, that the quarterly meetings have been reduced to three fourths of their original number. But this is not to be considered as a certain criterion of the fact. For it is by no means uncommon to find, if the Quakers decrease in one county, that they increase in another. It has also been adduced, that many particular meetings have been broken up, or that meeting-houses in the country are standing deserted, or without Quakers to worship in them. But neither can this be considered as any infallible proof of the point. For it frequently happens, that if the Quakers become less numerous in any particular village, they become more so in some of the towns of the same county. Thus no true judgment can be formed upon these principles. The Quaker population, in this respect, on account of its movements, resembles the sea, which, while it loses on one part of its sh.o.r.es or boundaries, gains upon another.

There are, however, considerations, which may be more decisive of the fact.

In the time of George Fox the number of those converted to his principles was immense.[46] This number, if we consult all the facts that might be adduced on the occasion, continued to be large in after times. Now it must be observed, that the Quakers are a sober and temperate people, that they generally marry at a proper age, and that they have large families. It is therefore impossible, if the descendants of the early Quakers had continued in the society, that their number should not have been much larger than we find it at the present day, and, if so, there must have been a secession or an expulsion, amounting, notwithstanding all influx by conversion, to a decrease.

[Footnote 46: Although the remark may be just, that in the time of George Fox "a great number were converted to his principles," yet a small portion of those were actually received into membership, and the same remark may correctly be made even in the present day: as it is believed that immense numbers are convinced of the truth as held by the Quakers, but owing to their "not being willing to undergo an ordeal of suffering on account of their principles," a small portion of those apply to be admitted into the society. AMERICAN EDITOR.]

It is obvious again that the Quakers, in consequence of their industry and their frugal habits, must almost unavoidably grow rich. Now if the descendants of the early Quakers had remained in the society, we should have seen more overgrown fortunes in it, than among others in proportion to their numbers. But this is contrary to the fact. The very richest, as the world now goes, would not be considered to be particularly rich; and it is a truth that those who are affluent among them have generally been the founders, by means of their industry and integrity, of their own fortunes.

It is, again, a matter of observation among the Quakers, now grown into a truth, that if men grow rich in the society, their grand-children generally leave it. But surely this amounts to a confession, that in a particular part of the society there are the seeds of a regular and successive decrease.

That the Quakers then upon the whole are a declining body, there can be no doubt.[47] While I state it, I lament it. I lament that there should be any diminution of number among those who have done so much good in the world, and who have so justly obtained the reputation of a moral people. This consideration will lead me to enquire into the causes of this decline. It will impel me also to enquire into the means of remedy.

How far I may be successful in the latter attempt, I am unable to say.

But it will always be a pleasing consideration to me, to have tried to prevent the decrease of a virtuous people.

[Footnote 47: Against this decrease we cannot set off any great increase by admission into membership. The dress, the language, the fear of being singular, the discipline with its various restraints, the unwillingness of men to suffer where suffering can be avoided, these and other circ.u.mstances are great impediments in the way of an entrance into this society; and to this I may add, that applications for admission into it are not always complied with.]

With respect then to the causes of this decline, to which I shall confine myself in this chapter, they will be found in the causes of disownment. Now of these, some may be called original and immediate, and others original and remote.

Of original and immediate, the first is what the Quakers call mixed marriage. It has been before stated, that those who marry out of the society are disowned, and the reasons for such disownments have been given.

A second will be found in t.i.thes. They who pay these are ultimately disowned. And they are disowned as well for the payment of lay-t.i.thes, as of those which are ecclesiastical.

Of the original and remote, a very prolific cause is the pursuit of trade, connected as it is with the peculiar habits of the society, and a residence in the towns.[48]

[Footnote 48: Owing perhaps to the causes alleged by the author, the society may have decreased in England, yet it is certain that in this country the number of Quakers has very considerably increased. AMERICAN EDITOR.]

To shew this I must observe, first, that the poor, comparatively speaking, are seldom disowned, for they know that they[49] shall never be so well provided for in any other society. I must observe again, that the members of the middle cla.s.ses are also, comparatively speaking, but seldom disowned. These must live by trade, but if so, they cannot be better off than as Quakers. The direct conclusion then, from these observations, will be, that the greater number of those who are disowned, will be found among the rich, or among such as are growing rich. Hence it appears, that, as far as this original and remote cause is concerned, my enquiry must be, how it happens, that members of this particular cla.s.s should be excluded from membership more than those of any other.

[Footnote 49: I by no means intend to say, that the poor do not remain in the society from an attachment to its principles, but that this may be a political motive also.]

In answer to this enquiry I must say, as I have observed before, that Quakers in trade, having as good abilities, and as much diligence and integrity as others, will succeed as well as others in it, but that, having less sources of outgoings, their savings will be generally greater. Hence they will have before their eyes the sight of a greater acc.u.mulation of wealth. But in proportion as such acc.u.mulation of substance is beheld, the love of it increases. Now while this love increases, or while their hearts are unduly fixed on the mammon of the world, they allow many little inconsistencies in their children to escape their reproof. But, besides this, as the religion and the love of the mammon of the world are at variance, they have a less spiritual discernment than before. Hence they do not see the same irregularities in the same light. From this omission to check these irregularities on the one hand, and from this decay of their spiritual vision on the other, their children have greater liberties allowed them than others in the same society. But as these experience this indulgence, or as these admit the customs and fashions of the world, they grow more fond of them. Now, as they live in towns, the spark that is excited is soon fanned into a flame. Fashions and fashionable things, which they cannot but see daily before their eyes, begin to get the dominion. When they are visited by wholesome advisers, they dislike the interference. They know they shall be rich. They begin to think the discipline of the society a cruel restraint. They begin to dislike the society itself, and, committing irregularities, they are sometimes in consequence disowned. But, if they should escape disownment themselves, they entail it generally upon their children. These are brought up in a still looser manner than themselves. The same process goes on with these as with their parents, but in a still higher degree, till a conduct utterly inconsistent with the principles of the society occasions them to be separated from it. Thus in the same manner, as war, according to the old saying, begets poverty, and poverty peace, so the pursuit of trade, with the peculiar habits of the society, leads to riches, riches to fashion and licentiousness, and fashion and licentiousness to disownment, so that many Quakers educate their children as if there were to be no Quakers in the second generation from themselves. And thus, though, strictly speaking, irregularities are the immediate occasion of these disownments, they are ultimately to be attributed to the original and remote cause as now described.[50]

[Footnote 50: I hope I shall not be understood as involving the rich in a promiscuous censure. I know as amiable examples among these and among their children, as among others of the society. But we must naturally expect more deviations among the rich, number for number, than among others.]

That this is by no means an unreasonable account, I shall shew in some measure by an appeal to facts. The American Quakers sprang from the English. The English, though drained in consequence, were still considerable, when compared with the former. But it is remarkable, that the American Quakers exceed the English by at least five times their number at the present day. Now it must undoubtedly be confessed, that the Americans have advantages, as far as this fact is concerned, which the English have not. They have no t.i.thes as a cause of disownment.

Their families also, I believe, increase more rapidly. Many persons also, as will be the case in a country that is not fully settled, live in the neighbourhoods of the Quakers, but at a distance from those of other religious denominations, and therefore, wishing to worship somewhere, seek membership with them. But I apprehend that a great cause of this disparity of number lies in this difference of the situation of the two, that whereas the great Quaker population in England is in the towns with but a remnant in the country, the great Quaker population in America is in the country with but a remnant in the towns.[51] And that the Americans themselves believe, that the place of the residence of their members is connected in some measure with the increase and decrease of their society, it is fair to presume, from this circ.u.mstance, that, in several of the quarterly meetings in America, advice has been given to parents to bring up their children in the country, and, as little as possible, in the towns.

[Footnote 51: The number of the Quakers is undoubtedly great in one or two of the cities in America, but the whole town-population is not great, when compared with the whole country-population there.]

Another of the original and remote causes is education. This, as it becomes promotive of the diminution of the society, is of two kinds. The first may be called alien. The second is such as is afforded in the society itself.

Some parents, growing rich, and wishing to give their children a better education, than they can get in their own schools, send them to others to be instructed. Now the result has not been desirable, where it has been designed, that such children should be continued Quakers. For how is a poor solitary Quaker boy to retain the peculiarities belonging to his religious profession, in the face of the whole school? Will not his opinions and manners be drowned as it were in the torrent of the opinions and manners of the rest? How can he get out of this whirlpool pure? How, on his return, will he harmonize with his own society? Will not either he, or his descendants, leave it? Such an education may make him undoubtedly both a good and an enlightened man, and so far one of the most desirable objects in life will have been accomplished, but it certainly tends to destroy the peculiar inst.i.tution of Quakerism.

The education, which is afforded in the society itself, is divisible again into two kinds, into that which is moral or religious, and into that which is literary or philosophical.

It must undoubtedly be confessed, in looking into that which is moral or religious, that sufficient care is not always taken with regard to youth. We sometimes see fathers and sons, and mothers and daughters, so different in their appearance and deportment, that we should scarcely have imagined them to be of the same family. I am not now speaking of those parents, who may live in the towns, and who may be more than ordinarily devoted to the mammon of the world, but of some who, living both in town and country, give an example of a liberal and amiable spirit, and of a blameless conduct to the world. That the former should neglect and lose sight of their offspring, when their moral vision is clouded by an undue eagerness after money, is not to be wondered at, but that the latter should do it, is surprising. It is certainly true that some of these are too indulgent in their families, contrary to the plan and manner of their own education, or that they do not endeavour to nip all rising inconsistencies in the bud. The consequence is, that their children get beyond control in time, when they lament in vain their departure from the simplicity of the society. Hence the real cause of their disownment, which occasionally follows, is not in the children running out of bounds, but in the parents running out of bounds in the manners of their children. And here I may add, that some parents, dwelling too much on the disuse of forms in religion, because such disuse is inculcated by their own doctrines, run into the opposite extreme, and bring up their children in too much ignorance of the general plan of Christianity, as it is laid down in the letter of the scriptures.

With respect to education, as for it is literary or philosophical, it is frequently sufficient for those upon whom it is bestowed. But it does not appear to me to be carried to its proper extent, in the case of the children of the rich, when I consider how friendly it might be made towards the promotion of virtue. Some, we know, growing wealthy, have had children when they were poorer, and, when in this poorer state, they have given them an education which has been suitable to it, not calculating upon their future rise in life. But their children, having had such a limited education, have not had that which has been proper for their subsequent station in life. Others again, who have been born in better circ.u.mstances, have, on account of an undue depreciation of human knowledge, educated their children as improperly for their station as the former. The children then, in both these cases, have not had an education sufficient, with the prospect of riches before them, to keep them out of the way of harm. They have not had, in addition to any religious instruction, that taste given them for sublime pursuits, which should make them despise those which were frivolous. Thus many of the corruptive opinions, fashions, and amus.e.m.e.nts of the world have charmed them. Giving way to these, they have been overcome. When overcome, they have run into excesses, and for these excesses they have been disowned.

But surely, with a better education, they would have thought all such corruptive opinions, fashions, and amus.e.m.e.nts, as below their notice, and unworthy of their countenance and support.

CHAP. IV.

_Supposed remedies for the diminution of some of these causes--Regulations in the case of mixed marriages--Measures to be adopted in the pursuit of trade--Education, as it is moral or religious, to be more strictly enforced in some families--as it is literary or philosophical, to be carried to a greater extent among the children of the rich--Object of this latter education--Nature of it as consisting both knowledge and prohibitions--How it would operate against the fascinating allurements of the world, or to the end proposal._

I Purpose now to suggest, as briefly as I can, such opinions, as, if adopted, might possibly operate as remedies to some of the evils which have been described. In doing this I am aware of the difficulties that await me. I am sensible that I ought not to be too sanguine as to the result of all my observations upon this subject and yet, I cannot but think, that I may be successful in some of them. Arduous, however, as the task, and dubious as my success may be, I am encouraged, on the prospect of being but partially useful, to undertake it.

On the first of the original and immediate causes which have been mentioned, I mean mixed marriages, I shall have but little to say. I do not see how it is possible, while the society means to keep up a due subordination among its members, not to disown such as may marry out of it. In mixed families, such as these marriages produce, it is in vain to expect that the discipline can be carried on, as has been shewn in the second volume. And, without this discipline, the society would hardly keep up, in the extensive manner it does, the character of a moral people. I think, however, that some good might be done by regulations to be universally observed. Thus they, who are deputed to inform the disowned of their exclusion from membership, should be of the most amiable temper and conciliatory manners. Every unqualified person should be excluded from these missions. Permission should be solicited for both the married persons to be present on such occasions. It is difficult to estimate the good effect which the deputed, if of sweet and tender dispositions, or the bad effects which the deputed, if of cold and austere manners, might have upon those they visited, or what bias it might give the one in particular, who had never been in membership, for or against the society. Permission also might be solicited, even when the mission was over for future friendly opportunities or visits, which would shew in the society itself a tender regard and solicitude for the welfare of its former members. It is not at all improbable, from the impression which such apparent regard and solicitude might occasion, that the children of the visited, though not members, might be brought up in the rules of membership. And finally it appears to me to be desirable, that the disowned, if they should give proof by their own lives and the education of their children, of their attachment to the principles of the society, and should solicit restoration to membership, should be admitted into it again without any acknowledgment of past errors, and wholly as new and convinced members.

With respect to the second of the immediate and original causes, which is to be found in t.i.thes, I may observe that it is, as for as I can collect, but a small and an inferior one, few being disowned on this account, and still fewer now than formerly. It would be desirable, however, few as these instances may be, to prevent them. But I fear that no remedy can be pointed out, in which the Quakers would acquiesce, except it could be shewn, that a distinction might be made between the payment of ecclesiastical and lay-t.i.thes, which would not interfere with the great tenets of the society on this subject.