CHAPTER XIII.

SECTION I.

Next trait is that of the Money-getting SpiritProbability of the truth of this trait examined―― An undue eagerness after money not unlikely to be often the result of the frugal and commercial habits of the Society-but not to the extent insisted on by the world-This eagerness, whereever it exists, seldom chargeable with avarice. THE next trait in the character of the Quakers is that of a Money-getting Spirit, or of a devotedness to the acquisition of money in their several callings and concerns.

This character is considered as belonging so generally to the individuals of this Society, that it is held by the world to be almost inseparable from Quakerism. A certain writer has remarked, that they follow their concerns in pursuit of riches, "with a step as steady as time, and with an appetite as keen as death."

I do not know what circumstances have

given birth to this trait. That the Quakers are a thriving body, we know. That they may also appear, when known to be a domestic people and to have discarded the amusements of the world, to be more in their shops and counting-houses than others, is probable. And it is not unlikely, that, in consequence of this appearance, connected with this worldly prosperity, they may be thought to be more intent than others upon the promotion of their pecuniary concerns. There are circumstances, however, belonging to the character and customs of the Society, which would lead to an opposite conclusion. The Quakers, in the first place, are acknowledged to be a charitable people. But, if so, they ought not to be charged, at least, with that species of the money-getting spirit which amounts to avarice. It is also an undoubted fact, that they give up no small portion of their time, and put themselves to no small expense, on account of their religion. In country-places, they allot one morning in the week, and in the towns generally two, besides the Sunday, to their religious worship. They have also their monthly meetings, and, after these, their quarterly,

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to

to attend, on account of their discipline. And this they do frequently at a great distance, and after a considerable absence, as tradesmen, from their homes. I do not mean to insinuate by this latter instance, that men become pious, and therefore proof against the influence of money, exactly in proportion as they attend their religious meetings; but that, where they are voraciously intent upon the getting of money, they could hardly be expected to make such a sacrifice of their time.

But whatever may be the appearances on either side, the question is, Whether the imputation of the trait, which is now under our consideration, be founded in fact? what circumstances make in favour of it? what circumstances make against it? and, which of these preponderate on the whole?

We may say then, at the first sight, that the precepts of Quakerism make decidedly against it. And we may say again, that it ought to be expected, that all those principles and circumstances which have an influence in the production of moral character, or of such a character as belongs to the

Quakers

Quakers as a body, should work together, in some degree, either towards its prevengion or its cure.

On the other hand, if we examine the situation of the Society, we shall find circumstances the operation of which is directly in favour of such a trait.

And first, in looking into the human heart, we seem to discover a circumstance, which, on account of the situation alluded to, may operate as a spring in producing it. Men, generally speaking, love consequence. Now the Quakers, though they have consequence in their own Society, have none in the world. They can neither be legislators nor magistrates. They can take no titles to distinguish them. They pass therefore in the world, like the common and undistinguished herd, except from the circumstances of their dress. But riches give all men consequence. And it is not clear to me, but that this circumstance may have its operation on the minds of some, who are called Quakers, in contributing to the production of the money-getting spirit, inasmuch as it may procure them a portion of estimation,

which they cannot otherwise have while they remain in their own body.

In looking again into the human heart, we find another, and this a powerful spring, connected with the situation of the Quakers, for the production of such a trait.

The Quakers, as I have observed before, are mostly in trade. Now they are generally a sedate, thoughtful, sober, diligent, and honest people. It is not then too much to say, with these qualifications, that they will be as successful in trade as others. Hence their incomes will be as great in proportion to their capitals, as those of others from the

same source.

But let us look for a moment at their outgoings. They neither spend nor lose their money at cards, or at horse-races, or by any other species of gaming. They do not waste their substance either in drinking at taverns or at home. Not having in general an enlarged education, or a taste for literature, they have no expensive libraries. They buy no costly paintings. They neither powder their hair, nor dress in a splendid manner. They use no extravagant furniture. They keep no packs of hounds for their diversion. They

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