the vain mind in people, I was not easy to trade in;
seldom did it; and whenever I did, I found it weaken
me as a Christian.” And from John Woolman
I might mention the names of many, and, if delicacy
did not forbid me, those of Quakers now living, who
relinquished or regulated their callings, on an idea,
that they could not consistently follow them at all,
or that they could not follow them according to the
usual manner of the world. I knew the relation
of a Quaker-distiller, who left off his business upon
principle. I was intimate with a Quaker-bookseller.
He did not give up his occupation, for this was unnecessary;
but he was scrupulous about the selling of an improper
book. Another friend of mine, in the society,
succeeded but a few years ago to a draper’s shop.
The furnishing of funerals had been a profitable part
of the employ. But he refused to be concerned
in this branch of it, wholly owing to his scruples
about it. Another had been established as a silversmith
for many years, and had traded in the ornamental part
of the business, but he left it wholly, though advantageously
situated, for the same reason, and betook himself
to another trade. I know other Quakers, who have
held other occupations, not usually objectionable
by the world, who have become uneasy about them, and
have relinquished them in their turn. These noble
instances of the dereliction of gain, where it has
interfered with principle, I feel it only justice to
mention in this place. It is an homage due to
Quakerism; for genuine Quakerism will always produce
such instances. No true Quaker will remain in
any occupation, which he believes it improper to pursue.
And I hope, if there are Quakers, who mix the sale
of objectionable with that of the other articles of
their trade, it is because they have entered into this
mixed business, without their usual portion of thought,
or that the occupation itself has never come as an
improper occupation before their minds.
Upon the whole, it must be stated that it is wholly
owing to the more than ordinary professions of the
Quakers, as a religious body, that the charges in
question have been exhibited against such individuals
among them, as have been found in particular trades.
If other people had been found in the same callings,
the same blemishes would not have been so apparent.
And if others had been found in the same, callings,
and it had been observed of these, that they had made
all the beautiful regulations which I have shown the
Quakers to have done on the subject of trade, these
blemishes would have been removed from the usual range
of the human vision. They would have been like
the spots in the sun’s disk, which are hid from
the observation of the human eye, because they are
lost in the superior beauty of its blaze. But
when the Quakers have been looked at solely as Quakers,
or as men of high religious profession, these blemishes
have become conspicuous. The moon, when it eclipses
the sun, appears as a blemish in the body of that luminary.
So a public departure from publicly professed principles
will always be noticed, because it will be an excrescence
or blemish, too large and protuberant, to be overlooked
in the moral character.