In
this case he will be considered as censurable by many, because he will
be looked upon as a dealer in the superfluities condemned by his own
religion.
The last occupation I shall notice is that of a silversmith. And here
the censure will depend upon a contingency also. If a Quaker confines
himself to the selling of plain silver articles for use, little
objection can be raised against his employ. But if, in addition to this,
he sells goldheaded canes, trinkets, rings, ear-rings, bracelets,
jewels, and other ornaments of the person, he will be considered as
chargeable with the same inconsistency as the follower of the former
trade.
In examining these and other occupations of the Quakers, with a view of
seeing how far the objections which have been advanced against them are
valid, I own I have a difficult task to perform. For what standard shall
I fix upon, or what limits shall I draw upon this occasion? The
objections are founded in part upon the principle, that Quakers ought
not to sell those things, of which their own practice shows that they
disapprove. But shall I admit this principle without any limitation or
reserve? Shall I say without any reserve, that a Quaker-woman, who
discards the use of a simple ribbon from her dress, shall not sell it to
another female, who has been constantly in the habit of using it, and
this without any detriment to her mind? Shall I say again, without any
reserve, that a Quaker-man who discards the use of black cloth, shall
not sell a yard of it to another? And, if I should say so, where am I to
stop? Shall I not be obliged to go over all the colours in his shop, and
object to all but the brown and the drab? Shall I say again, without any
reserve, that a Quaker cannot sell any thing which is innocent in
itself, without inquiring of the buyer its application or its use? And
if I should say so, might I not as well say, that no Quaker can be in
trade? I fear that to say this, would be to get into a labyrinth, out of
which there would be no clew to guide us.
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