A chief value of Woolman's works consists in his serene application of his mystical intuitions to the affairs of this world. He who "dwelt deep in an inward stillness" studied his age with a penetrating sagacity that allowed no evasions. The man so carefully on his guard against extravagance was a reformer who pushed his demands, as some would think, almost beyond the border of sanity. No temper was ever more opposed to fanaticism: yet many readers may question whether he escaped the doom of the fanatic. And the most pertinent reason for a re-issue of his works at this juncture is, that in our own day so many hearts are troubled like his own. A generation seeking guidance on the path of social duty will find here a precursor of Ruskin and Tolstoi, a man whose thought, despite the quaintness of his diction, has a quite extraordinary modernness, and whose searchings of conscience are none of them familiar.
The main contemporary issue that agitated Woolman was of course the slave-trade, and he was long regarded all but exclusively as a herald of the anti-slavery movement. But the Fabian Society did well to suggest, in reprinting one of his tracts, the broader scope of his thinking. It will be evident from this edition that his horror of chattel slavery was one incident only in that general attitude toward civilisation which drew from him the bitter cry: "Under a sense of deep revolt and an overflowing stream of unrighteousness, my life has often been a life of mourning." The central evil which he opposed was, in brief, the exploitation of labour: the ideal which he sought was a society in which no man should need to profit by the degradation of his fellow-men. For economic analysis of the modern type one naturally looks in vain; moral analysis of social relations has, however, rarely been carried farther. These little essays "On Labour," "On the Right Use of the Lord's Outward Gifts," "On Loving our Neighbour," these "Considerations on the True Harmony of Mankind," this "Word of Remembrance and Caution to the Rich," reveal through their quaint formalities of phrase a searching spirit not to be outdone to-day.
Woolman felt "a concern in the spring of pure love, that all who have plenty of outward substance may example others in the right use of things, may carefully look into the condition of poor people, and beware of exacting of them in regard to their wages." He was solicitous, as many have been since his day, over the perplexities of those who seek to combine a due care for their own families with consideration for the wage-earner, "in a fruitful land where the wages bear so small a proportion to the necessaries of life." "There are few if any," he says truly, "could behold their fellow-creatures lie long in distress and forbear to help them when they could do it without any inconvenience; but customs, requiring much labour to support them, do often lie heavy upon the poor, while they who live in these customs are so entangled in a multitude of unnecessary concerns that they think but little of the hardships the poor people go through." To lessen these "concerns," thus to emancipate the labourer from a part of the crushing burden of production, became his central thought. "In beholding that unnecessary toil which many go through in supporting outward greatness, and procuring delicacies; in beholding how the true calmness of life is changed into hurry, and that many, by eagerly pursuing outward treasure, are in danger of withering as to the inward state of the mind; in meditating on the works of this spirit, and the desolations it makes among the professors of Christianity, I may thankfully acknowledge that I often feel pure love beget longings in my mind for the exaltation of the peaceable Kingdom of Christ, and an engagement to labour according to the Gift bestowed upon me for promoting an humble, plain, temperate way of living."