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 tithes, 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-tithes, which would not interfere with the great tenets of the society on this subject.
A third cause of disownment, but this belongs to the original and remote, was shewn to be the pursuit of trade, connected as it is with the peculiar habits of the society and a residence in the towns. I may propose as remedies for this, first, that parents should be careful to exhibit a good example to their children. Secondly, as I have before observed, that they should prescribe to themselves moderation in the acquisition of wealth, either by relinquishing trade at a given time, or by dealing out the profits of it more liberally than common in the way of benevolence, so that their children, in each case, may never have the misfortune of the prospect of a large moneyed independence before their eyes. Or lastly, that they should give them a better education than they do at present, on which subject, according to the prescribed order of things, I am now to speak.
A fourth cause then, but this belongs also to the original and remote, was shewn to exist in education. And education, as it was promotive of the diminution of the society, was of two kinds.
With respect to that part of it which is alien, the remedy is easy. There has been great difficulty in procuring proper schoolmasters, I mean such as have been Quakers. Two reasons may be given for this. The first is, that the society having been backward in affording due encouragement to learning, few of any great literary acquisitions have been brought up in it. The second is, that persons have found, that they could make much less of their time in such a line of employment than in the way of trade. But surely the Quakers, as a body in comfortable and independent circumstances, might easily remedy the evil. Does not a man, who devotes his time to the instruction of youth, deserve to be made as comfortable as the man who sells silver utensils, or bracelets, or ear-rings, or other articles of trade? Is there any comparison between the moral usefulness of these? Is there any profession more useful than that which forms the youthful mind? or rather, is it not the most important profession in the state?[52]
[Footnote 52: It is but justice to the Quakers to observe, that they are taking more pains than formerly in the promotion of this object. I am told that there are more private seminaries now kept by Quakers for the education of the youth of their own society, than even before the institution of Ackworth school.]
With respect to the education which is acquired in the society itself, the remedy is not difficult. This education was shewn to be of two kinds.
On that part of it, which is moral or religious, I may observe, that the remedy is in the parents themselves. The first thing to be recommended is an universal vigilance over the disposition and manners of children, so that no censurable appearance, whether in temper or in conduct, may be allowed to pass without suitable notice or reproof, or that the bud, which promises to be corruptive of morals, should no sooner make its appearance, than it should be cut off. In cases of so much importance, as where the happiness both of parents and children is concerned, the former should be peculiarly circumspect. They should not talk about things, but insist upon them, on all proper occasions. They should not point out, but redress. They should not lop off the branches, but lay the axe to the root. And surely youth is the best season for such wholesome interference. It is, in the first place, the season in which a remedy is practicable; for we are assured, "if we train up a child in the way he should go, that, when he is old, he will not depart from it." It is, secondly, the season in which it is most practicable; for can we hope to bend the tree so easily to our form, as the sapling from whence it came? and, thirdly, it is the season in which it is practicable only, for will not a small irregularity grow, if uncontrolled, to a greater? Will not one irregularity also, if not properly checked, give birth to others? And may not these be so incorporated into the inner man in a course of time, that it may be as difficult for parents to eradicate them, as for the Ethiopian to change his colour, or the leopard his spots? But surely the Quakers ought to know the impropriety of undue indulgences in their families, as well as any other people? Is not the early subjugation of the will a doctrine more particularly adopted by them as a society? Without such a subjugation do they not conceive the mind to be in an unfit state to receive the admonitions of the pure principle, and of course to make a true proficiency in religion? Do they not consider themselves also as a highly professing people, and do they not know that the world expects more from them than from others? But how can their children ever perpetuate this extraordinary character after them, or shew that their parents possessed it, unless they are brought up in a peculiarly guarded manner? In addition to these observations it may be recommended, that parents should be careful to give their children what may be called a literal instruction in Christianity, in contradistinction to pure theism, or to those doctrines which they conceive may come from the teachings of the Holy Spirit, so that they may have a more intimate knowledge of all their principles, as a Christian body.
With respect to that part of education which may consist of knowledge as it is literary or philosophical, I conceive it might be attended with advantage to carry it to a greater extent than has hitherto been practised in the society, but particularly the latter. Nothing is so delightful to youth as experimental philosophy, by which they see the causes of things unfolded to their view. No science takes their attention more, or inclines them, in the farther pursuit of it, to be satisfied with home. And yet I doubt whether this branch of learning be not almost wholly neglected in the Quaker schools. The education which is received in the society, as it consists of the two kinds of knowledge described, is not, in my apprehension, carried far enough, so as to suit the peculiar situation of the children of the rich. These are they, who are most in danger. These are they, who, having the prospect of wealth before them, have the prospect of being able to procure destructive pleasures. These are they, who, having the prospect of independence, do not fear the opinion of the world or the loss of reputation in it, like those, who have their livelihood to obtain by their own industry. Now it should be the particular object of the education of these, as indeed it should be of all rich persons, so to instruct them, that, while they are obliged to live in the world, they may be enabled to live out of it, or deny it; so that, when seated amidst its corrupt opinions, amusements, and fashions, they should estimate them as below their notice, and as utterly unworthy of their countenance and support.
I should be sorry if, in holding up this species of education to a farther encouragement, as a preservative of the morals of the children of rich parents amidst the various temptations of life, I were to be thought to endeavour to take away in any degree the necessity of the influence of the Holy Spirit on the mind of man, or to deny that this Spirit ought not to be resorted to as the first and best guide, both by rich and poor, during their pilgrimage upon earth. For who can teach us best to deny the world? Who can teach us best to estimate its pursuits? Who can instruct us best to resist its temptations? To the Divine Being then we are first to look up, as to him who can be the best author of all our good, and the surest averter of all our evils, who can apply the best remedy to the imperfections of our nature, and who, while he leads us in safety, can lead us into the way of truth. But when we consider how many are inattentive, on account of the cares, and pleasures, and fashions, and prejudices, and customs of the world, to the secret notices of his grace, I cannot help considering that we may be allowed to have secondary and subordinate helps to our virtue. As the discipline of the Quaker society may produce and preserve a certain purity of life, so may a literary and philosophical education operate to the same end. Such an education is in its general tendency a friend to the promotion of virtue and to the discouragement of vice. It sets us often unquestionably above many of the corruptive opinions and customs in the midst of which we live. It leads us also frequently to the contemplation of the Divine Being in all the variety of his works. It gives us amiable, awful, and sublime conceptions of him. As far, therefore, as it is capable of doing this, it is a useful, though it be only a subordinate source of our purity, and we may therefore adopt it innocently. But we are never to forget, at the same time, that, though it may help us occasionally to resist corrupt temptations, and to encourage desirable propensities, yet it cannot do every thing for us that is necessary, and that we are never to overlook, on this account, the necessity of the influence of the Holy Spirit.
To shew in what the education, which under these limitations I am going to propose, may consist, I shall revive the controversy between the philosophical moralists and the Quakers, as described in the eighth chapter of the first volume. The philosophical moralists contended, that knowledge was to be preferred, as being more to be relied upon than prohibitions: that prohibitions were often causes of greater evils than they were intended to prevent; that they themselves were friends to occasional indulgencies; that they saw nothing necessarily or inherently mischievous in the amusements of the world; that it was not wise to anticipate danger by looking to distant prospects, where the things were innocent in themselves; that ignorance of vice was no guardian of morals; that causes, and not sub-causes, were to be contended against; and that there was no certain security but in knowledge and in a love of virtue. To this the Quakers replied, that prohibitions were sanctioned by divine authority; that as far as they related to the corrupt amusements of the world, they were implied in the spirit of Christianity; that the knowledge, which should be promotive of virtue, could not be inculcated without them; that knowledge again, if it were to be acquired by the permission of occasional indulgences, or by being allowed to pass through scenes which might be dangerous to virtue, would be more ruinous than ignorance by a prohibition of vice; that ignorance of vice was an essential in Christian morals; and that prohibitions therefore were indispensably necessary, and better to be relied upon, than any corrupt knowledge, which might arise from an acquaintance with the customs of the world.
This then was the state of the controversy, as described in the first volume. And in this state it was left. But, to explain the education which I have in view, I shall now bring it to a conclusion.
I must observe then, that the philosophical moralists had the advantage of the Quakers in this controversy, inasmuch as they supposed that knowledge was a better safeguard to morals than a mere ignorance of vice; but they failed in this, that they permitted this knowledge to be acquired by passing through scenes which might not be friendly to virtue. Now this latter permission is inadmissible in a Christian education; for no Christian youth ought to be permitted to see or to hear that which ought not to be uttered or exhibited by a Christian. The Quakers, on the other hand, had the advantage of the philosophical moralists, inasmuch as they considered ignorance to be better than corrupted knowledge; but they failed in this, that they seemed to rely upon ignorance of vice as a safeguard against it, without a proper portion of knowledge. The education then, to which I allude, ought to embrace the most valuable positions of both. It should consist of knowledge, and it should consist of wise prohibitions also. Knowledge and prohibitions are inseparable. While the mind is gaining knowledge, it should be kept innocent. And while it is kept innocent, it should be gaining knowledge. Youth should have that kind of knowledge instilled into them, by which they should discern the value of the prohibitions which are enjoined them. They should have such and so much knowledge, that if they were accidentally placed in the way of the things prohibited, they should be able to look them in the face, and pass through them without injury. This is that education, which, without superseding the necessity of the influence of the Holy Spirit, has a tendency to enable persons, while they live in the world, to live out of it or deny it.
But lest I should not be clearly understood upon this subject, I will exemplify how such an education would act or operate to the end proposed.
And, first of all, knowledge may be acquired by reading. Now there are two kinds of reading, the one useful, the other dangerous. By the premises, I am to adopt the first, and to prohibit the last. If then I accustom my child to the best and purest models of ancient and modern literature, I give him a certain taste for composition. If I accustom him to the purest and most amiable sentiments, as contained in these, I give him a love of virtue. If I heighten these sentiments by beautiful selections from the more pure and amiable sentiments of Christianity, I increase that love. If I give him in my own conduct an example, he sees me practise that which I recommend. I give him then a taste for the purest reading, and the choicest compositions, and I offer to his notice, at the same time, a certain system of morality, which he cannot but gradually adopt as his own. Now I would ask, what influence could a novel have upon a mind formed in this manner, if thrown accidentally in his way. If its composition were but moderate, as is the case with most of them, it would not suit the taste of my child. If its sentiments were impure, it would disgust him. These would be so contrary to the taste and to the feelings he had acquired, that the poison in such a book, like a ball, fired at a globular surface, would slide off without detriment to the morals of my child.
Knowledge again may be acquired in the course of amusements, and of such as may be resorted to within doors. Now of these again there are two kinds, the innocent and the corruptive. By the premises I am to be concerned with the first only. If then I accustom my child to mathematical and philosophical pursuits, if I incite him to experiments in these, if I assist him in measuring the motions of the heavenly bodies, and in discovering the wisdom and power of Omnipotence as displayed in these, if I occasion him to be interested in, the contemplation of such subjects, what have I done for my child? Have I not called out his intellectual faculties? Have I not laid in him the foundation of a serious and a thoughtful mind? Have I not accustomed him to solid things, in opposition to those that are light, and to sublime things, in opposition to those that are frivolous? Have I not inculcated in him a love for science? But take my child, after he has been accustomed to such thoughts and such subjects, to the theatre. Let the pantomime display its various attracting scenes to his view. And will he not think his entertainment low and superficial, in comparison of that which he left at home.
Knowledge again may be acquired by amusements which are out of doors. These again may be innocent or exceptionable. As before, I have nothing to do but with the former. If then I accustom my child to range the fields, as an employment promotive of his health, and connect this healthy exercise with the entertainment of botanical pursuits, do I not, in examining with him the shape, the colour, and the mechanism of plants and flowers, confirm in him his former love of the works of nature? Do I not confirm his former notion of the wisdom and power of omnipotence? Do I not teach him by these, and the other pursuits which have been mentioned, that all recreations should be innocent, and that time should be wisely employed? But hark! another amusement, and one of those which are followed out of doors, is at hand. The hounds are in view, and fast approaching. My son is accidentally solicited to join them. He would ask my permission, but I am absent. At length he goes. He follows them in wild tumult and uproar for an hour. He sees some galloping over hedges and ditches like madmen, and hazarding their persons in a presumptuous manner. He sees others ride over the cultivated fields of their neighbours, and injure the rising corn. He finds that all this noise and tumult, all this danger and injury, are occasioned by the pursuit of a little hare, whose pain is in proportion to the joy of those who follow it. Now can this diversion, educated as my child has been, fascinate him? Will he not question its innocence? And will he not question its consistency as a natural pursuit, or as an employment for his time?
It is thus then that knowledge will be found to operate as an artificial and innocent preservative against the destructive pleasures of the world. But prohibitions without knowledge will be but of little avail, where there is a prospect of riches, and the power of gratifying any improper appetites as they may arise. But by knowledge we shall be able to discover the beauty of things, so that their opposites, or the things prohibited, will cease to charm us. By knowledge we shall be able to discern the ugliness of the things prohibited, so that we shall be enabled to loathe them, if they should come into our way. And thus an education, conducted upon the principles of knowledge, may operate to the end proposed.