CHAP. VI.
Arguments of those of the society examined, who may depreciate human knowledge—This depreciation did not originate with the first Quakers—with Barclay—Penn—Ellwood—but arose afterwards—Reputed disadvantages of a classical education—Its heathen mythology and morality—Disadvantages of a philosophical one—Its scepticism—General disadvantages of human learning—Inefficiency of all the arguments advanced.
Having shewn the advantages, which generally accompany a superior education, I shall exhibit the disadvantages which may be thought to attend it, or I shall consider those arguments, which some persons of this society, who have unfortunately depreciated human learning, though with the best intentions, might use against it, if they were to see the contents of the preceding chapter.
But, before I do this, I shall exonerate the first Quakers from the charge of such a depreciation. These exhibited in their own persons the practicability of the union of knowledge and virtue. While they were eminent for their learning, they were distinguished for the piety of their lives. They were indeed the friends of both. They did not patronize the one to the prejudice and expulsion of the other.[53]
[Footnote 53: George Fox was certainly an exception to this as a scholar. He was also not friendly to classical learning on account of some of the indelicate passages contained in the classical authors, which he and Farley and Stubbs, took some pains to cite, but, if these had been removed, I believe his objections would have ceased.]
Barclay, in his celebrated apology, no where condemns the propriety or usefulness of human learning, or denies it to be promotive of the temporal comforts of man. He says that the knowledge of Latin, Greek and Hebrew, or of logic and philosophy, or of ethics, or of physics and metaphysics, is not necessary. But not necessary for what? Mark his own meaning. Not necessary to make a minister of the Gospel. But where does he say that knowledge, which he himself possessed to such a considerable extent, was not necessary, or that it did not contribute to the innocent pleasures of life? What would have been the character of his own book, or what would have been its comparative value and usefulness, if he had not been able to quote so many authors to his purpose in their original texts, or to have detected so many classical errors, or to have introduced such apposite history, or to have drawn up his propositions with so much logical and mathematical clearness and precision, or if he had not been among the first literary characters of his day?
William Penn was equally celebrated with Barclay as a scholar. His works afford abundant proof of his erudition, or of the high cultivation of his mind. Like the rest of his associates, he was no advocate for learning, as a qualification for a minister of the Gospel, but he was yet a friend to it, on the principle, that it enlarged the understanding, and that it added to the innocent pleasures of the mind. He entreated his wife, in the beautiful letter which he left her, before he embarked on his first voyage to America, "not to be sparing of expence in procuring learning for his children, for that by such parsimony all was lost that was saved." And he recommended also in the same letter the mathematical or philosophical education which I have described.
Thomas Ellwood, a celebrated writer among the early Quakers, and the friend of the great John Milton, was so sensible of the disadvantages arising from a want of knowledge, that he revived his learning, with great industry, even after he had become a Quaker. Let us hear the account which he gives of himself in his own Journal. "I mentioned before, says he, that, when I was a boy, I made some progress in learning, and that I lost it all again before I came to be a man. Nor was I slightly sensible of my last therein, till I came amongst the Quakers. But then I both saw my loss, and lamented it; and applied myself with the utmost diligence, at all leisure times to recover it. So false I found that charge to be, which in those times was east as a reproach upon the Quakers, that they despised and decried all human learning, because they denied it to be essentially necessary to a Gospel ministry, which was one of the controversies of those times."
"But though I toiled hard, and spared no pains to regain what I had once been master of, yet I found it a matter of so great difficulty, that I was ready to say, as the noble eunuch to Philip, in another case, how can I, unless I had some man to guide me?"
"This I had formerly complained of to my especial friend Isaac Pennington, but now more earnestly; which put him upon considering and contriving a means for my assistance."
"He had an intimate acquaintance with Dr. Paget, a physician of note in London, and he with John Milton, a gentleman of great note for learning, throughout the learned world, for the accurate pieces he had Written on various subjects and occasions."
"This person, having filled a public station in the former times, lived now a private and retired life in London; and, having wholly lost his sight, kept always a man to read to him, which usually was the son of some gentleman of his acquaintance, whom in kindness he took to improve in his learning."
"Thus by the mediation of my friend Isaac Pennington with Dr. Paget, and of Dr. Paget with John Milton, was I admitted to come to him; not as a servant to him (which at that time he needed not) nor to be in the house with him; but only to have the liberty of coming to his house at certain hours, when I would, and to read to him what books he should appoint me, which was all the favour I desired."
By means of this extract, made from the life of Thomas Ellwood, we come to three conclusions. First, that the early Quakers were generally men of eminent learning. Secondly, that they did not decry or depreciate human knowledge. And thirdly, that the calumny of such a depreciation by them arose from the controversy which they thought it right to maintain, in which they denied it to be necessary as a qualification for a Gospel minister.
This latter conclusion brings me round again to the point. And here I must observe, that, though this famous controversy occasioned the first Quakers to be unduly blamed on account of such a depreciation, yet it contributed to make some of their immediate successors, as I stated in a former volume, justly chargeable with it. But whether this was or was not the real cause, it is not material to the question. Many of the society, from came cause or other, did undoubtedly, in the age immediately succeeding that of their founders, begin to depreciate human knowledge, the effects of which, though gradually dissipating, have not been wholly done away at the present day. The disadvantages, therefore, of human learning, or the arguments which would be advanced against it by those who may undervalue it, I shall now consider.
These arguments may be divided into particular and general. On the former I shall first speak.
A classical education is considered to be objectionable, first, on account of the Heathen mythology that is necessarily connected with it. Its tendency, as it relates to fabulous occurrences, is thought to be unfavourable, as it may lead to a romantic propensity, and a turn for fiction. But surely the meaning of such occurrences cannot be well mistaken. If they are represented to our view in fable, they have had their foundation in truth. Many of them again are of such importance, that we could not wish to see them annihilated. Let us refer, for example, to the story of Deucalion and Pyrrha. Is it not one among the many outward confirmations of the truth of the history of Moses? Or do we not trace in it additional proofs of the deluge, and of the renewal of mankind?
Its tendency again, as it relates to the fabulous history of the Heathen gods, their number, their offices, and their character, is considered as degrading and exceptionable. I will concede this for a moment. But may it not, on the other hand, be rendered instructive and useful? May not the retention of such an history be accompanied with great moral advantages to our children? The emperor Theodosius commanded the idol temples to be destroyed. Instead of devoting them to the use of the Christians of those times, by which they might have been preserved to future generations, the most beautiful remains of antiquity were reduced to ruins. But would it not have been better, if Theodosius had brought good out of evil by retaining them? Would it not have been a high moral gratification to those who knew the fact, that temples, appropriated to the worship of idols, had been devoted to the service of the only true God? Would it not have been a matter of joy to these to have reflected upon the improving condition of mankind? And, while they looked up to these beautiful structures of art, might not the sight of them have contributed to the incitement of their virtue? If it be the tendency of the corrupt part of our nature to render innocent things vicious, it is, on the other hand, in the essence of our nature to render vicious things in process of time innocent, so that the very remnants of idolatry may be made subservient to our moral improvement. "If, as I observed in the first volume, we were to find an alter which had been sacred to Moloch, but which had been turned into a stepping-stone to help the aged and infirm upon their horses, why should we destroy it? Might it not be made useful to our morality, as for as it could be made to excite sorrow for the past and gratitude for the present?" And in the same manner the retention of the Heathen mythology might be made serviceable. Ought it not, whenever we contemplate it, to make us thankful, that we have not the dark and cheerless path of our ancestors to tread; that we have clearer light; that we have surer prospects; that we have a steadier ground of hope; and ought we not, on a contemplation of these superior advantages, brought to us by revelation, to be roused into the practice of a superior virtue.
Classical education again is considered as objectionable by the Quakers on account of the Heathen notions, which it may spread. Thus the highest reputation of man is placed in deeds of martial achievement, and a martial ardour is in consequence infused into youth, which it is difficult to suppress. That such notions and effect are produced, there can be no doubt; but how are we to avoid these whilst we are obliged to live in the world? The expulsion of the classics would not expel them. Our own newspapers, which are open to all, spread the same opinions, and are instrumental of course in producing the same excitements, but they do it in a much more objectionable way than the classical authors, that is, they do it with less delicacy, and with a more sanguinary applause. But where, as I observed before, shall we retire from such impressions? Does not the recruiting drum propagate them in all our towns? Do not the ringing of the bells, and the illuminations, which occasionally take place in the time of war, propagate them also? And do we not find these, both in war and in peace, the sentiments and impressions of the world? Our own notions then, our own writings, and our own customs, are more to be blamed in this respect, than the literary compositions of ancient times. But this, of all others, ought to be least an objection with the Quakers to such an education; because, to their honour, they have a constant counteraction of the effects of such sentiments and impressions in the principles of their own constitution, and which counteraction cannot cease, while, by the bearing of their testimony, they live in a continual protest against them.
The last objection to a classical education is, that the system of the Heathen morality is generally too deficient for those who are to be brought up as Christians. To this I answer, that it is quite as good as the system of the morality of the world. I could procure purer sentiments, and this generally from the Heathen authors usually called[54] classical, than I can collect from many, even of the admired publications of our own times. The morality of the heathens is not so deficient as many have imagined. If their best opinions were duly selected and brought into one view, the only matter of surprise would be, how, with no other than the law written upon the heart, they had made such sublime discoveries. It was principally in their theology, where the law written upon the heart could not reach, that the ancients were deficient. They knew but little of the one true God. They did not know that he was a Spirit, and that he was to be worshiped in spirit and in truth. They were ignorant of his attributes. They had learnt nothing of the true origin, nature, and condition of man, or of the scheme of creation and redemption. These things were undoubtedly hidden from the eyes of the ancient philosophers. And it was in knowledge of this kind chiefly, that their deficiency was apparent. But how is this particular deficiency detrimental to youth, or how rather might it not be rendered useful to them in the way described? What a sublime contrast does knowledge, as exhibited by revelation, afford to the ignorance of those times, and what joy and gratitude ought we not to feel in the comparison? And this is the only use which can be made of their mythology? For when we send youth to the classical authors, we send them to learn the languages, and this through a medium where the morality is both useful and respectable, but we do not send them, living where the blessings of revelation are enjoyed, to be instructed in religion.
[Footnote 54: It must however be acknowledged, that, amidst beautiful sentiments, such as are indelicate are occasionally interspersed. But the quakers might remedy this objection by procuring a new edition of the purest classics only, in which particular passages might be omitted. They might also add new Latin notes, founded on Christian principles, where any ideas were found to be incorrect, and thus make Heathenism itself useful, as a literal teacher of a moral system. The world, I believe, would be obliged to the Quakers for such an edition, and it would soon obtain in most of the schools of the kingdom.]
The principal argument against a philosophical education, which is the next subject for consideration, is, that men, who cultivate such studies, require often more proofs of things than can always be had, and that, if these are wanting, they suspend their belief. And as this is true in philosophy, so it may be true in religion. Hence persons accustomed to such pursuits, are likely to become sceptics or infidels. To this I answer, that the general tendency of philosophy is favourable to religion. Its natural tendency is to give the mind grand and sublime ideas, and to produce in it a belief of the existence of one great cause, which is not visible among men. Thus, for example, I find that the planets perform a certain round! They perform it with a certain velocity. They do not wander at random, but they are kept to their orbits. I find the forces which act upon them for this purpose. I find, in short, that they are subject to certain laws. Now, if the planets were living agents, they might have prescribed these laws to themselves. But I know that this, when I believe them to consist of material substances, is impossible. If then, as material substances, they are subject to laws, such laws must have been given them. There must have been some lawgiver. In this manner then I am led to some other great, and powerful, and invisible Agent or Cause. And here it may be observed, that if philosophers were ever baffled in their attempts at discovery, or in their attempts after knowledge, as they frequently are, they would not, on this account, have any doubt with respect to the being of a God. If they had found, after repeated discoveries, that the ideas acquired from thence were repeatedly or progressively sublime, and that they led repeatedly or progressively to a belief of the existence of a superior Power, is it likely that they would all at once discard this belief, because there researches were unsuccessful? If they were to do this, they would do it against all the rules of philosophizing, and against the force of their own habits. I say, that analogical is a part of philosophical reasoning, and that they would rather argue, that, as such effects had been uniformly produced, so they would probably still be produced, if their researches were crowned with success. The tendency then of philosophical knowledge is far otherwise than has been supposed. And it makes highly in favour of the study of these sciences, that those who have cultivated them the most, such as Newton, and Boyle, and others, have been found among the ablest advocates for religion.[55]
[Footnote 55: I by no means intend to say, that philosophy leads to the religion called Christianity, but that it does to Theism, which is the foundation of it.]
I come now, to the general arguments used by the Quakers against human learning, the first of which is, that they who possess it are too apt to reduce religion to reason, and to strip it of the influence of the Spirit. But this is contrary, as a general position, to all fact. We find no mention of this in history. The fathers of the church were the most eminent for learning in their own days, and these insisted upon the Influence of the Spirit in spiritual concerns, as one of the first articles of their faith. The reformers, who succeeded these, were men of extensive erudition also, and acknowledged the same great principle. And nine-tenths, I believe, of the Christians of the present, day, among whom we ought to reckon nine-tenths of the men of learning also, adopt a similar creed.
Another general argument is, that learning is apt to lead to conceit and pride, or to a presumed superiority of intellect, in consequence of which men raise themselves in their own estimation, and look down upon others as creatures of an inferior order of race. To this I may answer, that as prodigies are daily produced in nature, though they may be but as one to a hundred thousand when compared with the perfect things of their own kind, so such phenomena may occasionally make their appearance in the world. But as far as my own experience goes, I believe the true tendency of learning to be quite the reverse. I believe the most learned to be generally the most humble, and to be the most sensible of their own ignorance. Men, in the course of their studies, daily find something new. Every thing new shews them only their former ignorance, and how much there is yet to learn. The more they persevere, in their researches, the more they acknowledge the latter fact. The longer they live, the more they lament the shortness of life, during which, man with all his industry, can attain so little, and that, when he is but just beginning to know, he is cut off. They see, in short, their own nothingness, and, however they may be superior in their attainments, they are convinced that their knowledge is, after all, but a shadow; that it is but darkness; that it is but the absence of light; and that it no sooner begins to assume an appearance than it is gone.
The last general argument against learning is, that it does not lead to morality, or that learned men do not always exhibit an example of the best character. In answer to this I must observe, that the natural tendency of learning is to virtue. If learned men are not virtuous, I presume their conduct is an exception to the general effect of knowledge upon the mind. That there are, however, persons of such unnatural character, I must confess. But any deficiency in their example is not to be attributed to their learning. It is to be set down, on the other hand, to the morally defective education they have received. They have not been accustomed to wise restraints. More pains have been taken to give them knowledge, than to instruct them in religion. But where an education has been bestowed upon persons, in which their morals have been duly attended to, where has knowledge been found to be at variance, or rather where has it not been found to be in union, with virtue? Of this union the Quakers can trace some of the brightest examples in their own society. Where did knowledge, for instance, separate herself from religion in Barclay, or in Penn, or in Burroughs, or in Pennington, or in Ellwood, or in Arscott, or in Claridge, or in many others who might be named. And as this has been the case in the Quaker society, where a due care has been taken of morals, so it has been the case where a similar care has been manifested in the great society of the world.
"Piety has found
Friends In the friends of Science, and true pray'r
Has flow'd from lips wet with Castalian dews.
Such was thy wisdom, Newton, childlike sage!
Sagacious reader of the works of God,
And in his word sagacious. Such too thine,
Milton, whose genius had angelic wings,
And fed on manna. And such thine, in whom
Our British Themis gloried with just cause,
Immortal Hale! for deep discernment prais'd
And sound integrity not more, than fam'd
For sanctity of manners undefil'd." Cowper.
It appears then, if I have reasoned properly, that the arguments usually adduced against the acquisition of human knowledge are but of little weight. If I have reasoned falsely upon this subject, so have the early Quakers. As they were friends to virtue, so they were friends to science. If they have at any time put a low estimate upon the latter, it has been only as a qualification for a minister of the Gospel. Here they have made a stand. Here they have made a discrimination. But I believe it will no where be found, that they have denied, either that learning might contribute to the innocent pleasures of life, or that it might be made a subordinate and auxiliary instrument towards the promotion of virtue.