The ancient controversy too, relative to the necessity of human learning as a qualification for ministers of the Gospel, has been detrimental to the promotion of literature and science among the Quakers. This controversy was maintained with great warmth and obstinacy on both sides, that is, by the early Quakers, who were men of learning, on the one hand, and by the divines of our universities on the other. The less learned in the society, who read this controversy, did not make the proper distinction concerning it. They were so interested in keeping up the doctrine, that learning was not necessary for the priesthood, that they seemed to have forgotten that it was necessary at all. Hence knowledge began to be cried down in the society; and though the proposition was always meant to be true with respect to the priesthood only, yet many mistook or confounded its meaning, so that they gave their children but a limited education on that account.
The opinions also of the Quakers relative to classical authors, have been another cause of impeding in some degree their progress in learning, that is, in the classical part of it. They believe these to have inculcated a system of morality frequently repugnant to that of the Christian religion. And the Heathen mythology, which is connected with their writings, and which is fabulous throughout, they conceive to have disseminated romantic notions among youth, and to have made them familiar with fictions, to the prejudice of an unshaken devotedness to the love of truth.
CHAP. XI.
Second trait is, that they are a superstitious people—Circumstances that have given birth to this trait—Quakerism, where it is understood, is seldom chargeable with superstition—Where it is misunderstood, it leads to it—Subjects in which it may be misunderstood are those of the province of the Spirit—and of dress and language—Evils to be misapprehended from a misunderstanding of the former subject.
It may seem wonderful at first sight, that persons, who have discarded an undue veneration for the saints, and the saints days, and the relics of the Roman Catholic religion, who have had the resolution to reject the ceremonials of Protestants, such as baptism and the sacrament of the supper, and who have broken the terrors of the dominion of the priesthood, should, of all others, be chargeable with superstition. But so it is. The world has certainly fixed upon them the character of a superstitious people. Under this epithet much is included. It is understood that Quakers are more ready than others to receive mystical doctrines, more apt to believe in marvellous appearances more willing to place virtue in circumstances, where many would place imposition; and that, independently of all this, they are more scrupulous with respect to the propriety of their ordinary movements, waiting for religious impulses, when no such impulses are expected by other religious people.
This trait of superstition is an ancient trait in the character of the
Quakers, and has arisen from the following causes.
It has been long imagined, that where a people devote themselves so exclusively to the influence of the Spirit as the Quakers appear to do, they will not be sufficiently on their guard to make the proper distinctions between imagination and revelation, and that they will be apt to confound impressions, and to bring the divine Spirit out of its proper sphere into the ordinary occurrences of their lives. And in this opinion the world considers itself to have been confirmed by an expression said to have been long in use among Quakers, which is, "that they will do such and such things if they have liberty to do them." Now by this expression the Quakers may mean only, that all human things are so uncertain, and so many unforeseen events may happen, that they dare make no promises, but they will do the things in question if no obstacle should arise to prevent them. And this caution in language runs through the whole society; for they seldom promise but provisionally in any case. But the world has interpreted the expression differently, and maintains that the Quakers mean by it, that they will do such and such things, if they feel that they have liberty or permission from the Spirit of God.
Two other circumstances, which have given birth to this trait in the character of the Quakers, are the singularities of their dress and language. For when they are spoken of by the world, they are usually mentioned under the name of the idolatry or superstition of the Quaker language, or the idolatry or superstition of the Quaker dress.
Now this trait, which has originated in the three causes that have been mentioned, is considered by the world to have been still more confirmed by a circumstance which happened but a few years ago, namely, that when animal magnetism was in fashion, there were more of this society worked upon by these delusions, than of any other.
With respect to the truth of this trait, I believe it cannot easily be made out, as for as animal magnetism is concerned. For though undoubtedly there were Quakers so superstitious as to be led away on this occasion, yet they were very few in number, and not more in proportion than others of other religious denominations. The conduct of these was also considered as reprehensible by the society at large, and some pains were taken to convince them of their error, and of the unsuitableness of such doctrines with the religion they professed.