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.