Whereas, the prosperity and welfare of any people depend in great measure upon the good education of youth, and their early instruction in the principles of true religion and virtue, and qualifying them to serve their country and themselves, by breeding them in writing and reading and learning of languages, and useful arts and sciences, suitable to their sex, age and degree; which cannot be effected in any manner or so well as by erecting public schools for the purposes aforesaid, therefore....[82]
His ideals expressed in action
Yearly meeting recommend French, High and Low Dutch, Danish, etc.
If, as must be admitted, the previous statement points out the lack of any opposition to the ordinary rudimentary education that is necessary for the everyday walks of life, the last one certainly does the same in reference to his attitude towards a higher classical education. Moreover, this is not a mere skeleton of words never clothed with the flesh of action. The principles set forth in the charter were actually incorporated in the work of the schools established in Philadelphia, and we find them maintaining a classical school for languages and higher mathematics.[83] The practical elements received the just emphasis which belonged to them; it was necessary that the boys and girls be made able to earn a living and be at least ordinarily intelligent citizens. The example of Philadelphia was followed by other communities; practical needs were given the first consideration and a higher classical education offered when it became possible. Not only were these studies, which we would term higher education, mentioned by Penn and other writers among Quakers, but they were taken up and recommended by the yearly meeting. For example, in 1737, the minutes recommend that as opportunity can be found, children should be privileged to learn “French, High and Low Dutch, Danish, etc.”[84] This particular recommendation was made by the meeting because of a felt need.[85] If then in case of a need for a particular subject, they were willing to recommend that it be taught, can it be truly said that they opposed all education?
Barclay’s position defined
It may be well to examine Barclay, since it is with him and his writings that Cox takes issue. In his Apology for Christian Divinity Vindicated is to be found a very clear statement of his position on the subject, and he voices it as the principle of the whole society as well. He seems to be answering some critic, who has taken him to task for his educational views:
In his Apology
He goes on after his usual manner saying, I inveigh against all human learning that has been made use of any ways in Theology; but where he finds this asserted I know not, whether the words he would declare it from, to wit: that man hath rendered the plain and naked truth obscure and mysterious by his wisdom, will bear such a consequence is left to the reader’s judgment. But he thinks he has found out our secret design of being against learning and schools of learning, which is neither our affirmation nor our principle, but his own false supposition. We would, saith he, have all those banished, that we might more easily prevail with our errors. But methinks the man should be more wary in venting his own false imaginations, unless he would bring some ground for them; for his assertion is so far untrue, that if he had been rightly informed, he might have known that we have set up schools of learning for teaching of the languages and other needful arts and sciences,[86] and that we never denied its usefulness; only we denied it be a qualification absolutely necessary for a minister, in which case alone we have opposed its necessity.[87]
Benezet’s early life and education
Another character of very great importance in this connection is Anthony Benezet. Born, 1713, at St. Quentin in France, of “an ancient and respectable family” he spent his early years in France and then in Holland, whither his father had fled for refuge.[88] A few months were spent in Rotterdam and the family then moved to London where the father entered into the mercantile business and retrieved to some extent his fallen fortunes. This enabled him to give Anthony sufficient education to qualify him for that business, for which, however, he seemed to evince but little taste. Being of a very religious nature, he became a member of Friends at about fourteen years of age, and in that society found the field of his whole life’s activity, which was chiefly educational.[89] Considerable space will be devoted to his work in respect to the education of Negroes, so that will be entirely omitted in this place.[90] He was a voluminous writer, producing chiefly tracts and letters, and a great majority of these have a definite educational bearing. Because of the great number of them it is impossible really to do them justice, but an attempt will be made to state a few brief theses for which he unchangingly stands.