A Portraiture of Quakerism (Vol. 1-3). Thomas Clarkson
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advice when they are followed, is considered as enabling them to pass through life with less danger than the prohibition of the same, whereas they mix but little with others of other denominations. They abjure the world, that they may not imbibe its spirit. And here they would observe, that the knowledge, which is recommended to be obtained, by going through perilous customs is not necessary for them as a society. For living much at home, and mixing almost solely with one another, they consider their education as sufficient for their wants.
If the Quakers could view the two different systems abstractedly, that of filling the heart with virtue, and that of shutting it out from a knowledge of vice, so that they could be acted upon separately, and so that the first of the two were practicable, and practicable without having to go through scenes that were dangerous to virtue, they would have no hesitation in giving the preference to the former; because if men could be taught to love virtue for virtue's sake, all the trouble of prohibitions would be unnecessary.
But the Quakers would conceive that the system of filling the mind with virtue, if acted upon abstractedly, or by itself, would be impracticable with respect to youth. To make it practicable children must be born with the full grown intellect and experience of men. They must have an innate knowledge of all the tendencies, the bearings, the relations, and the effects of virtue and vice. They must be also strong enough to look temptation in the face; whereas youth have no such knowledge, or experience, or strength, or power.
They would consider also the system of filling the mind with virtue, as impossible, if attempted abstractedly or alone, because it is not in human wisdom to devise a method of inspiring it with this essence, without first teaching it to abstain from vice. It is impossible, they would say, for a man to be virtuous, or to be in love with virtue, except he were to lay aside his vicious practices. The first step to virtue, according both to the Heathen and the Christian philosophy, is to abstain from vice. We are to cease to do evil, and to learn to do well. This is the process recommended. Hence prohibitions are necessary. Hence sub-causes as well as causes are to be attacked. Hence abstinence from vice is a Christian, though it may be a sluggish, virtue. Hence innocence is to be aimed at by an ignorance of vice. And hence we must prohibit all evil, if we wish for the assistance of the moral governor of the world.
But if the system of filling the heart with virtue were ever practicable of itself, that is, without the aid of prohibitions, yet if it be to be followed by allowing young persons to pass through the various amusements of the world which the Quakers prohibit, and by giving them moral advice at the same time, they would be of opinion, that more danger would accrue to their morality, than any, which the prohibitions could produce. The prohibitions, as far as they have a tendency to curb the spirit, would not be injurious, in the opinion of the Quakers, because it is their plan in education to produce humble, and passive, and obedient characters; and because spirit, or highmindedness, or high feeling, is no trait in the Christian character. As far as the curiosity, which is natural to man, would instigate him to look into things forbidden, which he could not always do in the particular situation of the Quakers, without the admission of intrigue, or hypocrisy, or deceit, prohibitions would be to be considered as evils, though they would always be necessary evils. But the Quakers would apprehend that the same number of youth would not be lost by passing through the ordeal of prohibitory education, as through the ordeal of the system, which attempts to fill the mind with virtue, by inuring it to scenes, which may be dangerous to its morality; for if tastes are to be cultivated, and knowledge to be had, by adopting the amusements prohibited by the Quakers, many would be lost, though some might be advanced to virtue. For parents cannot always accompany their children to such places, nor, if they could, can they prevent these from fascinating. If these should fascinate, they will suggest repetitions. But frequent repetitions, where you accustom youth to see, to hear, and to think, what ought never to be heard, seen, or thought of by Christians, cannot but have the effect of tinging the character in time. This mode of education would be considered by the Quakers as answering to that of "dear bought experience." A person may come to see the beauty of virtue, when his constitution has been shattered by vice. But many will perish in the midst of so hazardous a trial.13
SECT. II.
Quakers contend, by may of farther reply to the objections, that their education has been practically or experimentally beneficial—two facts in behalf of this assertion—the first is that young Quakers get earlier into the wisdom of life than many others—the second, that there are few disorderly persons in the society—error corrected, that the Quakers turn persons out of the society, as soon as they begin to be vicious, that it may be rescued from the disgrace of a bad character.
The answers, which have hitherto been given to the reader, may be considered as the statement of theory against theory. But the Quakers, would say farther upon this subject, that they have educated upon these principles for a hundred and fifty years, and that, where they have been attended to, their effects have been uniformly beneficial. They would be fearful therefore of departing from a path, which they conceive their own experience and that of their ancestors has shewn them to be safe, and which after all their inquiries, they believe to be that which is pointed out to them by the Christian religion.
I shall not attempt to follow up this practical argument by any history of the lives of the Quakers, but shall content myself with one or two simple facts, which appear to me to be materially to the point.
In the first place I may observe that it is an old saying, that it is difficult to put old heads on young shoulders. The Quakers, however, do this more effectually than any other people. It has often been observed that a Quaker boy has an unnatural appearance. This idea has arisen from his dress and his sedateness, which together have produced an appearance of age above the youth in his countenance, or the stature of his person. This, however, is confessing, in some degree, in the case before us, that the discretion of age has appeared upon youthful shoulders. It is certainly an undeniable fact, that the youth of this society, generally speaking, get earlier into a knowledge of just sentiments, or into a knowledge of human nature, or into a knowledge of the true wisdom of life, than those of the world at large. I have often been surprised to hear young Quakers talk of the folly and vanity of pursuits, in which persons older than themselves were then embarking for the purposes of pleasure, and which the same persons have afterwards found to have been the pursuits of uneasiness and pain.
Let us stop for a while, just to look at the situation of some of those young persons, who, in consequence of a different education, are introduced to the pleasures of the world, as to those, which are to constitute their happiness. We see them running eagerly first after this object, then after that. One man says to himself "this will constitute my pleasure." He follows it. He finds it vanity and vexation of spirit. He says again "I have found my self deceived. I now see my happiness in other pleasures, and not in those where I fancied it." He follows these. He becomes sickened. He finds the result different from his expectations. He pursues pleasure, but pleasure is not there.
14"They are lost In chase of fancied happiness, still woo'd, And never won. Dream after dream ensues; And still they dream, that they shall still succeed And still are disappointed."
Thus after having wasted a considerable portion of his time, he is driven at last by positive experience into the truth of those maxims, which philosophy and religion have established, and in the pursuit of which alone he now sees that true happiness is to be found. Thus, in consequence of his education, he looses two thirds of his time in tedious and unprofitable, if not in baneful pursuits. The young Quaker, on the other hand, comes, by means of his education, to the same maxims of philosophy and religion, as the foundation of his happiness, at a very early period of life, and therefore saves the time, and preserves the constitution which the other has been wasting for want of this early knowledge. I know of no fact more striking, or more true in the Quaker-history, than this, namely, that the young Quaker, who is educated as a Quaker, gets such a knowledge of human nature, and of the paths to wisdom and happiness, at an early age, that, though he is known to be a young mariner by the youth displayed in his countenance, he is enabled to conduct his bark through the