A Portraiture of Quakerism Volume I Part 8

"Prohibitions therefore, though they may become partial checks of vice, can never, they believe, be relied upon as effectual guardians of virtue. Bars and bolts seldom prevent thieves from robbing a house. But if armed men should be in it, who would venture to enter in? In the same manner the mind of man should be armed or prepared. It should be so furnished, that men should be able to wander through a vicious world, amidst all its foibles and its follies, and pa.s.s uncontaminated by them.

It should have that tone given to it, which should hinder all circ.u.mstances from becoming occasions. But this can never be done by locking up the heart to keep vice out of it, but by filling it with knowledge and with a love of virtue."

"That this is the only method to be relied upon in moral education, they conceive may be shewn by considering upon whom the pernicious effects of the theatre, or of the ball-room, or of the circulating library, princ.i.p.ally fall. Do they not fall princ.i.p.ally upon those, who have never had a dignified education. 'Empty noddles, it is said, are fond of playhouses,' and the converse, is true, that persons, whose understandings have been enriched, and whose tastes have been corrected, find all such recreations tiresome. At least they find so much to disgust them, that what they approve does not make them adequate amends.

This is the case also with respect to novels. These do harm princ.i.p.ally to barren minds. They do harm to those who have no proper employment for their time, or to those, who in the manners, conversation, and conduct, of their parents, or others with whom they a.s.sociate, have no examples of pure thinking, or of pure living, or of a pure taste. Those, on the other hand, who have been taught to love good books, will never run after, or be affected by, bad ones. And the same mode of reasoning, they conceive, is applicable to other cases. For if people are taught to love virtue for virtue's sake, and, in like manner, to hate what is unworthy, because they have a genuine and living knowledge of its unworthiness, neither the ball, nor concert-room, nor the theatre, nor the circulating library, nor the diversions of the field, will have charms enough to seduce them, or to injure the morality of their minds."

To sum up the whole. The prohibitions of the Quakers, in the first place, may become injurious, in the opinion of these philosophical moralists, by occasioning greater evils, than they were intended to prevent. They can never, in the second place, be relied upon as effectual guardians of virtue, because they consider them to be founded on false principles. And if at any time they can believe them to be effectual in the office a.s.signed them, they believe them to to be productive only of a cold or a sluggish virtue.

MORAL EDUCATION.

CHAP. IX.... SECT. I.

_Reply of the Quakers to these objections--they say first, that they are to be guided by revelation in the education of their children--and that the education, which they adopt, is sanctioned by revelation, and by the practice of the early Christians--they maintain again, that the objections are not applicable to them, for they pre-suppose circ.u.mstances concerning them, which are not true--they allow the system of filling the mind with virtue to be the most desirable--but they maintain that it cannot be acted upon abstractedly--and, that if it could, it would be as dangerous, as the philosophical moralists make their system of the prohibitions._

To these objections the Quakers would make the following reply.

They do not look up either to their own imaginations, or to the imaginations of others, for any rule in the education of their children.

As a christian society, they conceive themselves bound to be guided by revelation, and by revelation only, while it has any injunctions to offer, which relate to this subject.

In adverting to the Old Testament, they find that no less than nine, out of the ten commandments of Moses, are of a prohibitory nature, and, in adverting to the new, that many of the doctrines of Jesus Christ and the apostles are delivered in the form of prohibitions. They believe that revealed religion prohibits them from following all those pursuits, which the objections notice; for though there is no specific prohibition of each, yet there is an implied one in the spirit of christianity, Violent excitements of the pa.s.sions on sensual subjects must be unfavourable to religious advancement. Worldly pleasures must hinder those, which are spiritual. Impure words and spectacles must affect morals. Not only evil is to be avoided, but even the appearance of evil.

While therefore these sentiments are acknowledged by christianity, it is to be presumed that the customs, which the objections notice, are to be avoided in christian education. And as the Quakers consider these to be forbidden to themselves, they feel themselves obliged to forbid them to others. And, in these parcticular prohibitions, they consider themselves as sanctioned both by the writings and the practice of the early christians.

In looking at the objections, which have been made with a view of replying to them, they would observe first, that these objections do not seem to apply to them as a society, because they presuppose circ.u.mstances concerning them, which are not true. They presuppose first, that their moral education is founded on prohibitions solely, whereas they endeavour both by the communication of positive precepts, and by their example, to fill the minds of their children with a love of virtue. They presuppose again, that they are to mix with the world, and to follow the fas.h.i.+ons of the world, in which case a moderate knowledge of the latter, with suitable advice when they are followed, is considered as enabling them to pa.s.s 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 a.s.sistance 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 pa.s.s through the various amus.e.m.e.nts 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 pa.s.sive, 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 pa.s.sing 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 amus.e.m.e.nts 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 repet.i.tions.

But frequent repet.i.tions, 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 const.i.tution has been shattered by vice. But many will perish in the midst of so hazardous a trial.[13]

[Footnote 13: Though no attempt is to be made to obtain knowledge, according to the Christian system, through the medium of customs which may be of immoral tendency, yet it does not follow that knowledge, properly obtained, is not a powerful guardian of virtue. This important subject may probably be resumed in a future volume.]

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 a.s.sertion--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 const.i.tute their happiness. We see them running eagerly first after this object, then after that. One man says to himself "this will const.i.tute 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."

[Footnote 14: Cowper.]

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 const.i.tution 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 dangerous rocks and shoals of life, with greater safety than many others, who have been longer on the ocean of this probationary world.

I may observe again, as the second fact, that it is not unusual to hear persons say, that you seldom see a disorderly Quaker, or, that a Quaker-prost.i.tute or a Quaker criminal is unknown. These declarations, frequently and openly made, shew at least that there is an opinion among the world at large, that the Quakers are a moral people.

The mention of this last fact leads me to the notice, and the correction, of an error, which I have found to have been taken up by individuals. It is said by these that the Quakers are very wary with respect to their disorderly members, for that when any of them behave ill, they are expelled the society in order to rescue it from the disgrace of a bad character. Thus if a Quaker woman were discovered to be a prost.i.tute, or a Quaker man to be taken up for a criminal offence, no disgrace could attach to this society as it would to others; for if, in the course of a week, after a discovery had been made of their several offences, any person were to state that two Quaker members had become infamous, it would be retorted upon him, that they were not members of the society.

It will be proper to observe upon the subject of this error, that it is not so probable that the Quakers would disown these, after the discovery of their infamy, to get rid of any stain upon the character of the society, as it is that these persons, long before the facts could be known, had been both admonished and disowned. For there is great truth in the old maxim "Nemo fecit repente 'turp.i.s.simus;" or "no man was ever all at once a rogue."

So in the case of these persons, as of all others, they must have been vicious by degrees: they must have shewn symptoms of some deviations from rect.i.tude, before the measure of their iniquity could have been completed. But by the const.i.tution of Quakerism, as will appear soon, no person of the society can be found erring even for the first time, without being liable to be privately admonished. These admonitions may be repeated for weeks, or for months, or even for years, before the subjects of them are p.r.o.nounced so incorrigible as to be disowned. There is great reason therefore to presume, in the case before us, though the offenders in question would have undoubtedly been disowned by the Quakers, after they were known to be such, yet that they had been disowned long before their offences had been made public.

Upon the whole it may be allowed, that young Quakers arrive at the knowledge of just sentiments, or at the true wisdom of life earlier than those, who are inured to the fas.h.i.+ons of the world; and it may be allowed also that the Quakers, as a body, are a moral people. Now these effects will generally be considered as the result of education; and though the prohibitions of the Quakers may not be considered as the only instruments of producing these effects, yet they must be allowed to be component parts of the system, which produces them.

DISCIPLINE OF THE QUAKERS.

CHAP. I.... SECT. I.

_Discipline of two kinds--as it relates to the regulation of the internal affairs of the society--or to the cognizance of immoral conduct--difficulty of procuring obedience to moral precepts--this attempted to be obviated by George Fox--outlines of his system for this purpose--additions made to his system since his time--objections to the system considered--this system, or the discipline of the Quakers, as far as this branch of it is concerned, the great foundation-stone on which their moral education is supported._

The discipline of the Quakers is divisible into two parts. The first may comprehend the regulation of the internal affairs of the society, such as the management of the poor belonging to it, the granting of certificates of removal to its members, the hearing of their appeals upon various occasions, the taking cognizance of their proposals of marriage, and the like. The second may comprehend the notice or observance of the moral conduct of individuals, with a view of preserving the rules, which the Quakers have thought it their duty to make, and the testimonies which they have thought it their duty to bear, as a Christian people. It is to the latter part of the discipline that I shall princ.i.p.ally confine myself in the ensuing part of my work.

Nothing is more true than that, when men err in their moral practice, it is not for want of good precepts or of wholesome advice. There are few books from which we cannot collect some moral truths; and few men so blind, as not to be able to point out to us the boundaries of moral good. The pages of revelation have been long unfolded to our view, and diffusively spread among us. We have had the advantage too of having their contents frequently and publicly repeated into our ears. And yet, knowing what is right, we cannot pursue it. We go off, on the other hand, against our better knowledge, into the road to evil. Now, it was the opinion of George Fox, that something might be done to counteract this infirmity of human nature, or to make a man keep up to the precepts which he believed to have been divinely inspired, or, in other words, that a system of Discipline might be devised, for regulating, exciting, and preserving the conduct of a Christian.

This system he at length completed, and, as he believed, with the divine aid, and introduced it into the society with the approbation of those who belonged to it.

The great principle, upon which he founded it, was, that every christian was bound to watch over another for his good. This principle included two ideas. First, that vigilance over the moral conduct of individuals was a christian duty. Secondly, that any interference with persons, who might err, was solely for their good. Their reformation was to be the only object in view. Hence religious advice was necessary. Hence it was to be administered with tenderness and patience. Hence nothing was to be left undone, while there was a hope that any thing could be done, for their spiritual welfare.

From this view of the subject he enjoined it to all the members of his newly formed society, to be watchful over the conduct of one another, and not to hesitate to step in for the recovery of those, whom they might discover to be overtaken with a fault.

He enjoined it to them again, that they should follow the order recommended by Jesus Christ upon such occasions.[15] "If thy brother shall trespa.s.s against thee, go and tell him his fault between thee and him alone. If he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church; but, if he neglect to hear the church, let him be unto thee as a Heathen-man or a Publican."

[Footnote 15: Matt. 18. 15, 16, 17.]

For the carrying of this system into execution in the order thus recommended, he appointed Courts, or meetings for dicipline, as the Quakers call them, with the approbation of the society, where the case of the disorderly should be considered, if it should be brought to the cognizance of the church; and where a record should be kept of the proceedings of the society respecting it. In these courts or meetings the poor were to have an equal voice with the rich.--There was to be no distinction but in favour of religious worth; And here it is to be remarked, that he was so desirous, that the most righteous judgment should be p.r.o.nounced upon any offender, that he abandoned the usual mode of decision, in general so highly valued, by a majority, of voices, and recommended the decision to be made according to the apparent will of the virtuous, who might be present.--And as expulsion from members.h.i.+p with the church was to be considered as the heaviest punishment, which the Quakers, as a religious body, could inflict, he gave the offender an opportunity of appealing to meetings, different from those in which the sentence had been p.r.o.nounced against him, and where the decisive voices were again to be collected from the preponderant weight of religious character.