A Portraiture of Quakerism, Volume III (of 3) by Thomas Clarkson

T >> Thomas Clarkson >> A Portraiture of Quakerism, Volume III (of 3)

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The education, which is afforded in the society itself, is divisible
again into two kinds, into that which is moral or religious, and into
that which is literary or philosophical.

It must undoubtedly be confessed, in looking into that which is moral or
religious, that sufficient care is not always taken with regard to
youth. We sometimes see fathers and sons, and mothers and daughters, so
different in their appearance and deportment, that we should scarcely
have imagined them to be of the same family. I am not now speaking of
those parents, who may live in the towns, and who may be more than
ordinarily devoted to the mammon of the world, but of some who, living
both in town and country, give an example of a liberal and amiable
spirit, and of a blameless conduct to the world. That the former should
neglect and lose sight of their offspring, when their moral vision is
clouded by an undue eagerness after money, is not to be wondered at, but
that the latter should do it, is surprising. It is certainly true that
some of these are too indulgent in their families, contrary to the plan
and manner of their own education, or that they do not endeavour to nip
all rising inconsistencies in the bud. The consequence is, that their
children get beyond control in time, when they lament in vain their
departure from the simplicity of the society. Hence the real cause of
their disownment, which occasionally follows, is not in the children
running out of bounds, but in the parents running out of bounds in the
manners of their children. And here I may add, that some parents,
dwelling too much on the disuse of forms in religion, because such
disuse is inculcated by their own doctrines, run into the opposite
extreme, and bring up their children in too much ignorance of the
general plan of Christianity, as it is laid down in the letter of the
scriptures.

With respect to education, as for it is literary or philosophical, it is
frequently sufficient for those upon whom it is bestowed. But it does
not appear to me to be carried to its proper extent, in the case of the
children of the rich, when I consider how friendly it might be made
towards the promotion of virtue. Some, we know, growing wealthy, have
had children when they were poorer, and, when in this poorer state, they
have given them an education which has been suitable to it, not
calculating upon their future rise in life. But their children, having
had such a limited education, have not had that which has been proper
for their subsequent station in life. Others again, who have been born
in better circumstances, have, on account of an undue depreciation of
human knowledge, educated their children as improperly for their
station as the former. The children then, in both these cases, have not
had an education sufficient, with the prospect of riches before them, to
keep them out of the way of harm. They have not had, in addition to any
religious instruction, that taste given them for sublime pursuits, which
should make them despise those which were frivolous. Thus many of the
corruptive opinions, fashions, and amusements of the world have charmed
them. Giving way to these, they have been overcome. When overcome, they
have run into excesses, and for these excesses they have been disowned.
But surely, with a better education, they would have thought all such
corruptive opinions, fashions, and amusements, as below their notice,
and unworthy of their countenance and support.

CHAP. IV.

_Supposed remedies for the diminution of some of these
causes--Regulations in the case of mixed marriages--Measures to be
adopted in the pursuit of trade--Education, as it is moral or
religious, to be more strictly enforced in some families--as it is
literary or philosophical, to be carried to a greater extent among the
children of the rich--Object of this latter education--Nature of it as
consisting both knowledge and prohibitions--How it would operate against
the fascinating allurements of the world, or to the end proposal._

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.

I should be sorry if, in holding up this species of education to a
farther encouragement, as a preservative of the morals of the children
of rich parents amidst the various temptations of life, I were to be
thought to endeavour to take away in any degree the necessity of the
influence of the Holy Spirit on the mind of man, or to deny that this
Spirit ought not to be resorted to as the first and best guide, both by
rich and poor, during their pilgrimage upon earth. For who can teach us
best to deny the world? Who can teach us best to estimate its pursuits?
Who can instruct us best to resist its temptations? To the Divine Being
then we are first to look up, as to him who can be the best author of
all our good, and the surest averter of all our evils, who can apply the
best remedy to the imperfections of our nature, and who, while he leads
us in safety, can lead us into the way of truth. But when we consider
how many are inattentive, on account of the cares, and pleasures, and
fashions, and prejudices, and customs of the world, to the secret
notices of his grace, I cannot help considering that we may be allowed
to have secondary and subordinate helps to our virtue. As the discipline
of the Quaker society may produce and preserve a certain purity of life,
so may a literary and philosophical education operate to the same end.
Such an education is in its general tendency a friend to the promotion
of virtue and to the discouragement of vice. It sets us often
unquestionably above many of the corruptive opinions and customs in the
midst of which we live. It leads us also frequently to the contemplation
of the Divine Being in all the variety of his works. It gives us
amiable, awful, and sublime conceptions of him. As far, therefore, as it
is capable of doing this, it is a useful, though it be only a
subordinate source of our purity, and we may therefore adopt it
innocently. But we are never to forget, at the same time, that, though
it may help us occasionally to resist corrupt temptations, and to
encourage desirable propensities, yet it cannot do every thing for us
that is necessary, and that we are never to overlook, on this account,
the necessity of the influence of the Holy Spirit.

To shew in what the education, which under these limitations I am going
to propose, may consist, I shall revive the controversy between the
philosophical moralists and the Quakers, as described in the eighth
chapter of the first volume. The philosophical moralists contended, that
knowledge was to be preferred, as being more to be relied upon than
prohibitions: that prohibitions were often causes of greater evils than
they were intended to prevent; that they themselves were friends to
occasional indulgencies; that they saw nothing necessarily or inherently
mischievous in the amusements of the world; that it was not wise to
anticipate danger by looking to distant prospects, where the things were
innocent in themselves; that ignorance of vice was no guardian of
morals; that causes, and not sub-causes, were to be contended against;
and that there was no certain security but in knowledge and in a love of
virtue. To this the Quakers replied, that prohibitions were sanctioned
by divine authority; that as far as they related to the corrupt
amusements of the world, they were implied in the spirit of
Christianity; that the knowledge, which should be promotive of virtue,
could not be inculcated without them; that knowledge again, if it were
to be acquired by the permission of occasional indulgences, or by being
allowed to pass through scenes which might be dangerous to virtue,
would be more ruinous than ignorance by a prohibition of vice; that
ignorance of vice was an essential in Christian morals; and that
prohibitions therefore were indispensably necessary, and better to be
relied upon, than any corrupt knowledge, which might arise from an
acquaintance with the customs of the world.

This then was the state of the controversy, as described in the first
volume. And in this state it was left. But, to explain the education
which I have in view, I shall now bring it to a conclusion.

I must observe then, that the philosophical moralists had the advantage
of the Quakers in this controversy, inasmuch as they supposed that
knowledge was a better safeguard to morals than a mere ignorance of
vice; but they failed in this, that they permitted this knowledge to be
acquired by passing through scenes which might not be friendly to
virtue. Now this latter permission is inadmissible in a Christian
education; for no Christian youth ought to be permitted to see or to
hear that which ought not to be uttered or exhibited by a Christian. The
Quakers, on the other hand, had the advantage of the philosophical
moralists, inasmuch as they considered ignorance to be better than
corrupted knowledge; but they failed in this, that they seemed to rely
upon ignorance of vice as a safeguard against it, without a proper
portion of knowledge. The education then, to which I allude, ought to
embrace the most valuable positions of both. It should consist of
knowledge, and it should consist of wise prohibitions also. Knowledge
and prohibitions are inseparable. While the mind is gaining knowledge,
it should be kept innocent. And while it is kept innocent, it should be
gaining knowledge. Youth should have that kind of knowledge instilled
into them, by which they should discern the value of the prohibitions
which are enjoined them. They should have such and so much knowledge,
that if they were accidentally placed in the way of the things
prohibited, they should be able to look them in the face, and pass
through them without injury. This is that education, which, without
superseding the necessity of the influence of the Holy Spirit, has a
tendency to enable persons, while they live in the world, to live out of
it or deny it.

But lest I should not be clearly understood upon this subject, I will
exemplify how such an education would act or operate to the end
proposed.

And, first of all, knowledge may be acquired by reading. Now there are
two kinds of reading, the one useful, the other dangerous. By the
premises, I am to adopt the first, and to prohibit the last. If then I
accustom my child to the best and purest models of ancient and modern
literature, I give him a certain taste for composition. If I accustom
him to the purest and most amiable sentiments, as contained in these, I
give him a love of virtue. If I heighten these sentiments by beautiful
selections from the more pure and amiable sentiments of Christianity, I
increase that love. If I give him in my own conduct an example, he sees
me practise that which I recommend. I give him then a taste for the
purest reading, and the choicest compositions, and I offer to his
notice, at the same time, a certain system of morality, which he cannot
but gradually adopt as his own. Now I would ask, what influence could a
novel have upon a mind formed in this manner, if thrown accidentally in
his way. If its composition were but moderate, as is the case with most
of them, it would not suit the taste of my child. If its sentiments were
impure, it would disgust him. These would be so contrary to the taste
and to the feelings he had acquired, that the poison in such a book,
like a ball, fired at a globular surface, would slide off without
detriment to the morals of my child.

Knowledge again may be acquired in the course of amusements, and of such
as may be resorted to within doors. Now of these again there are two
kinds, the innocent and the corruptive. By the premises I am to be
concerned with the first only. If then I accustom my child to
mathematical and philosophical pursuits, if I incite him to experiments
in these, if I assist him in measuring the motions of the heavenly
bodies, and in discovering the wisdom and power of Omnipotence as
displayed in these, if I occasion him to be interested in, the
contemplation of such subjects, what have I done for my child? Have I
not called out his intellectual faculties? Have I not laid in him the
foundation of a serious and a thoughtful mind? Have I not accustomed him
to solid things, in opposition to those that are light, and to sublime
things, in opposition to those that are frivolous? Have I not inculcated
in him a love for science? But take my child, after he has been
accustomed to such thoughts and such subjects, to the theatre. Let the
pantomime display its various attracting scenes to his view. And will he
not think his entertainment low and superficial, in comparison of that
which he left at home.

Knowledge again may be acquired by amusements which are out of doors.
These again may be innocent or exceptionable. As before, I have nothing
to do but with the former. If then I accustom my child to range the
fields, as an employment promotive of his health, and connect this
healthy exercise with the entertainment of botanical pursuits, do I
not, in examining with him the shape, the colour, and the mechanism of
plants and flowers, confirm in him his former love of the works of
nature? Do I not confirm his former notion of the wisdom and power of
omnipotence? Do I not teach him by these, and the other pursuits which
have been mentioned, that all recreations should be innocent, and that
time should be wisely employed? But hark! another amusement, and one of
those which are followed out of doors, is at hand. The hounds are in
view, and fast approaching. My son is accidentally solicited to join
them. He would ask my permission, but I am absent. At length he goes. He
follows them in wild tumult and uproar for an hour. He sees some
galloping over hedges and ditches like madmen, and hazarding their
persons in a presumptuous manner. He sees others ride over the
cultivated fields of their neighbours, and injure the rising corn. He
finds that all this noise and tumult, all this danger and injury, are
occasioned by the pursuit of a little hare, whose pain is in proportion
to the joy of those who follow it. Now can this diversion, educated as
my child has been, fascinate him? Will he not question its innocence?
And will he not question its consistency as a natural pursuit, or as an
employment for his time?

It is thus then that knowledge will be found to operate as an artificial
and innocent preservative against the destructive pleasures of the
world. But prohibitions without knowledge will be but of little avail,
where there is a prospect of riches, and the power of gratifying any
improper appetites as they may arise. But by knowledge we shall be able
to discover the beauty of things, so that their opposites, or the things
prohibited, will cease to charm us. By knowledge we shall be able to
discern the ugliness of the things prohibited, so that we shall be
enabled to loathe them, if they should come into our way. And thus an
education, conducted upon the principles of knowledge, may operate to
the end proposed.

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