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 un

necessary.

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

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, ist 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

But if the system of filling the heart with virtue were even 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, passive, and obedient subjects, and because spirit, or high-mindedness, 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

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 seen, heard, or thought of, by Christians, cannot but have the effect of tingeing 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*.

* Though no attempt is to be made to obtain knowledge, according to the Christian system, through the medium

SECTION II.

Quakers contend, by way of further 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 further 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 depart

medium of customs which may be of improper 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,