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 circumstances 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 fashions 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 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.