hing more than the
perception of a few plain truths; namely, that knowledge, efficacious
for the production of virtue, is the ultimate end of all effort, the
sole dispenser of complacency and repose. A perception also is implied
of the inherent superiority of contemplation to action. The Friend does
not in this contradict his own words, where he has said heretofore, that
'doubtless to act is nobler than to think.'[27]

[27] 'The Friend,' vol. i. p. 158 (ed. 1850). G.

In those words, it was his purpose to censure that barren
contemplation, which rests satisfied with itself in cases where the
thoughts are of such quality that they may, and ought to, be embodied in
action. But he speaks now of the general superiority of thought to
action; as proceeding and governing all action that moves to salutary
purposes; and, secondly, as leading to elevation, the absolute
possession of the individual mind, and to a consistency or harmony of
the being within itself, which no outward agency can reach to disturb or
to impair; and lastly, as producing works of pure science; or of the
combined faculties of imagination, feeling, and reason; works which,
both from their independence in their origin upon accident, their
nature, their duration, and the wide spread of their influence, are
entitled rightly to take place of the noblest and most beneficent deeds
of heroes, statesmen, legislators, or warriors.

Yet, beginning from the perception of this established superiority, we
do not suppose that the youth, whom we wish to guide and encourage, is
to be insensible to those influences of wealth, or rank, or station, by
which the bulk of mankind are swayed. Our eyes have not been fixed upon
virtue which lies apart from human nature, or transcends it. In fact
there is no such virtue. We neither suppose nor wish him to undervalue
or slight these distinctions as modes of power, things that may enable
him to be more useful to his contemporaries; nor as gratifications that
may confer dignity upon his living person, and, through him, upon those
who love him; nor as they may connect his name, through a family to be
founded by his success, in a closer chain of gratitude with some portion
of posterity, who shall speak of him as among their ancestry, with a
more tender interest than the mere general bond of patriotism or
humanity would supply. We suppose no indifference to, much less a
contempt of, these rewards; but let them have their due place; let i