A Portraiture of Quakerism Volume Iii Part 17

With respect to tranquillity of mind, we have shown this to be const.i.tutional with the Quakers. It arises from their domestic enjoyments, from seldom placing their pleasures or their fortunes in the power of others, from freedom from the ambition and envyings of the world, from the regulation of the temper, from avoiding quarrels and lawsuits, and from other causes. And with respect to a moderate pecuniary independence, we have shewn not only that this is the general portion of the society, but that it is in the very nature of their habits to acquire it. Now these essential ingredients of happiness, or these temporal advantages, do not belong to the present Quakers only.

They have always belonged to Quakers; and they will be perpetuated as an inheritance to their children, as long as Quakerism lasts. By this I mean to say, that if any Quakers, now living, could be sure that their descendants would keep to the wholesome regulations of the society for ten generations to come, they might have the comfort of believing, that tranquillity of mind would accompany them, as an effect of the laws and const.i.tution belonging it, and that at any rate an easy pecuniary situation in life would be preserved to them. For if it be no difficult thing, with the natural habits of the society, to acquire an independence, it is much easier to preserve that which has been left them. But will they, who have had it in contemplation to leave the society, be able to say this for their children, when they adopt the world for their home? What certainty is there, that these will experience tranquillity, unless they are seen, quite as far as manhood, in the habits of religion? Will the cares of the world, its ambition, its thirst after honours, and its unbridled affections and pa.s.sions, give them no uneasiness? And can the fortunes transmitted to them, subject as they will be to its destructive fas.h.i.+ons and pleasures, be insured to them for even half of their times? How many have we seen, who have been in the prime of health in the morning, who have fallen before night in the duel? And how many have we seen in a state of affluence at night, who have been ruined by gaming in the morning?

But it is possible that they, who may have had thoughts of leaving the society; may picture to themselves another advantage, which I have not yet mentioned. It is possible, that there may be yet one which they may distinguish by such a name. They may possibly think it to be a gain to get rid of the restraint of the discipline of the society, and to enjoy the freedom of the world.

That the discipline is a restraint, I do not deny. But it must never be forgotten, that its object is moral good, and its effect the preservation of a moral character. But, come you, who complain of this heavy burden imposed upon you, and let us converse together for a moment, and let us see, if, when you relinquish it, you do not impose upon yourself a worse. Are you sure that, when you get rid of this discipline, you will not come under the discipline of fas.h.i.+on? And who is Fas.h.i.+on? Is she not of all mistresses the most imperious, and unreasonable, and cruel? You may be pleased with her for a while, but you will eventually feel her chains. With her iron whip, brandished over your head, she will issue out her commands, and you must obey them. She will drive you, without mercy, through all her corruptive customs, and through all her chameleon changes, and this against your judgment and against your will. Do you keep an equipage? You must alter the very shape of your carriage, if she prescribes it. Is the livery of your postilion plain? You must make it of as many colours as she dictates. If you yourself wear corbeau or raven colour to-day, you must change it, if she orders you, to that of puce, or the flea, to-morrow. But it is not only, in your equipage and your dress, that she will put you under her control. She will make you obedient to her in your address and manners.

She will force upon you rules for your intercourse with others. She will point out to you her amus.e.m.e.nts, and make you follow them. She will place you under her cruel laws of honour, from which she will disown you, if you swerve. Now I beseech you, tell me, which you think you would prefer, the discipline of the G.o.ddess Fas.h.i.+on, or that of the good old mistress, which you may have wished to leave? The one kindly points out to you, and invites and warns you to avoid, every dangerous precipice, that may be before you. The other is not satisfied, but with your destruction. She will force you, for a single word, uttered in a thoughtless moment, to run the hazard of your life, or to lose what she calls your character. The one, by preserving you in innocence, preserves you happy. The greater your obedience to her, the greater is your freedom; and it is the best species of freedom, because it is freedom from the pollutions of the world. The other awakens your conscience, and calls out its stings. The more obedient you are to her, the greater is your slavery, and it is the worst species of slavery, because it is often slavery to vice. In consequence of the freedom which the one bestows upon you, you are made capable of enjoying nature and its various beauties, and by the contemplation of these, of partaking of an endless feast. In consequence of the freedom which the one bestows upon you, you are made capable of enjoying nature, and its various beauties, and, by the contemplation, of these, of partaking of an endless feast.

In consequence of the slavery to which the other reduces you, you are cramped as to such enjoyments. By accustoming you to be pleased with ridiculous and corruptive objects, and silly and corruptive changes, she confines your relish to worthless things. She palsies your vision, and she corrupts your taste. You see nature before you, and you can take no pleasure in it. Thus she unfits you for the most rational of the enjoyments of the world, in which you are designed to live.

CHAP. VIII.

_Conclusory remarks, as they relate to those who compose the world at large--Advantages, which these may derive from the contents of this work--from a view of many of the customs--and of the principles explained in it--from seeing practically the influence of these customs and principles in the production of character and happiness--and from seeing the manner of their operation, or how they produce the effects described._

I shall now endeavour to make my conclusory remarks useful as they may relate to those who may be called the world.

To state the object, which I have in view, I shall observe at once, that men are divided in opinion as to the lawfulness, or expediency, or wholesomeness of many of the customs, fas.h.i.+ons, and accomplishments of the world. We find some encouraging in their families, and this without any hesitation, and to an almost unlimited extent, those which many, on account of religious considerations, have expelled. We find others again endeavouring to steer a course between the opinions and practice of these. The same diversity of sentiment prevails also with respect to principles. The virtuous or moral are adopted by some. The political by others. That the political often obtain both in education and in subsequent life, there is no question. Thus, for example, a young man is thought by some to be more likely to make his way in the world with the address which fas.h.i.+onable accomplishments may give him, even if he be a little dissipated, than one of strict virtue with unpolished manners.

Thus again in actions and transactions, policy is often preferred to express and open declarations of the truth. Others again are of opinion, that the general basis of principle should be virtue, but that a lat.i.tude may be, allowed for a seasonable policy. Thus an education is going on under Christian parents, as if Christianity had objects in view, which were totally opposite to each other.

It is in this point of view chiefly, that I can hope to be useful in this conclusory part of my work. We have seen in the course of it both customs and principles laid open and explained. We have seen the tendencies and bearings of these. We have seen them probed, and examined by a moral standard. We have seen their influence on character and happiness. We have seen the manner in which they act, or how these effects are produced. A revision therefore of these cannot but be useful, but more particularly to parents, as it may enable some of these, in conjunction with the knowledge they possess, to form probably a more correct system than they may have had it in contemplation to adopt, for the education of their youth.

The first advantage then, which those who compose the world at large may derive from the contents of this work, will be from a review of some of the customs which have been censured in it.

In looking into customs, the first that obtrudes itself upon our notice, is that of allowing to children those amus.e.m.e.nts, which, on account of the use of them, may be called gaming. A view is offered to us here, which is divested of all superst.i.tion. It is no where contended at random, in speaking against these, that their origin is objectionable.

It is no where insisted upon, that there is evil in them considered abstractedly by themselves, or that they may not be used innocently, or that they may not be made the occasion of innocent mirth. The evil is candidly stated to arise from their abuse. The nature of this evil is unfolded. Thus the malevolent pa.s.sions, such as anger, envy, hatred, revenge, and even avarice, are stirred up, where they should be particularly prevented, in the youthful breast. A spirit of gaming, which may be destructive of fortune, health, and morals, is engendered.

A waste of time[56] is occasioned, inasmuch as other pursuits might be followed, which would be equally amusing, but conducive to the improvement of the mind. The nature of the abuse is unfolded likewise.

It consists of making games of chance productive of loss and gain. Thus they hold up speedy pecuniary acquisitions, and speedy repairs of misfortune. Thus they excite hope and fear, and give birth to pain and disappointment. The prevention also of the abuse, and that alone which can be effectual, is pointed out. This consists of a separation of emolument from chance, or of the adoption of the maxim, that no youth ought to be permitted to lay a wager, or to reap advantage from any doubtful event by a previous agreement on a moneyed stake. Now if the reader be not disposed to go the length which the Quakers do, by the abolition of such amus.e.m.e.nts, he will at least have had the advantage of seeing that there may be evil in them, and where it lies, and the extent (if he will only look at the historical instances cited) to which it may proceed, and its infallible prevention or its cure.

[Footnote 56: This argument is usually applied to grown up people, but may be applicable to youth, when we consider the ingenious inventions of modern times, such as maps of dissected geography, historical and other games, which, while they afford pleasure, promote improvement.]

The next subject which offers itself to our view, is music, and this comes before us in two forms, either as it is instrumental or vocal.

With respect to instrumental, it is no where insisted upon that its origin is evil, or that it is not productive of a natural delight, or that it does not soothe and tranquilize the pa.s.sions, or that it may not be innocently used, or that it may not be made, under limitations, a cheerful companion in solitude. But it is urged against it, that it does not tend, like many other studies, to the improvement of the mind; that it affords no solid ground of comfort either in solitude or affliction; that it is a sensual gratification; and that sensual gratifications, if indulged in leisure hours, take up the time which should be devoted to those of a higher nature, that is, intellectual and moral pursuits. It is urged against it again, that, if abused, it is chargeable with a criminal waste of time, and a criminal impairing of health; that this abuse, in consequence of proficiency being insisted upon (without which it ceases to be delightful) is at the present day almost inseparable from its use; and that where the abuse of a thing, either in consequence of fas.h.i.+on, or its own seductive nature, or any other cause, is either necessarily or very generally connected with the use of it, watchfulness to avoid it is as much a duty in Christian morals, as it is a duty against the common dangers of life.

On vocal again we observe a proper distinction attempted. We find, that the singing is no more criminal than the reading of a song, being but another mode of expressing it, and that, the morality of it therefore will depend upon the words and sentiments it contains. If these are indelicate, or unchaste, or hold out false and corruptive ideas, as has been shewn to be the case with a variety of songs, then singing may from an innocent become a vicious amus.e.m.e.nt. But it has been observed, that youth seldom make any discrimination or selection with respect to songs, but that they pick up all that come in their way, whatever may be the impropriety of the words or sentiments, which they may contain.

Now then, whether we speak of instrumental or vocal music, if the reader should not be willing totally to discard this science as the Quakers do, he will at least have learnt some good from the observation which the work will have held out to him on this subject. He will see that evil may unquestionably be produced by the cultivation of it. He will see the absolute necessity of guarding his children against the learning of it to professional precision, as it is now unfortunately taught, to the detriment of their health, and of the acquisition of more important knowledge. He will see also the necessity of great vigilance with respect to the purity of the words and sentiments which may be connected with it.

The important subject, which is brought next before us, is that of the theatre. Here we are taught, that, though dramatic pieces had no censurable origin, the best of the ancient moralists condemned them. We are taught, that, even in the most favourable light in which we can view them, they have been thought objectionable, that is, that where they have pretended to teach morality, they have inculcated rather the refined virtue of heathenism, than the strict though mild morality of the Gospel; and where they have attempted to extirpate vice, they have done it rather by making it appear ridiculous, than by teaching men to avoid it as evil, or for the love of virtue. We are taught, that, as it is our duty to love our neighbour, and to be solicitous for his spiritual welfare, we ought not, under a system which requires simplicity and truth, to encourage him to be what he is not, or to personate a character which is not his own. We are taught that it is the general tendency of the diversions of the stage, by holding out false morals and prospects, to weaken the sinews of morality; by disqualifying for domestic enjoyments, to wean from a love of home; by accustoming to light thoughts and violent excitement of the pa.s.sions, to unfit for the pleasures of religion. We are taught that diversions of this nature particularly fascinate, and that, if they fascinate, they suggest repet.i.tions. And finally we are taught, that the early Christians on their conversion, though before this time they had followed them as among the desirable pleasures of their lives, relinquished them on the principles now explained.

The next subject, which comes to us in order, is dancing. This is handed down to us, under two appearances, either as it is simple, or as it is connected with preparations and accompaniments.

In viewing it in its simple state, it is no where contended, if it be encouraged on the principle of promoting such an harmonious carriage of the body, or use of the limbs, as maybe more promotive of health, that it is objectionable, though it is supposed that it is not necessary for such purposes, and that, without music and its other usual accompaniments, it would not be pleasant. Neither is it contended that a simple dance upon the green, if it were to arise suddenly and without its usual preparations, may not be innocent, or that if may not be cla.s.sed with an innocent game at play, or with innocent exercise in the fields, though it is considered, that it would hardly be worthy of those of riper years, because they who are acknowledged to have come to the stature of men, are expected to abandon amus.e.m.e.nts for pursuits of usefulness, and particularly where they make any profession of the Christian name.

In viewing it with its preparations, and with its subsequent accompaniments, as usually displayed in the ball-room, we see it in a less favourable light. We see it productive, where it is habitually resorted to, of a frivolous levity, of vanity and pride, and of a littleness of mind and character. We see it also frequently becoming the occasion of the excitement of the malevolent pa.s.sions, such as anger, envy, hatred, jealousy, malice, and revenge. We find it also frequently leading to[57] indisposition. We find lastly, that, in consequence of the vexation of mind, which may arise from a variety of causes, but more particularly from disappointment and the ascendency of some of the pa.s.sions that have been mentioned, more pleasure is generally perceived in the antic.i.p.ation of these amus.e.m.e.nts, than in the actual taste or use of them.

[Footnote 57: Not only colds, head-aches, and a general la.s.situde, ore the result Of dancing in ball-rooms, but occasionally serious indisposition. I have known the death of two young persons attributed to it by the physicians who attended them in their illness.]

The subject of novels is presented next to our view. And here it has appeared, that no objection can be truly adduced against these on account of the fict.i.tious nature of their contents. Novels also are not all of them promiscuously condemned. It is contended, however, from a variety of causes which were shewn, that they are very generally censurable. We are taught again, that the direct tendency of those which are censurable is to produce conceit and affectation, a romantic spirit, and a perverted morality among youth. We are taught again, that, on account of the peculiar construction of these, inasmuch as they have plot and character like dramatic compositions, they fascinate, and this to such a degree, that youth wait for no selection, but devour promiscuously all that come in their way. Hence the conclusion is, that the effects, alleged against novels, cannot but be generally produced.

We are presented also with this fact, that, on account of the high seasoning and gross stimulants they contain, all other writings, however useful, become insipid. Hence the novel reader, by becoming indisposed to the perusal of more valuable books, excludes himself from the opportunity of moral improvement, and, if immoral sentiments are contracted, from the chance of any artificial corrective or cure.

The diversions of the field offer themselves next to our notice. We are taught, on the discussion which has arisen on this subject, that we are not permitted to take away the lives of animals wantonly but only as they may be useful for food, or as they may be dangerous to ourselves and to the other animals which may belong to us, and that a condition is annexed to the original grant or charter, by which permission was given to kill, which is never to be dispensed with, or, in other words, that we are to take away their lives as speedily as we can. Hence rights have sprung up on the part of animals, and duties on the part of men, any breach of which is the violation of a moral law. Hence the diversions of the field become often objectionable, because life is not thus taken away as speedily as it might otherwise have been, and because food or noxiousness is not often the object of the destruction of animals, but mere pleasure or sport. We are taught also to consider animals, not as mere machines, but as the creatures of G.o.d. We are taught also, that as they were designed to have their proper share of happiness during the time of their existence, any wanton interruption of this is an innovation of their rights as living beings. And we are taught finally, that the organic nature of men and animals being the same, as far as a feeling of pain is concerned, the sympathy which belongs to our nature, and the divine law of doing as we would be done by, which will hold as far as we can enter into the perceptions either of man or brutes, impose upon us the duty of antic.i.p.ating their feelings, and of treating them in a corresponding or tender manner.

If we take a view of other customs, into which the Quakers have thought it right to introduce regulations with a view of keeping their members pure and innocent, we learn other lessons of usefulness. Thus, for example, the reader, if he does not choose to adopt their dress, may obtain desirable knowledge upon this subject. He will see that the two great objects of dress are decency and comfort. He will see, though Christianity prescribes neither colour nor shape for the clothing, that it is not indifferent about it. It enjoins simplicity and plainness, because, where men pay an undue attention to the exterior, they are in danger of injuring the dignity of their minds. It discards ornaments from the use of apparel, because these, by puffing up the creature, may be productive of vanity and pride. It forbids all unreasonable changes on the plea of conformity with fas.h.i.+on, because the following of fas.h.i.+on begets a worldly spirit, and because, in proportion as men indulge this spirit, they are found to follow the loose and changeable morality of the world, instead of the strict and steady morality of the Gospel.

On the subject of language, though the reader may be unwilling to adopt all the singularities of the Quakers, he may collect a lesson that may be useful to him in life. He may discover the necessity of abstaining from all expressions of flattery, because the use of these may be morally injurious to himself by abridging the independence of his mind, and by promoting superst.i.tion; while it may be injurious to others, by occasioning them to think more highly of themselves than they ought, and more degradingly of their fellow-creatures. He may discover also the necessity of adhering to the truth in all expressions, whether in his conversation or in his letters; that there is always a consistency in truth, and an inconsistency in falsehood; that as expressions accord with the essences, qualities, properties and characters of things, they are more or less proper; and that an attempt to adhere to the truth is productive of moral good, while a departure from it may lead into error, independently of its injury as a moral evil.

With respect to the address, or the complimentary gestures or ceremonies of the world, if he be not inclined to reject them totally as the Quakers do, he may find that there may be unquestionably evil in them, if they are to be adjudged by the purity of the Christian system. He may perceive, that there may be as much flattery and as great a violation of truth through the medium of the body, as through the medium of the tongue, and that the same mental degradation, or toss of dignified independence of mind, may insensibly follow.

On the subject of conversation and manners, he may learn the propriety of caution as to the use of idle words; of abstaining from scandal and detraction; of withholding his a.s.sent to customs when started, however fas.h.i.+onable, if immoral; of making himself useful by the dignity of the topic he introduces, and by the decorum with which he handles it; of never allowing his sprightliness to border upon folly, or his wit upon lewdness, but to clothe all his remarks in an innocent and a simple manner.

From the subject of customs connected with meals, such as that, for example, of saying grace, he may team that this is a devotional act; that it is not to be said as a mere ceremony, by thanking the Supreme Being in so many words while the thoughts are roving on other subjects, but that it should be said with seriousness and feeling, and that it should never come as an oblation from the tongue, except it come also an oblation from the heart. And on that which relates to the drinking of toasts, he may see the moral necessity of an immediate extirpation of it. He may see that this custom has not one useful or laudable end in view; that it is a direct imitation of Pagans in the worst way in which we can follow them--their enjoyment of sensual pleasures; that it leads directly and almost inevitably to drunkenness, and of course to the degradation of the rational and moral character.

A second advantage, which they who compose the world may derive on this occasion, will be seen from a recapitulation of some of the principles which the work contains. The advantage in question will chiefly consist in this, that, whatever these principles may be, they may be said to be such as have been adopted by a moral people, and this after serious deliberation, and solely on a religious ground. It is of great importance from whence principles come recommended to our notice. If they come from the inconsiderate and worthless, they lose their value.

If from the sober and religious, we receive them under the impression, that they may be promotive of our good. I shall give therefore a summary of these, as they may be collected from the work.

G.o.d has imparted to men a portion of his own Spirit, though he has given it to them indifferent degrees. Without this Spirit it would be impossible for them to discern spiritual things. Without this it would be impossible for them to know spiritually, even that the Scriptures were of divine authority, or spiritually to understand them. This Spirit performs its office of a teacher by internal monitions, and, if encouraged, even by the external objects of creation. It is also a primary and infallible guide. It is given to all without exception. It is given to all sufficiently. They who resist it, quench it, and this to their own condemnation. They who encourage it receive it more abundantly, and are in the way of salvation and redemption. This Spirit therefore becomes a Redeemer also. Redemption may he considered in two points of view, as it is either by outward or inward means, or as it relates to past sins or to sins to come. Jesus Christ effected redemption of the first kind, or that from past sins, while he was personally upon earth, by the sacrifice of himself. But it is this Spirit, or Christ within, as the Quakers call it, which effects the latter, or which preserves from future transgressions. It is this Spirit which leads, by means of its inward workings, to a new birth, and finally to the highest perfection of which our nature is capable. In this office of an inward Redeemer, it visits all, so that all may be saved, if they will attend to its saving operations, G.o.d being not willing that any should perish, but that all should inherit eternal life.

This Spirit also qualifies men for the ministry. It qualifies women also for this office as well as men. It dictates the true season for silence, and the true season for utterance, both in public and private wors.h.i.+p.

Jesus Christ was man because he took flesh, and inhabited the body which had been prepared for him; but he was Divinity, because he was the Word.

A resurrection will be effected, but not of the body as it is. Rewards and punishments will follow, but guilt will not be imputed to men till they have actually committed sin.

Baptism and the Lord's Supper are essentials of the Christian religion.

They are not, however, essentials as outward ordinances, but only as they are administered by the Holy Spirit.

Civil government is for the protection of virtue and for the removal of vice. Obedience should be paid to all its laws, where the conscience is not violated in doing it. To defraud it in any manner of its revenues, or to take up arms on any consideration against it, is unlawful. But if men cannot conscientiously submit to any one or more of its ordinances, they are not to temporize, but to obey Jesus Christ rather than their own governors in this particular case. They are, however, to be willing to submit to all the penalties which the latter may inflict upon them for so doing. And as no Christian ought to temporize in the case of any laws enjoined him by the government under which he lives, so neither ought he to do it in the case of any of the customs or fas.h.i.+ons, which may be enjoined him by the world.

All civil oaths are forbidden in Christianity. The word of every Christian should be equivalent to his oath.

It is not lawful to return evil for evil, nor to shed the blood of man.

All wars are forbidden.

It is more honourable, and more consistent with the genius and spirit of Christianity, and the practice of Jesus Christ and of his Apostles, and of the primitive Christians, that men should preach the Gospel freely, than that they should live by it, as by a profession or by a trade.

All men are brethren by creation. Christianity makes no difference in this respect between Jew and Gentile, Greek and Barbarian, bond and free. No geographical boundaries, nor colour of the skin or person, nor difference of religious sentiment, can dissolve this relations.h.i.+p between them.

All men are born equal with respect to privileges. But as they fall into different situations and ranks of life, they become distinguished. In Christianity, however, there is no respect of persons, or no distinction of them, but by their virtue. n.o.bility and riches can never confer worth, nor can poverty screen from a just appropriation of disgrace.

Man is a temple in which the Divinity may reside. He is therefore to be looked upon and treated with due respect. No Christian ought to lower his dignity, or to suffer him, if he can help it, to become the instrument of his own degradation.

Man is a being, for whose spiritual welfare every Christian should be solicitous, and a creature therefore worthy of all the pains that can be bestowed upon him for the preservation of his moral character.

The first object in the education of man should be the proper subjugation of his will.