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

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

Pages:
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19

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, fashions, 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 fashionable 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
latitude 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 amusements, which, on account of
the use of them, may be called gaming. A view is offered to us here,
which is divested of all superstition. 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 passions, 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 amusements, 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 passions, 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 fashion, 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 amusement. 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 passions, to unfit for the
pleasures of religion. We are taught that diversions of this nature
particularly fascinate, and that, if they fascinate, they suggest
repetitions. 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
classed 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 amusements 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 passions, 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
passions that have been mentioned, more pleasure is generally perceived
in the anticipation of these amusements, than in the actual taste or use
of them.

[Footnote 57: Not only colds, head-aches, and a general lassitude, 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 fictitious 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 God. 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 anticipating 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 fashion, because the following of fashion
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 superstition; 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 assent to customs when started, however
fashionable, 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.

God 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, God 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 worship.

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 fashions, 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 relationship
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. Nobility 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.

No man ought to be persecuted or evil spoken of for a difference in
religious opinion. Nor is detraction or slander allowable in any case.

Every religious community should consider the poor belonging to it as
members of the same family, for whose wants and comforts it is a duty
to provide. The education also of the children of these should be
provided for.

It is enjoined us to live in peace with all men. All quarrels therefore
are to be avoided between man and man. But if differences arise, they
are to be adjusted by arbitration, and not, except it be otherwise
impossible, by going to law, and never by violence.

Pages:
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19