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.
If men offend against the laws, they should be prevented from doing injuries in future, but never by the punishment of the loss of life. The reformation of a criminal, which includes a prevention of a repetition of such injuries, is the great object to be regarded in the jurisprudence of Christians.
In political matters there is no safe reasoning but upon principle. No man is to do evil that good may come. The policy of the Gospel is never to be deserted, whatever may be the policy of the world.
Trade is an employment, by means of which we are permitted to gain a livelihood. But all trades are not lawful. Men are responsible, as Christians, for engaging in those which are immoral, or far continuing in those which they may carry on either to the moral detriment of themselves or of others. Abstinence from hazardous enterprises by the failure of which innocent persons might be injured, and honesty in dealing, and punctuality to words and engagements, are essentials in the prosecution of trade.
Having made observations on the customs, and brought to the view of the reader some of the prominent principles of the Quakers, a third advantage will arise from knowing the kind of character, which these in conjunction will produce.
On this subject we might be permitted our conjectures. We might insist upon the nature and immediate tendencies of these customs and principles, and we might draw our conclusions from thence, or we might state how they were likely to operate, so as probably not to be far from the truth. But we are spared both the trouble of such a task, and are relieved from the fear of having the accuracy of our conclusions doubted. The Quaker character has been made up from the acknowledgments of others. It has been shewn that they are a moral people; that they are sober, and inoffensive, and quiet; that they are benevolent to man in his religious and temporal capacity; that they are kind or tender-hearted to animals; that they do not make sacrifices of their consciences to others; that in political affairs they reason upon principle; that they are punctual to their words and engagements; and that they have independence of mind, and courage. Their character, as it is defective, has been explained also. It has been probed, and tried by a proper touchstone. Appearances have been separated from realities. The result has been, that a deficiency in literature and science, and that superstition, and that an undue eagerness after money, has been fixed upon a portion of them. The two former, however, it is to be recollected, are only intellectually defective traits, and maybe remedied by knowledge. The latter, it is to be presumed, belongs rather to individuals than to the society at large. But whatever drawbacks may be made from the perfect by the imperfect qualities that have been stated, there is a great preponderancy on the side of virtue. And where, when we consider the evil propensities of our nature, and the difficulty of keeping these in due order, are we to took for a fairer character? That men, as individuals, may be more perfect, both in and out of the society, is not to be denied. But where shall we find them purer as a body? and where shall we find a faulty character, where the remedy is more easily at hand?
The next advantage will be in seeing the manner of the operation of these customs and principles, or how they act. To go over the whole character of the Quakers with this view would be both tedious and unnecessary. I shall therefore only select one or two parts of it for my purpose. And first, how do these customs and principles produce benevolence? I reply thus: The Quakers, in consequence of their prohibitions against all public amusements, have never seen man in the capacity of a hired buffoon or mimic, or as a purchasable plaything. Hence they have never viewed him in a low and degrading light. In consequence of their tenet on war, they have never viewed him as an enemy. In consequence of their disciplinary principles, they have viewed him as an equal. Hence it appears, that they have no prejudices against him from causes which often weigh with others, either on account of rank, or station, or many of the customs of the world. Now I conceive, that the dereliction of prejudice against man is as necessary, as a first measure, to the production of benevolence towards him, as the dereliction of vice towards the production of virtue. We see then their minds free from bias on this subject. But what is there on the other side to operate actively towards the promotion of this trait? They view man, in the first place, as the temple in which the Divinity may reside. This procures him respect. Secondly, as a being for whose spiritual welfare they ought to be solicitous. This produces a concern for him. And thirdly, as a brother. This produces relationship. We see then the ground cleared. We see all noxious weeds extirpated. We see good seed sown in their places; that is, we see prejudices removed from the heart, and we see the ideas of respect, concern, and relationship implanted in it. Now it is impossible that these ideas, under these circumstances, should not as naturally and immediately produce a general benevolence to man, as common seeds, when all obstructive weeds are removed, should produce their corresponding saplings or flowers.
How again are these customs and principles of the Quakers promotive of independence of mind? I answer thus: There is a natural independence of mind in man, but it is often broken and weakened. Some men injure it by the solicitation and acceptance of honours, and pensions, and places; others by flattery and falsehood; others by customs of obeisance; others by their obedience to fashion. But the independence of mind of the Quakers is not stunted in its growth by the chiding blasts of such circumstances and habits. It is invigorated, on the other hand, by their own laws. No servility is allowed either in word or gesture. Neither that which is written, nor that which is uttered, is to please the vanity of the persons addressed, or to imply services never intended to be performed. The knee is not to be bent to any one. It is strengthened again and made to shoot by their own maxims. Is it possible to be in the habit of viewing all men as equal in privileges, and no one as superior to another but by his virtue, and not to feel a disposition that must support it? Can the maxim of never doing evil that good may come, when called into exercise, do otherwise than cherish it? And can reasoning upon principle have any other effect than that of being promotive of its growth?
These then are the ways in which these customs and principles operate. Now the advantage to be derived from seeing this manner of their operation, consists in this: First, that we know to a certainty, that they act towards the production of virtue. Knowing again what these customs and principles are, we know those which we are bound to cherish. We find also, that there are various springs which act upon the moral constitution for the formation of character. We find some of these great and powerful, and others inferior. This consideration should teach us not to despise even those which are the least, if they have but a tendency to promote our purity. For if the effect of any of them be only small, a number of effects of little causes or springs, when added together, may be as considerable as a large one. Of these again we observe, that some are to be round where many would hardly have expected them. This consideration should make us careful to look into all our customs and principles, that we may not overlook any one which we may retain for our moral good. And as we learn the lesson of becoming vigilant to discover every good spring, and not to neglect the least of these, however subtle its operation, so we learn the necessity of vigilance to detect every spring or cause, and this even the least, whether in our customs or our principles, if it should in its tendency be promotive of vice.
And in the same manner we may argue with respect to other productions of these customs and principles of the Quakers. As we have seen the latter lead to character, so we have seen them lead to happiness. The manner of their operation to this end has been also equally discernible. As we value them because they produce the one, so we should value them because they produce the other. We have seen also which of them to value. And we should be studious to cherish the very least of these, as we should be careful to discard the least of those which are productive of real and merited unhappiness to the mind.
And now, having expended my observations on the tendencies of the customs and principles of the Quakers, I shall conclude by expressing a wish, that the work which I have written may be useful. I have a wish, that it may be useful to those who may be called the world, by giving them an insight into many excellent institutions, of which they were before ignorant, but which may be worthy of their support and their patronage. I have a wish also, that it may be useful to the Quakers themselves, first, by letting them see how their own character may be yet improved; and secondly, by preserving them, in some measure, both from unbecoming remarks, and from harsh usage, on the part of their fellow-citizens of a different denomination from themselves. For surely when it is known, as I hope it is by this time, that they have moral and religious grounds for their particularities, we shall no longer hear their scruples branded with the name of follies and obstinacies, or see magistrates treating them with a needless severity, but giving[58] them, on the other hand, all the indulgences they can, consistently with the execution of the laws. In proportion as this utility is produced, my design will be answered in the production of the work, and I shall receive pleasure in having written it. And this pleasure will be subject only to one drawback, which will unavoidably arise in the present case; for I cannot but regret that I have not had more time to bestow upon it, or that some other person has not appeared, who possessing an equal knowledge of the Quakers with myself, but better qualified in other respects, might have employed his talents more to the advantage of the subjects upon which I have treated in these volumes.
[Footnote 58: Some magistrates, much to their honour, treat them with tenderness; and no people are more forward than the Quakers in acknowledging any attention that may be shewn them, but particularly where their religious scruples may be concerned.]