[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.