A SYSTEM which does so little for the happiness of its members, as that
which has been unfolded in the course of this work, must have some
radical defect; and it is worthy of consideration, whether some steps
should not be speedily taken, in order to discover the nature of that
defect, and to provide a competent remedy for it.
I am perfectly aware, that it would be most decorous, to let such a
measure of enquiry originate in the community to which it primarily
relates; and if I thought there was any chance of the affair being taken
up by the body, I should satisfy myself with having intimated the
necessity of such a procedure, and leave the people of Fashion to reform
themselves.
But I will honestly confess, that I see not at present any prospect of
such an event. It has not, so far as I can understand, been hinted, in
those assemblies which legislate for the body, that the system of Fashion
requires any revision: nor can I discover, among the projected
arrangements for future seasons, any thing like a committee of reform.
There is, on the contrary, every reason to believe, that designs of a
very different nature occupy the minds of those who influence the
community. I very much mistake, if it is not their intention, to carry
the system more extensively into effect; to make still further conquests
upon the puny domains of Wisdom and Virtue; and to evince, by new modes
of dissipation and new excuses for adopting them, the endless
perfectibility of Folly and Vice. Under such circumstances, it will
scarcely be imputed to me as a trespass upon their privileges, if I
venture to perform that office for them, which they are never likely to
do for themselves.
I scruple not then to affirm, that INCONSISTENCY is the radical fault of
the Fashionable system. This truth is demonstrated by every thing that
has been said upon their polity and laws, their religion and morals,
their plans of education, and their institutes of life. Under every view
which has been taken of this people, they have exhibited appearances
truly paradoxical; and been found involved, from the beginning to the end
of their career, in the most palpable and extraordinary contradictions.
The fact indeed is, as their history has shown, that the principles upon
which they act, are essentially at variance with each other; and the
effect which these principles have upon their conduct and their feelings,
is only such as might be expected, from an everlasting struggle for
mastery among them. The hand of this people is given to Self-denial, but
their heart to Sensuality; and the manner in which they are obliged to
equivocate with both, will not allow them the complete enjoyment of
either. The libertinism they practise shows them nothing but _this_
world, the piety they profess hides every thing from them but the world
to _come_: thus alternately impelled and restrained, deluded and
undeceived, they follow what they love, and condemn what they follow:
neither blind enough to be wholly led, nor discerning enough to see their
path;—with too much religion to let them be happy here, and too little to
make them so hereafter.
Now I see but two ways by which this INCONSISTENCY can be removed; and as
I wish to make my work of some use to the people of whom it treats, I
shall briefly propose them in their order.
1. The _first_ plan of _melioration_ which I would submit to the
Fashionable World, is that of _renouncing the Christian religion_. In
recommending this step, I proceed upon a supposition, that the government
and laws and manners which now prevail, must _at all events_ be retained:
and upon such a supposition, I contend, that _renouncing the Christian
religion_ is a measure of indispensable necessity. For surely if duels
must be fought, what can be so preposterous as to swear allegiance to a
law which says—“_Thou shalt not kill_?” If injuries must _not_ be
forgiven, where is the propriety of employing a prayer in which the
petitioner declares, that he does forgive them? If the passions are to
be _gratified_, what end is answered by doing homage to those Scriptures
which so peremptorily declare, that they must be _mortified_? In a word,
if swearing, prevarication, and sensuality; if a neglect of “the duties
to God and inferiors,” be necessary, or even allowable, parts of a
Fashionable character; where is the policy, the virtue, or even the
decency, of connecting it with a religion which stamps these several
qualities with the deepest guilt, and threatens them with the severest
retribution? If a religion of _some_ sort be absolutely necessary, let
such an one be chosen as may possess a correspondence with the other
parts of the system: let it be a religion in which pride, and resentment,
and lust, may have their necessary scope; a religion, in short, in which
the God of this world may be the idol, and the men of this world the
worshippers. Such an arrangement will go a great way towards
establishing _consistency_: it will dissolve a union by which both
parties are sufferers; and liberate at once the people of Fashion from a
profession which involves them in contradiction, and Christianity from a
connexion which covers her with disgrace.
2. If, on the contrary, it should be thought material (as I trust it
will) _to retain Christianity at all events_, the plan of reform must be
exactly _inverted_; and the sacrifices taken from those laws, and maxims,
and habits, which interfere with the spirit and the injunctions of that
holy religion. It is altogether out of the character of Christianity to
act a subservient or an accommodating part. Her nature, her office, and
her object, are all decidedly adverse to that base alliance into which it
has been attempted to degrade her. Pure and spotless as her native
skies, she delights in holiness; because God, from whose bosom she came,
is holy. Girt with power, and designed for dominion, she claims the
heart as her throne, and all the affections as the ministers of her will:
nor does she consider her object accomplished until she has cast down
every lofty imagination, extinguished every rebellious lust, and brought
into captivity every thought to the obedience of Christ. It is obvious,
therefore, that if she is to be retained at all, it must be upon her
_own_ terms; and those terms will manifestly require an utter
renunciation of every measure which, under the former plan, it was
proposed to retain. Duels must _now_ no longer be fought, nor injuries
resentfully pursued, nor licentious passions deliberately gratified.
Swearing must be banished from the lips, prevarication from the thoughts,
sensuality from the heart; and that law be expunged, which dispenses with
“the duties to God and inferiors,” in order to make way for that
immutable statute which enjoins them.
It must not be dissembled, that, in the progress of such a reform,
certain inconveniences will be unavoidably encountered; but these will be
speedily and effectually compensated by an influx of real and permanent
advantages. The pangs which accompanied the “death unto sin,” will soon
be forgotten in the pleasures which result from a “life unto
righteousness;” and the peace and hope which abound in the way, will
efface the recollection of those agonistic efforts by which it was
entered.
In the mean time, all things will be done with decency and order. The
whole economy of life and conduct will be scrupulously consulted; and
such arrangements introduced, as will make the several parts and details
correspond and harmonize with each other. Duty and recreation will have
their proper characters, and times, and places, and limits. Every thing,
in short, will be preserved in the system, which can facilitate
intercourse without impairing virtue; and nothing be struck out but what
administers to vanity, duplicity, and vice.
Whether changes of such magnitude as those which I have described, will
ever take place upon an extensive scale, I cannot pretend to conjecture;
but certain I am, that, if ever they should, not only the Fashionable
World, but society at large, will be very much the better for them.
Greatly as I wish the “Reformation of Manners,” and “the Suppression of
Vice,” I see insuperable obstacles to each of these events, while rank,
and station, and wealth, throw their mighty influence into the opposite
scale. Then—_and not till then_—will Christianity receive the homage she
deserves, and produce the blessings she has promised—when “the makers of
our manners” shall submit to her authority; and the PEOPLE of FASHION
become the PEOPLE of GOD.
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