On this subject many an enthusiast has speculated, and many a fine and
beautiful theory has charmed the benevolent mind. The sacred orator
from the desk, inspired by the genius of his faith, and warm amidst
the holy fires of the altar, has often brought the miserable tenants
of the dungeon within the sympathies of his weeping hearers. Clothed
with the robes of state, the philanthropist has often urged the claims
of prisoners upon the consideration of councils and legislatures. For
eighteen hundred years have the altar and the throne sent abroad, in
tones of commiseration, the suffering and neglected condition of
prisoners; but what has been the result? Prisons are as numerous as
ever, and almost every season sees a new one erected. The annual
volume of crimes is as huge and black as ever. The gloom of these
earthly hells is undissipated by the charm of operative benevolence.
And though it is two thousand years since the foundations of
christianity were laid in the earth--that heavenly principle which was
to say to the prisoners, "go forth,"--the notes of its rejoicing
ascend in faint association with the deep-toned sigh of despair and
misery, which is hourly bursting from the grated cell. Alas! for the
times. But why have the benevolent and christian spirits of every age
laboured in vain, and spent their strength for naught? The answer is
obvious.
They have acted on a mistaken theory. They have confided in the
integrity and benevolence of those to whose immediate care prisoners
are committed, where nothing is more true than that prison keepers
are, and ever have been, the cruelest of men. They have gone the whole
round of experiment--imprisonment and hard labour, solitary
confinement, transportation, stripes, cropping and branding--the whole
machinery of torture and death has been put into various motion, in
the ignorant hope of reforming a sinner by the sure and only means of
making a devil. The science of architecture has been exhausted in
experiments to construct a reformatory prison, as if the form of a
cell could regenerate a vicious heart into virtue. Societies have been
formed, books have been published, funds have been collected, and a
"PRISON DISCIPLINE" has been put into practice, on the infatuated
supposition, that a bad man can be made good by writing him a
"VILLIAN" on every page that presents him to the public eye, and
crushing him under a painful and torturing humiliation which would
fire an angel with resentment, and make a John a Judas. Every sermon
that is preached, every prayer that is made, every hymn that is sung
in prisons, tells the convicts that they are sinners above all men,
because they suffer such things; and it is by means like these, by
audibly and impliedly thanking God that they are not like these
publicans, that the ministers of mercy to prisons are labouring to
reform the wicked.
Another great fault in the operations of the benevolent in favour of
prisoners, is, they are objects of attention _only_ while they are _in
prison_. A wise physician will take care to _prevent_ disease, and be
equally careful to prevent a _relapse_. Not so with _these_
physicians. They visit the patient at his sick bed for the first time,
and there they remind him very graciously of the _cause_ of his
sickness, and leave him as soon as he can leave his bed. Intelligent
good will embraces its objects the moment they are discovered, and
never abandons them. The grand outlines of expansive and understanding
benevolence are--the prevention of crime or any other misery--the
comfort of the sufferer and the reformation of the criminal--and the
prevention of future distress and relapse into crime. Let the pious,
and virtuous, and compassionate, keep these outlines constantly in
view, and never permit their efforts to relax, but increase and
multiply them over every part of the ample field which the above
landmarks describe.
It would be unavailing for me to propose any _plan_ of operation in
this great work. I am by far too microscopic an object in the public
eye to hope for the smallest attention to any thing that I can offer.
I do not, however, regret this, for I am not much enamoured with
_plans_. The best plan would not avail any thing, without a proper
spirit in the management of it, and _with_ this, the poorest would be
better than any which has yet been devised. On the _spirit_ of prison
discipline, then, I rely for success, and on this, whether they are
heeded or not, I shall make a few remarks.
Those who go on errands of mercy to prisons must convince the
prisoners that they are their _friends_, or they can do them no good;
and this can be done only by _being_ their friends. When they shall
have accomplished this--when the prisoners feel that they have found
_friends_, they will become better. With this lever, the hardest heart
can be turned. Goodness finds a worshipper in the wickedest heart, and
no sooner is it perceived in the holiness of its nature and the
benevolence of its exercise, than the heart instinctively does it
reverence and receives its impression.
The first thing then for a minister of reformation to prisons to do,
is, to be good and feel a love for the sinner; and the next is, to
make this goodness and love apparent by long and steady perseverance
in acts of mercy.
The fact that goodness will beget its likeness in all minds that
experience and perceive its effects, is taught plainly in the
Scriptures. "We love God _because he first loved us_."--"The
_goodness_ of God leadeth thee to repentance."--"He to whom _much is
forgiven_, the same _loveth much_." The song of saints in heaven is
grounded on the _personal benefits_ they have received from Christ.
Christians are exhorted by the _mercies_ of _Christ_ to live holy and
godly lives. And the Psalmist says, that they that _know_ the name of
the Lord, will put their _trust_ in him.
The truth of these principles has been practically demonstrated by
those who have been humanely and charitably conversant with the
suffering poor. It has not been the _benefaction_, that has bound them
to the hearts of the distressed, but the spirit of _mild_, _heavenly_,
_sympathetic_, _unassuming_, and _unaffected condescension_, with
which they have _personally_ and _perseveringly_ ministered to their
wants. Not the _value_ of the gift, but the _manner_ and _spirit_ of
it, has converted the recipient into gratitude. All experience proves
this.
"But beside the degree of purity in which this principle may exist
among the most destitute of our species, it is also of importance to
remark the degree of strength, in which it actually exists among the
most depraved of our species. And, on this subject, do we think that
the venerable HOWARD has bequeathed to us a most striking and valuable
observation. You know the history of this man's enterprises, how his
doings, and his observations, were among the veriest outcasts of
humanity,--how he descended into prison houses, and there made himself
familiar with all that could most revolt or terrify, in the exhibition
of our fallen nature; how, for this purpose, he made the tour of
Europe; but instead of walking in the footsteps of other travellers,
he toiled his painful and persevering way through these receptacles of
worthlessness;--and sound experimentalist as he was, did he treasure
up the phenomena of our nature, throughout all the stages of
misfortune, or depravity. We may well conceive the scenes of moral
desolation that would often meet his eye; and that, as he looked to
the hard and dauntless, and defying aspect of criminality before him,
he would sicken in despair of ever finding one remnant of a purer and
better principle, by which he might lay hold of these unhappy men, and
convert them into the willing and the consenting agents of their own
amelioration. And yet such a principle he found, and found it, he
tells us, after years of intercourse, as the fruit of his greater
experience, and his longer observation; and gives, as the result of
it, that convicts, and that, among the most desperate of them all, are
not ungovernable, and that there is a way of managing even them, and
that the way is, without relaxing in one iota, from the steadiness of
a calm and resolute discipline, to treat them with tenderness, and
show them that you have humanity; and thus a principle, of itself so
beautiful, that to expatiate upon it, gives in the eyes of some, an
air of fantastic declamation to our argument, is actually deponed to,
by an aged and most sagacious observer. It is the very principle of
our text, and it would appear that it keeps a lingering hold of our
nature, even in the last and lowest degrees of human wickedness; and
that when abandoned by every other principle, this may still be
detected,--that even among the most hackneyed and most hardened of
malefactors, there is still about them a softer part, which will give
way to the demonstrations of tenderness: that this one ingredient of a
better character is still found to survive the dissipation of all
others;--that, fallen as a brother may be, from the moralities which
at one time adorned him, the manifested good-will of his fellow man
still carries a charm and an influence along with it; and that,
therefore, there lies in this an operation which, as no _poverty_ can
_vitiate_, so no _depravity_ can _extinguish_.
"Now, this is the very principle which is brought into action, in the
dealings of God with a whole world of malefactors. It looks as if he
confided the whole cause of our recovery to the influence of a
demonstration of good will. It is truly interesting to mark, what, in
the devisings of his unsearchable wisdom, is the character which has
made to stand most visibly out, in the great scheme and history of
our redemption; and surely, if there be one feature of prominency more
visible than another, it is the love of kindness. There appears to be
no other possible way, by which a responding affection can be
deposited in the heart of man. Certain it is, that the law of love
cannot be carried to its ascendency over us by storm. Authority cannot
command it. Strength cannot implant it. Terror cannot charm it into
existence. The threatenings of vengeance may stifle, or they may
repel, but they never can woo this delicate principle of our nature
into a warm and confiding attachment. The human heart remains shut, in
all its receptacles, against the force of all these applications; and
God who knew what was in man, seems to have known, that in his dark
and guilty bosom, there was but one solitary hold that he had over
him, and that to reach it, he must just put on a look of graciousness;
and tell us that he has no pleasure in our death, and manifest towards
us the longings of a bereaved parent, and even humble himself to a
suppliant in the cause of our return, and send a gospel of peace into
the world, and bid his messengers to bear throughout all its
habitations, the tidings of his good will to the children of men. This
is the topic of his most anxious and repeated demonstrations. This
manifested good will of God to his creatures, is the band of love, and
the cord of a man, by which he draws them; and this one mighty
principle of attraction is brought to bear upon a nature, that might
have remained sullen and unmoved under any other application."--THOMAS
CHALMERS, D. D.
The principle so eloquently and correctly stated in the above
quotations from Dr. Chalmers, is fully demonstrated and exemplified by
the philanthropic efforts of Mrs. ELIZABETH FRY in the famous prison
of Newgate, in England, an account of which is here presented to the
reader. It was written by MADAME ADILE DE THOU, but I have copied it
from the LADIES' MAGAZINE.
"MRS. FRY, on being informed of the deplorable state of the female
prisoners in Newgate, resolved to relieve them. She applied to the
governor for leave of admittance; he replied that she would incur the
greatest risk in visiting that abode of iniquity and disorder, which
he himself scarcely dared to enter. He observed, that the language she
must hear would inevitably disgust her, and made use of every argument
to prevail on her to relinquish her intention.
MRS. FRY said that she was fully aware of the danger to which she
exposed herself; and repeated her solicitations for permission to
enter the prison. The governor advised her not to carry in with her
either her purse or her watch. MRS. FRY replied, "I thank you, I am
not afraid: I don't think I shall lose any thing."
She was shown into an apartment of the prison which contained about
_one hundred and sixty women_; those who were condemned, and those who
had not been tried, were all suffered to associate together. The
children who were brought up in this school of vice, and who never
spoke without an oath, added to the horror of the picture. The
prisoners ate, cooked their food, and slept all in the same room. It
might truly be said, that Newgate resembled a den of savages.
MRS. FRY was not discouraged. The grace of God is infinite, the true
christian never despairs. In spite of a very delicate state of health,
she persevered in her pious design. The women listened to her, and
gazed on her with amazement; the pure and tranquil expression of her
beautiful countenance speedily softened their ferocity. It has been
remarked, that if virtue could be rendered visible, it would be
impossible to resist its influence; and thus may be explained the
extraordinary ascendency which MRS. FRY exercises over all whom she
approaches. Virtue has indeed become visible, and has assumed the
form of this benevolent lady, who is the guide and consolation of her
fellow-creatures.
MRS. FRY addressed herself to the prisoners;--"You seem unhappy," said
she. "You are in want of clothes; would you not be pleased if some one
came to relieve your misery?"
"Certainly," replied they, "but nobody cares for us, and where can
_we_ expect to find a friend?"
"I am come with a wish to serve you," resumed ELIZABETH FRY, "and I
think if you will second my endeavours, I may be of use to you."
She addressed to them the language of peace, and afforded them a
glimmering of hope. She spoke NOT OF THEIR CRIMES; the minister of an
all-merciful God, she came there to _comfort_ and to _pray_, not to
_judge_ and _condemn_. When she was about to depart, the women
thronged around her as if to detain her. "You will never come again,"
said they. But she who never broke her word promised to return.
She soon paid a second visit to this loathsome jail, where she
intended to pass the whole day; the doors were closed upon her, and
she was left alone with the prisoners.
"You cannot suppose," said she, addressing them, "that I have come
here without being commissioned. This book--she held the Bible in her
hand--which has been the guide of my life, has led me to you. It
directed me to visit the prisoners, and take pity on the poor and the
afflicted. I am willing to do all that lies in my power: but my
efforts will be vain, unless met and aided by you."
She then asked them whether they would not like to hear her read a few
passages from that book. They replied they would. MRS. FRY selected
the parable of the lord of the vineyard, and when she came to the man
who was hired at the _eleventh hour_, she said; "Now the eleventh hour
strikes for you; the greater part of your lives is lost, but Christ
is come to save sinners!"
Some asked who Christ was; others said he had not come for them; that
the time was past, and that they could not be saved. MRS. FRY replied
that Christ had suffered, that he had been poor, and that he had come
to save the poor and the afflicted in particular.
MRS. FRY obtained permission to assemble the children in a school
established in the prison, for the purpose of promoting their
religious instruction. The female prisoners, in spite of their
profligate and vicious habits, joyfully embraced the opportunity of
ameliorating the condition of their children. Much was already
effected by restoring these women to the first sentiments of nature;
namely, maternal affection.
A woman denominated the _matron_, was entrusted with the control of
the prisoners, under the superintendence of the ladies of the Society
of Friends, composing the Newgate Committee.
MRS. FRY having drawn up a set of rules of conduct for the prisoners,
a day was fixed on, and the lord Mayor and one of the aldermen being
present, she read aloud the articles, and asked the prisoners whether
they were willing to adopt them; they were directed to raise their
hands as a sign of approval. This constitution was unanimously
adopted; so sincere were the sentiments of respect and confidence she
had inspired.
Thanks to her perseverance and the years she has devoted to her pious
undertaking, a total change has been effected in Newgate prison; the
influence of virtue has softened the horrors of vice, and Newgate has
become the asylum of repentance.
Strangers are permitted to visit the jail on Thursday, when MRS. FRY
reads and explains passages of the Bible to the prisoners. Her voice
is extremely fascinating; its pure, clear tones are admirably
calculated to plead the cause of virtue and humanity.
The late queen expressed a wish to see MRS. FRY, and in the most
flattering terms testified the admiration she felt for her conduct.
The thanks of the city of London were voted to her; and, in short,
there is not an Englishman who does not bless her name."
How worthy of all admiration is such conduct in a female! But if the
principle which DR. CHALMERS has stated with so much beauty and force,
and which has been so fully and delightfully exemplified by the
seraphic spirits of a HOWARD and a FRY, is correct, how humbling to
the christian community are the inferences which follow.
Why are our prisons such scenes of cruelty and such schools of crime?
Because christian churches and christian individuals are destitute of
the practical good will, and the expansive benevolence of the gospel
of Christ. When christians begin to _act_ on the principles of their
profession, prisons will begin to grow pure; and when all christians
fully perform their solemn duties to the erring and the wretched,
prison walls and prison vices will be no more. In a purified society
they cannot exist; and the degraded condition of the prisoners in our
country, and the rapid increase of their numbers, are sure indications
of the want of piety and godliness in the land.
I might spin out remarks to an indefinite length, but it would be to
no useful purpose. I can weep over the evils which I am unable to
cure. I do not expect any great improvement _in_ our prisons, till I
see great reformations _out_ of them. From the society of the free all
our prisoners are taken, and till that society is purified it will
continue to furnish its annual victims to the penitentiary; but when
that is done, the fetters and dungeons of the captive will crumble to
dust, and the improvement of prisoners will be simultaneous with the
reformation of the free. These two classes act and react upon each
other, and they must ultimately wear the same moral complexion. If
vice is to triumph over virtue, then all will be just fit for a
dungeon; but if virtue is to become universal, then will the bond and
the free be equal sharers in the bliss. But as the prey _is_ to be
taken from the mighty, and as all flesh _is_ to see the salvation of
the Lord, I am sure that "in the dispensation of the fulness of
times," the vices and crimes of prisoners will cease, and the voice of
the oppressors be heard no more.