DEFECT OF THE SYSTEM—PLANS OF REFORM—CONCLUSION.

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.

THE END.