lectures11-13-第8章

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single　person　was　according　to　their　accidence　and　grammar　rules；



and　according　to　the　Bible；　yet　they　could　not　bear　to　hear　it：　



and　because　I　could　not　put　off　my　hat　to　them；　it　set　them　all



into　a　rage。　。　。　。　Oh！　the　scorn；　heat；　and　fury　that　arose！　　Oh！



the　blows；　punchings；　beatings；　and　imprisonments　that　we



underwent　for　not　putting　off　our　hats　to　men！　　Some　had　their



hats　violently　plucked　off　and　thrown　away；　so　that　they　quite



lost　them。　　The　bad　language　and　evil　usage　we　received　on　this



account　is　hard　to　be　expressed；　besides　the　danger　we　were



sometimes　in　of　losing　our　lives　for　this　matter；　and　that　by　the



great　professors　of　Christianity；　who　thereby　discovered　they



were　not　true　believers。　　And　though　it　was　but　a　small　thing　in



the　eye　of　man；　yet　a　wonderful　confusion　it　brought　among　all



professors　and　priests：　　but；　blessed　be　the　Lord；　many　came　to



see　the　vanity　of　that　custom　of　putting　off　hats　to　men；　and



felt　the　weight　of　Truth's　testimony　against　it。〃







In　the　autobiography　of　Thomas　Elwood；　an　early　Quaker；　who　at



one　time　was　secretary　to　John　Milton；　we　find　an　exquisitely



quaint　and　candid　account　of　the　trials　he　underwent　both　at　home



and　abroad；　in　following　Fox's　canons　of　sincerity。　　The



anecdotes　are　too　lengthy　for　citation；　but　Elwood　sets　down　his



manner　of　feeling　about　these　things　in　a　shorter　passage；　which



I　will　quote　as　a　characteristic　utterance　of　spiritual



sensibility：







〃By　this　divine　light；　then；〃　says　Elwood；　〃I　saw　that　though　I



had　not　the　evil　of　the　common　uncleanliness；　debauchery；



profaneness；　and　pollutions　of　the　world　to　put　away；　because　I



had；　through　the　great　goodness　of　God　and　a　civil　education；



been　preserved　out　of　those　grosser　evils；　yet　I　had　many　other



evils　to　put　away　and　to　cease　from；　some　of　which　were　not　by



the　world；　which　lies　in　wickedness　（I　John　v。　19）；　accounted



evils；　but　by　the　light　of　Christ　were　made　manifest　to　me　to　be



evils；　and　as　such　condemned　in　me。







〃As　particularly　those　fruits　and　effects　of　pride　that　discover



themselves　in　the　vanity　and　superfluity　of　apparel；　which　I　took



too　much　delight　in。　　This　evil　of　my　doings　I　was　required　to



put　away　and　cease　from；　and　judgment　lay　upon　me　till　I　did　so。







〃I　took　off　from　my　apparel　those　unnecessary　trimmings　of　lace；



ribbons；　and　useless　buttons；　which　had　no　real　service；　but　were



set　on　only　for　that　which　was　by　mistake　called　ornament；　and　I



ceased　to　wear　rings。







〃Again；　the　giving　of　flattering　titles　to　men　between　whom　and



me　there　was　not　any　relation　to　which　such　titles　could　be



pretended　to　belong。　　This　was　an　evil　I　had　been　much　addicted



to；　and　was　accounted　a　ready　artist　in；　therefore　this　evil　also



was　I　required　to　put　away　and　cease　from。　　So　that　thenceforward



I　durst　not　say；　Sir；　Master；　My　Lord；　Madam　（or　My　Dame）；　or　say



Your　Servant　to　any　one　to　whom　I　did　not　stand　in　the　real



relation　of　a　servant；　which　I　had　never　done　to　any。







〃Again；　respect　of　persons；　in　uncovering　the　head　and　bowing　the



knee　or　body　in　salutation；　was　a　practice　I　had　been　much　in　the



use　of；　and　this；　being　one　of　the　vain　customs　of　the　world；



introduced　by　the　spirit　of　the　world；　instead　of　the　true　honor



which　this　is　a　false　representation　of；　and　used　in　deceit　as　a



token　of　respect　by　persons　one　to　another；　who　bear　no　real



respect　one　to　another；　and　besides　this；　being　a　type　and　a



proper　emblem　of　that　divine　honor　which　all　ought　to　pay　to



Almighty　God；　and　which　all　of　all　sorts；　who　take　upon　them　the



Christian　name；　appear　in　when　they　offer　their　prayers　to　him；



and　therefore　should　not　be　given　to　men；I　found　this　to　be　one



of　those　evils　which　I　had　been　too　long　doing；　therefore　I　was



now　required　to　put　it　away　and　cease　from　it。







〃Again；　the　corrupt　and　unsound　form　of　speaking　in　the　plural



number　to　a　single　person；　YOU　to　one；　instead　of　THOU；　contrary



to　the　pure；　plain；　and　single　language　of　truth；　THOU　to　one；



and　YOU　to　more　than　one；　which　had　always　been　used　by　God　to



men；　and　men　to　God；　as　well　as　one　to　another；　from　the　oldest



record　of　time　till　corrupt　men；　for　corrupt　ends；　in　later　and



corrupt　times；　to　flatter；　fawn；　and　work　upon　the　corrupt　nature



in　men；　brought　in　that　false　and　senseless　way　of　speaking　you



to　one；　which　has　since　corrupted　the　modern　languages；　and　hath



greatly　debased　the　spirits　and　depraved　the　manners　of



men；this　evil　custom　I　had　been　as　forward　in　as　others；　and



this　I　was　now　called　out　of　and　required　to　cease　from。







〃These　and　many　more　evil　customs　which　had　sprung　up　in　the



night　of　darkness　and　general　apostasy　from　the　truth　and　true



religion　were　now；　by　the　inshining　of　this　pure　ray　of　divine



light　in　my　conscience；　gradually　discovered　to　me　to　be　what　I



ought　to　cease　from；　shun；　and　stand　a　witness　against。〃＇176＇







＇176＇　The　History　of　Thomas　Elwood；　written　by　Himself；　London；



1885；　pp。　32…34















These　early　Quakers　were　Puritans　indeed。　　The　slightest



inconsistency　between　profession　and　deed　jarred　some　of　them　to



active　protest。　　John　Woolman　writes　in　his　diary：







〃In　these　journeys　I　have　been　where　much　cloth　hath　been　dyed；



and　have　at　sundry　times　walked　over　ground　where　much　of　their



dyestuffs　has　drained　away。　　This　hath　produced　a　longing　in　my



mind　that　people　might　come　into　cleanness　of　spirit；　cleanness



of　person；　and　cleanness　about　their　houses　and　garments。　　Dyes



being　invented　partly　to　please　the　eye；　and　partly　to　hide　dirt；



I　have　felt　in　this　weak　state；　when　traveling　in　dirtiness；　and



affected　with　unwholesome　scents；　a　strong　desire　that　the　nature



of　dyeing　cloth　to　hide　dirt　may　be　more　fully　considered。







〃Washing　our　garments　to　keep　them　sweet　is　cleanly；　but　it　is



the　opposite　to　real　cleanliness　to　hide　dirt　in　them。　　Through



giving　way　to　hiding　dirt　in　our　garments　a　spirit　which　would



conceal　that　which　is　disagreeable　is　strengthened。　　Real



cleanliness　becometh　a　holy　people；　but　hiding　that　which　is　not



clean　by　coloring　our　garments　seems　contrary　to　the　sweetness　of



sincerity。　　Through　some　sorts　of　dyes　cloth　is　rendered　less



useful。　And　if　the　value　of　dyestuffs；　and　expense　of　dyeing；　and



the　damage　done　to　cloth；　were　all　added　together；　and　that　cost



applied　to　keeping　all　sweet　and　clean；　how　much　more　would　real



cleanliness　prevail。







〃Thinking　often　on　these　things；　the　use　of　hats　and　garments



dyed　with　a　dye　hurtful　to　them；　and　wearing　more　clothes　in



summer　than　are　useful；　grew　more　uneasy　to　me；　believing　them　to



be　customs　which　have　not　their　foundation　in　pure　wisdom。　　The



apprehension　of　being　singular　from　my　beloved　friends　was　a



strait　upon　me；　and　thus　I　continued　in　the　use　of　some　things；



contrary　to　my　judgment；　about　nine　months。　　Then　I　thought　of



getting　a　hat　the　natural　color　of　the　fur；　but　the　apprehension



of　being　looked　upon　as　one　affecting　singularity　felt　uneasy　to



me。　　On　this　account　I　was　under　close　exercise　of　mind　in　the



time　of　our　general　spring　meeting　in　1762；　greatly　desiring　to



be　rightly　directed；　when；　being　deeply　bowed　in　spirit　before



the　Lord；　I　was　made　willing　to　submit　to　what　I　apprehended　was



required　of　me；　and　when　I　returned　home；　got　a　hat　of　the



natural　color　of　the　fur。







〃In　attending　meetings；　this　singularity　was　a　trial　to　me；　and



more　especially　at　this　time；　as　white　hats　were　used　by　some　who



were　fond　of　following　the　changeable　modes　of　dress；　and　as　some



friends；　who　knew　not　from　what　motives　I　wore　it；　grew　shy　of



me；　I　felt　my　way　for　a　time　shut　up　in　the　exercise　of　the



ministry。　　Some　friends　were　apprehensive　that　my　wearing　such　a



hat　savored　of　an　affected　singularity：　　those　who　spoke　with　me



in　a　friendly　way；　I　generally　informed　in　a　few　words；　that　I



believed　my　wearing　it　was　not　in　my　own　will。〃







When　the　craving　for　moral　consistency　and　purity　is　developed　to



this　degree；　the　subject　may　well　find　the　outer　world　too　full



of　shocks　to　dwell　in；　and　can　unify　his　life　and　keep　his　soul



unspotted　only　by　withdrawing　from　it。　That　law　which　impels　the



artist　to　achieve　harmony　in　his　composition　by　simply　dropping



out　whatever　jars；　or　suggests　a　discord；　rules　also　in　the



spiritual　life。　　To　omit；　says　Stevenson；　is　the　one　art　in



literature：　　〃If　I　knew　how　to　omit；　I　should　ask　no　other



knowledge。〃　　And　life；　when　full　of　disorder　and　slackness　and



vague　superfluity；　can　no　more　have　what　we　call　character　than



literature　can　have　it　under　similar　conditions。　　So　monasteries



and　communities　of　sympathetic　devotees　open　their　doors；　and　in



their　changeless　order；　characterized　by　omissions　quite　as　much



as　constituted　of　actions；　the　holy…minded　person　finds　that



inner　smoothness　and　cleanness　which　it　is　torture　to　him　to　feel



violated　at　every　turn　by　the　discordancy　and　brutality　of



secular　existence。







That　the　scrupulosity　of　purity　may　be　carried　to　a　fantastic



extreme　must　be　admitted。　　In　this　it　resembles　Asceticism；　to



which　further　symptom　of　saintliness　we　had　better　turn　next。　



The　adjective　〃ascetic〃　is　applied　to　conduct　originating　on



diverse　psychological　levels；　which　I　might　as　well　begin　by



distinguishing　from　one　another。







1。　　Asceticism　may　be　a　mere　expression　of　organic　hardihood；



disgusted　with　too　much　ease。







2。　　Temperance　in　meat　and　drink；　simplicity　of　apparel；



chastity；　and　non…pampering　of　the　body　generally；　may　be　fruits



of　the　love　of　purity；　shocked　by　whatever　savors　of　the　sensual。







3。　　They　may　also　be　fruits　of　love；　that　is；　they　may　appeal　to



the　subject　in　the　light　of　sacrifices　which　he　is　happy　in



making　to　the　Deity　whom　he　acknowledges。







4。　　Again；　ascetic　mortifications　and　torments　may　be　due　to



pessimistic　feelings　about　the　self；　combined　with　theological



beliefs　concerning　expiation。　　The　devotee　may　feel　that　he　is



buying　himself　free；　or　escaping　worse　sufferings　hereafter；　by



doing　penance　now。







5。　　In　psychopathic　persons；　mortifications　may　be　entered　on



irrationally；　by　a　sort　of　obsession　or　fixed　idea　which　comes　as