LETTER X.

Religion being a subject of the greatest importance to man, and a matter solely between the Creator and the individual who worships him, its rewards and its punishments appertaining to that kingdom which is not of this world, and "the conscience of man being the seat and throne of God in him, of which He alone is the proper and infallible judge, who by his power and spirit can rectify its mistakes;"[72] and it being man's duty to worship according to the dictates of that conscience, it must follow, not only from the precepts of the Christian religion, but also from the clearest dictates of reason, that every attempt on the part of others to control or direct his belief, is a usurpation; and the injustice is not greater than the folly of such attempts; for who is there that can believe that the coerced acquiescence in any form of worship, can be grateful in the sight of the Almighty; or that he who, by the exertion of power, thus makes hypocrites, can render a service acceptable to him.

Footnote 72:

Barclay.

Yet, notwithstanding this self-evident truth, we find the spirit of persecution had taken such fast hold of the minds of men, and had become so identified with the priestly character, that although they were always ready to complain, and recommend moderation, when suffering from its exercise by others, they generally resorted to it when their own sect became dominant, and ages elapsed before the principles of toleration gained the ascendency in any portion of the globe. And it is, indeed, painful to observe with what reluctance this wicked prerogative of power has been abandoned, and that in this country, in the full exercise of the rights of conscience, and in the midst of the blessings which accrue from it, individuals are found in different Christian societies who evince by their conduct, the old spirit; and who, happily restrained by the law from the use of the sword and faggot, freely indulge in contumely and reproach, the only weapons left them.

The Society of Friends early distinguished themselves as champions for the rights of conscience, and the consequences which resulted from the practical exercise of this principle in settling the province of Pennsylvania, have, both mediately and immediately, been of incalculable advantage in softening the hearts, and enlarging the minds of men, and have caused the name of Penn to be enrolled in the first class of the benefactors of mankind.

The soil of Pennsylvania was dedicated by the great proprietor to religious freedom; it was the asylum offered to all sufferers for conscience sake; and our legislators, acting on the same principles, have done their part by protecting it from the actual violence of bigotry. This is all that they could do, and the duty remains to each religious community to suppress that spirit, which, when indulged, eradicates from the human heart all the charities of life.

This is the duty of all, and, in a more especial manner, of those who, professing to be of the same faith, also profess to walk in the path of that man: and that they are now called to the exercise of this duty must be evident from the course which you and some others have pursued.

"Who art thou that judgest another man's servant? To his own master he standeth or falleth; yea, he shall be holden up; for God is able to make him stand. But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ. Let us not judge one another any more."[73]

Footnote 73:

Romans, chap. xiv.

This was the exhortation of Paul to the Romans, when instructing them in the use of Christian liberty; for he had been taught by his master, _that there were other sheep, though not of this fold_.[74] You, however, seem to be in the state of Peter before his vision, who thought it unlawful to eat with the uncircumcised, and knew not, _that on the Gentiles also, was poured out the gift of the Holy Ghost_: and, like James and John, you seem ready to call down the fire of heaven on those who do not receive the gospel according to your own particular ritual, although you must have read the rebuke of their master, "Ye know not what manner of spirit ye are of; for the Son of man is not come to destroy men's lives, but to save them."[75]

Footnote 74:

John, chap. x.

Footnote 75:

Luke, chap. ix.

You denounce the members of Bible and Missionary Societies, and the ministers of most other sects, and stigmatise their endeavours to spread the gospel, _as an abomination in the land_; and accuse them of taking from the widow for their own aggrandisement.[76] You say that they compass sea and land to make a proselyte, and that _when he is made, they have made him two-fold more the child of hell than he was before_;[77] and, in speaking of the studies which many religious societies enjoin as a preparation for the ministry, you call it inventing religions by earthly science; and, usurping the judgment seat, you boldly pronounce every priest, thus made, to be _an enemy to his God_;[78] thus indiscriminately anathematising thousands and tens of thousands of men, of whom you know nothing.

Footnote 76:

Philadelphia Sermons, pages 23, 24, 26.

Footnote 77:

Phil. Sermons, page 120.

Footnote 78:

Philadelphia Sermons, page 289.

Yet, when it answered a present purpose, we find you asserting, "that the law of the spirit of life in you, is not the law of the spirit of life in your brother, whose bondage here may be different from your own; that each requires a law peculiar to himself; and that the law in another man's mind is no law to us;" and you say you believe that there are among the Christian professors, many who are industriously seeking the Lord, although under the power of tradition and education, and the superstition that reigns in the land.[79]

Footnote 79:

Philada. Sermons, pages 51, 267.

That no man can tell how far his own opinions are influenced by tradition and education is unquestionable, and it ought to render us cautious in censuring those of others; and if it is indeed true, that each requires a law peculiar to himself, and that the law in another man's mind is no law to us, it must follow that we can form no idea of another's duty, and that to attempt to censure or direct his conduct, is as unwise as it is presumptuous. And we can account for your inconsistency, only by supposing, that you believe yourself possessed of a faculty heretofore thought to be an attribute of Omnipotence only, and that you also are a searcher of hearts; or that, like Mahomet, you have especial revelations which release you from the obligations which you impose on others.

Neither of your positions appear to me to be correct. I believe with one of the most exemplary ministers that the Society of Friends ever produced,[80] that all true Christians are of the same spirit, though their gifts may be diverse; that sincere, upright hearted people in every society who love God, are accepted of him; and that Christianity is a pure principle in the human mind, _which is confined to no forms of religion, nor excluded from any_, where the heart stands in perfect sincerity.

Footnote 80:

John Woolman, pages 9, 81, 325.

These are the opinions of one, who I cannot be mistaken in considering, as of greater authority than yourself; for the history of his life discovers the uniformity of his belief; and the moderation which characterised his language and opinions, sufficiently prove that he adopted in practice the recommendation of a very pious man,[81] "turn your eyes inward upon yourself, for you can hardly exceed in judging your own actions, nor be too cautious and sparing in censuring those of others; and _censuring_, indeed, this deserves to be called, in the worst sense of the word, rather than _judging_; if we consider, not only how unprofitable to any good end, but how liable to infinite mistakes, and very often how _exceedingly sinful_, all such judgments are."

Footnote 81:

Thomas a Kempis.

I am not a member of any Missionary or Bible Society, nor are all the measures pursued by either of them, in accordance with my opinions; but I see among them, men who, by their lives and conversations, evince the purity and uprightness of their motives, and I dare _not judge them, lest I be judged_.

In reading the rash and uncharitable assertions which I have quoted, I have imagined one of these men expostulating with you. Suppose him to say, Look to the many pious, charitable, and distinguished men who are among us, and say whether you really believe they would rob the widow of her mite for their own aggrandisement? Or do you believe that the labours of a Wilberforce,[82] who has devoted all his talents, and passed a life in unparalleled exertions for the relief of the oppressed Africans, and in communicating to them a knowledge of the Christian religion, are an abomination in the land? You appear to have your mind exercised on account of this people, and have expressed great zeal on their behalf; but your labours seem to be confined to declamations among your friends in Pennsylvania and New Jersey, among whom slavery does not exist, and whose abhorrence of the practice is equal to your own.

Footnote 82:

He is one of the most active members of the Society for propagating the gospel.

Compare these labours with those of one of our brethren,[83] who, under a like concern, believed himself called to visit the mansions of misery, and endeavour to pour into the afflicted bosom of wretchedness, the consolations unfolded by the gospel. He knew the perils and privations that awaited him, and he encountered them all. Excluded from the society of the white inhabitants, and continually assailed with contumely, he passed his days among this miserable and degraded race, until, under the pretext that he fomented rebellion among the slaves, he was imprisoned and condemned to die, on the oaths of some of these wretched beings, whose own lives depended on the testimony they gave. This was all that his enemies could do, for the regulations of the government of England did not permit the execution of the sentence until ratified by them, and the proceedings were no sooner known there than they were annulled. But it was too late! the severity of his imprisonment in an unhealthy climate had hurried him to his grave. His journal and letters show the extent of his labours, and that in many instances, even the imperfect knowledge and experience which his converts must necessarily have had of our religion, had produced a striking improvement in their conduct and conversation, and afforded great encouragement to expect the happiest results.

Footnote 83:

The missionary Smith.

Now, can you believe that this man, who has given such evidence of the sincerity of his belief, and of his devotedness to what he deemed his duty, could be numbered among the enemies of his God? Or that the glimpse of gospel light which he had been instrumental in communicating to the benighted minds of the miserable beings around him, had made them _two-fold more the children of hell than before_?

To such expostulations you could make no reply, nor can the imagination conceive any plausible apology for the terms you have used. The inconsistency and extravagance of the assertions carry with them their own refutation, and the coarseness of the language can inspire nothing but disgust in every liberal mind. In one point of view only, can they be of importance to any but yourself, and that is, as it affects the reputation of the society of which you are a member; and as these sentiments are alien to those of that respectable body, it is to be lamented that a meeting which was probably attended by people of various religious professions, was permitted to separate, without some individual whose mind was imbued with their truly catholic principles, explaining what they really are; so that none might go away in the belief that _this people also_, presume to scan the limits of the mercy of the Almighty, "and deal damnation round the land, on each they judge his foe."

Nor do I believe that your own heart responds to such sentiments, or that in your cooler moments you can possibly believe them correct. The tongue is an unruly member, and he who talks much, will sometimes talk unwisely. We are told that although man can tame the beasts of the forest, "the tongue no man can tame." "Behold," (says the apostle,[84]) "how great a matter a little fire kindleth." "Therewith bless we God, even the Father; and therewith curse we men, who are made after the similitude of God. Out of the same mouth proceedeth blessing and cursing. _My brethren these things ought not to be so._ This wisdom descendeth not from above, but is earthly, sensual, devilish. But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy. And the fruit of righteousness is sown in peace, of them that make peace."

Footnote 84:

James, Chap. 3.

An accurate observer will often discover how erroneously the zeal of individuals operates: he will see around him numbers always ready to counsel and advise their neighbours; to detect their errors and reprove their aberrations: but how few among us scan with equal severity their own; and this, because there is something gratifying in the superiority which attaches to the counsellor and censor of others, but always troublesome, and often painful, to sit in judgment on ourselves. So when the preacher is followed and applauded, it often begets a restless spirit: silent worship no longer affords him satisfaction, and he seldom permits it to others, when he is present. Few men have such fertility of imagination as to be able to vary such frequent discourses; he is often at a loss for a subject, and seizes with avidity every new idea, regardless of its correctness, if it possesses the charm of novelty.

The author of an essay on practical piety[85] makes some reflections on the situation of ministers of the gospel, which ought to be attentively considered by them. "There are perils on the right hand and on the left. It is not among the least, that though a pious clergyman may, at first, have tasted with trembling caution of the delicious cup of applause, he may gradually grow, as thirst is increased by indulgence, to drink too deeply of the enchanted chalice. The dangers arising from any thing that is good, are formidable because unsuspected. And such are the perils of popularity, that we will venture to say that the victorious general, who has conquered a kingdom, or the sagacious statesman who has preserved it, is almost in less danger of being spoiled than the popular preacher; because their danger is likely to happen but once, his is perpetual: theirs is only on a day of triumph, his day of triumph occurs every week; we mean, the admiration he excites. Every fresh success ought to be a fresh motive to humiliation: he who feels his danger will vigilantly guard against swallowing too greedily, _the indiscriminate_ and often _undistinguishing_ plaudits, which his _doctrines_, or his _manner_, his _talents_ or his _voice_, may equally procure for him. If he be not prudent as well as pious, he may be brought to humour his audience, and his audience to flatter him with a dangerous emulation, till they will scarcely endure truth itself, from any other lips. The spirit of excessive fondness generates a spirit of controversy. Some of the followers will rather improve in casuistry than in christianity. They will be more busied in opposing Paul to Apollos, than in looking unto Jesus, the author and finisher of their faith, than in bringing forth fruits meet for repentance. _Religious gossip_ may assume the place of religion itself. A party spirit is thus generated, and christianity may begin to be considered as a thing to be discussed and disputed, to be heard and talked about, rather than as the productive principle of virtuous conduct."

Footnote 85:

H. Moore.

That this spirit exists in a considerable degree among a portion of the Society of Friends, I think cannot be doubted; and it would indeed be wise in each individual, seriously to scrutinize his own conduct, and consider whether he has been instrumental in generating or propagating it.

CONCLUSION.

When I first undertook to review some of the prominent features in the sermons alluded to, I did expect to confine my remarks within a narrow compass; but the topics which the author discusses are so various and the applications so numerous, that it unavoidably led to their extension, and I have at last left many untouched which are entitled to very serious consideration.

I know there are some very serious and pious men who lament that these sermons were published; but I am not of their opinion; for although they may, in one point of view, be prejudicial, an accurate knowledge of the whole scheme, must I think convince every thinking mind, that it is not only inconsistent with the christian religion, but that its parts are so discordant, and its doctrines so darkly mysterious, as to elude the comprehension of man; and that the author, so far from elucidating that religion by his boasted reliance on the human understanding, has been led by that modicum of it possessed by himself, into many notions totally irreconcileable to right reason.

In one respect they may be injurious; not by making converts to the system, but by impairing the belief of individuals in the truths recorded in Scripture, and thus paving the way to complete infidelity; for there are few minds so stolid as really to have faith in a religion, founded on a book, which they believe to be itself a fiction.

It would perhaps be advisable for every member of the Society, after perusing these sermons, to read the life and writings of John Woolman. Contrast often serves to elucidate the truth, and the dissimilitude is so great, that they will have little difficulty in discovering which has been actuated by that humble, peaceable, and gentle spirit, recommended by the example and precepts of the Founder of our religion. They were probably equally deficient in human learning; but while the one, confident in his own abilities, is continually involving himself in contradictions by allusions to subjects which he does not understand; the other, favoured with what learning can never supply, a large fund of _good sense_, pursues the even tenor of his way without entanglement or inconsistency: the one, labouring to clothe his arguments in the brilliant language of the orator, leaves them involved in inextricable confusion; the other, explains his ideas with a precision and clearness, which if they do not convince cannot be misunderstood.

Indeed there is such a sober seriousness and mildness of spirit which breathes through all the writings of John Woolman; such unbounded charity for others, and such severity in the examination of himself; such persuasive earnestness in his exhortations, and such a perfect conformity between all his principles and practices, that however men may differ respecting some of his doctrines and opinions, all must acknowledge that he possessed a mind imbued with a truly christian spirit, and regard his tone and manner of writing as a model which ought to be imitated by all christian professors.

The doctrine of divine inspiration was the belief of every christian church in its primitive simplicity, and is yet the doctrine of almost all of them, under different names and modifications; and if the belief in it is impaired, I fear it must, in a great degree, be attributed to some of those who profess to be under the guidance of it. Not content with the measure of light which it affords, and which is sufficient for the great purpose of enabling him "to work out his own salvation," man, in the pride of his heart, is prone to get from under that humble state, in which alone its manifestations are rightly impressed on the mind; to believe it is given as a substitute for, and not in aid of, our reason; and mistaking his own visionary fancies for revelations, actually persuades himself that he also is invested with the attribute of omniscience. The inconsistencies in which minds thus sublimated are always involved, are stumbling blocks to many, who are from thence led to consider all as an illusive or hypocritical pretension.

These are the whims of the imagination; when man in his exaltation releases himself from the control of his reason, and eradicates from his heart the pure and unadulterated principles of the christian religion; when, forgetting his infirmities, and vaunting in his strength, he assumes that station to which he is not called, and ministers to others, when his own light is extinguished. These are they who are described by the poet--

"Aspiring to be Gods, if angels fell, Aspiring to be angels, men rebel."

But, notwithstanding the discouraging prospects which surround this people, I trust that all is not lost; that the ark is yet upborne by hallowed hands; and that Sion's mount is still encircled by a chosen band, who read with humility, reverence, and instruction, that _great spiritual and moral code_, given to man in the name and in the majesty of Him, "who is from everlasting to everlasting, the Almighty."

THE END.

Transcriber's Notes:

Missing or obscured punctuation was corrected.

Typographical errors were silently corrected.

Errata provided at the end of the book have been applied to the text.