The situation in which the Society of Friends has of late been placed,
has, I have no doubt, attracted the attention of all its members; and
that even those among you who have not been in the habit of attending
its meetings for discipline, are no strangers to their proceedings,
although you have not yet felt it your duty to take any part in them.
And to you more especially I submit the observations contained in the
following letters.
When in my early days I sometimes attended these meetings, my mind was
filled with admiration at the harmony and prudence with which their
affairs were conducted, and that genuine christian forbearance, one with
another, which enabled them to triumph over all the difficulties which
are imposed by conflicting opinions, and generally to unite in the
adoption of such measures as true wisdom dictated; and it was gratifying
to me to observe that it was, to other sects, a subject of wonder, how
any numerous association could conduct their business without the
intervention of votes or other substitutes, to ascertain the opinions of
the majority of the assembly.
The form is, I have no doubt, yet preserved, and the language of
forbearance and humility retained by many who in their hearts entertain
far different feelings; and the proceedings have in several instances
proved, that the spirit which formerly pervaded these assemblies, no
longer prevails in some of them.
Why this great change has taken place, will no doubt be ascribed to
different causes by the parties more immediately interested: an
impartial spectator may form conclusions different from many of them,
and may be permitted to ask, whether the leading causes may not have
been produced by some of that class, to whom the great majority of the
members of the society look for instruction.
The situation of a christian teacher is of awful responsibility, and in
the Society of Friends peculiarly beset with dangers, not only because
of the high claim on which their ministry is founded, and which seems to
require a degree of unremitting watchfulness with which it is difficult
for man to comply; but also, because it requires a constant attention to
keeping the mind in that state of lowliness and humility, which can
alone preserve them from mistaking the wanderings of the imagination for
a call of duty; and from those feelings which lead them to seek after
the applause of men. Hence it must necessarily follow, that but few
among them are always preserved in such a state of mind, as not to
require the caution and advice of their friends: and consequently, that
some portion of the society must be selected to watch over their
conduct; and as this is an office of the greatest importance to their
well being, the greatest care ought to be observed in the appointment.
The elders are the depositaries of this power, so essential to the very
existence of the society; and as the most prudent and cautious use of it
cannot always prevent the objects of their attention from feelings of
resentment, so it will naturally follow, that those to whom the exercise
of it is most necessary, will always be the most zealous in abridging
it.
This impatience of control is increased by a ranting spirit which seems
of late to have infected a portion of the society, and which, in its
consequences, is always more injurious than infidelity itself; and
generally arises from a restlessness of disposition, which not content
with the measure of light which may have been imparted, is always
aspiring after greater things. It arises from a desire after
distinction; and as this disposition must prevent a growth in genuine
religion, the delusions of self-love easily enable a man to substitute
his own imaginations for revelations; and as every passion is
strengthened by indulgence, he proceeds from one step to another, until
he fancies himself under the constant and peculiar guidance of the
spirit, not only in his religious duties, but in all the temporal
concerns of life. It naturally follows, that when he has persuaded
himself that he is thus gifted and endowed, he will feel himself above
the advice of men, and regard all regulations which may have a tendency
to restrain his wanderings, as obstructing him in his duties, and it
will be one of his favourite objects to relieve himself from all
control. How individuals actuated by such passions can subject the minds
of others to their illusions, would indeed be wonderful, did not history
furnish sufficient proof that it is difficult to calculate too largely
on the credulity of a portion of mankind.
Whenever this disposition of mind is discovered, especially in any part
of the ministry, every reflecting member of society must perceive the
necessity of adopting means to prevent the injurious consequences of it;
and as that duty more especially devolves on the elders, (who are, and
always have been, the true and efficient support of the society,) they
soon become objects of dislike to the sublimated spirits opposed to
them, and the diminution of their power and authority, the first and
favourite scheme.
That they will not succeed, I am fully persuaded; because I think it
must be evident to every unclouded mind, that without such salutary
interference as they often find it necessary to exercise, all order and
propriety would be banished from the society.
Cunning is not more inconsistent with fanaticism, than it is with
lunacy; for however perverted the mind may be in relation to particular
subjects, we often see individuals in both situations, adopting the most
plausible means for the accomplishment of the most irrational objects.
It is not therefore to be expected that any attempts will be made
totally to abolish the eldership: such a proposal would hardly be
successful; but if means are found to render that body less independent,
and to diminish the weight and authority which they have long and
deservedly possessed, it may subserve the cause, and lead to ultimate
success in their projects: and here, if any where, the danger seems to
be.[1]
Footnote 1:
Since writing the above, I have been informed that this attempt has
actually been made in the yearly meetings in Philadelphia and New
York, under the pretext of a necessity of subjecting all important
appointments to change at stated periods. No measure could be devised
more injurious to the society, and every friend to its welfare must
rejoice that it was rejected. I know there are many very pious
labourers in the ministry of this people, yet I think it must be
evident to every observing mind, that there never was a period since
the existence of the society, in which there was greater necessity of
unremitting watchfulness on the part of the elders; and that so far
from its being expedient to diminish their control, it ought, if
possible, to be rendered more efficient. There is a spirit now abroad,
which if not checked, will devastate this society. Who would be the
principal agents is not for me to say; but one thing is certain, that
if there is any disposition on the part of its ministers to relieve
themselves from this control, it is sufficient evidence of the
necessity of it. Such a disposition must proceed from a mind not
imbued with true christian humility, but presumptuously confident in
itself. It is spiritual pride, than which nothing is more injurious
and odious in a christian professor.
It is with this disposition that such extraordinary solicitude has been
manifested, to induce the youth of the society and others of its
members, who had before silently attended to its proceedings, to take
part in its deliberations, and to flatter them into a belief that they
are qualified to administer to its affairs and direct its proceedings;
instead of recommending an endeavour to discipline the mind to the
weighty business of the society, and cautioning them against indulging a
spirit of judging without a serious and solemn consideration of the
subject; and against interrupting the business by their councils, unless
it is under a solemn impression of duty.
The effect has been such as might be expected, and was probably
intended. Individuals who had before taken no part in the deliberations
of the society, and who, (however respectable in life,) had never
evinced that disposition of mind which had before been thought a
necessary qualification of an active member, are now among the most
busy; and some of the younger portion of the society forgetting that
modesty is the most becoming ornament of youth, are found opposing their
unripe notions with unhesitating pertinacity, to the wisdom and
experience of age.
Under these circumstances is it not proper for you to consider whether
you have not a part to act? When you look back to the history of your
society and consider its admirable organization; and when you reflect on
the respectable standing, to which the unostentatious propriety by which
all its transactions have been governed, has raised it; you must be
impressed with an honest zeal for its welfare; and that reverence which
every ingenuous mind feels for the institutions and practices of their
ancestors, strengthened as it is in this case by the best of all tests,
a long experience, must induce you to oppose the innovations of the
restless agitators of the present day: and your good sense will, I
trust, enable you to distinguish between true religion and fanaticism,
and not permit you to lose your reverence for the one, in contemplating
the wild deformity of the other.
And perhaps you may be induced to believe that your attendance at the
meetings for discipline, may not be without its use; that your presence
may give additional strength and encouragement to the long tried
standard bearers, and though you may not feel yourselves called upon to
take a very active part in their deliberations, your example may be of
use to some of those froward spirits, who, whatever may be their
exterior appearance, are less qualified for the important business than
many of yourselves.
I know there are individuals in every stage of life, who judge of
preaching as others do of music, by the concord of sweet sounds; and who
are convinced more by the harmony of a well turned sentence, than by the
sentiment it is intended to convey; whose religion is founded on
sensation rather than reflection, and is an affair of feeling instead of
a deliberate sense of duty. To these I have nothing to say. My endeavour
has been to show the inconsistencies into which men are led, by
unfounded pretensions to a state of perfectability,[2] and an
acquaintance with the inscrutable workings of Providence, (which all
experience proves to be unattainable by man;) to show that such lofty
aspirations are not in accordance with the genuine principles of the
religion of Jesus Christ; and that it is by a submissive acquiescence in
the measure of knowledge communicated, and an anxious endeavour to
fulfil the obligations it imposes, rather than by curious researches
into hidden things, that we best perform our duties here; and as no
intelligent mind among you can believe that the suggestions of infinite
wisdom are ever contradictory, it was part of my plan to show the
inconsistencies in the doctrines of the great leader of the illuminati
of your society.
Footnote 2:
Perfection, in the sense in which it is understood by some people,
frequently leads to great extravagance on religious subjects, by
inducing men to believe that they have eradicated from their hearts
every propensity to evil, and have arrived at a state of stainless
purity. There is a great difference between the perfection of the
Creator and man. The perfection of man consists in his possessing all
that is requisite to attain the end of his creation; and the proper
question for him to consider, is not whether he has arrived at that
perfection which is the promised reward in another state of being, but
whether he has by careful diligence and attention secured for himself
that reward.
If I have succeeded in this, and to your deliberate examination I submit
it, my task is accomplished; for if we are permitted to judge of the
sermons as the arguments of a simple individual, sure I am, there are
none among you habituated to reflection, who will not discover that they
abound with inconsistencies, and are totally irreconcileable with
reason, and the authority of the Scriptures. And you must unite with me
in lamenting the strange illusion which induced the author of such
discourses to declare that "he dare not speak at random, otherwise he
should show that he departed from God's illuminating spirit."