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.