"right hand and on the left. It is not among the least, that
"though a pious clergyman may, at first, have tasted with trem-
"bling 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 saga-
"cious 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
the admiration he excites. Every fresh success ought to
mean,
"be a fresh motive to humiliation: he who feels his danger will
“vigilantly guard against swallowing too greedily, the indiscri-
"minate and often undistinguishing plaudits, which his doc-
"trines, 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 fond❝ness 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 bring"ing forth fruits meet for repentance. Religious gossip may as

66

sume the place of religion itself. A party spirit is thus generat“ed, 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.”

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 least 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 enlargement 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 pre

tension.

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

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 everlast"ing to everlasting, the Almighty."

THE END.

ERRATA.

Page 7, lines 8 and 9, for "forward," read "froward."
15, line 26, for “reassumed,” read "reaffirmed."
40, line 31, for "of," read " to."

65, line 5, for "least," read "last."

66, line 2, for " enlargement,” read “entanglement.”