was it, I say, but "QUIETISM?" Was "the light" to which they called, a new light within, set up by themselves? And let me here ask Isaac Crewdson of what has HE been the minister? Hast thou, Isaac, been the minister of the "letter which killeth, or of the Spirit which giveth life." If only of the letter, thou hast been ministering only thy own "suggestions," instead of waiting till thou hadst been "endued with power from on high." Thou must know that the principles of the Society recognize no ministry, "but of the ability that God giveth;" why then hast thou, in contravention of that principle, taken upon thyself that

honour," knowing that thy hearers believed the "honour was of God?" And then, most extraordinary! clothed with the weight of this character, thou twinest round and aimest a blow at the very ground and pillar of that Christian ministry, to which thou hast led others to believe thou hast been called. Hast thou all this time been the minister of a religion of "mysticism," "quietism," and those "suggestions," which have "most comported" with thy own "particular bent of mind," knowing at the same time, that those who have sate under thy ministry, have, according to the principles in which they have been educated, most probably been led to appreciate thy communications at a higher price than they have been worth? Thou must either have been guided by the influence of the Holy Spirit, in thy ministry, or thou hast not. If the latter, thou must be aware that thou hast taken upon thyself an office, which, considering the acknowledged principles of the Society, without reference to their truth or error, thou hadst no right to enter; and com.

mon fairness, at least, to speak of no higher principle, should have induced thee, at the very commencement of thy ministerial course to have stated to the members of thy meeting something similar to this-"Friends, having a certain impression' upon my mind, that it is my duty to address you, I could not feel easy in allowing us to separate, without relieving my mind from the burden that rests upon it. At the same time, I think honest candour requires me to inform you, that my opinions upon some very important points are at complete variance, with those of our early Friends, as well as with those, which may be considered as the opinions and principles, which have been held by the Society up to the present day. I therefore wish you plainly to understand, that what I am now about to deliver in a ministerial capacity, is not the effect of divine influence, but merely those suggestions' which most comport with my particular bent of mind. I look upon the Scriptures as the only standard of religious truth' to which 'test' therefore, according to the best of my memory, (not having a Bible in my pocket,) I think it my duty to bring these impressions,' which having done, I am impressed,' that these 'impressions' are right impressions,' and that they are incapable of being distinguished any other way. I do believe, to be sure, in the influence of the Holy Spirit, but then I do not believe the Holy Spirit ever does influence us independently of his revelation through the Scriptures.' We must therefore resort to this 'test;' for when we are in possession of the Scriptures, the Spirit will teach us, all that is necessary for man to know; but to assert that he will do so at any other time, is an

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' assumption, which is unsupported by Scripture, (the only test of religious truth) contradicted by fact, and one which renders its votaries a prey to many fatal delusions. This, Friends, is my view of gospel ministry; I differ also with the Society upon other points; but as this is my first appearance as a minister amongst you, I thought I could not consistently with my sentiments, appear in this capacity without first acquainting you therewith. It appears to me that the Scriptures are the only rule by which the ministry as well as all other things, can be properly understood, and to speak of the Holy Spirit as a rule, involves the same incongruity as to speak of God as a rule.'

In some such language as this, I think, Isaac Crewdson should, according to the opinions he has lately promulgated, have addressed his audience before ever he had presumed to open his mouth, and break the silence of a religious meeting, in the capacity of a minister of the gospel, that is, if he held those opinions at that time, and was aware of the character of that estimation in which his testimonies might be held. It cannot be justified either by Isaac Crewdson himself, or by any who side with him, that a person entertaining such views of gospel ministry, should assume to himself the duties of that office, knowing at the same time that his audience attached a value to his ministry, which it did not merit, and which no other ministry, whatever might be the evidence of its authority, could upon I. C.'s principle, possibly possess. Is it honest, is it just, to allow these false "impressions," so long to have borne sway to have externally identified himself with the preachers of a great truth, at the same time that he

was opposed to it in belief, and in direct and total opposition to a long outward conformity to and tacit recognition of that truth, now for the first time to publish his genuine sentiments; thus offering, as it were, a practical illustration of his assertion, that those who believe in the immediate teaching of the Spirit, "independently of his revelation through the Scriptures," are rendered "a prey to many fatal delusions?" But perhaps Isaac Crewdson has not all along held such opinions. It may be that their origin is of modern date. He has perhaps laboured sincerely in the work of the ministry, and now, alas! thinks it all to have been the "delusions of Satan," or mere "impressions," the result of misguided zeal, ardent imagination, or educational prejudice. If such be the case, may not the language of the Apostle Paul to the Galatians, be affectionately and appropriately adopted here—“ Oh foolish Galatians and unwise, who hath bewitched you, that ye should not obey the truth," and again, “ye did run well, what did hinder you that ye should not obey the truth ?” Oh! I well know that this appeal, if sincerely and faithfully applied to ourselves, when we have wandered on the right hand and on the left, is calculated to awaken the soul to a sense of its former obedience and safety, and inspire it with a well grounded fear of its present faithlessness and danger. I trust the revival of those lines in our remembrance, may stimulate us to pursue with increasing earnestness after those things to which we are called, to watch closely, to pray fervently, "lest, after having preached unto others," we ourselves become " castaways." Let it not be supposed, that I take upon myself to judge

the motives of others. I do no such thing. To Isaac Crewdson alone, and to Him who " judgeth the secrets of all hearts," can be known how far he has been right or wrong as an acknowledged minister of the Society of Friends, to publish opinions so entirely opposed to those principles, by the abandonment of which, it can never again be the Society that it was. I do therefore deem it to be a matter of the utmost importance, that a doctrine which tends even in the most remote degree, to impugn the authority of the Spirit of Christ, in the midst of his Church, should not be tolerated for a single moment, but should be utterly extirpated root and branch. It is not because men who have professed the truth-preached the truth-suffered for the truth, do after all fall from it,-it is not because men who have walked in the narrow path, swerve off into the broad one- -it is not because men who have professed what they do not believe, and are at last discovered to be the hypocrites that they are—that the truth is less noble, less pure, less lovely, less worthy to be followed it is not because thus abused and kicked about amongst the rebellious sons of men, that it is less precious in the eyes of Him, who is a God of truth and without iniquity, just and right is He." Therefore stumble not-marvel not, Friends, that there should be those who fall from the truth. "Hold fast your confidence" in Christ, and "the profession of your faith without wavering." 'knowing in whom ye have believed." There were those in the earliest days of the Society, who " ran out from the truth," some this way, and some another; but alas! what a falling off has there been since that time; and what think ye-Is it because

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