2ft9,8 7m 1 DUKE UNIVERSITY LIBRARY DURHAM, N. C. Rec'd. JSLA . ' _ _Jj AN ACCOUNT OF THE PEOPLE CALLED ; SHAKERS: THEIR FAITH, DOCTRINES, AND PRACTICE, EXEMPLIFIED IN THE I.IFE, CONVERSATION'S, AND EXPERIENCE OF THE AUTHOR DURING THE TIME HE BELONGED TO THE SOCIETY. TO WHICH IS AFFIXED A HISTORY OF THEIR RISE AND PROGRESS TO THE PRESENT DAY. BY THOMAS BROWN, J Of Cornwall, Orange County, State of New-York. ••<••<■■<<•■< •<->£^»><$h$k€B> *$•>•>">•>•>-•>•• Prove all things, hold faft to that which is good. Apoflle Paul. An hiftorian fhould not dare te tell a falfehood, or leave a truth untold. Cicero. TROY: PRINTED BY PARKER AND BLISS. S01D AT THE TROT BOOKSTORE; BY WEBSTERS AND SKINNERS, ALBANY; AND BY S. WOOD, NEW-YORK. - l8l2. DISTRICT OF NEW-YORK, ss.. t Remembered, that on the third day of February, in tht thirty-fixth year of the Independence of the United States of America, Thomas Brown, of the faid Diftrict, hath depoiited in this office the title of a Book, the right whereof he claims as au- thor, in the words following, to wit: " An account of the People called Shakers : their Faith, Doc- trines, and Practice, exemplified in the Life, Converfations, and experience of the author,during the time he belonged to the fociety. To which is affixed a Hiftory of their Rife and Progrefs to the prefent day. By Thomas Brown, of Cornwall, Orange County, State of New-York. Prove all things, hold faft to that which is good — Apojlle Paul. An hiftorian fhould not dare to tell a falfe- hood, or leave a truth untold — Cicero? In conformity to the Adt of the Congrefs of the United States, entitled " An A& for the Encouragement of Learning, by fecuring the copies of Maps, Charts, and Books, to the authors and propri- etors of fuch copies, during the time therein mentioned." And alfo to an Acl, entitled " An Adl, fupplementary to an A&:, enti- tled an Acl: for the Encouragement of Learning, by fecuring the copies of Maps, Charts, and Books, to the authors and proprietors of fuch copies, during the times therein mentioned, and extending the benefits thereof to the arts of defigning, engraving, and etching hiflorical and other prints." CHARLES CLINTON, Clerk of the Diftria: of New- York. 3V.<*-5 REVIEW Tr- R Of this ivofk, by the Editors of the Port Folio, (a vaiu* able Literary Work Published in Philadelphia,) for October, 1812, Vol. 8. " Among the variety of religious sects with which our country abounds, none appears more worthy of investi- gation than the society which is the subject of the vol- ume before us, on account of their peculiar opinions, and extraordinary mode of worship. It was from motives of literary curiosity, that we sought after the history of Mr. Brown, and the very curious information which it con- tains, will exempt it from the neglect and inattention with which we arc disposed to regard every species of reli- gious controversy. " We should do injustice to the author if we did not say, that no marks of intemperance or passion are vis- ible in his narration. He seems, on the contrary, to in- quire anxiously after truth, to use all possible means of enlightening himself on the important subjects of hh doubts, and even after his secession from the society, though he cannot adopt their principles, he renders jus- tice to the good order and decency of their conduct, their exemplary charity, and the kind treatment which he experienced from the body of their community. These cirucmstances strongly recommmend his narrative. " The author's own experience is related with great accuracy, and furnishes an excellent proof into what whimsies a heated imagination may lead the most sensi- ble and sober men. " Totally ignorant as we are of the author, we do not hesitate to say, that he writes and acts like a very sober good sort of a man. There is even an interesting simpli- city displayed in his endeavors to learn the doctrinejof the sect|, and leaves nothing untried, no solitary media- tion, no painful conferences to reconcile them to his ideas of reason. " We have been liberal in our quotations from this volume, because its contents are of a nature to excite a lively interest with regard to so extraordinarv a sect." $2*fS2 .>?>$ PREFACE. A, .S a full and impartial account of the people called Shakers, has never yet been prefented to the publick, although the attention and inquiry of a large portion of the community, has been excited to an unufual degree, by their novel appear- ance and unexpected increafe, the author of the following work, has been prevailed upon to give the world the refult of his ex- perience and inveftigation among them. He is confident, that their rife, tenets, and practices are more lingular (the prefent ftate of the world, and general information of mankind being taken into confideration) than thofe of any religious fe& which has taken its rife in the chriftian world fince the firft promulga- tion of the gofpel. The following correfpondence which took place between the author and the church, when the enfuing publication was near- ly finifhed, will, I doubt not, be accepted as being properlv adapted for a prefatory introduction. To the Church called Shakers. Friends, I think proper to give you the following information, viz. fince I withdrew from your fociety, I have written for pub- lication, and have now nearly finifhed, an account of my life and experience among you ; in which I have given a ftatement of the many converfations we have had refpeccin?; your faith. doctrines, and practices, with the moft authentick account of the rife of the church that can be obtained. I feel not, and therefore write not as an enemy ; but merely give an impartial ftatement according to the belt of my ability and knowledge ; which knowledge, 1 have fpared no pains nor expence to obtain from every credible fource of information. . I wifh to publifh nothing but what i3 ftrictly the truth ; and I have ftudioufly avoided ufing one word that would have. a ten- dency to mifreprefent, or convey a wrong idea. - Notwithstanding, that there may be no room left for undue animadverfions, I hereby make you the offer, if you pleafe to accept U, of examining the work, in manuscript, prcviou publication ; and if it can be clearly pointed out to mc, wherein I have not given a correct account, I fliall be willing to alter and correal, as it is only my intention to a& the part of a faithful hiftorian. Having once had a privilege among you, and being now what you term a backflider, you may therefore confider me as an in- dividual beneath attention; but you will pay fome deference to mankind in general, and as what I offer for your examination is of a publick nature, I conclude you may think it worthy your attention. Deference to you as a religious fociety, together with the ad- vice of fome of your members, and feveral other people, has induced me to make you this offer : if it fhould meet with your -inprobation, I will thank you to let me know it in due feafon. I fliall at prefent add no more, but that 1 remain, with fenti- meats of efteem, Your Friend, THOMAS BROWN. Lucy Wright and Abiathar Babbot, Firft in the Miniftration. 'jrn-ivally November, 1808. A fhort time after, I received from the Church, the following a"nfwer : To Thomas Broxvn. if Professed Friend, " A letter with thy fubfeription, has been put into rny " hands, directed to " Abiathar Babbot," purporting, that thou ■• art about publishing thy Life, Experience, &c. with a full ac- 1 count of our Faith, Dodlrines, &c propofing to offer the man- " ufcript for our examination, previous to publication. So far ' c from wifhing to offend thee with a reply incongruous with thy " feelings, it is with much regret that we have any thing to fay " or do in the matter ; but fince we are called upon in a cir- " cumftance like this, we deem it expedient to reply, That we " have no defire to examine thy writings. It is fuflicient that we " know thee, Thomas; and be thy opinion whatever it may " concerning thy own abilities* we mufl candidly tell thee, that u we are far from confidering thee competent to the talk th^u fl haft undertaken relative to the fubject of cur faith % either as n it refpetSts thy knowledge of the work of God among us, or ** thy understanding of our do&rines ; and we think we may ,( add with propriety and candour, that thy letter prefents no ■' very favourable fpecimen of literary talents ; therefore, we ( explicitly declare our difapprobation of thy undertaking : yet ** be afTured, that this declaration is not made from any appre- " henfion of harm that may accrue to us from thy publication ; " but a regard to truth, and refpedt to the world of mankind, " who are unacqainted with us or thee, and who are liable to " be led into error by ignorant pretenders to a knowledge of " our doctrines, urge us to withhold our fandtion from publi- *' cations of that defcription emanating from fuch authors. " We hope thefe plain reafoii3 will be fufficint to induce thee " to relinquish thy defign without any further trouble ; for we u don't wifh to be urged to the difagreeable n-ecc-flity of expof- " ing this correfpondenee to the publick, in order to prevent fejrl- * ous inquirers from being impofed upon by fuch likepublications. " Refpe&ing the publication of thy own life, abftracttdly *< confidered, we have nothing to do. In that thou haft an un- -' doubted right to a(5fc thy pleafure ; charity, however, induces " us to fugged to thee, as our candid opinion, that it would be " much more to thy credit to lay afide thy pen, and turn thy " attention to fome better employment than to expofe thy life ; ' to the world by thy writings. " We hope the plainnefs of this reply to the fubjecT; of thy " letter, will not be imputed to any defire in us to give offence; " but to the privilege we claim of expreffingour fentiments free- " ly on that fubjedt " In behalf of the Church, Signed, « DAVID OSBORN. " Watervliet, December 21, I 808." ANSWER. Respected Friends, Your letter of December 21, 1808, purporting to be an anfwer to mine of November laft, was lately received!; arid had you barely exprelTed in your reply, that you had « nx> A 2 I " dtfirc to exam!:;e my writings," you would probably have heard no more from me in this way; but you have chofen ; ft teems, to fit in judgment on me and my abilities, and to dilate lor me. It was my wifh that you might fee the work I had • written, before you would undertake to condemn it. If you had feen it, you would then have been able to judge whether 1 was competent to the tafk or not, and you would have had it in your power to point out to me any errours it might con- i ; but no, you wait not for that, but at once, and in term$ not altogether pleafing, fay, " That be my opinion whatever it may '■ ef ay oiin abilities , you tnufl candhlly tell me, that you are far from confid- •'■ eringme competent io the tafk I have undertaken" You like wife preface this with an exprtffion, which, by its ambiguity and vulgar ufe, is an infinuation either of immorality in my conduct, infinceri- y in my heart, or ignorance in my head. To which of fhefe, or whether to all, you have not thought fit to confine yourfelves. Your expreffion is — " We have no defre to examine thy -writings : it is u sufficient that tve knoiv thee, Thomas." It obvioufly appears by this expreffion (as I intimated above) that you mean to imply Something prejudicial to my character, fomething too bad to mention, as there is no evil conduct but what is implied in that ?AprefGon. And from the opinion I entertained of your civility, I could not have believed you would have fo imitated the vul- var part of mankind ; and that when they are difpleafed, as it is then common for them to fay, " Ah, I know you ; I know .vhat you have done." Why, my friends, what do you know of me ? Speak out, for fuch farcafms and dark implications are unkind and ungenerous, and do not belong to a people making ihe profefCon which you do, of mildnefs and plainnefs of fpeecb. But you know in truth, you cannot alledge any thing prejudi- cial to my character ; and therefore you would imply every ihing bad in a laconic, farcaftical fentence. And I could not have believed you would have treated me thus for the kind- nefs of my offer. You obferve, that " my letter prefnts no very favourable fpecimen *' of literary talents" I confefs it does not : I have no pretentions \o fuch talents. But though I boaft not of literary talents, nor of fpicndid abilities, I ftill truft I am capable of relating In writing fuch matters of fact as my eyes have feen and my ear* have heard. You have alfo blended my want of literary tal^ ents, with inability as to the fubjecl of your faith, " underpinning ** your doclrines, or having any knowledge of the -work of God among "you." This is what I did not expect, in as much as I hoped that a facred regard to truth would have been adhered to in all your correfpondence. As to the work of God among you, 1 fhall leave the reader to judge for himfelf. You explicitly declare your difapprobation of my work everi before you have examined it. This mode of defiroying the au- thenticity of a book, will be accepted by thofe only who pin their faith on your fieeves : and I truft you cannot have the boldnefs to publifh to the world, that it is impoflible for a man to ob- tain a knov/ledge of your faith and do&rines, who has been a member of your Church upwards of fix years, and who has jpent much of his time in difcourfes with the Elders and others who had an underftanding of the faith, in order to procure that knowledge. But 1 perceive you have not written particularly for me, but hereafter for the publick, in order to rebut or in- validate my publication whenever it may make its appearance ; and therefore you wifh to make people believe, I have not an underfanding of your faith and dodlrines, and am not competent to the tafk I have undertaken i but the underftanding reader will then fee, that I have a thorough knowledge thereof . likewife, a competent knowledge of the Hiflory of the Church from the earlieft time to the period in which my work ends, and will be able to judge whether or not I have written with candour. As to the world of mankind being ignorant of me, as you mention, it concerns me little : where I am known, however, I have the fatisfa&ion to think I fhall be believed. I fhall adhere ftridtly to truth in my reprcfentatioHS of you, your faith and practice ; and I am confeious to myfelf of hav- ing conducted this undertaking with upright intentions. And though you, in part of your letter, feem apprehenfive that my " -writings may impofe on ferious inquirers" yet in another part you affure me " tiers is no apprehenfon of harm to you from my publifia* Vlll 44 iion" If you are of God, and led by him as you profefs to oc, my publication cannot hurt you, but will (agreeable to the fcriptures) work for your good. Towards the clofe of your letter, you allow that " / have an " undoubted right to publijh an account of my ozun life, and ivith that ab- " stracledly considered, you fay you have nothing to do." Thefe ex- preffions are fo vague that I am at a lofs to know what you really intend by them. If you mean to fay, that in the publi- cation of my life, I have no right to treat of my experience and connection with you, of your faith, &c. I candidly think you are miftaken. Almoft all authors, whole lives I have read, have given the religious opinions, &c. of the feet or feds they have been connected with, 3nd I prefume it will not be thought arrogance in me to follow their fteps. I would further obferve, that the proportion I made to you to examine my book, was in order that you might have an opportunity to point out to me your objections, and feafonably teflify againft whatever might be found amifs ; and likewife, that you might have lefs plaufi- bility to cenfure me in future of fpeaking untruths, as you have others who have feparated from your fociety. I flill remain, with fentiments of refpect, Your Friend, THOMAS BROWN. Corn-wall, May 12, 1809. To this letter I received no reply. A few obfervations will conclude this prefatory introduction. In relating the converfations I had with the Elders and oth- ers of the fociety, and the difcourfes I heard both in public and private, I have given them in their own words, except where their remarks were fhort, or not fufficiently explicit : to give the reader a juft idea of their meaning I have enlarged, and wherein they were too prolix, I have abridged them ; in every particular taking the utmoft care not to mifreprefent their real fentiments. If the reader fhould find, any fceming contradictions in the feveral difcourfes and explanations of their doctrines and faith, given in the enfuing publication, I am not chargeable with them, having only fcrupulotifly related matters of fact. Iii the Hiftory annexed to this work, to avoid repetitions, I have omitted feveral things which are inferted in the narration of my life ; and 1 have been careful not to record any thing but what has been procured from authentickfources, and the truth of which has been well fubftantiated. Though this fociety may deem feveral of the tranfa&ions related, prejudicial to their caufe, and on this accout will condemn both the work and its author, yet this, however, has not in the leaft deterred me from my undertaking, and particularly from keeping clofe to well authenticated facts, exclufive of every other confederation ; and I feel perfuaded that the unprejudiced reader will obferve that candour pervades the whole. I am far from thinking I have made no miftakes, notwithstanding I have ufed all the care and precaution that I could. If any fuch be pointed out to me, I fhall be thankful for the intimation, efpecially if there fhould be a demand for a fecond edition. I might add more, but nothing more is necefTary to enahle thofe to judge of this work, who judge with underftanding, impartiality, and candour. I there- fore conclude by exprefling my gratitude to God for his contin- ued kindnefs and mercy through every period of my life, and for his gracious aid and benediction in enabling me to bring this arduous undertaking to a clofe. ERRATA. N. B. (b) fignifies from the bottom of the page. Page 61, line 3, for -we, read /—p. 71 1. 6 (b) f. Matt. r. Luke— page 99, line 22, for cannot, read can — p. 134,1. 10(b) f. in, r. into — p. 139, 1. 7 (b) f. mortal, r immortal — p. 140, 1. 4 (b) f. thou, x. though — p. 158, 1. 20 f. and, r. that is — p. 169,1. 8 (b) f. 1803, r, 1802— p. 230, 1. 2 (b) f. pales, r. pale— p. 257, 1. 9, f. March, r. January — p. 266, 1. 7 (b) f. hat, r. that — p. 319, 1. 2, f. compan- ions, r. companion — p. 345, 1. 9, dele that — p. 346, 1. 1 8 (b) f. that, r. bis — p. 347, 1. 13 (b) f. barked, r. ailed— p. 347, 1. 14, f. lie, r. lay P- 347. L 17 (b) r. ivito after accompanied, and by after fucceeded. For Nefkauna, wherever it occurs, read Nfieuna. There are feveral other typographical errors, but not of fuCr? cient importance to be noted here. SUBSCRIBERS' NAMES. Corn-wall, Orange Co. Wm. A. Clark, Efq. 24 copies, Dr. Elihu Hedges, David Sands, Samuel Sayre, Efq. Obadiah Smith, Efq. William Jackfon, Wm. Town fend, Noah Townfend Samuel H. Purdy, Richard B.Williams, Wm. Vail, jun. John Coffey, Efq. Edward Coffey, Wm. Brown, o cop. Nathaniel Brown, Jarvis R. Brown, Charles Southerland, Margaret Mills, Mary Brown, Martin Hallock, Mary Willet, Samuel Sayre, jun. Wm. Dennifton, John Arthur, James Roe, Henry Clark, Cornelius H. Clark, Reuben Clark, Nathan Clark, David Clark, Francis Clark, Jofliua Clark, Rev. J. Robertfon, Rev. William Jewitt, Elijah Horton, Nathaniel Palmer, Nathaniel Sacket, Nathaniel S. Sacket, Sylvanus Wood, Capt. R Reynolds, Durell Williams, Capt. Nath. Ring, Samuel Savage, Wyatt Carr, Stephen Criffey, John Criffey, Amos Whitmore, Jabefh Green, John Green, Bartholomew Miller, Nathaniel Barton, Thos. Carpenter, jr. James Smith, John Ketchum, Samuel Reynolds, Thos. Coleman, Lewis Barret, John Buckley, Thos. Walton Jofiah Tompkins Samuel Allen Cornelius Travis Wm. Southerland Horace S. Belden O. Cunningham Thomas Willis Gilbert Dean Gilbert Webb Jofeph Southerland Nathaniel Fuller Elias Hand Oliver Farrington Ifaac Vanduzer John Hammond John Brundage Jofeph Wood Andrew J. Caldwell Abraham Finch Shadrach Cooper Afonroe. Abraham Lett, Efq. John L. O'Grady A. Southerland Wm. Moffitt, Efq. Bluomlng- Grove. Capt. J. M'Laughlin Samuel Moffitt Benjamin Brewfter J. Horton, Efq. Gojhen. Thomas Thorne Nath. H. White, Efq. Reub enHopki ns,Efq. Benj. Strong, Efq. Thomas Waters Edward Ely, Efq. James G. Horton David Weftcott John G. Hurton Steph. Jackfon, Efq. Michael A. Jones Dr. Thos. Wickham Dr. Daniel Seward George Moore Wm. Thompfon,Efq. James Everitt, Efq. E. N. James, Efq. Archibald Smith Jofiah Ketchum Charles F. Snover Sidney A. Knownton Mini/ink. Jofeph Smith, Efq. Nathan Arthur P. E. Gumaer, Efq. Wejl-Point. Lieut. R. E. Danfy Lieut. A. Larrabte Wm. F. Hobart Thomas North Warivick. Samuel Ketchum James Burt, Efq. Nevuburgh. Selah Reeve David Mubois Gilbert H. Clement J. Fifk, Efq. Benj. S. Reeves, Efq. I. Cooley, Efq. Wm. Rofs, Efq. Charles Bundlall Jofeph Robertfon XI Win. H. Smith Chauncy Grifwold Ward M Gazlay Daniel Belknap William Pike Afa Rutzer Chefter Clark David Wolf, Efq. Wm. W. Sacket Hiram Wells Jas. Hamilton, Efq. Chauncy Woodin B. F. Lewis, z cop. John H. Walfh Leonard Smith Ncw-Windfor. A. Shultys, Efq. Jos. Morrice, Efq. Jeffe Hulfe Mofes Ely Daniel B. Moore Montgomery. John Blake, Efq. David Mafon, Efq. David RHggles, Efq. Wm. M. Wells J. H. Jackfon, Efq. Cornelius H. Dirker Wallkill, Thos. Brunfon John Morrell Horace Swezy Thos. M. Clark Ifaac Seely Neiu-York. William Bufli Sam. Wood, 50 cop. Mary Hazard Wm. T. Robertfon Rev. John Boyd John Hammond, jun. J. H. Shyres, 6 cop G. Hodgfon, % cop. William Elliot Ratvay. Andrew Alfton Azel Roe Elizabeth Edgar Samuel Moore Dr. Lewis Morgan Ifaac Moore Edward Moore Lnng-IJland. John Everitt Mary Everitt Mount- Plea/ant. Solomon Underhill John Hubbart Cortland- Tozvn. John Green Caleb Sutten John Conklin Peehkill. Charles Dufenbury Caleb Brown Poughkeepfie. Hallock Patten James Sands Ifaac Everitt James Reynolds Jacob Noble Rhinebech. Ebenezer Wood Hudfon. A. Woodworth, jun. Benj. Cooper Abner Auftin Alanfon Carpenter Alpheus Adams Wm. I. Ofterhout Edward Hulbert Oliver H. Allen Wm. E. Norman Enoch Barnard Oliver Wifwall Daniel R. Waldo Jared Plumb W. Aylefworth John Munfon Henry Ludlow G. Van Volkenburgh Claverack. I. Ten Broeck Julia S. Ludlow Phineas Freeland Daniel B. Stow Abm. Jordan, Efq. James Barnes Wm. D. Miller John rhompfon Charles Price Charles Smith Wm. P. Snyder Timothy Turner John Martin Hillfdale. Samuel Bryan Aaron Reed Jonathan Turnei Apollo Robertfon Gaius Stebbens Benjamin Dakain Athens. Thomas Howe Nathan Clark, 1 2 c, Thos. Lawrence Alexander Frazer Ruffel Leffingwell John T. Nutterwell Aaron Reed Wm. Dobfon A. G. Barnard Timothy Witherell Samuel Doxey John W. Hays David Shaw Eben. Thornton Matthias Van Loon John Colefon Zacheus Roache Nich. I. Van Loon Samuel Hamilton Calvin Balis Henry White John Hull, jun. John Williams Benj. A. Howland Wm. Hallenbeck Loonenburgb. Henry Wells, jun. Coxfakie. Richard M'Carty Wm. Murry J. & C. Cock Kinderhook. Caleb Finch Wm. S. Gardenier Xll Scbodack. Wm. I. Van Alftine Jacob Baurhyte Charles C. Frink R. B. Springfted John Johnfon Roclof Johnfon S. Tompkins, Efq. James Van Derpoel Samuel Hitchcock Wm Jacobee Abm. C Huyck Howard A. Simmons Coeymans. Jacob Parifh Cajlleton. James MClalkey Albany. Michael Flack James Daniel James Thorne Jofeph P. Barney Samuel P Penny Philip Barnop John Taylor Weeden Lincoln Juftus Cafe Jacob Eaton Levi Terry Caleb Mathews Levi Page Seth Watkins Ephraim Mandell Henry Carpenter Alfred Parker V. Auftin Henry Dickinfon Ifaac Van Bufkirk Wm. M'Harg Philip Talbot Nathaniel Niles Jofeph Golden Wm. G. Taylor Edward Hunter Wm Lamb Dennis Allen Henry Vifher Eliakim Ford Wm. W. Manfill Troy. Parker & Blifs, 50 c. Henry Townfend George Lent John Nafew Aaron Rider, jun. Benjamin Vail Nathaniel Hazard Rev. David Butler E. Oftrander, M. D. Job Collins Jofiah Chapman Samuel Scobey Caleb Curtis Mary Campbell Lewis Richards Afa Sheldon James Wallace Henry Fero Jonathan Warren Abner Fofter Abijah Fowler C. J. Newcomb, 6 c. Abraham Eager,iac. Nathan Eaftman Baljlon. James Clark John Kelley Daniel Rathbone Reuben Thurfton Adonijah Skinner Beriah Palmer Lanjingburgh. Levin us R Winne Greenbujb. Jere. Clark, jun. Jacob Wood, Efq. Canaan. Mehitable Bramhali Clinton, Dut chefs Co. Capt. Ifaac Ruffell Jacob Noble Camden, Oneida &>. Allen Sperry Neiv-Rochell. Rev. Eben. Smith Scbeneclady. John B. Clute, jun. Water- Vliet. E. Van Denburgh Daniel Fort Wm. James Aaron D. Barrows Abraham Males Henry Mansfield John Gaddes John Truefdell Ifaac Van Denburgh Jacob Lanfing, jun. John Mafcraft Wm. Kane Jofeph Whittaker Ifaac Fowler Nijkeuna. Rev. Thos. Romaine Derick Groat Nicholas Groat John G. Clute Thomas Slats Michael Freligh Tobias Putman Philip Linderbecker Eldan F. Goodin Seth Veeder Coventry, Conn. Leon. Handee, 20 c. Hebron, Conn. Benj. Davenport Kingflon, Canada. John Hodgfon N. B. The names of many fubferibers in feveral of the above mentioned and other places have not yet come to hand ; but as in printing the work it has amounted to above forty pages more thaa was expected, the deficiency in this lift of fubferibers, it is fffc- fjfmed, will be readily excufed. AN ACCOUNT, &c. PART I. From the time of the Author's acquaintance ivlih the peoph called Shakers, and joining their Society, until he began to doubt ; and more minutely examine into the propriety of then Faith, Doftrines, and Practice. J\ FEW {ketches of my life, previoufly to my becoming acquainted with the people who are the fub- ject of this hiflory, may, perhaps, be acceptable to my readers. I was born the 26th day of May, 1766, of reputable parents, who then refided in the city of New- York. Soon after my father joined the Society of the people called Quakers ; and with an acquaintance and fome connec* tion with this people 1 was brought up. In my juvenile years, I was much difpofed to ferious inquiry and re- flection ; and thought if I lived to be a man, I would not be wicked as 1 faw many were. But when 1 attain- ed the age of fourteen years, I became immoral and wicked, and continued fo until my eighteenth year.— Then I became thoughtful and ferious, which produced a reformation in my life and practice ; and at length I was brought to experience what I had been an utter ftranger to before, and which was what is believed by Christians in general to be that converfion which entitles the foul to> the kingdom of heaven. But lofing a feeling fenfe of what I had enjoyed, I again had my trials, as I could not reft in any thing fhort of true peace of mind. About three years after I had become ferioufly difpofed, it was B impreffed on my mind as a duty, to appoint meetings, and to fpeak by way of exhortation to thofe who aiTem- bled to hear me. In the year 1787, I joined the people called Quakers, and was admitted as a member of their fociety : with them I continued about three years, and fpoke feveral times in their meetings. Then I left that fociety, fo far as related to particular memberfhip ; but ftill continued to hold meetings occafionally in a feparate ftanding, and often preached among the Methodifts. In the year 1 793, I was received a member of that fociety. Soon after they gave me a certificate to officiate in pub- lic, by way of exhortation. Accordingly I travelled, in connection with that fociety, about two years ; in which time I became fo much reduced in my circumltances, that I was neceffitated to engage in fome bufmefs to lup- port my family. Notwithftanding, I did not wholly neg- lect that which I conceived to be my duty in the minif- tcrial line. For about two years previoufly to my joining the peo- ple who are the fubjecl: of the enfuing publication, I was not, in a ftrict fenfe, a member of any ie&, and thought I would never again join any, unlefs I could find a foci- ety whofe practices, in my view, were more conformable with the precepts of Chriftianity. In fhort, for the fpace cf a year before I became acquainted with the people called Shakers, I entertained an opinion, that the millen- nium was near at hand, and that I fhould live to fee it : and I wifhed to find a people prepared, according to the fcripture account, to meet Chrift at his fecond coming. I had often heard of the people called Shakers, by ver- bal accounts, as a ftrange people ; but on the 13th of April, 1798, (on a journey to Philadelphia) I faw a fmali pamphlet, written by V Rathbone, which gave an account cf them, which furpaiTed every thing I had heard or read before refpecting any people profeffing reli- gion. I thought it not poiTible, that any feci in this en- lightened age of the world, efpecially in this country, could anfwer that defcription. I thought that they might be very different from what they were reprefented, as truly religious people have always been mifreprefented. I had underftood they held to fome doctrines, which ap- '5 peared to me more pure than profefled by others. I was therefore determined, (if God pleafed) to go and ve them, and examine for myfelf. Accordingly, ibme time in Auguft, (the fame year) I was at Albany, and the fir ft Sabbath after I arrived in the city, I went to fee them ; a number of whom refided at IVatervliet, commonly csfll- ed Nejkauna, (eight miles north-weft from Albany.) I attended their meeting : they fat filent a few minutes, then arofe and flood in their order, and lung a tune with- out words ; after which, four or five fang a more lively tune, to which the others danced. After dancing about half an hour, they all kneeled in filence a few minutes ; as foon as they arofe, their leader fpoke of an intermif- fion. During which, they retired to a dwelling-houfe on the other fide of the road, oppofite to the meeting- houfe, and left me ruminating what kind of a people and religion this could be ; for they appeared co me very folemn, and I thought they were a fincere people. At the conclufion of the afternoon meeting, I wifhed to con- verfe with fome of them ; as I began, from their folemn appearance, to conceive a favourable opinion of them. But as no one fpoke to me, I hardly knew how to intro- duce myfelf. However, I was determined not to leave them, without farther information refpecting their faith, &c. I faw I was lofmg an opportunity to fpeak to them, (as they were filently returning to their places of abode.) I therefore immediately fpoke to a young man, and faid, I have often heard of thefe people, and believe I have heard many things which aie falfe ; I have now come fome diftance to fee them, and cannot feel Satisfied to re- turn without having fome converfation, in order to a better underftanding of their religious principles, than I have hitherto had from bearfay and flying reports, and I would thank you to inform me where, and of whom 1 may gain this information ? He pleafantly replied, " Your requeft can be granted : go with me to my fa- ther's, and he will give you whatever information you deflre. ,, 1 gladly accepted of his invitation, and went home with him. I was kindly received, and foon invited to diue* After which, I had an agreeable converfation i6 with the young man's father, (Benjamin Youngs.) To- wards evening he invited me to tarry all night. I did To ; and we converfed till two o'clock in the morning, on various points of their faith ; of which, for the fake of brevity, I think belt to give now only the fubftance, as thefe fubjecls will be treated of hereafter. I (hall flate our difcourfes by way of queftions (for many I afk- ed ) and anfwers, which may ferve as the contents of all that follows to be treated of in the courfe of this work, refpecting their doctrines ; for he pofTeffed as much in- formation as any one I ever converfed with among them, and was as able to communicate his ideas. And I the more willingly infert the fubftance of our difcourfes here, as the account 1 received from him, correfponded with what I heard from the Elders, and others in their faith, for near two years afterwards. At which time, they be- gan to hold forth to me the real doctrines and practice of the church ; which appeared to me (and will hereaf- ter to the reader) fomewhat different, particularly from thofe paffages which I have, for this reafon, inclofed in brackets — thus, [ ]. THE SUBSTANCE OF MX ADDRESS. I have come to fee you, and to have a little converfa- tion ( if agreeable ) concerning your faith and religious profeflion ; as I fmcerely defire to know the way of life and falvation. To prove all things ; hold faft that which is good — i Theff. v. 21. The reply was, " To thofe who come fmcerely to in- " quire of us refpecting our faith, we are willing, accord- " ing to our ability, to give all the information they de- « fire." I. What is your fundamental principle ? " We believe it is fin which has feparated all fouls " from God, his favour, and true happinefs Therefore " our fundamental principle is, to confefs and forjake alt "fin> and live an holy, upright, juft life. Believing that *' this is the only way we can 1 .urn to God, be heard " by him, have his favour, and enjoy true happijieiV »7 2. As this Is the fundamental principle of all religions pea* pie, wherein do you materially differ from others ? " We materially differ from others in not only con- €< feffing our fins, but in receiving power to forfake them. " We have experienced the fecond coming of Chrift, and " are in (what is called) the millennium*; a time that " has been prophecied of, in which Satan Pa all be bound f, " and a difpenfation of gi eater power and grace given " than ever hath been before. It being now the time " the Lord is fearching Jerufalem (i. e. the church) as u with candles.J Therefore, no hypocrite can abide in " this church, continuing in hypocrify, or in the com- " million of any private fin whatever, as fuch may in u other churches. " He gave me all the information he could refpecling the firft revelation, and preaching of the gcfpel of the fecond coming of Chrift. He alfo difcourfed of the cho~ fen witneffes and fervants of God, (Ann Lee, Wm. Lee, and James IVhittaker) who received the firft: gifts of the gof- pel. In the next place he gave a biftory of their com- ing from England in the year 1774, to America, and fettling here in the wildernefs. Then he recited the poverty, difficulties, trials, labours, and perfecutions, they paired through ; and mentioned a variety of miracles wrought in fupport of their miffion, and the gofpel they preached, (a more particular account of the whole of •which will be feen hereafter.) He mentioned many fcripture prophecies that fpake of this day and work : and 1 thought he gave many good reafons for all he ad- vanced, 3. What reafons, or rather proof have you, to believe that Chrifl has made his fecond appearance, and that you are iri a fuperlor difpenfation to all others P He anfwered — " We have abundant proof, both ex- €< ternal and internal. Outwardly we know by the fruit ; " as Chrifl faid, By their fruits ye /hall know them — (Math. " vii. 16.) Alfo, by this Jh all all men know that ye are my % This was what I did not expeel to hear. Glorious ne indeed ! thought I, if true. I was almojl in tranfports. t Rev. ##.2. t Zeph. i. 12. B 2 11 difcipks, if ye have love one to another — (John Xui. 35.) " And further, ail the aDoftolic gifts are in the church, u as the gifts of miracles, &c. According to the prom- '* ife, Thefe figns ft: all follow them that believe ; in my name tl they Jh all cajl out devils, they Jhall fptak with new tongues* 11 Matt. xvi. 17. (This being a proof with us, that oth- " er churches are not the churches of Chiift ; thefe figns " follow not ; miracles are all ceafed among them. ) — 11 And inwardly we have greater evidence. By confef- "jing rurjins, according to to the gift of God, we receive " power to forfake and to feel forgivenefs of all our fins. " In confequence of which, in our fpiritual travail we " know the promife is fulfilled, / ne are required contrary to their feelings and " faith ; each one acts his own faith, particularly in " all civil things, that do not obftrucT: the growth, or in- u creaie of the foul's falvation ; and thofe who are poor, '* are as willingly received as the rich.]" 11. If thofe ivho have dep-Jited intereji in common Jlock t and laboured faithfully for a longer, or Jhcrter time, and fi- nally hfe their faith, or for feme caufe, choofe 4o go away, is what they depofited, returned? " The church do what is juft, and right, in all cafes. " I have knowm inffances of it being returned, and ** compensation made for their labours " 1 2 . What do you believe, particularly, concerning the fcrip- tures ? " We believe they are a true record of the work of " God in paft difpenfations, f written by infpiration, and " profitable to thote to whom they were directed, and " to thofe under the difpenfacion in which they were " written ; and that rhey end under the difpenfation of " the fnft coming of Chrift Neverthelefs, we believe " them fraught with prophecies, from beginning to end, " of a further, and final diiplay of God's grace in a fu- " ture day, when the man of fin would be revealed, and " a full, complete, and finifhed falvation obtained." 1 3 What do you believe concerning (what fame prof effort call) univerfal and faving light ? »5 " We believe Chrift has enlightened every man that com* " eth into the world — (John 49,) and that a talent, or tal- " ents, is given to every man to improve — (Matt. 25,) and " all who live according to their light, and improve the " talents that God has given, have found juftification, " and acceptance with God. For as the fcriptures ex- •' prefs it, a manifeftation of the fpirit, is given to every u man to profit withal — (1 Cor. xii. 7,) and difobedi- •* ence thereto, is the caufe of condemnation." 1 4. What is your faith concerning juftification P " We believe all thofe have found juftification, who u have been obedient to their light, and knowledge ; and •' as we are obedient to the gofpel of the feconi coming " of Chrift, we find juftification, and fanclification." 15. Then do y--u believe in ferfeSion, or a Jlate of freedom from Jin, attainable in this life ? " Such who are obedient to the gofpel of the feccnd ** coming of Chrift, and abiding in the travail of regen- " eration, overcome all evil, fo as not to fin in thought, " word, or deed, and the wicked one toucheth them «< not." — 1 John xv. 18. 1 6. What do you believe concerning perfeverance, and fall- ing from grace ? " We believe creatures may receive the grace of God, ** and experience a good degree of the power of the " gofpel ; nevertheless fall away, and become darker in " their minds than ever they were before. Though we ** believe a ftate attainable, from whence there will be ** no more going out." — Rev. iii. 12. 1 7 . What is your faith ref peeling the condition of man in the fall? " Mankind in a ftate of nature, (or before they hear " the gofpel, and yield obedience to it,) are fpiritually "vdead, loft and funk far from God ; and of their own u nature, inclined to evil continually. But as the natural " fun ihineth on the world, giving warmth and life, fo " doth the fun of righteoufnefs mine on the hearts of all; " and according to the light and warmth received, they u have power to improve ; and when they hear the got- " pel in the gift of God, they have power given to choofe n or refute. The gofpel, according to the difpenfatiorv C i6 fi of it, is the power of God unto falvation, railing fuch " out of the fall as believe, receive, and obey it." 1 8 What do you believe concerning the doSrine of eletlion and reprobation ? " We believe in election. Chrift is the elect of God, " and all men in him are elect. He is the head of eve- " iy man. They are not created machines, but have a " will and power given to choofe or refufe ; and when " the\ believe in, and receive the gofpel, particularly of " Cbrift's fecond coming, they are benefitted by this " election. We deny that God ever decreed to fhut Ci any foul eternally from his mercy and favour." 1 9. 7/ appears to me you believe in the final refloration ? " We believe the goipel in the power of it, will be " offered to every foul, if not in time, in eternity, and " finally will prevail, and conquer, and bring all crea- " tures back from whence they are fallen ; and every knee ii fhall bow, and every tongue confefs Chrifl to the glory of « God » 20. What is your faith concerning the divinity of Chrift *nd his fufferings ? Do you believe he 'was co-equal and co-eternal with the Father ? " We believe him to have been what the fcriptures '* teftify of him ; that is, the fecond Adam> like unto the " firft, before he finned; and by Chrift the fecond Adam, " was in a meafure reftored, (and now is fully reftored " in the true fenfe, by Chrift's fecond coming,) that gift " of God, and revelation, which, by difobedience, the " firft Adam loft. And by the revelation of the power " and fpirit of God to the man Chrift, he was enabled " to keep out of all fin, though in all points tempted as ive "are — (Heb. vii. 15) becaufe he took upon him our " fallen nature. Hence we believe Chrift was like ether " men, fin excepted : but he being endowed with the " fpirit and power of God, according to the apoftle ; " God giveth not the fpirit by meafure unto him — (John iii. 34) " that is, God, by his fpirit, dwelt in the man Chrift Je- " fus, and in this refpect he was God and man- " As to his being co-eternal, and co* equal with the r * Father, as man he was not fo ; but the fpirit of God n r that was in him, (as before mentioned,) and by which " he was actuated, was lb. Therefore, in the begin- u ning, was what St. John calls the Word; and this " word that dw^lt in the man Chrift, was Gsd ; and by " this all- powerful word, all things were made ; and without sl it, was not any thing made, that m a death in fin, i. e. out of the " evil nature, to a life of righteoufnefs. It is the foul *' of man in the fall, in a ftate of fin, and loft from God, " that is the fubject of the refurrection, and not thefe (i vile corruptible bodies. According to the apoftle, " // is J own a natural body, it is raifd a fpiritual body. If " fallen, loft creatures, while they are talking and deter- " mining, in their, carnal imaginations, with refpect to u the resurrection, were careful to forfake their fins, and " know a refurrection from a ftate of fin to a ftate of " righteoufnefs, they would then be more able to judge " concerning it. Now, though we thus endeavour to " give honeft, inquiring minds a reafon oj the hope that is « c in us, ( 1 Pet- iii. 15) and of our faith, doctrines, and n practice, neverthelefs, they are all fuch as we have *' been led into by the gift of God : In which gift we ex- " perience that redemption and falvation, peace and con- " folation, we cannot communicafe urno thofe who have « never had faith. Which is fufficiently convincing, and c 2 6° f* much moie fatisfaclory to us, than all outward afgti* " merits and reafons that can poflibly be produced." Thus I have thrown together a fummary of their doc- trines, faith, and practice ; and in giving the account, I have fcrupuloufly retained their dialect, and (hall endeav- our to do it, where necefTary, throughout this work. This man appeared very defirous to gain me to the faith. He had facrificed considerable of his intereft and friendfhip for the fake of it. Therefore he was zealous to gain me to that, for which he had counted all things but as drofs. — (Phil. iii. 7.) It appeared to be his delight to expatiate on the bleffings and privileges of this glori- ous gofpel, (as he often called it) the glorious rifmg of the fun of righteoufnefs, for the complete falvation and redemption of fallen man. He appeared to be exceed- ingly happy in the contemplation of his having lived to fee the day which has been the fubjecl of prophecy and prayer. He recommended the Shakers as a peculiar people^ zeal* ■9:1s of good works — (Titus ii. 4) labouring after holinefs ; ha-venly in all their convcrfation ; (Phil. iii. 20) exemplary in all their conduct. He often infifted on the following portions of fcripture, as a rule to judge who are the peo- ple of God ; viz. " By their fruits ye fhall know them. And by this fhall all men know that ye are my difciples, if ye have love one to another." He invited me to ftay two or three weeks, and go a- mong them and fee for myfelf, till I was fully fatisfied. He wifhed me to become acquainted with fome of the large families, who were brought into family and church order, that 1 might fee what union, love, peace, and qui- etnefs, prevailed among them ; and how different they were from the people and profeffors of the world. He afferted, that " all thofe reports that had circulated a- " bout them were falfe ; and what 1 had read in V. Rath- " bone's pamphlet, were mifreprefentations ; alJ which w was no more than what Chrift foretold, that Theyjhould u say all manner of evil, again/1 his followers, falfely for his ** sake. But he told them to rejoice and be exceeding glad, "for great Jhould be their reward in heaven." Matt. v. 1 1 . 3* According to his advice, I went to fee fome of the large families, or thofe who had all things in common, or fupported a joint intereft. I converfed with divers perfons concerning the faith. I returned to B. Youngs' family. He ailed me what hindered me from joining them. I told him, they held to fome doctrines with which I could not fully unite. He faid, " That is of little confluence ; we do not dif- " fer with one another becaufe we cannot believe alike ?' in every refpect; neither mall we with you. And " thofe things you cannot fee into, leave them, and em- " brace or unite with what you do believe is right." I considered of all I had heard snd feen ; I thought afTuredly 1 faw that order, peace, and union, 1 never faw before. I felt a love towards the people for the love and kindnefs they had manif:fted to me. I thought if they were what they profeffed to be, they were juft fuch a Chriftian people as I long had wanted to find. There- fore, in order to be initiated as a member of the church, I faw no impropriety in telling one or two perfons in the church, all the fins I had committed ; and thought of a precept in the epiftle of St. James : " Confefs your " faults one to another ;" and of ieveral other paffages of fcripture on this fubjecl. Finally, the evening before I left them, I .came to a conclufion ; and fpake to one of the brethren, who flood in the appointment to hear openings, (as they call it) and we retired into a private room. Before I began to confefs, I kneeled, (feeing me do fo, he did the fame) with filent defires and breathing to God, that I might be enabled to confefs in a right fpirit, and that he would blefs me in my undertaking. And in as much fmcerity as ever I did any thing in my life, I opened every fin and every thing wherein I be- lieved I had done wrong, that I could remember. Now nearly all who had heard of thefe people, be- lieved them to be very enthufiaftic, and their religion unfcriptural ; therefore I expected to be counted a fool for joining them ; but this I did not regard ; as religion and the falvation of my foul I regarded (and do ft ill) above all things in this world. Therefore I was willing to take up any crofs, and make trial, with them, of that 3* power over all fin, and a continual peace and fenfe of the love of God, of which they teftified. This is what I long had defired and prayed for. Therefore I felt wil- ling to foriake the world, to live with a people who en- joyed this Chriftian privilege. And as there was no other way thoroughly to know what theie people were in their faith and practice, but by becoming one of them; and to prove the truth of what they profefled, I made a beginning, and entered in by faith and confeflion. Now if the reader proceeds regularly, from page to page, he will fee an exact ftatement of all matters as they happened, and how 1 came out at laft. On the 30th of November, 1 left this kind family, and ©n the 8th of December arrived at home. After my return, 1 fpent two or three weeks in writ- ing, as a memorandum, what I received from B. Youngs and others, concerning the rife of this church, their doc- trines,, faith, and practice. I was not yet myfelf a full believer. I had many doubts and reafonings within myfelf, as fome things looked very dark ; but I imputed it to my want of light ; for they had faid, " The things of God were a myftery " to the natural man ; and that I could not underftand *' the gofpel and way of falvation, any further than I 11 travailed therein, and obtained a victory over fin. Alfo, " it was fin which had blinded the mind, and ftu- c ' pin>d the fenfes of all the human 1 ace." Now, in order that the reader may have a right and thorough underftanding refpecting the faith, and to re- prefent it in as true a light as pofiible, 1 think beft to in- fert a fhort treatife, which contains the ground-work of their faith, written by their efteemed Elder, Jo'eph Meacham. A copy of which I obtained from a manu- fcript, by the favour of B. Youngs, while I refided at his houfe. This, with a letter annexed, written by their Elder, James Whittaker, are the only writings respecting their faith I ever found among them. I often inquired why they did not publifh their faith and practice in gen- eral, as other churches had done, that the world might have an authentick account thereof; and that the fallacy Qf many reports that had gone abroad refpecting iheip 33 faith and practice might be contradicted. The anfwer I always received was, "There has never been any gift fo " to do ; and that the true church and people of God, u in all their proceedings, were different from the pro- " feflbrs and anti-chriftian churches of the world." The following I give verbatim as I received it. " A concife ftatement of the principles of the only " true church, according to the gofpel of the prefent ap- " pearance of Chriil ; as held to, and practiced upon, by * the true followers of the living Saviour, at New-Leb- tl anon and a number of other places. Likewife, a let- " ter annexed, written by James Whittaker, minifter of " the gofpel in this day of Chrift' s fecond appearing, to " his natural relations in England, dated October 9, 1 785. *' A fhort information of what we believe of the difpen- " fation of God's grace to fallen man : and in what " manner they have found acceptance with God, and " falvation from fin in former difpenfations : with par- " ticular references to the prefent difplay of God's grace " unto us ; and in what manner we find acceptance with •' God, and hopes of eternal life, through our Lord Je- " fus Chrift, in obedience to the gofpel of his prefent ap- pearance." a A CONCISE STATEMENT, &c. " 1 ft. We believe that the firft light of falvation was " given or made known to the Patriarchs by promife ; " and they that believed in the promife of Chrift, and " were obedient to the command of God made known " unto them, were the people of God ; and were accept- " ed by him as righteous, or perfect in their generation, " according to the meafure of light and truth manifeft- " ed unto them ; which were as waters to the ankles ; " fignified by Ezekiel's vificn of the holy waters, chap. " xlvii. And although they could not receive regene- " ration, or the fulnefs of falvation, from the flefhly or " fallen nature in this life ; becaufe the fulnefs of time " was not yet come that they mould receive the baptifm " of the Holy Ghoft and fire, for the deftruftion of the 34 c< body of fm, and purification of the foul. But Abraham u being caned and chofen of God, as the father of the ** faithful, was received into covenant relation with God Cl by promife ; that in him, and his feed, all the fami- " lies of the earth fhould be blefTed. /And the earth- u ly bleffings, which were promifed to Abraham, were €t a fhadow of gofpel or fpiritual bleffings to come. w And circumciffion, or outward cutting of the forefkin " of the nVf-h. did not cleanfe the man from fin, but was u a fign of the fpiritual bapiiim of the Holy Ghoft and n fire. Which is by the power of God manifefted in " di" r ers operations and gifts of the fpirit, as in the days ** of the apoilles, which does indeed deftroy the body of " fin or flefhly nature, and purify the man from ail fin, " both tbul and body. So that Abraham, though in " the full faith of the promife, yet as he did not receive u the iiibftance of the thing promifed, his hopes of eter- " nal falvation was in Chriit, by the gofpel to be attain- M ed in the refurredtion from the dead." " 2d. The fecond difpenfation was the law that was * given of God to Ifrael, by the hand of Mofes ; which •' was a farther manifeftation of that falvation, which •* was promifed through Chrift by the gofpel, both in ** the order and oidina ices which was inftituted and giv- *' en to Ifrael, as the church and people of God, accord- * ing to that difpenfation which was as waters to the *' knees — (Ezek. xlvii. 4) by which they were diftinguifh- " ed from all the families of the earth. For while they " were faithful and ft r icily obedient to all the com- *' xnands, ordinances, and ftalutes that God gave ; ap-, " probated of God according to the promife for life, u and blefling promifed unto them in the line of obedi- H ence; curfing and death in difobedience — (Deut. xxviii. ** 2, 15.) For God, who is ever jealous for the honor " and glory of his own great name, always dealt with " them according to his word. For while they were o- CJ btdient to the commands of God, and purged out fin " from among them, God was with them, according to *' his promife. But when they difobeyed the commands " of God, and committed fin, and became like other ( * people, the hand of the Lord was turned again ft them 5 35 * and thofe evils came upon them which God had " threatened. So we fee that they that were wholly o- " bedient to the will of God, made known in that di£ " peniation were accepted as juft or righteous. Yet as " that difpenfation was fhort, they did not attain that * falvation which was promifed in the gofpel ; fo thai, " as it refpected the new birth, or re:d purification of the " man from all fin, the law made nothing perfect — (Heb. n vii. 19) but was ajhadoiv of good things to come — ( 1 Cor. " ii. 17. Heb. x. 1.) Their only hope of eternal re- " demption was in the promife of Chrift by the gofpel, " to be attained in the reiurrection from the dead. " 3d. The third difpenfation was the gofpel of ChrifVs " firft appearance in the fiefh, which was as waters to the "loins — (Ezek. xlvii. 4) and that falvation which took " place in confequence of his life, death, refurreclion, ** and afcenfion to the right hand of the Father, being " accepted in his obedience, as the jirjl born among many " brethren — (Rom. viii. 29) he received power and au- " thority to adminifter the power of the refurreclion and u eternal judgment to all the children of men. So that H he has become the author of eternal falvation unto all that i; obey him — (Heb. iv. 9. ) And as Chrift had this power " in himfelf, he did adminifter power and authority to " his church at the day of Pentecoft, as his body, with " all the gifts that he had promifed them ; which was u the firft gifts of the Holy Ghoft, as an in-dwelling com- " forter, to abide with them for ever ; and by which they " were baptized into Chrift' s death ; death to all fin : and " were in the hope of the resurrection from the dead, " through the operation of the power of God, which " wrought in them. And as they had received the fub- " ftance of the promife of Chrift's coming in the fleili, " by the gift and power of the Holy Ghoft, they had " p wer to preach the gofpel, in Chrift's name, to every " creature ; and to adminifter the power of God to as " many as believed, and weie obedient to the gofpel " which they preached ; and to remit and retain " fins in the power and authority of Chrift on earth. " So that they that believed in the gofpel, and were obe- " dient to that form of doctrine which was taught .thera^ 36 by denying all ungodltnefs and w death — (ver. 26) not the natural death, which " all men die ; but a fpiritual death, a death to God : " and he will in the end deliver up the kingdom to God, when u he Jhall have put down all rule, authority, and power — " ( 1. Cor. xv. 24.) Therefore if all authority and pow- " er be put down or destroyed, then furely the power of " darkneis, the fecond death, will not always reign and " have authority and power over fallen creatures. The " firil promulgation of the gofpel was, Peace on earth? " and good will towards men — (Luke ii. 14.) But with " many who pretend to publifh the gofpel, it is hell-fire, " brimftone, and eternal damnation ; of which they "will hajjjjfmore in one fermon, than is to be found " in the whole Bible. Now any perfon who believes in " the final reftoration, could not frame words more full, " pertinent, and conclufive, that all will be faved, than " the foregoing quotations. " Chrift's kingdom, in the book of Daniel, is repre- " fented as overcoming and deftroying all other king-- " doms ; and alio, that all mail ferve and obey him. " Will he not, therefore, overcome and deftroy the king- " dom and power of Satan, and deliver creatures from " under his power and thraldom, when the fcriptures " declare that he was manifefted for this very purpofe ? " For this purpofe was the Son of God manifefled, that he «* might dejlroy the works of the devil — (1 John, iii. 8.) " Can any thing be plainer ? Suppofe we were informed " of two kings, who were at open war ; one reprefented " as very powerful, and his throne eftablifhed in right- " eouihefs ; and the happinefs of his fubjecls, and of " mankind in general, was his greateft defire : fuppofe " the other to be reprefented as a tyrant, who is weak, 53 ** cruel, and unjuft ; and who does all he can to injure " the fubjects of the righteous king. Again, being alfo " informed, that this powerful and righteous kin^ did f* not make a complete conqueft of the unjuft and cruel u one ; and that he never defigned to do it, but meant " to refcue only a few of the fufferers from under his "tyranny and oppreffion ; what fliould we think of " this righteous king, of the happinel's of his fubjects, and " of his defire to promote the felicity of mankind in gen- " eral ? " Now thofe who believe only in partial falvation, re- " preient Chrift to be like this king. They make him ** appear but a petty conqueror. The devil, the power u of darknefs, and hell, reigns eternally victorious over " the greateft part of poor loft men. In truth, aftonifh- " ing to tell, fome fay, that God Almighty has given the (t devil a great number of Adam's poflerity, by an irrevcrfible (i decree t from all eternity to all eternity ; and let them do what (i they iv ill, or can, they cannot help themfelves. This is the ** moft aftonifhing prefent, that ever was made ; and for " injuftice, there never has been any thing on earth equal " to it. But to return to partial falvation : Chrift came " into the world, to fave the world ; but, alas ! few are " faved by him. He died, according to their faith, to " atone for the fins of the world, and pay the debt that fallen *' man could not pay ; and yet the debt of the greateft part " eternally remain unpaid. WRat inconfiftencies ! Oh ! " but fay they, he did pay the debt for all ; yet all would not " accept of the payment, or offer ; tlyerefore, mujl eternally a- n before mentioned) to be Hebrew, Greek, and Latin^ fpeaking part of the time one language, and then anoth- er. After meeting, all the family fitting round the fire, as he was talking concerning the happinefs of a religious life, fuddenly his head ihook, as if by a fevere electric fhock ; he then clofed his eyes and fung half an hour, in fome language, faid to be Hebrew. As foon as he ended, he faid, u this was one of the fongs of Zion ;" and exclaimed, " how happy a foul feels that has a fenfe "of the love of God." The fame evening he fpake a few minutes in fome Indian tongue, or it appeared fuch by the gefticulations, &c. He told us that, " he could only fpeak as he was " infpired by the power of God, and then he had no will " or power to flop ; and that it often came upon him " unexpected, and unthought of ; and that he did not " underftand what he faid, except when he had a fenfe M of it given to him." I was informed of an illiterate fifter at Lebanon, ia the fame order, that had the gift of interpretation of .tongues ; and that Ihe fometimes could tranilate, or ex- 6o plain languages thus fpoken : and previoufly to that time, one of the young believers (namely, Serh Wells) who profefTed to underfland Latin, informed me, in company with feveral others, that he had heard this fame man, at Lebanon, fpeak half an hour in Latin* which much ftrengthened his faith, and which he tranflated in- to Englifh ; and that he had heard him fpeak in French, a Frenchman being prefent at the fame time. He fur- ther alferted that the forementioned fitter, who had the gift of interpretation of tongues, being prefent, inter- preted the fame ; all of which he faid, " greatly con- 4i firmed him in the faith, as it was prophelied in the U fcriptures, that ihefe figns fhoulci follow them that believe. " (Mark xvi. 17.) They fiall fpeak with new tongues. — " Now," faid he, " all thofe gifts that were prophefied of u in the fcriptures, are in the church. Therefore all " thole who come to a knowledge thereof, and do not em- " brace and abide in the faith, will be left without excufe." 1 mail make fome remarks on thefe gifts and opera- lions, in their proper place ; for having had the fame myfelf, the reader will find me hereafter to be a more competent judge of them. I mall now turn back, and relate a few words con- cerning this evening's meeting. We all appeared to be exceedingly happy, dancing, clapping hands, and fhouting with all die vigour, zeal, and earneftnefs imaginable. This was the firft of my joining them in their dance, as I felt a backwardness thereto ; but as I was Handing ftill looking on, one of the Elders whifpered to me, and faid, u Thomas, la- 4i bour." I thought I muft be obedient, and keep in union, fo I ftept in among them, and laboured with them. Some fpectators faid after meeting, " we were deluded and full of the devil." Others, that " it was as merry a frolick as ever they faw." Some ferious perfons were much affected at feeing people proceed in this manner, under pretence of worshipping God. A couple who were moft difpleafed, who felt forrow, an- ger, and pity towards us, wept and faid, " O take us away from this horrid fight ;" notwithstanding, they foon after joined the fociety. I thought to be fure it 6i v/as a wonderful fight to people who were prefent, feeing our worfhip. But this I declare, I was fmcere, and I believe all the young believers weie. We did nothing from a principle of hypocrify. Next da> I went with my fifter to the church, where an Elder and an Elder fifter fpent two or three hours in talking to her, trying to convince and perfuade her to the faith. At laft (he appeared to be much affected, on account, as the conceived, of their condemning all oth- er chriftians, and faid, " you condemn all good people th&l arc or ever have been in the world ; and there is* no p< .•(Ability of any being faved, unlefs they recieve your faivh, and join your church." I replied; we do not con- demn all others I ftill believe that Van Noftrand, Benj. Abbot, and John Regan (with whom we were ac- quainted, anduied to hear preach) were good men ; and w r hat I wiote in my journal refpecling their piety, after I had read of their deaths, I ftill believed. She replied, " I'll warrant you will foon erafe it." I faid, I never will One of the Elders faid, " We own all the work of *' God that has ever been in the world, and in all peo- " pie We believe all thofe who have lived up to their " light and knowledge, have ftood juftified in the fight u of God, and have been accepted by him, according to " the light they have had and improved," &c. We left that houfe in order to return again to the young family. On the way (he appeared to be much exercifed and tried in her mind. As we were walking, fhe fuddenly (topped, and appeared to be falling. I caught hold of her and held her up, when it appeared to me fomething was the matter with her. In two or three minutes fhe revived, and appeared for the fame fpace of time, to be fomewhat delirious. After (he recovered, fhe told me that a ftrange feeling came over her mind, and that fhe had been blind. I told her it \ya.s for a fign to her, to (how her that fhe was in a ftate of darknefs while landing in oppofi- F 62 tlon to the gofpel ; and that 1 thought me was greatly favoured in having fuch a fign.* Next morning we bid all the young believers fare- well. They with me, were forry fhe would not open her mind before fhe left them ; but on our way, we had about a mile to ride, before we pailed the church, or the houfe in which the Elders refided ; in which time, I improved every moment in reprefenting the people in the moft endearing manner I could, perfuading her to join them, that they might feel a union with her in her ab- fence, and by which fhe would gather a union with them, and receive great comfort and confolation. Finally fhe gave up, and confented to flop and fee the Elders ; and in a few minutes after we were in the houfe, fhe op- ened her mind to the Elder fifter ; after which fhe came out of the private room very cheerful, and faid, " I now want to go back and fee the young fillers ;" which we did, and they gave her the right hand of fellowfhip, be- ing much pleafed that they now could call her fifter. The next morning we parted with them, and the 4th of February, arrived at home. We now began to recommend our faith more flrongly to our neighbours, reprefenting thefe people as being chriilian-like and exemplary. We afTerted, that their order, love, and union exceeded that of any chriflianfo- ciety in the world. We frequently made ufe of the ex- preflion, " By their fruits ye fhaH know them ;" and " by this fhall all men know that ye are my difciples, if ye " love one another." Alfo, that there was that power of God among them that was to be found no where elfe. Finally, my father, one of R. Hodgfon's fons, and Abraham Hendrickfon, a nephew of mine, who lived then in my family, and our neighbour Thomas Howe, were prevailed on by us, to go and fee them, and exam- ine for themfelves. They fet off in four or five days af- ter I arrived at home, in company with my brother in the faith, R. Hodgfon, in a fleigh, and returned in tea or twelve days ; but to our difappointment, only one " Afterwards, on mature deliberation, I was fatisfied her illnef* was occafioned by much e*ercife of mind. 6$ kad joined them ; viz. R. Hodgfon's fon. My father, as toon as he faw me, faid, " Thomas, I have heard thee fpeak about the power to be felt among thefe peo- ple, but I never felt lefs in my life ; and when they talk, or preach, it is as dry as a bone." Continued he, " I told them that they conquered people with love and kindnefs." As there were four of us now in the faith, we began to hold meetings once a week in private, except a few we fometimes admitted by particular requell ; and lively meetings we had. We danced, fhouted, and clap- ped our hands with all the joy imaginable, to think we had lived to fee, and partake of the long prophefied, and prayed for mellennium difpenfation. I felt as light as a cork upon the floor. At one time I clapt my hands, and cried, " clap your hands all ye people that are fo highly favoured ; fhout unto God with the voice of thankfgiving* — (Pfal. xli. i.) This was fomewhat fingu- !ar, as I had never heard any of them fpeak intelligible words in the time of dancing ; therefore I was fearful I had not a right gift, and mentioned it to one of the El- ders fometfme afterwards, defiring to know what he thought of it. He anfwered me, " I mail not condemn " fuch a gift ;" and told me of many wonderful gifts among the people at the firft opening of the gofpel. About the middle of March, came" a couple of the brethren, (namely, Philip Bartley and Benj. S. Youngs) who were fent by the miniftration refiding at Lebanon, to help build us up, and ftrengthen us in the faith. By this time, Shakerifm began to be noifed all over the country ; and after they had been with us a day or two, we gave public information for a meeting the fucceeding Sabbath evening ; to which many people came. Hodg- fon's houfe, though large, was crowded, and many with- out ; fo that we had no room to dance. The old man, Philip Bartley, fpake about an hour and a half on the in- creafmg work of God, from the fall of Adam, to the opening of the gofpel of the fecond coming of Chrift, * I may juft obferve when one feels difpofed to clap his hands, all or moll of the others inftamly unite with him aad do the fame* 6 4 iii order for man's final falvation and redemption : alfo, on the inconfiftency of fexual intercourse, either married or unmarried, with the pure gofpei difpenfation, and with the nature of a pure and holy being. He faid, " It 44 is certain that mankind, relative to the gratification of " their carnal minds in this refpecT:, have funk below the " brute creation ; as they have their times and feafons, " but mankind have not " He aho ipake concerning the bond tuoman born after the Jlejh, (mentioned by the apoftle, Gall. iv. 23) and the Jon of the free woman by promife, which things (he faid) *' were an allegory of the two 1,4 covenants : one, of the covenant which gendereth to bond- in generation, and the other is £ree in regeneration ; " or one of the nefh, and the other of the fpirit : that " thofe who were under the covenant of the flefh, were " in bondage, and not heirs with thofe under the cove- '* nant of the fpirit. Therefore we, (faid he) who have " taken up our crofs againft the flefL, and obtained a " victory over it, are not children of the flefh, or bond " woman, to live after the flefh : for fuch as live after the u JleJJ?, fiall die ; but they who through the fpirit, do mor- 44 tify the deeds of the body, Jhall live — ( Rom. viii. 1 3 ) and Cl become children of the free w man, and of that Jeiufa- " lem (i. e. the church) of which the apoftle fpake — (GalL i( iv. 26)which is from above and is free ; which is the mother " of us all in regeneration. This mother can rejoice, " though fhe bear not, not travails not according to the " flefh, and is defolate as to having children after the 44 courfe of generation. Yet fhe hath many more children 44 than /he who hath an hufband ; i. e. according to the 44 covenant of the flefh by generation," &c. He alfo endeavoured to fhow that fexual intercourfe was pointed out to be impure and fmful, even under the law, or Mofaic difpenfation. In order to prove this, he quoted Lev. xii. 2 — xv. 16, 17, 18, 30, 32. " Now (faid *' he) whv all this wa'hing and purification ? and why a Ci fin offering, if no fin was committed in the acl ? and " ii no fin, why did the prieft make an atonement ? w (ver. 8.) Alfo the impurity of it appears evident from " the injunction that was laid 0*1 the children of I'frael, !• in order for them to be prepared to behold the muni- G 2 7^ chapter of St. John's gofpel, was not a natural maifftaggj but a fpiritual rt-arriage and union between Chrift and his apoftles." Which I told him 1 was very foiry to hear him afiert, for a greater perverfion of fcripture I never heard ; and if 1 could not fuppoit my opinion or faith, without wrefling the icriptures in fuch a manner, I would give it up ; for a plainer defcription of natural marriage could not have been written ; and that theie is not, in all the account, any intimations to the contrary. He did not appear diipofed to controvert the point with me ; but only laid, " Firft. Mother underflood it fo ;" thinking, as'I fuppcfed, the opinion or belief of fo great an authority would have fome influence on me. But I thought as little of her under (landing about it as 1 did of his ; and this was the firft inftance that leiTened her in my eiteem, particularly when I found, from further evi- dence, that it was really her belief* They (laid with us four or five days ; in which time, by confeffion of fins, there were three more added to our number, viz my nephew, Abraham Hendricklon, men- tioned before, and a black man and his wife The two brethren met with us every evening in our fmall meetings, and gave us much good advice. They- both appeared to me to behoneft, well-meaning, loving, and kind men. I had considerable converfation, princi- pally with the old man, concerning the faith. What appeared to be moft on his thoughts, and which he feem- cd to delight to expatiate on, were the deep things of the faith. The following is a fummary of his difcourfes with me at this time : He faid — " The foul was of divine origin ; but fin " had feparated the foul from God, and that being re- ■** moved, we may have a communion with angels, and €t with departed Spirits." Further, " that he and fome -*• others, had often heard their finging, and had feen the * Some time after, I mentioned this aflertion to Elder John Meacham. He did not tell me what his belief was concerning it, but only faid, " If it was made known to me by immediate reve- ** lation. that it was a fpiritual marriage and union, as Hartley has ** alT. rted, I would not mention it." Becaufe, as 1 underflood hiffl> the account on record was fo plain to the contrary. .79 ct orcter and worfhip of the fpiritual world. But man-' ** kind have become fo loft from God, and ftidk in na- " ture's darknefs, that they have no true idea of the i'pir- " itual world But when the foul, or fcnfitive part of u man becomes awakened, to fee and have a fenie of its ** lofs, and feel the weight of fin, it is brought into bit- 11 ternefs and anguifti ; and as it clofes in with die gof- " pel, knowing a travail therein, and a refurreclion out " of that lofs, then their fpiritual eyes and ears become " opened, that were clofed by fin, and then is capable or " communion with the fpiritual world ; which world is " not fo far diftant above or beyond the fky, as the car- " nal and ignorant imagine. For, as they have never " partaken of the nature of it, they know nothing about " it, nor where it is. In truth, the kingdom of heaven " is where God" is. As to his omniprefence, he is every " where; but as lo his particular refidence, he is uith " his Saints, or it is by them that he is felt and known ; " and thofe in the body, in their travail, are one in fpirit "with thofe depaited. We are united to thofe in the " fame order, who have left the body ; they are abfent ** in body, but prefent in fpirit. We are one in fpirit, -*' according to our rrieaiure, with all the heavenly hnft, " In confequence of a refurreclion, reftoration, or com- " plete falvation and redemption from all fin, we be- <* come united to God, and confequently to holy ipirits. ** For whether abfent in body, or prefent in fpirit, we " are in one kingdom, and all in one travail : travailing u nearer to God, and becoming more and more like " him, though we never become equ il to him in wifdom '* and purity, as he is infinite in all his divine attributes. •• We may arrive at a ftate of equality with the fera- " phim, the highefl order of angels, in wifdom and pu- *■■ rity, and they may then be as far beyond us as at pre- " fent. As there will be a continual and eternal travail *' from the time we firlt received the gofpel, all in and ** according to our order, in this world and the world of " fpirits. Indeed, with open vifion do fome of us, in 11 this life, behold the angelic company of the fpiritual <( -world, and join the fong of the Newjerufalem. 8o " The vail of the flefn being rent, the fpiritual eyes u become opened. Some of us have feen the worfhip of " the fpiritual world, in the fame order with the church. rate fuch an affertion. H 86 it would now appear full as fmgular and ftrange to hear a Chriftian fociety fmg hymns as part of divine worfhip, as to fee the Shakers dance. Mufical inftruments have, in like manner, been per- verted and turned from their ancient ufe ; and mould we now ufe them in dancing, inftead of fmging, it would be looked upon by many as an abomii 'Hon in the fight of God. Yet we believe there will L a time, when they will be reftored to the people of God. and to their prop- er and primitive ufe in the worfhip of God. Therefore we lay of thefe things fimilar to Dr. Watts, on fmging or poefy. See preface to his Lyric Poems. " It is to be lamented that poefy, whofe original is di- vine, mould be enflaved to vice and profanenefs ; that an an infpired from heaven, fhould have fo fai loft the mem- ory of its birth-place, as to be engaged in the interefts of hell. How unhappily is it perverted from its moft glo- rious defign ! How bafely has it been driven away from its proper ftation in the temple of God, and abufed to much difhonour ! The iniquity of men has conftrained it to ferve their vileft purpofes, while the fons of piety mourn the facrilege and the fhame. ,, If ever any people had cauie to ufe fuch lively acts, exprefiive of their joy in God, certainly thofe in this day have, who have received and experienced the greateft bleffing that ever defcended to the children of men, even that which hath been long prcphefied of, long defired and prayed for, by the fmcere in every age of the world. David rejoiced in the dance, becaufe he had received the ark from among the Philiftines. Thefe people re- joice becaufe they have received that of which the ark was only typical. The children of Ifrael rejoiced in the dance, becaufe they had experienced a final deliverance from Egyptian bondage. Thefe people rejoice in the dance becaufe they have experienced a deliverance from a more potent and pow- erful enemy, even him who hath reigned and ruled in the hearts of all the children of men ever fince the fall of Adam. And be caufe they have experienced a re- demption from under the bondage of the reigning pow- 8 7 er of fin and Satan, and behold every fpiritual enemy deftroyed by the power of God, and behold their fins, as the children of Ifrael did the red fea, feparated from them. Chrift informs us, that in the return of the prodigal fon, " there was mufic and dancing" — Luke xv. We have all been prodigal children. We have all ftrayed away from our heavenly Father, and fpent our fubitance, or ufed the talencs he gave us, in fin and riotous living ; and when we become fenfible of our poverty and lofs, and return, will there be lefs joy than at the return of the prodigal in the parable ? And we believe this parable is figurative or typical of the return of mankind in the mil- lennium. The Jews have ftrayed from the gofpel, and the Gentiles fimilar unto them — like unto the prodigal. The gofpel, their portion, their inheritance, their living, the gift of the Father, has been, according to the difpen- fation of it, offered and beftowed on many ; but not long after the apoftles as fome of them foretold, they travelled into a far country, and wafted all in fin and riotous liv- ing, and there commenced a famine in the land, and they joined themfelves unto the fpirit of the god of this world ; whereby they have ferved their fwinifh, beaftly nature, and they fain would have fupported their reli* gion with fome little fubftance like unto huiks : but no man gave even that little unto them, as the leaft fub- ftance of religion is received by rightly applying unto God. Now by becoming fenfible of their lofs, and ap- plying unto Chnir in this his fecond coming, and con- fetti ig their fins, faying, Father we have firmed aganift heaven and in thy fight, and now fee we are not worthy to be called thy tons, nor neither to be called by honor- able tides, as has been with the greateft impropriety ap- plied to many of us,* but defire to receive the gofpel as humble fervants. Now, by Chrift and his people, they Will bi received joyfully ; they will he clothed with the robe of n*riteoufne:s, and a fignet put on them that they are of the Father's children, and their feet mod with the * Your Grace, Your Holinefsj Your Lordfhip, Your Worfliip* My Lard, Reverend, &c».. 88 preparation of the gofpel of peace — Ephefians vi. 15. Heie the fatted calf is killed ; here is given the nourish- ing richnefs cf the gofpel ; and to crown all, to make poor returning prodigals happy, here is mufic and dan- cing. Then fuch, with us, will have abundant caufe to fay with the Pfalmift, " Thou haft turned my mourning into dancing ; thou haft put off my fackcloth, and girded me with giadnefs" — Pf. xxx. 11. Jeremiah, fpeaking of this time, fays, " They fhall go forth in the dances of them that make merry — xxxi. 4. Then fhall the vir- gin rejoice in the dance, both young men and old to- gether" — ib. 13 ver. It is very fmgular to fee thefe people fometimes in time of worfhip clap their hands and fhout ; but it is what was prophefied of, "Ye fhall go out with joy, and be led forth with peace ; and all the trees of the field (meaning people in the gofpel field) (hall clap their hands" — Ifa. lv. 12. O clap your hands all ye people, (that are fo highly favoured) fhout unto God with the voice of triumph" — Pf. xlvii. 1. " Sing with giadnefs, and fhout among the chief of the nation : publifh ye, praife ye, and fay, O Lord fave thy people" — Jer. xxxi. 1. "Sing, O daughter of Zion ; fhout, be glad and rejoice with all thy heart" — Zeph. iii. 14. We read in the fourteenth chapter and fixth verfe of Matthew, of vain, ungodly dancing, and the confequences attending. The wicked, inftead of rejoicing, mould mourn on their birth days, and at all times, until they know their fins forgiven, and a reconciled God. Danc- ing, mufical inftruments, and fmging, is not adapted to their ftate, and which in truth does not belong to them, but to the people of God. The wicked fhould rather go to the houfe of mourning, than to their houfes of levity and ungodly mirth. Poor loft creatures, in a ftate of reparation and alienation from God, and -every thing good and lovely, funk in the mire of their iniquities, pol- luted, according to Ifa. i. 6. Have not fuch creatures much more caufe to mourn, than to fing and dance ? All that we do mould be done to the honour and glory of God, We mould praife him in and with every thing 8 9 we enjoy. Every faculty of the body fhould be dedicat- ed to his praife. Our tongues were made to blefs the Lord ; our voices were given to fing his praife ; and the Pialmift calls on every thing that hath breath to praife the Lord. cl. 6. Now why fhould this worihip I have been advocating, be thought fo Grange and unlikely to .be of God, when, as I have clearly fhown, it has been performed by the people of God formerly r* Thefe people are led to wor- fhip God in a way different from all the dead traditional forms of fallen Chiftendom, and to be a wonder to the world. We read the prophet Ifaiah went naked and barefoot as a fign and a wonder — xx. 3. And we are called to worship him in a way not of our own choofing. Therefore let all de r pifers, like the wife of David, beware that they are not defpifmg and oppoilng the work of God, " Left that come upon them which is fpoken of in the prophets. Behold, ye defpifers, and wondei and perifh' r — Acts xiii. 41. Sometime in July, 1800, two Elders from Lebanon, namely, John Meacham and Hezekiah Rowley, made us a vifit. They met with us in our evening meetings, exhorting us to be faithful, to live an exemplary life, that our neighbours might fee a reality in the religion we profefled. At this time I was fo ftrong in the faith, that one day as we were converfmg concerning extraor- dinary gifts, 1 told the holders I believed if I continued faithful, I mould be fo endued with power in fpeaking languages, I mould be able to fpeak and preach to peo- ple in the different tongues, fo that any nation or tribe of Indians could underftand me, and mould be inftru- mental in gathering thoufands to the church. Fo which Elder Meacham replied, " Thomas, we don't like that *' expreffion of gathering to the church, but to the gof- " pel." We gave notice to our neighbours of the Elders being here, and of a meeting the fucceeding Sabbath. By this time I had cleared out, and feated off the upper part of Hodgfon's houfe, which made a large, commodious meeting-room, eafy of accefs. On the Sabbath, accord- ing to appointment, came a large concourfe of people, h 2 Elder Hezeklah fpake about half an hour courfe I ihail give, as it contains their fundamental principle, and that doctrine which they generally pieach. I thought he delivered this difcomfe with more life and feeling than I had ever heard from any of them before. A DISCOURSE DELIVERED BY H. ROWLEY. u Theie are many people aiTembled here at this time. " We are willing, and indeed glad to fee them, and u wiili that they all came with defires to feek the truth ; " but whatever your motives are in coming, we wifh M you to behave in a fober, civil manner. " Now whatever you think of us, we come here in " gofpel love, and defire and feek for nothing elfe but " the happinefs of our fellow creatures ; knowing that ** people are in a loft ftate as to their falvation, and that M the world lieth in wickednefs — (1 John v. 19.) " And we teftify none can ever be happy, or find accept- " ance with God, who live in fin, and after the courfe of " this world ; and all we feek, all we defire, and all that " we want of people, and all that we preach unto them, *' is to forfake their fins, become reconciled unto God, " and to live a holy life. We teftify it is fin that fepa- " rates the foul from God. It was fin that call: Adam *' and Eve out of paradife, drove them from the pref- " ence of God, and the whole creation is groaning in " pain and bondage from that time to this — ( Rom. viii. u 22 ) It is the fame now with every creature, as with " our firft parents. It is fin that keeps them out of the " garden of the Lord ; it is fin that keeps them from a * union and communion with God ; and people may " labour and try ten thoufand ways to feek God, and " find peace to their fouls, and to regain that paradifiac- " al, or happy ftate, and fellowfhip with God, from ** whence all are fallen or loft ; and there is no other " way but in renouncing that which caufed the fall, and 105 be a fcholar ; I was therefore furprized to hear his weak' arguments and reafonings. About this time he indirect- ly oppofed us in his meeting. My father being prefent, arofe and contradicted him. As foon as 1 could get a convenient opportunity to converfe with the Elders, I inquired of them the reafon and propriety of Elder E. Cooley's breaking open a let- ter I had fent to a young believer. f hey laid but very little as an apology ; but afterwards 1 found it was the order of the church, and practice of the Elders, to inter- cept and break open all letters fent to any of the believ- ers or members of the church ; principally to fee if they contain any thing contrary to the faith. Though I be- lieve they commonly deliver letters after they have read them, as directed, let them contain what they may I may further obferve, that no faithful or obedient mem- ber writes and fends a letter without flrft confulting the Elders. If they concur therewith and approve of wrjat is written, it is fent ; if not, it is deftroyed, or an altera- tion made according to the minds of the Elders Tn fhort, they do nothing but in the gift or by firft feeking advice from the Elders. I next queried with them refpecting the propriety of the gift that had been left for me, not to join in the labouring part of our meetings, in confequence of my abfence, as heretofore mentioned. One of them faid, if you would be obedient to every gift that is for you, you would find ftrength and a blefTing to attend you. I told them though it appeared ftrange to me when I flrft heard that I muft not labour, never thelefs I had been obedient, except a few times when many peo- ple were prefent, that none might have caufe to think or. fay I was weak in the faith, or did not approve of danc- ing. One of them faid, " We are fatisfied in your la- " bouring a few times from that motive ; and we do not " charge you with any evil, or blame you for being un- " avoidably abfent, by no means ; but we look upon la- " hour in meetings to be a mod weighty and folemn " work of God. It is the order of the people of God, " for none to proceed therein but fuch as are clean, and ** particularly under the protection and gift of God.— io6 " But, Thomas, if you do not fee fit to be reconciled and " obedient to the way and order of the peopie of God, ** you muft go your own way." I replied, that is juft like the fpirit and people of the World : if one does not pleafe them, or think and act much as they wifh, if they have not power, the next thing is, you may go yout own way — go about your bufmefs. Bu; 1 am willing to drop all that is paft, as I do not wifh any unneceflary contmverfy ; and if I have been in the wrong by being diffatisfied about any thing, I hope you will forgive me, and think no more of it. One replied., " We fhaii not hold any thing againft you." They had hours of omverfation with me, endeavour- ing to ftrengthen and eftablifh me firm in the faith. Par- ticularly on the fubjecl of the increafing work of God, from one difpenfation to another ; of which Elder Hez- ekiah wifhed me to have a thorough underftanding. — An abridgment of his difcourfe on this fubjecl: at this time, which is, as I have heard from fome others at vari- ©us other times, I think beft to give here. " When Adam, by tranfgreffion, became loft and funk ** far from God, and without hope, the firft work of God, *" in order for his reftoration, was by promife — (Gen. iii. " 15 ) Therefore his righteoufnefs, and that of the faith- u ful antediluvians, principally confifted in believing in " the promife. The covenant God made with Abra- 4 * ham, was an additional promife, and with the fign of " circumcifion was a further increafe of the work of God " in this diipeniation ; and which fign was typical of the " defh uclion of that nature of the flefh which, according " to the firft promife, the feed of the woman was to " bruiie or deftroy. From Adam to Mofes was the firft '* and patriarchal difpenfation. How far, under that dif- " penfation, they were faved from fin, is fignified by E- " zekiePs vifion of the holy waters, as being only up to a the ancles — (chap xlvii 3 ) The fecond difpenfation " and further increafe of the work of God, was the Mo- " faic, or law given to Mofes ; which abounded with or- w dinances and facrifices typical of the firft and fecond " coming of Chrift ; and falvation attained under that " difpenfatiop. is fignified by Ezekiel, as waters to the heer* '* The miniftration of John the Baptift, was an Increaf- .*' ing work and end of the Moiaic difpenfation ; a fore- " runner and preparatory to the third difpenfation, nd " firli coming of Chrift : and the Salvation attained in " that difpenfation, was as waters to the loins. And in " that as in antecedent difpenfation s, anoiher day is fpo- " ken of, called the fecond coming of Chriit, which is " the fourth and laft difpenfation ; in which is a greater " difplay of the work of God than has ^ver been hereto- " fore, even complete falvation ; reprefented by Kzekiel " as a river that could not be pajfed over ; for the waters were u rifen, waters to fwim in. " Former difpenfations confided principally in out- " ward purifications and facrifices, which did not redeem 11 from fin, or make the comers thereunto perfect ; nev- " erthelefs, they who were obedient to that of G'^d made «* known by patriarchs and prophets, found juftfication, " and were accepted of God, according to the light and " power afforded. But this difpenfation being as a river " which cannot be palled over, except we become ftript of " all fin, and walk or depend on nothing but the gofpel and " power of God: and that has ever been required of " creatures as they come to further light, (and it is rea- " fonable it fh uld be lb) which never was required in " former or darker difpenfations. In the firft coming of " Chriit, they were required to confefs and fbrfake their " fins, and travail in the new birth or regeneration, which " was not preached or required under the law. And " there was more required under the law, and a fur her " falvation was obtained, that was not required and ob- u tained under the difpenfation preceding Neverthelefs, " all will be benefitted, reftored, redeemed, and faved " from all fin, by the falvation brought to light by the " gofp«l." Thus I have only given the fubftance of his diicourfe at this time, as one on the fame 'ubjecl has been inferted in the former part of this work * A few weeks before the Elders came to fee us at this time, I happened in company with a man who appeared * See page 33. io8 to be candid and honeft, and bore that character in gen- eral ; and, as we were in fome converiation refpecting the Shakers; he informed me that he had feen a number of them, both men and women, dance naked ; and told me when and where he fawthem. Though I had often heard the fame before, yet I had given no credit to it, as I had never heard any one affert the truth thereof from perfonal knowledge ; therefore I could with propriety deny the aiTertions. But now, I had heard the account Jo correct and authentic, that I knew not what to think, or how to reconcile it with what the old believers in the church had told me I now opened the matter to the Elders, informing them what I had heard, and that I was almoft inclined to believe the truth of it I there- fore faid, now let me afk you one queftion, to which I hope you will give me a direct anfwer. Have the peo- ple, or any of them, ever danced naked ? Before you an- fwer me, I added, if they have, you need not be afraid it will hurt my faith to let me know it. I promife you it fh ill not : and 1 afk you this queftion principally, that if they never have, I may confidently contradict it when I hear it a/Termed. Elder Hezekiah anfwered me : " I never faw any fuch " conduct, neither do I believe there ever has been any " fuch conduct. " And he intimated that he did not wifii me to give people the lie ; the perfon I had mentioned might have feen fuch conduct, which, if he did, muft have been by fome out of order, or that the church had no union with. Now the reader will recollect, I received much the fame anfwer to the fame queftion before, as well as at feveral other times. I had heard this report declared to be falfe by feveral old believers, but afterwards (as will be feen) I came to a further and full knowledge refpect- ing faid conduct. The next thing I (hall take notice of is, the Elders re- queuing me to confefs my fins again, to which I agreed; as it is cuftomary for believers to confefs their fins more than once, as fome might not think of all the firft time. Indeed, they are to confefs until they have opened every evil in thought, word, or deed, of which they have ever ie>9 been guilty. They fay, " as believers attain a travail in " the gospel, they come to have more of a feeling ienfe " of their lofs while in fin, and the odious nature of it, " and ib confefs with a more penitent difpofition." I propofed reading a piece which I had written a few weeks before, including, by way of examination and que- ries, a catalogue of the fms of mankind. Thofe queries or queftions, which in any refpecl concerned me, I told them I would remark, and inch queries as did not con- cern me, I told them I would read without making any obfervations. This they did not appear fully to unite with, as there was no gift or order in the church to make ufe of any written form ; but finally they left me to do as I thought beft. And as I wiihed to make a full and complete confeflion, therefore I m.ide ufe of what I had written ; and by reading theie queries, and how far each concerned me, much evi] was brought to my mind, which otherwife I could not poffibly have thought of ; and in confequence of which, I more fully confeifed my fms than I had dene either time before. And all that I thought of, and all that I believed to be evil that ever I had done in thought, word, or deed, I fully and faith- fully confeifed ; and concluded by faying, all the fms I have confeffed, and thofe which I at this time have not recollected, 1 utterly deleft and am heartily forry for, and pray that God may forgive me, and that the people of God may feel the fpirit of forgivenefs towards me ; and hope I may, for the time to come, utterly forfake all I have confeifed, and endeavour, to the utmoft of my a- bility and power, to live a juft and holy life. To which, in brokennefs of heart and with tears in my eyes, did I fincerely fay, amen. Elder Hezekiah faid — " Thomas, I believe ycu have " confeifed all you have thought of, and likewife believe " you have been fincere in fo doing ; and I hope you " will, as you have faid, utterly forfake all you have con- " feifed, and become a faithful man of God in the gof- « pel." My wife (though a member of the fociety of the poe- ple called Quakers) was now, by much preaching and perfuafion, prevailed on to join us ; though me had but K no little faith in our gifts and dancing ; but as fhe was with us, fhe endeavoured to comply" and unite as much as fhe confcientioufly could. I invited the Elders to vifit my father and his family ; and with them they had confiderable conversation on feveral points of faith But I fhall only take notice of Elder Hezekiah's di*courfe refpe&ing backfliders. But previous, I had beft go back a little Three or four weeks before the Elders came to fee us at this time, our opponent had got a pamphlet, entitled, " Reafons offered for leaving the Shakers, by Reuben Rathbone," part of which he read to ieveral ; and came, when I was from home, and read it to Hodgfon, and to his and to my wife. My father alfo borrowed it of him and read it. The confequence of which was, he entirely loft what little faith he had. He now informed the El- ders he had read faid book, and that, if the author had written the truth, they were a deceived, deluded people. Elder Hezekiah faid — " We were acquainted with the " author, and knew his life and conduct while he was a- " mong us. For a time he was a faithful man ; but by * e not keeping low and humble, and fuffering himfelf to " be lead away by a fenie and feeling contrary to the " gofpel ; and alfo, being naturally of an afpiring diipo- " fition, he was reaching after office and authority in the u church ; which he, nor no one, can obtain in their own " will and time ; as it is obtained only by iuch as keep (i humble, according to the words of Chrift, The leqfl a- " mong you Jball be greatefi — (Luke ix. 48) and that fuch " mould rife in the order and gift of God ;* but by his " not keeping in the gift of God he fell, and great we " believe has been his fall. Likewife, by his thus giving " way to his afpiring mind, he fo loft his ftrength and " power before he left us, as to be overcome in the flefh. " It is clearly to be feen, that it was the flefh that cauied '* him to leave us ; for he took a female away with him, " whom he had lived with contrary to his faith, and foon * My father little knew what they meant by the gift of God, Ill %u after he left us he married her.* All who leave us, " or the way of God, are under the neceflity of fpeaking " aguinft us, and patching up fome reafon to juftify " themfelves for fo doing. But all thofe who forfake * As this ftory has been often told, and undoubtedly as they will continue to tell the fame on occauons liVe the above, there- fore I think it would not be right if I did not let the man here fpeak for himfelf. Page 26, he fays : " I have underftood that it has been intimated, while 1 lived in the church and profeffed to be flrong in faith, that I lived in un- lawful connection with a woman, who is fince my wife. Now this appears to be mean and ill ufage, and beneath the church of Chrift, even if it was true. You may remember, doubtltfs, fome of you, what I fpake to you a few days before I came away. I told you, if any of you had any thing againft me, or knew any wickednefs of me, to tell me of it before I came away, fo that I might confefs it ; and not ferve me as you did others 3s foon as they were gone, try to rake up every thing you could againft them. Now why was you not fo kind, if you knew thefe things, as to tell me of it while I was with you ? for I prefume you knew as much about it then as you do now. However, I will tell you the Gmple truth, as I expect to anfwer it to God. From the time I firft profeffed Chriftianity (which was a year or two before I heard of the peo- ple called Shakers) to this day, I never have had any unlawful connection with any woman ; and from the time I firft knew the Shakers to this time, I never defiled myfelf with what is called a- mong you effeminacy ; neither did I ever know, by any certain knowledge, while I lived with you, that there was any females in the church or any where elfe, except it was at the time when there was a gift for men and women to ftrip naked and go in the water together, I was fometimes a Spectator, and perhaps might obftrve the difference. As to the woman who is now my wife, I never knew whether She was male or female till after I was legally married to her. As to my making any agreement with her to come away from the church, 1 never did, only a few minutes before I came away ; then I fpoke with her and gave her the offer of my friendfhip and protection, if God fpared my life, if it was her choice to follow me " As to what Elder Htzekiah told my father and me, of his being ©f an afpiring difpofition. and reaching after office and authority in the church, he fays, page ai : " I came to a refolution, and accordingly carried my resolution into effect, and gave up my place as Elder Brother, June $o, 1799; and defired all not to look to me for any help or counfel as they had done, but to labour for myfelf only r and to be efteemed ov.f. ef the leaft of all," 112 44 the gofpel and fin againft the gift and light they have u received, come under the power of darknefs ; in con- " fequencj of which, Judas-like, their hearts become fo " darkened and their eyes blinded, that they lofe a fenfe u of the gofpel and way of God. Indeed, they can no 44 more fpeak the truth than Judas could. As he gave " way to an evil fpirit, an evil fpirit entered into him ; 44 whereby he was fo blinded and under the power of " darknefs, that though he had been with Chrift and had 44 feen his works, and knew he was the Son of God, yet •« by that evil fpirit and power of darknefs he was con- 44 drained to deny Chrift and betray him. After which " he was brought under fuch powerful conviction and (i diftrefs, that he confeffed his guilt, and bore teftimony « to the innocency of Chrift, and in defpair ended his " life. Like him, many in this day, who have turned " from and denied the way of God and Chrift in this his 44 fecond coming, have pierced themfelves through with " many forrows ; in confequence of which, fome have 44 become delirious, and fome have died in defpair. Ju- 44 das knew that Chrift was the Son of God ; fo do thofe 44 in this day who have been among us, who have tafted ** the heavenly gift, and have experienced fomewhat of 44 eternal life, return again to the world, flefh, and devil, " wallowing, Hie the fow, in the mire, living in the flefh ; " and many of them in all manner of iniquity. Never- 44 thelefs, divers of them have been conftrained to ac- 44 knowledge that they have forfaken the way of God, 44 (for their faith they cannot lofe, though they often de- 44 ny it ;) but they have become fo bound by the flefh 41 and the power of darknefs, that they are holden faft 44 and cannot get back. As the apoftle fays, // is impof- "Jible to renew them again to repentance. Whereby they u have become the rnoft loft, funk, and miferable of all 44 God's creation ; daily feeling a hell within them, to 44 which thofe in the world, who have not finned againft il fo great light, are ftrangers." They told my father if he would go with them to Lebanon, they would fiiow him a letter R. Rathbone wrote and fent to his father Valentine, only two years »rc he left them. In that may be feen what his faith *f3 w"as, and how he bore teftimony to that which he has fince turned from ; alfo his travail and experience in the gofpel ; all in direct contradiction to his book, which my father had read. They, with me, advifed and perfuaded him to go with them to Lebanon and fee for himfelf, whether what he had read, and the reports that were fpread abroad refpecling thefe people, were true or not. Finally he confented to go ; and rode with the Elders in their fleigh. By this time I began more clearly to fee into the real docTrine and difcipline, or government of the church ; and how and in what manner Chrift, according to their faith, had made his appearance. A few days after the Elders left us, feveral of the believers being together and , converting concerning the Elders, their preaching,' the counfel they gave us, &c. I told them I had not been rightly informed by the Elders and brethren refpe&ing a material pioint of their faith. For I had been taught to underiland and believe, that the fecond appearing of Chi id had now commenced by immediate revelation of his fpiritand power individually, according to each one's underilanding, faith, and obedience. In this refpeel it was an increafi ng work, a greater manifeftation or reve- lation of the fpirtt and power of God in the hearts of be- lievers, than had ever been before ; whereby they were cemented in union, and empowered to ad with recVitude of conduct, according to the prophetic words of the fcrip- tures, " Behold the days come, faith the Lord, that I will make a new covenant with the houfe of Ifrael ; not according to the covenant I made with their fathers." N. B. That was an outward covenant, an outward min- iftration, an outward leading. " But this (hall be the covenant that I will make with the houfe of Ifrael ; af- ter thofe days, faith the Lord, I will put my law in their inward parts, and write it in their hearts ; and they fhall teach no more every man his neighbour, and every man his brother, faying, know the Lord ;" (no more go to the pried and prophet) " for they (hall all know me from the lead of them unto the greateft" — Jer. xxx. 31. This, I faid, 1 had reafon to conclude was the faith of the churc h from what the Elders told me the fecond time I K 2 li 4 went to fee them, i. e. " for all to live up to the hght " God has given," &c. And, as Elder John told us fome time paft, " we defire and recommend you to look " to the word of God in your own hearts, and not to us." And I have hitherto thought, that the Llders flood in the church for, and that their bufmefs was, to excite or perfuade, and advife believers (i. e. believers in an in- ward law and word of God) to be obedient thereto, and to examine whether their order and example was confift- ent with the fpiiit of Chrift and icriptures of truth. Brother Hodgfon replied, ." the defcription thou haft given, is juft as I have always underftood it." I faid — Thou with me, haft been very much miftak- en ; and thofe of us who continue in this defcribed faith, will not be owned by the church. I perceive they have heretofore fed us with milk, but we will foon have fome meat ; and I think they have flung out fome pretty tough pieces already ; but they have covered them in fuch a manner with milk, that you have not feen them, nor chewed them ; but I have got hold of fome pieces, and find them exceedingly tough indeed. I was a iked what the faith of the church was, and wherein they dif- fered from the defcription I had given. I anfwered — Diametrically oppofite. But as I have found the firft link of the chain, I can the eafier find the others ; therefore, I'll begin with the firft, and proceed on. As the fpirit and power of God, was manifefted in that body born of the virgin Mary ; fo, and in a greater meafure, has that fame power, called Chrift, appeared the fecond time in a prepared body. Firft in her whom they ftyle the firft mother of the church, viz. Ann Lee, according to what we have heard the brethren aiTert : " That me received the greateft gift of God in her day ;" and that they believe fhe is the perfon prophefied of by the prophets, particularly by David : " Hearken, O daughter, and confider, and incline thine ear ; forget al- io thine own people, and thy father's houfe ; fo fhall the king greatly defire thy beauty : for he is thy Lord ; and worfhip thou him. And the daughters of Tyre fhall be there with a gift ; even the rich among the people ftiall entreat thy favour. The king's daughter is ail glorious within : her cloathing is of wrought gold. She mall be brought unto the king in raiment of needlework : the virgins her companions that follow her, fhall be "brought unto thee. With gladnefs and rejoicing fhall they be brought : they fhall enter into the king's palace. Inftead of thy father's (hall be thy children, whom thou mayeft make princes in all the earth." St. John alfo fpeaks, they fay, of the fame perfon. " There ap- peared a great wonder in heaven ; a woman clothed with the fun, and the moon under her feet, and upon her. head a crown of twelve ftars,"* &c to the end of the chapter. And this is what St. John was told to come and fee, under the character of the bride, the Lamb's wife,-)* with many other paifages of fcripture prefigurative of this perfon. Alfo by her obedience and luffering, fimilar unto Chrift, fhe opened the door for admittance into the gofpel of complete and finifhed fal- vation, and became the mother of all in the new creation. While fhe lived, obedience to her was taught as the only way to obtain falvation. It is the fame now ; the pres- ent mother of the church is Lucy Wright. She com- municates the divine gift to Abiathar Babbot, and he to Elder Ebenezer Cooley, and he to Elders John and Hezekiah, and they to us. Previoufly to our hearing the Elders preach, and having faith, they were men of God, and believing in, and receiving the word they preached, we were total ftrangers to the gofpel, and had never received any light, talent, or meafure of the fpirit of Chrift in our hearts (according to the doctrine of the Quakers, and Methodifts, and fome others) that would ever fave us from fin. As under the Mofaic difpenfa- tion, God fpake to Mofes, and Mofes delivered the words he received to the people, or to the Elders and priefts, and they to the people; fo is the order of God in this church. Hodgfon's wife exclaimed — " No popery. 1 am not going to be led by popes. If it be true what you fay, it is juft as it is in the popifh church ; confefling of fins, obedience to the clergy, and they to the pope j I fee no difference, it is juft fo now." * Rev. xii. I. f xix. 7, and xxi. 9. n6 I replied, True, our brethren fay "the Romifh church w have got the order of God, which has been handed " down by tradition from the apoitles ; but the power " they have loft." As to confefling and forgiving fins, after Peter had confelTed Chrilt to be the fon of the liv- ing God, Chrift told him, " Flefh and blood hath not revealed this unto thee, but my Father which is in heav- en. On this rock," i. e. on that revelation or fpirit of God by which Peter fpake, " I will build my church," &c. : " and I will give unto thee the keys of the king- dom of heaven :" i. e. unto Peter and all his fuccelTors, (not fucceiTors by gei eration, but by regeneration) or who retained or poiTeiTed that revelation which Peter poffeiTed : " and whatsoever thou fhalt bind on earth," i. e. being under the influence of that fame revelation or fpirit of God in man, leading and directing him, " fhali be bound in heaven : and whatfover thou fhalt loofe on earth," (by the fame fpirit Mill) " fhall be loofed in heav- en." — (Matt. chap, xvi.) We read of the fame author- ity given unto the apoftles in chap. xx. of St. John's gofpel, after they had received the Holy Ghoft. There- fore, by the Holy Ghoft, " Whole foever fins ye remit, they are remitted unto them ; and whofe foever fins ye retain, they are retained." As this church profefs to have the fame revelation reftored, that was given unto the apoftles, and that in an increafed degiee ; by which, in her miniftration, fhe is inverted with the fame author- ity : and I teli you further, all judgment is in the church. The miniftruion will judge us, and all men living, ei- ther in this world, or world of fpirits ; i.e. they will judge and condemn the principle of evil in all men, and the foul in its adherence to it. Hark what the apoftle fays, and which I have often h'-ard the old brethren quote : " Do ye not know, that the faints fhall judge the world :" and in the next verfe he goes further yet, for he fays, " Know ye not that we fhall judge angels ? how much more things that per- tain to this life." And I'll tell you the faith of the church further, for I have got hold of the chain, and can follow on link after link, not only as it extends thro* this world, but far into the other. God never will be, ii7 known, or feen In time nor eternity any farther or more, than in his faints and angels ; for he ever has, doth ftill, and ever will manifeft himfelf through, or by fome me- dium. The whole creation is to us, as far as we behold it, a manifeftation of God. According to Pfalms, " The heavens declare the glory of God, and the firmament fheweth his handy work." As to his purity and fpiritu- ality, the man Chrift, or in him, was a greater manifef- tation and revelation of God, than had ever been before. As this is the fecond coming of Chrift, it is an increafmg work, and a greater manifeftation or revelation of God to the deftru&ion of fin, particularly in the miniftration refiding at Lebanon, than ever there has been in any church fince the creation of the world. One faid — " I fear you have got hold of the wrong chain." 1 replied — I believe I have got hold of the right one, and you will know hereafter, if you continue in the faith. The doctrines of the church will be taught you, as you become able to receive them. As to confefling fins to the Elders, they having the fpiiit of God, by that fpirit they forgive fins ; i. e if they feel the fpirit of forgivenefs towards us, and union with us, they bind us on earth, or receive us as members of the church, or (according to our faith and obedience) own us in union ; we then become owned in heaven. — . Thofe who by continued difobedience, are caft out by the Elders, they feeling no union with them, or further gift for them, are caft out in heaven. In fhort, the fpir- it of God in all refpecls, accords in the faints in this world, and world of fpirits : they are all of one fpirit, and all in union. One faid — " If all you fay, be true, refpecting the faith of the people, I have done with them." I replied — What, " done with them," becaufe I tell you they profefs to have the revelation of God, and in what manner they have received and pofTefs that revela- -uj r . — • «• • e i z true, it is the very point that fhould j faith ; for what are a people the vietr profeilion, if they have not the fpirit of . r What is a church, deftitute of the fpirit of Chrift ? s it not anti-chrifl ? But to return to the doctrine re* 11$ fpecting the miniftration, and obedience to it. Thougla this has not been plainly preached to us, yet we might have feen it was their faith, by the way they have talked round about, and fome words they have dropped ; for, according to a common faying, " a word to the wife, is fufficient." If I had been wife, I might have feen fome- time ago, that this was the doctrine, and faith of the church ; but they hindered me from coming to fuch a eonclufion, by repeatedly faying — " We muft act our " own faith : we muft do what we believe and feel to " be right ; and not do any thing we believe to be wrong, " or that we feel convicted for. We muft look to the word " of God in our own hearts, and not to them ; for they ** were pooi fallable creatures." But I expect thecaufe of their not preaching their real faith, was fearing we would not be able to receive it ; according to what we have often heard, cf " Feeding fir ft with milk, and af- terwards with meat." A. Hendrickfon, a zealous believer, fa id — " I do not believe the Elders have ever been deceitful with us. I believe they will never preach any doctrine contrary to what they have preached." I replied — I hope they never will, and wifh I may never difcover deceit in any refpect.; if I do, I furely fhall lofe my faith. But as to the doctrine, 1 am much miftaken if I have not heard fomething contrary to what they firft preached already. If what I have faid refpect- ing the faith be true, [ alTert it is diametrically oppofite to what they taught at firft. I heard nothing about a miniftration and obedience, except a few words from B Youngs ; and he reprefented it as leaving all to the dictates of the fpirit of God in our own hearts. I believe we fhall find the order and government of the church to be abfolute ecclefiaftical monarchy. We fhall be led on until we have to give up every thing, and are ftrip- ped as naked as we were born : that is, we muft come to have an implicit faith in the n r~ ? ^e- dient to the Elders in all things thai or thought of, whether appearing right .. We muft lie open to their teaching, -aid becorj §re as clay in the hand of the potter. As I hearcf c*. ii9 ©f the brethren (namely, S. Wells) fay, not long fmce i '* The gofpel is juft like a tunnel ; the farther in, the narrower it grows." As you have often heard, that it is a ftraight and narrow way ; yea, you will find it nar- rower r han you have any conception of at prefent. Your very life will be taken from you, according to the words of Chrift : " He that loleth his life, mail find it." The foul and body of fin, muft become feparated a r under — (Heb. iv. 12.) This is their faith; and all brought a- bout by obedience to the word preached. AKo, no foul has any word of God, outward or inward, talent or light, that will finally fave it. Without the hlders, we are totally helplefs, and can do nothing as to our falvition. No creature can be faved from fin, (though he ftrive, pray, and labour to live near God,) but by having faith in the fecond coming of Chrift, revealed through the rniniftration, as I have already explained. Alfo having faith that they are men of God, hiving the revelation of' God, and in faith receiving the word they preach, and being obedient to the fame, is the only way to be faved ; and without this faith and obedience, there is no falva- tion for any creature under heaven. One afked me — " What then has become of all thofe who have died before the opening of this gofpel ?" I anfwered— As I conceive the faith of the church to be, all who have lived up to their light and knowledge., or according to the light of the day and difpenfation in which they lived, have found juftification, and died in a meafure of peace. But as to a travail in regeneration, they have fallen as afleep. According to a text which I have often heard them quote : " That we which are alive, and remain unto the coming of the Lord, (hall not prevent them which are afleep — ( i The/T. iv. . 5 ) They with us, may receive the power of the gofpel of Chrift's fecond coming, enter in the work of regeneration, and experience a refurrection to eternal life : but firft they muft confefs their fins. I was afked — "To whom?" I answered — To the rniniftration, who receive the gofpel of the fecond com=> ing of Chriil in this world, and knew firft for themfelves, falvation from all fin, and a refurreclion to life eternal* 120 and have entered the heavens. Yea, I have been told by feme of the elderly brethren, that many lpiriis con- fefTed their fins, to the firft mini ft ration, viz. Ann Lee and James Whittaker, before chey departed this life. — Now I will tell you a ftory verbatim as it was told me by an old believer : " Some time in the laft \merican " war, the mother of the church Ann Lee, was, on ac- " count of her faith, imprifoned in a fort at Albany. * At that time, a certain captain, going to the north- " ward with a company of men, to afltft General Gates " againft Burgoyne,* vifited the mother in her place of " confinement, and had conveifation with her, and final- " ly received fo much faith, that he promifed her as foon " as he could get releafed from the army, he would come " and confefs his fins, and join her people : but he was " killed in the battle. Fourteen days after, he came in " fpirit, and confefTed his fins to her ;f fo he was fa- " voured to make good his promife" And I have like- wife been told that many thouiands confefTed to James Whittaker before he died. Now the Elders have preached to me, that, " there M is but one way for all fouls to enter, and that is by " confeffing their fins : this is the firft flep ; and thou- " fands, who have profeffed to be chriftians, have been " fo far miftaken, that they have never taken one ftep ; " they lived and died with their fins covered. Confef- " fion is the door ; and the firft ftep into the door of the " kingdom of heaven : and whofoever climbeth up fome " other way, the fame is a thief and a rvbber" — (John x. l.) In order to have a right underftanding refpecting this doctrine, and the faith in general, you fhould know, that the work of falvation, by the firft coming of Chrift, was not completed. The new, or fpiritual creation, in order * This account was not given me quite correct. The officer was Colonel Brown, of Pittsfield ; fliot at Stone-Arabia, near Johnftown, under the command of General Schuyler. f A fhort time after, two of the brethren were deputied by the mother, to go to Pittsfield and inform Col. Brown's family that he had returned in fpirit. and confefTed lus fins, and was in the faith and travail with the church. 121 for the great work of regeneration, was not finiihed, no more than the natural creation was finiihed when the firft Adam was created : while Adam flood alone, there could be no generation ; but after Eve was formed, na- tural creation, in order for generation, was completed. Chrift is the fecond Adam, and fpiritual Father in anew creation. People think they aie going to be regenerat- ed, made whole, and finally faved, without the fecond Eve, the fpiritual Mother, and before fpiritual creation is finiihed, which muft be in order for regeneration. — Now as Adam, without Eve, could not increafe in gen- eration, fo neither could the fecond Adam, without the fecond Eve, increafe in finiih?d regeneration. Our great divines, with all their learning, have never been able to make this difcovery, though the apoftle gives a broad hint of it, " Neither is the man without the woman, nor the woman without the man " N. B. In the Lord — i Cor. xi ii — that is, in the work of redemption. Thus you fee, according to the faith, the work of God, in or- der for the falvation and complete redemption of fallen men, was not finiihed in the firft coming of Chrift ; which difpenfation was but as waters to the loins. According to Elder Meacham's concile ftatement, this is called the third difpenfation ; the myftery and work of God is not yet finiihed, though " Chrift received power and author- ity to adminifter the power of the refurre&ion, and e- ternal judgment to all the children of men :" but it is only meant thereby as a beginning of the work of God in this difpenfation ; for it is faid fhortly after, "They who were obedient to that form cf doctrine, &c. were in the travail of the resurrection and redemption of the body " But if I can underftand Elder Meacham's dif- courfe, before recited, they did not attain a full and com- plete redemption ; only were in the travail of it, and at- tained according to the power of that difpenfation. Ac- cording to the apoftle, " Even we ourfelves groan withia ourfelves, waiting for the adoption, to wit, the redemp- tion of our body" — Rom. viii. 23. They were in that day and difpenfation, as firft fruits of the fpirit in the work of redemption. According to the apoftle James, i< l8> " Of his own will begat he us with the word of L 122 truth, that we mould be as a kind of firft fruits of his creatures. " The fullr.efs of time was not then come ; the myftery of God, in man's falvation, was not finifhed; before it was to be, a falling away from the power in which the church then ftood, was fpoken of. But now the time is come, in which I teil you plainly, that I believe it is their faith that Ann Lee is the fecond Eve and firft Mother of all in regeneration ; and, as i'uch, is the fub- ject of fcripture prophefies, as I have already mentioned. Thus the work of God is finifhed. As it is expreffed in the concife ftatement, " It will be a decilive work, to the " final falvation or damnation of all the children of men; " which, according to the prophefies rightly calculated %< and truly underftood, began in the year of our Saviour - I747-" Now according to the difcourfe of Elder Meacham, in which he refers us to Daniel and the Revelations, re- ference muft be had to the prophetic numbers of the time, times and an half — Dan. xii. 7 — and of two thou- fand three hundred days — Dan. viii. 14 — one thoufand two hundred and ninety days, and one thoufand three hundred and thirty-five days — ib. xii. 11, 12: and the forty-two months and one thoufand two hundred and fix- ty days, mentioned by St. John in the Revelations, xi. 2, 3. To rightly calculate thefe prophetic numbers, as the church profefs to underftand them, I expect they muft be calculated in the following manner ; but firft a few preparatory words are necefTary : the time, times and an half, by Daniel, muft be underftood as equivalent to for- ty-two months, by St. John. Time, times and an half, are three prophetic years and an half, and three prophet- ic years and an half, are twelve hundred and fixty days; which days, in this and the other numbers, muft be un- derftood to be years ; which is confonant to all the com- mentators 1 have feen. Thus far premifed, I proceed to a brief calculation of thefe numbers anfwering to the faith of our brethren refpe&ing them. The prophetic numbers muft be confidered as refer- ing or pointing to three periods of time. Firft, to a pre- 123 paratory period ; fecond, to a time at which this work actually commenced ; and thirdly, to the time the church was brought into its prefent order. I can the eafier perform this difficult talk by referring to the concife ftatement, or difcourfe of Elder Meacham, where it is faid, " The falling away began foon after the " apoftles, and gradually increafed until about the year " 457, at which time the power of the church of Chrifl " was fcattered and loft." Which I think very proba- ble, (as it was fhortly after Conftantine openly profened Chnfttanity ; then the church was no longer perfecuted, but was protected and favoured by the civil power : this proved the fatal means of corrupting the doctrines and relaxing the difcipline of the church ; many became Chriftians, or pretended to be of the religion, only be- caufe it was the religion of the empire,*) as from this time, according to St. John, Rev. xi. 3, the " two witnefTes have prophefied in fackcloth," and they fo were to con- tinue forty and two months, i. e the man and the wo- man, for the fir ft and fecond coming of Chrift ; or thofe who have been faithful in this time to teftify againft fin. According to St. John, in the fifth verfe of the thirteenth chapter, " Power was given by the dragon unto the beaft. to continue forty and two months, and to flay the wit- nefTes — Rev. vi. 9 : agreeing with Daniel, feventh chap, and twenty-fifth verfe, " Unto the beaft fhall be given a time, time and dividing of time." Daniel heard a ques- tion afked, " How long (hall it be to the end of thefe wonders?" (that is, the wonders of the finful reign of the beaft) and the anfwer was, " a time, times and an half;" at the expiration of which time, he " (hall accom- plifh or end in fcattering the power of the holy people" — Dan. xii. 6, 7. Now as 1 have faid before, a time, times and an half, and likewife forty-two months, are three years and an half; now three years and an half are twelve hundred and fixty days, and thofe days are twelve hundred and fixty prophetic years. Computing thefe years from 457, they will lead us down to the year of Chrift 17 17, which is the firft period of time, when the * See Mofheim's Eccl. Hiftory. 124 way began to be prepared for the fecond coming of Chrift, fimilar to John the Baptift preparing the way to Clirtft in his firir. corning.* The prophetic numbers of the fecond period of time, when this work actually commenced, are given by Dan- iel in the eighth and twelfth chapters. In the eighth chapter he gives the fame account of the reign of the bead, as before, under the character of the ram and he- goat. Alfo he heard one faint afk another faint, " How long mail be the vifion concerning the daily facrifice, and the tranfgreffion of defolation to give both the fan&uary and hod to be trodden under foot ?" and the anfwer was, " Unto two thoufand and three hundred days, then (hall the fancluary be cleanfed." The two thoufand and three hundred days, which are as I have faid two thoufand and three hundred prophetic years, are to be reckoned from the time the prophefy was given,f which ends at the commencement of the year 1 747 ; when, according to the concife ftatement, this work began. The angel informs Daniel, ( 1 2th chap. 1 ith ver. ) that " From the time the daily facrifice" (i. e. of obedience to God) " fhall be taken away, and the abomination ,, (the fpirit of anti-chrift) " that maketh defolate fet up, there lhall be a thoufand two hundred and ninety days." Which calculating from 457, when " the abomination that maketh defolate was fet up," the time ends at the year 1 747, the lame as the number two thoufand three hundred. There is ftill another period of time, fpoken of by St. J.^hn, when "the myftery of God Ihould be finimed"— Rev. x. 7 ; and accoidingto Daniel, " BlelT- ed is he that waiteth and cometh" to this time, that is, to the end of thirteen hundred and thirty -five days or years. Which calculating from 457 as before, brings us to 1792; when they fay the church was brought into fuch order, and that falvation attained, which the world can form no idea of ; and at which time all prophefy * What thefe preparations were will be ften hereafter. f According to Bifhop Uflier's chronology, about the year 553 fcefore Chrift. 125 grids, except fuch as will be more and more amply ful- filled as the work increafes ; one of which is, Daniel vii. 26, 27, " But the judgment fhill fit, and they," that is, the faints, " mail take away his dominion/' i e. the do- minion of the beaft, " to confume and deftroy it unto the end. And the kingdom and dominion, and the greatnefs of the kingdom under the whole heaven, Ca all be given to the people of the faints of the Moil High, whofe kingdom is an everlafting kingdom, and all do- minions mail ferve and obey him." Much more might be faid on this fubjecl, as allufions to this day are to be found in many parts of fciipture. But I (hall conclude nearly in the words of Daniel, vii. 28, " "Hitherto" (that is, all dominions ferving and o- beying) " is the end of the matter. As for me" Thom- as, " my cogitations," in often pouring over the proph- efies refpecting this day, have " much troubled me, but I" have often "kept the matter" and mufed it "in my heart." I have been told by feveral of die brethren, that be- fore they heard of thefe people they were convinced that the time fpecified in thefe prophetic numbers, was pall ; therefore the millennium muft have commenced among fome people fome where on earth ; and when they found thefe people, and heard their teftimony, they rejoiced, and joined them. Now all the fons and daughters of Adam will have to come to this laft and final display of God's grace, and confefs their fins, either in this world, or to the miniftra- tion in the world of fpirits ; and then commences their travail and final falvation, and not before. For before the opening of this gofpel, and founding of the leventh trumpet — Kev. xi. 15, none were ever admitted into heaven. " No man," faith Chrift, " hath afcended up to heaven but he that came down from heaven" — John, iii. 13. and the apoftle tells us exprefsly, " David is not afcended into the heavens" — Acts ii. 34. Daniel was told to wait the thirteen hundred and thirty- five days in which time he fhould reft, and at the end of the days he mould ftand in his lot ; and the leaft in this work and difpeniation is greater than John or any one you can, L 2 126 mention in inferior or back difpen r ations. Alfo as fouls in this world, or world of fpirits, a me to this finifhed work of God, then their refurrection commences, and they travail or increafe in wiidom, holinels, ar.d purity eternally. Thofe who have the gofpel offered to them, (for all will have the offer of it either in time or eterni- ty) and do not receive it, (no matter how great their reputation as Chriftians has been)- will, as they continue to rejecl it, travail from God into fuch a {fate of mifery and darknefs, called hell, that finally they will be con- quered, give up and become poor humble fouls, and thankfully accept of the leaft drop or crumb to alleviate their mifery. Then the mercy of God, in the order of God through his minitlers, will reach them ; and then by confeffing their fins, and receiving the gifts of God, they will arife out of that miferable loft ftate, and trav- ail, as 1 have faid of others. Thus every ftiff knee will have to bow, and every tongue will have to confels — Rom. xiv. 1 1 ; and when death and hell have given up all their dead — Rev xx. 13 ; when all fouls have bowed to and acknowledged the gofpel, bowed to the conquer- ing power of Chrift, then even the fallen angels, if any there be, will become fo humbled that the mercy of God will reach them, and his goodnefs fave them in the man- ner before defcribed. A Reply — '"You feem to exprefs a doubt of there be- ing any fallen angels." I an wered — By examining of the doctrines advanced by our brethren, concerning the evil nature in man, I am inclined to think, that thofe who have a thorough knowledge of the faith, do not believe there is any devil or fallen fpirit, except the evil nature in man, and his fallen spirit from its original rectitude. What I conceive to be their belief concerning fallen angels, I will endeavour briefly to explain. The body of \dam was of the earth, earthy — ( \ Cor. xv. 47 ) ; his foul was from God. He was created male and female — (Gen. i. 27) the female was feparated, or taken out of the body of Adam. She alfo, of courfe, was of the earth, earthy, and was likewife endued with a rational foul. Adam was commanded to yield obe^- 127 dience to God, and no one thing beneath him. Eve was commanded to yield obedience to Adam, and to God through him. To Adam was given the dominion over all creatures, and over all the earth ; and the woman was given unto him as an help to lubdue, and keep ali th-ngs In fubjection under them : but fhe neglected her duty, and debafed her noble ! oui, by yielding obedience to her nature, which was of the earth ; and Adam did the fame by yielding to her : in confequence of which, they both became fallen creatures, fallen from that angelic ftate in which they were created. Instead of theii continuing under the order and government of the fpirit and pure law of God, they came under the order and law by which the brute creation are governed ; which order and law for them was good, as every thing was good ac- cording to its kind — (Gen. i. 24) and while remaining in the ftate that God had placed them. But when our firft parents debafed the dignity of their rational fouls, by becoming governed by the fame earthly nature, by which the brute creation were governed, then to Adam and Eve this nature was evil. Therefore, this debafe- ment of their rational, immortal, and angelic fouls, was the caufe of fhame. It is alfo the fame that caufes fhame in all their pofterity. Thus you fee according to this doctrine, that which was the fin of our firft parents, has been the fin of all mankind ever fince. Inftead of keep- ing in the fpirit and light of the fpirit, they fell into na- ture and nature's darknefs : and this is what our breth- ren call the man of fin, which has become fet up in the temple of God, captivating and ruling every faculty of his foul. Though, as I faid before, all things in the world are good in the order in which God placed them ; but when man becomes governed by them, they become evil, or the foul fins in yielding to any thing beneath God ; indeed, this is according to the doctrine of many others. They fay " We are to love God fupremely, and not to place our affections on any creaturely enjoyments. We are to be led by the fpirit of God, and not by the things, and fpirit of the world. ,, Thus, if what I have ftated be true, we need not go far to find what the fer- ment, and fin of Adam was j for whenever we become 12$ influenced by our earthly, carnal natures, or things of this world, we yield to the voice of the fame ferpent, and commit the fame fin I have often faid I knew of no devil but what was in man, that is, his earthly, carnal nature, and I knew of no temptation but what proceeded from our natures, or the things of this world. I may juft obferve that our brethren believe that Ad- am and Eve were created in a probationary ftate, and capable of much greater attainments ; and if they had continued in obedience to the command of their creator, they would have obtained a complete victory and power over all things earthly, and they would have become ef- tablifhed in the fpiritual order of God. The gofpel is to redeem us from all earthly things ; and by obedience to it, we fhall obtain the fame victory, power, and eftab- liftiment r that they might have obtained. Thus this na- ture which has become evil in man, is, in my opinion, what our brethren underftand by the words, devil or fer- pent ; and the rational, angelic fpirit of man being de- bafed and fallen, is what they underftand by fallen angels. One aiked me, if I believed all the doctrines of which I had treated ? I anfwered, I cannot fay I believe them all. And as to the truth thereof, as profefled or believed by them, I leave it ; as the ways of God are deep, and myfterious > and far above our comprehenfion. Concerning the faith and government of the church, it appears not to be, in feveral refpecls, as 1 at hrft was taught, or underftood it, as heretofore mentioned. I then conceived it to be republican ; but I cannot de- fcribe my conclufion refpecling it, more full and clear, than in the words I heard the fecond time I went to fee them ; by which you may judge if I had not reafon to underftand it in this light. One of the brethren who had been of the faith many years, faid, (and I have heard others to the fame purport,) " We are not bound " up by written articles, and difcipline, like other foci- " eties, formed by their predeceflbrs, and if one believes " in, or adopts fentiments contrary to their eftablilhed 129 ** lege to believe, and fpeak what appears to them right': " no one is excommunicated for his Sentiments. The " g°fpel among us, don't bind creature* : it opens a " door of libeity, and we have union with all our breth- " ren and fitters, whatever their fentiments may be, fo " long as they keep out of (in. We wifh and profeis to " be in a travail individually, and as a body of people *' into an increafing light and understanding, and our " conduct improved accordingly. We are willing to be " taught by the lead brother among us : and individu- u ally or as a body, as we come to fee we are wrong in " any thing, either faith or practice, to put it away, and •* mend. " We don't look back to firft mother's day, to the " minifters or Elders who opened the way of life and u ialvation, as a rule for us to walk by, though we " own them as pillars and foundation Jlones. But they " did only begin the building, that is, the work of God, " and we who come after mull go on with the work " they began, and know an increafe, and travail in the " way of God." Thus you fee in all difcourfes like this, which we have often heard, a miniftration and obedience to the Elders, as the only way to obtain falvation, was kept out of our fight I have heard fome of the brethren and lif- ters fay, that " the church was in much the fame order as the Free Mafons were, only they were travailing down' wards, but the church was travailing upwards ;". and that as no man could gain a complete knowledge of Free Mafonry, without being initiated into a true and perfecT lodge, in due manner and form, through the feveral de- grees, " fo no one can obtain a real knowledge of the doctrine and order of the church, only by travail in obe- dience to the gift of God " One faid — u Well, what are you going to do ? are you going to give up your faith ?" I anfwered — Nay, not for the world ; and I hope you will not neither. I know there can be much faid in fupport of their miniftration doctrine, but I fhall let the truth of it, and fome other points of faith, reft in a great meafure, oti the conduct of the miniftration, or Elders, n° and people. According to their criterion, they ofte* give us, I fhall judge whether they aie men of God or not, that is, " By their fruits." 1 think I have hitherto had reafon to believe that they are the people they profefs to be, not only by their life and example, but what has had great weight with me, to caufe me to believe the time has commenced, of which they teftify, is their hold- ing to the doctrine of virginity, which doctrine appears to me to be more pure than profeiTed by any other feci:. I have read that St. Clemens, bifhop of Rome, (who lived in the times of the apoftles) relates that Chrift be- ing afked when his kingdom would come, anfwered— w When two things fhall become one, and that which is outward, be as that which is inward ; the male with the female, and neither male nor female ," and thefe words were, in the next century, quoted by Clemens of Alex- andria. The fame author alfo relates another anfwer given by Chrift to much the lame queftion, put by Sa- lome, to which he was anfwered thus — " When ye mail have put off the garment of ihame and ignominy, and when two fhall become one, the male and female un'ted, and neither man nor woman," i. e. the male and female united in fpirit, or in the Lord, and neither man nor wo- man in a carnal fenfe Thefe paiTages are alfo quoted by Wm. Law in vindication of this doctrine. They have had a tendency fmce I read them, to ftrengthen me in the faith, that our brethren and fillers are the peo- ple of whom Chrift < 'pake, and that his kingdom has come. I mention thefe things, that they may alfo ftrengthen your faith. Thus we often fpent hours in converfing about our Elders, the church and believers, and their wonderful gifts, miracles, faiths and doclrines. My friend Hodgfon was by this time, ftrong in the faith ; though for the firft fix months after he joined, I often -went to fee him (liv- ing then about half a mile from him) to folve his doubts which were principally concerning the truth of our tefti- mony reflecting marriage, and to ftrengthen him in the faith, as, apparently at times, he was ready to give up. Thus I acted then with all the believers at Cornwall, for I verily believed that this was the only way of Cod on *3* earth : and I thought the lofs of one fheep out of the* fold, would be inexpreffibly great ; and that the gaining of one to it, would be as a liar in my crown — (Daniel xii. 3 ) Bat alas ! if it be the only way of life and fal- vation, though I have preached it to others, I myielf have become a " caftaway ;" though in every respect, according to my light and knowledge, I have acted the honeft, fmcere part. 1 80 1. By this time I had partly written, according to the information I had received, an account of the rife of the church, with an explanation and vindication of their doctrines, faith, and practice ; part of which was on dancing, an abridgment of which I have heretofore inferted. I had thoughts of continuing this work, but beginning to fee that fome points of the faith were not as I had at firft underftood them, and that whatever I did, muft not be in my gift, but in the gift, or according to the minds of the Elders ; and that there was no gift from the miniftration to write and publifh refpecting their faith and practice : thefore I wrote no more, except a few letters. In about four weeks my father returned from Leba- non, and we were glad to hear that he had received a meafure of faith, and had opened his mind. Poor old man, he appeared to be happy to think that he had liv- ed to fee the long prophefied of, and prayed for millen- nium. He intimated to me, that while he was at Lebanon, fomething extraordinary had happened to him ; but gave no particular account of it. 1 thought it was prob- able that he had been advifed to fay nothing about it, as I was when my feet were frozen, on a vifit to them, for fear it might be conftrued into a judgdemt, or have a tendency to difcourage others from vifiting them, or receiving their faith. Be that as it might, I had after- wards reafon to think that while he was there, he was feized with a fit of the palfy, which might have been caufed by much exercife of mind. Many more people now came to our meetings, for they thought it ftrange and unaccountable that a man of hre learning and under (landing, and who had been a *5* fteady member of the fociety of Friends near thirty years, fhou:d n >w u lite viththefe people, aid join in the dance. Some time previous, he had often appeared in the miniftry in the Friends' meetings : he now often fpake in our meetings ; moitly recommending religion, and exhorting the people to live according to the principles of it. A few days after he came home, he told us that the heretofore mentioned letter written by R. Rathbone, (which the \lders promifed to fhew him, it he would go to Lebanon) had much ftrengthened him in the faith; becaufe v -e Uw fnch inftability in the man, in writing fo contradictory only two years afterwards : the cauie of which he believed was, that he had departed from the truth, and a fenfe of the gofpel. While he was at Leb- anon, he took a copy of faid letter, and now gave it to me The pamphlet I had not yet read, but from what I had heard of ir, and now reading the letter, it appeared to me respecting the author as I have mentioned it did to my father For I had not then a fufficient knowl- edge and underflanding of the faith to affign a reafon, how a man could be fo confident in fupport of the faith and firft Elders, and only two years afterwaids repiefent it a ! l to be error ; and that Ann Lee and the firft El- ders were very intemperate, and either deceivers or de- ceived. As I have not room for the infertion of this letter at full length, I (hall only give the heads of it. A s to his confidence of the truth of the faith, he fays, " That it is the only way of everlafting life ; and that if " it was a fcheme, (as his father Valentine had called it) " it was contrived by infinite wisdom before the founda- '* tion of the world, and revealed by the Lord Jeius " Chrift for the redemption of fallen man ; and that it is " that myftery which the angels defire to look into" — That he had an experience of more than fixteen years, and had received a continual coarimfation zv. J eftablifh- ment in his faith ; that his foul was "joined to the fou»- *33 ** dation of God which was laid in Chrift Jefus, bein£\ u made a partaker of his grace and the operation or his n power " Concerning the firft Fllders, he fays, " It is in vain for ,c you to tell me any thing about Mother, Father Wil- «' jiam and Father James, who firft miniftered the gofpel •* to us, by exelaiiningragainft them with railing accufa- " tions. -Vs an eye and ear witnefs I can teftify of their " faithfulnefs in the gofpel of Chrift, and of their nfflic- " tion, long-fuffering, and patience, and of their unfeign- " ed love to the fouls of mankind ; and who, while they ti W cre here in the body, (hewed the greateft and molt " infallible evidences to us that believed of their relation " to the kingdom of God." He fpeaks of his father (who was a Baptift preacher) thus : " Notwithstanding your great pretentions, you are " yet in your lins, and in the gall of bitternefs and bond " of iniquity. That part of the woi k which Chrift came make men wifcr and better. 140 with Peter, Though all fhould be offended, though all fhould deny the mafter, and the efficacy of his gofpel, yet will I not — (Matt. xxvi. 33.) And if fometimes the mafter pleafes to withdraw his fupporting hand from us, or by not keeping on our watch, or through the fallabil- ity of human nature we fall, may we make this good ufe of it, i. e. to convince us of our weaknefs, without his fupporting aid ; and a look of pity from him will bring us to repentance, and reftore us to his favour" — Luke xxii. 61. I obferved — Father, thy advice is very good ; I fhall endeavour to remember it. 1801. Sometime in April, two of the Elders came to fee us again, but I was not al home, which was a dis- appointment to me. I always endeavoured to be at home, if I knew when they were coming. 1 fhall now relate a forrowful circumftance (particu- larly to us in the faith) refpecting my iather. The latter part of April he went to New-York, and returned 5th of May, in the afternoon, and did not go home that day, but flayed at my houfe, as he wifhed to attend the evening meeting ; in which he fpake about a quarter of an hour on the excellency of a truly religious life, and the peace of mind attending the practice of it. He alfo fpake a few words on the exemplary life of our brethren and hfteis, and recommended to the believers prefent, to endeavour to live that fober, exemplary life which they appeared to live. In the morning, a few minutes after he arofe, appa- rently in health, K. Hodgfon came into the room to be- gin the meeting, as he was our leader ; and as my fa- ther was attempting to rife to join them, he was ftruck with an apoplectic fit, and for two or three hours he lay-- with bur litile appearance of life. It was near two months before he was able to fit up ; and he was after- wards paralytic in his right fide, and loft the ufe of his right arm and leg ; and was never after able to fpeak or write, thou he in a great meafure retained his under- Handing, j^ Our opponent was glad to catch at any thing by which to. condemn us. He came to my houfe, and (aid — " That 141 it was a judgment upon my father for embracing, and becoming an advocate Tor this new faith ; and would have the reft of us, and others take warning by it." Her alto laid — " It was a pity there was not ibme law made to fupprefs our meetings " He drew up a written petition to have us banifhed out of the place, as a public nuifance, and went to Jeremiah Clark, judge of the court of common pleas, to get him to fign it fir ft ; and then he intended to proceed through the neighbourhood, and procure as many figners as he could ; but the judge would not, in the leaft, counte- nance it, and told him his proceedings were illegal ; and that we had as much right in the neighbourhod as he had ; and theie was no law by which we could be ban- ifhed. And to the credit of the judge, he abfolutely re- fufed to countenance perfecution. Our opponent faid he did not intend it as perfecution. After controverting awhile, the judge told him it had the appearance of per- fecution, and that he would not countenance, but dis- countenance the moll diftant appearance of it. When 1 heard there was fuch a petition in agitation, I went to fee the judge, to know the truth of it ; and the account, as I have ftated, I received from him. In converfation with him on this fubjecl, I toid him I thought we fhould be thankful to God and our country, that, though the fpirit of perfecution remained yet in fome, they cannot get their proceedings to banifhment, imprifonment, and blood, fanclioned by popes, kings, judges, and courts, as they could a century or two ago. Alf ), that I wifhed that all judges and rulers, of every defcription, might imitate him in fupprefiing perfecution ; and that the fpirit of it might become banifhed to the bottomlefs pit, from whence it firft originated, never more to be known on earth, fo long as the earth abideth or the fun fhineth. I alfo told him, as the Friends were a people I efteemed, I was forry that there was one a- mong them who manifefted a perfecuting fpirit ; and admitting we were in ever fo great an error, it would be wrong to perfecute us, or any other people, for errone- ous fentiments. But alas ! faid 1, did I ever expect to hear of fuch proceedings and fpeeches, from a Quaker 142 minifter. Several others in the neighbourhood difap- proved of our opponent's conduct ; and though they did not unite with us in our faith, yet would not havefeen us injured or molelted on that account : and fome faid — " Now we fee the Quakers would peiiecute, as others have done, if they only had the power." Which on my hearing, I replied, A few individuals might ; but as a lb- aery of people, 1 did not believe they would as perfe- cution was diametrically oppofite to their principles. I further faid that 1 had not a doubt but that the Triends in general, though they may believe we are in an error, would, neveiihelefs, exceedingly diiapprobate our oppo- nent's conduct, if they knew it. But our opponent had fome plaufible reafons and plea for his conduct:. " Oh, we do not mean to perfecute by any means ; but thefe people pretend to a religion which is no reli- gion. They pretend to worfhip God in dancing on firfl days ; which, to every judicious mind, muft appear mockery of every thing facred : and people of every defcription running there, as to a frolic, and likewife hearing their corrupt doctrines (particularly thedelufive, pernicious harangues of that deluded, enthufiaftic Thom- as Brown, jun. ) whereby our neighbours, efpecially young people, are in great danger of being corrupted, and ruined by fuch pernicious, delufive tenets. We confeientioufly believe it juft and right, that fomething be done to put a flop thereto, before any more fuch val- uable members of fociety, as old Thomas Brown, are de- luded, and ruined by judgments falling on them." Similar to this (thought I) has been the cloak and language of all bigotted perlecutors in every age of the world. I again wrote to our opponent (May 20, 1801 ) dating that his treatment of us in afTerting, that what befell my father, " was a judgment on him for leaving the Friends and joining the Shakers," was unbecoming and unchrif- tian-like, particularly in a man ot his learning and pub- lic character ; and that it was no prodigy for a perfon to be ftruck with death in the performance of religious -duties. Alio concerning its being " a pity there was n« *43 law to fupprefs our meetings ;" and on fome other ex- preffions he had made, tending to perfecution. I then remonltrated to him in the language of fympathy againft perfecution ; referring him to former fanguinary proceed- ings againft the Quakers ; and appealing to his inward light, if his conduct towards us, according to his power, was not equally inhuman and unjuft : concluding, by defiring him to explore the tenor of his conduct towards us, by examining his own heart, endeavouring to attend to thar inward light in which he profefTed to believe ; and to cultivate that charity efTentially neceffary to form a chriftian character. After thus writing to him, I heard but little more of any proceedings againft: us Whether my writing had the defired effect, or whether he being now married, had his attention otherwife employed, 1 know not. Shortly after I had written to him, I received the fol- lowing anonymous letter from him, though not written by h>m ; but by a phyfician who then refided in the neighbourhood Cornwall, May, 1801. u Mr. Thomas Broe deftitute of the only good. Read a few chapters this evening — bowed in thankfulnefs to him whom I defire in fpirit to ferve. Third and fourth day of the week. I feel continually thankful that I am preferred from fin. There is a pof- fibility of keeping a confcience void of offence ; but it is on- ly by the affiltance of the grace of God. I feel humble and thankful for this grace. My foul fings redeeming love — Oh ! the fweet fenfations 1 feel — Is not this hea- ven ? Fifth d ! How loft, how funk in fin ! M> foul praiies God for his mercy towilrds me — I want an eternity to praife him, and an eternity I ihall have. Firft day, or Sabbath, kept. 12. Left New- York in the morning for Albany. My foul this morning bieifes and pralfes God. Blefs for ever, continue to " blelh the Lord, Oh my foul ;" and all my powers and faculties " magnify his holy name " I am fatisfied and happy under a fenfe of the love of God, and the good fpirit having revifited me. Renewedly convinced I am, that all endeavours alter holineis, all preaching and teaching, is but little worth, fetting afide this divine and heavenly gift. It is as the apoftle laid, " By grace we are fayed." I feel poor and nothing of myfelf — 1 feel humble and al- together dependent. The Lord vifited me with a fenfe of his love a few years ago — -I never can forget the rev- elation of the love of God to my foul at that time.* O Lord, fince thou haft been pleafed to revifit me, if it be confiftent with thy will and wildom, continue the fame ; in thy inexhauftible treafure there is enough fortenthou- fand worlds. In this ftate I love and continually wor- fhip thee. I live according to thy firft ordained purpo'e, to thy honour and glory. May I be enabled to die dai- ly. " He that lofeth his life," laid the lip of truth, k - fhall find it " Lofe what life but a carnal life, a carnal mind, that only delights in fin and in the things of ti;is world — a life and fpirit contrary to the gofpel ? And what ' See page 1 ;. *S7 ihall he find but the life of God in Lis foul ? My foul taftes the fweetnefs of the heavenly world — I feel as a watered garden. The well of living water fpringeth up — I drink thereof, and thirl! not after the pleafures of fm and things of the world, that never did nor can give true peace. How I find the words of Chrift: verified : " My peace I give unto you : not as the world gtveth, give I unto you." " By this fhall ye know," faid a be- loved apoftle, " that ye are the fons of God, by the fpirit of God witneffing with your fpirit." Why am I thus favoured, skid fo many left to delight in vanities, in phan- toms of a moment ? I know not ; I leave it to the wif- dom of God, who I hope will bring all to himfelf to en- joy his divine beatitude in his good time. It is enough for me that I love and praife him. Nay, it is not this I, but that of God in me ; that of God draws to God, and it draws me with it. Oh, may I never refift it. Oh the fweetnefs of divine love. What joys beyond expreffion am 1 fenfible of ! (What an infinitely wide difference there is in being under the influence of, and led by, a good fpirit, and being under the influence of, and led by, an evil fpirit ; one caufes peace and confolation, and the other perturbation and remorfe.) " If ye love me," faid the divine Saviour, " ye will keep my command- ments." But what love is this ? Why, the love of God in the foul, that which I this day feel ; and as long as I retain it I fhall commit no fin. That which is divine and holy, cannot confent to that which is in direct oppo- sition to holinefs. Ah ! this love of God that St. John writes about, this life of God in the foul — in it confiils all true and living faith, all believing, all prayer that is acceptable and effectual. " Whofoever believeth that Jefus is the Chrift, is born of God." " He that believ- eth in the Son of God, hath the witnefs in himfelf." Now this is not that hiftorical belief in Chrift, which the majority in Chriftendom have ; if it is, they are all born of God, at the fame time they live in fin ; when the fame apoftle tells us, " He that committeth fin is of the devil; and whomfoever is born of God, doth not commit fin." Few there are who appear to know what true faith is. It is love, life, and power of God in the foul — and it is O i 5 8 •that which gives power and viclory over fin. And it is only by the fpirit of God in the foul that we believe in God. " He ihat believeth on me," faid Chrift, " the works that I do (hall he do alfo." " If a man love me, he will keep my words." What a wide difference there is in underltanding all this literally, and knowing it ex- perimentally, or by a divine work in the foul ! There is much faid about faith by thofe I profefs faith with, but I fear there are not fo many who know what true and faving faith is. It is only in the light we can fee or have light. I feel Chrift with me — I feel that " which paffeth all underftanding." My foul is filled with love divine ; and fo long as I have this love I fhall keep his commandments. This day I have felt the power and efficacy of faith. It is fufficient proof to me that I have true and faving faith, when I " love God and keep his commandments" in fpirit and practice. The fpirit of it is, to " love the Lord my God with all my foul, mind, and ftrength, and my neighbour," and all my fellow- creatures " as my- feif" Yea, this bleiTed experience is proof of it'elf from whence it comes, and what it is ; exclufive of the fcrip- ture and every outward teftimony, it carries its own evi- dence with it. He who is totally ignorant of all fcrip- ture, and who has never heard a word preached, if he experience what I now feel, his foul will be all alive, he will have a true and living faith in the Great Spirit ; or at leaft he will have the fubflance of faith ; he will feel happy and know it is from above. Oh ! bleffed experi- ence ! If God was thus to pour out his fpirit on all iouls, what a heaven there would be on earth ! This would be a millennium indeed ! Soon would all wars ceafe — foon would the words of the prophet refpecling fwords and fpears be fulfilled. No nation or people would learn. war, but all would learn peace. Then the language of every heart would be, " Peace on earth and good will towards men." O Lord, from the overflowing of my heart I cry, haften the day : O heavenly Father, pour out of thy fpirit on the children of men, that they may fcll knew and love thee, as my foul now loveth. But '59 «* thy will be done" — thy time is the beft time. This U the power I mmt put my dependence in — tais is that a- lone that will redeem. Bui. I fear, yea I feel confident, that there are many of my brethren, whole faith is too much in man, whofe faith is in the Elders ; that is, they believe the Elders have the revelation of God, and that obedience to tnem in an outward order will anfwer every purpoie, and Co- look no further ; i. e. they don't feek to ieel the revela- tion or power of God in their own hearts. What would it fignify, if an angel from heaven was to come to me with divine revelation, and only ipcak to my outward ears ? If there was no power nor virtue attended the word fpoken, it woul be of little proSt. And if a min- ifter or Elder preaches to me in the fame manner, it is but an outward teftimony; like unto the " Letter" which " feilleth, but it is the fpirit which giveth life." Words without the fpirit, are but like unto a body without life. " It is," faid Chrift, fi the fpirit that quickeneth ; the words 1 fpeak unto you, they are fpirit and they are life." Words or teaching, without this, profiteth nothing. And even if by my natural powers and efforts, I was obedi- ent to an outward teftimony or teaching, and kept from actual fin, it would be all only the labour and work of the creature — 1 would ftill be out of the covenant of grace. It is by grace I muft work — it is by grace I am faved. And this grace, in a meafure, is in all men. It is within the evil lies — and where the evil is, the remedy muft be made ufe of, and applied. If one preaches to me profeffiag to have the revelation of God, 1 mould have*fome evidence of his being lent, either internal or external ; if I have no evidence, then my faith is in the creature. Chrift came on e irth with the word and rev- elation of God to man, and he mowed his credentials ; he repeatedly gdve proof not only by the miracles he wrought, but his word reached to the heart; and blefTed be God it has reached mine — and this is the beft of all evidence- Fully convinced I am, that the only way to arrive at true and laving knowledge of God, is by the revelation of his fpirit to each foul I do firmly believe, there is no other fatisfaclory evidence of my acceptance i6o with God, and that my fins are forgiven, but by his fpir- it ; this is the teftimony of St. John. What I have felt of the love of God, the heavenly movings of the good fpirit on my heart, endowing me with power over all e- vil in thought, word, and deed, as 1 have experienced the week pait, and especially this day, is a greater evi- dence to me of acceptance with God, than the teftimony of all external things that can be mentioned. And fo long as I feel this inward peace, and love to God and holinefs, if all the deiits on earth weie to tell me, It is all imagination and enthufiafm, I could not doubt its divine reality. But if they call this enthufiafm, I hope to live and die an enthufiajl ; for I enjoy more real happinefs in cne hour under the influence of it, than I ever did with- out it. And if I could be certain of living as long as I have, and that in perfect health, and I could have my choice either to have all my heart's defires of this world, and enjoy all the pleafures it could give — or to live in abject poverty, and enjoy this heavenly peace, I would not hefitate a moment in choofmg the latter, in prefer- ence to the former. I believe what I write is the truth ; I am fure it is fcripture. " A day in thy courts is bet- ter than a thoufand" elfewhere. " I had rather be a doorkeeper in the houfe of my God, than to dwell in the tents of wickednefs" — Pf. lxxxiv. 10. "Eye hath not feen, nor ear heard, neither have entered into the heart of man, to conceive the things which God hath prepar- ed for them that love him. But God hath revealed them unto us by his fpirit" — i Cor. ii. 9, 10. " If our hearts condemn us not, then have we confidence to- wards God" — 1 John xxx. 20. " There is no condem- nation to them w T ho are in Chrift Jefus" — Rom. viii 1. Bleffed be God I feel none. O, religion is a bleffed thing ! I mean a fenfe of the love of God. Deifm is diametrically oppofite. It is what I have been much troubled with, before I experi- enced what I now enjoy ; after which I had not a doubt remaining of the truth of Chriftianity in its purity ; and under my prefent feeling of the love and goodnefs ot God, it is impoflible to dov ] x6t Furtner confideration this afternoon on internal light and obedience. \\\ mankind who live in fin, are under condemnation according to the light they have ; all have a talent, or talents, to improve. What is this light but a feed of di- vine grace in the heart, " a raanifeftation of the fpirit given to every man to profit withal ?" Chrift is " the true light, which lighteth every man that cometh into the world." This light is called by various names, all meaning one and the fame — as monitor, reprover, talem-, light, feed, word, gift, grace, and good fpirit ; and to which many of the thoughtful and ferious part of man- kind of all nations and feels, have borne teftimony, either to the convicting, convincing, or efficacious power of it. I have a preacher every hour of my life wherever I am, either to my condemnation or confolation. The mo- ment I have a thought of doing evil, that moment I feel within me, as plain as language can exprefs, Do not do it. Or if I am though tlefsly running into evil, I feel a check, and am inftantly reminded. If I perfeveie on a- gainft: its reproofs, I am brought under difagreeable feel- ings, and according to the enormity of the evil, I feel remorfe and diftrefs of mind. If I am obedient to its reproofs, 1 feel inward peace and ferenity. If I, from time to time, continue obedient, and refrain from every thing it makes known to be evil, the light increafes, from a fpark it kindles into a flame ; and glory to God, my foul is all on fire ! " My heart," faid David, " was hot within me ; while I was mufmg, the fire burned." O may this heavenly flame, this heavenly fire never be ex- tinguiflied ! I believe it will eternally increafe ! Now by yielding obedience to this (which is called, and in the beginning is but as a) feed of divine grace fown in the heart, it will lead from all fin and bring falvation. — M The grace of God," faid rhe apoftle, " that bringeth falvation, hath appeared unto all men." This is the greateft and moft bleffed gift of God ever given to man \ this is that which diftinguifheth him from, and raifeth- him above the brute creation. This is the true, the re- o 2 4J, infallible revelation of God. may 1 nevef more quench the fpirit, rever more act contrary to its warning and reproofs, but live in continual obedience. This evening I thankfully recollected the time when I was powerfully convicted for fin, about eighteen years ago,* failing then near where I am now. I being then alone, (it is good to be alone and retired fometimes) 1 began to feriouily confider of my awful ftate and condi- tion ; living in iin and wickednefs as I had done, con- viction foon took hold of me. I was brought under as great diftrefs of mind and penitential forrow, 1 think as I could then bear. I lay on the deck, rolling and clinch- ing my hands together, and crying in a flood of tears, Lord have mercy on me — forgive and prefer ve me for the time to come, &c. My grief and compunction for fin continued about a couple of hours, when I felt fome hope and faith arife in my heart, and felt that peace of mind I never did before. From that time began my reformation ; I forfook thofe practices I was moil ad- dicted to, as frolicking, drunkennefs, and fwearing. And what caufed all this ? What was it that thus vinted me, and gave me a fight of my condition and of the odi- oufnefs of fin, but that light or good fpirit of which I have written ? My foul bows in humblenefs and thank- fulnefs to God for all his mercies to me, once a poor fin- ner. He vifited me when I was in the gall of bitternefs and bond of iniquity. O may I be more watchful and faithful for the time to come than I have been ! O may I for ever love and praife him. If fo fmall a drop of the love of God, as I now feel, makes my foul fo happy, what muft the happinefs of thofe be, who are totally cleanfed from all fin, and have launched into the ocean ? Ah ! truly, " there is a river the ftreams whereof make glad the city of God ,, — Pf xlvi. 4. What now are all the pleafures, honours, and glories of this world to me ? Would all that this world could give, be any equivalent to the lofs of this precious jewel ? I pity the fouls who are loft from God — who are taking their delight in the fhad- ows of a moment — who think nor care any thing about See page 13. i&3 their poor immortal fouls — who are feeding and adore* ing their mortal bodies, and letting that precious jewel> the foul, rufl and ftarve. O how fhort is life, how cer- tain is death and eternity ! In a little time we muft bid an eternal adieu to all earthly things, and enter a naked fpirit into the world of fpirits ! O my God, how folemn the thought ! How terrible to the wicked ! I feel my foul drawn out in love to all mankind ! I heartily wifh that all my relatives, friends, and ac- quaintance, may experience with me, the redeeming love of Emmanuel ; may become companions with me in this peace and joy. Then when oar earthly toils and trials are ended, we mail become companions in a happy world of fpirits. Oh ! remember that time here is fhort — that we muft all die — be fmcere fouls — forfake all evil — live as for eternity — prepare for a world to which we are all haftening, and God will favour you with a fenfe of his love ; then you will know that it is the greateft of all favours. My foul this evening, is on the wings of love — 1 foar above all terreftrial things. " Eye hath not feen, nor ear heard, nor hath it ever entered into the heart of a man," who has never experienced this, to form the lead conception of the love of God I now enjoy. Oh ! ye. chriilians, what do ye lofe by living beneath your privi- lege ? living in a luke-warm ceath-like (late. Remem- ber that ye are not truly chriftians, unlefs you have Chrift in your hearts. Praife the Lord, O my foul, from this time for ever ; and all within me magnify hi* holy name. Twelve o'clock this night, bowed in humility and heart felt gratitude to God, my father and preferver ; and re- tired to bodily reft. I fay bodily reft, becaufe the foul in this ftate need none. It is never weary nor tired, but wants an eternity to praife him. What a blefled Sab- bath I have had. It is fomething like the eternal Sab- bath. Yea, affuredly, I have had a foretafte of heaven- ly joys. I have feafted on angels' food. W\ that I have written, I have experienced in filence and retirement. My men wonder why I am fo ft ill, and 164 do not talk more. They little know my blefled compa- ny and communion ; and it would be vain to talk to them of that which they cannot comprehend. Second day, Sept. 1 3 1 felt a calmnefs, and peace of mind all the day ; and mod of the time my foul was delightfully engaged in fecret prayer. Oh ! who that knows the value of prayer, will neglect it ? Not a dry, lifelefs prayer of the head, or the tongue ; but of the heart. I had ardent defires this evening for the continuation of what I have enjoyed. I had rather lie in a dungeon, loaded with chains, and have it than dwell in a palace without it. But I can fay, the will of the Lord be done. I lhould be refigned to his will and wifdom, in all things ; m death *s well as in life. Thud- day. The night part ; and forepart of this day, I experienced another ftate, wherein I was clearly taught that I muff, be willing, and rejoice in fuffermg with, and for Chrift, as well as to reign with him. Or, in order to reign with Chrift, I mud fuffer with him : and that I muft love the crofs while in the body, in order to obtain the crown. While experiencing this fuffermg ftate, I did not think of one paffage of fcripture, nor receive a mitigation of it from ar.y quarter ; but after, 1 could not help admiring its agreement with the ap together with the fubjlance of fever al dfcourfes with the Elders and others concerning their Faith and mode of Gov- ernment ; with the author* s trials and exercifes ofmindy un- til he left them. 1 HAVE obferved in the firft part of this work, it was on account of the people called Shakers profeffing to be in the millennium, and exhibiting the fruits of their faith, by appealing to live together in love and union, that induced me to unite with them, and become a member of their fociety, wiming to prove whether they were the people they profefled to be or not. 1 fliall now proceed to ftate how, for the firft time, my faith became hurt, refpecting the revelation of the will of God to us through the Elders. I may firft obferve, that though many re- ports about thefe people, that were in circulation when I joined them, I foon found to be falfe ; neverthelefs, by this time, (latter part of 1803) I found fome were true. One in particular, which I am ferry to have cauie to mention, and which I would pafs over, if by fo doing, I could do juftice to the work I have undertaken ; which is to give an impartial account — neither intentionally to withhold or add any thing, for or againft ; but to ad- here clofely to my motto, " Not dare to tell a falfehood, or leave a truth untold." P i7© The circum fiance I am about to relate, is respecting the practice among thefe people, formerly, of dancing naked ; (the reader may recollect how this matter was denied when I queftioned the old believers and aiders concerning the truth thereof;) which I nowfcundto be true. Some time the latter part of this year, being in company with a kind friend, Derick Veeder, a young be- liever, I afked him if he knew of there having been fuch conduct among the people in firft Mother's day. He replied — " Yea, I knew it fome time ago ; and I " have been fomewhat tried in my mind reflecting it ; u because the Elders at firft denied it, when they knew it " was the truth, and had danced naked them/elves." I told him, that fome time after I opened my mind, I inquired of the old believers and Elders about laid conduct, and they had denied it to me. I aiked him how he got along with his faith in the Elders after fuch ialfifkations ? He replied — " I will talk to them about it." A fhort time after I faw him again, he told me " he had done " fo, and they had fatisfied him refpecting it." I afked him how ? He replied — " They told me every foul muft look to " himfelf, and attend to his own wrongs ; and whoever " had denied the truth of fuch conduct, (or fpoken in " any other refpect falfe) muft anfwer for it themfelves ; " and fuch would have to confefs it." Further they faid, that " I fhould not let that, or the failings or wrongs '* of others, in any refpect hurt my faith" I replied, That come-off will not do for me, as the Elders place themielves as leaders, and declare that the revelation of God muft come through them to us ; and according to their own doctrine, that pure revelation don't come through, nor dwell in, an impure, falfe vef- fel : and as I have found they have falfified their word in one thing, it is likely they have, or may, in another. Therefore, I think it will be wifdom in me now to ex- amine for myfelf more particularly than I have done ; and alfo to take care I am not deceived by others ; and I intend to open this maUer to the Elders the firft op portunity. Soon after, I was with Elder John Meacham, wh© was now at Ntikeuna. After fome converfation on in- diiFerent matters, he faid : " Thomas, how can you expect to hold any relation " to the people of God, in a travail, and be united to the " worli in trade." We had confiderable converfation on divers matters.. He preached to me refignation to the gift, and obedi- ence to what I was taught by my Elders. I told him, at laft, I defired to open a matter wherein my faith was hurt, and wherein I thought I had reafon to be diffatis- fied ; and that is, faid I, respecting Elder Hezekiah and alfo Several of the old believers having denied that they had ever danced naked I told him how I had ques- tioned Elder Hezekiah, (who was now at Lebanon) he being prefent at the time, concerning the truth or falla- cy of laid conduct, and the anfwer he gave me. Now, faid I, Elder John, I know you have all danced naked, men and women together. When we find a man has told an untruth in his dealings, we cannot place that confidence in him afterwards, which we mould have done, had we found him to be a man of truth ; how much lefs in matters relating to our falvation. There- fore, how can you then expect me to have that faith in the Elders and obedience that is required. I tell you, my kind friend, before I can, this matter mult be cleared up, if there is a poffibility of doing it. He replied — " Thomas, you are mift.ik?n. Elder H. li never told you fo ; if he did, he told you an untruth ; " and I do not know what I mould think of him — 1 " could not have fellowship with him in it, or have any " union with him." I faid, 1 will admit of no miftake — I am certain he anfweredme as I have Hated he did ; to which I could be qualified, if 1 was going to leave the world; and it has been not only him, but feveral old believers, who have denied that they ever danced naked. M-try Hocknell, in particular, denied it e itirely, in the prefence and hear- ing of D vVood and widow Bennet, (old believers) R. Hodgibn tnd myl'elf. Now, I know they have all danced naked j and this was denied when I firit endeavour e I 172 gain information of the rife, faith, and pra<5Hce of the church. Don't deny it, Elder John ; it is a well known fact, that that conduct was hidden from us and denied : and the world, particularly backfliders, were called liars, for fear it would hinder the young believers from coming forward in the faith. Further, it is not only my affer- tion, but I can prove it by a number of believers. He replied — " We don't wifh any fending and proving " about it. It will be beil for you and Elder Hezekiah " to be face to face." I faid, that is what I defire Now I would not have you to underftand me, that my faith is huit by the ap- parent impropriety of fuch conduct ; as I can difpenfe therewith, as it was done in the infancy of the church, and under the lead of firft Mother ; but what hurts my faith is, difcoveiing pofitive falfehood in thofe who make fo great a profeflion of truth. He laid — " If Elder Hezekiah, or any of the old be- l ' lievers, have faid or done wrong, they will have to an- " fwer for their wrongs themfelves. Therefore, you ** mould not let wrongs and failings in others hurt your " faith; but confefs and forfake your own wrongs, and " labour for yourfelf, (as every one fhould do) to be- " come an honeft, upright, holy man, and not lock at M the failings of others, which will be no food tc your " foul." I replied — What deficiences and wrongs I fee in the young believers, or my equals in the faith, or if any of them had told me falfehood, I fliould think nothing of it i« inching the faith ; but the miniftration or Elders preach, and not only fo, but profefs truth, honefty, puri- ty, and holinefs ; as Elder H. publicly declared at Corn- wall, that he had " done nothing in the day or night, in " the light or in darknefs, that he would be afhamed to u be feen doing by God, men, or angels." You like- wife profefs and teftify, that it is only by obedience to the counfel of our Elders, that we can obtain falvation ; and that there is no other revelation of the Divine will, but by this medium ; and we are taught to follow you as you follow Chriit — and to lock up in Chain's (lead for e\-amnle= 173 I told him my faith was likewlfe tried in another point ; which was, refpecting fins confe/Ted being told by the Elders to others ; when he knew I had often heaid them fay, " that they went no further ; what was open- ed ro them they did not divulge, but, if pouTole, buried all in oblivion " But now, faid I, I know to the contra- ry ; and that they were not only carried upwards through the line of the minulration, but likewife fome things downwards, among young believers. In fhort, I found that I had not been rightly informed respecting Several things ; and in confeffing fins, I confidered the Elders had violated their promife. We had two or three hours of converfation (it being one Sabbath afternoon) on feveral fubjects ; but I muit ftudy brevity, and pais over many things that were done and faid. 1803. In a few months after this conference, (fome time in February) I was at Lebanon ; and the fn ft con- ference I had was with Elder Hezekiah, re'pecting ;nr charge of falfehood. I ftated the queftion I put to him, and the caufe why, exactly as heretofore related.* Now, faid I, Elder Hezekiah, I know the old believers, or church brethren and fitters, have danced naked repeat- edly, under an idea, or with intention, to mortify the fleihly nature, and you have danced fo with them. He replied — " Yea, once ; and I did not tell you there " never had been fuch conduct ; but that I did not know ** of nor believe there was any fuch conduct now." I faid, it would have been needlefs to a(k fuch a quef- tion as that anfwer would have implied ; becaufe I knew there was no fuch conduct among the people now — and I had not heard any one charging the people with it in the prefent day. The queftion I afked was in the paft tenfe, Have the people or any of them ever, &c. ; and the way you now ftate it, would have been no anfwer to the queftion I afked. The truth is, Elder Hezekiah, thou didft deny there ever h iving been fuch conduct, as feveral of the old believers did, for fear it would hurt * Sec page 108. p a i?4 our faith. He did not contradict me the feconJ il neither did he appear forward to controvert the point farther with me — but faid : " Since I have been called to be an Elder and minif- ter I have been forry I ever faw fuch conduct among "le people ; for I have been often afked the queftion by r oung believers, and people of the world ; and often " 1 hive known net what anfwer to give, as it would '* not do to tell them we had danced naked, admitting " it to have been a real gift of God ; it would have been " fo out of their fight, they could not fee it nor receive rt it as fuch. Some times when I have evaded fuch quef- " tions, I have been afked more particularly and 1 have " often been exceedingly tried." I replied — You did net appear to be tried when I afk- ed you the queftion very pointedly, but anfwered me ve- ry readily ; and I never mail believe you d ; d right. But I do not want to fay any thing more now to hurt thy feelings about it. And I can make fome allowance, as I expect thou and others meant good, viz. in confe- quence of a concern for my faith. Therefore, I'll drop it, that a door may be opened to proceed on other fub- jects, perhaps of more confequence. But I was not fully fatisfied* nor reconciled, and be- gan to think I had received falfe infoimation respecting feveral other matters befides what I have mentioned ; therefore I could not place that confidence in them which they defired, and as I have heretofore intimated, if I dif- crvcred any conduct contrary to what they profeffed,f I mould more doubt the truth of fome points of their faith, particularly that of obedience to the miniftration, and their being in a fuperior difpenfation. I alfo con- * How could I be fatisfied when Elder John faid, he could have no union with Elder Heztkiah in his denying the truth of fuch conduct — then how could I have union with him and feveral oth- ers I have mentioned ? Indeed how could 1 have union with El- der John, when I verily believed he knew that Elder Hezckiah' had denied it ? I began to think of Romilh pious frauds* f See page 29, fourth lice. l 75 fidered, that according to their own criterion, I mufl " judge of a tree by its fruit ; a good tree cannot bring forth evil fruit." About this time I began to look more clofely and ex- amine for myfelf, whether what they advanced was the truth or not ; and not take for granted every thing they afTerted for truth, without examination.* I tarried at Lebanon this time three days ; and mod of the time each day the Elders fpent with me, labour- ing to convince and eftablifh me in the foundation, faith, and doctrine of the church. The fubftance of which converfations I think bed to give, as their faith and doc- trines were by this time plainly opened ; and I (hall like- wife bring in occafionally the fubftance converfed, (on thofe fubjecls here treated) with a few others in the faith at different times, moftly preceding. Here will be feen the reafons they advance in fupport of their faith, with my objections againft thofe points wherein 1 could not believe as they did : and in giving their reafons for their faith, I think it is a fair way of representing it ; and by giving my arguments againft. thofe points controverted, their faith and doctrines becomes more clearly undef- ftood. Next day I met with the Elders in a retired room, fet apart particularly to converfe in, or in which they gen- erally laboured with the believers ; Elder John fir ft fpake and laid : " Thomas, it is now fome years fince you flrft heard " the gofpel, and received a meafure of faith ; and thofe " who received faith about the time you did, by their " obedience, have travailed far before you ; while, we " are forry to fay, you are tarrying behind. It is time " you now come to a final conclusion, whether to for- " fake the world or not ; and take up your crofs, and *' become obedient to the gofpel ; give up, and renounce * " We are juftly chargeable with criminal floth and mifim- provement of the tal nts, with which our Creator has intrufttd us, if we take all things for granted which others affert, and believe and practife all things which they dictate, without due examina- tion." Dr. Watts' Improvement of the Mind. 176 a your own way, will, and wifdom, and become as a " child, and believe, receive, and go forth in obedience " to what you are taught." Elder Hezekiah obferved — "Chrift fays we muft *be- " come as children, for of iuch is the kingdom of God.' " You muft become humble and willing to be taught by U a child. We are but children in the world's wifdom u and learning, to what you are ; but you muft become " humble, and willing to count all but as drofs and " dung, that you may win Chrift. If you were to take " hold, and really come into the work of the gofpel of " the fecond coming of Chrift, you might be of great " fervice in helping others, and might be the means of " gathering many fouls in the way of God ; but other- " wife, thofe abililties and talents, which you have, will " be buried and loft, and be of no fervice to yourfelf nor " others. As Elder John has faid, you muft become " fimple as a child, and conclude you know nothing as *' you fhould know, and believe and receive what you " are taught. " When I firft received the gofpel, I found, as I was " obedient to my Elders, that I knew nothing right bc- u fore ; and as I was obedient to what I was taught, I " received the gifts and power of God. I now know, as " we all do, who have been obedient, that this is the only u way of life and falvation ; and you never will come into " this woik of God, until you renounce a caviling fpirit ; ** and looking for faults, and catching at things that " don't concern you. You muft look at your own faults, 4t and weed your own garden, as every foul muft an- W* fwer for their own fins. No longer now. the fathers " have eaten four grapes, and the children's teeth are * fet on edge. Admitting you were to fee your Elders " do, or fpeak wrong, you fhould not judge, or find ** fault with them ; nor have hard feelings towards ■* them, on that account ; as you cannot help them out " of their wrong. Chaftifemem and counsel would come " contrary to the order of God : you could not reach 41 us. If we were to do wrong, we muft be brought out " by thofe above us, not by thofe below us. i e. by our * Elders ; we would have to confefs to them, and bea$ i 7 7 " their chaftifement : and we have to travail Jn obedi- " ence to what they teach us ; as we have our Elders, " and are taught by them, as you and other young be- " lievers are by us ; and in our going forth in obedience rth good fruit. The people of " the world, what little they know of us, fay The Shakers 11 are a fiber, honejl, indujirious people ; and this is faying " a great deal. Thefe words contain much more than " they are aware of. But you know a thoufand times " more about the people of God, than the world does ; " and unlefs you are obedient, that knowledge will be " your condemnation. You want proof. You have -" proof upon proof, and you will be left without excufe. " Now I have fpoken principally of the church, or *' thofe who have travailed many years, and are brought " into the order of the gofpel. But only look at the " young believers in Nifkeuna (now near an hundred) " and compare them with what they were a few years " ago, or before they received the gofpel. Several of " them you then knew, living in fin, following the van- " ity and evil cuftoms of the world. How do they live " now ? You know, and 1 need not tell you. They " have become thus changed by their obedience, and by " what they have been taught ; which was, to take up ** their daily crofs againft all fin ; to live an upright, " juft, and holy life ; to love and fear God ; and live in " love and union one with another. If you had ever " heard the Elders preach, teach, or give any counfel " that was evil, or appeared to have that tendency, then " you might have fome reafon to doubt, and difpute c l their having the gift of God ; but I cannot fee with " what propriety you can before. " Now you mentioned in the latter part of your laft " difcourfe, that faith is the gift of God, as we believe. " No man can come unto me (laid Chriit) unlefs the Father i8i draw him. We do not deny immediate revelation, fo far as of the convi&ing power of God ; but believe the fpirit of God is in the world at work with many fouls, preparing their minds for the reception of the gofpel, as God can only be known in Zion to their complete falvation. We believe all are more or lefs convicted of (in, as Paul was when driving from Jeru- falem to Damafcus, to persecute the faints. He was powerfully convicted ; fo that he cri^d out, Lord, what wilt thou have me to do. He was then directed to a man of God who would tell him whathefhould do. — (A els vii. 6.) " Now if mankind felt no conviction for fin, and God had not raifed up witneffes, more or lefs, in every age of the world, to teftify againft it, mankind would have become fo loft and funk in a ftate of fin and wicked^ nefs, that this world would have been turned into, or become a complete hell. But the mercy of God has made ufe of thefe, and other means, to bind, and re- • ftrain poor, fallen, depraved man, until the fullnefs of 1 time fhonld come for their redemption. For there is ; nothing in man one fide of the order and gift of God 1 in Zion, that will finally redeem and fave him from ! all fin. For it is only in Zion that complete redemp- ' tion can be obtained : therefore cries the Pfalmift — 1 Oh that the falvation of Ifrael were come out of Zion c The prophet alfo fays — From Zion Jhall go forth the 1 law ; and the word of the Lord from jferufalem. We 1 read ihat many will inquire the way to Zion, faying — ' Come let us go up to Zion. And the Lord fays he will f place falvation in Zion. And the Lord is great in Zion ; 1 whofe fire againji fin is in Zion. The Lord dwelleth in 1 Zion. God is known in the palaces of Zion. Now what ' is Zion but the church of God ? and why fo much faid 1 about Zion, as afking the way going up ; the Lord 1 great in Zion, if all mankind have Zion and the word 1 of God in their own hearts ? Why fo many outward * witneffes fentof God to preach the way of life and fal- c vation ; to open the blind eyes ; to bring people out ' of darknefs into light ? If all mankind have a light ' within them fufficient, why does- the apoflle fpeak in thi« Q l82 4 "' manner ? — How Jhall they believe in him of whom they haw ** not heard? And how foall they hear without a preacher ? " And how Jhall they preach except they be fent ? So that faith ** cometh by hearing, and hearing by the word of God. Not " the inward word it is clear ; but by the outward word " preached. I afk again, why does the apoftles fay fo " much about obedience, and being taught by them, if " there be a fufficient teacher in every man ; and obedi- ** ence thereto will anfwer every purpofe neceflary to our " falvation ? And why does the apoftle recommend the " believers in that day to follow them, as they follow Chrifl, " if following an inward guide be all-iufficieni ? You have " read the fcriptures over and over, and you profefs to " believe in them. 1 am aftoniihed to think how you, " or any other man of common underftanding, can hold " forth doctrine or fentiments, fo contrary to the whole " tenor of the fcriptures ; and likewife contrary to reafon " and common fenfe. I can impute it to nothing but " their daiknefs and blindnefs." I replied — I hope you will bear with me (if I am ready to give an anfwer, and make objections, as thou fayeft ;) for, to know the truth is my only motive ; and it is of- ten, if not always the cafe, that greater truth and light appear in confequence of objections being raifed, than would have been otherwife diicovered ; and not only fo, but the reafons and evidences for belief, are more pun- gent and clear. Our ideas are grounded on the eviden- ces exhibited to the mind ; and we are influenced as thefe evidences appear more or leis powerful. Now that which appears unreafonable and inconfiftent to me, 1 think I had beft to open ; and then I wifh to have the privilege to give my reafons why it appears fo. But if 1 were to keep my faith locked up in my own breaft, and by my filence, give aflent to all you advance in fupport of your faith, and in my heart think different, I fhould act the part of an hypocrite ; though if 1 were obedient in outward things, I might pafs for a good be- liever And I know fome that do, who have the fame faith that I have, reflecting the fubjects upon whieh we have converfed. One in particular, who (I believe) will never give up this doctrine of being taught by the ipirit »*3 of God in his own heart, as he muft do to have a right manner of faith ; which, when he is convinced of, he will return to the Quakers, from whence he came.— . Though I do not charge him (as I faid of myfelf) with acting the part of an hypocrite. He is a man of few words ; therefore, not difpofed to eontroverfy. But he had no idea of the faith being as it is, when he joined you, any more than I had. He was taken with a good outward appearance, as 1 was ; but now I have come to a further knowledge, I wifh to have the privilege to ex- amine the faith, and count well the coft before I farther enliit ; which I could not, when I firft came among you^ and for fometime after, as I knew not the faith. It was not then opened to young believers. You preached fuch doctrines as we could receive ; according to a com- mon expreilion among you, of" feeding with milk, and coming to creatures where they aie " As I have heard your zealous preacher, I. Bates, fay — " Catch them any how, fo as we can but catch them." When I was a boy, I heard about people pinning their faith upon the prieft's lleeve, and wondered what it meant ; but now I rather wonder how people can be fo duped as to do it. But I tell you before I can pin my faith, or have an implicit faith, non-refiftance, and paf- five obedience, 1 mull be convinced of the truth of your faith ; and if I have been caught in the true gofpel net, I do not wiih to get out. If I know my own heart, truth in love, is my conftant aim ; and 1 am not fo pre- judiced in favour of any thing which I hold, but that I would willingly be convinced ; and when I am convinc- ed, I (hall be willing to retract. Now the difference between us, in an effential point, is, you believe we are to be faved by hearing the out- ward declarative gofpel, and an obedience thereto, as preached by you ; and 1 believe I fliall be faved by an internal gofpel, or by the fpirit of God in my own heart, which the outward declarative gofpel of Chrift bears witnefs to ; as being a " light which enlighteneth every man that cometh into the world ;" and that the fpirit of God ftriveth with all men. You afk " how am I to know the efficacy of this light, that I believe flunetk 1 84 an the hearts of all, but by obedience thereto ?" I grant. that obedience to its convictions and reproofs, is the moft effectual, and foul-fatisfying way of knowing. But even. in the Tinner's bread, it carries its own proof with it, as you have truly faid. He feels convicted and condemn- ed, and at times, powerfully and irrefiftibly ; whereby he knows in his own heart, what is wrong ; and he is made to fee and feel himfelf a fmner, even fuch as never heard the declarative gofpel. Indeed betimes, as fuch have felt their own wills flain, or have united in their minds with this holy leaven, they have felt peace arife ; rhey have an internal conviction of its truth. Now if a man feel pain or eafe in body, does not he know it ? Is it not proof itfelf ? We have many inftances on record of thoie who never heard the outward gofpel, bearing tes- timony to this truth. In Romans ii. 15, we read, " The Gentiles mow the work of the law written in their hearts ; their confeiences alfo bearing witnefs, and their thoughts, the mean while, accufing or elie excufing one another." The apoftle John teftifies, that " Chrift enlighteneth ev- ery man that cometh into the world." Now who will dare to affert it is not a faving light. " A manifeftation of the fpirit is given to every man to profit withal" — 1 Cor. xii. 7. But, according to your faith, it will not profit to falvation. Then what is it given for ? Only to condemn them ? But the fame apoftle contradicts this affertion, in plain words, and tells us what the light and fpirit (which is all grace) will do — " The grace of God that bringeth falvation, hath appeared," to whom ? " to all men, teaching," &c — Titus ii. 7. Here the apoftle tells us this grace appeareth to all ; and that it bringeth falvation, and is a faving grace ; but you fay it is not. Under the Mofaic covenant, when God took the children of Ifrael, by the hand of Moles, and led them out <y Ananias, and the fpiiit of perfecution was totally giv~ en up, the fcales of darknefs fell from his eyes, and he received the Holy Ghoft. Now if he received and was taught the gofpel by Ananias, (which we have no ac- count that he was) then his telling the Gallatians he nei- ther received it of man, nor was taught it by man, is a plain contradiction. But I have faid enough on this fub- jecl. The plain account, as it (lands on record, is a fuf- ficient confutation of your conclufions, deduced there- from, and your miniftration faith. Reply — " But did not the apoille, by the inftrumen- " tality of Ananias, receive his fight and the gift of the u Holy Ghoft ? But, to pafs over this, and leave the " apoftle Paul — What think you of Cornelius being in a *' vifion, and an angel appearing to him informing him, *' that his prayer and alms were come up for a memorial be- " fore God, but were not yet anfwered ? He was not yet * 4 iliown the way of life and falvation, but in order there - " to, he was told to fend men to Joppa> and call for one Si- " mon, ivhofe firname is Peter ; and that he would tell him ** what he ought to do. When Peter came, as he was * f preaching to Cornelius and thofe who were prefent, the u Holy Ghojl fell on all them that heard the word.* Now why " was he told to fend for Peter ? Why preach the gof- ** pel at all, if the gofpel within is all-fufficient ?" I replied — There appears fomething in this a little like your faith. But I have never denied that God has made life of initruments to carry on his work. It is our duty, and Chriftianity teaches us, to be of help to one another in fpirituals, as well as temporals. But you believe that falvation can be obtained in no other way than by cut- ward teaching ; and that man has no faving light or gift of God given him previous to hearing with the outward ear, and receiving Chrift, or the divine gift, by means of, and through initruments chofen for that purpofe. — But if you were to adminifter thofe gifts, or fuch a blef- fing attended your miniftry as the preaching of Chrift and his apoftles, we might believe you were in the fame (landing, and had the fame life and power. But feeing * A&s x. 44. R 194 in others, and feeling in myfelf, the want thereof, has caued my faith to be hurt reflecting the miniftration. It is an obfervation that ferious people in general make, that " if you were in a fuperior difpenfation, as you pro- fefs, you would be able to preach with more life and power than you do " The preaching I hear almoft ev- ery Sabbath day, in the meeting-houfe at Nifkeuna, is as dry as a bone The people fit and hear with as little impreflion made on them, as if they were hearing indif- ferent matters. They feel no power or efficacy in the word preached ; their hearts remain unreached, and yet they will be damned for not believing the teftmony of a lifelefs miniftry. Elder Hezekiah replied — " We are not to preach away " our power !" I faid, Moft aftonifhing ! and yet you profefs to be in, and under a fuperior difpenfation to all that have ever been before. Chrift and his apoftles, who were in an in- ferior difpenfation to you, preached in the power and de- mon ftration of the fpirit. As to your not preaching away your power — Is this Chrift-like ? did he not ad- minifter power ? A woman only touched the hem of his garment, and he felt that virtue had gone out of him. And did not Peter adminifter power to Cornelius and others ? The Holy Ghoft fell on all that heard the word.. But you are not to preach away your power ; and yet you fay it is through the miniitration all mull: receive power. Who can underftand you ? Oh, " it is by obe- dience ! Go forth in obedience to what you teach — the obedient fhall eat the good of the land." Again — was not the power of the Holy Ghoft admin- iftered by the apoftles previous to obedience ? fo that faith and obedience were the effect of power received. The Holy Ghoft fell on all them that heard the word. If fuch a power and bleflSng attended your word, I fhould have the evidence I ftand in need of; without which, (admitting you have a divine gift or revelation) all you fay, is to me but hearfay, and my obedience will proceed only from faith in man. Without a divine, internal con- viction of the truth of what you teach, I can never come under condemnation for not believing and obeying. *95 You teach, or counfel me, " to renounce my bufinefs ■to move to Nifkeuna — gather among the believers, and go to work, or be obedient to all things as you di- rect :" and I know what will follow, ftep after ftep — firft, 1 mud put away all my books, and read no more, that I may learn nothing but what I leain from you. The next ftep, I muft give up my intereft, come into one of thofe families who have all things in common, my wife per- haps in one family, and I into another, and my children I know not where ; and, it may be, I may feldom or never fee her or them any more. So I muft go on to prove what obedience will do for me ; and after fome time, if I cannot feel fatisfied and believe with you, I muft return impoverifhed in temporals, (as others have done) and begin the world again, and 'eek God for my- felf. And alas ! I may alfo lofe my wife and children, (as fome others have) for they, by that time, may be- come fo prejudiced in favour of the faith and people, in confequence of your kindnefs, that they will not return with me, and I could not take them away by force, againft their faith and wiiTi to abide with you, as that would be cruel, and like perfecution (which above all things I deteft ) Thus I mould be left in a lamentable plight ! Therefore I think I had bed " look before I leap." I have talked with thofe who have been obedient to the Elders many years ; but I cannot get much more out of them, than that they keep their faith, and feel peace. I know peace arifes from various caufes. If a fervant is confeious of obedience to his mafter, and his mailer is pleafed, and commends him for his work of obedience, he, as to his duty to his mafter, feels peace. Thofe who have travailed in obedience to their Elders, feel peace of mind, according to their faith. So the Ma- hometan enjoys peace of mind in obedience to his faith; and fo do thofe of every other faith. But the efTential thing is, have they love towards God ? and do they love their neighbour, i. e. all their fellow-creatures, as them- felves ? 1 read, " on theie hang all the law and the proph- ets" — Matt. xxii. 27. This is the fum and fubftance of the gofpel — " This do and we fhall live" — Luke x. 28. ig6 Now as far as I have experienced the efficacy of* an inward divine principle, I have had an internal evidence of the truth of it, and know what the love of God is. In converfation with a believer on this fubject, not lon<* ftce, he laid, " I don't feel now as I have done in tir u^ pall. But this," faid he, " is a different work ; the wc/* of God is not the fame in every difpenfation." Now for me to give up that, the truth of which 1 have an inter- nal evidence, for an outward teftimony, the truth o£ which to me is uncertain, aid of which I have no inter- nal evidence, I think I fhould be very unwife. As to what you have heretofore mentioned of the fo- priety, order, and good fruit which the people bring forth, and my not being able to affign a fatisfaciory caufe how all this can be, when I throw away a revelation and .hand of God in it, I have conlldered lately, that Chrift tells us we muft not judge by outward appearance ; and he fays of the Pharifees, that " they indeed appear beau- tiful, and outwardly they appeared righteous unto men" — Matt, xxiii. 27, 28. Alfo we learn, not only from facred, but other hi (lo- ry, of people that have been exceeding prccife and cir- cumfpecl in all their outward appearance, whereby thou- iands have been for a time deceived in them, as I could abundantly fhow. Befides, I do not know whether thofe in church order, bear fuch very good fruit at all times, I know they are much on their guard when ftrangers of young believers are prefent, (though that is feldom the cafe.) But admitting that they are at all times as they profefs to be ; then, can no other reafon, than what you have advanced, be affigned why they are fo ? Are they not lhut out from the world, and all its temptations, and bound by their faith to the Elders ? They are not admitted to go among, or converfe with any other peo- ple. The greateft part of them, for many years, have not been a mile from their dwellings, or fpoken a word to any one but their brethren and lifters in their own or- der. They live as complete monadic lives, as ever any did in the Romifn church, who were entirely fecluded from the reft of mankind, having no intercourfe with their neareft relations, nor any but fuch who were con- i 9 ; fined, generally foi life, within the fame walls. Like un- to them, they have not the leaft concern about procur- ing the neceflaries of life : they rife up and go regularly to their work appointed them ; and the Deacons tranfact all bufinefs with the people of the world for them, as fell- ing and buying. Therefore, are they not excluded from all temporal concerns, temptations, and trials, that other Chriftians pafs through ? Suppofe they had to provide for, and take care of themfelves, and were expofed to all the temptations and innumerable trials that other Chrif- tians are, and then, as a body of people, I doubt wheth- er they would bear better fruit, according to the num- ber, than fome other focieties do. We know not fo well whether a thing is good, till it is tried. A reply by lilder Hezekiah — " The people of God " have their temptations, tribulations, trials, and crofTes, " to which you and the Chriftians of the world are utter " ftrangers, and ever will fo remain, till you and they *' come to travail in the way and work of God." I faid, I have fometimes thought, that they take up fome crofTes, and have trials of their own making, or which the Elders make for them ; and which will never be of any real profit to the foul. And if you were well read, you could fee the almoft innumerable crofTes, that many devotees have taken up — only look at the Monks of the church of Rome : what aufterity ! what mortifi- cations ! what crofTes to nature i and what penance did they voluntarily choofe and undergo ! Penance was a doctrine they preached — and without penance there was no admittance into the kingdom of heaven ; and, herein as in many things, you and they agree. And now I wifh to 'correct a miftake that is among you, viz. that no people ever took up fuch crofTes, and denied their own wills, &c. as you do in this day. Now, as you told me, fo I tell you — you are utter ftrangers to the crofTes that many have taken up, and have lived and died under. He replied — " Their's were outward crofTes and tri- " als — our's are inward, againft a carnal nature ; labor- " ing to become reinftated in the image and likenefs of " God, which was loft by tranfgreffion. Though we lt have outward crones to come into the outward order R 2 lt>§ ef God, and feparate ourfelves from the world, and the evil thereof, to touch not, tajie not, handle net* the un> clean thing : and, are we not called to ccme out of the world, which is Babylon, and be feparated from them ? and as God is a God of order, mould there not be an order of God" in the church ? and mould not all who come into it, take up their crofs, and conform to that Older ? " And not only fo, but each one to experience the or- der of God in their own fouls ; and in order to this, each one muft take up the real and greateft crofs of all, which you will find to be fo when you come to travail into a death to a fallen nature — come to expe- rience an inward fire and burning, a baptifm ofjire with which John faid Chrift would baptize. This will caufe trial and tribulation to the old man : he is not put off, with all his evil deeds, in a moment, by the love of Godjhed abroad In the foul, as the Methodifts and fome others imagine, which they call j unification ; and per- haps in a moment, fanctification. As to this love of God, which you and Chriftians of the world profefs to experience, we know what it is, and what it will do for them ; and they might know too, as it does not fave them from their fins, but leaves them as it finds them. Then they have their dark times, and fall into fin- again. Why this is fo, they know not. But the true caufe is, they have never confefled their fins. The flrong man armed, heepeth his palace or place in the heart ; and his goods are in peace, or faf e. But call out his goods, i.e. his fins, and a flronger will enter — (Luke xi. 21.) Thus their fins, the flrong man y s, the devil's goods, re- main in their hearts ; they have never confeiTed their fins, caft them out, or put them away, and the devil has a right where his goods are. Therefore, if they rife a little, Satan having power over them, foon pull? them down. Even that love and joy, that they at times feel, will lead them into the flefh ; or at leaft, under the influence of that love, they can gratify theiy lulls. Though the apoille faid, She (and eonfequeirt- * 2 Col. ii. ai. i 9 9 " ly he) that liveih In pleafure, is dead while Jhe liveth— " (i Tim. v. 6.) Yet they can enjoy this fenfual, car- H nal pleafure, and at the fame time believe they have " the love of God. What aftonifhing darknefs of mind ! " how eftranged from the real and true love of God ! " Yea, they are totally dead to God, and all fenfe of di- " vine life, even in their higheft imagination of feeling " the love of God. They believe themfelves regenerat- " ed and born of God ; and fome profefsfanclificaticn — " and at the fame time gratify a beaftly, carnal nature. " Yea, they act contrary to their own faith ; and do that, " in many refpecls, which they believe to be fin : when " the apoftle tells them, He that committeth fin is of the de- " vil ; and ivhofoever is born of God, doth not commit Jin — " i John iii. 8, 9. But we feel thankful that the Lord " has fhown us the fallacy of all their religion, and all * the religion in the world ; and called us to become " partakers of a gofpel that redeemeth us from our " fins, *' But becaufe we don't talk fo much about the love •* of God, great flows of ravifhing enjoyments, and cry- " ing out, I know that my Redeemer liveth; but when we " tell you, we feel peace under a confcientious fenfe of " duty towards God, and one another ; feeling a calm- " nefs and ferenity in our minds — yea, that peace that *• the world cannot give nor take away ; and that we '* feel love towards all our brethren and fifters, and to " the fouls of all mankind ; and feel and find our union u to the gofpel and way of God ; and feel thankful to *< God for all his favours and bleffings to us, and that " we feel a comfortable hope of an happy immortality, ** all this don't fatisfy you ! When we tell you that the " gofpel leadeth us in a fteady perfeverence, and that we '* find a continual, gradual, folid, weighty increafe, or ** flooding without ebbings ; and that the righteoufnefs *' of the obedient runs even with their lives ; and that we tl experience a continual growth in grace, receiving more " and more power over (in and an evil nature — travail- ei ing until we become entirely redeemed from the leaft * { and laft remains of fin, and finally gain a ftate from « which there will be no more going out — all this don't 200 " fatisfy you ; we know not, then, what will. We be- " lieve you are fincere, and your foul is after the gofpel " and way of God ; and we are willing to labour with •' you, and to fpare no pains to gain you to the gofpel, " as long as we can feel a gift of God for yon." I replied — I acknowledge your good will — I have faith in your fmcerity j I believe your intentions are good. But it appears to me you err in your judgment ; tor, in your laft difcourfe, you have expreffed yourfelf fimilar to what I have often heard among believers before ; and you have joined hand with the deift, and ftruck at the very root and effence of fcriptural Chriftian experience. Now however much Chriftians have differed in opinion reflecting various points of their faith, in this experience the fincere of every denomination have unanimoufly agreed ; and the teftimony of many of them contradicts your aflertion. For all that you have teftified of an ex- perience, travail, and falvation, others have teftified the fame. Elder John Meacham laid — " I tell you, Thomas, " there never has been one foul, from the falling away " of the apoftolic church, that ftept one ftep in regene- " ration, redemption, ian&ification, or the new birth. — " I tell you again, there never has been one foul, from " firft to laft, that ever found complete redemption, l'anc- " tification, regeneration, or the new birth, i. e. not until " the opening of this gofpel." I replied — Then they were liars, for many teftified and declared they had. He laid — " Nay, I would not call them liars." I replied — It that word is too hard, I may fay, they were all greatly deluded and deceived. He anfwered— " Yea." I faid — Now let us come to a fair ftatement. It is faid there are about thiee thoufand now in this faith ; fuppoie that all thefe were to afTert as you do — now I aik which will be the moft reafonable to believe, the r e three thoufand, or thirty thoufand who have teftified to the truth of which you deny of them, many of whom have fealed their teftimony with their blood ? up* He replied — " Why, according to ycur earnal way ©£ u reafoning, it is moft reafonable to believe the greateft " number." I proceeded, and faid — When you convince me, that- that which fupported the Martyrs in the flames, with fuch calmnefs, ierenity, and joy, was nothing but imag- ination, or enthufiafm, I honeftly tell you, that you mutt, not think I fhall then be a believer. Nay, I (hall believe nothing at all in divine revelation, and mall totally give up the chriftian religion as profefled by you and all oth- ers ; as it is this very experience of the love and peace of God to my foul, that has hitherto preferved me from deifm ; which, if I had never known, 1 mould have been a deift long ago. I wonder that fuch as never really ex- perienced the comforts of religion, are not all deifts, on their beholding the various fluctuating opinions of the profeflbrs thereof; and hearing how they have, and do ftigmatize one another with error ; and how they have quarrelled about their religion. That for many centu- ries paft, there has been completely a (anti-chriftian) re- ligious war, though latterly they don't fhed fo much blood about it. But it is ftill among many, and none more than among you — you are no chriftian, or he is no chriftian ; you, or they are deluded ; they are falfe prophets ; wolves in fheep's clothing ; anti-chrift, deceiv- ers, impoftures, poor dark creatures, blind fouls, full of error ; and the other party retorting the fame. It ap- pears as if they were weary in perfecuting, and fighting, and now fit like a parcel of dogs growling at one anoth- er; and you (like the moft angry dog of all)*declare fchey have been, and are ail deluded and deceived. My God ! when people look at thefe things in this light, what muft they think ? What muft the informed part of the heathen conclude, refpecling the religion of the chriftian world ? We have heard, a chriftian among many of them, is the moft odious character. Some of them have refufed miflk>naries that have been fent among them, and have faid, " how can you expert us to em- brace your religion, when you differ fo much about it yourfelves." Alfo the Jews beholding the differences, and conduit of profeffed thrift ians, what little reaibn 202 have they to believe.* When any of the profefling chrif- tian feds, endeavour to convince the Jews, heathen, or deift, of the truth of the christian religion, they may all with propriety, fay, Agree among yourfelves firft about your religion and revelation, and in what way and man- ner you receive it, before we believe, agree, and join with you ; for you have ever been in a fermentation, conteft and quarrel about your revelation and bock ; from which you draw all your religion, and all your dif- putes. Oh ye profefling chriftians of every name, ye may ceafe fending miflionaries to convert the heathen, until you all agree to give them one and the fame ac- count of the religion you profefs ; otherwife you will fet them at variance concerning the way to heaven, and make them as bad as yourfelves It is faid by believers, " that in order for a man read- ily to receive the faith, he muft firft run out with all oth- er feels, and come empty." I don't know but what I (hall run out with you alfo, for you are altogether enough to detract a man. I firmly believe that before another century after this paffes away, there will be a revolution in religion ; but I muft ftop, as this is departing from our lubject. Pleafe to excufe me ; for what I have faid, has proceeded from a mind iorrowfully affected, and overburdened with the conduct of profefTors. I am now willing to return. A reply. — " If the profeffors of chriftianity could *' agree among themielves, while living after a beaftly " nature, they would only imitate a number of beafts in " a field, whom in fighting become weary, and in confe- " quence thereof, ieed together in peace ; but they " would remain beafts ftill ; and which I have had with the Elders, and feveral be- lievers, refpefting thofe doctrines and practices, with which I did not unite. I have thus conneded our difcnurfes into one body (on account of brevity, and) in order to have them clearly underjlood. Thofe difcourfes which contain the words of feveral perfons, begin with " A. Reply." But any ,lifc:urfe that has been entirely fpohen by any one Elder ', has the name of that Elder at the beginning. Elder Hezekiah faid — " Thomas, we are forry to find, *' that after all our labours with you, you have not yet f a right manner of faith ; knowing that none ever flood " long among us, where you are ; and it is impoflible " for ypu to abide, unlefs you get hold, and believe in " the prefent revelation of God. You may believe firm- u ly in a revelation paft, i. e to the prophets, apotlles, " and others, but fuch a faith will profit you nothing ; " you muft have faith in a living miniftration ; and by " obedience, you will find that our teaching gives pow- <*' er ; you will find that the words that we fpeak unto " you, are fpirit and life Now only fee how you, and cl others a<2: the part of the Jews. They would not be- 2l6 " lieve in a prefent revelation of God in their day, and " receive the words fpoken by Chrift and his apoftles ; " but they repeatedly refer to their dead ones ; to Mo- " fes, and the prophets, and to what they had written. " They were willing to own a paft revelation, which " would do them no good. (Oh the fubtilty of Satan ! ) " But Jays Chrift, if ye had believed Mofes, ye would have " beiieved me ; for he wrote of me.* So we fay of you w and others, if ye believed in Chrift and his apoftles, " ye would believe in us ; for they wrote of us, i. e. the *' work of God in this day. But if ye were the children " of Chrijl, and followers of him, and did as his apoftles " taught, ye would do the works of Chrijl ; but now ye " feek to deftroy the teaching of thofe who have taught " you the truth, which we have received of the Father. " And I fuppofe you would think it too hard, if we were " to fay to you, as Chrilt did to thofe who pleaded for a " paft revelation — Te are of your Father the devil ; and *' the lufl of your Father, ye will do.\ But we don't wifli " to be hard, but deal tenderly with all fouls, efpecially " as long as we can feel a gift for them, and mercy of " God towards them. " Chrift told Peter, after he confefted faith in, and ac- " knowledged the true revelation of God — " Thou art " Peter ; and upon this rock, I wilt build my church," &c. " i. e. upon that fpirit, or revelation in Peter, by which " he fpake : and I will give unto thee the keys of the king' " dom of heaven : and whatfoever thou /hall bind on earth f ** shall be bound in heaven ; and whatfoever ye Jhall lofe on " earth, Jhall be loofed in heaven — (Matt. xvi. 18, 19.) — " He alfo told his difciples, " Whofe foever fins ye remit, " they are remitted ; and whofe foever fins ye retain^ they are "retained — (John xx. 23) It appears Peter had the " greateft gift, and was the firft who had the lead ; and " it is clear that the fame order was in the apoftolick " church, that is among us ; and the fame obedience " was required. The apoftle fays — " Remember them " that have the rule over you." " Alfo, ** Obey them 4i that have the rule over you, and fubmit yourfelves." * John v. 46. f J°bn 8 to 4* 21J ** By the power and authority that the apoftles received u of Chrift, they ordained bifhops to prefide over the " feveral churches. To thofe bifhops, the people were " exhorted by the apoftles to be obedient. Remember • 4 them, fays Paul, that have the rule over you. Alfo, Obey * 4 them that have the rule over you, and fubmit your/elves. — '• There is ftill fomething of the fame order in almoft u every church, though they are deftitute of the power. " Mo ft of them have bifhops ; and are not the minifters " of thofe churches, much ruled by them ? and are not u the members of each church taught, and much gov- *• erned by their preachers ? Many of them, if ^hey " have no minifter, their meeting houfes are fhut up, u their worfhip is flopped ; as if they could receive •« teaching and falvation, no other way ; and moft of " them believe that it is by the word preached : then " why do they blame us for the fame order ? The truth " is, becaufe it is in greater perfection, and that in the " life and power. According to the life and power their " preachers pofTefs, fo is that of the people. Their *' preachers cannot adminifter more than they have in f< poueffion, which is not fufficient to fave them or their " people from fin. The truth is, the faving gift and tf revelation of God, become loft in the degeneracy of " the apoftolick church ; but the outward order was ftill " retained, which has been handed down by tradition in %t the R omifh church, to this day ; from which, all oth- *' er churches have got more or lefs of this fame order. " They have received it from the corrupt church of ** Rome, and not by revelation." I replied — I have repeatedly heard the Elders and believers fay, that the komifh church had the order of God in feveral refpects ; particularly in confeiling fins, and church government ; and becaufe it has fo near a likenefs to our church in this refpect, you conclude that it received this order from the apoftles, and the form has been continued to this day. This is alfo what the Roman Catholicks have always endeavoured to fupport. They fay that the intention and appointment of Chrift, was, that his followers mould be fubject to St. Peter and his fuccefTors ; and it rauft T he confefTed that much is to be found in the writings of feveral of the apoftolick fucceflbrs, i. e. St. Clemens,* Ignatius,f Polycarp \ Cyprian,^ and others, concern- ing the fucceflion of Bifhops from the apoftles : and alfo, enforcing and exhorting the people to obedience to them ; particularly in thofe of Ignatius. If thei'e are the gen- uine writings of thofe to whom they are afcribed, they are decidedly in your favour. But I may obferve, that thofe writings, particularly thoie of Ignatius, are much difputed by the learned. It is believed by many, that they were evidently adopted, if fiot purpofely contrived, to exalt the clergy, and fecure to them all power, rev- erence, and fubjection. But che papifts plead for their authenticity, with zeal and vehemence. According to all the ecclefiaftical hiftory (written by proteftants) that I have feen, the government of the apoftolick church in the firft, and part of the fecond cen- tury, was ftriclly republican ; and it was not until fome- time in the fourth century, that a government like unto yours, became fully eftablifhed. The power and authority of the bifhops had, from the earlieft time, been gradually increafmg; but when Conftan- tine, the Roman Emperor, embraced (as it is faid) the chriftian religion (I think it was more like anti-chriftian) their power and authority became greatly augmented. The bifhop of Rome, now became the firft in order, and was held fuperior to all the other bifhops. In the fifth century, he was called God's vicegerent, and claimed a fpiritual dominion over the minds and fentiments of men. But to be fhort, in the eleventh century, their power ap- pears to have rifen to its utmoft height. They now were called Matters of the world, and fathers of all in the church. Now if the proteftant hiftorians are correcl, you are miftaken refpeciing your order of government being hand- ed down from the apoftles, by a fucceflion of bifhops in * Bifliop of Rome, A. D. 70. f Bifhop of Antioch, A. D. 105. i Bifhop of Smyrna, A. D. 1 40. § Bifhop of Carthage, A. D. %$fy 219 the church of Rome ; for it appears that your order war not in the apoftolick age of the church, but arofe in that of its degeneracy. A certain author, fpeaking of the power of the Popes in the eleventh century, fays, " But happily that power is now on the decline." On this I would obferve, t.hat if this power is declining in the eaft } it is riiing in the weft : and it feems that fome people in every age, muft be opprefled and chaftifed with a monarchical government, either civil or ecclefiaftical ; and mankind deprived of thofe natural and unalienable rights which God has given to them. We have only to look into hiilory, to fee its direful contequences. To this one of the believers faid — " I hope you do not " compare our harmlefs and innocent Elders, and their 44 power, to thofe you have been mentioning, and the " power they pofTefTed." I faid — Nay, I do not, in their prefent ftate. What I have faid, has only been to mow the danger of inverting individuals with power, either in church or ftate ; and the bad ufe they have hitherto made of it. And if the min- iftration of our church had as much power over mankind as thofe had to which I have referred, I doubt their long remaining the humble people they now appear to be. — I would not dare talk to them with the freedom I have done. I have reafon for what 1 fay, from their own words ; for Elder John told me laft conference at Leb- anon, That he believed the day would come when crea- tures would not dare to difpute, and ftand againft the gift of God, as I did. Again, as I have often heard, The time will come when the word of God will not be bound, but will come fo againft creatures, that they will not dare to refift. Yes, I fuppofe it will come as it did not long fmce, when one of the believers was faying fomething in his defence, before Elder Ebenezer ; the latter ftamped iris foot, fpoke fharply, and told him to hold his tongue, he mould not fpeak a word ; and I have heard of feveral fimilar inftances of commanding with much authority ; and the fimple believer trembles at the word when fo fpoken. I think I fee the feeds of that power which I have heretofore defcribed. Our firft leaders now pro- fefs to be as high in power as the popes profefTed to b£ 220 in the fifth century, i. e. of being God's vicegerents, and fathers of all the church. I again repeat my fears, that you Will degenerate as other churches have done. A reply, (by Elder Hezekiah) — " Nay, that we, and u our fucceltors, never will ; for God has began a work ** which he will carry on to his own glory, and the fal- '* vatien of all who have faith therein." I faid — There is a poffibility of your being miftaken. 1 know there have been many, and they men of great parts and talents, who have been as confident of their being right refpecling the millennium, as you are ; but- time has proved they were miftaken. Witnefs Emman- uel Swedenborgh and his followers : they expreis them- selves in much the fame language of aiTurance and thank- ftilnefs as you do. The following are a few of their expreflions, from an addrefs to the brethren, entitled, " To thofe that are call- ed of Jefus Chrift according to the new difpenfation, which he hath been pleafed to open in thefe latter days* by his fervant Emmanuel Swedenborgh :" " Ye have caufe to be abundantly thankful to the Lord ; for, that in thefe laft days, when darknefs had covered the earth, and grofs darknefs the people, he hath been pleafed to raife up unto you a great, and marvel- lous light. The words of the prophet are now alfo ful- filled. There mail be a making/' &c. " And he will deftroy in this mountain, the face of the covering, call over all people ; and the vail that is fpread over all na- tions. BleiTed are ye ; for many prophets and righteous men have defired to fee the tilings which ye fee, and have not ieen them ; and to hear thofe things which ye hear, and have not heard them." But to be fhort — " They are confident that living waters are gone out from Jertifalem, and that the Lord is indeed come in the cir uds of heaven (in his witnefTes) with power and great glory." They talk of the vail being rent, and of thofe of thi< new difpenfation, the fecond coming of Chrift, penetrat- ing into the holy of holies, entering into paradife, expe- riencing the light and joy of the heavenly fociety, of the light of the moon having become as the light of the. iii ftin, having avietf of theinvifible world, converfing witii angels aad departed fpirits, (as fome in our church pro- fefs) and a deaKabout the glories of the fecond coming of Chrift, and new difpenfation. I may obferve, it was likewife maintained by Sweden- borgh and his followers, that all thofe pafTages in the fcriptures, generally believed to iigaify the deftruction of the world by fire, and the end of the world, does not mean the deftruction of the world, but the deftruction, or end of the profeffing chriftian churches of every de> fcription ; and that the laft judgment actually commenc- ed in the year 1757 (only ten years difference from the time our church fay it commenced) from which time., is dated the fecond coming of Chrift. If I. was now among them, inftead of being among, you, I fhould hear much the fame arguments that I now hear, to convince me that they are in the laft difpenfe- tion, and only true church. I may juft obferve, that Emmanuel Swedenborgh was a Sweedil'h nobleman, and a man of extenfive learning. He had but few equals. Many of his followers were men of education ; but withal, I think the.y were, and are ftill miftaken refpecting the millennium. And witnefs the Avignon fociety in France ; their rev- elations, vifions, prophecies, and confidence of the near approach of the millennium (when, according to your faith, it had commenced above thirty years before.) — ■ Alfo, the late Richard Brothers. He appears to have not the leaft doubt of divine revelations to him, of the fpirit of God carrying him away in vifions, and of his feeing wonderful things. There were many who believed in hira ; and feveral men of talents wrote in vindication of his revelations — The principal one was N. Brafley Halhed, member of parliament, a man of liberal education, and who appears to have been finpere. You cannot exprefs your faith in your Elders, with more confidence than he did in H. Brothers, and his revelations. I only mention thefe inftances as fpecimens, out of many that might be collected, to mow how men have been miftaken refpecting this great point, as well 3s fc> T2 II j many other refpects. And I think the fafeft frsrf is for us to conclude, that we are poor, fallible, erring mortals. It appears to me, that the fcriptures reprefent that in the millennium, Chrift's coming will be attended with fuch evidence, as not to admit of a doubt. To this, Elder Hezekiah replied—" I don't fee that " all you have faid of the faith of others refpecling the 41 fecond coming of Chrift, and their being miftaken, op- 41 erates at all againft us, or the w r ork of God in this •* day ; but rather the reverfe, as thereby we fee how M ftrong many have been in the faith refpecYing the fec- •*' ond coming of Chrift. And faith brings things near, *' and there may have been many, who had fome light *' and fenfe refpecling it ; but they being, as it were, in *< the twilight, they could not fee clearly ; and were mif- *' taken as to the real nature, and work thereof j and the M manner, way, and time of its commencing. " There were many miftaken refpecling Chrift's firft fi coming, before and after ; but that is no reafon, or *' proof th^t Jefus was not the real Chrift promifed." I faid — I acknowledge there is fome truth and pro- priety in what you have faid ; but notwithftanding, I have fuch reafons for not fully believing, that 1 doubt my ever being able to get over them. 1 mail now proceed to ftate feveral other particulars in the practice of the church of Rome, after its degene- racy, and fhow that in all thefe particulars, our church correfponds with that. i. Several of the popes and inferior clergy, particu- larly the monks of the Romifh church, and feveral other characters, in order to be honoured and efteemed, and to make people believe they had a correfpendence and near union with God, and likewife to induce others to believe in divine revelations, which they pretended were made to them, have lived retired and reclufe lives, and -were feldom feen by any except their colleagues ; and people were taught and imprefTed with the idea of its feeing a great honour and privilege to be admitted into their company, or to hear them fpeak ; and when fo fa- voured, they approached with figns of reverence and humility, even by kneeling in their prefeacQ. 223 Now to apply this to our church — The Mother lives a reclufe life : fhe feldom converfes with any, but thofe of the higbeft order, or next in authority to her. It is true there have been inftances of her viiiting and con- verfmg with young believers ; but when fhe does, they are taught to efteem it a great privilege. Thus this woman, and the firlt Elder, or Father of the church, are as much reverenced as ever the popes, or any others were. The inferior Elders alfo have a refpect fhewn them, according to the order in which they itand, and the company of Elder Ebenezer, is coniidered as a priv- ilege, inferior only to that of the Mother. The Elders alfo fuffer kneeling before them ; and that this is wrong, appears from Rev. xxii. where St. John was forbidden to do it. 2. You are like the Romifli church alfo in the doc- trine of infallibility ; and like it, hold forth the tenets of implicit faith in, paffive obedience to, and non-refiftance of the Elders. " As men," you fay, " they are fallible, but the gifts of God are infallible ; (they being received by fucceflion from firft Mother, who received them from God*) and by obedience you will find an infallibility at- tend them." This is precifely in fubftance, the language of the popes. " As men," fay they, u we are fallible ;f but that power and fpirit, we have received by fucceflion from Sc. Peter, are infallible ; and we are fubject to the judgment of no man." You hold that we muft have an implicit faith, i. e. what you term a fimple faith ; believe, becaufe the Elders fay fo, without any examination. Paflive obedience, i. e. lay like clay in the hands of the potter ; be obedient to what we are taught, whether it appears right to us or not -,% * They believe alfo that thefe gifts have been continued and increafed to the miniftration by fubfequent revelations. f See Gother's two-fold character of Popery, page 36. R. Man- ning's (horteft way to end difputes, page 23 to 68 ; wherein he endeavours to fubftantiate the infallibility of the church. I It was taught in the Romifli church that an opinion or pre- cept m2y be followed with a good confeience, when inculcated by 224 and as I have been often told, u as you go forth in obe- dience, you will come to fee what has been taught you, was right ; though at firft, you did not fee it^fo. And non-refiftance, i. e. do not ftand againft, refift, or be ir- reconciled to what the Elders teach V 3. The clergy in the church of Rome claimed divine right and fubmiflion — the fame do our Elders ; and the people were taught implicit obedience, and heard the eonftant warning of the deadly crime of refitting the au- thority of their b'fhops ;* we hear the fame. 4. Private judgment is not allowed in the church of Rome : it is virtually denied, that religion is a perfonal thing between God and a man's own conscience ; for the members of it are not permitted to eKamine and judge, nor even think for themfelvesf — their beKef is taught and enforced — it is not the remit of investigation. The cafe is the fame in this church. Private judgment, the Pa- pifts fay, has been the caufeof all the herefy, or different and contradictory opinions and practices in religion. J — Much the fame does our church believe. I would jufl obferve, that you both require an implicit faith and paf- five obedience ; but in order to have a rational and well- grounded faith, either in that church or this, it is necef- fary to have fufficient evidence prefented to the mind to produce that faith. Now whatever arguments the Pa- pifts may produce in fuppoit of their faith, many of which a doctor of any confiderable eminence, even though it be contra- ry to the judgment of him that follows it. Mojbeim, vol. iv'.f. 23d * Sec Haweis' Church Hift. vol. i % p. %%o. f Even thofe of them who are the moft liberal and moderate In their fentiments, fay, " All obfcure and difputable points, fhould be referred to the judgment of thofe whom God hath appointed paftors and teachers in the church ; never prefuming to contend, controul, teach, or talk of their own fenfe or fancy, in deep quef- tions of divinity, but expecting the fenfe of thefe from the lips 0$ the priefts, who fhall keep knowledge, and from whofe mouth the/ Jhall require the law. Mai. ii. 7." Gather s Tivo-fold Char after of Popery— page 2$? i See R. Manning's Shorteft way to end Difgutcs, 225- are much ftronger than you produce, yet how can I be* lieve that they are the true church of Chrift, when it i& well known that that church has been a persecuting , ehurch, and tortured thoufands to death for herefy, i. e. becaufe they did not relinquish, their reafon and under- (landing in matters of religion, and exerciie an implicit faith and paffive obedience ? So how can I believe that «ur church is the only tiue church, when I have difcov- ered feveral things in it contrary to truth and right ?— one principal thing to which I allude is, equivocation and deception, which mall be the fubject of my next com- parifon. 5. Forgeries were efteemed lawful in the Romifli ehurch, or by the popes and clergy, on account of their tendency, as they believed, to promote the glory of God, and to advance the profperity of the church :* and they even confidered fraud as pious, when employed for that end f I have caufe to believe there is much of a fimilarity among you, in this refpect, to that of the church of Rome. I have heard fome of the believers quote a paf- fage of the apoftle wrong, and underftand it in a fenfe which it is clear, from the context, the apoftle did not iftean, i. e. Be deceivers, and yet true — 2 Cor. vi, 8 In converfation, on this fubjecl, with one of the Elders* the laft time I was at Lehanon, he quoted this text in the fame manner ; and likewife referred me to feveral in- (lances, recorded in the old Bible, of deception being u£ ed by the people of God in that day. He intimated a propriety in deceiving the evil fpirit and nature in man, m order to fave the foul- I told him at laft, that I had read fo much of deceit •and pious frauds in the church of Rome, that I had im- bibed a fettled antipathy againft them ; and if this be the way and work of God, as you fay, it appears to me that God would carry on his work without our uflng decep- tion to forward it. I have often heard, that " We ihouldL * Mofheim's Eccl. Hifbory, vol. iv. p. 305, eejit. 9th, \ Hawfiis' HiA. vol. ii. p. 290. ' 226 preach ftrong faith, (particularly in converfatron witk the people of the world) even if we have it not; as by preaching ftrong faith, or vindicating the faith accord- ing to the heft of our ability, has a tendency to ftrength- en us in the faith ; alfo, fuch who are weak in the faith, fhonld not manifeft their weaknefs to any one but to the Elders " Though we need not maniteft our weaknefs, or our doubts of the truth of the faith, which I have not yet done, to any out of the fociety, but I confider, that to hold forth and vindicate points of faith that we do not in our hearts really believe, is deceit and hypocrify. It is a fact, ihat there are many things we believe, of the truth of which we are not certain. But there are fome things, the truth of which we are certain ; one of which. is, that we fhould fpeak the truth on all occafions, with- out any ambiguity or equivocation. Give me the honeji man, the candid man, the man of truth : in fuch a man, ac- cording to the knowledge he may pofTeis, I can at all times place the utmoft confidence ; him J believe to be truly a religious man and *. man of God ; for God ftilejs himfelf to be " the God of truth." 6. The popes and clergy of the church of Rome alfa endeavoured to keep the common people in ignorance, by fupprefling books* and learning ; and debarred them of even the fcriptures,-f- that they might have no means of learning or gaining information contrary to what they were taught by the clergv. Indeed, it has been a max- im with many, that the bell: way to keep^ people in obe- dience, is to keep them in ignorance. They believed a Chriftian was in the way of falvation,. when he fubmitted to their doctrines, and yielded unlim- ited obedience to the orders of the church.J *See Prieftly's Corruptions of Chriftianity, vol. ii. page Ilfc and 195. f See Gother's Papifts Mifreprefented and Reprcfcnted, p. 39, 30. 3 r- f " The clergy, ignorant themfelves and the patrons of igno- rance, had no defire the people fhould be inftru&ed. The grofTer the darkneis that enveloped their fuperftitious minds, the e3fier dupes they were to their iacerdotal directors." Hawcis' Gktrcb ffi/1. vol. w./u 4x5. 227 "Now T afk, do not the leaders of this church walk ex- actly in the fame fteps, as the Romifh clergy have d ue, in this refpeft ? Though the Elders (and others in the faith) tell people, as they told me, (when I firfl came among you) that they do not fupprefs learning and books; yet I have found that you do fupprefs almoft all books. By the order, or, as it is called, gift of the Elders, moft books are forbidden to be read. I never, in public or pri- vate, once heard even the lending of the fcriptures recom- mended ; and thofe who have read, or do re.td them, they muft underitand (as in the Romifh church) every paffage confident with what they are taught by the El- ders. I know df ieveral who, foon after they joined the church, have been counfelled by their Elders to difpofe of their books, and have accordingly done it. iLlder Eben- ezer, being at my home once, on his feeing a number of books, he laid : " Ah, I" homas muft put away his books, if he intends " to become a good believer." Converfing once with the Elders, at Cornwall, about books, they then endeavoured to perfuade me, that there was no profit in reading. I faid, I think I had better fpend my leifure hours in reading than fleeping, or do- ing nothing ; and afked them what I mould read. El- der Meacham anfwered, " Almanacks and Spelling- books," i e. as I underftood him, nothing at all. I have heard feveral of the believers fay refpedHng reading — " There is no neceffity for believers to read — it is not u of any advantage. All authors have been in the dark ; " as they have written in a back difpenfation. Even the " fcriptures are no more than an old almanack There " is no falvation in any back difpenfation book — no gof- " pel in them. We muft come into the increafmg work u of God — be obedient to what we are taught by our " EMers, that's enough. Herein confifts our faivation, " and all information neceffary for us to know. No oc- V cafion or neceffity to give our children learning, except " to read and write a little — and even that they can do ¥ without, if they abide amorg the people of G^d ; as c< they need not concern themfelves about bufmefs where* 2*8 w in reading and writing is neceiTary ; as all things they ** ftand in need of will be provided for them bv the Dea- " cons, who have the care of temporal concerns. And •** if they leave the way and people of God, and go to * the world, let them abide by the confequences of their •* obftinacy and folly, in departing from the way of God. •f As in fo doing, they go to the flefh and the devil — let ** them take what the flefh and the devil will give them. " For if they receive any benefit from the people of God, •' as learning or property, they will then confume it " upon their lufts, and in the fervice of Satan ; and like- " wife thereby be more enabled to ferve him." So I mud put away my books and leave off reading, and pattern after my brethren and fitters, to be in union; two-thirds of whom, from year to year, (efpecially thofe in church order) don't take a book in their hands, not even the fcriptures. Though they have time to read, particularly in the winter, as they leave off work about fun-iet, wafh th^mfelves, and retire into their rooms; there thev fit until nine or ten o'clock, except about a quarter of an hour at fupper, and about the fame time at family meeting — they ariie at four o'clock in the morn- ing, and foon aiTemble for worfhip — they breakfaft about day -light, and do no work until near fun-rife, in which time, morning and evening, they have at leaft five hours leifure — often nodding and fleeping. I have told them, I thought they had better fpend their time in reading to one another fome edifying books. " Nay, there is no gift for fo doing" — they can do nothing without a gift. Keep in the gift, is all the cry. " Befides, we are not to fpend our time in reading, " becaufe £ will have a tendency to draw the mind from " an attention to, and confideration on, what the Elders ** teach ; and we (hould fpend our leifure hours in fi- u lence, meditating on the gift of God received through ■" them. This is the law and commandment — and we " muft therein delight, and meditate thereon by day and u by night, as David of old did on that gift of God, or a law and commandment, given to him by Mofes." Not long fmce, I afked, in Seth Wells' family of young believers, for a certain book they had, (as I wifhed to 229 fpend part of my time in reading while I was there)— * Oh," I was anfwered, " the Elders are here now — we •* don't want books, we muft pay attention to what they " teach." Thus it is evident, that learning and reading is not approved of, but is fupprefTed ; and it appears that the minift ration believe, as fome other rulers both in church and ftate have believed, " That the eafieft way, or beft method to keep people in obedience, is to keep them in ignorance." In fhort, by reading they might gain much informa- tion, and then they might doubt the truth of many things taught them by their Elders ; fome of them would then begin to controvert, and fay things were not fo and fo, as they had been taught. To this one of the believers obferved : " Well, if this be the confequence of reading, which I c; think it is likely it would be, for it is believed by the " brethren in general, that reading is of no profit, but ^only tends to caufe objections and difputations in the " church, (and many of us believe, if you had not your " head fo full of book-knowledge, you would now have " been a good believer) then is not the miniftration wife ** in not encouraging reading ?" I anfwered-^-I grant they are ; I give them the credit of being as wife as many of the popes and clergy of the church of Rome were, who fupprefTed all books written by (fuch as they called) heretics ; and who debarred the people from reading or gaining any information contra- ry to what they taught them. 7. Our church is alfo like the Romifh in its belief re- fpecting iuch as depart from the faith, of doctrines, as profeiTed by it. Like the Roman Catholics, you believe all are heretic,* in a greater or lets degree, who depart from, and hold forth doctrines contrary to fuch as have been received and believed by the church. With this difference they believe fuch will be eternally loft ; but * " No perfon," fays Dr. Campbell, "who in the fpirit of can- dour adheres to that which, to the btft of his judgment, is right* though in his opinion he fhould be miftakcn, is, in the fcripturat Tenfe, either fchjfmatic or heretic." II 230 you believe there will be a time when the mercy of God will reach them, though they will be the laft of all the human race that will be reftored. According to the power this church poiTefTes, its con- duel towards backfliders, is like unto the Romiih church towards thofe they called hereticks, as I could fhow by a number of inftances of unkindnefs and inhumanity to- wards them ; with which I fliall never have union. l£ they, by means of temptation or error in judgment, have departed from the only true church, they are objects of pity and compaffion, and we mould endeavour to reitore them by manifefting a fpirit of love and kindnefs ; and not drive them further off by harm treatment, and call- ing them backfliders, liars, deceivers, impoftors, repro- bates, poor loft miferable wretches ; darker than ever be- fore ; funk below all God's creation, eternal damna- tion will be their portion.* My friends, this is not that mild language that becometh our profeiTion of love and mildnefs, and having the peaceable, humble fpirit of Chrift ; but is jufl like the fpiiit and conduct of 1'ome of the ungodly, persecuting popes, priefts, and in- quifiitors of the Rcmifh church, ^0 tho'e they cailed hereticks. In fhort, they only had the keys of the king- dom ; they only could open, and none others could fhut ; and when they fhut, none others could open ; al) were taught obedience to the popes and clergy ; revelation and obedience was all the cry ; the people were debarred from all means of information ; they dared nut open their minds, one to another, againft any thingthey v>ere taught; without the pope, or one fide of that line of order in the church, the people could not judge, nor know any thing ; they were fo under the power of bigotry, that they had no fellowfhip, love, nor charity* for any out of the pales of that which they denomitated thecatholick church. I am forry I have cau e to fay that in all theie reipects, cur * Elder Ebenezcr Cooley is the only one I ever heard fay, that " Eternal damnation would be the portion of thole who foifook " the way of Go V' There-fore, as I always undcrftood that the real faith of the church was, that fuch would not be eternally loft, I concluded he only cxprefied himfclf th.U3, to affright or terrify believers againft turning off; for which purpofe, to exprefs him- {elf contrary to his own faith, I did not approve. 2 3 I church is too much like them. Bigotry has been the cauie of all the perfecutions for religious fentiments, that has ever been in the world. 1 have thought that there is nothing wanting but a fufficient number and power, to make my comparisons complete ; I hope 1 am mistak- en. 1 may alfo obferve, that the do&rine of feveral po- litical, as well as eeclefiaftical rulers, was al.b fimilar to yours. They affirmed, that " God, in whom is the dif- pofal of all lives, and all properties, has given to fome, as his representatives, a right of ruling over others ; that he hath appointed the hereditary right of fathers over families, of patriarchs over tribes, and of kings over na- tions : and they treated much concerning the divinely inherent right of monarchs, implicit fubmifllon, paflive obedience, non-refiftance. Alfo, that our God is one God ; and the fubftitute of his power fhould refemble himfelf ; that their power ought to be abfolute, unquef- tioned, and undivided ; that monarchs over his choien people, were of his fpecial appointment ; and that their perfons were rendered facred by unction, or the pouring of hallowed oil upon them. " Many mifcarriages and woful defaults (fay they) are recorded of Saul, as a man ; yet as a king, he was held perfect in the eyes of his people. What an unhefitating obedience, what a fpeechlefs fubmilhon do they pay to all his commands ! Though he maflacred their whole priefthood to a man in one day, yet no murmur was heard ; no one dared to fpeak a word, and much lefs to lift a finger againft the Lord's anointed." Thus thefe champions for monarchy, both in church and (late, have founded their whole pile of argument and oratory on the divine appointment of the kingly government of the Jews. To this the Elders and be- lievers have repeatedly referred. And in fad, I believe a monarchical government is in many refpeets the belt. ; that is, if the monarch is really a good man, and his fuc- cefTors continue to remain fo : but this is the great bar in the way, this knocks it all in the head ; for make a man a monarch, you make him a tyrant, a defpot, an imperious, proud, lofty being, who foon gets fo high above his fellow mortals, that he apparently forgets that 232 lie nimfelf is mortal, and looks down with contempt on thofe beneath him, as not worthy of his companion, and only fit to be his fervants and flaves. All men are ty- rants by nature ; all prone to domineer over, to covet and grafp at the rights of others, fo ftrong is their pro- penfity to ufurpation. Therefore dangerous it is to truft one of them with power, as fuch who have been intruded, have generally proved traitors ; and deputed power has almoft perpetually been feized upon as property. " Mon- archy (fays a certain writer) has ever been found to rufh headlong into tyranny." America began to eroan under the rod of a foreign power ; flie petitioned for certain privileges and rights, for which no power had a right to debar them ; they were not granted ; me then declared herfelf independ- ent. This was a bold ftep againft the lofty power of his J3ritanic majefty. She contended for liberty, and to be re- ieafed from a foreign, and in fome refpecls, a defpotick power. If providence had not favoured her caufe, fhe aiuft have been crufhed in the attempt. She gained what fhe contended for. She faw the rock on which nations had iplit, the rod under which nations, from time immemorial, had groaned. IShe faw the confe- quences of a monarchical government ; that it had, as I laid before, been ever prone to rufh headlong into tyran- ny. She therefore adopted a republican government, under which, hitherto, proiperity and bleffings hath at- tended. The power next to God, is in the people ; they choofe their rulers ; thofe chofen have a constitutional power, with which they are obliged to acl confidently, and to ftudy the good cf thofe who have chofen them to their feveral ofHces, and the good of the country at large. If all men are tyrants by nature, and if there is a pro- per! fuy to ufurpation in all, that nature and propenfuy is curbed by the people. They cannot become tyrants, ufurp, nor grafp at the rights of the people ; they cannot fwerve far to the right hand nor to the left, as they have the publick eye upon them watching and cri- ticifmg on their conduct. Therefore they are compell- ed, and not only fo, but encouraged to do right ( I mean in a publick capacity) as if they do, they may by the fa> Hi ^otfr of the' people be elected again. All this is exceed- ingly mortifying to royal elevation, and what a monarch cannot bear. Thus America contains a free people* They fit ev- ery man under his own vine, and under his own fig-tree, and there is none as yet, to make them afraid — (Mic. iv. 4.) They have got no one to bow before, to adore and fear but God ; and every one has the liberty and privilege to adore and feav him in the way which they believe to be right, or confident with the dictates of their confciences. I may with propriety exclaim, Hail ! America, what a highly favoured people under the blefl- ing of God, all in confequence of a republican govern- ment. May they be wife and virtuous enough to retain it.. Now when we look around the world, and fee how na- tions have been, and flill are kept in ignorance, opprefT- ed and impofed upon by tyrants, our hearts iliould flow with gratitude for thofe unmerited favours we enjoy ; and I feel thankful that I can thus freely conveife with you, and when I am at home, fit in my houfe in peace, reading or writing without fearing the frowns of a ty- rannical monarch, or popifh inquifition. The uninform- ed mind is infenfible of thefe privileges. They do not know what an excellent government they are under ; and how greatly they are favoured beyond other nations of their fellow mortals. Thus this new world, like Ad- am's paradtfe, is now a bright example to the old, who have for ages groaned under a defpotick, and what is worfe than all, a tyrannical, imperious, ecclefiaftical government. But all may now fee the effe&s of freedom and liberty. But aftonifhing to tell, that under this be- nign government, in this land of freedom, where the fun of liberty fir ft arofe, and enlightened all with the bene* * When we have confidered that America contains millions of people who are in the enjoyment of freedom, and the rights of man in the fulleft extent, our bofoms glow with heart-felt fatis- facStion ; but when on the other hand, we have confidered that this highly privileged and free people hold thoufands, only be- caufe they are of a dark colour, in a ftate of abfolute, degraded, painful, and miferable fUvery, how forrowfully the Jcene is ft* verfed— how poignant is the reflection. V I 234 fits and advantages thereof, and among a people whom the Lord hath redeemed from bondage, there are above three thouiands, and that number increasing, who are under the mod abfoiute, ecclefiafhcal monarchy that ev- er was on earth ; and like Iifacbar, who is called the afs, they willingly couch under it, becaufe they think that the reft is good, and the government is pleafant ; fo they bo T .v their lhoulders to bear, and become fervants there- toi— (Gen. xlix. 14, 15.) " Tell it not in Gath, pubiifh it not in the ftreets of Afkelon" — (2 Sam. i. 20) left the uncircumcifed, the enemies to a republican government rejoice. If your government is right, and the only true government that was ever appointed and owned of God, then all America is wrong, and we are only fhouting praife to, and exalting a Babel of our own building. A reply. — " We know they are all wrong, and you Ci too, as you fee and judge every thing. refpec"Hng our " faith and conduct, in a wrong light. You now think " you have made it appear that the firft Elders are H walking in the fame fteps, and that their conduct is " like unto thofe ungodly rulers you have mentioned ; " but you have not been able to make the companion " complete, as after all you have faid, there is a wide *' difference between them and the leaders, or firft Elders " in this church ; as in the latter, you behold humility " and plainnefs in drefs and living ; in the former, pride, " vanity, pomp, and fplendour ; in the latter, love and " tendernefs ; in the foimer, hatred and cruelty; our * g Elders live the life of the gofpel ; thofe monarchs and " popes you have mentioned, lived in fin, and in every " refpect, contrary to the gofpel. Then furely our El- " ders are far from b^ing like them. But though they " live the life of the gofpel, nevertheless you intimate " they are of the famefpirit, and fear that they will become fully i{ so in fpirit andpraflice, as they tncreafe in number and power, u Herein your fears are totally groundlefs, and has no *' foundation in truth. And as to what you have faid " respecting" the firft Elders living a reclufe life, &c. it is " fiirprifing that any man of fenfe ihould mention this ft as an objeftion againft us. When I believe there is '" not a family at Ntfkeuna but what Mother has been tc> *35 ** fee ; and ilie does affociate, and converfe with the be- " lievers as far as is necefUry and profitable ; and all " are benefited by the light and example of the nrft El- " ders. Befides, mould there not be an order in the " church ; and fhould not all conform to, and keep in " their own order, according to their feveral gifts and " qualifications, as is the cafe in other focieties, accord- " ing to their order ; and indeed, with every thing in nat- " ural creation ? " In anfwer to your objection, refpecting kneeling be- " fore the Elders, I may obferve, that it is not a com* " mon practice ; and what few mitances there has been " of kneeling before them, were by fuch who have had " a long privilege, and had been taught the way of God; " and who, neverthelefs, have afterwards acted counter " to the gift and counfel they had received, and had vi- " olated their own confciences by committing fin ; and n fuch kneeled before the Elders only as expreffive of ° their humility, repentance, and forrow ; and not from " a motive of worfhipping, or adoring them. Befides, " they do not kneel before them as humbling themfelves " before men, confidered as man ; but before the gift " and power of God, or fpirit of Chrift, which they be- " lieve dwellei-h in the faints. " That paifage of the revelations you have quoted, is " nothing to the purpofe. You know that the Elders " believe themfelves to be but men, and poor, depend- " ant creatures ; and that they would not receive any " fuch adoration ; and if it was offered, they would iike- '* wife fay, See thou do it not ; knows not God — (1 Cor. i. 21.) The things " of God are hidden from the wife and prudent in human *« learning, and revealed unto babes — (Matt. xi. 25.) i. e. «' fuch as are fimple, and willing to be taught according " to the order -of God. " We believe that human learning, if kept in its proper *' bounds, may be ferviceable in tranfacling the concerns " of this life ; and on this account, a few books on the ** arts and fciences, may be ufeful to thofe whom they c< may concern. We have no objection againft geo- " graphical, and iome hiftorical book< ; but refpetfing our " falvation, nothing is neceffary, but to keep in the gift, u and in obedience to what we are taught. " Rejecting thofe monarchs and popes you have men- f* tic-ned, we believe they received their power from th6 237 u prince of this world ; and have acted according to the " fpirit by which they were governed Therefore, be- * caufe unholy men, under the influence of an evil fpirit, ** have imitated, or been found, in fome refpects, in the " outward order of God, and preached fome doctrines " that were true, is it any proof we are wrong, becaufe c< we are, in fome refpe&s, in the fame faith and prac- " tice ? Does it furnim any reafons, that we mould lie u under the cenfure of walking in their fteps, and pat- " terning after them ? You might as well fay the Pa- " pifts believe that God ought to be worfhipped, and be- *' caufe we believe the fame, therefore we are like them. " You fay you believe a monarchical government is -" the beft, if the monarch is a good man, and his fuo a ceffors fo continue to remain. You believe the prefent " leaders of the church are good men. . They feek the *• good, peace, and happinefs of the people in every re- *' fpect. Therefore, you have no reafon to believe but rt what their fuccefTors will fo continue to remain. " We hold to no man (or woman) ruling as man; " but the fpirit of Chrift in man. We hold to no other " government but the government of Chrift, or by his *' fpirit, which is in love, tendernefs, and compaffirn to- u wards all fouls. If ever the miniftration, therefore, u deviate from this principle ; if ever they become ty« *' rannical and cruel, then may all the world exclaim e< againft them ; as it is only the fpirit of Chrift by ** which we now profefs to be ruled and governed. We •< totally renounce, and bear teftimony againft the leaft u appearance of that domineering, ufurping, cruel fpirit " and power that thofe monarchs and popes pofTefled ;. " and if that power, as you fay, is fitting in the eaft, " which we hope it is, you have no caufe to fay, it is. " rifmg in the weft, meaning among us, as here is not " the leaft appearance of that fpirit. It is, therefore, " unjuft in you, to compare us with the popes of Rome, " though we may be like them in fome points of faith u and practice (and fo is every church. ) It is unfeeling, '* it is unkind in you, fo to blacken us with the fpirit of " anti-chrift, which you believe they were governed by, " after all the love, forbearance, tenderneis, and kind;- 238 is nefs, which you have feen among the people, and re* " chived from them yourfelf. I hardly know what to w think of you. 1 would wifh to have charity for you, " and hope your heart is better than your tongue, which " the apoftle calls an uniuly member, and hard to be ** brought into fubjeclion. " There never was a people on earth under fo kind €t and tender a church government as we are ; and we *' are confident it never will be applicable in the fpirit " of it, to your defcription of monarchy. " Concerning America, we have nothing againft its " government. We believe providence was on the fide w of America in the revolution ; but why it was fo, the u people did not know. In their conftitution they al- u lowed liberty for all to act according to their own faith " in religious matters ; all which, in the providence of labour. I replied — Why did you not tell me before ; * Matthew Henry, on Acts xii.i. 43. a 5* It being before a publick congregation, and many fpeclators being prefent, I much difliked his conduct. I thought he might have told me when he law me taking off my coat, which I had ieldom done before, but now 1 was for keeping in union. In the afternoon I met with them in their private meeting, as ufual :* before it began, I did not open my reconciliation, Seth having given me fuch a repulfe, and Elder Ebenezer, who was at this meeting, gave me a greater. He fpake as follows, in a fharp, authoritative manner ; laming, and whipping me, and two or three more, over the backs of others, though I was the prin- cipal one intended : " I defire you would keep in the gift, and not give " heed to any doctrines contrary to the faith ye have re- " ceived. There are fome among us, who would bring •' herefy and fchifm into the church. Guard againft their " poifoned difcourfes, and hear not thofe who fay that " Chrift can be prayed unto, and found in the defert, " fecret chambers, and clofets of your own hearts ;f for " as the lightning Jiiineth out of the eajl unto the wefl, fo is f (" • the principal object aimed at ; and I thought it extreme ly uncandid, and unjuft, to addrefs an individual in a publick afiembly, where there is no poiftbility of his mak- ing a replication, without a breach of decorum ; but as he had now mentioned my name, that none prefent might be miftaken whom he had implicated* as a dan- gerous perfon ; and my mind being exceedingly tried by iuch a fudden oppofition to the ftate it was in juft be- fore ; therefore, as foon as the believers flopped dancing, I fpake a few words, fignifying I had been mifreprefented. Thus publickly fpeaking of a perfon, they call publick chaftifement. After meeting, I requefled to fee Elder Ebenezer, -A, which requeft was not granted. He fent me word he r was not well. The next day I fent word to him again, that I wifhed to have a little converfation with him, if agreeable ; but there was fome excufe, and I have never had an opportunity to fpeak with him fince. I told fome believers how I had felt reconciled, (but I told the Elders nothing about it,) and that I knew if I had informed Seth, or Ebene2er of it before meetings, they would not have treated me thus ; but now faid I, where is the fenfe of feeling which they profefs to have ? It appears they know nothing about any one, until they are outwardly informed. I was anfwered — " The Elders may fometimes err. " You fhould not think hard of Seth, and Elder Ebene- f zer, for what they have done ; they wifh you well." There were fome believers who were diffatisflei with thofe proceedings towards me, and who examined for themfelves what they faw and heard, and had but little faith : with them I often freely converfed concerning the faith, the Elders, and their gifts ; (for this was the topic of converfation at all times.) Shortly after this laft mentioned meeting, being with one of them, and thus eonverfmg, about 1 2 o'clock at night we retired into a garret, and went to bed,- and ftill continuing our con- verfation ; when about 2 o'clock, I heard a fmging draw- ing on from a diftance. As my companion was then talking, I faid — Hark ! We lay filent ; when we both heard a fmging exactly like that which the brethren ofteii. $ » 2 5 6 fang, which they called a folemn fong, apparently pa/Ted over us, near the roof of ihe houfe, which we heard about two minutes. It gradually ceafed, by apparently going from us, as it came on in drawing nearer to us. — My bed-fellow allied me what I thought of it ? I told him I knew not what to think of it. He faid — " Perhaps one of the brethren have come " near the houfe. and fung, to make us believe we heard u the angels fmg, in cnier to ftrengthen our faith." I replied — I cannot believe any cf'them would be guilty of fueh wicked deception ; befides, we clearly heard the finging over the houfe ; and you don't confider what a- mow has fallen the day and evening paft, it is now at leaft| four feet deep ; fo that no one can walk, or ride, until the roads are trodden ; and it is not likely any body has been out this very cold night. He faid — " The finging might have been only in our " imaginations." I replied — If fo, it is extraordinary that both of our imaginations fhould be thus afFecled at the fame time. — If only one of us had heard it, I fhould not have thought ftrange of it, as I could have affigned a natural caufe for it. He obferved — " The church brethren fay, they often " hear departed fpirits, or angels fmg ; and it may be, '* it was the fame, in order to ftrengthen our faith." I faid — Ah ! it may be this, and it may be that, and it is all — may be. I muft have more fubftantial evi- dence to ftrengthen my faith, than — may be's. I alfo may reafonabiy conclude, that, angels or fpirits have more wifdom, than to fmg for us only a tune which conveys not any information, and placing a puzzling-cap on my head, when it is loaded with them already. A fhort time after, I being five or fix days with a family of believers (for I ftill fpent much of my time with them) at eleven o'clock one night, they all having retired to reft, and I laying awake in a dry, well finifhed room ; and in which was a ftove and fire, there fell a large drop of w r ater on my temples : on examination, I could not difcover where the water came from. I line* 257 One faid — >" Ah ! it is fome warning for you, reipecl- ** ing your unbelief.'' I then affigned fome inconclusive reafons how the drop might have become formed • in the room, a:: falling. One replied — " Ah ! that is the way you render a " natural reafbn for the caufe of every thing ; and ft " fon away your faith, and yourfelf out of the g-v 1804. Fourteenth of March I took another journey td Lebanon, and my family with me. Next day after we arrived, it being Sabbath da wifhed to have a fight of thofe in the higher order ; and accordingly I and my wife went to the meeting-houfc where they aifembled. They were in much outward order, particularly in their labour, (which is different from that among young believers ; but in time will be the fame with them, as they improve or travail as they term it, into church order. ) Their leader fpake a few minutes on obedience to, and keeping in the gift. When we returned from meeting, Elder Hez: afked my wife " if fhe had ever been to fo good a meet- " ing before." She anfwered — " Yea, many I think much better." But this is much contrary to the faith, to give other profelTors, and their meetings, the preference. The next day, fecond of the week, I was requefted by the Elders to retire with them into a private room ; and after fome indifferent converfation, one of them faid — " Thomas, the gift from Elder Ebenezer, is for you " to confefs all your fins again." I replied — That I can mortiy. and eafily do. But then' as J mud do it as a religious aft, I wiih to feel and fee it my duty, that I may do it fincerely ; and not as a mere matter of form, and only fpeak with my tongue, and not with my heart. Elder Hezekiah faid — " You mould immediately clofe " in with, and take right hold of the gift that is for you. " This is your duty ; and in giving up your own will fi and feelings to the gift of God, will be the mod ac- " ceptable facrifice you can offer." x 2 I replied — 1 hope I may have d Utile time to Cdnfid- er of it. He anfwered — " Yea, you may. We wifli you to be- " gin anew, and take up your crpfs in earneft, and be " obedient to the gofpel, and become a man of God ; " and not loiter behind as a babe, while others are trav- " ailing before, and out of fight of you. When, by this " time, if you had been obedient, you might have been " as far advanced as any of the ycur.g believers, or more " fo, as you was the firft that received a meafure of faith " in this opening ; and you might have been a help to " many other fouls.** I afked him why they did not labour with, and en- deavour to ftrengthen my wife in the faith ? He anfwered — " If you would become fatisfied, and " obedient, there will be no difficulty with her, nor your * l children. We believe they would make good believ- " ers ; but if you Quit yourfelf out, you will ruin your " own foul, and lead them in the way of ruin with you : " all which, one day you will bitterly iepent." They now left me in what may be properly termed the confeffional room, as it was a fmall out-houfe, where the*y convened occafionally, and where the Elders la- boured with the believers ; and where the latter opened their minds. Some of the believers called it the potter's houfe, i. e. where the Elders fafhioned and moulded the believers anew. In the evening Elder Hezekiah came to fee me again, and afked me " whether 1 had concluded to be obedient " to the gift." I anfwered — I hav,e confefTed my fins feveral times al- ready ; and it appears to me to be an idle work, to tell you of what you know already ; and foolifh things that I have done in my childhood, and time of my youthful vanity and ignorance, which are of no confequence to any creature on earth, and aie not worth a fool's hearing. At a time when I was powerfully convicted for fin, and felt myfelf a poor, loft foul, I begged of God to have mercy on me. He filled my foul with his love. I felt 259 my fins forgiven. I then wanted a thoufand tongues to prarfe him. And I this day verily believe they are for- given. He replied — (i Why then, did you ever confefs them " to us ? I faid — You appeared to be a more religious, and ex- emplary fociety, than any other I knew of; and I thought it no evil to tell what I had done. But I fear it will be evil to continue telling an evil, idle, foolifh ftory over and over again. I care nothing about my fins. They don't trouble me, and I am fure they need not concern you ; and I wifh to do as I read in the good book — " Forget the things that are behind, and prefs forward to the good things before." Elder Hezekiah faid — u You muft choofe your own " way, if you will not walk in the way of God. And " if you are not obedient to the gift in confeffing your " fins, you will be held in union with the people of God " no longer, and all doors will be fhut againft you, both " here and at Nifkeuna." I replied — Nay, not all doors — you are miftaken. There are fome believers you never can perfuade to fhut their doors, againft me ; you may threaten them as you pleafe, it will be all in vain. But I do not wifli to do any thing to offend any one, or caufe any believers to fhut their doors againft me. I wifh to be in love with them, and if they were all to fhut their doors againft me, if I had ten thoufand 1 would open all to them ; and if any of them were hungry, 1 would feed them ; if thirf- ty, I would give them drink ; thofe of them who are ftrangers to me, as well as thofe I am acquainted with, I would take in and entertain them as well as I could ; if they were naked, I would clothe them ; if they were fick, I would nurfe them ; if they were in prifon, I would vifit them — Matt. xxv. Thus would I return good for evil. And the many believers that have been to my houfe, from time to time, have reafon to believe that thus would 1 do unto them ; not fhut my doors againft them, and ufe them or any others unkind, becaufe they believe not as I do. Never, never ; O, God forbid that I mould be of fuch a fpirit. Oh ! Elder Hezekiah, how 26o much your lafl fentence favours of perfecution ! Can it be poiTible you mean what you fay ? You may depend on it, I cannot forget it very foon. Turn me out of your houfes, and fhut your doors againft me becaufe I can't believe as you do, or becaufe I confcientioufly can- not do what you defire of me. So the Boftonians, thofe pretended Chriftians, fhut their doors againft the Qua- kers, who had to wander in the woods until fome were almoft ftarved to death. What for ? why becaufe they confcientioufly could not conform to what thofe pretend- ed Chriftians required of them, or do any thing to which they felt an inward reluctance ; and becaufe they con- fcientioufly believed that no religious performances were acceptable to God unlefs done as moved thereto by his fpirit, or at leaft unlefs they felt a free and willing mind. Elder Hezekiah faid — " You mould not let your mind " run on in fuch a manner, but labour to get hold of the " gift that is for you." I was now brought under a trial ; for I muft either be obedient to the gift, or be fhut out, which I was loth to be, as I wifhed to have a further privilege among them, to prove whether they were the only people of God or not ; as yet I was not fully fatisned, thinking it might be poilible that they were what they profeffed to be ; and I thought it would be wrong for me to leave them •unlefs I was fully convinced that this was not the only way of falvation. Befides, after a long and agreeable acquaintance and clofe fiiendfhip, which had fubfifted and been uninterrupted between me and many individu- als of the fociety, the thought of having thofe whom I loved and efteemed fhut their doors againft me, was more than 1 could bear. It caufed a griefs and gave me feelings that were truly poignant and diftreffing. — This was the principal caufe why I was fo loth to leave the fociety. I fhall now proceed with my narration. In the even- ing, being concerned and troubled in mind, I ate no fup- per, neither did I eat any thing for near three days af- ter ; during moft of which time I continued alone in the aforementioned room. i6i The fecond day of my retirement, third day of the week, Elder Hezekiah vifited me two or three times, counfelling, interceding, and perfuading me to be obe- dient unto the gift ; and told me it was the wicked, car- nal nature in me that caufed me to (land againft the gift of God, and hindered me from obedience thereto. I faid, I know not what to think of you ; when I firft came among you and confefled my fins, you told me then — " If at any time hereafter I felt defirous to open my u mind, I would have the privilege fo to do ; and it was <; then as I felt and flaw to be my duty. It was then " told me to act up to, and according to the light I had " from God. It was then the fecret operations of the " fpirit and word of God in my heart you recommend- "-ed me to. It was then, the gofpel don't bind crea- '* tures, but gives liberty to act our faith, feelings, and " mind, in matters that are not finful. It was then, ac- u cording to the light given us, and that no more is re- " quired of creatures than what is made known to them " to be their duty." Now it is not my faith, but your faith ; now it is not as I feel, but as you feel for me ; now it is no more act- ing according to my light, but your light ; no more now looking to the fpirit and word in my heart, as you once told us at Cornwall, but the outvfrard declarative word you fpeak. No longer now do you fay, " The gofpel don't bind creatures ;" for I am bound to do what I can- not fee or feel it my duty to do, or elfe I rauft be call off and all doors fhut againft me. I have no liberty now to aft my faith, but I mud acl your faith, or elfe abide by the dread decifion of anathema maranatha. Once I was told, it was only the continued commiflion of fin and violation of confcience that fhut any out of union ; but now I am to be fhut out for not violating my confcience and doing that which I fear will be fin. And I am now required to do what is not made known to me to be my duty — ail diametrically oppoiite to the doctrine preach- ed at firft. But I forgot that I propofed to drop all con- troverfy, with which you agreed — excufe me for thus opening a door for it again, 262 He replied — " We have anfwered all thefe ieemin£ " contradictions fufficiently heretofore, and you do wrong' " to let your mind run on things that don't concern your " prefent calling. We wifh you to be wife and labour " in your mind, to be united to the prefent gift." • I told him, I believed I would go home ; and that probably I might feel willing to open my mind fome- time hereafter. I was anfwered — " Now is your accepted time, and " now is the day for you to come into the way of falva- * : tion. If you are not obedient to the prefent gift of " God, you may never have the offer and privilege of " the gofpel again ; and you will fink below the wrck- u edeft and mod loft creature on earth, who never had *' the offer of the gofpel. 1 think it is likely you will ? come to nothing, and be * poor creature, like many " others who have turned their backs on the way of God. ** And. you will not be able totally to loofe your faith ; " the impreflion it has made on your mind will abide, " and it will be your torment as it hath been to others, " who have turned off — and it will be your and their " torment in hell 1 What a pity, when you might be- " come a bright man in the gofpel. I have known fome " who have loft their fenfes, who have wandered about M day and night, and did not know where they were, or *' what they were doing. I have alfo known fome, and " heard of many, that have come to an unhappy end." He told me a ftory of a certain man who had left the people, and at laft was drowned in a certain lake. Con- iiderable more was faid about the danger and confe- quences of (landing againft the gift of God ; and the loft, dreadful ftate of thofe who left the way of God ; which I have heard the Elders and others in the faith talk of, from time to time, enough to drive or fcare fome people into the faith and obedience, or make them dif- tra&ed, which has been the cafe with fome poor, difobe- dient creatures. Many wonderful, lamentable ftories I have heard about poor backfliders ; but I believe that the Lord will have more mercy on them, than his pro- feifed people. 263 1 told him, it would be a droll ftory for me to tell the world that I was turned off, difowned, and all doors fhut againft me becaufe I would not confefs my fins the fourth time. He anfwered — " Tell them the true caufe, that you u would not take up your crofs and be obedient to the !" order of God among his people — tell them this !" I replied — Yea, I will tell them this, and more. For If I undertake to tell the world any thing about it I will hot tell them half a ftory, but give them a true and full account of all matters that have tranfpired from firft to taft, and they may judge for themfelves whether you are the people of God or not. And if I leave you, it is not unlikely but that 1 may write the wonderful religious life I have had among you ; and if I was to do fo, I expect I fliould be treated by you as you have treated feveral others who have left you, i. e. you would call me an im- poftor, liar, &c. He replied — " I fuppofe you will endeavour to juftify £ yourfelf in condemning the way and people of God." 1 anfwered — Nay, that mail never be my motive, ei- ther to juftify myfelf or condemn any ; but if I was to do any thing in that way, I think I would endeavour to give a true ftatement, without any colouring on one fide or the other, and leave all to draw their own conclufions, or judge as they think right. He replied — " The world in their loft dark ftate, are I not able to judge of the way and people of God. But " if you ever write any thing againft the church, you " will finally fhut yourfelf out in this world, and you " will have hard getting back in the world of fpirits ; ** you will have to pafs through inexprefiible fufferings " before you will be reftored." I faid — What fignifies talking about what I have no thoughts or intentions of doing ; as 1 defire to abide with you, if you be the people of God. And as to the other world, the Lord only knows how it will be with us. We poor creatures can't judge truly about this world, that we lee and are acquainted with, much lefs a world we never faw. We do not know how our fouls came into our bodies, nor what they are, much lefs wl^rh- 264 er they go. But I believe there is a good and merciful God, who will take care of, and have mercy on his poor creature man. But if he has no more mercy on us than we have on one another, it is a pity that ever we were born. But I ever wifh to act according to thofe ever worthy to be remembered lines of the poet, " That mercy I to others JJjow, " That mercy Jhotc to me." We had but little more converfation, as I felt fo ex- ercifed and tried in my mind I was not difpofed to talk, hut defired filence and retirement. The fourth day of the week my trouble and concern of mind was much greater. I walked the floor moft of the time, weeping (and wetting my handkerchief with tears, and repeated- ly drying it by the ftove) and praying to God that he would be pleafed to enlighten my mind, and give me a fenfe of my duty, and fhow me whether this was the on- ly way of life and falvation. Walking the floor, weep- ing, and often wringing my hands and repeating fhort ejaculatory prayers, as, O Lord, if thefe by thy people, fufFer me not to leave them. O Lord, if this be the only way of life and falvation, open thou mine eyes to fee it ; be pleafed to give me a fenfe of it. O Lord, if I am in darknefs, difperfe the darknefs : break in, O Lord, break in with thy light and life in my foul ; "in thy light I fhall fee light ; O fend out thy light and thy truth, let them lead me." O Lord, have mercy on me ; " Look thou upon me, and be merciful unto me ; order my fteps aright, O Lord, and let not any iniquity have dominion over me." I am caf]^ down, and my heart is almoft bro- ken ; but, O God, thou haft promifed,»"a broken and contrite heart thou wilt not defpife." Hear my prayer, O Lord, and be pleafed to teach me what I muft do. But I could receive no other anfwer but this, which fev- eral times feelingly ran through my mind, " I have al- ready fhewed unto thee the way, walk thou in it," i. e. what 1 had experienced before, and once fmce I faw thefe people, as my mind immediately received that imprel- ilon. ■5 In the afternoon, Elder Hezekiah came in, and after fitting filent awhile, (feeming loth to fpeak, feeing the ftate I was in) he faid — " Thomas, Elder Ebenezer defires me to inform you, *' of a fpecial gift* he has for you ; which is, if you do' " do not confefs your fins in obedience to the gift of " God, all the fins that ever you have heretofore com- (t mitted and have confeffed, will be retained." Ah, thinks I, ye are all Job's comforters. Break my heart quite J kill me outright ! or if ye have the gift, power, and light of God, and I can receive it no other way but from you, then adminifter light, life, and pow- er — give me fome divine confolation ; bring fome balm to heal a wounded foul ; let the miniftration unite to- gether, and be as one man, and act the part of the good •Samaritan 5 if ye cannot, then pray to God for me — and if ye are truly righteous, your prayers may avail; light will break into my ioul, and all thefe trials will be end- ed. What fignifies telling me about my fins being re- tained, to frighten and afflict. My fins retained, becaufe I cannot fee or feel it to be my duty to tell them over again to you ! I defired to be alone, that I might pour out my foul in prayer to God. I was invited to meals, and prefTed to eat — but I had no appetite ; I thought my tears were my meat and drink day and night, while they continu- ally fay unto me, where is your God ? — Pf. xlii. 3. Early in the evening, my mind having been i'o exer- tifed and tried, I experienced what thefe people call a death-deep, (though not afleep, and moll of the time my eyes were open ;) I continued in this fituation about two hours ; part of the time I did not know whether I was in the body or out ; and it is only fuch as have been among thefe people, and have experienced the fame, that can read me and know what mifery I endured. f I thought * A fpecial gift is immediate revelation to, and from the Moth- er of the church. t Some time after, I mentioned this deatk-deep to fome of the ers. I was told that it was the beft ftate that I had ever ex« Y 266 that no one, God excepted, would ever know the trials, exercifes, and fufferings of mind which I had pafled through, from time to time, among thefe people — and what can it all be for ? I was ready to wifh 1 had never feen them. Next, day in the afternoon, Elder Hezekiah came to fee me again, and affedlingly faid — " Thomas, we are forry for you and pity you, and the " whole familyt are forry for you ; it is like a houfe of " mourning. But we cannot alter the gift of God ; it " is impofllble — it is unalterable. If you go from this " place without being obedient to the gift, and we own " you and have union with you, Mother won't own nor " have union with us ; all will be fliut out who have un- u ion with you. Therefore, we cannot help you, nor do " any thing for you, but labour with you to be obedient " as long as a gift of God is felt for you. If you v-ould " be obedient, we mould all rejoice, and all the young " believers at Nifkeuna would be glad and rejoice on ♦'your account. What fhall we do for you, or fay, to " you ? I would be willing to fuffer or undergo any " thing for your good. We are forry beyond expreflion, ** that you mould be loft ; your foul is as precious, in the u fight of God, as ours are. We defire, we wifh, we u long for you to become a man of God and brother <{ with, us in the gofpel. We are willing to forgive and " forget every thing hat has been paft ; we would hold " nothing a^ainft you, and have no other feelings to- " wards you but love and good will." This and more was faid by (everal of the young be- lievers, who vifited me in apparent love and tendernefs. I told them, words from without were all in vain, and that I was paft conversation. perienced ; as I was then dying to an evil nature. I alfo learnt, that but few of late years had experienced the like. Some time afterwards in confidering of it, I was fatisfied that it was a fpecies of delirium, and that it was caufed by anxiety of xr.ind. f This family confifted of about thirty men and women, and s is rime, eight or ten young believers from Nilkeuna. 26 J The fame afternoon, Elder Hezekiah came again;' and as I was then walking the floor, wiping the tears from my face, he fat fome time looking ibrrowful, and then faid — " How does Thomas feel ?" I anfwered — 1 love the people, becaufe I love their fruits ; and, after a minute or two filence, added, if I was naturally of a hard heart I would go off and leave you, (I meant on account of the little evidence I felt of this being the only way of falvation) but you overcome and conquer me with your love and kindnefs. This gave him fome encouragement ; he laid no more — but left me. Early in the evening, a young believer, (Abraham Hendrickfon) came in, and after fitting awhile file nt, he afked me, " If I wanted to fee Elder Hezekiah." 1 knew well enough he was fent by him, and what was meant by that queftion ; and as by this time I was much worn out, and felt very feeble in body and mind, I thought I muft get rid of my trial and exercife one way or anoth- er, for it appeared to me that I could not live much longer under it ;* I therefore anfwered him, You may tell him to come if he likes. He immediately left me to carry the good news — and in a few minutes my Elder came. The reluctance that I had felt, now increafed ; but I confidered, if I did not comply with the gift I fliould have no further privilege of proving the truth or fallacy of the faith, and as I wifhed to abide until I was fully fatisfied, and being over-perfuaded and conquered with their love and tendernefs towards me, I concluded to comply. I walked the floor a few minutes after he came into the room, and then fat down with intentions to open my mind, when T felt as if fomething foibade me ; directly I was furprifed to find that I had loft the power of fpeech — and for near half an hour I was not able to fpeak a word ; I felt as if I was bound, and my * " O, blindnefs of our earth-incrufted mind ! In what a midnight fliade, what fombrcus clouds Of error, are our fouls immers'd, when thou, (X Sua fuprerae ! no longer deign'ft to fhine '. : 268 mouth clofec! as by an invifible power. Nor could I re- coiled!: one Cm or evil deed that ever 1 had done ; they were all completely buried in oblivion*. In the time of my filence, Elder Hezekiah fpake once, and faid, " I expect it is a greater crofs now to confefs your " fins, than it was when you firft openec^ your mind." For he thought the caufe of my not beginning to open my mind, was becaufe I was labouring to break through the crofs ; but he was greatly miftaken. I was not able to make any reply. When at the expiration of the time above mentioned, that fomething that bound me feemed to decreafe, and I recovered the power of fpeech and re- collection, when I began to open my mind — mentioning ibme particular fins, as fwearing and intoxication, in my youth ; for it was not much that I could recollect, and what I did recollect, or as it were forced into my mind, appeared like a dream, or fomething done a thoufand years ago ; and if he had not afked me queftions relative to the fins of my paft life, I could have recollected but little. In fact, I never felt fuch a fenfe of vanity, folly, and felf-condemnation in telling any foolifh ftory, or in any vain, idle converfation that ever I had in my life, as in thus opening my mind in obedience to the gift at this time. Afterwards in confidering thereof, it appeared to me that this gift never came from God. For, thought I, I read that " the gift of God is life ; that the fpirit of God brings all things necefTary for obedience to our remem- brance, and gives light, life, peace, and power." But in my endeavouring to act in obedience to Mother Lucy's gift at this time, as far as 1 was able, it was all with me directly the reverfe. Next day I told Elder Hezekiah, that according to order, we are to open not only our iins, but every' thing elfe with which we are exerciied in our minds, or uneafy about ; and that I had fomething on my mind with which I had been exercifed, and perhaps I had better open it j he faid, " Yea, to be fure ; what is it, Thomas r" I anfwered — I believe our fir ft Elders, namely, Ann Lee, (her half-brother). William Lee, 2&/ taker, were in the practice of drinking fpiritnous liquors to excefs ; and I likewife believe, that there has been in- ftances of their quarrelling and fighting, the natural con- fluences of intoxication. He appeared to be forrow- fully ftruck at this the confeffion of my belief, and faid, " Why, Thomas ! what reafon have you to believe « fo V I anfwered — I have reafon to believe fo from the va- rious well authenticated reports. He then proceeded to endeavour to convince me to the contrary, faying, he had been with Mother at fuch a time, and fuch a time— and at different places lie had feen her often ; but had no reafon to believe the truth of what I had dated — and fpake fome time respecting the firft Elders. But all he faid did not convince me to the contrary ; and I recollected how dancing naked had been denied, and furely, thought 1, if they denied that truth they will this. I replied — Well, I don't know as it need concern me what they did, even if what I have dated be true, as 1 do not believe any of the Elders, or members of the fc- ciety, are in thofe practices now, but are an orderly, mor- al people — much more fo now than what they were for- merly ; and I do not think 1 mould let their conduct hurt my faith, nor condemn the people now for what fome have done heretofore. For if a perfon has been once bad or addicted to evil practices, but has become reformed, then fuch a man mould not be condemned or thought worfe of for what he has done, but is worthy of refpect and praife in having forfaken his evil ways ; and it is juft the fame with a family or fociety, nor neither are children to blame, nor mould they be defpifed for the bad conduct of their parents. He replied — " Nay, Thomas ; not fo refpecting the " children of the parents of the church. For the firft " Elders, particularly Mother Ann, was the ground -work, "foundation and pillar of God in the church ; and if the and " they got drunk, quarrelled, and fought, as you fay, " we are a deluded people, and on a fandy foundation ; " and I, though I (land as an elder and minifter, woulcj. M leave them to-morrow morning." y 2 From the candor with which he fpake, 1 doftd . - did not know or believe they were in faid practices. 1 thought if he. had feen her act like an intoxicated perfon, he might believe as many did, that ihe was bearing the ftates of the people. Now previous to this declaration, I was of a mind to fet the firft Elders entirely afide, and not let their con- duct hurt my faith ; and as the people profefs to be in a travail, fo as foon as they fee or come to a knowledge of their errrors, or wrongs in any refpect, to put them away and mend — fo I with them. But this won't do. If the firft Elders were guilty of what I had ftated, " we are a deluded people, and on a fandy foundation.' ' And he, even in his {landing with his faith, would renounce the fame, and pack up in the morning and be off. Then, as I did believe faid conduct, what became of my poor lit- tle faith that had been fo tried juft before ? Why, in one moment he gave it a fatal wound, viz. as to their hav- ing received the fecond coming of Chrift, and being in the only way of life and falvation. I made no reply, (as I avoided contradiction and controverfy, I hav* ing fo propofed and agreed as long as I continued with them. ) I believed he concluded I was fatisfied, as he advifed me to be obedient to the gift in fettling my bu- finefs, and to move up to Nifkeunaand gather my union with the believers, and at times of worfhrp join in labour, i. e. dancing. Next evening (about nine o'clock) I attended family meeting, which I had not done before fmce I had been here. But I was not obedient to the gift or order in la- bouring w T ith them, as I eould not join them therein when I felt fo little faith, without acting the part of an hypocrite, which I abhorred. After the meeting, Elder Hezekiah afked me why I did not labour. I made lit- tle or no reply. He faid, " You fhould take right hold of the gift that is for «* you, and be obedient." I faid nothing. In the morning, feventh day of the week, after break- fait, I thanked th«m for their kindnefs, and bid them farewell, and returned home. 271 I now, in my own houfe, confidered of all that pailed. But that which had the mod weight on my mind was concerning ftrft Mother being the " ground, foundation, and pillar of God in the church." I now recollected and confidered more than I had done of what feveral old believers had told me refpecting their faith in Mother Ann, and what had always been the faith of the church refpecting her. That fhe fuffered in fpirit like unto Chrift, and bore the different ftates of the people ; and that they had feen her and alfo William Lee and James Whittaker, lie on the floor for feveral hours under that weight and fuffering in fpirit, to open the door and way of falvation— *of which I could not form the lead idea. Alfo of fome who had fuffered in fpirit hundreds of years in a few minutes, or in a fhort time ; or a thou- fand years in one day or hour, according to what we read, " one day with the Lord is as a thoufand years, and a thoufand years as one day" — 2 Pet. iii. 8. I had alfo been informed that James Whittaker was in eterni- ty in fpirit feveral thoufand years in a few hours, and in that time thoufands of fpirits confeffed their fins to him. Thus I have often fat for hours hearing the myfteries and wonders of the faith, particularly concerning Mother and the firft Elders. For with the old believers I never difputed nor contradicted what they faid, but was rather difpofed to afk queftions and gain information. I now became convinced, that what I had ftated in a difcourfe with the believers at Cornwall, as heretofore related,* refpecling firft Mother, was correct. As further explanatory of their faith in her, I may here alfo remark, that according to the apoftle, the woman, in its true, myftical, typical, and evangelical ienfe, is the glory of the man. In the Lord, the man is not (faved) without the woman, neither the woman with- out the man. For as the woman is of the man (i. e. fav- ed by the man) fo is the man alfo (faved) by the wo- man. But all things (i. e. the gift or power in them to falvation) is of God" — 1 Cor. xi. 7. xi. 12. " In Chrift Jefus there is neither male nor female," in a car- * See page in, nal fenfe ; but both are one — Gall. iii. 28. T*his U whaf the apoftle calls a great myftery, after he had been fpeaking concerning men and their wives. But I fpeak (fays he) concerning Chrift and the church — Eph.v. 32. Now as the myftery of God, relating to man's falvation, was not finifhed, until the woman (the fecond Eve) re- ceived that fame power that Chrift, the fecond Adam, did ; therefore, fhe with him, is the fubjedt of prophefy. And he who is curious enough, may examine the fol- lowing pafTages : Pfal. xlv. 2 to 8, fpeaks of Chrift ; ver. 9, to the end of the chapter, of Mother Ann. Jere- miah xxiii. 6. and xxxiii. 15. Chrift ; ver. 16. Ann : ib. xxxi. 22. Ann. Ifa. lxvi. 7. Ann. Zech. vi. 13. Chrift and Ann : ib. iv. 14. the fame. Micah iv. 6, to the end, Ann ; ib. v. 2. Chrift ; ver. 3. Ann. Zeph. iii. 10. xiv. Ann. Rev. xii. Ann and her children : ib. xix. 7. 8. Chrift and Ann : ib. xxi. 9. Ann.* They believe that the difpenfation which they profefs to be in, is " the marriage fupper of the Lamb ;" and thofe whom are called into it, are they whom St. John was told to " Write blefTed." If thofe texts I have quoted, are prophetic of Mother Ann, as they fay they are, then there are feveral more that are the fame, Alfa many things under the Mofaic difpenfation, were typical of her. It has alfo been afferted that the fongs of Solo- mon, are prophetic dialogues between Chrift and the Mother, and her and her virgins. Much more might be faid, concerning their faith, on this point ; but as the fubjecl was* not further treated while I was among them, I (hall not enlarge upon it. The Elders had faid but little refpecting their faith in Mother Ann, as it was then believed to be too ftrong meat to hand out to young believers. 1 had once told Elder Hezekiah, that when 1 fir ft came among the people, I inquired why they did not publifh their faith and doc- trines to the world, as other focieties had done. I was then anfwered — There has not been any gift fo to do. — But now I know the reafon. He afked me — rt What ?" 1 anfwered — Publifh your faith and doclrines in full, as * See page 114— 15, 273 other focieties have done ; you will then have the whole- world againft you. He replied — " We know that ; we " fhould cut off all their ears." Soon after I returned home from Lebanon, I had the following converfation with John Hodgfou, a young be- liever, (the heretofore mentioned R. Hodgfon's fon,) who had belonged among the Quakers previously to his joining thefe people, and whom I have mentioned be- fore. As we were pretty much of one mind on the main point heretofore controverted, we often converfed about the faith, doctrines, and practices of our brethren. He faid — " I find the faith is very contrary to the idea " I had of it at fir ft. I never expected fuch an out- " ward obedience to the Elders would be preached, and " infifted on, in order to falvation, when they preached " at firft to me fo clear and plain the doctrine of the " Quakers, i. e. of an inward light, fpirit, and word of ** God in the heart, and obedience thereto, by not vio- " lating my confcience." I replied — If our church is right, or what they preach be the "truth, the Quakers, as a body of people, and ma- ny others in every age of the world, who have borne teftimony to the efficacy of the light that eniighteneth every man, have been, and are in this refpect, much de- ceived ; though I have often heard the Elders and old believers fay, that the Quakers once had the power of God, and that they have been owned of God. That as John the Baptift was a forerunner of the firft coming cf Chiift, fo were the Quakers o£ the fecond coming of Chrift ; but that they loft their power by applying to the arm of flefh, i. e. when they were perfecuted, repre- fenting their fufTerings to the king and parliament, and petitioning a redrefs of their grievances. Now their ac- knowledging them to be the people of God, and lofmg their power for their thus innocently reprefenting their fufTerings, is mere nonfenfe. For according to the faith of our church, if they had never thus applied to the arm of flefli, they muft inevitably have loft their power, if ever they had any, by living in and after the flefh ; for they tell us this has been the caufe of all people's lofmg, or not retaining their power. As to their being a fore- 274 *urmer, preparatory, or opening the way for the fecond* coming of Chrift, it has not the lead fhadow of truth in it. For inftead of their being any thing like this, they have been the principal people who have moft effectually fhut up the way ; as they bore teftimony an hundred years before this faith was preached, and at the time* and to this day, that falvation may be obtained without any outward miniftration. They have ever been crying out as if it were their intentions, or as if they were raifed up to ftop up this way — " Go not to man for teaching ; look not to man. Whofoever goes to a man to be taught the way of life and falvation, goes to a wrong teacher ;* but to the light within, to the feed, talent, word, and fpitit of God in your own hearts. w " O friends, turn in* turn in ; go not after the lo heres, and lo theres ; but to Chrift who is fpiritually prefent, as he promifed he would be. Where the poifon is, there is the antidote. There you want Chrift, and there you muft find him ; and blefled be God, there you may find him."f ** This, then, in thy heart, O man and woman ! is God's gracious vif- itation to thy foul ; which, if thou refifteth not, thou malt be happy for ever./'^: And that " God had come to teach his people himfelf, and draw them off from all outward teaching. "$ They have ever borne teftimony againft, and endeavoured to pull down all who fet up for teachers above this inward principle, or the fpirit of Chrift in man. As Wm. Penn's father told him on his dying bed, " Keep to your plain way of living, and plain way of preaching ; you will make an end of the priefts, to the end of the world : ?7 j| all much like John the Baptift, I confefs, who faid, " There is one cometh after me, hear ye him." Hear the Quaker, There are fome who will come after us, faying, Lo here is Chrift * H. Turford's Grounds of a Holy Life. f William Penn's Preface to G. Fox's Journal. $ R Barclay's Apolegy, p. 148. § G. Fox. |} Sevrel's Hiftory, p. 6ji. Life of Wm, Petm». *7S among us ; but believe them not.* Now I could mow in many other refpects how the Quakers have blocked up the way cf the increale of this faith ; and inftead of crying like John the Baptift, " Make ftraight the way of the Lord" — John i. 23 ; they have made it exceeding crooked to us. I have thought that if I had never known the faith of the Quakers, I might have been more fatis- fied with the faith of the Shakers. It is harder for the Quakers to receive this faith, than any other fociety, as it is fo pointedly againft their fundamental principle.— If they had mentioned the French prophets as being forerunners of them, they would have come nearer the truth ; but of thefe, they appear to know nothing, or at lead, I never heard the brethren mention them. He replied — " I think thou haft: given an exact and " true ftatement, and fhown clearly the difference be- •f tween the people called Quakers and Shakers ; and " that the former, inftead of being forerunners or pre- " paratory, have blocked up the way of the latter. And " now there is another fubjecl: occurs to my mind, which " I'll mention to thee, i. e. How my faith was hurt laft u time I was at Lebanon, by Elder Stephen, who told " me, as he thought, to ftrengthen my faith, that though " they did not believe war was right, or that it was con- " fiftent with the gofpel to fight with carnal weapons, u neverthelefs they conformed to the militia law, and pay " without compulfion, fome hundreds of dollars a year, ( * But 1 confidered their paying was aiding, aflifting, u and fupporting ; therefore, no better than turning out, *■' preparing for, Gr fighting themfelves. I can fee no " material difference/' I replied-^-There is none ; for he who prepares, or en- courages one to murder another, is even in common law, confidered as guilty with the murderer. And there is ao difference in the crime of ftealing myielf, or aflifting, or hireing another to fteal for me ; or in killing a man, or employing another to do it : and the fame in every evil act whatever. As war, fighting, and killing of our fellow mortals, is contrary to the precepts, example, and * G. Fox. : 7 6 of Chrift ; tlierefore, all who aid and aflSft In any anner whatever, aft contrary to the commands and lpirit of Chrift. Therefore it is all a farce and fub- terfuge in their profefTmg to have nothing to do with the righting kingdoms of this world, and belonging to a kingdom wich is not of this world, thefervants of which cannot fight ; neither aid, aOlft, encourage, nor fupport, directly nor indirectly. This has been likewife a weigh- ty confideration with me, that they are not the people they profefs to be. They affirm that the gofpel teaches them to beat their fwords into ploughfhares, and their fpears into pruning-hooks — (Mic. iv. 3.) Neverthelefs, pay hundreds of dollars a year, for to help make them ; to help build up the works of the devil, and fupport the wrathful kingdom of fatan. "What inconfiftencies ! The Quakers, in this refpect, I think are before them, as they bare a publick teflimony to the world againfl war, in practice, by not paying ; and had rather fuifer their mod valuable property to be taken from them, than pay a cent willingly to the fupport thereof. I mean them that are Quakers indeed. But thou knoweft it is contrary to the gift for believers thus to open their minds and converfe together about matters that have been taught them, wherein they are not fatisfied. A pretty Popifh (lory indeed, and much like the policy of the in- quifition, that we are not to examine for ourfelves the ti uth or falfehood of what is taught us by the Elders, however glaringly inconfiftent and abfurd it may appear ! It had been now about three years fince this young man had joined thefe people. Soon after this converfa- tion, he told me he had fuch evidence refpecling the conduct of the firft Elders, as heretofore mentioned, that he could not doubt the fame. That he had many hours x.f deep exercife refpecting this faith, whereby he became more and more uneafy ; and accordingly gave up his faith in an outward miniftration lead, and left the people, and was foon again received a member by the Quakers ;* and again (as he informed me) enjoyed peace of mind. His thus leaving this people was contrary to their expec*. * See page 183. *77 tation, as he was much efteemed by them, as well as by all who knew him, for his fincerity and honefty. As i had confeffod fome of my fms, or as many as I could think of, when I was at Lebanon, therefore I was held in fome union ; and as convenient, I went to Nifke- una among the believers, "and attended meeting ; but did nut labour (or dance) with them, though it was the gift from the Elders fa !ne fo to do. As thofe who do not join in this part of their worfhip, ftand in a row with the fingers, I frequently turned my face to, and leaned againft the wait ; and often fpent the meeting in folcmn iilence, and contemplation. After fome time, one of the Elders afked me, Why, and what was the reafon, I did not labour. I made him little or no reply, as I had now done opening my feelings and doubts ; for I received nd help from them, in fo doing They adminiflered no balm to cure my fick faith. Arguments were all in vain. I thought the truth of the faith muft be fubftantiated by more effectual means. At our publick meetings, many fpectators, efpecially when the weather was pleafant, attended ; and one of the brethren who had a gift, as they call it, from the Elders, would fpeak directly to them, teftifying th.e faith of the fociety. Thi°, preaching appeared to me to be, for the moft part, deftitute of pathos and feeling ; and of- tentimes feniiments were delivered, with which I could not unite. Alfo, exhorting the fpectators to civil be- haviour, and cautioning them to keep their dogs out of the houfe, were repeated fo often as to become quite te- dious. It appeared to me that they exercifed but very little patience when they obferved any thing among the fpec- tators difagreeable. If any one fat with his hat on, the leaders of the meeting, or thofe who were the moft zeal- ous, appeared to be much difpleafed. 1 afked fome of them, if they made fuch ado about fuch trifling things, and exercifed fo little patience, what they would do, if they mould have dirt and (tones flung in at them, as had been the cafe with fome other feels, when aiTembled for publick worfhip. I obferved, that I believed they would l>ear it with much lefs patience than others had done, 1 Z 2j8 unlets there was no poffibility of helping themfelves.— . But what I moft difliked, was a fpeech of IfTachar Bates about this time, to a Methodift minifter, who fat on the fore feat. This man appeared to be very attentive to IfTachar's difcourfe, and moft of the time, he looked him in the face. At this, Bates appeared to take offence. — Accordingly, he left the fubjecT: on which he was dif- courfing, and ftretched out his hand toward the clergy- man, and cried out — " Brute, brute, brute, you are beneath f' the beajls of the fold" After meeting, the Methodift preacher went and ftood before the fire to warm himfelf. Bates went and Rood by the fide of him ; and by his looks, 1 thought he was like a dog that was ready to fnap. Oh ! thought I, what a fpirit you fhow. — " Ye know not what manner of fpirit ye are of." After meet- ing, I went home with the family, of which Seth Wells 113.(1 the lead. To him, I exprefTed my decided difap- probation of Bates' conduct ; and told him that Bates liad greatly infulted the man, and done enough to excite in the breaft of any one, the higheft feelings of refent- ment. I obferved that the Methodift preacher bore it with calmnefs, and mowed the fpirit of a chriftian.— Whereas, Bates hid exemplified the fpirit of the Devil. All Seth faid in reply, was — " I don't know that we " have any right to condemn IfTachar's gift." Aftonifhing ! thought 1, do you call fcurrility and abufe, a gift. But I muft not omit mentioning here, that, fometime afterwards, Elder Ebenezer received in- foimation of IfTachar's conduct, which I was informed he difapprobated, and fharply reproved him for it. — Stamping with his foot, he feveral times faid to him, in an accent of difapprcbation — " What ! do you abufe peo- " pie ? What ! have you no more fenfe of the order of <: the gofpel, than to abufe people ?" I was pleafed to hear of this. It raifed Elder Eben- . ezer in my eftimation. When I was in company with the believers, particu- larly before and after meeting, when they are fome hours together, I had but little or no converfation, but kept filent ; yet they law I was flill deficient in my faith, by my not labouring with them in their meetings. 279 One of the believers (by name Frederick Wicker, nat- urally a fen able man, and with whom I had had much converfation concerning the faith) faid — " Thomas, I believe you will yet preach this gofpel " and faith. The doubts, reafons, and hard way you " have had to come into it, will be all for the bell, as " you thereby will be more able to help others through, " and out of the fame. Alfo,by much conveifation and " controverfy you have had with the Elders and ptHers, " on account of your many objections ; and you having * ( .heard anfwers thereto, whereby you have become n " more acquainted with the faith and doctrine-, than " you otherwife would have been : in confequence or " which, you will be more able to anfwer objections that " others may make, and vindicate the doctrines of the " gofpel." I replied — I never can preach a faith, and vindicate doctrines, unlefs I fully believe in the fame, and have fufficient and fatisfactory evidence for that belief ; and there appears to me fuch a deficiency and abfuidity in the ground work of the faith, (that you have never ex- amined, nor known nothing of,) and fo many obftacles are in the way, that though poflibly I may continue with the people, yet I think I never (hall become fo firmly eftablifhed in the faith, as to preach and recommend the fame to others. He replied — " All the Elders want of you, is for you " to take hold of the gift, and be obedient. And if you u would fo do, they know you would have that evidence " that you have but little idea of now r ; and thereby be- " come firmly eftablifhed in the faith ; and you might " then go forth in obedience to a further gift and fer- " vice in the gofpel. They believe you would be of " great help to others. And what a pity it is, that men " to whom God has given five or ten talents, mould bu- " ry them in the earth ; and at laft, receive no other re- " ward but weeping and gnafhing of teeth. But what " deficiency and abfurdity is there in the ground work " of the faith, which you fay has efcaped my know!- " edge V* 280 I replied — You know it is contrary to the gift Iof froung believers to open their minds to one another, wherein it will have a tendency to hurt their faith. But believers condemn me on account of my want of faith — QuoO.ion, and drav- T words from me ; and then all the blame falls on me for opening my mind, giving my rea- fons, and then hurting their faith. 1 now had not been with the Elders fmce I was laft ^.t Lebanon (except with Elder Hezekiah a fhort time) though they had feveral times vifited the believers at .Nifkeuna ; but I did not reo/aeit a privilege (as they call it) with them, for I bad nothing to open; and was fat- isfied that they, by converting with me, could not re- bts. Eat as all believers, according to or- der, mud requeft, and have a privilege with them, and hear and receive the word individually, without which, they fay no one can travail,* nor be held in union ; I therefore, was advifed by feveral believers to go to Leb- anon to fee the Elders ; and I being dill defirous of a further opportunity among the people, to prove the faith :to the uttermoft, and not fufFer myfelf to be difowned, until I had done it. Alfo, that I might not afterwards be like fome who had left the people, and had ftili fear- ful apprehenfions remaining : and though my faith was jefs than a grain of muftard feed, neverthelefs to Lebanon I went. February 3, 1805. I now had new Elders to deal with me, as Elder John Meacham was gone to preach the faith in Ohio and Kentucky ; and Elder Hezekiah Rowley had retired to private life in the church order at Nifkeuna. Therefore, thefe men (whom I had never feen before) were appointed in the place of the others. * 1 have ftated and inquired of fome of the elderly brethren as follows : Suppcfing a believer was taken away, as by a prefs-gang, ■Agzinft. his will, and carried to fome foreign part of the world, and could not return in a number of years, might he not, while abfent, by living near to God in fecret prayer and obedience, experience an mcreafe in the divine life, or growth in religion. I was an- f'.v;rc j — " He could not gain at all in a travail ; but as to that, " would ftand ftill, though he might pofiibly keep his iuftification *• by not committing actual fin. ,: ftg.i A few minutes after the fillers had provided me fomethm£ to eat, one whom we called Elder Stephen, came and informed me that the Elders de fired to fee me. I fol- lowed him into the room where they fat. One of them faid— " Thomas, yon have been laboured with, and taught " from time to time ; and as you have not been obedi- " ent, Elder Ebenezer fays he has no further gift for you.'' I faid — If you be the only people of God, and have the only way of life and falvation, I wifh to abide with you. One replied (in a tone, I thought, not chriftian-like ; but more like an angry man) — " If, if, if! you have al- " ways had your if's. We know that this is the only *' way of God ; and though others mould fmtdr the Lord " Irvethy they know him not, and fivear falfely. It is a path " the lion's ivhelp never trod, nor the vulture's eye never hath «« seen. You may cavil, difpute, turn, and twill as much 61 as you will ; you, nor all the world, can never over- cl throw it ; neither be faved any other way. Therefore, i( if you wifh to be found in the way of God, be obedi- ct ent to your Elders, and not offer to difpute with them, •' as you have done ; but do as they telLyou, without any " hefuation ; and when they tell you to confefs your fins, " confefs your fins ; and when they tell you to labour, do " fo : and whatever they tell you to do, that do ; and the information they have in this manner received. Now, alter the miniftration have a86 received their knowledge of every individual, by the method 1 have mentioned, and every other outward method that can be de,vifed, I thought it was not right for them to fay, either publicly or privately, as I had of- ten heard, " Don'c think that any of you can come be- " fore us and keep your fins covered ! The gift of God " will fearch and find you all out. The Lord is fearching " Jerufalem as with a candle. We can Jee chrough and " through you ! Thofe of you who have not confeffed your " fins, we can pick out, we can call you by name." When I flood among them and heard all this, I thought, wheth- er you can or not, you are enough to intimidate weak minds and make them confels all that they can remem- ber. In the next place, having taken into ferious confider- ation the firft and foundation principle of the church, which is, that Ann Lee, whom they call Mother Ann, was and will continue to be equal with Chrift in the work of man's falvation ; and that without a woman, who mould be the fecond Eve, in the fame fenfe that Chrift was the fecond Adam, mankind could not receive falvation ; and the being " the ground, foundation, and pillar of God in the church," I came to the following conclufions, viz. if what I had opened to Elder Hezeki- ah was true, then upon the obvious principles of their own faith, the great point would be fettled to a certain- ty, in direct oppofition to their being in the difpenfation of the fecond coming of Chrift, and in pofTeffion of the only means of falvation. Hence I determined to make more ftrict inquiry into the character of Mother Ann, of thofe who had been perfonally acquainted with her, ma- ny perfons of this defcription being ftill living. Alfo, I now began to have fome thoughts of publifhing my fin- gular life among this people ; which if I mould hereaf- ter do, I confidered that an account (more full, clear, and correct than I had received from the old believers) of the rife and practice of the church previously to my acquaintance with it would be necefTary. Therefore I was the more determined to profecute this inquiry by travelling and vifiting thofe who bore a good character* from whom I might be able to obtain the informatioa 287 requitite for fuch an undertaking. This I thought to be the more neceffary on account of the great profeffion of fancticy and order in outward deportment, which is made by this people, with rheir pofitive and folemn afTertions of being in pofTeftion of the only means of falvation ; in confequence of which, the minds of imny had been and were £1 ill exceedingly tried and exercifed. I hadunder- ftood that feveral, who had been among them, in confe- quence of their many trials and much exercife of mind, had loft their fenfes ; which I thought was very likely, confidering what trials and exercifes of mind 1 had paus- ed through, and that it was a great mercy I had not been ruined in the fame manner. 1 confidered the fcenes of trial and affliction paffed through by many families, in confequence of only part of the family receiving the faith ; efpecially when the hufband believed and not the wife, which caufed a feparation. Many women have been left defolate and deftitute.* It would take many pages to enumerate all the confequences refulting from a reception of the faith of this church ; which, if not a true church, would be of no profit to the foul. Further, as the church is built on the divine million of Mother Ann, I confidered it very neceffary (not only for my fat- isfaclion, but for the fatisfaction of many others hereaf- ter) that a thorough inquiry mould take place before ajl thole who were perfonally acquainted with her, and with the church in its infancy, were in their graves ; and then * If the wife believes, and not the hufband, according to the or- der of the church fhe muft ftill abide with the hufband, and take up her. crofs according to the faith. I confidered the true caufe was, becaufe the church had not power to take her away. If the hufband will voluntarily give her up, the church will then receive her to live among believers. But if the hufband believes, and not the wife, he is counfelled to forfake her, and to have no union with her ; and if he pleafes he can take his children from her.— • Many have forfaken their wives and children. I had ftrenuoufly contended with feveral believers, that it was the duty of the huf- band to provide for his unbelieving wife and children, the fame or better than he would have done if he had not believed. But this was difputed, and the following texts quoted to juftify their conduct — Matt. x. 34 to 37. Luke xii. 52, Si- 288 no other account of her, nor of the origin of the church, could bo obtained, except what the church itfelf might chooie to give.f Being now fully convinced, that the account I had re- ceived from thofe in the faith concerning Mother Ann, and the rife and practice of the church, was not alto- gether to be depended on, they being fo partial and pre- judiced in favour of the caufe as to reprefent every thing in the moll favourable light ; befides, I knew that feve- ral things which they had told me were not true. But along at tlrd, while prepcfTeifed and prejudiced in their favour, I could not believe any thing bad of fuch great characters as Mother and die firft Elders were consider- ed co have been. Alfo, having heard fo often (and been taught to believe) that " backfliders could not fpeak the truth," it was fome time before I would hear them ; and when I did happen in their company, I gave little cred- it to what they faid. But, in procefs of time, I found many of them did fpeak the truth ; as they gave the fame account of many things that I had received from thofe in the faith. Likewife, fome things I had read in Valentine Kathbone's pamphlet, before ever I faw thefe people, I found were true ; as the old believers, when I came to converfe with them, gave the fame account.— Therefore, from inconteftible evidence, I was obliged to give fome credit to what feveral, to all appearance, im- partially and difmtereftedly declared they riad feen and heard while they were among thefe people. For there are many of them fcattered about the country, according to what fome of the old believers have told me, i. e. they faid they " believed there were as many who had fell off, from firft to laft, as there were now in the faith." I now f A certain celebrated author obferves, that " in the infancy of a new religion, the learned elteem the matter too inconfiderable to claim their attention or regard ; but, after they have increafed, many wifh to know their orighi, but the witnelTes that might have given fatisfaction have periflied beyond recovery ; and no means of information remain but thofe which rauft be drawn from thofe who wifh to fupport it.*' £99 began to believe that many of them had fufficient reafoit for io doing. Many of thefe 1 knew by name that I had not yet feen. Shortly after the difcourfe with John Hodgfon, of which I have given an account, he advifed me to endeav- our to fee Daniel llathbone, jun. who lived at Milton, near forty miles north of Albany — who had been of this faith foon after their fir ft fettlement at Nifkeuna He thus advifed me, he faid, becaufe he had feen and converfed with him, and that he appeared to him to be a candid man ; and he believed that he could and would give me a further, correct, and fatisfactory account refpecting the fir it elders, and the faith and practice of the people while they were living. By inquiring, I learnt that D. Rathbone fuppnrted a good character ; I accordingly foon wrote to him, requeuing him when he came to town to call and fee me. Vccordingly, a few weeks after 1 returned lad from Lebanon, he came and tarried with me nearly two days, in which time he gave me all the information he could, according to the beft of his know- ledge. Refpecting what I had opened to Elder Hezekiah, of the conduct of the flrft Elders, he faid he was perfonally and well acquainted with them ; as it was his office, by the order of Mother Ann, to act for them, particularly for her, as Deacon in temporal concerns j therefore, he he was repeatedly with them, and had feen her feveral times in an intoxicated condition. I aiked him if he was fure it was occafioned by li- quor ? He replied — " I am fure. I bought the liquor by her order — I iaw her drink the fame. I have feen her over- come by it, and I have feen her vomit ; and I knew fhe was affected by it, not only by fight, but by fm^lling • William Lee and James Whittaker, I have ^een fit and drink for hours — though I never faw Whittaker fo much overcome by it, as I have feen Lee and his half- fifter Ann." As to quarrelling and fighting, he gave me a parti- cular and circumftantial account of two inftances ; one of which was as follows : Aa 290 " One (fey," laid he, "in the afternoon, William Lee, '.:aving drank very freely, fell afleep ; when he awoke, he ordered the brethren (in number about twenty) to be alTembled, I being one with them. William Lee then informed us, that he had a gift to rejoice — and ordered as to (trip ourfelves naked ; and as we flood ready to dance, Mother Ann Lee c/me to the door of the room with one of the fitters. William Lee requefled her to itay out, as he had a gift to rejoice with the brethren. Still fhe perfifled. He faid to her again, Mother, do go -jut — / have got a gift to rejoice with the brethren ; and why can't you let us rejoice ? you know if any of the Jflers are with us, we Jhall have war, that is, have to fight againft the rifing of nature. But as fhe would not retire, he pufhed her out, and fhut the door againft her. Then fhe w r ent round the corner of the houfe, and attempted to get in at a window. Lee prevented her. She came to the door again, with a flick of wood, and flove it open. Lee met her at the door. She ftruck him with her fifts in the face. He faid, the fmiting of the righteous is like precious ointment. She then gave him feveral blows in quick fucceflion. At each of which he made the fame reply. At laft, the blood beginning to run, he loft all patience, and exclaimed, before God you abufe me ; and prefented his fifts and ftruck her, and knocked her almoft down. 1 immediately flepped in between them, and cried out, for God's fake, Father William, don't ftrike Mother ! I had rather you would ftrike me. The brethren, who had flood waiting the event, then gather- ed round and prevented further blows. There was hard threatening on both fides. Thus ended the gift of re- joicing." The other inflance of quarrelling and blows, of which, he gave me a particular account, was between William Lee, James Whittaker, and Ann Lee ; which contention arofe from a difpute between Lee and Whittaker, which ihould be firft in the lead, and Mother interfered to fet- tle the controverfy. *I afked him how it was poffible that he could retain aith, after feeing fuch conduct ? 291 He anfwered — " We were infatuated, and taught td believe that they were bearing our dates, and that it was the evil nature in us imputed or transferred to them ; and that they had to fufFer thus on our account, and to ail that evil fpirit and nature out, that we might have a vifible fight of that which was ftill fecret within us ; and we were exhorted to dig deep and look into our hearts, and labour to put away every thing contrary to the gof- pel ; fo the evil fpirit and nature would be caft out of the church, and all would live in peace and quletnefs. NotwirhfUnding thfife plaufible reafons for fach conduct, feveral from that time began tolofe their faith, and final- ly fell off, one after another. I continued until the death of Ann Lee ; then, on account of what I have men- tioned, and other inconfiftent conduct, I left them, not- withftanding the Mother had told me, that my name was written in the book of life, never to be blotted out." He referred me to five or fix perfons whom he named, as being prefent when the above mentioned quarrels hap- pened, who had alfo left the people. One of whom he laid was Reuben Rathbone, who has fince publilhed a fhort account of his life among them ; in which publica- tion he has given an account of the fame conduce* Al- fo, faid he, " My father, Daniel Rathbone, who was one of the fociety five years, and who left them and publifhed an account of the faith, teftifies that he faw Ann Lee feve- ral times intoxicated, "f He further faid — " If you leave the people, and publim your life among them, and you write concerning the conduct in any re- fpect, which I have mentioned of Ann Lee and the firffc Elders, you may, if you choofe, make ufe of my name ; as I know I have told you nothing but the truth. * Reafons offered for leaving the Shakers — page 27. f Daniel Rathbone, of Ballfton, a man of veracity and good moral character. The author has fince made him a vifit, and re- ceived from him (as well as from feveral others) a circum&antiat .account in confirmation of the above. 2 9 Z -• About thirty years hence, the church may hold- Ann Lee up to the world, according to what they be- lieve of her, as a perfon of the greateft fanctity, perfec- tion, and hoiinefs ; and no one who was personally ac- quainted with her will be living to contradict it." The man appeared to be fo candid and free from pre- judice, that I thought if all the believers at Nifkeuna had been prefent and heard him give the account of his life among the people, their faith, and conduct of the rirft Elders and others, they could not have doubted the truth of his relation. For my part i could not. The account which he gave exactly correfponded, in feveral refpects, with what I had heard from the Elders and others in the faith. I thought I had reafon to be- lieve his account of Mother and the firfl Elders, from what I had heard fome of the old believers fay of Moth- er's bearing the flates of the people, even the (late of the drunkard — and one had told me that he himfelf and fev- eral others had borne the fame ftate. I alfo knew, from what I had fe*?n myfelf, that fpiritu- ous liquors were ufed by the church above fix months after I joined it ; when there came a gift, as the believ- ers called it, from the miniftration to ufe them no long- er, except as a medicine. I told fome of the believers, I thought that was a very good gift. I alfo now recol- lected what fome old believers had told me, that previ- oufly to the above mentioned time the church had ufed fpirituous liquors, and that it was often bought by the hogfhead. Alfo, 1 had heard an efteemed old believer fay, that fpintuous liquors were ufed by the firft Elders, and that it was neceiTary for a fupport under their fuffer- ings and hard labours ; as they had a great work to do to open and eftablifh the gofpel. But when I heard this, 1 was ftrong in the faith, and did not believe they ufed it to excefs ; though I even then thought that the ufe of fpirituous liquor did not become gofpel labourers. I jiow thought I had fufficient reafon to be fully convinc- ed, that the aiTertion which I had fo often heard, that " backfliders cannot fpeak the truth," was abfurd and in- confiltent I alfo confide;ed, that I had reafon to be- lieve that there had been a want of rectitude of conduct m in the firft Elders and others in the faith, from what I had often heard from feveral of the fociety, which was more fully and clearly ftated by B. Youngs ; en my mentioning to him fome 1 *prehenfible conduct that had been in the church, he faid, " We know there has been many things done and laid " by the people, for want of a better understanding ; and " we believe feveral have loft their faith and left us, who, " if they had been wifely dealt by, would have continu- " ed. Admitting it to be true, that the firft or any of t( the prefent leaders in the church, or any of the old be- " lievers, have done wrong, you fhould not let that hurc " your faith, and deftroy your own foul ; but you (hould ei ftili travail on with the people, ( is they profefs to be in a " travail,) for as foon as they fee they have erred, or done u wrong, they will put their errors away and mend ; and €t you know they are daily endeavouring to learn and " improve — and that they have travailed into a farther " increafe of wifdom, underftanding, and purity of con- n duct, is clearly manifefted when we have compared *'* the church and the order therein with what it was in " fir ft Mother's day. There were many things done then, " that the church has no union with now.* It was fome- *' time after the opening of the gofpel before the church " was brought into order ; and previous to that time • { there was much confufion. " The people or church of God, may properly be * l compared to natural creation, which is believed to have " been from a chaotic ftate ; and God is reprefented as iC having been fix day?, in creating and bringing all things •* into order ; it is alio the fame in creation, for nothing " grows to perfection in a moment ; and it is alfo the " fame in building a houfe, or conftrucling any machine, ** each part naturally lies in apparent confufion till the " artift brings them together, and puts each one in its " proper place ; then the beauty of the machinery and " the wifdom of trie artift are apparent. Therefoie, the * I understood from one of the believers, that Elder Ebenezer Cooley had. faid. " That dancing naked, and feveral other gifts « th3t had been in the church, were not gifts of God ; but that *< the people ran wild before they were brought iato order," Aa 2 £$4 '" church is fitly compared to Solomon's temple: God " is the great artift and mafter -builder, the gospel is the *' means, the mini ft rati on are his labourers, and are in- " ftruments under his direct »en, and we mull labour in " union with them to cart away all rubbifli out of, and " from around the building ; and to labour to bring ev- " ery thing, both outward and inward, more and more <{ into order. Therefore, if a true written defcription " had been given of this building, i. e. the church, and * l faith and practice of the people, twenty years ago, it ** would not be, in every refpect, a true defcription in the " prefent day. Alfo, if a correct defcription of the pie- they then jumped within the ring and (lamped with the utmoft vehemence, making a hideous noife. They eonfidered the circle as reprefenting fin in the world, and their actions round and in it marked their difpleafure and abhorrence againft fin ; and likewife their ftamping in the ring with a noife was figurative of the deftruction of fin and pafling away of the old heavens, according to the fcripmre expreffion* " as with a great noife." In fhort, thefe extraordinary proceedings were carried to a height fcarcely to be conceived They were alfo con- tinued with but little intermiflion till the church was brought into order, as will be feen in the fequel. I may here obfere, many profeffed to have vifions and to fee numbers of fpirits as plain as they faw their brethren and fitters ; and alfo to look into the invifible world, and to converfe with many of the departed fpirits who had liv- ed in the different ages of the world, and to learn and to fee their different ftates in the world of fpirits. Some they faw, they faid, were happy and others miferable. Several declared that they often were in dark nights fur- rounded with a light, fomerimes in their rooms, but more often when walking the road, that they could fee to pick up a pin ; which light would continue a confiderable length of time and enlighten them on their way. Many had gifts to fpeak languages, and many miracles were faid to be wrought, and ftrange figns and great wonders fhewn by the believers.* * Several who have Qnce left the fociety, with whom the au- thor has converfed, (till declare they faw fights and thinga done, for which thev have not been able to afiign a natural caufc x $22 In order to mortify the carnal mind, their dances were exceffive ; and the various methods they practifed to mortify and try that which they called the root of all evil, were truly afton ifhing. Several things which took place, for the fake of modefty, are here omitted. But I may obferve thus far, that they flopped every avenue of their houfes, fo that the world's people, as they called them, could not fee them, and had one or two of the brethren out to watch ; they then ftripped themielves and danced naked, when the gift or order came from Mother Ann fo to do ; thofe who would not be obedi- ent had to walk out of the room, and fuch were gener- ally mortified by being called " flefhly creatures — full of theflefh." Notwithstanding their care not to be difcovered by the world's people, this conduct by fome means leaked out, and it was noifed about that the Shakers danced naked. It appears that Daniel Rathbone, fen. was the firft who was queftioned concerning the truth of it. He gave no direct anfwer, being unwilling to expofe his brethren and fifters ; he opened the matter to Whittaker for counfel in fuch cafes ; Whittaker told him he might deny it. — For the firft leaders held that they might deny the truth, and at the fame time fpeak the truth ; for inftance, they were not naked in one fenfe, being clothed with fpiritual garments, "clothed with falvation" — 2 Chron. vi. 41; *■ with righteoufnefs" — Pf. cxxxii. 9 ; "If fo be that be- ing clothed, we fhall not be found naked" — 2 Cor. v. 3. Though Elder Whittaker did not fully unite with their {tripping naked, and would often leave the room, he faid thofe gifts of Mother which he could not fully fee into, he would not condemn. Several were, whipped, and fome were ordered to whip themfelves, as a mortifica- tion to the flefh. A young woman by the name of Eliz- abeth Cook, was ftripped and whipped naked, by Noah Wheaton, for having defires towards a young man — Abiel Cook, her father, hearing of it, profecuted Noah Wheaton for whipping his daughter naked. Hannah Cook, fifter to Elizabeth, who was prefent at the time* was called for a witnefs. She went to Elder Whittake* anji ajked him wfcat {he fliould fay. 3*3 He anfwered — " I cannot tell you what you muil faf) *' for I don't know what queftions will be afked you ; '* but," fays he, " fpeak the truth, and fpare the truth, " and take care not to bring the gofpel into difrepute." She accordingly teftified before the court that her fif- ter, who was whipped, was not naked. Thus (he obey- ed Whittaker's orders ; for ftrictly fpeaking fhe was not naked, for fhe had at the time a fillet on her head. It alfc may be here proper to obferve, that it was alfo faid t>y the firft leaders, " That no practice is wrong nor any " oath falfe, which is made to gain the caufe of the truth, " or to defend the gofpel againft error ; though it might " appear directly oppofite to truth in the eyes of the " world, yet as done for the caufe of the gofpel it is con- " iidered as true." Some time after Whittaker's laft journey, that I have mentioned, he went another and travelled from place to place above fix months, in company with Daniel Rath- bone, fen. who alfo often preached. Elder William Lee feldom travelled to gain profelytes., being fevere in his temper and harfh in his manners ; his preaching was not fraught with that mildnefs and 7ir- banity which is neceiTary to draw the attention and win the affections of the hearers, and render a man beloved. It once happened as he was fpeaking to a public congre- gation, one of the fpectators, a young man, behaved with levity and difrefpect ; upon this Lee took him by the throat and fhook hiin, faying, " when I was in England " I was fergeant in the King's life-guard, and could then " ufe my fifts ; but now fmce I have received the gof- " pel I muft patiently bear all abufe, and fuffer my f* : ns " to be kicked by every little boy ; but I will have you " know that the power of God wjll defend our caufe." Whittaker was more mild in his temper and foft in his manners, and accommodated his preaching to the feelings and fentiments of his hearers. He faid he con- nived at many things of which he did not approve ; but as believers came forward in the faith he was careful to correct, obferving, that " any man muft lack wifdom /{ who fhould attempt to threfli his grain as it (lands in 3*4 « the field. Nay," faid he, " firft reap it, then bind it 4i in bundles and fetch it into the barn, and then threlh ** and winnow it at leifure " Mother Ann feldom fpake in public congregations, but often teftified hei faith to individuals in converfation. She was a woman of much confidence and boldnefs, and one who fpake her mind freely on all occafions, whether in commendation or difapprobation. There were feveral inftances fimilar to the following, which the believers called her fliarp teftimony againft fin. As (he with fome of the Elders was difputing with two or three oppofers, (who contradicted with fome acrimony) me at length told them they were dogs, dumb dogs, damned dogs ! One of the oppofers replied to the Elders, " What will you make of that r do you call that the language of a woman of Grd ?" He was anfwered that " it was fim- " ilar to the language of fcripture. St. John fays, all u without are clogs and forcerers, and he that believeth not is ** damned already. And David fays, fpeaking of Chrift, " Dogs ci mpajfed him about. Alfo, Chrift calls fuch fer- " pents and vipers, and that they could not efcape the dam* " nation of hell : and he likewife fays, Be that believeth not "flail be damned." For fometime paft William Lee and James Whittaker had been called Fathers by the believers ; and they had always underflood that Lee ftood in the lead next to the Mother, and Whittaker next to him. But as Whittaker had been the principal inftrument in gaining profelytes, there arofe a difpute between them in the latter part of the year 1783, which mould be firft, and Mother Ann interfered to fettle the controverfy — and the contention arofe to fuch a height that it was the caufe of feveral lof- ing their faith. But the difpute finally terminated in the death of William Lee, which was on the twenty-firft of July, 1784, in the forty-firft year of his age. This was a great trial to many ; but it was foon abforbed in another of greater magnitude. The head and Mother of the church, Ann Lee, that extraordinary peribn;ige, who was efteemed and admired by her followers, and for her Angularity was a curiofity to many others — who (for a woman) had travelled much to propagate the faith* 3'-i and had from time to time differed fcenes of infult and abufe from inconfiderate people, was now called upon to reflgn up her charge. She died at Niikeuna, on the 8th day of September, the fame year that Lee died. Her funeral was attended by a large concourfe of people, not only believers, but by many from the city of Albany and adjacent parts. The people were moderately ferved with wine, and returned home generally fatisfled with having been at the funeral. §he was buiied near William Lee, in their burying- ground, about a quarter of a mile from their meeting-houfe at Nifkeuna. The moil of her followers were much grieved on ac- count of her death ; and to many it was an unexpected event, for they had entertained an idea that (lie would never die, or at leaft that (lie would abide on earth a thoufind years. She had given fome fuch intimations, but Whittaker never inculcated fuch a belief. Shortly after her death, many loft their faith and fell off. But by the unremitting exertions of Elder Whitta- ker, upon whom the lead then devolved, the believers were reconciled to the death of Mother Ann ; and were taught that it was neceifary for her to enter the world of fpirits, in order to their further increafe in the gofpel. He often prophefied of a great fpread of the gofpel, and of an ingathering to the church, which was foon to take place. About fix months after Mother Ann's death, on ac- count of fo many falling off one after another, he de- nounced heavy judgments againft thofe who ihould here- after leave the church. His words were thefe — " Who- *' foever from this time forfakes the bleffed work of God, " will never profper in this world nor in the world to " come, nor die the natural death of other men ; if they " do, God never fpake by my mouth !" He fent out feveral to preach the gofpel in different parts of the coun- try ; one of thefe was Reuben Rathbone, with a com- panion, who for his teftimony in Connecticut was im- prifoned four months in New-London jail. In 1785 and 6, the church by order of Elder Whitta- ker, built a fhip of two hundred tons, called the Union, at the town of Rehoboth, principally fcr the purpofe of Dd 326 fpreading the gofpel among foreign nations. It was an excellent fhip, well built and completely finiflied. When, in cnnfequence of a contention which arofe between Mor- rel Baker and Noah Wheaton, which lhould be captain, the defign of circulating the gofpel was relinquifhed. — She was fitted out for Hifpaniola, with a cargo of horfes, flour and other articles in her hold, and commanded by Morrel Baker, who, with moft of the hands, were Sha- kers. From Hifpaniola they failed to Havanna, from Havanna back to Hifpaniola, from thence to Charlefton, from Charlefton to Savannah, and then to Hifpaniola again, and from thence to Bofton, where fhe was fold. The building of the fhip, with thefe feveral voyages, produced no gain to the church ; and the conduct of Ba- ker and the hands did not, while following a fea-faring life, comport with their profeflion. About this time Daniel Rathbone, fen. before men- tioned, and his wife left the fociety. Soon afier he gave the public his principal reafons for feparating in a print- ed pamphlet, containing about an hundred pages. Alfo, by this time Richard Hocknell and Ann Lee, the niece of Mother Ann, (before mentioned) had left them He -and this Ann Lee were fhortly after joined together in matrimony. Auguft, 1786. Elder John Hocknell and John Part- ington went to New- York to feek a paffage for England. James Whittaker had been oppofed to their going ; but when they left Nifkeuna, he with Jofeph Meacham were at Tyringham on a vifit among the brethren. Informa- tion foon reached Whittaker that they were gone — he immediately took horfe, m company with Meacham, and proceeded to New- York in order to ftop them, but did not arrive before they had failed. Some days before their departure they wrote to the church at Nifkeuna for a few articles of provifion, which letter was received by the church September 5. The next day they wrote to them exprefling a defire that they would remember them, and pray for them that they might " profper in the way of everlaft ing life j" and alfo, that they fincere- ly wifhed that they, while gone, might " profper both in foul and body." The letter with fundry articles of pro- 3-7 virion was fent by Elder James Shephard, but he did not reach New -York till they were gone. He there met Whittaker and Meacham ; they returned in company to Nifkeuna. In about a year Hocknell and Partington returned from England. Partington foon after his re- turn leparated from the fociety. And fome time after James Shephard alfo left the fo- ciety. He had prefided as an inferior Elder, and had been a considerable fupport to the fociety in its infant date. Therefore Elder Whittaker faid, if he (hould be unfortunate or live to be old, the church muft not let him fufFer, whether he mould continue in the faith or not. The author vifitedfaid Shephard in the year 1807, and found him to be in very low circumftances and ad- vanced in years ; but an honeft man. He faid he had Ipent the belt part of his days in the fervice of the church, and that it was their duty to help him. Shortly after, he vifited the church at Nifkeuna for that purpofe ; and the author was pleafed to hear that they liberally afford- ed him relief. As he had no antipathy againft them, but on the contrary, ftill manifefted a regard for the fo- ciety, he was invited to return and live in it, as he could live more comfortable than in the fituation he was. He accepted the invitation, and was accordingly placed in the backfliding order.* This ufage to a man worn out, moftly in the fervice of the fociety, was conftdered as a credit to it. It was alfo near this time that William Skails left them. He had been liberally educated and had read much ; had belonged to the fociety feveral years, and for awhile had been zealous in the caufe. At one time he (tripped himfelf naked and teftified his faith before Lucy Wright, the prefent Mother of the church, Samuel Fitch, John rruefdell and feveral other believers, faying, " Na- " ked came I into the world, and naked muft I go out ; ** and naked muft my foul ftand before God, as naked " as my body now ftands before you. It is my faith " that fin has been the caufe of fhame, and my foul muft *•' become diverted of fhame, and as completely ftripped. *■ §«L note g3ge 58. 3^8 <• of iin as my body is now dripped, or I can never Hand " before you in the world of fpirits." Afterwards he dis- covered as great zeal againft them and their faith ; fev- eral times he went among them and exclaimed againft them. He wrote feveral pieces concerning the faith and practice for publication, but they never appeared in print. It is faid he afterwards became fomewhat delirious. Elder Whittaker continued indefatigable in his en- deavours to fpread the gofpel ; he almoft continually employed his time in travelling and preaching, and vif- iting the believers and endeavouring to build them up in the faith ; and though many fell off from time to time, yet many were gatheied. By the year 1787, Elder Whit- taker, with the ailiftanc.e of feveral others who had trav- elled with him, had gained more or lefs believers, befides thofe at Nifkeuna and Lebanon, at the following places ; Hancock, Richmond, Pittsfield, Shirley, Harvard and Tyringham, in the ftate of MafTachufetts ; at New-En- field, Canterbury and Loudon, ftate of New-Hampfhire ; at Enfield, ftate of Connecticut, and at Alfred in the province of Maine. The whole number of believers at thefe different places amounted to near three thoufand. A long ftatement of facts might be given, which the limits of this work will not admit, refpecling the abufe and perfecution which the Elders and many of the be- lievers fuffered. Let it fuffice to fay, they were often whipped out of towns and villages, and feverely threat- ened to prevent their return. Sometimes they did return, and were again infulted and abufed. Mobs fre- quently gathered round their houfes, broke their win- dows and doors, dragged them into the dirt through the itreet, and kicked, whipped and feveral other ways abuf- ed them. At one time, Mother Ann was fo beaten that her body was black and blue — and at the fame time Whittaker had two of his ribs broken. The church hav- ing increafed, as above mentioned, while America was in a war againft Great Britain, many of them were preff- ' ed and taken from their dwellings to bear arms, which they would not do j when a gun was forced into their hands they would immediately let it fall, on account of. Pi which ihey were often piicked with bayonets, whipped, kicked and beaten. In fhort, they fuffered almoft every- thing, the lofs of their lives excepted. The church had now begun to a/fume the appearance of profperity, when it was again called upon to part with its principal pillar. Elder James Whittaker, who had been out upon a religious journey in company with Reu- ben Rathbone, (who had been feveral journeys with him before) returning home was taken fick at Enfield, (Con } in March, 1787, where he remained until he-died, which was on the morning of the 20th of July following, aged about thirty-eight years. In the evening before he died he fent a believer to give information to the church at Lebanon that he was going to die, with orders for a few of his brethren, whom he named, to come and fee him ; but before they reached Enfield he was dead.-—' His death was a great trial to mod of the believers, for he was much beloved by them. Thus the church had loft its three principal leaders, who had nurtured it in its infant ftate, and whofe fofter ing care had protected it through all its imbecilities and various trials, and had raifed it to a degree of maturity. They had been the principal pillars to fupport its fabric, which more than once had been threatened by the rage of oppofition and perfecution to be annihilated. I mall here fufpend further narration, while I give the faith of the church in, and a few chara&eriftic traits of, thefe three extraordinary perfonages. Their faith in Mother Ann was great ; and they Mill believe though (lie is ab- fent in body, yet fhe is prefent in fpirit. They believed that fhe was wholly actuated by the power of God ; and that (he, with Chrift, had been the fubjecl: of prophefy ; and that (he was equal with Chrift and fuffered in fpitit like unto him in a death to a fallen nature, in order to finifti the work of man's final redemption.* They be- lieve fhe was the woman prophefied of by St. John that fled into the wildernefs,- and that Nifkeuna was the place; and that in this place of retirement (he was nourifhed for a time, times and half a time, i. e. three years and an * See pages 271,27a. Dd 2 halt, when fhe became known by opening and preaching the gofpel as before related. Many of them believed that the man child, fpoken of in the Revelations, was James Whittaker ; and that he, or rather that fpirit which he pofTelfed, was as a rod of iron againfl fin, which in the progrefs of the work would rule all nations. Ann L.ee, when addreiTed with the title of miftrefs or madam, fometimes remonftrated againfl it, faying, " I am Ann the word," meaning to fignify that me was the word in the fame fenfe that Chrift is called the word in the firft chapter of the gofpel according to St. John. She was fometimes called the Elect Lady,* but the believers have generally called her Mother, and Whittaker and Lee Fathers ; becaufe through or by them they were begot- ten in the gofpel, brought forth into a new creation or birth, and empowered from babes to become men in the work of their redemption. Ann Lee was a woman rather fhort and corpulent. Her countenance was fair and pleafant, but often aiTum- ed a commanding, fevere look ; fhe fang fweetly, with a pleafant voice, but would frequently ufe the moll harfh, iatirical language, with a mafculine, fovereign addrefs. Her natural genius was refplendent, with a quick and ready turn of wit, but entirely deflitute of fchool educa- tion. She was exceeding loving and kind to the believ- * About the fame time Ann began her teflimony in America, Jemima Wilkinfon, a Quaker's daughter, who was born in Cum- berland, ftate of Rhode-Ifland, alfo began to teftify that Chrift had made his fecond appearance in her. She, like Ann, declared fhe had immediate and fpecial revelation from God for all flic deliv- ered. Her profeffion and preaching were in moft refpects the fame. She alfo gained a number of followers. Jemima was call- ed, by many people, the Elect Lady ; and as the fame title was fometimes applied to Ann Lee, this, when one of them was fpoken of, has fometimes rendered it difficult to diftinguifh which of the two was meant. Jemima and fome of the leading characters among the Shakers have had conferences on the fubject of their religion ; though their profeflion was nearly alike, yet each party believed they had a revelation fuperior to the other. But the au- thor has heard the Shakers fay, that Jemima acknowledged them to be before her. For a further account of Jemima Wilkiflforr, lee H. Adams' View of Religions, p. 458, third cdUrpnt 33* ers ; fhe often called them her children, and fometimes her dear children, and recommended them to love >ne another as fhe loved them. Thofe people who came to fee her and her followers, that did not oppofe them, but on the contrary manifefted a friendly difpofition, fhe alfo treated with much kindnefs, efpecially if they manifefted any inclination to receive the faith. William Lee had been married and had two children by his wife. He was for a time a noncommiffioned of- ficer in the King's life-guard ; while in it his wife prov- ed falfe to him, and had a child by another man ; after which (fome time before he came to America) he en- tirely forfook her. He was large in fize, ftrong and ro- buft, ftern and commanding, in his conduct generally harfh and fevere, and was called by the believers " a fon of thunder." It has often been laid that he w r as more fit to have the command of a fhip of war than of a church of Chi id. Whittaker was a man of a lively difpofition, and a bright turn of mind ; he had a penetrating eye, and a majeftic, commanding, authoritative look, at the fame time pleafant and complacent. He was of a fair com- plexion, the picture of health, and a man of confiderable information, and generally refpected and believed to be fmcere even by thofe who were nor members of the fo- ciecy. The author has heard feveral fay who have fep- arated from the fociety, that they " really loved Whitta- ker." Mother Ann and William Lee often drank freely of fpirituous liquors, and were fometimes intoxicated.* — She fometimes faid that fpirituous liquor was one of God's good creatures James Whittaker was, for the moll part, a fober man and feldom drank to excefs. * Other reports have been in circulation concerning thefe firft leaders, particularly that Ana Lee was a lafcivious and lewd wo- man ; this has been publiflied in the Theological Magazine — and that flie was a woman of ill fame in England. But any thing which has been reported or heretofore publifhed respecting her or her followers, that has not been fumcientiy authenticated, is difcarded from this work. 332 They fometimes obferved, that to the pure all things were pure ; but to the defiled and unbelieving nothing is purey their minds and confidences being defiled — Titus, i. 15. — Such they faid were damned in all that they ate and drank, becaufe they did not do it in faith ; for whatever is not of faith, is Jin. But with relpecl to themfelves, whatfoever they did was done in faith with a pure con- fcience, therefore they felt no condemnation in that which they allowed — Rom. xiv. 22, 23. Thoie things in which they found no evil, might appear evil to the wicked, be- ing feen by them with an evil eye, and examined with a wicked heart. Further it was ftated, that no man was able to judge them in their conduct with a right judg- ment, any more than men formerly were able to judge Chrift when he did that in a number of inftances which appeared to the evil-minded to be fin — as his breaking the Sabbath, as they faid ; but as Chrift was Lord of the Sabbath and Lord of all things, fo were the Elders, par- ticularly Mother Ann. Alfo, when they ate or drank, or whatever they did, they did all to the glory of God ; and they expected to be evil fpoken of for that, for which they gave thanks — 1 Cor x. 30, 31. The teflimony of thefe perfons, particularly Ann and Whittaker, was in- variably at all times againft fin and the gratification of the carnal mind, and the neceflity of purity in heart and life. They profefTed to have many vifions and revela- tions of the fpiritual world, and concerning things in the prefent life. They faid they often converfed with an- gels and departed fpirits. They aflerted that often when they were preaching, they faw many fpirits who appear- ed to be attentive to hear and receive the word ; alfo many believers declared they faw the fame. Ann and Whittaker often prophefied of a great increafe and fpread of the gofpel in the next opening ; and that it would break out in fome place far diftant. The author has made much inquiry, concerning the ftate of mind in which they appeared to die, but he nev- er could learn that they bore any particular teftimony in fupport of their faith, or expreffed any happy fenfa- tions or comfortable hope. Mother Ann was peevifh, and even crofs. Lee died in excruciating pain. Whit- 333 taker, Tome months before he was taken fick, faid that he fhould not live long ; and ten or twelve hours before he died appeared to have a fenfe that his end was near, and alfo appeared to be calm and refigned. The vacancy occafioned in the miniftration by the death of Whittaker was rilled by Jofeph Meacham, who had travelled and preached much with Whittaker. His ufeful, a&ive zeal had procured him the efteem and ven- eration of the church. A fhort time previous to this, preaching to the world had been almoft fulpended, or as they term it, " the gofpel was clofed or (hut up, and withdrawn from the world, that the church, as a body, might gather into order and increafe in its own fpiritual ftrength, and travail into the fubftance of what they pro- feiTed." Elder Meacham was indefatigable in his exertions to collect the believers into families, to fupport a joint inter- eft and union and to hold all things in common, (for whioh Whittaker had begun to make fome preparations pre- vioufly to his death. ) He fignified the departure of Elder Whittaker was neceiTary in order that they might travail into a deeper work, and for the further increafe of the gofpel. In order to this increafe, he laboured to con- vince the believers of the neceflity of travailing out of a fleuSly relation or union according to the ties of nature, and of being gathered into a church or fpiritual relation, and of becoming purified from every principle proceed- ing from a carnal nature, and then they would be pre- pared to minifter the gofpel to others. They were taught that in order to become truly a church of Chrift, a joint temporal intereft fliouid be abforbed in one common and indiftinct property. The firft gathering commenced at Lebanon, in the year 1788, where feveral hundreds both male and fe- male were collected from the different places where there were believers ; fome on account of their mechanical in- genuity ; fome for their property ; fome for helpers and afliftants in temporal things, and others for fpiritual teachers and helpers, and fome on account of their own protection andfalvation. A.11 thefe entered into a ver- bal covenant, the fubftance of which was, to maintaji*. 334 and fupport a joint intereft, and a promife not to bring one another into debt for any fervices or property they fhould beftow on the joint intereft of the church. Alio an agreement to be under the order and government of the Deacons in all their temporal concerns. All the Deacons and Elders, together with the people, were under the guardianfhip and direction of Meacham. Though the teftimony and labours againft the flelli had hitherto been fevere, yet now they were increafed with redoubled energy. The exercifes of thofe who were gathering into a family, united intereft and order, were extreme beyond conception. They conceived that by the power of God they could labour completely out of that natural inftinct implanted in mankind for the pur- poie of procreation. They believed this to be the moft weighty and important work they had to do ; to which they were ftimulated by their Elders, who told them that fuch a ftate had been attained by fome in the faith, par- ticularly by Mother Ann and Elder Whittaker. They now prelTed forward in the work of mortification and fuifering with cheerfulnefs and refolution, and endeav* oured by every poffible means to root out and deftroy this inherent propenfity. Imagination was exhaufted by inventing, and nature tortured in executing this arduous work. They often danced with vehemence through the greateft part of the night, and then inftead of repofing their wearied bodies upon a bed, they would, by way of further penance, lie down upon the floor- on chains, ropes, (licks, in every humiliating and mortifying pofture they could devife ! This work continued with fuch unabated zeal, that feveral who were the moft faithful and zeal- ous, laboured into fuch a degree of mortification as to travail out of the flefh Aire enough ; the fpirit took its departure out of its emaciated and ruined tabernacle — and being thus purged from carnal propenfities, was con- figned to the dark recelTes of the filent tomb S And it was faid, fuch gave up their lives for Chrift's fake and died on the crofs. This work was not limited wholly to Lebanon, but preachers were appointed and fent by Elder Meacham, to kindle the fame flame among believers in the differ- 335 ent parts where they lived, and to gather them in the fame order. The next gathering commenced at Han- cock, in the year 1791 ; the direction of which was af- figned to Calvin Harlow. They thus proceeded in this work from one place to another till moft of the believers were gathered, and the fame order eflablifhed at Nifke- una and moft of thofe places, before mentioned, where Whittaker and others had planted the faith. Thofe who were gathered into this order and united intereft flood in what was called church relation, i. e. related to the church at Lebanon, which was called the mother church, and firft gofpel church ; thofe private or individual fami- lies who were not yet gathered, flood in what they called fleihly relation ; and all were taught that thofe who flood in church relation could travail further out of iheflefh in one week, than thofe who flood in flefhly relation could in a year. This work they fay was effected and confirm- ed by the year 1792, when they believe Daniel's thir- teen hundred and thirty-five days ended * Some time before this, thofe various operations I have mentioned began to abate and now came quite to an end, i. e. with thofe who were gathered into this order. It may here be obferved, that the laft inflance of strip- ping naked and of corporeal punifhment, was at Nifke- una about the year 1793 : two y°ung women, by name Abigail Lemmons, Saviah Spires and another who has fince left the people and had rather her name (hould not be publickly mentioned, amufed themfelves by attending to the amour of two flies in the window : they were told by Eldrefs Hannah Matterfon for thus gratifying their carnal inclinations, and as a mortification to the fame, they muft ftrip themfelves naked and take whips fhe had provided and whip themfelves, and then whip each other ; two happened at once to flrike the third, when fhe cried murder ! they were then ordered to flop and to plunge into a brook near by ; all this was done in the prefence and under the approbation of Elder Timo- thy Hubbard, and Jonathan SlofTon one of the brethren. * See pagff 124. 33 6 Shortly after, Elder Meacham came from Lebanon, and being informed of it, he faid, the gift for (tripping and labouring naked, and ufmg corporeal puniihment, had entirely run out * for as they could not keep fuch conduct fecreted from the world, the church had already fuffered much perfecution on account of it, therefore there muft be no more fuch proceedings. It may be now proper to take notice of feveral things that had been, and are flill reported of this people. — Thofe reports that have been the mod circulated are, that they not only (tripped and danced naked in their night meetings, but fometimes put out the candles and went into promifcuous intercourse ; and that the Elders had connexion when they pleafed, with fuch women as they chofe ; and that they concealed the fruits of it by the horrid crime of murder ! It was alfo reported, that many of the Shakers, by order of the Elders, were caf- trated. The intention of the author in this hiflory is to ftate things in a true light ; and from the pains he has taken to procure a correct accout of the practices of this peo- ple, he is able confidently to aflert, that not any of thefe reports, except ftripping and dancing naked, have any foundation in truth. A few folitary inftances of fexual intercourfe might be mentioned ; but the parties were fhut out of union and not received again without confef- fions and profeflions of repentance and contrition fimilar as in other churches. James Seton, who had been among the Shakers, af- ferted before a collection of people, that he could imitate the Shakers in every thing but burning children. Be- ing afked if they burnt children, he anfwered in the af-~ firmative. He then was taken before a magiftrate, and made oath, that he faw David Chauncy, his wife, and Roxey Chauncy, burn a child. A warrant was ifiued immediately, and the accufed being brought before court, when the trial commenced, Chauncy, wnh a item, impreflive look, demanded of Seton if he had ev- er feen any of them burn a child. Seton, confcious of his wickednefs in thus accufing the innocent, replied he 337, had not. The perfons arraigned were ccnfequently dif* charged, and Seton punilhed by the court for his per- jury. In the courfe of a few years after they had verbally agreed and covenanted to fupport a joint intereft, num- bers who were not able, or would not abide the fire of Zion as they called it, fell off from them ; and fome af- terwards brought charges againft the deacons whom they had been under foi their fervices, and fome of their claims were unjuft. The leaders therefore found it ex- pedient for all to enter into a written covenant, which they did in the year 1795, with an intention to inveft the church with power to do what they thought right in fuch cafes. Before and after this covenant was figned, the deacons endeavoured to fettle with, and take receipts of thofe who had renounced the faith, and who had made a de- mand for their fervices. But it was believed the time would come when thofe who went away would not be allowed any thing ; and it was not long before this be- lief was realized. This meafure was confidered by ma- ny as unjuft ; by Reuben Rathbone in particular, who at this time had the lead of a family of believers at Han- cock. He opened his mind to the miniftration upon the fubject, who told him that thofe who left the church had no more right to receive any temporal property out of the church as a compenfation for any labour, or any in- tereft they had brought in, than Judas had to an inher- itance with the apoftles, after he had betrayed Chrift. — It was alledged, that the intereft or fervice that was giv- en, was given to God, and to take that away would be committing facrilege ; and it was fignified that the wick- ed did not deferve any thing but judgment, and they that went away from the church to the world, had what they went after ; they had the flefh, and that was enough for them. However, fome time after the lead* ers of the church concluded to give thofe who left the church, an hundred dollars as a facriflce for peace fake, and in order to get a final difcharge from them .; lik«* wife to avoid a controverfy in law. Ee 333 When the covenant was figned it only included a mu- tual promife the fame as was verbally made in the year 1788. But about the year 1800, one of the affiftant deacons obferved before a number of his brethren, that as they were not an incorporated fociety, any one who left them might by law recover wages for his fervices, or remuneration for the property he had depofited : for this he was chaftifed by the Elders. They told him it was an attempt to corrupt the minds of his brethren, and to bring that covenant into difrepute which had been given to Elder Jofeph Meacham by immediate revelation from God. He was accordingly ihut out of union, and had to kneel down in the prefence of the brethren and niters, and to confefs, that he had done wrong, in order to be received into union again. However, the cove- nant was fhortly after renewed, and they mutually bound themfelves to the deacon or deacons, and his or their fuc- cellbrs. The new covenant was to this effect, viz. To give up all to the care and difpofal of the deacons and their fuccefTors for the good of the gofpel, and to fubjecT: themfelves as brethren and filters, to the order and gov- ernment of the church ; to adhere to juftice and equity both with refpect to themfelves and otheis ; and endeav- our to fupport a joint intereft ; and never to make any demand or to bring any debt or charge againft the dea- cons, or againft any member of the church for their fervices or property. In teftimony of which, both brethren and filters fub- fcribed their names in the prefence of each other. Elder Calvin Harlow before mentioned continued in his work of garnering the believers into order at Han- cock, until he died, which was on the 21IJ of Decem- ber, 1795. It would take up too much room in this work to give an account of the gatherings, and of the Elders that were appointed to the work, at Tyringham, Enfield, and at ieveral of the other places I have heretofore mention- ed. It may fuftice to fay, that the work was all fimilar to that at Lebanon and Hancock, and that all thofe El- ders were under the direction of Elder Meacham, who was firft Bifhop and Father of the church. Thfefe El- 339 had to receive the word and coimfel of God (as they believed) from Elder Meacham, and communicate the fame to thoic who were placed under their care. El- der Meacham (who was believed to be the Son of man fpoken of by Ezekiel, that was to deftroy G >g and Ma- gog) became reduced in his health, and the i6th of iu- guft, 1796, he was called upon to bid an everlafting adieu to allfublunary things, and enter that " world from whole bourn no traveller returns." Some time before his death, he faid, than " before this generation paited " away all nations would acknowledge this gofpcl." The next in fiicceffion was Lucy Wright, whom I call Mother Lucy, who had Hood in the lead with Eider Meacham the latter part of his miniftration. Her name by marriage was Goodrich : there had been feveral gifts of mortification to feparte the affections of Goodrich from his wife Lucy. According to their faith, natural affection muil be eradicated ; and they fay they muff love ail equally alike as brothers and fillers in the gofpel. It would exceed the limits of this work to give a particular account of the various fchemes that have been contrived to deftroy all natural affection and focial attachment between man and wife, parent and child, brothers and fillers, efpecial- ly towards fuch as have left the fociecy. Two inilances that occurred about this time as fpecimens of others may fuifice. A mother, who had renounced the faith, came to Nifkeuna to fee her daughter. Eldrefs Hannah Matterfon told the daughter to go into the room \ carnal mother and fay — " What do you come here for ? " I don't want you to come and fee me with your car- " nal affections/' The mother being grieved, replied — " I did not ex- pect that a daughter of mine would ever addrefs me in that manner." The daughter in obedience to what me was taught, replied again — " You have come here with'your carnal, " flefhly defires, and I don't want to fee you," and then left her mother. Some time after,. one Dunham Shapley, who had be- longed to the fociety, called to fee Abagail his filter at 34o Nifneuna, whom he had not feen in fix or feven years ; hut he was not admitted ; he waited iome time, being loth to go away without feeing her ; at laft ihe was or- dered to go to the window and addrefs him in the language of abufe and fcurrility. The words fhe made life of, it would be indecent to mention. For this fhe \\\is applauded, and that in the author's hearing when he belonged to the fociety. Elder Henry Clough who had laboured in the minis- try as an affiftant to Meacham, now flood next in oder to Mother Lucy. He was elleemed a wife man, and it was believed he had a great work to do in relation to the farther opening of the gofpel. The church had now been enclofed, or (hut up nearly -ten years from the world, and there was but little preach- ing to any but the believers. A few during this time had joined them, and thofe who did (as they fard) were born out of due time and could not travail as thofe did who came in when the gofpel was open, and could not gain much in a travail, until it was opened again.— Among thofe who during this time received faith, were Benjamin Youngs and his wife, Abraham his fon, and a daughter. A fliort time pievioufly to Meacham's death, it was believed and fpoken of, that the time was near for the opening of the gofpel again to the world. Not long af- ter Clough took the lead, minifters were appointed and ient forth. The gift for thofe who were fent out, was to go and preach the gofpel to the world, and hear them confefs their fins. They went forth according to their direction ; vifited divers private families far and near, and occafionally preached publickly, and great hopes were entertained, which was a matter of rejoicing. How- ever, as it was to little purpofe, it was thought they had not a right gift, and another was given, viz. To go and preach the gofpel, and invite all to come to the church ; but in this method they were as unfuccefsful as before. It was then thought that the lack was in the minifters : accordingly they were fufpended, and others fent out, but all yet to little effect, At Nifketina, Peter Cocanut and Abraham Youngs received the gift to go and preach. They accordingly went forth ; travelled about an hun- dred miles, and returned home void of any fruit. Some time after, John Scott, then an afliftant Elder, accufed Youngs of a fhameful fin, and ordered him to confeis it. Youngs denied the charge, and for his deni- al, was fiiut out of union. It was fome time after be- lieved that he was innocent of the crime alledgecl againft him. Elder John Meacham told the author of this work, that " he had not been wifely dealt by, and if he would " return, it mould not be required of him to confefs it, " as he believed that he was innocent of the charge." — The author being then in the faith, and anxious to gain Youngs back again, informed him of what Elder Meach- am had faid ; to which he replied, " that they profefTed " to know all things by revelation ; and he in this among " other inftances, had difcovered the fallacy." While they were labouring to open and fpread the faith, Elder Henry Clough, who was much admired for his wifdom and abilities, and confidered by them as a fplendid ornament to the church, and who (they believed) was raifed up for the increafe and fpread of the gofpel, was taken fick, and departed this life fome time in March 1798. The next in fucceflion as the rlrft Minifter or Bifhop, was Abiathar Bab bat, who alfo was in fub ordination to the Mother Lucy Wright. Jan. 1798. The author having heard many fmgular reports of them, was induced to go and fee them : he conceived a favourable opinion of them, and was pre- vailed upon to join them. He returned to the place of his refidence, and perfuaded feveral to go and vifit them. Some of thefe received faith and joined them. He like- wife reprefented them in fuch a favourable manner among his acquaintance at Albany, that feveral were prevailed upon to vifit them ; fome received faith and confefTed their fms. About the fame time the author joined them, Seth Wells, fchoolmafter in the city of Albany, did the fame ; and fhortly after his five brothers and two filters from Long-Ifland ; many alfo from different parts of the country, fo that by the year 1 805, nearly a hundred young e e 2 ; 34* ^believers were added to the church at Ni&e&na* arid moil of them gathered into a united or family intereft. *" Alfo B. Youngs, before mentioned, who had lived with his wife and family ever fmce he had joined the fcciety, and had tranfacted bufinefs on his own account, now in obedience to the Elders, with his wife and two daughters who were believers, went into one of the families that fupported a joint intereft, and gave up the greateft part of his property into common ftock, the remainder he gave to his three unbelieving fons. But it has almoft always been the cafe, while feme are joining the church, others aie falling off. One of thefe was Reuben Rathbone before mentioned, who belonged to the church at Hancock eighteen years. He having become diffatisfied in fundry refpects with the faith and conduct of his brethren, feparated from them 24th of July, 1 799 ; and foon after publifhed a pamphlet, entitled, " Reafons offered for leaving the Shakers." This pamphlet being examined by the leaders of the church, was declared to be full of corruption and falfe- hood. The believers were charged not to read a fylla- ble in it, nor to touch it. If any perfons offered to lend one, they were told not to receive it, for it would poifon their fouls. The pamphlet appears to be written with candour, and feveral who were believers when the author of faid pam- phet was, who have alfo left the fociety, have obferved that the faid pamphlet is a candid ftatement of facls. The author of this hiftory, when he was a member of the fociety, underftood from feveral of the believers, that the church had procured many of thefe pamphlets and burnt them. Daniel Rathbone's pamphlet, before men- tioned, alfo fhared the fame fate. In the time of the above mentioned increafe, five per- fons left the church at Nifkeuna, who had been members of it many years. * It may here be obferved, that it is not abfolutely required of thofe who join them to give up their property and enter into a united intereft till fome time has elapfed, according to titfif pti$r fituation r and circuraftancea in life. 343 Elder John Hocknell, mentioned in the beginning of this hiftory, departed this life February 26, 1799, feventy-fix years and nearly fix months. He had not been much of an officiating character ; his faith was not fo much in the prefent miniftration as in the firft.. He was fpoken of as the lad of the four living creatures mentioned in Ezekiel chap. i. ver. 5. Alfo, the lafl: of the four beafts mentioned in Rev. chap. iv. According as fome of the leaders have explained thefe texts, that the firft, namely, Mother Ann, " was like a lion," or ac- cording to Ezekiel ver. 10, " had the face of a lion." William Lee had the face of an ox ; James Whittaker '* had the face of a man," and John Hocknell " had the face of an eagle," or " like an eagle." Some time in the fall of the year 1795, after the yel- low fever had fubfided in the city of New- York, the church at Lebanon, Hancock, and Nifkeuna, by order, (or gift as they term it) of the miniftration, by and with the approbation of Mother Lucy Wright, carried twenty- feven waggon loads of provifion to Albany and fent it from that place by water to the corporation of the city of New- York, for the relief of the poor, who had been in great diftrefs during the (icknefs, and were at that time, in want of the common necefTaries of life. Again in the year 1803, fome time in the month of November, they made the following liberal donation to the faid corpora- tion for the relief of the poor who were in fimilar cir- cumftances, viz. 300 dollars in fpecie, 853 lb. of pork, 1951 lb. of beef, 17941b. of mutton, 16851b. of rye flour, 52 bufhels of rye, 24. bufhels of beans, 197 bufhels of po- tatoes, 34 bufhels of carrots, 2 bufhels of beets, 2 barrels of dried apples, and 26 dollars and 50 cents intended for the payment of freighting the articles from Hudfon to New- York. The corporation of the city prefented the church with their thanks for its well-timed generofity, which waspub- lifhed in fome of the newspapers. In the years 1803 and 4, but few joined the church, but in 1805 a rapid increafe commenced, and many were added to the fociety. Before 1 give a particular account 'q£ this increafing work, I conceive it necefTary and ill* 344 terefting to the reader, to ftate a few brief iketches of ah extraordinary revival and awakening in the mir.ds of people, in what is u ually denominated the Kentucky re- vival, out of which this gathering was made. It may- be alfo obferved, that previoutly to people's receiving this faith, their minds have been fomewhat prepared by receiving fentiments fimilar to the Shakers, and profeft- ing to have vifions and revelations of the near approach' oithe millennium ; and in particular, by becoming dif- fati ;L'd with all other denominations, and imbibing an unfavourable opinion of fexual intercourfe. The firfl extraordinary work I have referred to, began under the preaching of John Rankin, minifter of the Prefbyterian church at Gafper, Logan county ; from thence it began in Chriitian county. In the fpring of 1801, the fame work appeared in Mafon county, upper part of Kentucky, under the exhortation of thole who had received the fpirit of the work, and believed in a full and free falva- tion, and that it was attainable. From thefe fmall be- ginnings the work fpread extenfively. News circulated through the country of a marvellous nature, which bro't many to fee the novel fcene. The aiTemblies foon be- came too numerous for the houfes to contain them, and to avoid being crowded, they found it expedient to en- camp in the open air, in convenient fhady places. Camp-meetings, one after another, were held in vari- ous places in the Hates of Kentucky and Ohio. To thefe meetings, people of both fexes reforted on foot, on horfe- back, and in carriages, with tents and camp equipage proportioned to the number, which was from three to twenty thoufand. They generally continued from three to five or fix days and nights. A great proportion of thofe who attended were diilinguifhed from the reft by new and ftrange operations which were believed to be a fpecial effect of divine power. Many fell and lay as if they were either dead or entranced, and were fometimes collected together to fecure them from danger, and laid out fide by fide like io many corpies. At one of thefe meetings, the number who fell were computed to be three thoufand. Others difcovered the moft ardent aeal in the caufe, and laboured for the fpread of what 345 they called, the fpirit of the work, by their vociferations, prayers, and exhortations. They fang, fhouted, clapped their hands, and leaped for joy ; in fhort, the fcene was novel beyond defcription. This work fpread through the whole country like a contagious diftemper. Seven Prefbyterian mini iters attended one of thefe camp-meet- ings, four of whom were oppofed to it, and fpake againft it about three days, when one of them addreffed the af- fembly, acknowledged his convictions, and faid that •' that they had wickedly oppofed the anfwer of their " own prayers." All thofe camp-meetings, and others in the revival, mull have appeared to an unprejudiced fpectator, like the greateft confufion, fcarce co be defcribed by human language. They ufually commenced with a fermon, near the termination of which many would break out in an unufual outcry. Some vociferated their feelings in fervent ejaculations ; others with the language of exhor- tation, would addrefs their carelefs friends, befeeching them with the pathos of affection, to repent and forfake their fins. Some terrified at thefe awful proceedings, fought to extricate themfelves from the group that fur- rounded them, and fled precipitately from the crowd. — » Some in the agony of conviction and poignancy of grief, deprecating the wrath and imploring the mercy of God, continued under thefe impreffions till the fymptoms of approaching dilTolution appeared prominent in every fea- ture : others cheering their almoft expiring nature with prayer and praife. Some collected from thefe compli- cated mafTes, cenfuring and difputing ; others applaud- ing and defending ; and though the meetings were held at fo many different places, and the operations exhibited fuch a variegated fcenery, yet one and the fame fpirit feemed to actuate the whole. The Prefbyterian New Lights having received the fpirit of the revival, caufed a feparation from that church in 1803, The principal official characters that feparated were, Robert Marfhall, John Dunlavy, Richard M'Ne- mar, Barton W. Stone, and John Thompfon.* Many of * See an apology for renouncing the jurifdvction of the Synod fi»{ Kentucky, page 24, 56. 34 6 the fubjec"te of the revival united with thofe who Sepa- rated from the Prefbyterian church, who were called fchifmatics. Theie people renounced all old eftablifhed creeds, forms of worfhip, and church government;* there- fore, each one had liberty to exercife his own faith and proceed as he believed the fpirit of God might dictate ; and it was, tbey laid, to the fpirit they fought for light to open the fenfe of fcripture ; particularly thofe proph- ecies of things which were to take place in the millennium which they believed was now about to commence. They had liberty to aft and pray as they believed was ri^.ht ; and by the boldeft, moil energetick, and loudeft gift of prayer the caufe was commonly decided. In this way, fays the author of the Kentucky Revival, " tbey gener- ally fettled their controverfies of every kind. One would begin to preach or exhort, and if his doctrine was judg- ed unfound or uninterefting, he would be prefently match- ed with a prayer, and which ever collected the greateft warmth, and manifefted the mod lively fenfations of foul, gained the victory, and interefted the general fhout on that fide" Not any thing among any people profefling religion, has ever appeared more fmgular, than thofe various op- erations and contortions of the body that now prevailed principally among thofe called ichitmatics. Thofe exerciies which were believed to have been of an involuntary kind, were rolling, j irking, and barking, and were thought by fome who were much engaged in the caufe, to be fubftituted by the fpirit, in the room of the id) In the rolling exercife, as it was called, they appeared to be forcibly thrown down, and to roll over and l /er like a log, or in a kind of double pofture to turn la wheel. Sometimes they went in this manner thr mud and dirt whrch was confidered very degrading In the jirking exercife the head appeared to be vioien ly moved towards one moulder, then the other, and back- wards and forwards. Here it may be obferved, hat * See obfervationa on church government by the Preibytery of Springfield. 347 during the time they were under thefe operations, though they were often expofed to imminent danger, yet few re- ceived any hurt. It alio feemed to be out of the pow- er of the perfon thus affected to prevent it. One inftance among many others was related to the author by Loren- zo Dow, a well known itinerant preacher ; while he was preaching in Kentucky, one of his hearers appeared to be jirked about the houfe in a violent manner ; after re- peated attempts, he at laft got out of the meeting-houfe ; he attempted to mount his horfe, but his feet were jirked every way fo that he could not get them into the ftirrups, when all his efforts proved ineffectual, two men fet him on his horfe, but he was immediately jirked off on the ground, where he lie under the operations of violent twiches and jirks for fome time, yet he efcaped without any hurt. People of every age, fex, feci, and condition, appeared to be more or lefs affected with the difagreea- ble operations of thefe exercifes, not only at their meet- ings, but in their daily employments. Lorenzo Dow alfo informed the author, that about twenty Quakers in thofe parts who attended one of his meetings, were, juft as he was beginning to preach, all taken with twitching and jirking, which to them was a great humiliation. The jirking exercise was fometimes accompanied, and often Succeeded the barking. In this exercife both men and women perfonated and took the pofition of a dog, moved about in a horizontal pofture upon their hands and feet, growled, fnapped their teeth, and barked as if they were affected with the hydropho- bia. But not withstanding their fuffering under thefe fpafmodie or affected exercifes, they had frequent inter- vals, in which they vociferated, that the work of God was increafmg and that his bleffed kingdom was about to appear. Sometimes they faid they had been abfent from the body, during which time they had viiited their departed friends, and feen their fituation in the invifible world. They profeffed to hear the mufick of the heav- enly choir, and to be flung into rapturous extacies by the melodioufnefs of the found. In fhort, the vifions they profeffed to have had, and the ftrange operations they faw of things upon earth, would take up too much room 348 to admit a particular relation in this work. They firmly believed this was the time prophefied of by Joel ii. 28 to 3 r ; and they were more confirmed in their faith from a number of figns which are recorded to have been feen ; as the extraordinary phenomena of the mooting ftars and trains of fire that illuminated the whole hemifphere as far as the extenfion of the horizon, accompanied by a hifling noii'e and feveral loud reports, particularly by the fhow- er of blood that fell in the fummer of 1804, feven miles from Turtle creek meeting houfe. Their exercifes were often fucceeded, and fometimes relieved by dancing. The following fmgular inftance of dancing, which is faid to have firft taken place, was at Turtle creek in 1 804. J. Thompfon, a preacher and a man of parts and education, danced above an hour at the clofe of a camp meeting, in a regular manner, all the time repeating with a low voice, " This is the Holy Ghoft — Glory." Shortly after dancing was difcovered to be a remedy for the jirks and barks, and confidered by many as a part of religious worfhip. About the be- ginning of the year 1805, praying, mouting, jirking, twitching, barking, rolling, dreaming, dancing, prophe- fying of the near approach of the millennium, accompa- nied with violent making hands, and facred promifes to continue in the work until their prayers were anfwered* pervaded many parts of the ftate of Ohio, TenneiTee, and Kentucky. Information of thefe things being circulated in the public papers, many of which are taken by the Shakers and read by their leaders, particularly by the deacons % through this medium the Elders at Lebanon, ftate of New- York, received the intelligence. They took the matter into confideration, and the miniftration came to the following conclufion, viz. That the minds of ma- ny of thofe who were thus wrought upon, were in a pre- pared ftate to receive their faith. Accordingly, on the lft of January, 1805, the miniftration at Lebanon fent Elders John Meacham, Benjamin S. Youngs, and IiTa- char Bates, to vifit the fubje&s of the revival, and open their teftimony to thofe who were able to receive it. The miniftration did not felect them for their literary talents or abilities. Elder John Meacham was the fon of 349 Jofeph Meacham. He was born in the year 1769, and being brought up among them, his mental faculties re- l but little improvement from fchool education, as He people it is considered iuperfruous. He was ftroug in the faith ; his appearance was harmlefs, inno- cent, and folid, and his deportment exemplary. Youngs was bora 1 773, and received the faith in 1794. He was a fmall man, and had much the fame appear- ance as Meacham, with common fchool education. Bates had but little literary information, but ibmewhat of a poetical genius. He was ftrong in the faith, and 4b very zealous as often to incur the cenfure of thofe to whom he fpake. They arrived in Kentucky about the ift of March, and flopped at Paint lick, v. here they were kindly re- ceived. From thence they proceeded to Caneridge, and tarried a few days with the fubjects of the revival, by wh:m they were treated with refpect They then paiTed into Ohio, and fir ft vifited a few inhabitants at Springfield, They did not aflume the characters of publick fpeakers at any of thefe places ; but only converfed with individ- uals, endeavouring to difcover their ripenefs for the faith, and to open their teftimony accordingly. They journeyed till they arrived at Turtle creek near Lebanon, on the 2 2d March. They nrft flopped and tarried the night at Malcham Worry's, and converted with him concerning the revival, and partly opened their teftimony. The next morning they vifited Richard M'Nemar, and fpent the day w r ith him, opening and converging on their faidi and practice. Worley and M'Nemar conceived a favor- able opinion of them, and were more difpofed to afk quefticns and learn, than to controvert and oppole them. They received encouragement to open their teftimony to the inhabitants of Turtle creek, either in publick or in pri- vate, as they felt difpofed. Next day being the Sabbath, Bates and Youngs attended their meeting, and at the conclufion, opened their million and teftimony, by treating briefly on, and expreiling their union with the work of God that had been among the people in thofe parts of the country, and informed them that the time was now come for them to enter into actual pofTefuon of Ff 35° that for which they had been praying. In order there- to, they infomed them, that they muft confefs and for- fake their fins by felf-denial and taking up a full crofs againft the world, flefh, and all evil, and follow Chrift by walking as he walked, and by becoming in all things conformed to him as their pattern, &c. Great agitations of mind, and much inquiry then commenced concerning them and their doctrines, by this means their faith was inveftigated at Turtle cieek, and numbers who had been leading characters, and others, foon united with them.— Malcham Worley, a man of liberal education, inde- pendent fortune, and of good character, was the firft who confefTed his fins. Various and vague reports of thefe people and their faith, were now circulated. The agitations of mind oc- cafioned by them, may be gathered from part of a letter written by B. W. Stone, a leading character in the re- vival, to R. M'Nemar, dated, Cjneridge, April 2, 1805. u The churches thus, quid dicam ? Nefcio : — What fhall I fay ? I know not. My heart grieves within me. Certain men from afar whom you know, inject terror and doubt into many ; and now religion begins to lament in the duft among us. Some, as I iuppofe, will caft away the ordinances of baptifm, the Lord's fupper, &c. but not many as yet. Moft dear Brother, inform me what you think cf thefe men among us and you, from adiftant legion." The letter from which the above extract is made, was fent by I. Bates who had been to fee Stone, and partly opened their teftimony to him. Meacham, Youngs, and Bates travelled from place to place with unremitting Zealand afliduity teftifying their faith, which in a few months obtained fo much credit that R. M'Nemar, Matthew Houfton, John Dunlavy, Elifha Thomas, and a few others, all of whom had been offici- ating characters in the revival, embraced and preached the faith of the Shakers, teftifying that the time which had been predicted, and which thoufands had been praying for in the revival, had now actually commenced, and by confeflmg their fins and taking up their crofs againft ail iin in thought, word, and deed, they received that over- coming power which faved them from their fins." In a few months numbers received the faith ar Turtle creek, Eagle creek ; and on the fouth fide of Kentucky, at Mercy, Shelby, Paint lick, and Long lick ; and like- wife John Rankin before mentioned, Prefbyterian min- ifter, and feveral of his congregation joined them. Though many leading characters and iubjects of the revival had now embraced the faith, yet there were fev- eral officiating characters, and hundreds of the fubjccts of the fame revival* who as violently oppofed them. The reader may form fome idea how high oppofition ran by the following extracts, and a few verbal fpeeches refpect- ing the Shakers, and conduct towards them. John Thompfon in a letter, dated, Springfield, April 5., 1805, Says — " It matters not to me who they are, who are the devil's tools whether men or angels, good men or bad, in the ftrength of God I mean not to fpare. I would they were even cut off who trouble you. I mean in the name and ftrength of God to lift his rod of Al- mighty truth againft the viper. I fee the mark of the beaft on that church as plain as- I fee this paper while I write, and 1 know that 1 fee it by the light of God." B. W. Stone fays in his letter of July, 1806 — " They are a fet of worldly-minded, cunning deceivers, whofe religion is earthly, fenfual, and devilifh." The Shakers had intimated that fuch who rejected their teftimony, and oppofed and perfecuted them on ac- count of it, would lofe the light and power with which they had been favoured ; therefore fays Stone in the fame letter — " Now the work of God goes on in fpite of all the Calvinifts, Shakers, and devils in hell. Now * Many through the progrefs of the revival joined other focie- ties, particularly the Baptift, who received an addition of foms thoufands. 55 2 We know your prophets are liars."* " Think feriouily and foberly of the ihocking conduct of your revelling mock-worihip, and tremble !" Great oppofuion arofe on account of their dancing, though many of them had praclifed dancing themfelves. 44 What! (fay they) go forth in the dance without be- ing jirked ? and fay they are praifing God in the dance. The dances too of them that make merry — of them that ierve the devil. Take their dances to ferve God. — Chriflians, read your Bibles, and you will fee that thefe fellows are not of God, for they keep not the Sabbath." Stone in the poftfcript of his reply to Campbell's ftric- tures, fays — " You have heard no doubt before this time of the lamentable departure of two of our preachers, and a few of their hearers, from the true gofpel into wild en- thufiafm, or Shakerifm. They have made fhipwreck oi faith, and turned afide to an old woman's fables, who broached them in New- England about twenty -five years ago. Thefe wolves in iheep's clothing have fmelt us from afar, and have come to tear, rend, and devour." Much oppofition was raifed again ft them on account of their proieffing to be in a new clifpenfation, and their teftifying that Chrift had come the fecond time, though it was that for which they had been praying ; but they would not believe this was the way of his coming. John Thompfon, at a camp- meeting at Turtle creek on the 27th of April, 1805, entered into a publick inveftigation of their doctrines, and in the clofe of it, with a loud voice, exclaimed, " They are liars ! ihey are liars ! they are liars ! According to the fable, a liar is not to be be- lieved when he fpeaks the truth." At a general meeting held at Concord the fecond Sab- bath in Auguft, B. Youngs, M. Worley, M'Nemar, and Dunlavy, were all forbidden to fpeak, and threatened with being profecuted as difluibers of the meeting if they did. On the laft day of the meeting, J. Thompfon, B, W. Stone, R. Marfhall, D. Purviance, J. Stockwell, and * " Chriflians of almoft every denomination appear at time3 to have forgotten that harfhnefs widens rather than clofes the breaches which the diver£ty of fentiment niay have occsfioned." Evans' m A. Brartno'n, alternately delivered each his opinion of the Shakers in a publick addrefs ; in which they were pro- nounced liars, falfe Chrifts, falfe prophets, wolves in fheep's clothing, deceitful workers, dumb dogs,* and every opprobrious fcripture name they could think of. Thefe difcourfes gave the ignorant clafs of people encour- agement to abufe and persecute the Shakers. Accord- ingly, at one of thofe meetings, a profeiTed Chriiliari faid to Ifiachar Bates, " Go to hell ;" while a certain man followed J Meacham fpitting in his face, and hal- looing to the people to make a fire and burn thefe falfe prophets. Some chriftian profeifors laughed and en- couraged him.f The fame reports that have been mentioned, page 336, were about this time alio circulated in thefe parts, re- fpecting this people. Mobs befet their houfes in the night and broke their windows by flinging in clubs, ftones and dirt ; they then pulled down their fences, and turned in cattle to deftroy their grain. They disfigured their horfes, and beat and abufed them. They difturbed them in. their worfhip by * " Oh that great men and good men, flioald ever quarrel and not be willing to bear and forbear. If one is our mailer, even Chrift, to him let us be content to be refponfible ; follow the bcft dictates of our confcience, and be happy to indulge our brethren with the fame liberty." Stone and Thompfon, when they arrive " at the right hand of the great Shepherd and Bilhop of touls, muft then be afhamed of their harfh fpirit and harfh fpeeches It 13 a mercy for us all, that we have fuch a companionate High Pried,, who knows how to pity our infirmities, and to pardon our iniqui- ties." Haicsis. " While we wrangle here in the dark, we are dying and palling to that world which will decide a41 our controverfies, and the faf- eft paffage thither is by peaceable holinefs." Baxter. f < k Mark the man that abufes, hates, and injures his brother for his opinions : he is a murderer, in whatever church he is found." " Thofe who perfecute always bear the brand of anti-chrift 5 the perfecuted hive prefumptive evidence in their favour, that they follow at leaft the dictates of confcience." Haiueh. " He who hates another man for not being a chriftian, (or be- caufejie believes him not to be fuch) is himfelf not a chrift' \n — Chriftianity breathes love , peace, and good will to ma,!!," UttliU'iu rf 2 throwing in flicks, dirt and (tones, by pu&ing, laughing, mocking, threatening, railing, collaring, tearing and pulling them about.* I. Bates returned fome time in the latter part of the fame year to Lebanon and Nifkeuna, and brought mar- vellous accounts of wonderful operations and miracles in Kentucky, as proof of the truth of their faith. Bates, after a few weeks vifiting among the brethren, returned to the fouthward. Likewife, fome time after, John Meacham vifited his brethren and fitters at Lebanon and Nifkeuna — and returned to his allotted work. Themin- iftration likewife fent from Lebanon a few other men and women to be helpers in the work, among which was Da- vid Darrow, before mentioned, who was appointed with Meacham to take the lead of the believers in Ohio, 8zc. In the year 1807, Richard M'Nemar, (before men- tioned, one of the leading characters in the revival, and one of thofe who joined the Shakers) publiihed an ac- count of the Kentucky revival. In the fame publication he gave a brief account of the entrance and progrefs cr what the world calls Shakerifm, among the fubjecls of the revival. This publication I have partly followed in compiling this hiftory refpecting the revival and of the Shakers in Ohio and Kentucky. This is the firft jmbli- cation that has ever appeared from any of the members of this fociety, except a fmall pamphlet written by Jofeph Meacham, entitled A Concife Statement, &c. with a let- ter annexed,f and publifhed in the year 1790. A further idea of the beginning and increafe of the Shakers in Ohio and Kentucky, and of the oppofuion they met with, may be obtained by an extract from a letter written by B. S. Youngs to his brethren at Nifke- una, dated, " Miami County, Ohio, \oth of the gth Mo. 1807, " What the number of believers are at prefent I can- " not pofitively tell ; but to fpeak as I fuppofe within " bounds, they may be rifing three hundred adult per- * "Ye fools and blind," why could ye not « l$t thera alflne ?" ;>Sce pnge 3J, 355 " Tons — two-thirds of thefe in Ohio and the others ui " Kentucky, (tattered abroad from each other for the " diilanceof two hundred and thirty miles, principally in " a north and fouth direction. The largeft body is at " what is (improperly) called Turtle creek, four miles *' well of Lebanon, and are about one hundred or up- il wards ; here doubtlefs a meeting-houfe will be built. " The firft meetings of the believers were kept in private " houfes, and that very fecretly on account of perfecu- il tion. After a few of thefe private meetings were held, " the believers continued for fome time to arTemble at (l their old Prefbyterian meeting-houfe, to hear preach- *' ing after the old form. At a certain time after preach- w ing, the believers commenced fmging and dancing- — ** fuch a racket, perhaps, was never heard before ; op- "'pofition was then high ; fome finging, dancing and " ihouting with all their might, becaufe the day of re- £< demption had come — others curfing, fwearing, threat- " ening, laughing and mocking — fome praying and ex- " honing — others yelling and fci earning — fome weeping li from conviction, (for the fcene was folemn on the part " of the believers) — others crying from pity to fee the " people carried away with fuch awful delufions. From " this fome judgment may be formed what a fcene and u tumult there was ; and fuch we had many — fometimes " in houfes, fometimes in the field, and fometimes in the " woods. The iirft public place of meeting was built in ** the woods. It was a platform without cover, twenty- " two fget by eighteen, and two feet from the ground, " furrounded with banifters ; this was burnt by perfecu- " tors in September, 1^05, after it had been ufed nbout " two months. Another like building was afterwards *< erected between two houfes, about thirty by twenty- ** five feet, under cover, which has continued in ufe to " this day. At Beaver creek, twenty miles north of Leb- " anon, are about eighteen or twenty believers, who like- " ly will continue there; and at Eagle creek, fixty-five " miles eaft of Lebanon, are about feventy, under the " care of John Dunlavy, thefe will likely continue there. " At Shawney run, twelve miles north of Danville, ire l c about thirty believers, under the care of Eliiha Thojri> 356 " as ; here the firil gathering in Kentucky will doubtlefs " be. At Paint lick, forty miles fouth of Lexington, " are about thirty believers, under the care of Matthew ■* Houfton. At Shelby, fixty-two miles north-weft of " Danville, are about ten, who will foon remove. At " Long lick, four miles fouth of Salt river, are about w twenty believers, thefe are the youngeft in the faith. c< And fixty miles north-eaft of Lexington and near " Washington, are a fmall number more, who will likely M foon remove from that place." Since the date of the above letter, they have built fev- eral meeting-houfes in Ohio and Kentucky ; two at Tur- tle creek, one fifty feet long and forty wide, and well fin- ifhed, the other not quite fo large. Many have become gathered into the fame order and joint intereft as at Leb- anon and Nifkeuna, under the particular miniftration of David Darrow, a man deftitute of fcience, but ftrong and zealous in the faith. Several more of their zealous brethren and filters have been fent from the church at Lebanon to their dffiftance, to build up and ftrengthen the believers in the faith. And likewife the fame church has aflifted the leaders at Turtle creek in building and purchasing lands for the ufe of the brethren. There are now Shakers in feveral other places in Ohio, Kentucky and TennefTee ; and though many fince their firil in- creafe at Turtle creek, have feparated from the fociety, neverthelefs they are now in number near two thoufand. The following is an extract from the Weftern Citizen,, writtea by Col. James Smith, a gentleman of public character well known in Pennfylvania, and who has late- ly refided in Kentucky and Ohio. He fays, " About five years ago, three Shakers, viz. IfTachar Bates, John Meacham and Benjamin S. Youngs, came to Kentucky where I then refided, but I was abioad in TennefTee. On my return to my fon James Smith's in Kenmcky, where I had my home, I found he had joined the Shakers ; I knew very little about them ; but foon after, they having collected a party on Turtle creek, in the ftate of Ohio, 1 afked the above mentioned Bates if I might go and live with them for fome time, to fee what fort of people they were j to which he agreed. I $57 accordingly went, and from that time to the prefent, I have diligently endeavoured to find "them out, (which is truly difficult) and I think I have fucceeded in a good degree. My fon James Smith, after joining the Shakers, appeared to be diverted of natural affections towards his wife Polly and other connexions, and appeared deter- mined to fell his plantations in Kentucky and remove to the Shakers on Turtle creek — which at length he did, contrary to his wife's confent. But before he removed, (which was in October, 1809) he promifed to Polly if ihe would go with him, he would not take her among the Shakers, but buy a place three miles from them. — Notwithstanding he had left her bed a long time before this, and flept in a feparate one from his wife, fhe bore this, and upon thefe terms me confented to go rather than to be feparated from her children. Notwithstand- ing this, he took her directly among the Shakers, where fhe was conftantly perplexed with their urging her to confefs her fins, and telling her if fhe would not do fo and receive their teftimony, fhe would furely go to hell ! About the firft of March, 18 10, they ordered Polly from the houfe fhe lived in while among them, and took her children from her. The fifth day of the fame month, my ftep-fon, William Irvin, and I, went with Polly to Shaker-town ; fhe afked of James the privilege of feeing her children. He told her where they were, and faid fhe might go and fee them, but refufed to go with her. William Irvin and I went with her to the houfe where the children were, and afked to fee them. We were told by John Woods and Malcham Woiley that James had committed the children to their care, and fhe mould not fee them. We ufed entreaties and finally threatened Woods and Worley with the civil law, but all in vain. That night we retired, the tender mother in deep dif- trefs, bereft of her children, not knowing whether fhe ev- er fhould fee them again. March fixth, we returned to Shaker- town to try if by any means Polly could be ad- mitted to fee her children. A. fhort interview was grant- ed, on condition that fhe muft not converfe with them except in the prefence of the Shakers. When fhe was .about to take leave of her children, her eldefl fon laj£ 358 hold on his dear mamma and wept bitteily. O mourn- ful fcene ! The feelings of my heart I cannot de.'cribe ! M> :on, before he received their teftimony, was kind to me and affectionate to his wife ; he received me into his houfe, and gave me every reafon to expect his fuccourin my declining age." The author, knowing of feveral inflances of fimilar conduct towards relatives, particularly fuch as have been taught the principles of their faith, or as they word it, " have had the offer of the gofpel," and refufed to re- ceive the fame, has been more ready to receive the above account as a correct ftatement. : ccording to another account, dated Cincinnati, Sep- tember firft, on the twenty-feventh of Auguft feveral companies of militia from the counties of Warren and Butler, accompanied by a large number of citizens, amounting in all to about a thoufand, affembled before the Shaker fettlement at Turtle creek, for the purpofe of compelling them to deliver up the three grand- children of Col. J. Smith, and fome other perfons who were faid to be detained by them againft their inclinations. Com- mittees were appointed on both fides to confer on mat- ters in difpute. The conference being had, it was re- ported by the Shakers that the children were gone to Lebanon with their father ; and finding none who wifh- ed to be liberated, the multitude after threatening the Shakers, difperfed. In the year 1809, the church publifhed a book, print- ed in the ilate of Ohio, and next year re printed at Al- bany, (late of New- York, entitled " The Teftimony of Chrift's Second Appearing." In this work there is a difplay of learning and erudition ; the author appears to have been inftiucted in the Latin and Greek languages, but the men whofe names are fubfcribed to the work as authors, it is well known are not men of education ; and it is generally believed, and has been afferted by feveral members of their church, that the reputed authors wrote it by divine infpiration. In this work " the tenets" of that " blunt and illiterate" woman, Ann Lee, " expreff- ed in a rude, confu ed and ambiguous manner," are M di- gefted, dreifed up and prefented under a different form 359 by" fome more " maflerly hands" than Darrow, Meacn- am and Youngs, fo " that they aflume the afpecl of a regular fyftem. And hence it is that thefe writings (faid to have been compiled by Darrow, Meacham and Youngs) are more recommended than thofe of" the prophets and apoftles.* The worfhip of the church at firft confided in dancing, occafionally preaching, ibmetimes kneeling in filence, and always when affembled they fang tunes without words ; but foon after their increafe in Ohio and Ken- tucky, hymns were compofed by I. Bates and ether members of the fociety, which they often fang in their meetings inltead of thofe tunes. By the year 1811, they had near an hundred compofed on the different fubjecls of their faith, part of which were printed only for the ufe of the fociety ; fome of which I have felected for an appendix to this work. After a number have believed, the next principal la- bour of the leaders is to gather them into a united in- tereft and order, like unto the church at Lebanon and Nifkeuna, the order of which is fuch that it would take up many pages to give a particular account.f A few fketches in addition to what has already been mentioned in the courfe of this work, may fuffice. They afTemble together every Sabbath in their public meeting-houfe — at Nifkeuna there are two orders, i. e. the church order called ibmetimes old believers, and the younger order ■called young believers ; the latter afTemble in the fore- noon, and che former in the afternoon. They walk to the meeting-houfe in order two and two, and leave it in the fame order. Men enter the left hand door of the meeting-houfe, and women the right hand. In each dwelling-houfe is a room called the meeting- room, in Which they afTemble for worfhip every evening ; the young believers afTemble morning and evening, and in the afternoon of the Sabbath they all afTemble in one of * See Second Appearing, p. 397, ver. a8 and 29. f In cafe there fhould be a demand for a fecond edition of this work, I may give a full account of the order of the church, an& alfo treat this hiftory more at large. 360 Uiefe rooms in their dweliing-houfe, to which meeting fpe&ators or thofe who do not belong to the fociety, are not admitted, except friendly vifitors. 1 heir houfes are well calculated and convenient. In the great houfe at Lebanon, there are near an hundred ; the men live in their feveral apartments on the right as they enter into the houfe, and the women on the left — commonly four in a room. They kneel in the morning by the fide of the bed, as foon as they arife, and the fame before they lie down 5 alfo before and after every meal. The brethren and filters generally eat at the fame time, at two long tables placed in the kitchen, men at one and women at the other ; during which time they fit on benches, and are all filent. They go to their meals walk- ing in order, one directly after the other ; the head of the family or Elder, takes the lead of the men, and one called Elder Sifter takes the lead of the women. Seve- ral women are employed in cooking and waiting on the table — they are commonly relieved weekly by others. It is contrary to order for a man or woman to Deep alone, but two of the brethren fleep together, and the fillers the fame^ It is contrary to order for a man to be alone with a woman — alfo to touch one another. If a man prelents any thing to a female, or a female to a male, due care mull: be taken by each one not to touch the other. It is contrary to order for a woman to walk out alone, or be alone. A. man and woman are not al- lowed to converfe together, except in the prefence of fome of the brethren and fifters.- They fometimes have what they call union meetings, when feveral of the breth- ren and fifters meet together, fit and converfe and fmoke their pipes. If a man is on the road from home alone in a carriage, it is contrary to order for him to admit a woman to ride with him on any account whatever. It is contrary to order, or the gift as they call it, to leave any bars down, or gates open, or leave any thing they ufe out of its proper place, confequently they leldom have any thing loft. It is according to the gift or order, for all to endeavour to keep all things in order ; indo- lence and carelelTnefs they fay is directly oppofiic to the gofpel and order of God j cleanlinefs in every refpetf is $6l ftrongly enforced — it is contrary to order even to fpit on the floor. A dirty, flovenly, carelefs or indolent perfon, they fay, cannot travail in the way of God, or be reli- gious. It is contrary to order to talk loud, to fhut doors hard, to rap hard at a door for admittance, or to make a noife in any refpect ; even when walking the floor they muft be careful not to make a noife with their feet.-— They go to bed at nine or ten o'clock, and rife at four or five ; all that are in health go to work about fun-rife ; in-door mechanics, in the winter work by candle-light ; each one follows fuch an employment as the Deacon ap- points for him. Every man and woman muft be em- ployed, and work fteadily and moderately. When any are fick, they have the mm oft care and attention paid to them. When a man is fick, if there is a woman among the fitters that was his wife before he believed, fhe if in health, nurfes and waits upon him. If any of them tranfgrefs the rules and orders of the church, they are not held in union until they confefs their tranfgreflion, and that often on their knees, before the brethren and lifters. Each church in the different fettlements has a houfe called the office, where all bufinefs is tranfacted, either among themfelves or with other people ; each family de- pofit in the office all that is to be fpared for charitable purpofes, which is diftributed by the Deacon to thofe whom he judges to be proper objects of charity ; he nev- er fends the poor and needy empty away. CONCLUSION. I have refrained from expreffing my belief of this peo- ple, their doctrines or practices, in this work, or making digrefllons on what I have written, but have left the reader to form his own judgment. But I may obferve thus far, that I am not of the opinion of many, that they will foon become extinct. Their general character of honefty in their temporal concerns, and their outward deportment and order being fuch, that many may be in- Gg 362 duced to join them ; an J as induftry and frugality are two great points in their religion, it is likely they will become a rich people. Thefe inferences may be deduced by a parity of rea- foning — If we confider their primitive Irate under the min ill ration of a penurious James and Jane Wardley, whofe days were terminated in an alms-houfe — view them in their migration from Jturope and fettlement at Nifke- una, conducted by rhe imbecility of a femanine leader — view them in their humble recefs, obliged to perform fervile drudgery to procure the morfel that fupported their being — fee their whole attenuated force collected under the roof of a log-hut, furrounded with the tower- ing pines — obferve them through all their multiplied op- erations and trials, calumniated and fligmatized, re- proached and defpifed — in fhort, follow them through all their complicated fcenes of poverty and difficulties, and then behold the prefent contrail: ! See the once un- cultivated vvildernefs wafte of Nifkeuna and other places, now turned into fruitful fields — fee their neat public ed- ifices towering amidft the furrounding elegancy and neat- :iefs of their more private habitations — -Tee their ability in their munificent donations to the poor in New- York. After canvafiing and weighing their paft increafe, begin- ning under fuch embarraifed circumltances, and having a zeal without knowledge, or lack of wifdom and expe- rience, (as they confefs) which caufed tiaem to run into many practices which they have now difcarded ; and judging of their future profperity from their prefent riftring Mate, and from their being a much more or- derly people, it is poffible they may increafe in number and rtcquire a prevailing influence in the future deftinies the countrv. APPENDIX Containing Hymns compofed by feyeral members of the church called Shakers — a few of which are gi\'e;i, as they are explana- tory of their faith ; and feveral upon fubjeots entirely new. 'The Go/pel from England to America ; its Jirjl opening and increafv tbt THE gofpel, clear as the noon-d3y, From England to America, On eagle's wings did foar away, Unto the place appointed. 2 Then came to pafs, as the prophet faid, My church I will convey away, The wildernefs fhall be her flay, Until the time appointed. 3 And when the time was fully come, Swift as the rays of morning fun The gofpel-fire began to run, Which brought on Satan's trial. 4 At Watervliet, that blifsful feat, From whence the law went forth to greet, With the lafl trumpet to repeat Salvation found in Zion. 5 Now confternation feized on all ! They faw their towers mud furely fall ; The great, the mighty and the fmall, Began to quake and quiver. 6 Some unto whom the found did wme, Knew that it was the morning fun ; They feiz'd the kingdom as they run, Which kingdom funds for ever. 3 6 4 7 Lo Achor's Valley fpreads in fight, The doors of hope difpell'd the night, And thoufands brought their deeds to light, And wafli'd in the pure river. 8 Like Pentecoft, new fcenes unfold ; With tongues and figns as Jefus told, And gifts of God, more rich than gold, Had every true believer. 9 This was not in a corner done, But fpread towards the riling fun, And became the glory of New-Lebanon, Which God had firft prepared. io From Lebanon, towards the eaft, With beams of burning light increas'd, And thoufands called to the feaft Of hidden glory, fhare. 1 1 Thofe whom the gofpel call obey'd, Then felt a fure foundation laid, Whereon the righteous never ftray'd, Nor can they be miftaken. i % The work which God had promis'd long, Hath now appear'd, at laft fo ftrong, 'Tis verify'd with a new fong, With dancing and with fhaking. 13 Some twift and turn, and back they dart ! With idols fixed on their heart, They hated from their fins to p^rt, So tall'd :he work delufion. 14 Now void of fenfe — how God will break The proud, the lofty and the great ; At once cry out? ye mifchief make — Ye Shakers make coniufion. 5 15 So in their ri$g*& they turn away, And never think* what God did fay, That fhaking in the latter day Should fcize all earth and heaven. 16 The little (lone is now cut out— The tftihJl^God fpcaks with a flio AwakeVflwtf ti«x-per, and come And have thy-yns forgiven, ij O glorious refurreetion day! The mountains fkip, the hills do play ; The iilands too are fied away, And waters back are driven. 18 Hail nations, hail ! the great I Am Hath plac'd his kingdom now in man- The virgins, followers of the Lamb, Have found their feat in heaven. Second Appearing. CHRIST'S fecond appearing was in Mother Ann,' Whofe foul cry'd to God for falvation for man : And God heard her cries for the good of the whole, And fcnt the true comforter into her foul : Zion, O break forth into finging ! Her gofpel is ringing — 'tis true. With Mother, three Elder^ like angels did (land, With her crofs'd the ocean and came to this land; They gave us the gofpel which flained our pride, And for us thefe faviours all fuffer'd and dy'd ; Zion, to blefs your dear Saviour Is your due behaviour — 'tis true. Then our Father Jofeph, whom God did prepare By faith and obedience, became the true heir, Our blefs'd Mother's mantle did cover his foul, And a faithful Elder he was to the* -whole .: Zion is daily poiTeffing Our dear Father's bleifing— 'tis true. Then our Mother Lucy, who now is our guard, Became a true helper with him in the Lord; A Father and a Mother we children then found, From flefhly relation our fouls they unbound : Zion then eloth'd in beauty, Felt thanks was her duty — 'tis true. In regeneration their fouls fwiftly run, And true church relation by them was begun ; They planted the church and eftabliih'd its laws, Devoted their lives in fupport of its caufe : Zion in regeneration, Does find church relation — 'tis true. Two pillars in Zion they truly remain'd, And by faithful labour church order they gain'd, And then Father's work on the earth was all done, Whofe foul now in glory does fhine like the fun : Zion his fufFering regretted, And ftill fed indebted — 'tis true. Gg 2 So6 Now brethren and fifrers let us all agree', In thanks for a Mother whom daily we (cc Whofe foul is a temple for God's only Son, Whofe fecond appearing is truly begun : Zion, O blefs you.- protector, For God does refpect her — 'tis true. Ann our blefs'd Mother, who came from afar, And the lovely Elders who travell'd with her, Our Father and Mother who rofe in this land, Whofe fouls all unfpotted in union do ftand: Zion, through thefe came the bleffing, Which thou art poffefling — 'tis true. The heavens of glory did fmile on the earth When thefe blefsed worthies received their birth ; We blefs the good days when thefe worthies were born, And blefs God who kept them till the fecond morn : Zion, through their interceflion, Is faved from tranfgreflioB — 'tis true. We blefs our dear Mother, the chief corner-ftone, Which God laid in Zion, his anointed one; We blefs all the faithful who then did embark With Mother to come and help build us an ark : Zion, God thy mafter-builder, With wifdom had fill'd her — 'tis true. The ark was a fhelter to fave us from fin, And this they erected and left us within, With Father and Mother of the chofen race ; Since Father deceas'd, Mother fills up the place : Zion, by Mother protected, Does not feel neglected — 'tis true. Are we truly thankful for what we've receiv'd ? Through their faithful labours we all have believ'd ; And ftill by their labours protection we've found — O brethren and fitters, may our thanks abound ! Zion, while thanks are progreffing, You're gaining the bleffing — 'tis true. The Pillar of Truth. LET names and fects and parties, Accoft my ears no more ; r My ever blefTed Mother * For ever I'll adore ; Appointed by kind Heaven My Saviour to reveal, Her doctrine- is confirmed With an tternal fcal. I 367 She was the Lord's anointed To fhew the root of fin, And in its full deftru&ion Her gofpel did begin": — A flefhly, carnal nature; With all its deep difguife, She ftript entirely naked Before the tinners' eyes. Sunk in your bafe corruptions, Ye wicked and unclean ! You read your fealed Bibles, But know not what they mean Confefs your filthy actions, And put your lulls away, And live the life of Jefus, This is the only way. Ye haughty kings and beggars, Come learn your equal fate ! Your carnal, fallen nature, You've furely got to hate ; Whatever your profefiion, Your fex or colour be, Renounce your carnal pleafures, Or Chrifl you'll never fee. The w3y of God is holy, Mark'd with Emmanuel's feet, Luft cannot reach Mount Zion, Nor ftain the golden ftreet ; If you will have falvation, You firft muft count the cod, And facrifice that nature, In which the world is loft. At Manchefter in England, This blefTed fire began, And like a flame in ftubble, From houfe to houfe it ran. At firft a few reeeiv'd it, And did their luft forfake, And foon the word in power Brought in a mighty fhake. The rulers cry'd " Delufion ! Who can thefe Shakers be ? Arc thefe the wild fanatics Bewitched by Ann Lee ? We'll ftop this noife of fhaking, It never (hall prevail ; ' We'll feize the grand deceiver, And thruft her into jail." Before their learned councils, 3 68 Though oft flie was arraign'd, Her life was uncondemned, Her chara&er unfbin'd; And by her painful travail, Her fuffering and her toil, A little church was formed On the European foil. This little band of union, In apoftolick life, Remain'd a while in England Among the fons of ftrife, Till the Columbian Eagle, Borne by an eaftern breeze, Convey'd this little kingdom Acrofs the rolling feas. To mark the fhining paffage, Good angels- flew before Towards the land of promife, Columbia's happy fhore. Hail ! thou victorious gofpel ! And that aufpicious day, When Mother fafely landed In Hudfon's lovely bay Near Albany they fettled, And waited for a while, Until a mighty {baking Made all the defert fmile : At length a gentle whifper, The tidings did convey, And many flock'd to Mother, To learn the living way. Through ftorms of perfecution, The truth fhe did maintain, And fhow'd how fin was conquer'd, And how we are born again : The old corrupted nature, From place to place fhe trod, And fhow'd a new creation, The only way to God. About four years fhe labour'd With the attentive throng, Confirm'd the young believers, And help'd their fouls along : At length fhe clos'd her labour, And vanifh'd out of fight, And left the church increafing In the pure gofpel light. How much are they deceiv'd Who think th3t Mother's dead! 3 6 9 She lives among her offspring, Who juft begin to fpread ; And in her outward order, There's one fupplies her room, And ftill the name of Mother Is like a fvveet perfume. Since Mother fent the gofpel, And fpread it in the weft, How many fons and daughters Are nourifli'd from her breaft ! How many more conceiv'd, And travailing in the birth ! Who yet fliall reign with Mother Like princes on the earth. I love that teftimony That {hows me what to do : I love my precious Mother, I love the Elders too : The Brethren and the Sifters, I love them and their ways, And in this loving fpirit I mean to fpend my days. The Believers' Appeal. MAN, at his iirft creation, As he was made uprightvou know; While in that fituation He walked in the light you know. As he was male and female, The man mud be the head you know ; And by his wholefome counfel The woman muft be led you know. The woman was beguiled And got the ferpent's feed, you know le£ The harlot took the leadyou know. And though flie was defil< Then from his head old Adam fled, And cleav'd unto his wife you know ; And for his fall he never fliall Eat of the tree of life you know. And in his flefh relation, He lies beneath the curfe you know ; And every generation Has ftill been growing worfe you know But God decreed another feed Of a fuperiour birth you know ; • 37° Whofe feet fhould tread the ferpent's head And people all the earth you know. The time ha9 been predicted, And this muff be the day you know ; And he that is convicted Will quit his former way you know. The carnal life of man and wife Cannot appear fo right you know. Now the old man's offended, Unwilling yet to die you know ; He fays he was commanded To go and multiply you know. He argues (till he can fulfil. The all important truft you know ; But this pretence is his defence To gratify his luft you know. The ferpent now in fetters, Though he's but a thief you know ; To Paul's myft erious letters He'll haften for relief you know. Permiffion blind he there can find, But no exprefs command you know. That fome forbid to marry, The carnal man can read you know ; Whatever fenfe they carry, Upon this word he'll feed you know. Seducers boaft he now can trace With Shakers in his eyes you know ; And boldly fay that thefe are they, But carnal men will lie you know. The proteftant reformers, The Roman priefts condemn you know j And this forbidding marriage They've charg'd upon them ycu know. Whoever might the civil right Prohibit or forbid you know; We do not fay it might be they, "*But Shakers never did you know. The luft his father gave him, The carnal man fedue'd you know ; And marriage cannot fave him But from a worfe abufe you know. It comes to bind the carnal mind, And nail it to the crofs you know. The crofs he will not carry, But at the truth will fpurn you know ; Though Paul fays let him marry, It's better than to burn you know. If he's in pain and can't contain, 37 1 And will not ferve the Lord you know, Then fure he muft live in his luft And take his juft reward you know. Old Adam in vexation, May fcarch the fcripture through you know, And find a large relation Of Gentile and of Jew you know. But he that would be truly good, A woman will not touch you know ; This is the one that God will own, And Paul himfelf was fuch you know. 'I Hymn of Love. LOVING Brethren, loving Sifters, Middle ag'd and blooming youth, Lay 3fide your Sirs and Mifters, Love the plain and limple truth. Love's the fpring of our communion, Life and breath of the new man ; Never was fuch love and union, Never fince the world began. From our blefsed, loving Mother, Firfl the loving tidings came ; That her children love each other, And that love's their father's name. Loving Elders brought the meflage, Loving New-lights gave it paflage, Till it fpread both far and wide. Let us then not be miftaken, As to what we're call'd to love ; Whether things that may be fliakeu, Things below or things above. • Firft divide the flefh and fpirit, Good from evilfeparate ; Then the thing that's void of merit, We muft love not, We muft hate. Love not felf that muft be hated, Love not fatan, love not fin ; And to the flefh though you're related* Love not flefh nor flefhly kin. Love not riches, honour, pleafures, Love no earthly, vain delight; But the gofpel, hidden treafure, You may love with all your might. Love your parents in the fpirit, Love them freely though unfeen- 37* Love the kingdom they inherit, Love whatever's pure and clean. Love your Elders in their calling,. Love their counfel to obey ; Love to fee old Babel falling, Love th v and living way. Love the v , love felf -denial, Love to Lbour day and nignt ; Love that faith that ftands the trial, Love with brethren to unite. Love the fouls yet bound in fetters, Love to help them on to God ; Love to feel yourfelves their debtors, Love the preachers fent abroad. Love the inward, new creation, Love the glory that it brings ; Love to lay a good foundation, In the line of outward things. Love a life of true devotion, Love your lead in outward care ; Love to fee all hands in motion, Love to take your equal fhare. Love to love what is belov'd, Love to hate what is abhorr'd ; Love all earneft fouls that covet Lovely love and its reward. Love repays the lovely lover, And in lovely ranks above, Lovely love fhall live for ever, Loving lovely loved love. THE END,