A letter, from Daniel Rathbun, of Richmond, in the County of Berkshire, to James Whittacor, chief elder of the church, called Shakers.

A letter, from Daniel Rathbun, of Richmond, in the County of Berkshire, to James Whittacor, chief elder of the church, called Shakers.

Table of contents

Title page

PREFACE.

Contents of the following LETTER.

A LETTER, &c. TO ELDER JAMES WHITTACOR,

[Page]

A LETTER, &c. TO ELDER JAMES WHITTACOR,

AFTER so long a connection with you, it appears to me but just and reasonable, that I should let you know the cause and reasons of my declension from you—some of which I have made known to you in the course of our travels together; but never having my mind answered, and that you might have no just cause of offence, I have now undertook to state my objections in writing, and support them by the best authority I can, or lay myself open to be refuted.

It is true I set out with you in the simplicity of my soul, not knowing who you was or whether bound; but you said Mount Zion—and I was for that; and so we went on, and the first thing that ever really stumbled me was, what I saw in the mother at Elijah Wile's, she [Page]look'd very red, and acted to my acceptation, as tho' she had drink'd too hard. This indeed bro't great distress and trouble upon me, and how could it be otherwise, when I had put myself into her hands as an infallible guide, trusting she was perfect; and if so, I thought she could not have any licentious appetites. This gave me some confusion, but after much trouble and reasoning about it, I endeavoured to put it out of my mind, and hope the best; but 'ere long I was troubled again with seeing the same thing in her, and in others of the lead; and about the same time, many of the brethren being troubled on the same account, were chastised by the church for false judging; and reports of this sort were current about in the world. This indeed gave me some doubt of your infallibility; and especially as I knew these things were not meerly accidental, but common, or at least in time grew very common. Yet I did not mean to seperate from you without sufficient light and strength in my own soul, to come off without danger and loss. It was therefore that I did not, but endured with great trouble and anguish of soul what I cannot express, for above two years since I first began to complain and open my troubles to you on this account as I had opportunity; but not being convinced that my complaints were causeless, nor you that the things I complained off were warrantable, [Page]and seeing no reformation; but rather an increase, I felt a gradual decline from you, and it could not be otherwise, except I could be made sensible that vice was no sin; and if so in one thing, why not in all? And though to the pure all things are pure, as you often would plead; yet it is in the temperate use of them; for temperance is one of the fruits of the spirit, see Gal. 5 chap. 23 verse; therefore, whosoever goes into excessive drinking, is not pure; for nothing more incapacitates or renders them more incapable to serve either God or man. And if all things were pure to you, why should such liberties be taken in some things even to excess and some abstinence in others even to distress. I think God has given me some understanding of what is right and what is wrong; therefore if I should see any person that you or I could name intoxicated with liquor repeatedly and from time to time, so that they would stumble in their walk and fumble in their speech with an inflamed countenance, and irregular behaviour, and you should tell me that such an one was the only lead of God set up in the world, to whom all souls must come, and by whom all must be saved that are saved, or made perfect of Adam's race, first and last, I could not believe it. I say I could not believe it; it would be violence upon myself to attempt to believe it; nor do I think any can believe [Page]it but only such as must consequently believe that the commands of God are annulled, the bible out of date, and a new ministration never before heard of taking place; where all things is inserted, vice is become virtue, and virtue vice. But more particularly at a certain time I went with the church from Harwood to Wooburn and when we arrived at Nathan Kindale's in that place, the mother and elder William took a private chamber and I suppose lay down to sleep, for they were there I believe some hours before I could see them; and at length I went into the chamber and elder William was got up, but he appeared to me as if he had been drinking very hard, both by his words and actions. I think the Mother was not got up. But the whole scene was such as gave me great trouble, and I had afterwards to confess my jealousy. I know that my troubles were very great on this account at that time. At another time I saw you so much amiss with liquor at William Mories in the town of Norton, you fumbled in your speech and acted very oddly, so that I was exceedingly afraid it would be observed by the spectators that were present. Afterward when the church came to Ashfield, I think you cannot but remember how many crying spells I had about their hard drinking; and how many times I have been chastised on this account for my false-juding the church as they [Page]called it. At another time I having heard that the mother was drunk at landlord Willcox's in New-Windsor, on their way from Enfield to New-Providence, my troubles were so hard upon me that I roar'd and cry'd great part of one whole day together, that I was almost down sick; but afterwards, when the church came through the town of Richmond, on their way to Nisqueunia, they made some stay among us, at which time I saw more of it, and that very apparently at Sam. Fitch's, and the widow Goodrich's; but more abundantly after they went over into New-Lebanon: especially on the day that the mother was carried by authority before Esq Grant, there I saw such a flagrant proof of what I had in part seen and so long suspected, that I was now satisfied as to this matter. But still some how or other I did not leave you till I had seen much more of it. At Nisqueunia one time for several days together I believe the mother was the most of the time amiss with liquor; that she would act I thought ridiculously odd, and one time when I was there at Nisqueunia the mother went over to John Partington's, and she was well for what I knew when she went off; but I heard directly that she was under great sufferings there; and when she returned I thought she was quite drunk, and I had a fair observation of her. Now elder James, I appeal to your own conscience—deny it [Page]if you can, and face God in it. And now to close this point, I refer you to certain passages of scripture, I. Cor. 5—11, but now I have written to you not to keep company if any man that is called a brother be a fornicator, an idolater, a railer, or a drunkard, &c, with such an one no not to eat. Again, I. Cor. 6—10, nor thieves, nor covetous, nor drunkards, &c, shall inherit the kingdom of God. And again, Romans 13—13 let us walk honestly as in the day time; not in rioting and drunkenness, in chambering and wantonness, &c. and after this the command of God to me by the Apostle Paul, II. Thess. 3 chap. and 6 verse, now we command you brethren in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother that walketh disorderly, and not after the tradition which ye received of us, verse 7, for yourselves know how ye ought to follow us, &c.

Thus having made my first objection against your intemperance, which practice is inconsistent with both reason and scripture, and consequently with the happiness of man both here and hereafter, which is one great and grand cause of my separating from you.

I come now to make my second objection, which is against your new dispensation and new ministration, at the head of which the mother is exalted, and prefered above Christ, and her apostles above the apostles of Christ; [Page]in which you go contrary to the ministration of Christ and his Apostles; and in effect renounce the bible, if I can see the consistency of things. For I believe you will not deny but that the mother did go by her immediate gifts of visions, revelations, and prophesy, as you call them, without any regard to the bible, which I think does produce a ministration quite different from either that of Moses or Christ, as appears by some shocking instances, particularly children that were of your community, cursing their parents that were unbelievers, calling them wolves and devils, &c. Again children chastising their parents in very opprobious language that were believers. Again men and women, parents and children, dancing stark naked together; as also, men and women, parents and children going into the creek and swimming together; and again the mother's pounding and beating the private parts of both men and women in her discipline—these things have I seen and many others that will come in, in their proper places. Now were these and such like things are ministred, and are essential and necessary parts of the ministration, I and every body else that sees and hears such things, must agree that it is sure enough a new ministration, and whether you would own it or not, it is so, because I find no such things ministred or commanded in the bible. And now I shall instance a few [Page]of your doctrinal points which you make use of in support of your new dispensation, new apostles and ministry. First—It has been often urged among you that the present day is seven times greater than that of Christ's first appearance, and consequently the present ministration is seven times greater than that of the apostles. It was in this view, as I suppose, that Samuel Fitch said in my hearing, if I understood him right, that the mother was seven times greater than Christ. And again, he said if I remember right, that Christ had been and gather'd his company, and now mother was gathering her company; and that when Christ should hereafter appear with his company, mother would also appear with her company, making the mother the head of this dispensation, as Christ was of that, with the addition of seven times greater. Elder Partington also said in my hearing at the time when the people returned from the mother's funeral to the house that either the mother was, or he believed she was gone to prepare a place for them, and that he believed she was then present and heard every word that was said. I will also transcribe a certain clause in William Scale's letter to me in his own words, wherein he says, "two of the leading persons have sealed their testimony with their blood, whereby it is of force." These are his own words. Now elder James was ever any thing [Page]more absurd. At another time Joseph Meechem told me in answer to my question, that you (viz.) mother and elders were got beyond all that was written; if he denies this article as he seemed to do when I was at church last, it would destroy all my charity for him. I think the same has apparently transpired in your general doctrine in such like expressions as these, the scriptures were good in their day, but nothing to us in this new dispensation; and would often chastise me for believing and holding to what was written in the bible—calling it letter, and old heavens, and a back dispensation. Now to speak plain, I think for you who preach such doctrine and yet often read and expound, and apply scripture, is an inconsistent imposition upon yourselves and others; for what have you to do with letter and old heavens, and a back dispensation, who are in the new? Now observe, where ever you are inconsistent you must be also ignorant and ought to be willing to be taught; for where there is ignorance and inconsistency there is no safety. If you make any use of the scripture, and they are any thing to your purpose, how have you got beyond them? And if you are included by them, how is it a new ministration? For the very gifts you pretend to, as visions, revelations, tongues and prophesy, you quote from scripture to prove your mission and ministry by. Pray how then are [Page]you in a new one beyond it? Why will you be here and there both, or somebody no where? Either own the bible and go according to it, or prove its invaldity, and have nothing to do with it; for how can you be in a new sevenfold greater day with the same old apostolick gifts in a seven fold lesser degree. Elder James pray look, for I must think that if you are consistent, I am not a rational creature. But to return, I shall first prove by scripture, whether it be any thing to you or not, that there is two, and but two days of dispensation, which is that of Moses and Christ, the law and the gospel which include the two states of man, (viz.) law and grace, the first Adam and the second Adam states, and that these are to be continued to the end of the world, and all mankind are and will be included in the old covenant and the new to the end of time, which two covenants were in the two testimonies or ministrations of Moses and Christ; and there is no other, nor ever will be, as I will shew you by scripture, if that proves any thing,—First with respect to the perpetuity, if not the eternity of the law, see Mal. 4—4, remember ye the law of Moses my servant which I commanded him in Horeb for all Israel, with the statutes and judgments—and Christ in referrence to this same law says, Matt. 5—18, for verily I say unto you, till heaven and earth pass one jot or one tittle, shall in no wise pass [Page]from the law till all be fulfilled. And St. Paul having treated particularly of justification by faith without the deeds of the law, finally concludes, Rom. 3.31, do we then make void the law by faith? God forbid, yea we establish the law. By what I have already quoted it appears that the prophet Malachi, confirms the law, at least throughout the Jewish oeconomy, and Paul confirms it throughout the apostolick day; and Christ confirms it till the heavens and earth be no more. And now with respect to the gospel, according to the testimony already given by Christ and his apostles: as to its duration and continuance, Christ says, Matt. 24—14 and this (not another) gospel of the kingdom shall be preached for a witness unto all nations, and then shall the end come. Again, Matt. 28—20 teaching them to observe all things whatsoever I have commanded you (mark I have commanded you) and lo I am with you always, even unto the end of the world, Amen. And Paul I think allows of no other ministration but the law and gospel to the end of time. See Rom. 2—16, in the day when God shall judge the secrets of men by Jesus Christ, according to my gospel. Read a few verses foregoing in this passage last quoted, wherein you may see that the law as well as gospel is that by which men will be judged in the great day. And also with respect to the continuance of [Page]the apostolick ministration, you may see I: Peter 1—25, but the word of the Lord endureth forever; and this is the word which by the gospel is preached unto you. And that you may also see that there is no allowance for any other ministration but that of the apostolick according to their testimony in that day, see Gal. 1—8, but though we or an angel from heaven preach any other gospel unto you than that which we have preached unto you let him be accurs'd. And in the 9th verse he says, if any man preach any other gospel, &c. I think what I have already laid down is sufficient to prove that there is but two testimonies, and two ministrations, that of Moses and Christ, which are the two witnesses, or the two testators, who have dedicated their testimony with blood, as you may find in the 9th of Hebrews, and indeed in that whole epistle at large. What then could William Scales mean when he said that two of the leading persons had sealed their testimony with their blood, whereby it is of force? which if it be so, yours must be a third testament and ministration, and consequently a third covenant, which annuls the second or new covenant spoken of in 8th of Hebrew. Now elder James, dare you or any of you say, that there is or ever will be more than these two covenants? But if you have got a testament or a ministration that is not contained in that new covenant ministration [Page]spoken of in the 8th chap. of Hebrews, it must be another, whatever it be, then what will you call it, and where will you place it? and it is evident that you do think you are in a new day and dispensation; because you call all that is written a back dispensation and old heavens; and even if it were as you suppose that you were in the new heavens, that also is contained in what you call a back dispensation, see Isaiah 65—17 and on, compared with Revelations 21st chap. &c, wherein the particular state and circumstance of the new heavens and earth, with those that dwell in them is ministred and given by the prophet Isaiah and John the revelator both, for it is what they testified and yet is contained in what you call a back dispensation and old heavens; but if you should say that you have entered into what they said should take place, it would at once destroy the very idea of your new dispensation and ministry, where the mother is the head gathering her company according to Samuel Fitch's doctrine, as recited above and you the apostles; and on the other hand, if it be as elder Partington said, that the mother was gone to prepare a place for them, that also as effectually destroys the very idea of Christ's mission and ministry for that end according to what is written in the bible; especially with respect to us in this day, then surely we have done with the bible, and must depend wholly [Page]upon the mother, whose ministration does produce what is not contained in the bible. Now I desire you to observe that if it be as you say, that this is a new day and dispensation, of which the mother is the first born, and consequently the head or lead; then she stands in this day and dispensation to us, just as Christ did in that day and dispensation of the gospel, according to what is written, where Christ was the first born, among many brethren, and consequently the head and lead to them; and as he was Christ and a Saviour to them, so is the Mother Christ, and a Saviour to us, for Sam. Fitch told me that he had no Christ to look to but the mother, and as Christ had a new testament and died for them in that day, so the mother has a new testament, and died for us in this day—for this is what you pretend, and as Christ sealed his testimony with his blood whereby it is of force, so has the mother sealed her testimony with her blood, whereby it is of force, according to William Scale's. And as Christ's death and sufferings was merritorious for their salvation in that day, so is the mother's death and sufferings merritorious for our salvation in this day; and as they in that day were to obey Christ's ministry, so we must obey the mother's ministry in this day; and as it is said in Zachariah 12th chap. they shall look upon Christ whom they have pierced and mourn, and be in bitterness, &c. [Page]even so we in this day shall look upon the mother whom we have pierced and mourn, and be in bitterness; as I once heard Samuel Fitch hold forth in his doctrine; and as it was expedient for Christ to go away—and he was gone to prepare a place for his followers, even so it was expedient for the mother to go away, and she was gone to prepare a place for her followers, according to what elder Partington said; and as Christ was present with his followers by his spirit in that day, so is the mother present with her followers by her spirit in this day, ministring gifts to them. Now elder James is not this another Christ in imitation of that we read of; and is not what she ministers quite another gospel—if you call it gospel? and does not this entirely set aside the bible as a thing out of date? and put your testimony in its place? and does not this set Christ aside, and put the mother in his place, with the appellation of seven fold greater? and do you not take great pains to erase every idea of God and Christ out of the minds of your people, but only what dwells in the mother and the elders? and to deface and erase the very remembrance of that old letter, called scripture, saying you have got the spirit. And are you not therefore inconsistent to meddle at all with the bible, except you could prove by it, its own invalidity and dissolution? for elder James you must know, it would be absurd [Page]to suppose, that a new day and dispensation could take place but at the end and expiration of the former; therefore if you do really believe that you are entered into a new day and dispensation, as you say you have, you must know of consequence that whatever improvements you have made from the bible was a grand imposition; and if you make any use of scripture you bring it into force, and will overthrow the mother, especially if her ministry and that of her apostles differ from that of Christ's and his apostles—which is the next thing to be attended to.

First the testimony of Christ's gospel says, I. Timothy, 2—12, but I suffer not a woman to teach nor to usurp authority over the man; but to be in silence: but the mother's testimony says the contrary, and takes unlimited authority upon herself; even to ordering, dictating, stripping and whipping both men and women. Now can any creature suppose that God will be with and own any one in the breach of his commands? What have you elder James to vindicate this point but the disannuling of the commandment? and that cannot be done without breaking with the whole book, and the author of it too. This proves your new dispensation: but if the commands of God stand, it will overthrow your whole system, and you with it. I think it is entirely needless to undertake to prove, that the woman [Page]spoken of in the 12th chap. of Rev. and also that in Jeremiah 31—22, and that again in the 45th Psalm, from the 10th verse and on. May none of them be applied to the mother, as you pretend, because she is at the head of the great and last dispensation, far enough beyond all them, they being in the former, and this pretence saves me the labour, and proves she is not. And besides that in the Rev. and in the Psalms was undoubtedly a figurative description of the church, and that in Jeremiah, a prophesy of Christ's nativity, with a hint at the manner of it. But to proceed to another particular, Christ's Gospel says, Matthew 15—4, for God commanded saying, honor thy father and mother; and he that curseth father or mother, let him die the death—these are Christ's own words, and every awakened and enlightened conscience must know and feel that there is a moral rectitude in them and his obligations to obey them as the command of God, both in his law and gospel too; but it is certain that under the mother's ministry I have heard children curse their parents—and it was appointed in the church, and I take it to be a criterion in your system to cut off all natural affection by the highest provocation; and also under the mother's ministry, children do dishonor their parents I know, for I saw a young man of your company order his father to strip in the midst of [Page]a large room full of people both men and women, then seizing him by his private members, hauling him this way and that by them, chastizing him aloud for his old heavens and lust, and then taking him up and setting him upon his head and shoulders, heels upwards, then by force wrenching his naked thighs apart and taking him again by his members, and handling them in the view of all present, every way exposing his father to the utmost shame. Was not this dishonoring his parent, elder James, and breaking the command of God? the mother being present and the mover of it: when Christ expressly says, Matt. 5—19, whosoever therefore shall break one of these least commands, and teach men so, shall be called least in the kingdom of heaven. But whosoever shall do, and teach them, shall be called great in the kingdom of heaven. Is not here a material difference in the two ministrations, and the one tending directly to the destruction of the other? but you will say that Christ is come in the mother, and it is he that does it; but will Christ contradict or counteract his own word? or will he tell the mother to do what he forbids? for when God commanded children to honour their father and mother, would Christ in the mother set this young man to dishonor his father, as related above? Does not such a doctrine tend to the abolishing of the scriptures, and opening [Page]an uninterrupted way to the mother's ministry? but here observe, that although Christ says, Matt. 10—35, for I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in law against her mother-in-law, &c. and this being the necessary consequence or effect of the gospel, to set at variance and separate them that believe from them that believe not; yet so far is the believer from cursing his father or mother, or any body else, that he will bless and curse not: yea he will bless them that curse him, and do good to them that hate him, and persecute him according to the commands of Christ, see Matt. —44; and so far is he from dishonouring his parents by any abusive language or behaviour, that he honours and obeys them, according to gospel command. In Col. 3—20, children obey your parents in all things, for this is well pleasing to the Lord; but wherever the son dishonours the father the character is bad, as you may see, Micah 7—6 and wherever children disobey their parents, their character is bad, as you may see, Rom. 1—30, and II. Tim. 3—2, this is what we read in the scriptures; but under the mother's ministry I have seen and known the greatest of what men would call abusive treatment of children to their parents, I think that ever I heard of, and all under a pretence of religion [Page]and freeing their souls. Dishonouring and disobeying parents is a plain and open breach of the commands of God, according to what is written; and if your ministry leads into these things it must be ANTE, or against, let the pretence be what it will; except it be as you say a new dispensation, where there is no God, nor Christ, nor bible, but what is in the mother, that can do us any good; then I say you have no business with the bible, and ought not to impose upon people with it, nor do I think you would if they were able to bear it; but where as I am in full belief of the scriptures—thanks to God for it. I mean to contend earnestly for the faith which was once delivered to the saints. Again we read I. Cor. 6—10, nor revilers shall inherit the kingdom of God. Again I. Cor. 5—11, nor a railer with such an one no not to eat. And again James 4—11 speak not evil one of another brethren, for he that speaketh evil of his brother, and judgeth his brother, speaketh evil of the law, and judgeth the law, &c. I could quote many texts of scripture, from the old and new testament to the same effect, whereby it appears that railing, reviling, and evil speaking is contrary to the nature and spirit of the gospel of Christ, which testifies that such shall not inherit the kingdom of God. Therefore, whoever allows themselves in these things, pretend what they will, they are disowned [Page]of God; and what can tend more to destroy people's morals; and is it not the reverse of a meek and quiet spirit; and does it not belong to another kingdom? For Christ when he was reviled, he reviled not again; when he was persecuted, he threatened not, but committed himself to him that judgeth right. And Paul says, being reviled we bless; being defamed we entreat; being persecuted we suffer it: but it is not to be marvelled at if another ministration produces other things for such as is the tree, such the fruit will be. And James says, out of the same mouth proceedeth blessing and cursing, (and so it is with you) my brethren these things ought not to be so. Again, Paul to Timothy says, the servant of the Lord must not strive, but be gentle towards all men? apt to teach, patient, in meekness instructing them that oppose themselves &c. but you do strive. Again, Paul to the Ephesians says, let all bitterness, and wrath, and anger, and clamour, and evil speaking be put away from you, with all malice, and be kind one to another—tender hearted, forgiving one another even as God for Christ's sake hath forgiven you. Now Elder James this seems to be the nature and spirit of the gospel;—therefore I am bold to say, that there can be no drunkard, no curser of parents, no dishororer of parents, no disobedient to parents, and such like can be found in Christ's gospel; and [Page]if you have any such in yours, then it must be another. Elder James I honestly tell you, that I have spared you in relation to railing, fearing you was not able to bear a true declaration of facts without offence: I have kept back the words and suppressed the ideas that offered themselves to give it its own complection, and least I should be a railer too. But if an honest recital of facts should offend you, I should think that you was not good; or that the things acted were not good, and you were ashamed of them, and ought to confess and suppress them; for if you knew how some of your people treats my character, if you had any sense of humanity, you would be ashamed of them, and if you had any sense of christianity you would be sorry for them, and take unwearied pains to teach them better; which I think you must do, except you as well as they are so lost from God as to act that out, that may in time convince every body, and prove the absurdity of your new ministry. I speak this not that it annoys me; but that by plain facts and fair reason and scripture, you might be convicted; and besides this, to my own master I stand or fall: or even allowing that I was in fault, I think you ought to have taken the gospel rule, Gal. 6—1, brethren if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness, considering yourself lest you also [Page]be tempted. But your people seem to have a different mode of discipline. I am sensible, that it is a received opinion among you, that to come out with great wrath and anger in testimony against what you call sin is right; but is not wrath, and anger, and clamour, and evil speaking sin itself? else why is it forbidden? see Eph. 4—31—again, Titus 3—2 to speak evil of no man; to be no brawlers, but gentle, shewing all meekness unto all men: then to rail and exclaim, and falsely accuse & that in anger too, is against the commands of God and therefore sin; from which I see no escape but by repentance and faith in Christ, except by taking refuge in a new dispensation would do. I know that part of Paul's charge to Timothy and Titus, was to reprove and rebuke; but that was by preaching the word, which carries reproof and rebuke in it to those that sin; but I am far from believing that either of them, in obeying Paul's charge, ever conducted as many of you do, for it must be done in meekness, without bitterness, anger, wrath, clamour, or evil speaking, &c. Is going into sin the way out of it?

Another point to be examined is, whether your mother's character agrees with that given by St. Paul, Titus 1st chap. wherein he says, if any man be blameless, the husband of one wise, having faithful children, not accused of riot, or unruly. For a bishop must be [Page]blameless as the steward of God, not self-willed, not soon angry, not given to wine, no striker, not given to filthy lucre, &c. Mark, he says, if any be blameless, which he could not be if he were found in the breach of any one rule given in this character—the husband of one wife; but your mother was no husband nor did she allow of any husband, or wife at all, and them that were such she would part them forever, if they would be of her community; and certainly they were accused of riot, and of being very unruly, for they will many of them drink hard, sing and dance all night, strip naked and spank one anothers arses, and make as much noise as they can among themselves, and to those that are opposed to them, they will judge and condemn, and sentence to hell with the most dreadful oaths & curses; calling them boogers, devils and Sodomites; besides pushing, hunching, pulling hair, striking, biting, and spitting in their faces—see the widow Goodrich in particular, and the others almost as bad, in the most angry, venemous manner I think that ever I see any where in any case. Mark I don't mean that this is the case at all times; for there is at sometimes the greatest appearance of love and meekness. And as to the mother's being self-willed, I would mention one instance and let that suffice for the present: as you will likely remember when the church as you [Page]call them was at Elijah Sloson's, a great number of people being gathered, you began your doctrine and the people being inquisitive and desirous to ask some questions, you would not allow of it, but said to them that when you & your brethren, viz. the speakers had done, they should have their opportunity and be fairly heard and answered; at which they gave audience and kept good order 'till you had all got through. Then your mother slipped into the house (for this was out of doors) and sent a messenger immediately to call you in, but you lingering a little, she sent another express for you and the rest of the elders, at which you went in; then she took you up stairs into a chamber and chastised you for disobedience—I being present and an eye and ear witness to the whole. The people were offended at their disappointment, and William Baker, a young man partly believing in that way fell off for this thing. In this she would have her way, and force you to break your agreement. Again, she was very often very angry, and much given to wine and strong drink, and certainly she was a striker, both of me and many others. And as to her being given to, or greedy of filthy lucre, let her pretence be what it would, this is certain, she did require that we should resign up all we had to her disposal. Now elder James I leave to you judge, whether your mother's character agrees with [Page]that given by St. Paul. But perhaps you will say, that your mother was not a bishop, but the first and great apostle of a new dispensation, and you the bishop. Well, will that help the matter as to character. Will a drunkard, a railer, a self-willed angry striker, and one that demands all I have, and will ever prepare war against us, if their be any hesitation about it? I say, will such an one do, being a woman too, for the great apostle or bishop, or the Christ of your new dispensation? for you do say, or at least you have said, that there is no God, nor Christ but what was in your mother, and you her elders; nor no salvation but by her; and this pretence of a new day and dispensation is a handsome covering for all, and well accounts for the many unaccountable things produced by her ministry, and for the mother's appearing in so different a character from that given by St. Paul. Now elder James if you would but rationally attend to what has been already said, you must be convinced that you have not the characters of christians according to any thing we find in scripture.—Therefore, if you make a pretence of being the people of God, you had better tell every one honestly, as you do the strong believers among you, that you are got clear beyond all that is written in the bible, and let people know who and what you be before you take them and put out their eyes, and set them a [Page]grinding in your mill, for then the poor creatures do not know how to get away, nor were to go; for though you have renounced the scripture, or rather have got beyond it; yet you will crastily make use of it, to catch and hold as many as you can, saying in the words of Christ, that he came, that they that see not, might see, and that they that see, might be made blind—endeavouring to make them as blind as possible to all they ever did see, and to believe that all the religion since the apostle's time was only anti-christian; and that all that they ever thought to be good was only bad; and great part of what they used to think was bad, to be good, saying to the pure, all things are pure, and that what goeth into a man, does not defile him; and in such crafty ways introducing the greatest vices and suppressing the virtues of all your followers; and thus puting out their eyes to that which is good, opening them in belief of what is bad; calling evil good and good evil; not suffering them to read the scriptures, nor receive any thing but what you teach them; and the more anger and rage they could manifest or feel against every thing that was not in your line, the more they were caress'd and applauded by you; and they are made to believe it to be one of the greatest virtues, and an essential point of obedience upon which their doctrine depends, to feel the greatest hatred and anger [Page]against their opposers: calling it the anger of God; you crastily leading on in it, by quoting such scriptures as these, viz. Christ looked about upon them with anger, &c. Again, he took a scourge of small cords, and drove out the buyers and sellers. And again, he says, ye serpents, ye generation of vipers, &c. And Paul to Elimos, O sull of subtilty and mischief, thou enemy of all righteousness; thou child of the devil, &c. forgetting that these words were and are yet spoken to those that oppose and go contrary to Christ and his apostle's doctrine and ministry, which therefore you have no right to make use of, except you will own them and subject to their gospel, and not make it a cloak of maliciousness; for the wrath of man worketh not the rightousness of God, see James 1st chap. 20 verse. Elder James I speak what I know of your crafty ways to drive the people into those miscarriages, even to that degree that I hear that one of your pupils struck at one of her opposers with an axe, and threatened his life. To be sure she does much at striking with sticks, and biting, and spitting in the face I believe, for I have seen the wounds that was said she gave: and is she not therefore according to your own doctrine the seed of Cain that killed his brother with a stick? Besides many others I could name, that by the accounts are not much if any thing behind her in acts of outrage [Page]and violence; and yet I have no doubt but the poor creatures verily think they do God service. O! how much blood has been shed by this religious anger since the foundation of the world; and this is certainly the effect of your new ministration; and besides all this Elder James, I have been many times burdened at your hypocrisy and deceit, denying at one time what you said at another: particularly once at Elias Brown's, in Preston, when we left Stonington on our way to Windlsam, they questioned you of things that I knew was among you, and you would not own it. I thought then if I remember right, they would likely soon be certified of the matter, and report, that you had lied about it. I have many times observed such things in you that has given me great trouble. Also, your mother said one time in my hearing, that Ames Rathbun had never brought any thing and given to the church, when I knew the contrary. At another time when some of those you call the world seemed to suspect and accuse her of taking money of her people, she plumply denied it, when I absolutely knew that she had taken of me both silver and gold, and I knew that she knew it, for she would speak of it at other times in commendation of me, I supposed for an example to others. At another time at Ashfield, in the case between Isaac Chancy and Talmage Bishop, and some [Page]others that were entangled in the same affair, it came before her for decision, and after she had been some time upon the matter, she came out with reproofs against them, and then made an appeal to me, meaning as I supposed, that I should join with her, and come out sharp against them also; I knowing her mind and my own ignorance of the matter, was streightened in myself what to do, at length come out in such terms as I thought I might with a good conscience; but it not answering her mind she came right upon me with chastisement, I thought because I would not tell a lie. And many times in her appeals to me—in her discipline upon others, I have been so afraid, I think I may say, that I should bring her upon me like a lion, if Ii did not even wrong my conscience in joining with her, as would bring me to great streights in my mind; and this I suppose from my observation of others, that they think it to be perfectly agreeable to God's will to say as you do at a venture, you being their God or guide, if they can please you they feel well enough; but I ws afraid to trust it, for I did believe, and do still, that there was another God beyond you that I was answerable to. One time elder John Partington chastised me, thumping upon me because when the world, as you call them, told me of your mother's getting drunk, I did not deny it, and came out against them with a sharp sword for [Page]falsely accusing the people of God. Elder William has also chastised me for the same thing, saying I lost my faith and confidence for not being more bold and zealous to defend the people of God, when indeed I knew that what they said, and much more was true, and I could not deny it without lying against my own conscience. Elder William has often forced me, and others to say I will or I will not do this and that, when I fear'd to do it lest I should not be able to perform. Now elder James was not this making us liars; and great pains has been taken also, to make us railers. Children often called up to tell the worst things they could about their parents and friends in open assemblies, and to berate them to the last degree, rendering them as ridiculous and odious as devils, even calling them such; and those that signalized themselves most in this manner, were highest esteemed in the church. I myself have been reproved, and I thought despised for not doing more in this line than my conscience would allow of. Many have gone so far in raillery as falsely to accuse, and when convicted of their mistake, they would twist out, saying, it was in a sinful nature to do all these things, and therefore guilty of the nature if not the actions. I have also seen such a lead given to excessive drinking, that I could not go with it without sacrificing or violating my conscience; and [Page]therefore it was that I complained to you so much about it. I think it is very evident that your people in general are become great drinkers—and that from your examples; for if you did not do it yourselves, they would not dare to do it. I have certainly seen and, heard complaints from others, of your often-being, beside yourselves; especially when you rode abroad. One time you and elder William, and George Darrow, came in to John Spires, I being there, and George smelt and acted as if he was full of rum up to his gullet, and the rest of you not much behind him. I remember this same George was chastised sharply at Ashfield for covetousness by the church when they were there; but afterwards becoming very liberal and free with liquor to your mother and the elders, and partaking of it with you himself, he soon became a great favorite of the church, while I sunk into contempt for my uneasiness and complaints against such practises. You may likely remember a certain time when you and elder William came to my house from Barrington, in Court time, elder William fumbled in his speech and tumbled about, and spewed on the floor, and was hurried away to bed under a pretence of great sufferings. I did not see this at this time, being from home; but was informed of it by my wife, who says she saw it. I saw Knap's wife come to the church in a sleigh, I being [Page]there, that she could scarce get into the house, being apparently to my exception almost drunk; and elder William received her with great joy, comforting and strengthening her, without the least reproof that I know of, either then or afterwards for it. She appeared to me to be then as full of what you call the power of God, as ever, and would keep for some time hallowing out aloud, as her usual manner was, and elder Williams laughing and rejoicing, as it seem'd, to see her keep so alive in religion, as I supposed, he would have us all think, when I knew and could not but think that every one that saw her must know that she had more rum religion than any other at that time, except such as had a great share of the same themselves. Now elder James these and such like things were certainly the cause and reason of my separating from you, according to the command of God in II. Cor. 6—17, wherefore, come out from among them, and be ye seperate faith the Lord, and touch not the unclean thing, and I will receive you. And it is evident to me that your lead was unclean, and out from all bible rules and commands, into such a diversity of enormities which I have seen and heard, and know to be among you; and I solemnly declare that I do believe accoding to my observations of things amongst you, that those that are the deepest in those what I call vices and abominations as [Page]related above are the highest in the esteem and favour of you and your church. I have more to say, but shall close these objections by a referrence to the 28th of Isaiah, at the beginning, wo to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat vallies of them that are overcome with wine. Behold the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storns, as a flood of mighty waters overflowing shall cast down to the earth with the hand, the crown of pride, the drunkards of Ephraim shall be troden under feet. Wherefore I advise you to tell your poor infatuated company, that you have been deceiving them; and while you have been promising them liberty, you yourself have been a servant of corruption least this woe be upon you, all which inconsistencies and absurdities seems to be the real and necessary production of your new dispensation and ministry.

Now elder James, omiting many things that might justly come under consideration for a further demonstration of the falsehood of your pretences, I proceed to make a comparison, between you and the Papist.

First, they hold that the Pope is the supreme head of the church, and you hold that the mother was, while living, and now you are supreme head of your church, for you say [Page]Christ came in you, and Christ and his people are one; and this is the idea you give us, that when you speak to us Christ speaks to us, for their is no other Christ. Again, you are as absolute and despotick as the Pope, and are as arbitrary in your discipline, and hold yourself as infallible as he. Herein you agree only being two different communions; one or both is mistaken in asserting, that no body can be saved out of your communion. He says this of his, and you of yours. However I think this to be very ridiculous for either, except your characters were better. The Papists hold to Purgatory, and so do you, and in the same manner, both with respect to their going in and coming out; and for what end? they worship their dead saint, and so do you, and pray to them, sing verses, serenade, and celebrate your mother and father William as you call them. This I have seen and heard, among such as were of your communion, and you yourself bid me confess to your mother, after she was dead, the last time I visited you at Nisqueuniah. Now is not praying and confessing to the dead an unscriptural as well as an irrational thing? and what warrant have we for it but your hold assertions? except it be that scripture in the 8th of Isaiah, 19th verse, and when they shall say unto you, seek unto them that have familiar spirits, and unto wizards that peep and that mutter, should not [Page]a people seek unto their God? for the living to the dead; to which I shall speak more particularly in its proper place. Now the Papists pretend to prove the doctrine of purgatory by their apoaritions and revelations, so do you. The Papists make confession of their sins to the Pope and a great number of father confessors under him, and so do you in your order; and the Pope and father confessors pretend a power to absolve or forgive sins, and so do you; they make the penitents kneel in confession before the fathers, and so do you; they administer corporal punishment in their discipline, and enjoy repentance, and so do you; the penitent after confession, kisses the fathers hand, or sleeve if there is favor, and so it is among you. They have their convents and nunneries for men and women, who are exempted from marriage, and so it is among you, only not in so popular a manner for want of ability. They have their inquisition, and so have you in every idea of it, I think so far as you can go, without the civil authority; and against those that dissent from them, their excommunications, curses, invectives, and imprecations are the same of yours, for what I can see, and their hatred and aversion against all but their own sect, is the same of yours; they pretend to the gifts of healing and casting out devils: of apparitions, revevelations and prophesy—if the accounts be [Page]true, in a greater degree perhaps than ever yet you pretended. The Papist will send a father confessor into a family to take the lead and government of it, who becomes absolute master of the house, and has the controul of the whole family, both parents and children and she ordering and disposition of them, as we are informed by the author of the book entiled the master key to Popery, and I think the same is in practice among you. See Aaron Williams at Nathan Kindal's, in Woobon, Rufus Cogswell at Joshua Burtch's in Stonington, Benjamin Ellis at Joseph Bennets at New-Providence, &c. Besides the many father confessors that make it their business to travel about from house to house to take the confessions and give their instructions and orders to families: Such as Ebenezer Cooley, Israel Chancey, Joseph Meechem, Joshua Cogswell, and many others, for all which services the Papists make great demands upon their people; but I think you go clear beyond them, for you require all that they have, even their whole estates, and their persons and families too, to be entirely at your disposal, telling them that short of this, they will leave their souls and soterrifying the poor infatuates to a compliance rather than go to holl. The Papists and you too as I understand hold, that every soul has to suffer either here or hereafter for all their sin, and yet you have power [Page]to remit them. How inconsistent that is: but of this more hereafter. It is said that among the Papists many of the priests of pure lives assert, that they have seen the little boy Jesus in the consecrated host, just as I have heard Amos Rathbun assert, that he has seen Jesus Christ like a little boy in James Whittacor. I understand by vision or apparition, both they and you pretend to the power of miracles; but very few if any are manifest, or believed; but among yourselves, which if it were true, is no more than what we read of the beast and false prophet in three passages of scripture in the Revelations. I read of one among the Papists that asserted she had several times seen Jesus Christ, and that he had talked with her. At another time she saw the Holy Trinity. And Joseph Meechem among you told me that John Partington, one of your elders, had often seen Jesus Christ, and also the prophet Daniel, and I think talked with them. Another article is, that the Papists have their secondary mediators, such as the virgin Mary, St. Peter, St. Paul, and a great number of their eminent saints besides, who are dead, whom they worship and pray to, desiring them to pray and intercede with Christ for them; and this is a known professed principle among you. Even Joseph Meechem told me, and I have often heard it talkt among you, that God would not hear us but by secondary mediators [Page]under Christ; and that we could not be saved, but by the mother's intercession. And indeed I have heard her pray'd to many times since she was dead: this is therefore another Popish tenet. Again both their and your punishing the particular part that sin'd in your discipline, &c. Again, the Pope and Priests among the Papists do not allow the common people the liberty of reading the bible; and hold forth that the people ought to obey them blindly in every thing without hesitation; and I know this to be the case among you, for great efforts have been made to beat me and others off from reading the bible. I remember Samuel Fitch one time came forth with this doctrine, that we ought to believe and obey whatever came from the mother, if we did not see the reason and propriety of it; and that we had no right to question or doubt of the truth of what the mother said or did—this is as nearly his words as I can repeat them, and exactly the sense as I receive it: to which I then took an exception, and ventured to say to Joseph Meechem, that Fitch's doctrine deprived me of seeing and knowing for myself. The news of my objection was soon carried, and soon followed with chastisement for my gainsaying Samuel Fitch. Now elder James from this comparison of things, I think you have no reason to blame me or any others for believing and calling you Papists, which I [Page]really do, and as such enounce you, and declare myself a Protestant. Protesting against your Romish idolatry and superstition, as Luther did in his time, expecting the Popish bull full of invectives, which, however, I have as little faith in, as I have in your unscriptural doctrine and discipline. But once more by way of comparison: it is evident from scripture testimony, that the man of sin, or mystery of iniquity before its destruction, shall arise, full in the character given of it by St. Paul, II. Thess. 2 chap. and it has been gradually increasing ever since the first degeneracy of the christian religion and the rise of Popery; and the many accounts that have been given by the writers of almost every age since, even down to this day, shew us, that according to Christ's words, Matt. 24—24, for there shall arise false Christs, and false prophets, and shall shew great signs and wonders, insomuch that if it were possible, they shall deceive the very elect, has been abundantly verified by the impostures of these times, whose pretensions to perfection and the power of miracles, such as casting out devils, unknown tongues visions, revelations and prophesy; and even to be Christ himself, have turned out to be a meer cheat, and themselves persons of the most immoral and debauched lives, of all whom it would be endless to write particularly; yet I think, it necessary to quote a few [Page]passages from a book called the French prophets, written in the year 1707—8. First, John Lacy, Esq in his preface to that book, gives this account of his operations in that day like yours in this, page 4th. They began by a preternatural course of breathing, then my head come to be shaken violently and forcibly, and with a very quick motion horizontally, or from side to side; then my stomach had twitches, not much unlike an hyccup; afterward my hands and arms were violently shaken, and sometimes a catching or twitches all over my body. After which he says, he had the gift of tongues and prophesy, and to denounce the judgments of God immediately coming down on the city of London, and kingdom of England. And to make it as publick as possible that men might have timely warning, concerning which, as I understand, Sir Edmund Calamy, in his remark upon it says, page 34: "'Tis well known to many that it was prophetically declared by one of them, and afterward reported by many, that a dismal judgment would fall on this city, in three weeks time; but blessed be God, tho' many weeks have since passed or elapsed, this noble city, the ruin of which would be the greatest joy to hell and Rome that could be, continues safe." This John Lacy goes on prophesying for several days together, now and then making a stop or pause and whistling [Page]a spell, see page 71 and 72; "he whistles, he whistles, he whistles." In his prophetical declaration he says, page 78, "with many plagues will I strike them," he striking on his knee at the same time, giving the sign, page 80, "hear he rolled about on his seat, working with his body, and moving his head and hands like a man sick at heart, page 95, he shakes much his hand, and seems to threaten; here he strikes several times, pointing his fingers ends to his heart, crying out, O! rottenness, rottenness, I see it, I see it." Goes on to say, "have you not read, out of his belly shall flow a spring of living water: what was the meaning of that to him, who believe in Christ? and if you do not believe in my Christ, now, now, taking possession of his throne, your cistern shall be empty of that little knowledge you have soon." Now elder James here is the same craft that you have used with us to terrify us along, pretending that Christ was come in you, and that if we did not believe Christ in you, viz. believe you, we should soon be left destitute of the knowledge of God. See your picture in these deceivers and read the fact. The following words were written by one who believed in the French Prophets, in a letter to his friend, wherein he says, page 9, "but that which fully determined me in this point was their predicting things miraculous to be wrought [Page]within a determined time by them, and that time very short, and declaring to the world, that if the power of God does not before the 29th of April next attest to the work, they will own themselves deluded." Here I would observe, that this man was gain'd to the belief of them by their bold assertions, who was undoubtedly convinced after the 29th of April; except they could make as good a shift, as I quoted by Edmund Calamy, in one of his remarks, page 34: "in a warning which is said to have been dictated by the spirit, on the 26th of July last, are these words: the tower guns will roar in a few days, by this day sen night; but a week and a fortnight passed, and no man could hear the sound of them; by that time it should seem their spirit was convinced it might be charged with a falsity: upon Aug. 12th, therefore, that is 17 days after the prediction out came a salvo; and 'tis declared that the tower guns were the guns from the tower of heaven, with which this city was to be battered, and that the key of time was not yet given, by which to explain the seven night expressed; but that a few months should produce the key. Is not this a meer bantering the world, under a pretence of revelation." Now elder James is not this just like some of your shifts among you: first to declare that the mother and elders would never die, and some would say not a natural death; and when they [Page]did die, they either denied that they ever said so, of they would say that they were not dead. I have been credibly informed, that the mother delivered it as prophesy, that she herself, and elder William and you, and John Partington and several more of the elders would die by persecution; and when Thaddius Noble, since the mother and elder William's death, told this prediction to John Partington, he said "why I will tell thee brother William suffered to death, he bleed out of every hole in his body—I think these were the very words. Now why was he not honest enough to own the mistake; but because that would be to give up your perfection and infallibility, and convince the people. I could mention many other things that are now on my mind; but would only ask you whether you think that the cause of God is upheld by falsehood and fraud? But to return, in page 24 we have an account that the French Prophets of that time declared, that a new dispensation had taken place; and the millennium was just then commencing, and that the new dispensation shall be published in all parts, in three years time; and the great work which should be effected was compleat restoration; the whole creation appear in its primitive beauty, and man regain the perfections of Adam, and his immediate communion with God: and the wicked cut off by the judgments of God from the [Page]earth, and so say you within your time limited. This was what they so confidently asserted, and yet an absolute falsehood in every part of it, altho' attended with what they themselves, and likely thousands of others, verily thought was a miraculous power, or the power of God—see Sir Richard Buckley's remark, page 35th, "among much more than a thousand extacies that I have seen, I have seen many so very much agitated and moved, that no part of their body could be said to be in repose, as if they had been stomach sick, heart sick, fainting, rack'd with cholicks, stone and gout;" and I have seen the same among you, even to spilling blood. See another passage quoted from this same author, page 89, "and those evidences do arise from the operations and effects wrought by it, which are either of the graces of the holy spirit wrought powerfully in the hearts of those whom he has called into this dispensation, or of his gifts, to wit. those that follow the gift of prayer and supplication—the gift of exhortation—of prediction—of languages—of discerning the secrets of the heart—the gift of ministration—of the same spirit to others, by laying on of hands, and the gift of healing, of every one of which I shall give clear and manifest instances." All these I know you pretend to. Much more I could quote from this author in favor of those pretenders (he being one of [Page]their proselytes) to the new dispensation, Christ's second coming—the millennium began, and the gifts attending, and the great work of restitution of all things to be accomplished in three years time. This is exactly what you pretend, only yours is to be eleven years; of which they are so bold and confident, that Sir Edmund Calamy says in treatise page 38, "they talk much of their humility, but do but question their being inspired and you will see disdain in their looks: this is certainly true concerning you. Again he says, they openly and scurrilously traduce the office of the ministry, and villify all that are in it without distinction, in most opprobrious language: I believe there is hundreds, if not thousands that can say they have heard the same from you. Again, he says page 39, "they that set up for prophets, freely pour out their curses on all that oppose them, and seem to delight in nothing more than in threatning viols of wrath and fire from heaven on all such as refuse to own them the peculiar heritage of the Lord, and his special messengers; and so do you it is well known, and for which you have had some trouble. Judgments on opposers is their common theme, on which they are warmest and freest, and they are required not to pity those that fall under those judgments: nay, upon the supposition of their near approach, they often scornfully [Page]insult," and so again I say do you. Now elder James this is a picture to the life in every instance, and was I a Shaker I should know it to be mine. First, they then said Christ was come, and the millennium begun, and in three years time the great and grand revolution was to be accomplished, &c. and they had all the gifts and operations by the accounts that you pretend to, to evince the truth of their declaration; and they were as bold and confident as you, and after all they got defeated in Bunnilfieds, at the grave of Doctor Ames, and thence became a blot in the annals of England, and will remain so to all future posterity no doubt. Notwithstanding all which, a little number of you, a woman at the head, who I have no doubt were Papists, have rallied again with a raft of Popish tenets, and have made another sally, declaring that Christ is come in you, for the same end and purpose that the others pretended, fixing the time at eleven years from the beginning of your ministry at Nisqueuniah for the accomplishment of the consummation of all things, at which time also your millennium began, or in other words usurpation began—five of which years are already passed. But again, see F. C's remark, page 38, "and so when they whistle and hiss, and drum, and trumpet in their extacies, and take these things with many other childish and fantastick motions for evident marks of [Page]a gracious visitation, and when the spirit employs them to beat and thump, and cuff, and trample upon one another, and to play tricks like merry Andrews upon a stage. Can this be the spirit of God,"—these are exactly his words of what was among them, and certainly the same is among you; except the words drum and trumpet. Again this author says concerning the church of Rome, page 42, "the histories of the lives of their saints are full of visions, extraordinary revelations and extacies." And again he says, page 43, "the Romish church has he-sains and she-saints, famous for visions and revelations, from one age to another." Here I would observe, that the church of Rome, that mother of harlots, and abominations of the earth, have had those what you call gifts of visions, revelations, and prophesy for many ages; the French prophets the same, and you the same—all pretending perfection, and yet are known to have lived at the same time in the most scandalous vices, both they and you. I have read of the malicious zeal of the Papists, besides the bloody inquisition, that thought it a virtue, and have committed many murders upon those of a different persuasion; and also among the French prophets and their adherents in England, of whom I have been treating. We have this account page 51, "another of them that has been charged with killing several [Page]persons in cold blood, from which charge he has never yet cleared himself as I can hear of, has declared in the hearing of many, that he would murder his own father if he was commanded to do it by inspiration," And from what I have seen of the violences committed among you, I have many times feared that murder would be done, even among yourselves in your discipline; besides the rage and threatnings of some of your people against their opposers, and all as they pretend in the gifts of God. But once more, with which I shall conclude this head: see Edmund Calamy's treatise, page 47, "the late story of Mr. Mason, in Buckinghamshire, ought not to be forgotten, he firmly expected the appearance of Christ in a little village in that county, called Water-Stratford, to conduct his people from thence to Jerusalem, and begin the miliennium. But about the very time that was fixed for Christ's appearance, Mr. Mason died and left a company of poor deluded people behind him, who continued together praying and dancing and singing night and day in hopes of Christ's sudden appearance among them. But after long waiting to no purpose they at last despaired." Now elder James it is evident by the events that all these referred to, and many others that might be mentioned were deceived, and their poor deluded followers sadly disappointed, whose credentials I [Page]think were exactly the same of yours; and what greater likelihood is there of your succeeding than they. Perhaps you will say that you have taken up a greater cross than they, in refraining or forbidding marriage, and that you mortify the flesh with more bodily exercise than any of them ever did. Well that is true, which yet gives me but greater doubt of your success

In the next place I shall proceed to consider some passages of scripture in relation to some of your doctrines and character.

First then: You say, as I understand, that the first sin, that our first parents committed in the garden of Eden, was the act of copulation, that being the forbidden fruit, which I desire you to reconcile with the command of God to them: to be fruitful and multiply, and replenish the earth, Gen. 1—28. You say, If I understand you, that Eve was the forbidden tree, that Adam was forbid to touch on pain of death, which however agrees not with scripture, for the tree of knowledge of good and evil was in the garden before the woman existed, and Adam forbid to cat of it, see Gen. 2—9 and 17 verse. Now observe, the act of copulation could not be the forbidden fruit, because that could not be pertaken but together and at once; but Eve pertook of it seperately from her husband, as you may see Gen. 3—6, as also I. Tim. 2—14, therefore [Page]what ever else it might be, the woman was not the tree, nor the act of copulation the fruit here spoken of; consequently these passages of scripture must be wrong, if you be right.—Observe again, Adam was sorbid to touch the forbidden tree, Gen. 3—3; but concerning his wife it is said, Gen. 2—24, therefore shall a man leave his father and mother and shall cleave unto his wife, and they shall be one flesh, which could not be but by a touch of copulation, which was it that made them one flesh. This destroys the idea of the woman's being the tree that Adam was forbid to touch. This therefore proves your hypothesis to be false, which is the grand fundamental pillar of your whole system, which must go headlong for want of a better foundation. Again, you say, that all marriages were and are of the devil, first and last. Here again you are too fast, for marriage was instituted and performed in the garden before the fall, as appears Gen. 2d chap. 22d 23d 24th verses, and the rib which the Lord God had taken from man made he a woman, and brought her unto the man, and Adam said, this is now bone of my bone and flesh of my flesh: she shall be called woman because she was taken out of man: therefore shall a man leave his father and mother, and shall cleave unto his wife, and they shall be one flesh. This is marriage in every sense of it: for its proper definition is agreeing [Page]and joining together. Is it not therefore presumptuous to contradict scripture? And call this of the devil? Again Gen. 24th chap. wherein you may see the godliness, the solemnity and inspiration of Isaac and Rebeckah's marriage, of the angels attending, verse 7, the blessing and prediction of Rebecka's being the mother of thousands and millions, and that her seed should possess the gate of those that hate them, as in verse 60, and preceeding this in the 50th verse, then Laban and Bethuel answered and said, the thing proceedeth from Lord—but you say from the devil. Therefore I desire you to consider whether you be able to dispute this point with God. Again, see Matt. 19—4—5—6, and he answered and said unto them, have ye not read that he which made them at the beginning made them male and female, and said for this cause shall a man leave father and mother and shall cleave to his wife, and they twain shall be one flesh. And what follows in the 6th verse is the addition of Christ's own words: wherefore they are no more twain, but one flesh: what therefore God has joined together let no man put asunder. Here observe, Christ acknowledges that God joined them together, and forbids man to put them asunder; but you say the devil joined them together, and go about to put them asunder, in which you both contradict Christ and break his command. And again [Page]Paul in his gospel says, Eph. 5—22 wives submit yourselves unto your own husbands as unto the Lord: verse 23, for the husband is the head of the wife, even as Christ is the head of the church, &c. therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing; verse 25, husbands love your wives, even as Christ also loved the church, &c. verse 28, so ought men to love their wives as their own bodies: he that loveth his wife loveth himself: verse 29, for no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord the church. Then in reference to the sacred institution of marriage, in the same words before quoted says, verse 31, for this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. Mark, several things may be noted from this passage of scripture: first, that the Apostle makes use of the marriage state and union between the husband & wife to represent the marriage state and union between Christ and the church; by which he acknowledgeth the marriages that you disown, and gives special rules for them to go by. Secondly, that these rules and commands were given to husbands and wives as such, who were at the same time also married to Christ, see Rom. 7, hence learn, that being married to a woman doth not hinder us from being married [Page]to Christ, which you deny. Thirdly, the very terms of husband and wife, supposes marriage.

Fourthly, if marriages were all of the devil, I wonder the Apostle should make use of that for a comparison of the spiritual state and union between Christ and his church. Again, St. Paul says, Heb. 13—4, marriage is honorable in all, and the bed undefiled; but whoremongers and adulterers God will judge—which being given out in positive terms, in the new covenant ministration, I think is sufficient to decide all controversies, and still the clamours that may arise on this head. But to return, with reference to the forbidden fruit, you say as I said before that it was the act of copulation between Adam and Eve, and is still forbidden fruit to every man and his wife, therefore it is incumbent on you to shew where it is forbidden and by whom, that I & others may believe it upon better authority than your bare assertion. I desire you would answer this question if you are able, or own that I was right in saying you had renounced or at least did not go by the bible, for if you cannot prove that act to be forbidden by God, then certainly you are mistaken in calling that the forbidden fruit, which was not nor is not forbidden. I know that for me o copulate with another man's wife, or to steal another man's goods would be forbidden fruit, because God hath commanded saying, thou shalt not [Page]commit adultery—thou shalt not steal; but I am far from believing that Adam's copulating with his wife, when he was implicitly bid to do it, was the occasion of his fall, for it was certainly and inseparably connected with multiplying, and his sin consisted only in breaking the command of God: for where no law is, there is no transgression, Rom. 4, 15. Again, sin is not imputed when there is no law, Rom. 5—13. And again, nay I had not known sin, but by the law, for I had not known last, except the law had said, thou shalt not covet, Rom. 7—7, therefore except you can produce the law of God that forbids copulation between man and wife, you cannot make it a sin, and consequently that could not be the cause of Adam's fall. And again, except you can produce the law of God that forbids marriage, you cannot make it a sin, and therefore not of the devil, as you pretend. And St. Paul says, I. Cor. 7—28, but and if thou marry, thou hast not sinned, and if a virgin marry she hath not sinned. Now elder James by what has been said it is evident, that you deny and contradict the scripture, both of the old and new testament, and thereby have departed from the faith of those holy men, that wrote the scriptures, and consequently must fall into that character given by St. Paul, I. Tim. 4th chap. which I shall attend to in the next place.

[Page] I. Tim. 4—1, Now the spirit speaketh expresly, that in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils, verse 2 speaking lies in hypocrisy, having their conscience seared with a hot iron, verse 3, forbidding to marry, &c. Here elder James is one of the blackest characters I think what we can find in the bible, which is given of a people that should arise in the latter times, which particularly belongs to those that are found in this character, let them be who or where they will.

First, The Apostle says, that in the latter times some shall depart from the faith, viz. the Apostle's faith and gospel, then certainly those that renounce it, calling all that is written in the bible letter, old heavens, and a back dispensation, and that Christ therein testified of that we believe in, and depend on for salvation, to be anti-christ, the devil, old belzebub, high king of hell, which are Samuel Fitch's words and terms for it, and to which you also agree. I say I think such have to all intents departed from the faith, in the sense of the text, giving heed to seducing spirits and doctrines of devils, as if he should say, giving heed to them spirits that deceive, mislead, and debauch people: see the definition agreeable with that Rev. 2—20, notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, [Page]to teach and seduce, to wit, deceive, mislead, and debauch my servants, tho' God has expressly said, I. Tim. 2—12, but I suffer not a woman to teach, nor to usurp authority over the man; but to be in silence; as in I. Cor. 14—34, let your women keep silence in the churches, for it is not permitted unto them to speak, but they are commanded to be under obedience, as also saith the law; but Jezebel never would obey God, but will be seducing, viz. deceiving, misleading, and debauching the people. Here observe, there was Jezebel in the days of Elijah the prophet, a seducer and a Jezebel in the days of John the revelater, a seducer and a Jezebel still; therefore if the mother or any other woman call herself a prophetess and set up for a teacher and leader, usurping authority over men, and deceive, mislead, and debauch people, she comes full into the character of Jezebel, and is a seducer. Tho' all fraud it is true originates from the devil, first and last, he being the old seducer, that deceived the deceivers, and set themselves to deceive others, as you and the mother deceived me, for it is certain that you deceived me when I came first among you, by insinuating and pretending that you was perfect, and had attained to compleat redemption from sin, and that if we would obey your doctrine, we should be soon there too, which I found to be nothing but a cheat, for the further [Page]I went with you, the further I had to go, and the more I did the more I had to do, and instead of freedom and millennium glory, as I expected, I found the greatest bondage and slavery, and to give thee all we had besides, & at last go to purgatory for what I could see. Thus was I deceived by you, and so I believe are all therest; and as to your perfection, that may be seen by the accounts in this letter: and again, as to our being misled by you, I think it was wholly a forsaking God and Christ, and depending upon you for salvation, which will fail every one that trusts to it, if the bible be true; for that says cursed is man, that trusteth in man, and maketh flesh his arm; and again, it is certain your people are debauched, by having their civility, and humanity, and I think their morality also destroyed; and becoming the most profane, desultory, foul-mouth'd people, I believe that ever made any pretensions to Goodness; and not only in words but also in behaviour, as may be seen in the former part of this letter. All which proves you to be seducers; having been yourselves seduced, whose doctrine as such, must be doctrines of devils. Verse 2d. Speaking lies in hypocrisy, having their conscience sear'd with a hot iron. I have already spoken something in particular, in relation to this; and therefore I shall only add, that from my general observations, I do really think, that I [Page]never saw such a false people as you. I think none but such whose conscience is sear'd with a hot iron, could so wholly give themselves up to false prophesy, false accusations, and false reports as you do; I mean you all as a sect, and for the truth of this, I appeal to all that are well acquainted with you. Verse 3d. forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving, of them which believe and know the truth. Verse 4th. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: verse 5th. For it is sanctified by the word of God and prayer. Here it is plain, the Apostle speaks of forbidding to marry, as a grand material article in the doctrines of devils, which is given as a distinguishing mark of those deceivers here spoken of. And now that you might see, that you have departed from the Apostles gospel, and consequently from the faith; I refer you to 1 Tim. 3d chap. where the same Apostle gives the character of Bishops and Deacons, each having a wife and children, and yet chief officers in the church of Christ: that it might be seen and known, in those latter times spoken of by the spirit, that there was no such thing, as forbidding to marry, in the church of Christ: and that thereby those deceivers spoken of in the latter times, that should arise, forbidding to marry, might be [Page]more easily known and detected. Now elder James, by this you ought to be convinced of your error, in forbidding to marry: and that you do forbid to marry, is certainly true, I have often heard you deny it, and as often heard you forbid it, at least implicitly, I can instance particulars, wherein you have forbid, and even prevented marriages, to wit. Hannah Kindale has often told in publick that she was just going to be married to the man she loved before she fell in with you. Jonathan Shosson was going to be married to Hannah Goodrich; Job Bishop was going to have Desier Sanford; William Miles and Mary Clerk as I have heard—many more I could mention that are now on my mind, that were likely agreed to marry, but were broken off and terrified out of it by you: nor do you allow any in your community, but such as wholly renounce marriages: and those that were married before, you part them forever or disown them; and for a further conformation of this I can say I was present with the mother one time at Ashfield, when she undertook to break the marriage of Pitman Cook and his wife, and I assisted therein, and dar'd not do otherwise, for fear of falling under her displeasure. The manner was this, she having prepossessed the minds of her people, that she herself was that battle-ax and weapon of war, spoken of in Jeremiah 51—20 that was to [Page]break in pieces the nations and destroy kingdoms: she was to break in pieces the horse and his rider: the chariot and his rider: she was to break in pieces man and woman, old and young: the young man and the maid, &c. She said it was their lust brought them together, and that he that married them was not a man of God, and therefore what he did was not of God, but of the devil, and therefore void, not regarding what is spoken by Malachi, 2d chap. 14—15—16 verse, the whole paragraph to which I refer you, and desire you to read: and I suppose they hold their marriage to be void, and themselves acquit from each other ever since, for they call their marriage covenant a covenant of death and hell, and so do many if not all the rest. At another time at Harwood, I being present, Samuel Fitch, I suppose by the mother's direction brought in his wife and son, and I think daughter too, that being all his family, ordered them to kneel down, then kneeled down with them himself, in the midst of an assembly of their own sort of people, then in the audience of the whole, in a solemn manner, renounced his wife and children, as being his wife and children ever any more, and forbid his wife ever esteeming him her husband again, declaring she was no more his wife, nor he her husband—this I saw and heard, which was designed as I supposed to give a lead to [Page]others. Besides the severe chastisements and many methods taken by you to set men and women, husbands and wives at the greatest distance in affection from each other. now elder James are not these things [...] to marry in the highest sense? and [...] not this with what else has been said, which I defy you to deny, bring you full into the character here given by St. Paul, of those that depart from the faith, giving heed to seducing spirits and doctrines of devils, speaking lies in hypocrify having their conscience seared with a hot iron, forbidding to marry &c. what follows in the 4th and 5th verse being a declaration, of Gods approbation to the marriage rights; I shall pass to another observation in the same chap. Verse 7th. But refuse prophane and old wife's fables; and exercise thyself rather unto Godliness: verse 8th, for bodily exercise profiteth little, &c. verse 9th, this is a faithful saying, and worthy of all acceptation. Here observe, it is evident to me at least, that the mother was a very profane old wife, and that her doctrines were meer fables, being I think altogether unscriptural, and her religion consisted much in bodily exercise, and therefore of little profit: this is another characteristick given by the Apostle in the same chapter with the above, and then concludes emphatically in the following words, this is a faithful saying and worthy of all acceptation, which is a clear [Page]manifestation of the Apostle's disapprobation of what you make so much account of you laying the whole stress of our salyation upon our faith in and obedience to an old wife's sables and great bodily exercises, which the Apostle sets nothing at all by. Herein therefore appears a great difference between you and the Apostles, which you account for by the introduction of a new dispensation, which however I think brings you into a most doleful character according to scripture prediction. Now elder James by what has been said it is evident, that however wrong all others may be, you cannot be right, if the scriptures be true: and tho' you may pretend to be beyond them, and hence take liberty to go contrary to them, I desire you to read this advertisement of a runaway, departed from the faith: take warning and return, left you be taken up by it and punished according to the rule which the scriptures gives in such cases. Again, II. Thess. 2—4, who opposeth and exalteth himself above all that is called God, or that is worshiped, so that he as God sitteth in the temple of God shewing himself that he is God. This is a description of the man of sin, the son of perdition, that should be revealed before the coming of Christ, as appears in the preceeding verses, and in the 19th verse says, for the mystery of iniquity doth already work, only he who now letteth will let, until [Page]he be taken out of the way; as if he should say, that which is mysterious and out of sight, and yet iniquitous doth already work, counterfeiting Christ and the true religion, and that by a mist of darkness and the power of deception, it would let or hinder the man of sin as such being discovered or revealed, even until the time of Christ's coming, at which time the mystery of iniquity, which is a deception, a cheat and fraud shall be taken out of the way; verse 8th, and then shall that wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming, viz. then the man of sin which is it that opposeth every thing both good and had that stand, in the way of its own exaltation and honour, wanting the pre-eminence and exalting itself above God, should be destroyed, to wit, Anti-Christ, counterfeit Christ, and counterfeit religion, mixed with pride, self and vain glory; and this is that abomination of desolation, spoken of by Daniel the prophet, standing in the holy place, and referred to by our faviour, Matt. 24—15, which when we see we should flee from it, and which the coming of Christ will be the destruction of not only in a political and general sense, at his final and last coming, but also in every individual elect soul, in whom he comes by his spirit through all ages down to that day, and it cannot be otherwise, for where ever and [Page]whenever Christ comes, the man of sin is overthrown; therefore where the man of sin is, Christ is not come, either in a general or individual sense—but more especially in the latter days, according to the sense of the apostle, when the mystery of iniquity shall rise to the heighth, and the man of sin exalt himself above all that is called God in the religious system: the appearing of Christ shall consume and destroy with the brightness of his comeing; verse 9, even him whose coming is after the working of Satan, with all power and signs and lying wonders, by which it is evident, that just before the coming of Christ there should a people arise, in whom Satan would work with all power of delusion, deception, and signs and lying wonders, which undoubtedly are the same that Christ speaks of Matt. 24—24, for there shall arise false Christs, and false prophets, and shall shew great signs and wonders, insomuch, that if it were possible, they shall deceive the very elect; and bids us neither believe nor follow them. Again. Rev. 13—13, and he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men; verse 14, and deceiveth them that dwell on the earth, by means of these miracles which he had power to do in the sight of the beast. And again, Rev. 16—13, and I saw three unclean spirits like frogs come out of the mouth of the dragon, [Page]and out of the mouth of the beast, and out of the mouth of the false prophet; verse 14th, for they are the spirits of devils working miracles, &c. then in the 15th verse, Christ says, behold I come as a thief. Here observe, in this passage in the Rev. Christ comes as a thief, after the going forth of these miraculous deceivers, which just agrees with what St. Paul has just been saying, that Christ's coming is after, or not until after the working of Satan, with all power, and signs, and lying wonders; from whence we learn, that in these latter days, there should arise false Christ's, false prophets and deceivers, with all power, even the power of miracles, and signs, and lying wonders.

And indeed herein lies the power of deception; all which great and wonderful things, is yet no evidence of their being the people of God; But the contrary; especially if they oppose and exalt themselves, pretending to be Christ, and at the same time, having base morale; working as in verse 10th with all deceivableness of unrighteousness &c. which just completes the character of those deceivers here spoken of, verse 11th, and for this cause God shall send them strong delusions, that they should believe a lie; verse 12, that they all might be demned who believed not the truth, but had pleasure in unrighteousness. Now elder James I having made some observations [Page]in referrence to a few passages of scripture under this head: shall in the next place proceed to make a comparison of what I have found among you, with what is here written.

First then, It is certain that you oppose every thing that does not acknowledge your mission and ministry, which being contrary to the bible, you oppose that, and consequently the divine author of it too and even venture to go contrary to his commands, according to what is written, as a thing invalid and out of date; and it is as certain, that you do oppose all mankind, of all ranks and degrees sects and denominations of men under heaven, condemning them altogether, and declaring they will all go to hell, that do not acknowledge you to be the only lead of God in the world, and subject themselves to your ministry; you oppose every argument that can be raised, and every text of scripture, that can be produced in support of any other religion but your own. This I think is opposing and at the same time exalting yourself, for just as much as you run down others, you exalt yourself; and not only so, but you plainly say, there is no God that can save souls, but what is in you, the elders and the mother, and there has been great pains taken to bring me and others into this belief, for indeed I never could believe it: and I hear that some of your people begin to declare openly, that James [Page]Whittacor is the faviour of the world, and you suffer and even order your people to kneel down to you: when the angel would not suffer John the Revelator to fall down to him; nor would the apostle Peter suffer Cornelius to do the like to him; and God has also commanded saying, thou shalt have no other Gods before me: thou shalt not bow down thyself to them, nor serve them, Exod. 20—5; but you presume upon it, and require that acknowledgment paid to you. Is not this opposing and exalting yourself above all that is called God? according to the character given of such; and is not this implicitly calling yourself God, and robbing him of his glory; bending the people's whole attention to you as God, and you terrifying them to it, taking the whole government and controul of them, and their interest too, wholly depriving them of the liberty of seeing and believing for themselves, or knowing any thing but what you tell them concerning their souls—and this just comes to what Samuel Fitch said, as I told you before, that he had no other Christ to look to but the mother; and since she was dead, you take the throne and are become supreme judge of quick and dead—this you pretend absolutely, if I understand you. I say is not this exalting yourself above all that is called God? it astonishes me to think, that any mortal should have their conscience so seared, as to [Page]make such pretensions; you certainly know that you are not God: then how dare you allow your people, to deify and make a God of you, who are but a poor frail mortal, as the mother and elder William was, who pretended the same things, and are dead. I wonder you are not afraid of being smitten of God, and eaten of worms as Herod was for the same thing. But the scriptures must be fulfilled: there must be some that oppose and exalt themselves above all that is called God, or that is worshiped—so that they as God set in the temple of God, or the church, or the religious system, there shewing themselves to be God, which is the man of sin, the son of perdition. But secondly, with respect to the mystery of iniquity among you, I can say that I have been confounded many times, not knowing how to account for such inconsistencies, or reconcile such high appearances of religion and sincerity, with such wickedness and abominations at the same time, in the same persons; nothing was more common among you, than to use the most prophane language, especially when chastizing others—yet in the highest zeal of religion; and to use equivocations and deceit under a pretence of defending the cause of God, and even when in liquor much more resolute for God against sin than at other times. Your persuading of us that liquor operated right the contrary in you that were [Page]perfect to what it did in them that were not: that whereas it influenced them to serve the devil; it animated you to serve God: and even in the times of your intoxications, there would be an appearance of the mighty power and gifts of God in you, as you call it: I also have took notice that by the greatest fits of anger, rage and execrations against somebody or other, you would find the greatest releasement, as if your souls were solaced in heaven. One thing a man told me that he saw of a quarrel between the mother and elder William, that was very sharp and bloody, with many hard blows, and dreadful cursing and outrage, till they were both maul'd and bruised by each other, and directly after the people were chastized for false judging, and this salvo put upon it, that Paul and Barnabas contended and parted: and Paul withstood Peter to the face, keeping up a shew of religion in it; and when any of you come out against others, in the greatest railleries and accusations, many of which I have no doubt were false, you would turn it into a pretence of love and faithfulness to them; and so you find ways to turn every vice into a virtue, giving way to your passions, foul language, equivocations to say no worse of it, and hard drinking, which are all condemned by the scriptures, and yet all in common practice among you in the highest pretensions of religion, and attended with the [Page]mighty power and gifts of God to all appearance. This looks I think like a mystery of iniquity, where the greatest abominations are committed: children abusing their parents in the most shocking manner that ever was heard of, being set on by the mother and you, and ruling over their parents: and wives ruling over their husbands, all which is against the laws of God and nature: yet all under the highest appearance of divine approbation, being attended at the same time with an increase of those supernatural gifts. This I say looks like the mystery of iniquity spoken of, and agrees with that Rev. 17—5, and upon her forehead was a name written mystery—Babylon the great—the mother of harlots—and abominations of the earth. But again, thirdly, it is said that the coming of Christ is after the working of Satan, with all power and signs & lying wonders: and this is the case with you, for you assume the prerogative of all power under heaven, and without distinction or reserve, villify and condemn it, as what must sall before you, and acknowledge your ministration first and last: and besides you pretend to the power of miracles, which if it were so, is no more than what the false prophet and unclean spirits could do, as before quoted: to be sure you have power to scare and terrify your own people especially, and make them believe just what you please: and indeed so [Page]far as I myself believe you to be those deceivers here spoken of, I believe you to have the power of false miracles, for I have seen one that was of you, cause fire to come down from heaven, as I then thought, he being in a great rage, gave a violent screech and stamp with his foot, at which instant I saw a flash of fire or lightning all at one and the same instant. Another person told me that he saw the same thing at another time. One time when I was at the church, as elder William came out of his room, he said he heard a clap of thunder among the dead, and saw the lightning. Here observe, we read that these things shall be done by the beast, which includes the false prophet and unclean spirits; but not a word of any such thing is ever said shall be seen or done among the people of God. I would just further say, you have the power of deception, to shift and turn yourselves into every shape to deceive. 4thly, Signs and lying wonders every body that knows you, knows that you are full of signs: signs with the hand, polling, pointing, reaching, swinging, touching, stroking, striking, shaking, and the like: as also on the floor falling down, rolling, tumbling, wallowing, kicking, thumping, pitching over, roaring, crying, screaming, hollowing &c. as also being led about by signs, following the band this way and that: moreover hissing, mouthing, lolling out the tongue, grinning, biting, glaring, [Page]with many strange postures of the body and limbs: besides great trembling, shaking, turning, twitching, stamping with a [...] voice, now and then hollowing out sharp and sudden. Now whether you call these signs good or bad, they are among you, and exactly agree with this prediction, and where do you see it else? 5thly, Lying wonders and signs without meaning or signification, are the same thing: yet there are other things that may more properly be considered as what is meant by lying wonders, to wit. visions, which are very frequent and wonderful, yet little or no truth in them, and nothing to be known by them as I can see.

Even the mother's visions were no better, for I have often heard of a vision that she had of you, in which she saw you in the very act of copulation with a woman; which you must own was a lying wonder, or betray your guilt; either of which dethrones you. Again Eleazer Goodrich's revelation at Amos Rathbun's, where he charged a man with murdering a person in times past, and of having a design then of murdering a woman, and her two children, and to prevent which, sent two men privately to watch the house the night it was to be done, which turned out to be a lying wonder. I did not see this myself; but often heard the story and believed it, even altho' I was then in that faith; [Page]but I saw him a day or two after at Ezekiel Goodrich's, where as though he was Christ, took the judgment seat, cut off anumber of souls, and sentenced them to hell; baptized several persons in the name of the Trinity; and saying he that betrayed him was at hand: then putting one hand to his forehead, pushing it back and with the other hand, with his forefinger, would saw across his throat, repeating the sign several times over, and saying again, that he that betrayed him was at hand; and that in three days, he should be perfected; at which I, and I believe all the rest present, thought that the man, whom he had accused of murder at Amos Rathbun's, had a design against his life; for I found by his expressions, that it was he that should betray him; I tarried till late at night before I went home, and afterward enquired, and found that nobody came neither then, nor afterward to give him any disturbance; which though attended with such a mighty power, and signs, as would scare people into the belief of it; yet was but a lying wonder. I could mention the names of a considerable number of persons that have been cut off, and received the sentence of damnation from those that have assumed the judgment seat, one of which was confirmed by the mother; who has since been restored, and is now in good standing among you: and I was knowing that his sentence [Page]was everlasting woe; and never to find repentance: I have been often scared and terrified almost out of my wits by such things, till I found that great part if not all, was but lying wonders: I have had to run to the relief of your people in Tyringham, with all speed while I was in that way, who were in the utmost confusion, almost in distraction and despair, by the havock which William Allen and his wife, and some others made in that place, by their lying wonders; yea one of them that was a believer in your way told me, that in one of his wives high religious turns, he never saw any creature so full of lying wonders as she was. I saw the mother one time, in a great rage with one of Elijah Wiles's sisters, for something she had said about the church, she cut her off, and gave her wholly to the devil as I took it, and said, that within a fortnight she would hang herself, as there was a God. These I think were exactly her words, which terrified me very much, believing then as I had been taught, that not one of her words could fail; but no such thing happened, for I have long since seen the girl alive and well. At another time, I heard the mother tell a vision to Nathan Goodrich, how she saw the great angel of God going forth, blowing his trumpet, and his brother Ezekiel that was dead was with him, and that she had a particular command from them, or [Page]from God, to come to his house, and warn him of approaching death; and admonish him to set his house in order. This is now above a year and half age, and the man is yet alive and well I believe, for I live not far from him. There was also a prophesy, uttered by one of the brethren, that Albany should be destroyed within one year from that time, which is I think about three years ago; but I heard but lately it stands safe yet; and all with the greatest assurances, and yet absolutely lying wonders; and what makes them such, is because they are not true, for the events prove it; and yet you have the confidence to threaten people with the judgments of God, damnation and the bottomless pit, if they do not believe, and subject to your lead and government; by which many are terrified into it; others being won by flatteries are taken in and lod away byit. But 6thly, deceivableness of unrighteousness, making use of scripture, such as suits your turn, to catch and entangle them that hear you, when at the same time it is a declared principle among those of you that are strong, that you are in a new day and dispensation, beyond the bible and do not mean to go by it, nor make any rule of it; at the same time you will hold forth certain perfect rules in scripture, to convict people of their imperfection and short coming, and thereby destroy all the faith, in what they had [Page]received, and by telling them that you are perfect draw them away after you: is not this deceivableness of unrighteousness, first to make use of scripture to decoy and catch others, which you will not own nor go by yourselves? secondly, to destroy all their former faith by the scripture, and build them up in another without the scripture, often quoting your visions, revelations, unknown tongues and prophesy, as the infallible evidence of your being the only people of God in the world: which however I think, upon a proper discussion of matters, is no more nor less, then what is given in this and the like character, as the distinguishing marks, of the greatest deceivers spoken of in the whole bible. I have been much burdened latterly, with almost all your expositions of scripture; believing that you corrupted the word, and perverted the people; whether ignorantly or designedly I leave; but you would certainly read wrong, and put a wrong construction upon it; which whether it were ignorance or craft in you, it certainly disqualifies you for the high station you assume, and proves there is no such thing as perfection and infallibillity in you, as you pretend. I shall give but only one instance, Rom. 11, 22. Behold therefore the goodness and severity of God, on them which fell, severity; which was speaking of the fall of the Jews through unbelief. But you would read it thus, on [Page]them which feel severity, persuading the people from the words, that it was the goodness of God to them for to feel severity, and take the liberty to be more severe, and cruel to them as I thought. This you would often mention, and whether you know better yet, or not, I cannot tell; for I was so kept under I dared not tell you of it. Now elder James, upon the whole, if you should deny this character here given by St. Paul to be yours, I beg you would tell me whose it is, and make out the comparison to demonstration as I have done, in reference to you, by comparing what I have found amongst you in fact; with those particular passages of scripture herein referred to. For nothing is certainly known to be right or wrong, but by the sacred record of truth, which is given as a rule to try the spirits by; which is the next thing to be considered.

I John 4, 1, Beloved, believe not every spirit, but try the spirits whether they are of God: Because many false prophets are gone out into the world. As if he had said prove them, compare and try them, by the rules that I give you, and by the written word of God, But elder James, you will not allow of it; But you say, we must believe and obey what you say at a venture, or go to hell: herein therefore is a trial of the spirits at once, verse 2; hereby know ye the spirit of God; every spirit that confesseth that Jesus Christ is [Page]come in the flesh is of God: here is an infallible rule given, to try the spirits by; and no man can say, that Jesus is the Lord; but by the Holy Ghost; neither can any man confess that Jesus Christ is come in the flesh, but they that have received him; viz. his spirit, his words and gospel; neither can any man confess Christ, that does not know Christ; and he that saith he knows him, and keepeth not his commands is a liar, and the truth is not in him. I John 2, 4, But again, it was a thing well understood in the days of the Apostles, that Christ was come in the flesh, for the destruction of the flesh; therefore to confess Christ come in the flesh, is to confess the body of sin destroyed, to wit; the carnal mind which is a fleshly mind, vicious habits, appetites and inclinations of the flesh destroyed; as appears Colos. 2, 11, in whom also you are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ; as if he should say, in whom also ye are cut off, with the cutting off made without hands, in the putting of the body of the sins of the flesh, by the cutting off of Christ; mark, circumcision under the law, was a figure of the cutting off of Christ, or the body of the sins of the flesh, which body of sins, Christ takes upon himself, in behalf of all his elect, in a special manner, and was cut off for them. Therefore [Page]as it is said, that Christ our passover was slain for us, even so Christ our body of sins was cut off for us; in whom we have redemption through his blood; even the forgiveness of sins: again, I Peter 4, 1, forasmuch then, as Christ hath suffered for us in the flesh, arm yourselves with the same mind; for he that hath suffered in the flesh, hath ceased from sin. Rom. 6, 6, knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin; verse 7th for he that is dead, is freed from sin, as if he had said, by Christ's dying for us, we are dead to sin:verse 8th now if we be dead with Christ, we believe that we shall also live with him; which death to sin, and life in Christ Jesus, we obtain or come into possession of, through faith in him; and not for any thing that we have done, or can do. Therefore whosoever confesseth, that Jesus Christ is come in the flesh in a gospel sense, is of God, and feels his soul delivered from the flesh, by Christ's coming in the flesh, and if he cannot express it experimentally for himself, it is no confession at all; he is antichrist or of antichrist. Now elder James, I do not remember of ever hearing any such things as these among you, the whole four years and half that I was with you, nor have I the least idea, that you have any expectation of salvation by him that died on calvary, according to the [Page]ministration given by him and his apostles in that day. But it was mothers ministry, and mothers sufferings while she lived, and now it is yours.

But I desire your further attention, Rom. 8—8, so then they that are in the flesh cannot please God, to wit, they that are not delivered from the body of the sins of the flesh through faith in Christ, cannot please God, for such are in the flesh in the sense of the text, and may be known by their fruit, as we find Gal. 5—19, now the works of the flesh are manifest, which are these, adultery, fornication, uncleanness, lasciviousness: verse 20, idolatry, witchcraft, hatred, variance, emulations, wrath, strifes, seditions, heresies: verse 21, envying, murders, drukenness, reveling, and such like, of the which I tell you before, as I have also told you in time past, that they that do such things shall not inherit the kingdom of God. Now elder James, first, I cannot say that you in particular are guilty of adultery or fornication in a natural sense, tho' you may be in the highest degree, in a scriptural sense; but it is evident there is many that are of you, who are guilty in the natural way. 2dly, I suppose that filthy dreams defiles the flesh, and is uncleanness, Jude 8 verse, of which there is more among you I believe, than any where else, as I am greatly knowing, having been a father confession among you. 3dly, And I suppose [Page]that for you to order men and women to strip naked and dance, and go swim together, is laciviousness. 4thly, And I suppose there was never more abominable idolatry commited than there is among you, by their making a God of you, and you of yourself. 5thly, And I suppose that all seducers are witches and wizzards, and all false doctrines heresies, and delusions are witchcraft. The Galatians were bewitched in that way, which is no doubt the apostles meaning here. 6thly, And hatred here spoken of evidently abounds among you, especially against those that are in opposition. It is a common thing to hear one and another of you express your hatred against such and such ones when you are commanded to hate no man, and to love your enemies. 7thly, Again, variance, I have seen and heard much of even among you that call yourselves the church, and elsewhere among you. 8thly, Emulation is envy and disdain, striving to go beyond others. And do you not set yourselves up above all others, and even envy and disdain them; but more especially those that are not of you. I have heard elder John Partington tell a man that was a believer among you, that he felt as if his soul disdained the other man's soul. 9thly, Again, wrath is so apparent, their needs no particular inferences given: you call it the wrath of God, which I doubt of; but if it were so, where is any gospel [Page]rule for you to act it out in the manner you do? It is put into this catalogue as the works of the flesh. 10thly, And again, strife is among you in a high degree, far beyond what I ever saw it in any other people, professor or prophane I think. 11th, Also sedition, breaking up families, setting some against the others and bringing the greatest confusion, trouble and distress upon them, if they would not all come into your way. It would be too tedious to mention the number of families that are broken by what I suppose to be sedition, one set against another: and where there is any of your sort of people in a family, they must have the rules, if it be but a child, or quit the family, tho' against the parents will and commands. 12th, Again, Heresies, I suppose, that all that is held to or preached up contrary to the bible, is heresy; at least I take that to be the apostle's sense of it: and I do not see wherein you go by it, or according to it at all. 13th, And again envyings, I leave it to you elder James whether you do not envy me, if not, see if there is none else of you that do, for I suspect them. 14th, Again, murders. I do not think that you have designedly murdered any body; but I believe you have been the cause of many deaths by driving people beyond their strength: I would only give my opinion in this and leave it to God. 15th, Again, drunkenness, this is also among you, [Page]and is what I so often complained of, as you will likely remember, and what first began to open my eyes to see other misdemeanours. Lastly, revelings, are high carousing dances, this or something very much like it I think is also among you in the highest degree, all which the apostle says are the works of the flesh: and as he had told them before, he tells them again, that they that do such things shall not inherit the kingdom of God. Now then I would make this inference, that whoever does these works of the flesh, has not the body of sin destroyed in him, and therefore Christ is not come in him, pretend what he will: nor does he, nor can he confess that Jesus Christ is come in the flesh, and therefore not of God: he is anti-christ, as saith the apostle. But once more verse 6th, we are of God: he that knoweth God heareth us: he that is not of God, heareth not us, hereby know we the spirit of truth, and the spirit of error. Here the apostle peremptorily declares, that they in that day were of God, and they that know God would hear them; But you say you know God, and yet will not hear them, nor go by them. Here you contradict the apostle, and fleeing again to the horns of your old alter for refuge, by pretending that you are in a new dispensation beyond them, which is a covering for every variation from them. What right then have you to take this passage of scripture from them [Page]as you do, and apply it to yourselves? and now call upon others in their words to come to your terms, saying, they that know God heareth you, and they that are not of God heareth not you. Is not this imposing upon people with craft and deception? But the apostle has determined it, that if you or any other will not hear them, you are not of God: and tells us that hereby we shall know the spirit of truth, and the spirit of error. But now having tried the spirit by the help of God thus far, I shall close this head in the words of St. Paul, Eph. 4—14, that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the slight of men and cunning craftiness whereby they lie in weight to deceive. But again for a further trial of the spirits by the word, in a more general sense, in which I pray God give me animpartial mind, and understanding; Isaiah 8, 19. And when they shall say unto you, seek unto them that have familiar spirits, and unto wizards that peep, and that mutter; should not a people seek unto their God? For the living to the dead? It is certain elder James, that you have a number of persons out abroad in the world, great part of the time, if not all, who are persuading people to seek unto you, and it is as certain, that spirits do attend you, and speak to you and you to them: I do not say you are wizards; but I think I may say that [Page]you are constantly peeping in every dark hole and corner, to spy out something amiss in people. And the definition of muttering, is speaking confusedly; and it appears to me, that you did all make a God of the mother; and though she is dead, you seek to her for the living that is, them that are alive. I do now really think, I have not strained any one point; but have given a short and true account of things as they be. Here the prophet as much as says, when any shall say unto you, to seek to such a people as this, then he say verse 20th, To the law and to the testimony; if they speak not according to this word, it is because there is no light in them: which he refers to, as a rule to try them by; which appears to me, as an infallible proof against you; seeing you have renounced the law and testimony. And where, or whenever, we find a people whose marks and character exactly agree with this prediction, let it be in what day or age of the world it will, they are the people intended; and it may be expected, that when men leave the scriptures, and follow their own feelings and conceptions, they are not only in danger of being imposed upon; but often run into the highest enthusiasm therefore to the law and testimony. Now I leave you to make what reflections you please upon it: while I proceed to another passage of scriptue. Jude 3d verse. Beloved, when I gave all diligence [Page]to write unto you, of the common salvation, it was needful for me to write unto you, and exhort you, that you should earnestly contend for the faith, that was once delivered to the Saints, to wit, the same faith that the Apostles had in the atoning blood and righteousness of Jesus Christ, according to their doctrine and testimony, which agrees with the prophet Isaiah, as recited above; to the law and to the testimony &c. And therefore there is no other law nor testimony, nor faith, nor ever will be that God will own; till the final, and last appearing of our Lord Jesus Christ; as you may see, II Thes. 1, 10, When he shall come, to be glorified in his Saints, and to be admired in all them that believe; Because our testimony among you, was believed in that day. Again, Jude 4th verse, But there are certain men crept in unawares, who were before of old ordained unto this condemnation, ungodly men, turning the grace of God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. This agrees with II Peter 2, 1, Wherein they are called false teachers, who should privily bring in damnable herisies, even denying the Lord that bought them, and bring upon themselves swift destruction. I believe, that turning the grace of God into lasciviousness, is turning religion into baudy and balderdash language and behaviour, which I have seen [Page]and heard to an excessive degree among you, enough to abash and dash the countenances, of all modest people. Here observe, the Apostle says, it was those false teachers, that turned the grace of God into lasciviousness; and you set up for teachers, and are found in these things. He says those ungodly men crept in unawares, and it is true we were not aware of such things among you, when we first joined you, nor had we then any idea, of such doctrines as you now hold forth, nor of such discipline, nor of such practices and behaviour so inconsistent with reason and scripture. And Peter says, those false teachers. should privily bring in damnable heresies, to wit, doctrines contrary to scripture, even denying the Lord that bought them. And I think, I have abundantly shewn already, wherein you deny both God and Christ; but what is in you, as head or chief since the mother's death; why now elder James, I cannot see, but that you fall into this character, which if it be so, you are in danger of swift destruction. For he that is able to characterise from ancient times, was able to tell the fate. Jude 8 verse, Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities; now whoever does these things, are the persons or people intended: and by your forbidding to marry, your people are become filthy dreamers, I certainly know, by my own [Page]experience, and by the frequent confessions of others, for when nature is every other way restrained, it takes its course that way, and becomes habitual.

And again, it is natural for those that set themselves up above all others, in power and dignity, to despise and speak evil of them: which is beyond what Michael the Archangel, dared to do to the devil; verse 10. But these speak evil of those things which they know not; but what they know naturally as brute beasts; in those things they corrupt themselves. Peter says, and shall utterly perish in their own corruption; verse 11th. He pronounces a woe against them, and compares them with Cain, and Balaam and Core. Now elder James, I desire not to magnify, nor to misapply things, but certainly, Cain was a murderer, Balaam was after a reward, and Core was a gainsayer: here the apostle Jude was pointing out a people, that are like them; but first I would observe, that love and hatred, are the greatest marks of distinction between the children of God, and the children of the devil, as you may see I. John 3—15, whosoever hateth his brother is a murderer, and ye know that no murderer hath eternal life abiding in him; but on the other hand I. John, 4—7, beloved let us love one another, for love is of God: and every one that loveth, is born of God, and knoweth God. Now to [Page]take you as a people you are full of violent expressions of hatred against all others, but your own sect; and all such I think are of Cain's denomination; for their is no such thing as hating a brother or fellow creature in the kingdom of Christ: and he that hates feels like a murderer, and is such, and therefore of Cain. But again, when you first began to call upon us to give up our estates to you, it was with this pretence, that the poor and the rich should all fare alike; but instead of that, the poor are neglected and much poorer than they were before, and you are living away upon what the rich bring in, and building a large vessel with it, and likely intend to carry off what you can get, and leave the poor to shurk for themselves. This I take to be running greedily after the error of Balaam for reward—concerning whom we read, II. Peter, 2—14, an heart they have, exercised with covetous practices, cursed children, verse 15, which have forsaken the right way, and are gone astray, following the way of Balaam, the son of Boser, who loved the wages of unrighteousness. But again, with respect to the gainsaying of Core, he rose up with his company, and said the congregation of the Lord was all holy; and it seems did not incline to obey Moses and Aaron, but gainsayed them. And now you are risen up with a company, saying the congregation of the Lord [Page]are all holy—meaning your own company, and are gainsaying Moses and Aaron, yea Christ and his apostles too, and will not obey them, nor follow their lead; but are set out for yourselves another way. Again, verse 17, these are wells without water—clouds that are carried with a tempest, to whom the mist of darkness is reserved forever: compared with Jude 13th verse, raging waves of the sea foaming out their own shame: wandering stars, to whom is reserved the blackness of darkness forever. I think these wells without water, may be aptly applied to teachers without knowledge: and clouds carried with a tempest, to people driven on with the rapid spirit of enthusiasm: and raging waves of the sea foaming out their own shame, to those whose religion consists much in anger and violence, and shameful indecensies: and wandering stars to those who have departed from the law and testimony of God—all which so exactly resembles what may abundantly be seen among you, that I can make no distinction: verse 14th, and Enoch also, the seventh from Adam, prophesied of these, &c. Again verse 16th, these are murmurers, complainers, walking after their own lusts, and their mouth speaketh great swelling words, having mens persons in admiration because of advantage. First then, I suppose that finding a great deal of fault and being often displeased, is to murmur and complain: [Page]and to eat and drink to excess, if that were all, is walking after their own lust: and great swelling words are bold, confident, presumptuous expressions: and to shew more respect to the rich and honorable than to the poor and despised, is an evidence of having their persons in admiration for some advantage thereby. Now elder James, I leave it to you, whether you do not show more respect and take more pains to keep Esq Joseph Bennet, David Meechem, Joseph Merkum, Jeremiah Williard, David Hammon, and such like persons, than you have done to David Mudge, Thadius Hoburt, Ebenezer Davis, and Moses Crane—but you have lost these people, and they are gone off—this is as you say, beyond the bible, II. Tim. 3—1, this know also, that in the last days perilous times shall come, that is, times of great danger—of people's being led away by designing men, under a pretence of religion, into what is exprest, verse 2d, for men shall be lovers of their ownselves, covetous, boasters, proud blasphemers, disobedient to parents, unthankful, unholy. Now elder James, there is indeed a great appearance of love among yourselves, and of as much hatred to all others: and as to covetousness God will be your judge, but this is certain, that you do take away men's estates, and do not give to the poor neither; but consume it among yourselves. And as to your being [Page]proud, I really think there is the greatest appearance of pride, haughtiness, scornfulness, and disdain, both in words and behaviour among you, that I ever saw in any professing people: and I think you are great boasters of your extraordinary gifts, of your pure and senseless lives, of your denial and cross, in all which you go not beyond others, as I can see, except it be in refraining women, which is but an error: in all other things, I think you take more liberty than people generally do, and in this view of yourselves, you look down upon others with anger and disdain, because they do not do as you do, and be as good as you be. He next mentions blasphemers, and I think for you to set up the mother above Christ, as you really did, and since she is dead, for you and your people, to set yourself up above Christ, as I take it you do, is blasphemy: and I think for you or any of you, to call every other God, and Christ, but what is in you the devil, old Belzebub, which you do, is also blasphemy: and I think for you to curse the God that I worshipped, in plain and bold terms, as you have done, was also blasphemy. Then he says, disobedient to parents: in your order the children of believing parents, must obey their parents so long as they can keep before them; but if the child out travels his parents, in your Judgment of the matter, the child takes the lead and government [Page]of his parents, and that with great severity; But the children of unbelieving parents, must win them over to the faith, or quit them, though they be under age, and against their parents will and commands, and ever after, treat them very villainously in words especially: and it may be observed and known, that such children, are very unthankful to their parents, for any thing they ever received from them, and such I believe to be unholy as is said above. But again, verse 3d: Without natural affection, truce brakers, false accusers, Inconsistent, fierce, despisers of those that are good. First, it is an essential article in your system of religion, to wholly destroy and root out all natural affection: nor are they proper members of your community, till they are without natural affection; and then they become implacable, unmerciful, as you may see in the same words: Rom. 1, 31. Secondly, truce breakers, this is called Rom. 1, 21, covenant breakers, and it is true you do break the most solemn covenants, between husbands and wives, which is apparent: and without doubt many between young men and maids, that lies hid, and it is a wonder, if many covenants have not been broken by you, that Souls has made to serve God, in a different way from this: and I think you do all in your power, to break the covenant of grace, and set people to work, a one side of both law and [Page]gospel: and to depend upon you for salvation. Thirdly, false accusers, this is a general complaint against you, and what has so universally incencsed people against you, and when any of you would get buffeted for it, you would call it persecution; when perhaps it was only for your faults. 4thly, Inconsistent, this is lusting, and take you as a people, I believe there is a constant raging, of lust among you, being prohibited all access to women. And 5thly, fierce despisers, of those that are good, now I think you cannot deny, but that you effect to be fierce, and if you discover any among you, that are languid and low, you fall upon them and bounce them about, till you wake them up, and make them as fierce, as so many red hot heaters; till you habituate them to it, and in this frame they become such fierce despisers of all others that are not of them, and like them; nor will you suffer them to come short of this: and this you call your testimony against the wicked and sin. But again 4th verse, Traitors, heady, high minded, lovers of pleasure, more than lovers of God. First then I remember, that when we come first among you, some were scrupulous of confessing their sins, for fear it would be known, you told them they need not fear for that, for you kept all close, and never let the world know any thing of such matters; but since that you betray all those secrets in general, [Page]if not the particular persons: and it is very common for one brother or sister to betray another to the church, and get them severely chastised, and they are encouraged in it, yea children are scrutinized by the church, and made to betray every thing they know against their parents, which I have seen, and it looks to me like treachery. Again, 2dly, heady, high minded, viz. will have your way, being above, and knowing better than all others, and this is true: for if you found out at any time, that any of us only thought by way of question, in our own minds, whether you was right or not, in such or such a case, you would be upon us like so many lions, with chastisement: and this looks to me like being heady, and high minded. And again 3dly. Lovers of pleasure more than lovers of God: agree all with this is that, Rom 1, 32, Who knowing the judgments of God, that they that commit such things, are worthy of death, not only do the same, but have pleasure in them that do them. From which it appears, that they took pleasure in those things, and in them that did them; and loved that more than they did God.

Therefore, whoever does these things themselves that are here spoken of by the apostle, and takes pleasure in others that do the same, they are the persons intended, verse 5, having a form of godliness, but denying the power [Page]thereof—from such also turn away, as if he should say, having an appearance of godliness transformed into the ministers of Christ, pretending godliness, and at the same time denying the power and efficacy of Christ's gospel for our salvation: or that there is any power that can save souls, but what is in themselves, from such turn away: verse 6th, for of this fort are they that creep into houses and lead captive silly women, laden with sins, and led away with divers lusts. Such women as these are easily convicted of their dangerous situation, and are liable to be taken captive, and led away by those that pretend to be perfect, able to bare their burdens and unlaid them of their sins; and this is the craft of deceivers, to creep into houses, working first with the women, to get the man, and then the whole house or family: as the Philistines first wrought with Delilah to get Sampson: and so Titus 1—11, subvert whole houses, teaching things which they ought not for filthy lucres sake, or for their estates: verse 7th, ever learning and never able to come to the knowledge of the truth. This is the case with your poor people, continually going for instruction, and growing more ignorant, which differs entirely from what St. Paul tells us shall be in the new covenant state: Hebrews 8—11, and they shall not teach every man his neighbour, and every man his brother, saying, know the [Page]Lord, for all shall know me, from the least to the greatest. Again, I. John, 2—27, but the anointing which ye have received of him abideth in you, and ye need not that any man teach you, but as the fame anointing teacheth you of all things and is truth, and is no lie, and even as it (mind as it) hath taught you, ye shall abide in him. Again, Christ says, John 16—13, how be it, when the spirit of truth is come, he will guide you into all truth—not you elder James. But to proceed, verse 8th, now as Jannes and Jambres withstood Moses, so do these also resist the truth, men of corrupt minds, reprobate concerning the faith. Observe here, the apostle says, that as they withstood Moses, so does these resist the truth, which truth is what the prophets and apostles have wrote, and when the spirit of truth comes in any one, it leads into all truth, that is into the volume of the scriptures, and gives him to see and feel the truth and reality of them, for when Christ comes, he comes according to scriptures, not to destroy the law and prophets, and when he comes again, either by his spirit to gather his elect, or personally to judgment, he will not destroy his own gospel or ministration already given—and this you say is what we cannot be saved by it, neither yet by Christ, in a once crucified Christ; but you say we must be saved by faith in a Christ that is come in the mother. Hereby [Page]I suppose you resist the truth, for why could we not be saved by a Christ come in any body else as well? these, the apostle says are men of corrupt minds, reprobate concerning the faith, which faith is that the apostle had, in a once crucified Christ. But to conclude:—with respect to Christ being come in you, there is nothing appears to make it evident; but to the contrary: and indeed there is no such thing as Christ's coming in the manner you pretend, so long as there is any exalting themselves above God in his temple, for his coming will be their destruction, as the rising sun dispels darkness. Another reason I would offer, and that is what the apostle Peter speaking of Christ says, Acts 3—21, whom the heavens must receive, until the times of restitution of all things. Again, I. Cor. 15—28, and when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. First, we see not yet the restitution of all things to their primitive rectitude, until which time the heaven is to retain him. Again 2dly, all things are not yet subdued unto him, seeing there are so many usurpers yet extant.

CHRISTIAN FRIENDS,

AFTER having concluded my letter to JAMES WHITTACOR, I think myself under [Page]obligations to tell you how I came to fall in with the people called Shakers, and how I was led out from them.

First. I having been a professor in the baptist order, for a number of years: at length, hearing of a strange people at Nisqueuniah, about nine miles north west from Albany, and being previously possessed of an opinion from certain passages of scripture, that about this time, Christ was to make his second appearance some where or other, and hoping it might be among them, I went to see them, and found a very sensible, religious people to appearance. They received and treated me very kindly, and after a while began some conversation, intimating they had attained the great and wonderful things, even the apostolic gifts. They sang together after shaking awhile, and then the mother spake in her unknown tongue: afterward came together and began to question me, whether I thought I was born again or not? I said that I had a hope: they asked me if I did not commit sin—I did not deny it, then they took the bible and turned to that in John, he that is born of God, doth not commit sin: he that sinneth is of the devil: he that sineth hath not seen him, neither knows him, &c. and all with such a grace and solemnity, and I being ignorant, brought me to a pause: they pretended they were perfect, and stood with Christ in full redemption: and that [Page]Christ had made his second appearance in them: and that they had the word of God, for all such as would believe in his second appearing: had much talk this evening: the next day I took a kind leave of them, and returned home full of thoughts, and wondering at the strange things that I had heard and seen. Soon after I made them another visit, when they taught me the necessity of confession of sins, shewing scripture warrant for it, and urged it upon me, as what they had all come into, in order to obtain repentance and salvation from sin—insinuating that if I would obey the word of God through them, I might soon attain to the same great and glorious things. This being for what I knew what I was looking for, I complied, thinking it would do me no hurt if it did me no good, at the same time many others ran to see as I did, & fell in, they pretended as I said, to have the same apostolic gifts, and there was so much of a resemblance, I knew not but that it might be so, and there was the most extraordinary appearance of love and union among them, that I ever saw. I began to think I had found the people I was looking for, and the millennium was begun. We had now set out for perfection, and began to forget our old religion, and attend to the new lead: we had confessed our sins, and began to think ourselves better then others: felt very joyfull, inviting [Page]everybody to come and go with us to Mount Zion. They strictly enjoined it upon us to search our hearts, and make full confession of all former sins, and to practice confessions to them of all future sins, of thought, word, and deed: and after a while, they began to teach us the necessity of forsaking all for Christ, and to refrain from our wives, saying, if ye live after the flesh, ye shall die; but if ye through the spirit do mortify the deeds of the body, ye shall live. They said moreover, that the act of copulation was the forbidden fruit in the garden, which being taken, procured our fall and loss: this we also complied with, still thinking that as we did more we grew better. All was yet calm and mild. After a while a-again, they taught us the necessity of laying all at the apostle's feet—shewing scripture for it, and give up all to their disposal for the relief of the poor, saying, let the brother of low degree rejoice in that he is exalted; and let the brother of high degree rejoice in that he is made low, refering to scripture, which we could more easily do, having given up our wives, we cared not much what became of all the rest. By and by they began to dance: this shocked me very much; but they read Jeremiah 31—13, then shall the virgin rejoice in the dance, both young men and old together: saying, this was that day. In a little time they carried those dances into great fatigue [Page]and labour, for the mortification of the flesh. I began now to think I mustobey every command of God, in order to obtain perfection; but they taught me to look wholly to them, who were the only lead of God for my soul, as Moses was to the children of Israel: they were for a time for what I could see, strict in their morals, severe in their discipline, and constant in their devotions. This looked to me to be right: I began to think we were the only people of God, and that the whole world lay in wickedness: we thought we obeyed God, and therefore could not fail of finding acceptance with him: and that all others that did not do as we did, would certainly be lost. We were taught to believe in the mother, and be obedient to our instruction, and thereby we should believe in Christ, and obey him in his second appearing; they often quoting these words, that Christ was the author of eternal salvation to all them that obey him, which was to obey the Mother, Christ being come in her, and by whom he speaks to us, as the children of Israel obeyed God in obeying Moses, by whom God speaks to them, and her ministration being attended with visions, revelations, unknown tongues, and prophesy to all appearance as we accepted, we dared not but believe what they said, and that they were what they pretended to be: they often threatnining or us with damnation, and the loss of [Page]our souls, if we disbelieved and disobeyed them. This drew our attention to them in neglect of the bible, or any other God or Christ but what was in them, which was what they often said, and would insist upon it, that there was no saviour but what was in them: thus was I caught and carried away, believing it must be right, and yet some how or other at length found it all gendered to bondage, and knew not how, for I had done my utmost, and meant to do it still in obeying God; yet such trouble and distress would often come upon me, I knew not how, nor for what; but it felt like the bands of death: it would first set me a groaning, and as my distress increased to hollowing, like a man void of reason; and after long enduring such things, I have gone to the church and told the mother how it was with me. She would speak comfortably to me, and send me into the dance, and hurry us round, and make us as jovial as possible, and labour it off, and then resume great cheerfulness again—and this became a general practice to get rid of our burdens. I might not follow any teachings of God in my own soul a one side of the mother's instructions, and I was taught by the elders, that God would not hear me no more than he would a devil: I must go to the mother and elders, and they must pray for me, and teach me; this had a tendency to cut me off from seeking any where [Page]else but to them. I began now to be in great trouble at times, fearing all was not right; but I had got in, and could not get out: felt desolate and lost, and all I had now to build any hopes of salvation upon, was my obedience to their instructions and orders; and the further I went the more I felt involved. Oh! what a bondman I have been in Egypt, and shut up in Babylon, and could not get out: I began now to suspect I had missed my way to mount Zion, and come to Sinai, for I could hear little else but thunder and tempest: the sound of a trumpet in the nature of it, and the voice of words: a fiery law and dreadful curses: old Pharoah saying ye are idle, ye are idle, or in their own words, ye are slothful, ye are slothful, and if you are not a thousand times more faithful then ever you have been, you will loose your souls: the whole tale of brick required, and no straw given: perfection required without grace: and we were beaten by severe chastisement, and my soul groaned under cruel bondage, and these dreadful thunderings from the church, and chastisements within it they said was God's roaring out of Zion, and I think uttering his voice from Jerusalem; and I did not know but that it was so, till about two years after I first joined them, when things that had lain hid began to rise and come to view, which I knew could not be good, and that gave me great doubts and [Page]fears concerning the whole of that religion, and then my troubles increased: I was afraid to go forward or backward, for I had lost possession of every thing I dared trust to, yea I was afraid to read the bible, or believe any thing of it. To follow a corrupt lead would be fatal, and to join with any sect, looked to me like going back into Sodom. Here I stopped, like Israel at the red sea, and cried to God, nor could I help it then: yea my soul cried to God day and night: many times in the utmost confusion, almost in distraction & despair, and dared not stir one step, this way or that, by any detriment of mind, tho' I went several times after this to the church, which would but increase my trouble, for seeing and hearing such things as I could not join with; I had been in great honour and respect among them, but was now fallen into contempt, my children ruled over me, and was set on by the mother to chastise me: one especially was made use of to reprove and chastise me openly and publickly for my coveteousness, in not giving up all I had to the church, and submiting myself to their disposition. Elder John Partington was so hard upon me once in this matter, in a publick assembly, that he really scared and terrified me, with such great and terrible words and threatnings; and several others I supposed were set on by the mother to keep slouting and galling of me, if possible, [Page]to force me to a compliance. This indeed brought great trials upon me: I dared not go and sell what I had and give it to them, except what came in victuals and cloathing, in which I suppose I was not behind any. They were also as hard upon me to make me renounce all other religion but theirs, and every idea of any God or Christ, but what was in them; and also to renounce all that ever I experienced, as something in the old heavens. They disapproved of my reading the bible, driving things to a great extremity with great words and dreadful threatnings, which would make me like Job, almost, if not quite long for death. After such trials I have gone out into the woods and fell on my knees, and on my face, roaring and crying and telling God they were trying to force me to renounce him and deny Christ, which I dared not do, tho' I should die for it. They told me abundantly, that God would not hear my cries and prayers no more than he would a devil: to their terms I must come, or go to hell.

Here I was held a long time in Babylon at the red sea, and under Sinai's dreadful thunders, in the mystery all at once, and felt myself under Job's affliction: my friends that came to see me and labour with me being of this profession, who no doubt felt friendly to me, would read me off and condemn me, as Job's friends did him, and try to terrify and [Page]persuade me to renounce my old religion, ideas and notions of any other God or Christ than what was in the church; but my soul held its integrity, and often cried out in the language of Job, though he slay me yet will I trust in him. My breath, to wit, my words was strange to my wife; my children were all as it were dead to me, being all in that religion and against me: my worldly substance all gone from me as to any satisfaction in it, or enjoyment of it as heretofore, & tho' I had seen many things erroneous and absurd among them, yet I dared not leave them in a profligate manner, nor resent any of their conduct; for I knew, be it as it might with others, it was God's hand upon me, every despiteful word, and all the hard treatment I received from any, was God's hand upon me, and correction from God by them, he suffering them so to do, and all this was just upon me: for I like the Galatians had left the faith of the gospel, and was seeking justification by the works of the law. But this I did not then yet see, but was determined to wait upon God, and die in Babylon or at the red sea, in the situation I was then in, for I could go no further till God delivered me, which I had a measure of faith to believe he would, in his own time and way: but after having through fear refrained reading the bible some time, and my troubles increasing, one day being in my house, and looking towards [Page]the bible, thought with myself, O! how I used to love that book; but now I am afraid of it, and afraid of every thing, all is lost, and I am lost, and know not where to go; but thought again, I will go and take the bible and read, let come of it what will: and as God would have it, when I come to open the book and read, I found it spake to me, and into me, describing the state of my soul, and speaking the language of my heart, my soul had fellowship with it, and I knew that I was in the same travel that they had been in that wrote; I sensibly felt virtue and life from their words: now I again knew the bible was true; and my soul felt such a deliverance, that I could not read for crying, with love and joy and thankfulness to God, for his mercy to such a poor lost soul. I could scarce read any where, but it seemed to be new to me, and life in it; and I could scarce read a sentence, before I should burst out a crying again, with joy and thankfulness and love to God: it would speak so right into my soul, and my soul in the word, becoming one with it as Christ says, I in you, and you in me, that is his word abiding in us, and we abiding in his word, having fellowship with him, in and by his word. Here I found joy and peace in believing: I began now to try to recover my family again, to an adherance to the bible, which at length succeeded—who all came off with me, except my eldest daughter, who was sent away at a great [Page]distance from the church, perhaps to keep her out of the way. Now I saw the necessity and importance of believing and obeying the scriptures: particularly the words of Christ, concerning false Christs, and false prophets, that should arise and shew great signs and wonders, and if it were possible, deceive the very elect: and also of those that should cry lo here is Christ, and lo there: he says believe them not: go not after them; but thro' inconsideration and disobedience to the command of Christ, I went after them, and believed them, that Christ was come in them, and that the kingdom of God was come in them, when I ought to have looked for it, and found it in my own heart. Here I believe God gave me sorrow and repentance for departing from God, and putting confidence in creatures that could neither save themselves, nor them that trusted in them. Here God was pleased to divide the red sea of Christ's blood, and open a way of redemption for my soul through faith in his blood, giving me to see the line of grace in distinction from the line of works, that I had been led along in under the old covenant and a broken law, where there was no possible salvation, till we were slain by it: Rom. 7—11, and become dead to it: Gal. 2—19, and wholly divorced from it: Rom. 7—3, and made alive through faith, in that all atoning blood and righteousness of Jesus Christ, who became the end of the law for righteousness to all them that believe: nor is the best doings [Page]that ever man did or can do, since the gospel day, in order thereby to attain life and justification before God, any better, than if he had cut off a dog's neck, or offered swines blood: Isaiah 66—3, and it is an infallible evidence, that he that is at work for life, has not got it, nor can he obtain it in that way, for this wholly sets Christ aside, and invalidates the gospel: and this was the case: Rom. 9—31, but Israel which followed after the law of righteousness hath not attained to the law of righteousness. Verse 32d. Wherefore? because they sought it not by faith, but as it were by the works of the law, for they stumbled at that stumbling stone. Again, Rom. 10—3, for they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves to the righteousness of God, which righteousness of God is Christ's righteousness, which is become ours by imputation, through our faith in him, and this is certainly the case of these people called Shakers: they are endeavouring to establish their own righteousness by their own works, and yet come so short of it, as to fall into great abominations. Their whole dependance is upon their own doings for salvation: not so much as one word said about what Christ has done and suffered for us, among them; but it is what they themselves do, and the mother and elders suffer for them: and since her death, they expect [Page]to suffer for their own sins, till they have paid the last nite: and the more they suffer here, the less they shall suffer in hell or purgatory, before they come out again: and if any attain to perfection here in this life, it must be by so much greater degrees of sufferings, and in this belief, they put themselves to all the hardships, fatigues and sufferings, they are possibly able to endure—and all this in order to obtain salvation, not expecting of it in any other way: and this is their new heaven's state, which is wholly under the law of works, and entirely excludes Christ and the gospel, see Gal. 5—4, Christ is become of no effect unto you, whosoever of you are justified by the law, ye are fallen from grace. Again, Gal. 2—16, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ: even we have believed in Jesus Christ, that we may be justified by the faith of Christ, and not by the works of the law, for by the works of the law shall no flesh be justified. Again, for as many as are of the works of the law, are under the curse. Here I say God shewed me the legal line, where there was no salvation; for the law made nothing perfect, Heb. 7, 19. Again, Gal. 3, 21, for if there had been a law given, that could have given life, verily righteousness should have been by the law. Again, Gal, 2, 21, for if righteousness came by the law, then Christ is dead in vain. By all which [Page]it is evident, that all they that are at work, in what way or manner soever, expecting salvation by it, are under the law, and under the curse. Here I saw therefore there was no righteousness or perfection to be attained by the law, or by our own works; and all that I had done since I joined these people, or could possibly do, was no better then dross and dung, and that if ever any soul was sav'd, it would be by free grace, and not for works of righteousness that we have done; but of his own mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost—being justified freely by his grace, through the redemption that is in Jesus Christ.

The old covenant was a covenant of works, which all mankind are under by nature, and condemned to death; but the new covenant was a covenant of grace—grace is the joyful sound to every new condemned criminal, and blessed are the people that know it. Grace is the essence of the gospel, its nature is to ransom and redeem, breaks every yoke and sets the prisoners free—it bestows freely wine and milk, without money and without price—& it is by grace we are saved through faith, and that not of ourselves, it is gift of God—not of works, least any man should boast, Eph. 2—8—9. Grace is free mercy and love of God to a lost world, in giving his only begotten son, that whosoever believeth in him, should not perish, but have everlasting life. Grace procures [Page]a perfect and compleat righteousness, wrought out by Jesus Christ, in offering up himself a sacrifice to God for us, adequate, and that is every way answerable to the demands of the law, for all them that believe, and one discovery of this by faith, does more towards breaking my heart in godly sorrow and repentance, and exalting the Lord alone, and filling my soul with humiliation and love, and giving me more freedom of soul, than all that the leolal system can afford. Grace makes us feel our dependence, and to value Christs blood; grace is the whole theme of them that are saved; by grace, in all their thank offerings and praises, they bring forth Christ the head stone with shouting, crying grace, grace unto it, Zach. 4, 7, not that the new covenant doctrines of grace and faith, destroys the necessity of obedience to the commands of God, for Christ says, I come not to destroy the law and the prophets, but to fulfill; and St. Paul says, do we then make void the law through faith, God forbid, ye we establish the law; but here is the defect among all the unregenerate, they do not love God, and therefore do not obey him, all that they do in the outward form of obedience, is from self and to self, and not to God, and what he he does is that he might find favour and acceptance of God by it; and to obtain life; but the renewed soul obeys from the heart, because he loves God, and loves his commands; [Page]for no more does any one love God, then he loves his commands; hence David says, O! how love I thy law; and St. Paul says, I delight in the law of God after the inward man; and this they do, because they have obtained life; and from life, and the nature of God in them; which only is obedience, in the sense of the commands; again, here is another blunder men make, they think because God commands, they must obey; and so they must or be lost, except Christ obeys for them, and when they think they have obeyed, they think they shall be excepted; But alas! they have broke the law already, and the sentence is past against them, and die they must do what they can now, except through faith in Christ's dying for them, they be acquitted: for this is true, he died for all, and has fulfilled and answered the demands of the law, both in it's preceptive, and penal part, by his active and passive obedience, for all his elect: and they are thereby acquitted; nor has the law any demands upon them for they are dead to it; agreeable to Rom. 7, 4, Therefore my brethren ye are become dead to the law by the body of Christ. This was a wonderful deliverance to my soul, when God was pleased to open it unto me, and make it mine; I saw and felt too, that I was become dead to the law, by that crucified body of Christ; that it had its whole demand of him for me, that he had kept it for me, and suffered the penalty due to me, and I had nothing to do, but to believe and trust in him, [Page]and love and obey him forever. Again, Rom. 5, 10, for if when we were enemies, we were reconciled to God, by the death of his son, much more being reconciled, we shall be saved by his life; here I saw, that it was the death of Christ, that reconciled us to God, and nothing of our own doings; and that our whole salvation depends upon the life of Christ; and because he lives we shall live also; John 4, 19, here I can say blessed be God, I knew what it was to cat the flesh of the Son of Man, and drink his blood by faith, as really and sensibly, as ever my body fed on temporal food, and sound strength and nourishment thereby: his flesh was meat indeed, and his blood was drink indeed, which my soul fed on by faith: for this flesh and blood of Christ was the sacrifice of [...] that made peace, and reconciled God and man again, and is the bread of life to the soul of the believer, as appears John 6—51, I am the living bread which came down from heaven: if any man eat of this bread, he shall live forever: and the bread that I will give is my flesh, which I will give for the life of the world. Here is therefore full and free redemption, and whosoever does really believe these things does feel his soul saved. As Christ says, he that believes shall be saved. Thus when God was pleased to recover me again to the faith of the gospel, I felt my soul enter into rest, and ceased from its own works, as we read Heb. 4, 3, For we which have believed, do enter into rests as he said &c. Again, verse 10th. For he that is entered into his rest, he also hath ceased from his own works, as God did from his. And this was the coming of Christ the kingdom of God, and the millennium began in my soul, which I had been trying to find; but could not by observation, or the works of the law. And now to conclude, in the words of King Jesus, Rev. 2, 2, I know thy works and thy labour, and thy patience, and how thou canst not bear them which are evil, and thou hast tried them, which say they are Apostles and are not, and hast found them liars.—

FINIS.

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A LETTER FROM DANIEL RATHBUN, Of RICHMOND, in the County of Berkshire. TO JAMES WHITTACOR, Chief Elder of the Church, called SHAKERS.

SPRINGFIELD, [MASSACHUSETTS] PRINTED at the PRINTING-OFFICE, near the GREAT FERRY. MDCCLXXXV.

1785

PREFACE.

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COURTEOUS READER,

THE following sheets by the author will inform you, that in these last ages of the world, the mystery of iniquity has advanced near to its perfection. It may be a question with some, whether the following piece is a true relation of those facts declared, and therefore it may loose its weight and authority in such minds. Under this view of the matter, I think it my duty to endeavour to enforce the truth of said piece, by shewing first my acquaintance with the several matters inserted. 2dly. By acquainting the reader with the character of the author through the general course of his life. 3dly. By shewing the motives that induced the author to write the following piece, letterwise to James Whittacor. 4thly. To alarm, awaken, and quicken all to watchfulness in this day of dangers.

First then—Respecting my knowledge and acquaintance with the several matters inserted in the author's piece. Ever since the first appearance of the European scheme, I have had a careful and watchful eye on it; and conclude I have kept pace with it in my observations, [Page]and am fully sensible of the truth of said piece in a general view; tho' there may be some particular things in said piece which I have not seen with my eyes and heard with my ears; yet I have no doubt of the truth of them, if I may judge of the product from the principle. I fully know their doctrines in general—particularly as to their doctrine of perfection; the doctrine of one supreme earthly head; the doctrine of an earthly tribunal, to judge the whole world; the doctrine of the resurrection day being now come; the doctrine of the dead daily rising by thousands; the doctrine of making satisfaction for sin committed by suffering here or in hell, and after payment is made, then to receive redemption and go to heaven; the doctrine of celibacy; the doctrine of a new dispensation, in which they are beyond the bible; the doctrine of miracles done among them, and many other doctrines, too tedious to mention in a preface. I am fully sensible, that their doctrines in general exactly agree with the doctrines of the church of Rome, having not only been acquainted with the Romish religion by history; but having been in the Romish dominions, and seen and heard for myself; but I really think that in the church of Rome, the mistery of iniquity never arose to so high a key as it has in these people called [Page]Shakers; and if it be possible in those Shakers, the devil has outdone himself. As to the practice and conduct of those people called Shakers, I really think the author of the following piece instead of exaggerating, and carrying things beyond the truth, has fell almost infinitely short of what might be said with truth. I think it not necessary in this short information to enter the list of particulars in their conduct; for it would be as impossible to present the whole to view, as to found the ocean where there is no bottom, or to count all the stars in the heavens.

2dly. I come to acquaint the reader with the character of the author to the following piece. As to his general character through the world, I am under peculiar advantages to know it—he being brought up with me, and for a series of about fifty years, my connection and acquaintance has been continued, and I must own; acknowledge and declare, that I never knew of any blot, blemish, or scandal ever cleaving to him, or his character, any more than what is common in the best of men, who are all subject to the common infirmities of human nature. I ever found him a strictly honest man in all his dealings; and for many years he has been a professor of religion, and a member of a church. And as I was conversant with him often, while he was writing the [Page]following piece, I ever found him exceeding careful in his writing not to go beyond his knowledge in things, and to use as soft terms as possibly would do, to give any idea of the matter. And I have ever found him remarkably free from prejudice against the Shakers, which is a thing rarely to be found among those that have suffered less than he has by them. It is therefore my opinion, that the publick may freely receive his piece as the real truth. There is one thing that may perhaps stumble some minds, which is, that such a man should be taken in by so diabolical a scheme; but in answer to this, it may be remembered what we read in the prophet Daniel, 11 chap.—35 verse, and some of them of understanding shall fall to try them, and to purge, and to make them white, even to the time of the end; and again, when we consider the power of Anti-Christ, that if it were possible the elect should be deceived by it, while it appears in the deceivable dress of high sanctity and holiness in this day of declension, in which many errors abound. The consideration of which may remove those doubts and open the way for charity to be exercised. But if any are still disposed to wonder, then there is a greater wonder, then why the author of the following piece was taken in by the Shakers, which is, how our father Adam came to [Page]fall into sin, who was perfect, and without any sinful propensities in his nature, as he came out of the hands of God? When this question is answered, the other may be resolved more easily. The author's hope was of greater good in which he fell, and so was Adam's, for which he fell.

I now proceed to the third thing proposed, by shewing the motives that induced the author to write letterwise to James Whittacor. First. As James Whittacor is the chief Elder, and has the whole controul of his church and all its disciples, the author has therefore wrote to him, and laid in his objections against him and his scheme, in order thereby to convince him if possible of his ill policy and wicked craft in his grand deception imposed on mankind—and that it might check his wild career for the future.—2dly. Another motive that induced the author to write letterwise was, that the disciples of said Whittacor might be convicted by it, especially respecting them, as well as their leaders, that so they might be recovered from the snares of death before it be too late, and brought to the knowledge of the truth as it is in Jesus Christ. 3dly. A third motive that induced the author to write letterwise was, that as his greatest difficulty was with said Whittacor, and not being allowed to state his objections, and tell him his [Page]faults face to face, the author therefore tho't it his duty to keep as near the rule of the gospel as might be in writing to him in particular, that said Whittacor might take it to himself, and have fair opportunity to make answer in his own vindication; or to confess his faults and make satisfaction. Or finally at last, to be left without excuse in the day of trial. 4thly. A fourth motive that induced the author to write letterwise was this, The author was not insensible that in every subject that belongs to the system of truth, the most eligible method would be to divide the subject into as many propositions as naturally arise, and consider each one in its several parts—all which will coincide one with another.

But in the subject he has undertaken to present to publick view there is nothing but confusion, inconsistency, and opposition, even to itself. He has therefore chosen such a method as would give him the largest latitude to follow it in all its cramp corners—skulking holes, and winding paths, where it hides itself from the vulgar eye—for in the way of letter writing there is full liberty to catch the several parts where they may be found; to reach forward to that which is before, and bring up that which is behind—make references and inferences at every turn. These are some of the reasons no doubt which moved the author to write letterwise, &c.

[Page] I now proceed 4thly to the alarming consideration of what we find contained in the following piece; together with other frauds that lead to destruction, that it might awaken and quicken all to a careful watchfulness, in this day of dangers.

When I consider the privileges both civil & sacred that we as a people are indulged with, and what might justly be expected by God from us as a people in general in humble thankfulness, and a wise improvement of all his mercies—I say the blessings of God, both in his providence and grace, lays us under the strongest obligations to be a reformed, religious, holy people; ever being found in suitable returns to GOD for all his benefits. But instead of this, or such a line of conduct, how sad is the state of religion, and how much more deplorable is the state of the world in general. A great part of the people irreligious and profane. Many others that do not so much as make a profession of religion, and still many others that make a profession are under the power and dominion of Anti-Christ, and counterfeit religion—passing for true coin, and none or very few laying of it to heart. Now many, lo here, and lo there, are sounding in our world, and many powerful instruments sent out by the arch enemy,to seduce and lead mankind astray, and the natural product is errour, heresy, idolatry, [Page]novelty, and abominable impieties, which are introduced for religion. But a few out of the great whole of the people in our land that are true fearers of God, and stand cloathed with his word. The deceivers and deceived have formed and maintained a perfect religious bedlam in our world, while deism and atheism in consequence prevail. This indeed is a day of dangers, if I now advert to the corrupt scheme discovered by the following piece.—There we may find many hundreds of poor deluded people carried captive, who are made perfect slaves to their leaders. Many have gone down to the grave thro' labour and hard fatigue, under the orders of their teachers. Many others have broke and destroyed their constitutions. Many in a decaying and dying state, and yet drove on with severity and rigour by their hard hearted Pharoah-like masters, while their leaders live on the spoils of their disciples, and wallow in wealth and case, and regale themselves in rioting and drunkenness, in chambering and wantonness. These things are truly alarming, and ought to wake us up to attention and watchfulness; especially while we consider, that while we are escaping one snare, another is ready to take us. It is evidently the last days of the world, in which every method is taken by the arch enemy to seduce mankind and destroy their souls. Every thing is drawing to a close, and ripening [Page]for the final event. The state of mankind by the fall is such, they are opposed to nothing so much as to their own salvation, in the way God has proposed, by his Son in the Gospel; and therefore every false system of religion is more readily embraced by a blind and ignorant world. What an awful surprise will all false professors meet with in the final conclusion, when it is too late to recover themselves. Under this view of the matter, let us all watch and pray, lest we enter into temptations: and let him that thinketh he standeth take heed lest he fall.

From the publick's humble servant, V. R.

Contents of the following LETTER.

[Page]

I.—Objections against intemperance.

II.—Against a new dispensation and ministry.

III.—A comparison with the Papists and French Prophets in England, in 1707—8.

IV.—Of the forbidden fruit and Adam's fall.

V.—Of the doctrines of devils, and forbiding to marry.

VI.—Of the man of sin and mystery of iniquity.

VII.—Of the trial of spirits by the word and testimony of God.

VIII.—And lastly, an Address to christian friends, shewing the manner in which the author was led in with and out from among the people called SHAKERS.

By DANIEL RATHBUN.

Information about this book

Title statement

A letter, from Daniel Rathbun, of Richmond, in the County of Berkshire, to James Whittacor, chief elder of the church, called Shakers.

Rathbun, Daniel.

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI :

Date

2011-05.

ID [DLPS]

N15134

ID [TCP]

N15134

ID [STC]

Evans 19212

ID [NOTIS]

APW7285

ID [IMAGE-SET]

19212

ID [EVANS-CITATION]

99013439

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early American Imprints, 1639-1800 ; no. 19212.

Notes

(Evans-TCP ; no. N15134)

Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 19212)

Images scanned from Readex microprint and microform: (Early American imprints. First series ; no. 19212)

Source

— A letter, from Daniel Rathbun, of Richmond, in the County of Berkshire, to James Whittacor, chief elder of the church, called Shakers., Rathbun, Daniel., Rathbun, Valentine, b. 1724..

Extent

xi, [2], 14-128 p. ; 18 cm. (8vo)

Printed at the printing-office, near the great ferry.,. Springfield, (Massachusetts) :: MDCCLXXXV. [1785]. (An attack on the Shaker community at Nisquennia, N.Y., by an apostate Shaker.) (Preface signed: V.R. [i.e., Valenite Rathbun?].) (Parentheses substituted for square brackets in imprint.)

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