kind, had paid properly, fully, and completely, their debts to law and justice; and that by his obedience to the precepts of the law, and by his sufferings and death to satisfy the demands of justice, the sinner was justified; this obedience or righteousness of Christ being to him imputed for his justification. This whole system they rejected, as unscriptural; alleging that Christ is no where said to be a surety of any men, or all men; that it is no where said in the Bible, that he paid our debts either to law or justice-That if he had paid the debt for all men, all must in justice be saved, and if he paid the debt only of the favored elect, then there could be no salvation for others; which they thought contrary to the whole gospel which proposes salvation to all. They also contended that the plan of atonement they opposed, destroyed the idea of grace and forgiveness; for if the surety fully, properly and completely paid the debt, there could be no grace or forgiveness for God to release the debtor. They contended that the plan not only was contrary to the scripture, but to matter of fact. For the debt to justice was death temporal, spiritual, and eternal. They insisted that if Christ had properly, fully and completely paid this debt, then were all those for whom he paid it, forever absolved from suffering death, either temporal, spiritual or eternal. This they said was contrary to fact, for all die a temporal death, and all are spiritually dead, till regenerated by the spirit of God. They farther contended, that Christ could not die a spiritual death, without becoming a real sinner in heart→ That a holy law nor a holy God could not demand the payment of such a debt, without demanding that which he every where forbids, that is, sin-that justice could not be satisfied with the payment of such a debt, unless it could be supposed, that justice can be satisfied with sin. That Christ paid fully and properly the debt of eternal death, they declared was contrary to the New Testament, which states that he rose from the dead the third day, and ever liveth to make intercession for us.

Their views of atonement, as I understood them were these. That the word atone simply signified to be at one, or to be reconciled-They thus applied the doctrine. God and his creature man were in sweet union, before sin was committed-that sin broke this union, and separated between God and man-that Jesus Christ was sent to destroy sin, or save the creature from sin-that when the sinner was saved from sin, then the separation between him and his God is removed, and the union restored -the creature now receives the at-one-ment, or reconciliation to God. They taught that the death or sacrifice of Christ was not designed to affect the mind of God, so as to make him propitious

or merciful to sinners-but that the whole design was to affect the mind of man, and reconcile him to God.

The views that these men had, with those who adhered to them, made a final split in the church; for, they withdrew from the jurisdiction of that body, and independently preached what they esteemed the gospel. They were zealous, confident, enterprising, and industrious, to propagate what they deemed the truth. Their doctrines were received by a great many in Kentucky, Tennessee and Ohio, and have since spread into many parts of the United States. A great many professed to receive these doctrines, who never understood them; and a great many were sorely disaffected with them, who were equally ignorant of them.

This division among the preachers, and their diversity and opposition of sentiments and preaching, caused many to read the scriptures for themselves. By this means they became settled in their opinions. Among professors in general, there was a great deal of religious debate and hard feelings towards each other, and that love and fellowship which formerly abounded, now was fast declining.

I was one of the number, who received the doctrine taught by these preachers. I was requested and encouraged by many of the brethren to preach; but believing that I was not qualified for so high and important a calling, I could not consent. Yet was I conscious, that if could do any good, and not dishonour the gospel, I was willing to be any thing. Being frequently urged to preach, and feeling a solicitous concern for my fellow creatures who I believed must find the favor of God or be undone forever, I at length consented, and preached some in 1805.

In this year, in February or March, the Shakers came to the western country. Their first visit of importance in Kentucky, was in the neighbourhood and congregation of Paint Lick, in Garrard county, where I then lived. Having tarried there a short time, and formed an acquaintance with a few, they went away, and visited some other places, where the revival had been,. and passed over to the state of Ohio. As they travelled, they spoke a few things of their faith and practice.

They were in appearance, men of a sober, orderly deportment, and were dressed in plain, old-fashioned garments, such are worn by the Friend Quakers. They being entire strangers in the country, with such an appearance and dress, the attention of the religious part af the people was pretty generally arrested, wherever they went. They travelled mainly on foot, there being but one horse for the three men, who first came amongst us. This

humble appearance greatly affected the more enthusiastic part of the religious. They thought the Shakers looked so much like Christ or the old apostles, they must be good men.

The Shakers, when in company with those who engaged in the duty of prayer, would sometimes kneel down, and apparently unite with them in devotion; but would not pray vocally themselves. When invited to eat, they asked liberty to act their faith, which was, to kneel down at the table a minute or two, looking very solemn, and apparently engaged in mental prayer or thanksgiving. The same service was performed, when they had finished their meal; also, when they went to bed, and when they rose up in the morning. They were very reserved and guardedin their conversation. As far as practicable, they endeavoured to ascertain what were the favourite doctrines and particular views of those they intended to visit and proselyte, that they might be prepared to associate with them in a pleasing manner, and seemingly accord with their opinions, and speak to their experience.

They spoke with high approbation of the revival, and signified that they had something more and better, than any thing we had yet experienced. They further said, that we never could find what we were seeking, nor gain power over sin, unless we confessed our sins to God, and told them what we had done, as Achan did to Joshua, when he had stolen the golden wedge and Babylonish garment. Josh. vii. 19. They said also, that it was the custom and manner, practised under the law, and order of the Jews; which order was a figure or shadow of the gospel dispensation of Jesus Christ, whose ambassadors they were. That the custom of the Jews was, when they had sinned, to bring an offering for their sin-that it was highly necessary for them to signify to the priest in what they had sinned, that he might instruct them in a suitable manner, and act according to the law in his official station.

They affirmed that such confession of sin was the true order of the gospel, in the days of Christ and his apostles, according to Acts xix. 18. That it had been the order under the ministry of John the Baptist; for his disciples were baptized in Jordan, confessing their sins. Hence they inferred that they confessed to John himself. This order, they argued, had been observed ever since there had been any true order of God on earth, until it was improperly used, and perverted in the church of Rome; and afterwards entirely lost in the protestant reformation by Luther and Calvin, and their successors.

They made use of a variety of other scriptures and arguments, to establish this doctrine, and conclusively signified that the car

nal fellowship and indulgence of the sex, was that which we professors of religion kept hid, and therefore our progress in the divine life was prevented, and a curse was brought upon the church at this day, like the stolen gold and garment, which Achan concealed, did on the camp of Israel of old. They said that it was in this act that the first man and woman sinned; and that the curse of God had been on that work, and all who lived in it, in some degree, ever since-that whatever countenance God might have given those who lived in it, or whatever privileges he might have granted them, he eventually intended to put an end to it-that none ever went to heaven, or could have the full favour of God, until they could cease from that work, and bring it all to the light in the true spirit of it; which light they affirmed was God and Christ, who was in them now in his second appearing, and which he had promised by all his holy prophets, Jesus Christ and his apostles, since the world began.

They also taught, that as all the human family were dead in trespasses and sins, so Jesus Christ, being born of a woman, possessed all the natural corruptions that belonged to the human family, actual sin excepted-that he was prepared and strengthened, by the light and power of God to bear his cross, and travel out of that corrupt nature; thereby setting us an example, that we should follow his steps; and as he had no wife, nor claimed any partial relation, none could follow him in truth, who did not forsake all such relation, with all that pertained to it-they must forsake the world who were all the children of the devil, by legitimate descent from our first parents, who having been deceived by the devil, and having partook of his nature, had transmitted it to all their posterity. Further, all who ever expected to be saved, must now with them (the Shakers) find a new relation to the church of God, where there was peace, where were all things right and equal, where no one called aught of the things he possessed his own, where all tears should be wiped from all faces, where was nothing to annoy in all God's holy mountain, where the Lord God and the Lamb were the light of the place, &c.

We who heard these things were greatly distressed. For if the Shakers were right, and were the people they affirmed themselves to be, it followed of course, there was nothing of the religion of Jesus Christ amongst us; and if they were wrong, they were greatly deceived themselves; and probably would deceive many. If they were hypocrites, they must be the worst. people we had ever seen, making so high a profession of what they did not possess, in order to deceive; and dissolving, with those who joined them, all the relations of husband and wife, pa

vents and children, friends, &c., and transferring the right and possession of their property to the use and disposal of the church forever.

They declared that they desired no man's silver or gold; and that if any man possessing property, should join them, he could keep that property as long as he pleased. But if he should travel in the gospel, until he should find it his duty and privilege to serve God with his substance, and enjoy equal privileges and blessings with the church, he could have liberty to do so; provided he had proved himself faithful, and tried the gospel for him- . self.

They farther declared, that all they desired, and all that God desired, was, that souls should live up to their faith, or act according to their present and best understanding of right-that none were required to do more. That if they had spoken, or should hereafter speak of things, which we could not clearly understand now, perhaps it would not be long before we should, if we would confess our sins, and take up our cross against the flesh. In doing this, we should get another spirit, which would lead us into all truth-that spirit, which searcheth all things, even the deep things of God. They warned us, that if we did not take care and be honest with our own souls, the Devil would cheat us out of the treasure, that God had sent us by them-That this was the sound of the last trumpet, the last dispensation of God's grace, that ever would be made known to the lost race of Adam; that this was the day of judgment and perdition of ungodly men; and that Christ was in them judging the world.

They boldly affirmed that the way they had proposed was the way of salvation, and that there never was, and never would be any other way. That the soul, that sinned in rejecting wilfully the present work, could find no more place for repentance, and for such there would be no more sacrifice for sin.

Many of us, thinking that their visit to this country was importast, whether they were right or wrong, would ask them such questions as the following:

Question. Do you believe that any one on earth, at this time, has the same light and power, that Christ and his Apostles had in their day?

Answer. If there is not, then neither Christ nor his Gospel is on the earth; for he expressly said, "The works that I do, shall do also, and greater works than these shall ye do, because I go to the Father."

ye

Ques. But was not this spoken of the twelve Apostles exclusively?