b'\'tv \n\n\n\nl^.^^. il^ li ^ \n\n\n\nCibvnvti of Con9tf$i,*i. \n\nUNITED STATES OF A:MERICA. \n\n\n\n\nJ^i^c^aiP iyCijii<^^ ij /j/SVJS \n\n\n\nADMONITIONS \n\n\n\nFROM \n\n\n\n"THE DEPTHS OF THE EARTH," \n\n\n\nOR \n\nTHE FALL OF RAY POTT ER, \n\nIN \n\nTWENTY FOUR LETTERS; \n\nWritten by Himself to liis Brother, \n\nNICHOLAS G. POTTER. \n\n\n\nRejoice not against me O mine enemy when I fall, I shall arise.\xe2\x80\x94 \nMieahy ch vii. v, 8. \n\nThou which hast shewed me great and sore troubles shalt quicken \nme again, and shalt bring me up again from the depths of the earth. \nPsalm LXXr, v. 20. \n\nChrist loves best, not him who has committed the fewest and the \nleast heinous sins, but him who has the most penitent heart.-\xe2\x80\x94 Cremf \nSmithy pp, 98. \n\n\n\n\xc2\xaba^\xc2\xabra^^ \n\n\n\nPAWTUCKET, SIASS. \nR. SHERMAN: ::::::printer. \n\n1838. \n\n\n\n\n\n\nEntered according to the Act of Congress, in the year \n1S38, in the Clerk\'s Office of the District Court of the \nUnited States, within and for the Rhode Island District. \n\n\n\n3^ ^r \n\n\n\nPREFACE, \n\n\n\nBY \n\n\n\nsg\'ISOIII\xc2\xaeILiiffl \xc2\xa90 ip^S\'S^lIBo \n\n\n\nPerhaps none felt more deeply the wound than myself, on the \nnews of the transgression and fall, of my sinning and unfortu- \nnate brother. Nothing, which I ever experienced, of the trials \nof this life, could bear a comparison, with the sensation it occa- \nsioned in my breast. This distress, was not principally occa- \nsioned, because he was my natural brother, but because he was \nmy brother in the Lord; and because of the connexion which \nhe held with the cause, which I hold dearer, than any earthly \nand natural ties. I mean the cause of Jesus. The wounding \nof this cause, wounded me; and caused me unutterable "pain. \xe2\x80\x94 \nNor have I ever, for a moment, hesitated in the most unquali- \nfied manner, to condemn his sin, without the least palliation. \n\nBut what could I do.^ Turn away from his penitential cries, \nand calls for mercy and forgiveness? No; I could not; I de- \nsired not thus to do. As I condemned him in his transgressions, \nand abhorred his sin, so I could but receive him in his penitence, \nwhen he implored my forgiveness. God commanded me thus \nto do. I still believe him to be a christian. Nor could I take \nthe stand in respect to him, which many appear to take. That \nbecause he has sinned and fallen, he must not be permitted to \nspeak the truth, in opposition to error. Some months after his \nfall, I advised him to employ his time in writing; as I conceived, \nthat by his fall, and the transactions of the public respecting it, \nhe was placed in a situation to bring out views, that would be \nserviceable to the cause of truth. He se^\'med backward in un- \ndertaking \xe2\x80\x94 wrote a little, and lingered until his imprisonment, \nduring which, he has furnished the following communications. \nI believe they contain much truth, and from that consideration, \n1 am in favor of giving them to the public. I do not hold my- \nself responsible for the facts which he states, in relation to the \ntreatment he has received; as they are generally, not within \nmy personal knowledge. 1 have reason to believe, however, \n\n\n\nthat they are correct, and if they are not, those who are impli- \ncated, have a right to shew it. But as to his views, respecting \nthe insiduous, hateiul loe of God, the gospel, and the souls of \nmen, selj-righteousjiess, I agree mih him: and that his fall has \ndeveloped, that the disease occasioned by it in the church, is \nalarmingly prevalent. Whether it is so extensive as lie imag- \nines, I will not pretend to determine \xe2\x80\x94 of this, every reader must \nbe his own judge. To shew that ic is so, however, seems to be \nhis pro miJient aim, through the whole of these communications; \nand I confess, that he brings forward facts and arguments, in \nproof of his position, which ought to induce reflection and ex- \namination, into the true state of the case. There is one point \nin the following communications, which I unqualifiedly believe \nwith him \xe2\x80\x94 and that is: that the wrath which has been poured \nout upon him, since his fall, legal as well as illegal, is not for his \n** transofression" \xe2\x80\x94 but the wreaking of vengeance on his head, \nfor the stand which he formerly maintained in delending truth. \nAs he often intimates, in the following letters, I believe his suf- \nferings have been, and still are, very great. \n\n1 hope he and his atiiicted family, will have the sympathies \nand prayers of the friends of the distressed. I am not at all sat- \nisfied, that the person who procured his indictment, and conse- \nquent sentence of six months imprisonment, after his confession \nof his sin, and prostration before God and man, in view of it, \nhas acted the part of a minister of the gospel. In order to a \nproper understanding of the design of the following conimuni- \ncations, it is important to understand, that the first thirteen, \nare a history of transactions conner-ted with his fall: and the re- \nmainder, inferences J ostensibly designed, to throw light on the \npresent state of the church, with the hope of doing good. If \nthis is 7iot understood, the recital of many things in the narra- \ntive, might appear uncalled for; as an unnecessary exposure of \nthe faults of others. The exiubition of his Phrenological char- \nacter, drawn by one of the most celebrated Phrenologists in the \ncountry, I hope will serve as a powerful antidote to Phrenologi- \ncal pride; and on this account, its insertion was called lor; and \nought not to have been dispensed with. I hope, that those \nwhose self-righteous pride, is flattered by their good PhrennJo\' \ngical dev elopements, will especally, be ad*^monished by his reflec- \ntions on this subject, in his twenty-third communieation. \xe2\x80\x94 \n\xe2\x80\x94 But I forbear to enlarge. I hope the following letters \nwill be read with candor; and I pray God, that they niav sub- \nserve the advancement of the Redeemer\'s kingdom in the world. \n\nCoventry, Feb, mh 1837. NICHOLAS G. POTTER. \n\n\n\nA REQUEST \n\nOf the. People of Paw tucket. \nFrom the spirit of P Iwriseeisin and selfish Sectarianism, \nthe Author of the following communications, expects no \nmercy \xe2\x80\x94 nor a candid hearing. But, he would invoke the \nattention, of the disinterested and merciful, o^ all sects and \nparties, and o^ those who have never attached themselves to \nany sect, to the foUowintr pages. Especially, does he ask \nthis, of all such, in the Village of Pawtucket. Soon after \nmy fall, it will be remembered, that J expressed a humble \ndesire, yet to reside in Pawtucket; even if I must be \nobliged to occupy the lowest place amorig the people of \nGod, and the lowest walks of life; in order to shew by my \nfuture walk, that, notwithstanding my sin and fail, I did \nlove God and his cause. It was alledged, that I could \nnot reside there, because of the mob \xe2\x80\x94 but, I soon clearly \nsaw, that there was another power, behind the mohocratic \nthrone, which was more determined against my residence \nthere, than the thoughtless persons, who composed tlie \nmob! 1 alluded to this, in my address to the people of \nPawtucket last spring \xe2\x80\x94 and this allusion was seized upon \nby many, as evidence of my impenitence. I think that \nl\\\\e facts exhibited in the following communications, will \ndemonstrate, that I had good reason for such an allusion. \nThe ostensible reason, urged by many professors, of relig- \nion, for their conduct towards me, has been, their fear of \ncountenancing the sin of licentiousness. I desire the Paw- \ntucket reader, after readmg the following pages, in view \nof this pretended reason, to ask himself the following ques- \ntion \xe2\x80\x94 \'^ If after Ray Potter has made a humble confession, \nbefore God and man, and asked forgiveness, certam per- \nsons, are so afraid of countenancing or fellovvshiping licen- \ntiousness, that they can\'t bear the thought of his being in \nthe church of God, nor in the place, how is it, that tlie \nsame persons, can fellowship the person, designated by the \nname of Archippus, without any confession ?\'\'\'* This ques- \n\n*He denies having done any thing immoral. \n\n\n\ntion is a key ^ that will unlock a door, and shew the re^d^f^j \nat least, a part of that power, behind the mobocratic throne, \nalready alluded to. It is said, that the man who preaches \nwhere I formerly did, gave it as his opinion, that 1 ought \nnot to be fellowshiped under four years. Yet he most \nheartily fcllovvships Arciiippus. But, \xe2\x80\x94 Archippus and \nhis party, have proposed to join his denomination^ and \nare about raising him four hundred dollars a year for \npreaching! O ye merciful of Pawtncket \xe2\x80\x94 this is a sped\' \nmen of that pretended fear, of fellowshiping licentiousness, \nthat has crushed me into the dust, notwithstanding all of \nmynheer n inn- fo/ mercy ^ and demanded my banishment frotn \nyour villatre, and indeed, beyond tl)e bounds of my native \nstate. Will you countenance it? RAY POi\'TER: \n\nERPvATA. \n\nPageQl, sixth line from the top, for \'^ soul" read " heart/\' \nPage \'24, last line, lor " suffering" read " sufferings.\'\' \nPage 28, fifteenth line from bottom, for \'* xjet \' read " notV \nPacre 40, thirteenth line from the top, for " notwithstand\' \ning\'\'^ read ** on account of."^^ This is an important correc- \ntion. \n\nPage 50, ninth line from the top, take out the words \n^^ 6jy" and " /7s" so that tlie line will sfand thus \xe2\x80\x94 \'* days of \nChrist and the \xc2\xbbR:Jost/cs^ luoked upon Gentile sinners.\'*\'\' \n\nPage 61, sixteenth line from the top, for ^\'literally" \nread \'* completely." \n\nPage 64, thirteentli line from the bottom, for ** excessive* \nly\'" read *\' extremely." \n\nPage 74, before the word " trihyinaV^ read ^\'Judicial." \nPage 81. The sentence marked with inverted commas, \n5th and 6th lines from the bolton), should be thus read \xe2\x80\x94 \n*\' I have^covered up and covered up, his cheating and con- \nniving, until I have nothing bft to cover up with." \n\nPaJe^97, seventeenth line from the top, after the word \n^^ subdued" insert the words, " z\'/i we," so that the sentence \nwill read \xe2\x80\x94 \'* sublaed in me^ at a less expense.^\' \n\nPage 107, after the word \'\'indicted,\'\' twelfth line from \nthe bottom, insert ti\xc2\xbbe words, \'\' in this state."*\' \n\nPage 129, for " Hopkinism\'\' read ^\' Hopkinsian.^* \n\n\n\nCONTENTS. \n\n\n\nLETTER I. page. \n\nIntroduction ; Reasons for writing ^c. 8. \n\nII. \n\nNatural disposition, 13. \n\nIII. \n\nThe manner of Jiis overthrow, 19. \n\nIV. \nSubsequent exercises ; Confession ; flees from the mob 23. \n\nV. \nTreatment received from man &c. ^d, \n\nVI. \nFarther account of atflictions and trials, S5. \n\nVII. \nSarne subject cont/roued ; Indicted on the complaint of one \nof iiis old Ministerial friends, 45. \n\nVIII. \nReturn to Pawtucket ; ordered out of the house where he \nhad long resided ; great distress by being mobbed &c. 50. \n\nIX. \nTransactions of tlie church in relation to his case, 61. \n\nX. \nImprisonment ; Tr msactions of the Church continued. 73. \n\nXL \nTransactions of Uie \xc2\xab^\'hurch concluded, 84. \n\nX!I. \nMerciful treatmi sit * Letter of Gerrit Smith, 96. \n\n\n\nXIII. \n\nSame subject continued, 104. \n\nINFERENCES. \n\nXIV. \n\nThe fallibility of man, 1C8. \n\nXV. \nPublic Sentiment made the rule to judge of sin, J 14. \n\nXV[. \nThe views which generally prevail respecting the Gospel of \nChrist, 120. \n\nXVII. \n\nThe present organization as such [jave no fellowship for \nDavid, 132. \n\nXVIII. \nDestituton of the spirit of Clirist among liis professed dis- \nciples. 137. \n\nXIX. \n\nViews of the present professed Christian organization, 143, \n\nXX. \n\nDevelopement of Sectarianism by his fall, 148. \n\nXXI. \nAnswer to the question, " Will he rise again,\'* 159. \n\nXXIf. \nGreat lack in preaching the great atonement, 1G6. \n\nXX ni. \n\nDangerous use of Phrenology ; Abolition, Colonization, &e. \n\n170. \nXXIV. \nConclusion, 177. \n\n\n\nI. \n\nW^^- LETTER I. \n\n\xe2\x84\xa2 Pawtucket, June 10th, 1837. \n\nMl/ dear Brother : \xe2\x80\x94 \n\nIn accordance with your request, I under- \ntake to write you something of an account of my great \nand disgraceful fall, and of my views and exercises, in re- \nlation to it. Before I proceed, you will permit me to say, \nwithout charging me with the guilt of flattery, that I es- \nteem as a great mercy of God, that I have a natural brother \nlike 1/ou: one, who, while he gives no countenance to my \nsins, yet has treated n\\Q mercifully ; in conformity with the \nexample and precepts of Jesus; and with that natural af- \nfection, which the law of our nature dictates, and which \ntrue religion approves; and the destitution of which, ac- \ncording to the judgment of an Apostle, justly ranks a per- \nson, with the vilest of our race. I can assure you, that \namong the many painful considerations growing out of my \ntransgression, that of having so deeply wounded your feel- \nings, and those of my other relatives, is by no njeans, a \ntrifling one. It has caused me great sorrow of heart. I \npray God, to overrule it to all of your good; while he sup- \nports you under it by his grace. Indeed, ifl did not fully \nbelieve, that God will ultimately bring glory to FIIS \nNAME, and the greatest good to holy beings, out of all \nthe moral evil which has, does, or ever will exist, 1 should \nbe inconsolable in my present situation: and ifl did not \nbelieve in the jrijinife atoncmtnt^ made by the Lord Jesus \nChrist for sin; and that G\' d through the blood ofthe cross, \ncan forgive and save, the very greatest of sinners, and not \ndishonor hijnself, [ should, in view of my great and heinous \nsins, sink into the depths of hopeless despair. You will \nnot, my dear brother, make the disingenuous use of this \nremark, that, because 1 say, that God will overrule my sin, \n\n\n\n10 \n\nand the sins of all his creatures, to his glory, and the \ngreatest good of the universe, that I mean thereby in the \nleMst^ lo free myself from the guilt of it: \xe2\x80\x94 or, that 1 teach \nthe doctrine, that we are from these views, to take the lib- \nerty to .sm, tiiat good may come out of it. No! God for- \nbid. I have no such views \xe2\x80\x94 no such feelings. These \nviews, have never in any respect, produced an extenuation \n, in my own mind, oi\' the guilt of my great and numerous \nsins and transgressions; or caused xve to doubt for a mo- \nment, that for f\'r/c/t and every one of them, I deserve eter- \nnal misery. But I ask, how could Paul be now happy \nin heaven, if he cleary saw, that by his sins in persecuting \nthe saints, and his other sins, God\'s glory must be eter- \nnally lessened, and the holiness and happiness of the uni- \nverse, fore\\er cut short? He could wo^ be. It is impos- \nsible, in the nature of things, for a disinter est td being, to \nbe happy in such circumstances. Yet, shall it be said, that \nbecause Paul sees, that God has overruled his sins to the \nglory of his name, and the greatest good of the universe, \nthat he, (Paul,) extenuates the guilt of his transgressions? \nOr, tliat he does not now look upon his sins in their own \nnature, in theme^elves considered, with the greatest abhor- \nrence? Or, that Paul would now tell us from heaven, if \nhe could speak to us. to sin on freely, in order to have \ngood brought out of it? Surely not: it would be the very \nheight of blasphemy, thus to charge him Why then^ \nshould /be charged with extenuating my own guilt, be- \ncause 1 express consolatiou in the belief, thai however I \nought to be ashamed of my sin \xe2\x80\x94 however I, as an individ- \nual, have pludt^ed niyself into deep disgrace by it; yet, \nGod will gpt to himself honor, by what he will bring out of \nit; as he wjjl also overrule ir, to the general good of his \npeople. Such consolation, is all which I can have. If I \ncannot have consolation from such views, I never can be \nhappy: no, not in heaven! Iflweretobe placed there \nto-day, in the very midst of the paradise of God, with the \n(nil view and assurance, that throuoh my sins in this life, \nGod aiid all his holy subjects, must sutfer an eternal loss, \n\n\n\n11 \n\nI could not be happy. No matter, though my sins were \nall forgiven. No matter, though 1 should not be punished \nfor them: if, through them, God\'s glory must be diminished \nand the holiness and happmess of the universe lessened, 1 \ncall but forever mourn: and I therefore reiterate, that I \nshould be inconsolable, if I thought God would not bring \nglory to his name, out of my sin and shame, and conse- \nquent personal sufferings. 7%i5, is my comfort, let my \npersonal disgrace and sufferings be what they may. I en- \ndeavor to state these views to you clearly, for two reasons: \nfirst \xe2\x80\x94 because 1 know that some things which I have said, \nin a desultory manner, in relation to tbem, have been most \nunfairly and wickedly construed; as if I were laying the \nblame of my sin to God; and was not troubled in view of it, \nbecause I thought Gpd would overrule it for good: \xe2\x80\x94 and \nsecondly\xe2\x80\x94 because I intend, as I give you the account pro- \nposed, to intersperse remarks and draw inferences, which \nwill make it important for you, to keep the foregoing views \nand explanations in mind, in order to prevent misunder- \nstanding. In what I may say, concerning ill treatment, I \nshall be as general as I can consistently, in my remarks; \nas I wish, as far as possible, to avoid the designation of in- \ndividuals, and shall therefore, studiously avoid calling \nnam\xc2\xabs. This rule I mean to observe, because I feel sol- \nemnly admonished, not to indulge in retaliation, which I \nthink, has been a great fault of my past life, and because \nI do not feel disposed^ to unnecessarily expose the faults \nof those who hare tried to injure mc the most, or my very \nworst enemies. My object, my sole object, I trust, is, to \nexhibit truth to the glory of God, and the good of mankind. \nI would not, indeed, mention the conduct of persons, who \nhave done, apparently, all they could, to sink a fallen man \nstill lower, if it were not for the purpose of shewing the \ncontrast, between the selfish heart otmafty and the heart \nof the forgiving and merciful Jesus: as well as to shew, \nthat by my fall, one thing, at least has been developed, viz: \nthat there is a gr\xc2\xabat lack among his professed people, ot \nthe spirit of him, who was not ashamed to fellowship peni- \n\n\n\n12 \n\nlent publicans and harlots. One thing, perhaps you are \naware of; \xe2\x80\x94 it is generally considered, that I have now no \nright to speak the truth \xe2\x80\x94 1 mean in respect to any one \nelse: indeed, this is considered by many, as almost an in- \nfallible evidence of my impenitence; as you may have \nlearned, was the consquence of a few words, in my address \nto the people of Pawtucket. When you first urgently re- \nquested me to write, I confess, that these things deterred \nme; but on reflection, I saw that if none were permitted \nto speak the truth, but those who had never sinned^ the \nworld never would have had, nor ever will have, any mes- \nsages from God, through the instrumentality of men. And \nas it respects external transgressions, if such a rule were \nadopted, the olst Psalm, and indeed, all the writings of \nDavid, after his fall, ought to be expunged from the bible; \nas also, the preaching of Peter! I saw that there was no \nvalidity in the rule \xe2\x80\x94 that the hihle was expressly against \nit; and therefore consented in my mind, to comply with \nyour request. God grant that in writing, selfishness may \nnot dictate a single word; and that on the perusal of the \nwhole, you may find nothing, fairly to be attributed to any \nother motive, than a sincere desire to advance the cause \nof truth, and the glory of God. One thing, I wish you \nto PARTICULARLY bear in your mind \xe2\x80\x94 I am not fighting my \nown battles; \xe2\x80\x94 but making use of my fall, and the circum- \nstances connected with it, for the purpose of exhibiting \ntruth. If I know any thing of my heart, this is the leading \nmotive. \n\n/ am most afectionately Yours, \n\nKAY POTTER. \n\n\n\nLETTER II. \n\nPawtucket, Junk llru, ISSr. \n\nM^ dear Brother : \xe2\x80\x94 \n\nI think you will perceive in my fall, what \nno doubt, you have loug before been convinced is a sol- \nemn truth \xe2\x80\x94 that self-righteousness, tlie great idol and \nhope of this world, is as unsafe a thing to trust in for sal- \nvation; as are the dumb idols of the heathen ; and as un- \nworthy an object oi" adoration as one of the living, intel- \nlectual ones to which they pay great respect\xe2\x80\x94 1 mean the \ndevil ! Yet, unsafe as it is, to look to such a source as \nself-righteousness, to save us from the wrath of an offen- \nded God, and as great an abomination as it is in his holy \nsight, for us to present it to him as a substitute for perfect \nholiness, or the blood of Jesus (the sinner\'s only hope) \nyet, self-righteousness, after all, is the great false God and \nhope of the world ; and a trust in it for salvation is contin- \nually plunging multitudes into the bottomless pit! ** how \nit lives" and breathes \'* and has its being" in the hearts of \nall the unregenerate ? And how soon after being driven \nout by converting grace, will it return^ to exalt in his own \nestimation the saint of God ; and thus provoke the heavy \nchastisement of his Heavenly Father! It is the last thing \nthat lets go its grasp to let us come to the feel of Jesus. \xe2\x80\x94 \nIt comes in number less ybr;?z5, assumes numberless posi- \ntions^ tells thousands of different stories \xe2\x80\x94 often talks \nagainst itself io guard against detection and if possible in- \ntrudes itself into all of our thoughts, words and actions re- \nspecting ourselves. I have often thought its character for \nlife is well illustrated by that of a certain kind of Jish, ihnt \nafter it is skinned, its head taken off, its boivels taken out, \nand its body severed in pieces, and deposited in the /ry- \ni/*^-/?aw will shew signs of life! Dangerous foe to the \nsouls of men ! Sure damnation to all who are not saved \nfrom it! my brother does it reign in you? I hope aot. \n2 \xe2\x96\xa0 " \n\n\n\n14 \n\nBetter, far better, had you be in my situation of degradation \nif such a situation might be sanctified to the weakening \nof such an abomination in the sight of a holy God than to \npossess the fairest character on earth while clad in heart \nwith such a garment, witii ^uch jiltliy rags. And what is \nthis self-righteousness on which so many are resting their \nhopes for a long eternity? Why its foundation is in the \nmere external conduct of man : and it substitutes the act- \ning out of the mere aninial propensities, or what may be \ntermed the natural disposition, for that holiness of heart \nrequired by the pure unbending law of God. Now, I de- \nsire to shew you, how, in my ca=?e this ** Dagon" of self- \nrighteousness has been made to fall and lose its head : to \nmy shame and disgrace certainly ; but to the glory of God \nand I hope the great good of my soul. In respect to nat- \nural disposition \xc2\xa3 may safely say that if any might hope\'for \nthe favor of God on such a ground 1 miiiht perhaps stand \nwith them an equal chance: \xe2\x80\x94 yet where am I now? \xe2\x80\x94 \nNow as self-righteousness builds its hope principally on \nv/hat is termed the natural disposition or make; and as it \nis on the natural propensities that temptations to commit \nexternal acts of sin are fastened, I will give you an ac- \ncount of my own natural make ; for the double purpose of \nshewing how easily the glory of such a righteousness may \nbe spoiled; even in the view of man; and also of shewing \nmore clearly the manner in which 1 was overthrown. S. \nN. Fowler a celebrated Phrenologist of New York, in the \ncourse of a conversation with him not long since inci- \ndentally gave me a most striking account of my nat- \nural disposition. I was an entire stranger to him \xe2\x80\x94 and \nwas raising some objections to the science when he did \nit, but was so forcibly struck with its correctness in many \nparticulars, that I requested him to write it down. I will \nj^ive it to you in his own words as being as correct a de- \nlineation as I could give myself \xe2\x80\x94 and this I do without en- \ndorsing the infallibility of the science. Ai first thought, I \nfelt a shrinking from giving you this account, but 1 think \nI soon traced this unwillingness to pride influencing me \n\n\n\n15 \n\nwith the fear that it might be construed into an attempt to \npatch up myself in my shattered state : but as the reverse \nis true, that is, I it^tend to shew that the best natural dls- \nposition (not that I consider mine so,) that ever was pos- \nsessed by a fallen child of Adam, is nothing but a stench in \nthe nostrils of a holy God when offered as a ground of hjs \njustification and salvation,! shall not hesitate. \'I he apostle \ntakes a similar course in his epistle when he shews what he \nwas before conversion in order to shew more clearly the in- \nsufficiency of self-riiihteonsness for salvation and to exalt \nthe higher the glorious gospel. This is my sole object \xe2\x80\x94 \nand indeed the leading one from beginning to end of the \naccount which I am undertaking to give you. Some of \nthe terms of the Phrenologist are liable to misconstruction. \nFor instance w here he speaks of bevcvolence he is not \nto be understood as meaning holiness : btit only natural \n!>cner()siti/, Theologically speaking, benevolence and ho- \niness are synonymous \xe2\x80\x94 but certainly 1 never had any be- \nnevolence in this sense of the term until after I was born \nagain. He speaks of my being religious from a boy. \xe2\x80\x94 \nThis depends on whiit is meant by the term religion*\xe2\x80\x94 \nMost certainly I had no saving religion until I was about \nseventeen years old. My religion previous to that was no \nbetter than that of Paul\'s before his conversion ; in speak- \ning of vv\'hich he snys, After the straitest sect of our relig- \nion I lived a Pharisee. But I premise no more. \n\nof the character of Ray Potter \xe2\x80\x94 by S, N. Fowler of N. Y* \n\nMr Potter has an active temperament and is always busy. \nHe is full of feelmg and thought. The most prominent or- \ngans in his head are conscientiousness, benevolence and \nfirmness. He is very c Miscicntious and could not for his \nlife be persuaded to do that which is wrong He is al- \nways looking at the wrong and right and is sometimes \nover scrupulous about little things. On reflection he lets \nlittle sins swell into great ones, and would J^acrifice any \nthing and every thing for duty and principle. He bears \n\n\n\n16 \n\ndown upon the guilty and gives the wicked no peace.\xe2\x80\x94* \nHe is mild yet very strict. He draws nice distinctions be- \ntween right and wrong and is always enforcing truth and \nduty. He is not satisfied to have men do about right ; but \nwants every man to toe the mark and stand to his post. \n\nHe is a bold soldier in every thing he undertakes. He \ngenerally hits, but sometimes aims too high but never too \nlow. His moral courage is very great; he is very firm and \nsometimes stubborn. He cannot be made to change when \nhe thinks he is right. He is deliberative but sure to ac- \ncomplish. He is slow to believe any thing new ; yet \nwhen he believes he does it with a whole soul. Benevo- \nlence being very large, he takes great pleasure in doing \ngood and promoting the happiness of man. He always \nwishes to do good on a larc^e scale and is never backward \nbut sometimes too forward and ready. He is liberal in \nhis feelings and has considerable charity ; yet he is true to \nhis church ajid is a firm disciple and a strong pillar. His \nbenevolence being very large and his moral feelings gen- \nerally large united with strong ambition he would find it \nimpossible to setile down and provide only for himself and \nfamily. He has always had a desire to engage in public \nbusiness. His happiness is greatly augmented when he is \ndoing goo.) to his country and proniotmg the spiritual wel- \nfare of mankind. His do.nestic feelings are all stronnr \xe2\x80\x94 \nhe is very fond of friends, of his wife and children. He is \nalways interested in the society of ladies and takes great \npains to please and accommodate them. Pie finds it easy to \nsecure their attention and affection and always pas.-^es well \nin their society. He is more inclined to cultivate the in- \ntellect of the <Uher (female) sex than to foster their pride \nand vanity. His philoprogenitiveness giving him parental \nfeelings and a fondness for children he is well calculated \nto please and instruct th^m and promote their happiness. \nHe is naturally kind to every thino- jn a helpless c ndition \nwhether young or old He is a good provider and takes \ngood care of domestic animals. His adhesiveness being \nlarge enables him to form strong attachments \xe2\x80\x94 a desire to \n\n\n\n17 \n\nlove, a propensity to associate and become attached. He \nis not only pleased to be in the society ofothers hut strong- \nly inclined to associate and is very partial to his friends and \nis sometimes too much prejudiced in favor of his friends \nand party. He is spirited, forcible, active and V6 ry indus- \ntrious. He is not fond of contention yet rather fond of de- \nbate and finds it difficult to sit down and converse without \nmaking an opponent He is always effectual in his meas- \nures and is severe when necessary. He can be severe \nand is sometinjes sarcastic. Wlien he is excited be is too \nblunt and plam and expresses himself without due regard \nto time and place. Fie is more cautious about what he \ndoes than what he says, his caution being larger than his \nsecretiveness. He can easily abstain from any kind of food \nwhich is injurious \xe2\x80\x94 and if he is a temperance man he is a \nwhole hearted one \xe2\x80\x94 he neither touches tastes nor handles. \nJle loves money for its means and regards it as the means \nof happiness and not as the end of Imppine.-s. He may be \nsaving of property yet he gives liberally when he can ac- \ncomplish good by it. He is not very proud yet he is very \nambitious to be distinguished as a moral man and^as a mc r- \nal leader. He takes pleasure in doing good for tlie sake \nof it and for the name of it. Approbativeness and consci- \nentiousness being large he is very zealous in every moral- \ncause and sometimes too enthusiastic. His future is very \nstrong \xe2\x80\x94 he is constantly looking forward to a future state \nof existence and considering himself and others nothing \nbut pilgrims in this world He never was disposed to re- \nject the evidences of Christianity and the doctrines of the \nbible. Flis mind is always open to conviction. He would \nbe liable to believe too much rather than too little. He is \nmore of a philosoj)her than a poet and has more s< n- \ntimental feeling than imaLnnation and fancy. His imita- \ntion is Inrtre \xe2\x80\x94 he? is considerably inclined to imitatf^, repre- \nsent and describe. In speaking he would use many ges- \ntures. He is a good b.anri to set off a subject and make it \nappear natural. He is quite a contriver and a great plan- \nner, but is not s J good to execute or handle tools; he is more \n\n\n\n18 \n\nof a theorist than a practitioner. His reasoning and moral \nfaculties being strong he would be very fond of metaphysics \nand moral philosophy. He is always at home when talking \non moral subjects. His general method of reasoning is by \nanalogy and comparison. Veneration and comparison \ngive him the disposition to compare the old testament with \nthe new \xe2\x80\x94 and old times with the present \xe2\x80\x94 also to draw \nconclusions from what has been and what is, and thus to \njudge of the future. He has a great regard for antiquity \nand superiority, age and thin^rs sacred a^d holy. He is \ndevotional in his feelings and was reliorious and strictly \nconscientious from a boy. He was always afraid of sin- \nningj against God and doincr wrong. He alwavs believes \nin the providence of God \xe2\x80\x94 in signs and appearances and \nsees a great many resemblances between the old testament \nand the new. The judgments of G )d towards the ungod- \nly and his special mercy towards the righteous and his gen- \neral dealings towards mankind. He is always watching the \nsigns of the times and is much disposed to prophesy. He \nseldom fails in his judcrment of what will take place ar.d \ncan determine long before hand the result of things. His \njudgment is better than his memory \xe2\x80\x94 he can recollect \nthoughts and principles but not details. He can give \nideas in his own language but not in the language of the \nauthor \xe2\x80\x94 nor can he recollect where or when he saw it. \xe2\x80\x94 \nHe is a poor judoe of colors and sings more for his own \namusement than he does to keep time in music or make \nmelody. He is more of a thinker than an observer His \nlanguage *is large \xe2\x80\x94 he is a great talker, he always has \nsomething to say, and is sometimes too wordy. Asa rea- \nsoner he finds it difficult to keep his mind to the point and \nconnect his thoughts and regulate his feelings. His first \ntho ights are always his best \xe2\x80\x94 his mind always gets con- \nfused by close and continued application, He is rather \nodd in his expressions and is sometimes witty. His moral \nsentiments have the ascendency over all the other facul- \nties. iS. N. FOWLIlR, \n\nof N tie Y^jrk. \n\n\n\n19 \n\nI think that yon, who have known me from my infancy \nwill recognize this pictu\'-e to be strikinjily correct in many \nparticulars. I know it to be generally so : yet I know full \nwell, that in all of it there is not one particle of holiness. \xe2\x80\x94 \nStill here is the God of the self-righteous \xe2\x80\x94 I mean this i\xc2\xab \ntheir saviour : and who among the Pharisaical throng had \nby nature a more shining God to worship than your now \nfallen and disgraced brother ? But few : still I have long \nknown that it was a filthy thing in the sight of a holy God, \nand a stench in his nostrils when offered as our justifica- \ntion. I say I have long known it \xe2\x80\x94 and many, many times \nhave been deeply afTected in view of it; yet after all self- \nrighteousness would urge me from time to time even up to \nthe day of my fall to look at this picture with seif-compla- \ncencency and boasting. How much have I sinned in this \nway ! My dear brother, beware : for I feel as if my fall \nin no small deorree is desi^rned as a chastisement for this \nsin. \'\' He that exalteth himself shall be abased" remains \ntrue and will so remain until e^ery saint is humbled in the \ndust and every proud itnpenilent sinner, thrust down to \nhell ! I praise God that he did not suffer me to go on in \nself-righteous pride, but has brought me down to his \nfeet ; althouijji the stroke has been terrible to mvself and \nmany others In my next I shall give you something of \nan account of this and the manner of my overthrow. In \ntlie mean time I hope you will be thankful for preserving \ngrace and recollect "that in" us *\' that is in" our ^\'fle,<h \ndwelleth no good Ihtn^ l\'"^ \n\nYour affectionate brother^ \n\nRAY POTTER. \n\n\n\nLETTER III. \nPawtucket, June 12th, 1837. \nMi^ dtar Brother : \xe2\x80\x94 \n\nIn my last I observed that it is on the natti- \nral propensities that tenjptations to commit external acts of \n\n\n\n20 \n\npill generally take hold. In the description of my natural \ndisposition, you observed that of stiong adhesiveness ena- \nbhng me tv fonn strong attaclunents ; a desire to love^ a \npropensity to associate and become attached.^^ Now, this \nIS strictly true of me. Never perhaps was there a person, \nmore ardently attaciied to friends than myself. It has led \nnie, no doubt, to be blind to the failings and sins of cer- \ntain men whom I have for years most affectionately loved, \nto that degree that I have vvick<^\'dly suffered sin upon theni \nand not rebuked them as I should have done. \'I his trait \nin my character, of strong attachment to friends, has not \nonly been made a snare to me in respect to men, in the \nmanner I have just hinted but in it was laid the snare, by \nthe enemy of all righteousness, that finally resulted in \nmy overthrow, and dreadful fall. Allhough, there was in \nthis case from the first ^personal appearance that was pecu- \nliarly agreeable, yet the overwheiiuing force of the temp- \ntation seemed to lie in an exceedingly strong attachment, \ncreated by a course of christian conduct \'M\\d extraordinary \nkindness to me. Never was the remark of a certain writ- \ner more completely illustrated than in my case \xe2\x80\x94 \'^ even \ngrace itself became a snare!" O that all would take \nwarning and beware of this rock. Now the ground of my \nfall has hardly been understood at all \xe2\x80\x94 for those who have \nhad it in their hearts to do me all the injurjf they could, \nhave represented my character, to be that of a disposi- \ntion to indulge in illicit intercourse with the other sex \nwhere I could find liberty. God knows, there is not a word \nof truth in the allegation. In my confession I spoke of \nhaving been under temptations for about tefi years to com- \nmit that sin. Now I did not mean that in the whole course \nc.f that time I ever once ihouirht, that I should commit \nadultery \xe2\x80\x94 but that this sensual ijratification seemed ex- \nceedingly pressing \xe2\x80\x94 and in this respect \\ cannot be made \nto believe, perhaps, that ever a persui had so powerful an \ninclination for indulgence. O how plainly can I now see, \nthat at this weak place s;jtan bent all olhis force to ovf-r- \nwiielm me ! It has been ^aid tliat i ought not to baa \n\n\n\n21 \n\ngone in the way of temptation. That is very true \xe2\x80\x94 1 ought \nnot. And furthermore, I ought not to have suffered an \nunholy thought^ nor an inordinate desire to have place for \na moment at any time nor in any circumstances. That is \nall true: and it is just ns true that every person oujzht \nevery moment to give their soul to God. That the worldly \nminded professor ought this moment to turn his heart \naway from earthly objects and love God supremely. I am \nnot denying what I ought to have done, but shewing what \nI did do : and how poor human nature in its vaunted glory \nwas oyercome ; and that it will inevitably be overcome in \nevery person under heaven, even to the conmiission of ex- \nternal ^cts of wickedness if the temptation is suited to its \nappetite and if it be not rescued by tiie efficient agency of \nthe spirit of God ! Instead of boasting, \'\' Lkt him that \n\nTHINKETH HE STANDETH TAKE HEED LEST HE FALL." I \n\ncould give a most extraordinary account ofmy peculiar cir- \ncumstances in relation to this subject but I forbear. A \nwrong construction might be put on many things and among \nothers it might look like an attempt to extenuate the guilt \nofmy transgression; and I wish never to do any thing of \nthat kind. I have sinned and take to myself the whol^ \nguilt and slinme o^\'ii\\ without the least extenuation or pal- \nliation. As 1 was remarking \\ never once thought, up to \nthe time of my fail of commiting adultery \xe2\x80\x94 the external \nact; yet I knew that I was guilty of awfully sinning against \nGod, especially in hearty accordmg to the declaration of our \nsaviour Matt. 5 \xe2\x80\x94 28. O how much of this will appear in \nthose whose exterior is now fair, in the day of Judgment ! It \ncaused me anguish of spirit which I can never describe. \nI now learned, by most painful experience the true import \nof the following expressions of the Ap\' stle Paul in the 7th \nchapt. of Romans. ** For I deliiiht in the law of God after \nthe mward man. But I see another law in my members \nwarring against the law ofmy mind and bringing me into \ncaptivity to the law of sin vvhich is in my members. O \nwretched man that I am who shall deliver me from th\xc2\xab \nbody of this death !" My dear brother, it does seem tc\xc2\xbb \n\n\n\n22 \n\nn.e that no soul ever had a mor^ painful experience U\\nn \nmyself in the warfare here described. How plainly did \nI see in the course of this terrible c(\xc2\xbbnflict that the heart of \nman consists in exercises \xe2\x80\x94 and that the heart of a saint \nconsists in a train of holy and unholy exercises. Sonie- \ntnnes I would rise upon the wiijgs ol love and faith; loathe \nand abhor ail unlioly thoughts, and feelings and desires \nwiih ulier abhorrence witich words cannot express, and \nanon be overwhelmed with the rolling waves of passion \nwithin. But 1 fell \xe2\x80\x94 and in a manner most extraordinary. \nI designed at first to give ynu a particular account here, \nbut the cry of indehcacy from sonie ^;/my friends and some \nother considerations have stopped nie. Perha[>s it is as \nwell : nevertlieless I greatly desired to state things more \nfully not only to ^hew the terrible conflict between con- \nscientiousness and the fear of lUnng wrong on the one hand \nand appetite on the other, but also to explain in relation to \n?. chirge vvliich some have n)ade against me o^ iyin<^ in re- \nlation to this transaction It any candid peisons wish for \niurtlicr explanations here I vvill make them personally \xe2\x80\x94 and \nas for tl\'-\'-^e- ^vho iire greedy to charge rne with lying, r6- \n\xc2\xa3,^ardless of any explanation I can orJy say laminiivantof \nthe charge. 1 carincjt forbear adverting here to the injured \nperson who fell with me in transgression. 1 consider my^ \nf^Aifar the must crimiiiai There liave been some few in- \nstances of those who I believe are friendly to me rep- \nresenting it otherwiso. Such representations are exceed- \ningly unjust to her and grievous io my feelings \xe2\x80\x94 and 1 am \ngiad to think that the generality of my friends have avoid- \ned them. I h p(i you my dear brother and all my relo\' \nfives will avoid ihem What can be nmre despicable and \nbeneath honorable minds than to seek to excuse me by de- \nfaming her \xe2\x80\x94 I know something of the eflflcts of such a \ncourse f^/ conduct by most bitter experience and I pray \ntbat you and all of my relaiives nniy be preserved from il. \nLei me have the blame of all that belongs to me; only re- \nmember to shew liKTry according to the connnand of God. \nBut to return : was it my duty to make public Qonfession \n\n\n\nI \n\n\n\n23 \n\nof this sin unless brouirht to light by (he providence of \nGod? 1 certainly thoughi not, th n \xe2\x80\x94 and think so stilj : \nbut to repent of it before God, and sin no niore. 1 have \nbeen condemned by some because I did not make it pub- \nlic \xe2\x80\x94 but I considered that I had no rioht to do so on ac- \ncount of the other party if nothing more: and I acted ac- \ncordingly, I humbled myself before God in view of what \nI had done and implored forgiveness. 1 cannot express to \nyou the anguish of my soul for months; nor the earnestness \nwith which I sought the divine favor. I implored an in- \nterest in the prayers of God\'s people and improved every \nopportunity to engage with them in social prayer, that God \nwould have mercy on me, and preserve me from the tri- \numphs of Satan and an ungodly world. Many, no doubt \nnow recollect these strong importunities and supplications \nalthough they were then unconscious of the reason of my \ngreat distress. I eventually did find great divine support. \nT7ia^ God, who washes away the crimson sins of all whc. \nhumble themselves before him and supplicate his mercy, \nin the name of Jesus had mercy on me \xe2\x80\x94 and before I knew \nthe r^.sw/^ of the transaction, I enjoyed, I humbly hope, \nthe divine favor, and felt given up to God in a manner that \nI had not for years before. During this time, I most ear- \nnestly begged of God that my conduct might not be made \npublic, to the great dishonor of his cause and the rendin^^ \nof the hearts of thou^sands of his people. But he determin- \ned otherwise. Your afectionate Brother, \n\nRAY POTTER, \n\n\n\nLE\'ITER IV. \n\nPavvtuckeTj June 17, 1887, \nMy char Brother : \xe2\x80\x94 \n\nYou will not expect me to give you an ade- \nquate description of my feelings when I was assured of the \nresult of my sin. 1 think you will readily apprehend, that \nthis would be impossible. You may conceive more, much \nmore than I can convey in language ; and after all, youf \n\n\n\n\n\n\n24 \n\nconceptions or those of any other person but myself must \nbe vague and imperfect. In this case, it may be said with \nllie uirnost propriety that my \' soul knew alone its own bit- \nterness. Having been converted to God for four and twen- \nty years, 1 had ever loved his precious cause. Sirice 1 had \nbeen a preacher, no temptation of this worlds good, or ease; \nnor the approbation of man had ever been able to turn \nuie aside from that course of duty which I conceived to be \nrequired at my hands; but after all 1 had sinned and fallen! \nYes 1 \\\\i\\(] fallen. Then, the wound inflicted on the dear \ncause of God, was held up to my view in an aspect most \nheart rending and overwhelming. Then, did a sense of \nthe injury inflicted on the person who had fallen with me, \nand the family, most of whom I sincerely loved roll over \nmy distressed soul like the mountain waves of the storm \ntroubled deep \xe2\x80\x94 then, did my mind anticipate the dreadful \nintelligence, as it would fall on the ears of thousands of \ndistant friend?, made dear to me by long intimacy in the \ncause of A nti Slavery, and other benevolent enterprises. \nThen did I look on my poor aflflicted wife and family, in \nYiew of what was coming with such feelings of soul, and \nunspeakable heart aching sympathy, as I pray God you \nmay never know by experience. Ah, ivhat would not have \nmelted^ with a full view of my wretchedness in that awful \nhour.\'^ any thing but the heart of man ! \xe2\x80\x94 But O the Church \n\xe2\x80\x94 the Church! The fruit of seventeen years toil! Never \nwere a Minister and Church more closely united ; and \nnever was love for each other more reciprocally sincere, \naiid deep rooted perhaps : \xe2\x80\x94 cemented by a thousand com- \nm)n trials and deeply engraven with the pen of afflictiori \non my heart and I trust on theirs \xe2\x80\x94 and must this message \nfall on their ears? Yes it must! Dear brother, how can \n1 help weeping as long as I live, even io think of the thou- \nsand streams of anguish svhich from various sources poured \nin upon my poor oppressed soul in view of the promulga- \ntion of my sin to the world/ And what could ever have \nsnpporied me, but the gracious hand of a most merciful \nGod! As to my own suffering, at the hand of man, al- \n\n\n\n25 \n\nthough those in my estimation were small when compared \nwith other results ; yet I had good reason to believe they \nwould be great. My whole course, as a preacher, had been \ncalculated to awaken against me the indignation and wrath \nof multitudes. You know the course I pursued in relation \nto masonry. How much wrath was pent up in the \nhearts of thousands, ready to seize every and any opportu- \nnity to burst upon me for the part I acted in relation to this \ninstitution. I had been most actively engaged, from an \nearly date, in the cause of Anti-Slavery which had rendered \nme extremely obnoxious to the indignation of many, who \ndisregarded the rights of the abused people of color. I had \nunsparingly condemned, in my preaching, whatever 1 con- \nsidered wrong doctrinally and practically, which had offen- \nded great multitudes and my peculiar situation as stand- \ning aloof from all denominations rendered me a most loath- \nsome object in the view of strong sectarians. Now, I \ncould but foresee (what has come to pass) that the mo- \nment my sin and fall were made public, all of the longcon- \ntracted hatred and disposition to revenge, which from these \nvarious causes had been accumulating against me would \nburst upon me under the pretence of condemning me for \nmy sin. Can you, in imagination, place yourselfin some- \nthing like my situation before my confession.^ with all these \nscenes before me? O it was a situation indeed of which \n1 know you cannot form adequate views : and why should \nI, put you to fruitless toil \xe2\x80\x94 1 leave it. But through the \nmercy of God I did not hesitate. From the very first mo- \nment that I was assured of the true state of the case I was \ndetermined on an honest scriptural confession, and to leave \nthe consequence with God. I had before determined to \nein no more; and 1 as fully now determined to make a pub- \nlic confession of my sin, and ask forgiveness of all whom I \nhad injured by my transgression. What more could 1 do? \nNothing. And did not duty call me to do this ? I thought \n\xc2\xbbo then and think so still: \xe2\x80\x94 yet strange as it may appear, \nI was condemned by some for what was thought thia early \nconfession. It was argued that in the providence of God, \n\n\n\n26 \n\nthings might transpire which would preclude the necessity \nof making it pubHc; and thus those who would be affected \nby it, saved from disgrace. But I considered the circum- \nstances of the case such as then demanded a public con- \nfession \xe2\x80\x94 and without evasion or delay 1 determined to \nmake it. Accordingly I wrote a confession* to the church \nwith a request that it might be read at the first meeting, \nand in pubhc on the next sabbath. I confessed my sin ver- \nbally to my wife and children who were at home, and be- \nsought their forgiveness; and wrote to my children who \nwere absent. I sent you the heart rending news by letter \nimmediately: and I also sent in a confession to the Bap- \ntist church in this village, with a request that it might be \nread before the church and congregation on the Sabbath, \n\'^rhis request however was denied. On Saturday evening \nI went personally, before the church. what an evening, \nwhat a meeting was this! I followed the spontaneous \nfeelings of my soul on that solemn evening in my conduct; \nand conversation. I first made a statement of my case and \nand implored mercy and forgiveness. I then felt moved \nupon to fall upon my knees in their midst, and ask mercy \nof them; and finally to address every individual personally, \nwith a confession and petition for forgiveness. When their \nminds were expressed, all said by rising, that they freely \nforgave me but two. But this act o\'i forgiveness was taken \nback subsequently by some of them, of which I may more \nfully speak at another time. Now the storm began to burst \nupon me with all its wonted fury ; and in view of persoi al \ndanger, by the hand of violence, I left my family and home, \nto find a refuge under the roof of some merciful friend: \nand hope dictated that your house dear brother, would un- \nder God be such a covert as I needed, in mV wretched con- \ndition. Thanks be to God that I was not disappointed. \xe2\x80\x94 \nBut what were my feelings, views and exercises, in this \nhour of deep degradation in view of the world } in the day, \nof, as one says my *^ great and dreadful fall." And here \nthe account which I shall give you, will hardly appear \ncredible:\xe2\x80\x94^ nevertheless 1 shall tell you the truth.\' Con- \n*See Appendix. \n\n\n\n27 \n\nsider my situation when on my journey to your house. A \nfew days before I was called (imprudently tobesure) by \nmy friends the John Bunyan of the age ; now, none more \ndegraded scarcely than me! But yesterday and many \nseemed to think me almost infallible in my religious walk ; \nnow, almost all were ready to look upon me as corrupt root \nand branchj and from first to last, an arrant hypocrite. But \nyesterday, multitudes were ready in various ways to seek \nmy approbaiion and as.^istance, to day, scarcely the mor- \ntal to be found, who is not ashamed to be found in my \ncompany. But yesterday and I was eulogized from the \npress, as emment for moral courage in the vindication of \ntruth, and an undeviating attachment to the cause of religion \nand humanity; to day the \'\' song of the drunkard" \'* a by \nword and reproach" among the people wherever I was \nknown: \xe2\x80\x94 forsaken by almost all who had formerly professed \nto be my friends \xe2\x80\x94 threatened by the mob with personal vi- \nolence \xe2\x80\x94 poor and destitute of a dollar on earth that I could \ncall my own ; and this in the dead of winter; and obliged \nin such circumstances to leave my poor, afflicted and heart \nbroken family. I say consider this and you will be aston- \nished that on my journey to your house, I distinctly had \nthis reflection \'* that I would not so far as my oivn sovVs \nstate was concerned be placed back where I was six months \nbefore, if 1 could, by saying so, have effected it. This dear \nbrother is true. For years had I at times besought God \nmost earaestly lo make me more like Jesus Christ\xe2\x80\x94 and for \nmonths before my fall, I with great earnestness begged \nGod to accomplish this in me, let it cost me ichat it would \nin this life; and I now felt that this most desirable of all \nthings was accomplished in me. O my brother the time \nhad not been for years when I felt so completely given \nup to God, as I did when on that lonely journey to your \nhouse, with the loss of almost ev^ry thing, that those who \nhope for enjoyment in the things of this life, think desir- \nable. Yes surely ^ the day of my fall in the view of the \nworld J was the day of my rising with my saviour and God I \nhow little does man know how God views things. These \n\n\n\n28 \n\nexercises, were not the result of an unconsciousness of my \ngreat sin against God; nor of the great injury it had in- \nflicted on his cause, and on my friends and fellow men \xe2\x80\x94 \nnor, that I did not reaUze the great calamity it had brought \nupon myself No; I had a heart rending view of all thasc \nthings, and felt most sensibly what one said in respect to it; \nthat mine was \'\' a great and dreadfulfalV^ But these origi- \nnated in an assurance, that there was then nothing between \nme and my God \xe2\x80\x94 that the snares which had so long dis- \ntressed me, and hindered my spiritual enjoyment and con- \nformity to Christ, were destroyed ; and that my destruction \nhad proved my salvation! my dear brother, how para- \ndoxical must this statement appear to those who know noth- \ning of the warfare of a christian ; who, while contending \nwith fleshy lusts is often made to cry out, *^ O wretched \nman that I am who shall deliver me from the body of this \ndeath?" but to those who know something by experience \nof the weight of this burden, who are often made to cry out, \n*\'when I would do good, evil is present with me," and \nwho often pant for deliverance, with groanings that cannot \nbe uttered and often feel as if they were willing to \'* suffer \nthe greatest evil rather than commit the least sin, "I say un- \nto such, the account which I here give of my exercises may \nyet be wholly unintelligible. Let me not be understood \nhere as teaching, that we may do evil, that good may come. \nI abominate such a sentiment \xe2\x80\x94 you will remember my pre- \nliminary explanations. But the fear of being by some \nfalsely accused of this, shall never induce me to hide the \nglorious truth that God can and does overrule evil for good, \nand bring glory out of it to His holy name : and one thing \ndo 1 know \xe2\x80\x94 yes I know hy experience that my dreadful fall, \nthrough the boundless riches of grace in Christ Jesus, had \nthis salutary, effect on my soul Nor was this a momen- \ntary transitory emotion ; but has been abiding with me \never since. While dwelling in your house, I gave you \nsomething of an account of my exercises; and since then \nmy enjoyment in God has not decreased. Driven off from \n\xc2\xa9very thing else \xe2\x80\x94 in almost an unparalleled manner, made \n\n\n\n2S \n\nA target for the whole artillery of earth and hell to shoot \nat, at pleasure, and for their own amusement, I have found \nJesus to be unto me as an hiding place from the wind a \ncovert from the tempest and the shadow of a great rock in a \nweary land." O how precious has his word been to me \nin the day of my calamity? especially the book of Psalms. \nIn the merey of God, through the infinite atonement made \nfor sin by the great Redeemer, is my only hope; and in \nthe light of his glorious promises to the vilest of sinners, \nwho repent and turn to Him, do I see light; and hope for \neternal life! O thou merciful God how true it is that thy \nmercy endureth forever; and that there is no other name \n^iven under heaven, or among men, whereby we can be \nsaved but by the name of Jesus. All our righteousness is \nas filthy rags and our salvation is of the Lord. So indeed \ncan / say with the utmost propriety; and that it may ever \nbe with commensurate humility. Having shewn you some- \nthing of the dealings of God with me in the hour of my \ngreat affliction and calamity on account of my sin, I shall \nin my next, give you a limited account of the treatment I \nhave received at the hand of man. \n\n/ remain most affectionately Yours^ \n\nKAY POTTER. \n\n\n\nLE rTER V. \n\nPawtucket, June 26, 1837. \n31 1/ dear Brother : \xe2\x80\x94 \n\nIn my last, I promised to give you in my \n** next, a limited account of the treatment 1 have received \nat the hand of man since my fall." Let me premise, that \nin doing this, I have no consciousness of being actuated by \nany other motive than that of exhibiting truth, in order that \nerror may be corrected and God glorified thereby. I think \nJ am not at all influenced by a spirit of revenge, or, ani- \nmosity towards any individuals. I shall call no names; \xe2\x80\x94 \nand to avoid personalities indirccth/, I shall be move gen- \neral in my remarks than I otherwise should be. But I \n\n\n\n30 \n\ncannot withold this general statement. As t have already \nhinted the reflection that I myself have sinned, does not \nin my opinion make it my duty to hide this part of the story \n\xe2\x80\x94 for, if none but those who have never siime^!, must be \npermitted to declare the truth, why, then, the mouihs of \nall men must be shut; and we^must look for an angelic mis- \nsion to accomplish so desirable an ohje^ct. \'J\'obesure, I \nam ashamed of my fall \xe2\x80\x94 I abhor my sin that occasion- \ned it; and feel utterly unworthy to speak at all in reference \nto the cause of God and truth; but, if by my fall \'* the \nthoughts of many hearts have been reveaied,\'\' and if in \nconsequence of it great and important developments have \nbeen made, in respect to the present state of the professed \nChristian Church, most certainly such developments ought \nmost wisely to be improved \xe2\x80\x94 and for the accomplishment \nof this end i/ou desired me to write you \xe2\x80\x94 and in comply- \ning with your request, 1 have no other object in view. \n\nYou well know, what the declarations of a gracious God, \nare, in respect to the vilest of sinners who turn to HIM \nand cry for mercy: \xe2\x80\x94 that he will receive them mosr freely \n\xe2\x80\x94 ^^ blot out their sins as a thick cloud;" \'\' abundantly \npardon" them; and make them as white as snow whose \nsins have been of a scarlet and crimson die. You know, \nthat he has given practical demonstration, of the sincerity \nand truth of these declarations under the old as well as \nnew Testament dispensations by receiving graciously the \ngreatest of sinners, who had not previously been converted; \nas he did also those who had backslidden from him and \nhad fallen into the grossest immoralities. Look at Manas- \nsah and David: look at Mary Magdalen and the penitent \nthief, and see but an epitome of the \'\' glory of his grace" \nin the salvation of the chief of sinners: and of the conduct \noC him who most certainly is a safe example for his pro- \nfessed disciples to imitate, in their conduct towards their \nfellow men. But, what was the conduct of the great body \nof christian professors towards me in the day of my fall, \nwhile confessing my sins to them, and humbly imploring \ntheir forgiveness? It is with the utmost grief, that I stale \n\n\n\nit to you \xe2\x80\x94 my God krrovvs that I would gladly passj\'t by \nand never even whisper it to you if I did not think that it \nexhibits a stale of things in the Church that most imperi- \nously calls for correction. What, then, was that conduct? \nWhy, that of dcnyincr me mercy! and that which was di- \nrectly calculated to drive me to despair of the mercy of \nGod forever; or, of any favors ever being shewn me by \nman! You know^ i\\\\\\it one great object which all professed \nchristians, projess to have in view, is, to be instrumental \nin the salvation of sinners: especially, is this the business \nof ministers; but I testify that the course of conduct pur- \nsued towards me was directly calculated in itself con side rid \nto sink my soul in endless despair! This, I say in view of \nthat day when I must meet my God and render a strict ac- \ncount of what I now state. It is a truth that out of the \nfive or six hundred christian professors in this region, not \nmore than perhaps ten or twelve, excepting- those of the \nchurch of which I was pastor, have ever spoken to me a \nsingle word of mercy \xe2\x80\x94 nor have they ever come near me : \n\xe2\x80\x94 but, inasmuch as there can be no neutral ground in re- \nspect to this case, any more than in respect to any other, \ntheir whole influence has been calculated Xosinkme \xe2\x80\x94 and \nthis would have certainly been accomplished, if a God of \ninfinite mercy, had not vouchsafed to me an assurance of \nHIS favor which men nor devils could not invalidate. No \nthanks to them that I am not by their frowns driven to des- \nperation \xe2\x80\x94 no thanks to them that I am not \'\' swallowed up \nwith overmuch sorrow." Suppose, if as many have seem- \ned determined to make the public believe, that I always \nhad been a hypocrite, when I appeared before them im- \nploring mercy and forgiveness, was it not their duty to \nhave labored with me in the spirit of him who brought \nthem to repentance, and to have tried also to have brought \nvie to repei tance? Suppose my repentance was not gen- \nuine; and I had no true humility; was it not their duty to \nhave labored with me to convince me of my delusion; and \nto have saved my soul? Surely I have an immortal soul ; \nand such a time ought to have been considered afavora \n\n\n\n.12 \n\nhie one, to have been instrumental in saving it. But no \nattempt of this kind, dear brother, was made by this vast \nbody of the professed disciples of him who came into the \nworld to save the chhf of sinners. They came not near \nme \xe2\x80\x94 not a single settled minister of the gospel in all this \nregion came near me \xe2\x80\x94 I sent my confession to them, and \nthereby (us 1 could nnt have the privilege to walk the \nstreets to do it personally,) I fell at their feet and asked \nthem to forgive me; and the rttuni has been, at best, a si- \n\\^Vi\\. frown driving me away from their doors of mercy, atid \nin numerous instances a most apparent readiness to aggra- \nvate the circumstances of my fall, and thus to plunge me \nlower and lower in the depths of wretchedness and wo. \xe2\x80\x94 \nIt is difficult to make me believe, that there ever has been \na case, of the fall of any person, concerning which so many \nutterly unfounded statements have been made, as that of \nyour sinning brother. You have knowledge of this in \npart; but the whole extent of it is beyond your conception. \nTo these statements, however false, ministers and profes- \nsors in general have seemed to lend a ready listening ear, \nand to draw inferences of my crimmality accordingly, with- \nout hearing aicordfrom me hi/ way of denial or explanation. \nIn multitudes of instances, the reports would be *\' lies out \nof whole cloih," in others, caricatures, distortions and mis- \nconstructions; like an instance which I alluded to in my \n^\' Address to the People of Pawtucket," respecting certain \ncovenants which you have undoubtedly read. iN ow I ask \nyou in all candor, if this is the way that a man in my situ- \nation should have been dealt with? What, if it should \nfinally appear in the great day of God, that I had been a \nchild of God more than twenty years \xe2\x80\x94 that I had spent \nmany days and years in his service \xe2\x80\x94 that, though I had \ngreviously sinned against God and wounded his cause, yet \ni was truly penitent, and had found forgiveness with God \nand was owned by him as freely as was the returning \nprodigal \xe2\x80\x94 I say, suppose all this shall appear to have \nbeen the true state of the case when I made my confession; \nin that day when God shall judge the secrets of all htarts, \n\n\n\n33 \n\nI ask, how will these persons meet iheir conduct in peace? \nDid i not come to their feet? Did I not confess my sin? \nDid I not implore their forgiveness? Did not the word of \nGodi commnnd ihexn to forgive me? Connected wiih the \nawful denunciation that **they shall have judgment without \nmercy who will shew no mercy?" But 1 digress. God is \nthe judge; and I beseech him to brino^ those to repentance \nwho have sinned in respect to this awful case and save \ntheni from future wrath. I again reiterate, that I make \nnot this statement from a spirit of retaliation \xe2\x80\x94 but for the \nsole purpose of bring-ing into view what I have found by \nmost bitter and sorrowful experience to be lamentably lack- \ning in the professed church of God. I mean the spirit of \nJesus \xe2\x80\x94 or, in other words the spirit of mercy and forgive- \nness, I shall not enter into a detail of particular instances \nof unmerciful dealings with me. The transactions are \nmost of them fresh in the public mind: and, I could not \nthus do, without pointing out many individuals as definite- \nly as if I were to call their names. I will only say that in \nmany instances those who have held me hy the throat with \nthe most inexorable grasp, have been those who themselves \nhave been guilty of similar transgressions. But why this \ncourse of conduct towards me? I have already given you \na clue to it. My peculiar course before my fall solves \nthis question. Now was an opportunity, under the color \nand with (he pretence of condemning me for my. sir?, of \npouring retaliating vengeance on my head for my anti-ma- \nsonic and anti-slavery course. Now was an opportunity \nunder the color of acting with a holy indignation against \nmy sin for many at least to let me die, and so be out of the \nway of those who had been troubled with my course in \nstanding aloof from, and finding fault with their different \ndenominations. Now was an opportunity for those who \nhad long harbored grudges against me because 1 had con- \ndemned their sins, under the pretence of opposing me for \nmy wickedness, to visit with wrath the man that had once \nreproved them: And now ESPECIALLY was there an \nopportunity for those who did not dare to imitate Jesus, \n\n\n\n34 \n\nwho in spite of the bad name which the self righteous \nPiitirisees gave him for it, would show mercy and feliow- \nsliip to penitent publicans and harlots. 1 say now was an \nopportunity for those who did not dare to imitate his con- \nduct to EXCUSE THEiMSELVES FOR NOT DO- \nING IT UNDER THE PRETENCE OF FEARING \nTHE FELLOWSHIP OF INIQUITY ! In short, per- \nhaps no man could have been found in the whole land, who \nin a fallen state like me, combined so many obstacles from \nthe selfishness of man, to his rising again as myself: and \nnone more unlikely to engage efforts from any other source \nthan that oiW\\Q most disinterested love, for his restoration. \nAnd may we not see the hand of God in this? that the real \nstate of the church of God and the heart of man might be \nmade more fully to appear in their dealings towards a fel- \nlow sinner in such a forlorn state? my brother, how \nlittle of this precious disinterested love to God and man, is \nto be found even in the heart of the Church of God! Who \ncan tell what a vast amount of what in ordinary cases pas- \nses for the pure religion of Jesus, will be found at last to \nbe nothing but selfishness in disguise! However, let us \nhope for the best. Do not once think, that I mean even \nto intimate that those who have offered me the treatment \nat which [ have just hinted in the day of my calamity, are \nall destitute of religion. No \xe2\x80\x94 ^God forbid \xe2\x80\x94 I hope better \nthings- \xe2\x80\x94 still, such a course of conduct is alarming; and \nmost certainly affords reasonable ground to fear, that many \nwho stand fair in the christian church, having never sinned \nas / have, are after all destitute of the " spirit of Christ," \nand consequently can be ** none of his;" and that even \nreal christians are generally much infected with the leaven, \noftlie Pharisees \xe2\x80\x94 I mean self righteousness; which al- \nways is accompanied with an unforgiving dispr\xc2\xbbsition of \nheart. j\\lay God open the eyes of his people to see this \ngreat sin in the church; which all of our moral reformers \nhave overlooked. \n\nI remain YotirSf \n\nRAY POTTER. \n\n\n\n35 \n\n\n\nLETTER VI. \n\nPawtucket, Sept. 27th, 1S37. \nMy dear Brother : \xe2\x80\x94 \n\nThe contents of my last, were painful fer \nme to relate, as they were no doubt, distressii-g to you lo \ncontemplaiOj and the recital ofthem in the hearing of llio.^e \nwhom they implicate, would, no doubt be urged by them \nas irrefragable proof, that I am entirely destitute of humil- \nity in view of my own sin. Be it so; then assuredly these \npersons ought to be consistent and reject all the Psalms of \nDavid written after his fall which in any way reprove others, \nfor their sins. Be it so, that the recital ofthem proves 7??e \ndestitute of humility \xe2\x80\x94 and that I have ?iow no right as some \nofthem have asserted to use an argument, (!!) yet, this \nwill never disprove, that these facts themselves, are an in- \ncontrovertible argument, that they have gone counter to the \nplain command of God in their treatment of me. If not \n\nwhat is meant by that expression of the apostle Paul \n\n*\' Brethren if a man be overtaken in a fault, ye which are \nspiritual, restore such an one in the spirit of MEEK- \nNESS; CONSIDERING THYSELF, LEST THOU \nALSO BE TEMPTED." If not, what mean the many \n\npointed declarations of the Savior of the same import \n\nand especially of that one where, as if to guard against all \nthe excuses which an unforgiving spirit would be hkely to \nresort to in order to get clear of this duty, the great Re- \ndeemer connects the obligation of forgiveness with the of- \nfenders own testimony \xe2\x80\x94 i( he SAYS he repent thou shalt \nforgive him \xe2\x80\x94 and to forgive him too as God for Christ\'s \nsake forgives us: \xe2\x80\x94 which certainly means nothing less than \nreceiving him into our fellowship. I say, if this conduct to- \nwards me has been right what mean all these commands > \nThey are null and void! But are they! No! The awful dec- \n\n\n\n36 \n\nlarations of Christ recorded in the last part of the 18th \nC. of Matthew, in the parable, yet remains to be the word \nof God: and not a christian duty is more clearly stated in \nthe whole bible, nor more solemnly urged by the threat- \nning of damning penaUies, than this ol the forgiveness of \nthose who cry to us for mercy. And yet, multitudes \n^eem to think that they may live in the habitual transgres- \nsion o^ this command, with all of its concomitant aggrava- \ntions, and die peacefully and go to heaven! But Christ \nsays that HIS word shall judge us in the last day: and \nwhat does his word say concerning every one who will not \nfrom his HEART forgive his brother his trespasses? \xe2\x80\x94 \nSurely, if such may go to heaven, then may habitual impen- \nitent adulterers, thieves, liars, and murderers go safely \nthere ; if we judge by the word of God \xe2\x80\x94 but I digress \nagain ; and rather anticipate an improvement which I*in- \ntend, of this melancholy story. I shall delight to tell you \npresently, of some admirable exceptions in the conduct of \na number of persons to that which 1 have been describing \n\xe2\x80\x94 most beautifully illustrating xhejiature of the religion of \nJesus; breaking forth in forgivmg mercy to a poor fallen, \nwretched and imploring sinner. This to your view, will \nbe like a beautiful Oasis in the midst of a barren desert; \nand will no doubt serve to lead your mmd again, as I doubt \nnot it often has been led before, to admire the forgiving \nmercy of the adorable Jesus in washing away your own \nsins in his own most precious blood. But before I proceed \nto this, I beg the privilege of making a farther statement of \nsome of the afflictions and trials which followed me after \nmy fall- \xe2\x80\x94 that the great mercy of God in my preservation, \nfrom being entirely swallowed up, may appear the more \nglorious. I cannot however be very minute; and as for \nfully portraying all, which my soul has endured, that I have \nalready intimated to you isoutof the question. Great have \nbeen my sufferings; but /io?/; great you nor none else can \nevei know but by experience. God save you from svch a \nknowledge. After my confession was publicly read and \nthe note of triumph had rang through the ranks of those \n\n\n\nwho are ever watching* for the halting of God\'s people; ar- \nrangements were speedily made by a number of them for a \npublic demonstration of their joy. I was notified by a \nneighbor that the moh had determined on a regular ** turn \nout;" and that personal violence was strongly talked of, and \nthreatened. Friends, advised me to leave the place for \nfear of injury; and as I have already hinted, and as you \nvery well know, I pitched on your house as a refuge from \nthe storm. There was a " turn out" on the evening after \n1 left: and all was done, which could be done to deepen \nmy disgrace, and deepen the wound which my great sin \nand fall had made in the hearts of my family and friends. \nOne of my sisters who resided in the place, being out of \nhealth with a nervous complaint, was almost driven to dis- \ntraction by their proceeding?. After marching through the \nplace and making sundry exhibitions to disgrace me, I was \nburnt in effigy in front of the meeting house where I had \nformerly preached. JNow commenced the open triumph of \nthe powers of hell over me. As I have already hinted the \nreason alledged for these proceedings was my sin; and yet \nit was ascertained that some of tlie leaders of this ^\' sin \navenging" company were most notorious for their licen- \ntious lives. If I had persisted in my sin \xe2\x80\x94 refused confes- \nsion and scorned to ask forgiveness, I should have been \nupon a par with some of them and they would no doubt \nhave treated me with due respect; but my determination, \nalthough I had sinned, to sin no more and in future to live \nc> life of godliness was what they hated, and was the real \nground, together with what good I had done of their fiend- \nish proceedings. Their names and their work, are all known \nby HIM before whom they must all appear in that day \nwhen HR shall judge the secrets of men by Jesus Christ. \nThe proclamatiun now made by many was that I could not \ndwell in Pawtucket because of the mob. This talk was \nnot from the mob themselves, but from those who prof essecf \nto deprecate their proceedings; but, who in ri^iany instan- \nces, were the real or principal causes of all the mobbing I \nl^ave suffered. It ought to be well understood by man, \n4 \n\n\n\n38 \n\nas I believe it is by the Judge of all the earth, that the \nmost guilty authors ol" mobs are not the miserable short \nsighted and profligate rabble, who shew themselves, as ac- \ntors in the scene, but men, who stand behind the curtain, \npretending to condemn mobs and yet by their doctrine \ncreate them. This has been most clearly illustrated in \nthe mobbing of abolitionists in the course ofthe great Anti- \nSlavery conflict, which has been going on for some years \npast in this country. Selfish and interested men, high in \nouice and repute, in church and state, would maintain that \ntliey had no right and ought not to agitate the subject of \nslavery; which in the minds of the mob was altogrether \nsufficient reason to inflict upon them personal violence; \nand then, after the mob had practiced in accordance with \nthe doctrine which these men preached behind the curtain, \nthe abolitionists by the same men would be accused of \ncausing mobs! In my case certain persons were deter- \nmined from selfish motives, (as 1 think I shall clearly shew \nyou in another communication) ?hat I should no longer \ndwell in this place. Not that they were troubled that I \nhad sinned against God; but that if I stayed here, fallen \nand dead as I was, I should be in the way of the accom- \nplishment of their plans. Now, you know, that in less \nthan two minutes after I first arrived at your house you. \nexpressed it as your decided opinion that I ought still to \nreside m Pawtucket, to live down as far as possible the re- \nproach which my sin had brought upon the cause of relig- \nion: \xe2\x80\x94 that where a person had sinned, there, he ought, by \nhis future conduct, to shew his penitence and reformation. \nThis I believe to be the doctrine of impartial benevolence \nand disinterested love; but it was jioi the doctrinee of the \npersons alluded to above: their doctrine was that 1 had no \nright to stay here. If they admitted that I had a civil \nright, they contended that I had no moral right \xe2\x80\x94 that is, \nthat it was religiously or morally wrong. They constantly \nblew the trumpet tha I OUGH V to leave the place: and \natid what did the materials which generally compose a mob \nwant, to countenance them in their diabolical proceedings \n\n\n\nii \n\n\n\n30 \n\nmore than this? They said, that such and such respectable \npersons s^\\A^ I ous^ht not to say in the place \xe2\x80\x94 that it was \nwrong for me to do so; and thei/ meant to compel me to do \nwhat these hiii^hly respectable persons said I ought to do: \xe2\x80\x94 \nand when the mob assembled, and in a worse than beastly \nmanner assaulted me and other innocent persons, these \nsame respectable persons would set up the greatest lamen- \ntation, aUnost, imaginable, that 1 should stay here and be \nthe means of so much disturbance! Some of the persons \nwho thus moved the wires, vvere those, too, who professed \nto be great Anti Slavery folks; and who could easily un- \nderstand how selfish pro-slavery persons, stood behind the \ncurtain, and set the mobbish company to devour the \nabolitionists: and yet, they worked by the same rule in or- \nder to drive me from the place where I wished to dwell: \nand pleaded justification too, by the same mode of reson- \nings! But God sees the secret, serpentine, windings of \nselfishness, and there is no question in my own mind, but \nHIS decision, is, that at their doors lies the principal guilt \nof all the mobbing which I and my afflicted friends have \nsuffered since my fall, of which I shall give you a brief ac- \ncount presently. I know how they pretend to excuse them- \nselves \xe2\x80\x94 i. e. on the ground of my having sinned and fallen. \nNow, the truth is, that this very circumstance increases \ntheir guilt. If vou find a man in the road, with his legs, \nand arms broken, and commence an attack upon him; \nmailing hun with a cudgel; is not your conduct inore des- \npicable, more aggravating, than if he vvere sound in limb, \nand able to defend himself? Every one can see this \xe2\x80\x94 yet, \nthis very circumstance in my case, has been considered by \nthe class of persons alluded to, good reason why I should \nbe bruised, to the hearts content of a brutal mob unless I \nwould flee from the place: although I lay with my bones \nbroken, bleeding in their street, gasping for the breath of \nlife; unable to utter a word in self-defence: and in one \nsense, unable to move from my position. This my b\xc2\xbb\' \nhas been done by many whose names stand \' \nthe professed disciples of Christ: \xe2\x80\x94 and \' ^^^^h rm \n\n- ^/ (hose too^ who \n\n\n\n46 \n\narc constantly deprecating the conduct of Southern stave* \nholders and their ahcttors towards the poor down-troddea \nshaves. Now, they ought to well understand, that the vei;> \nthinii\', which they have urixed as an excuse tor their conduct \ntowards me is ///a/ which makes the most atrirravatmi; wick- \ncdness: \xe2\x80\x94 and that tlie most direful curses spoken of in the \nbook of God are pronounced against it. Take the follow, \ning from tiie 65th Psalm. In the 5th verse David acknowl- \nedges his; 5//{/\'/////c.s!>. \'\' God (lie says) thou knowest \nmy tool ishn ess; and my sins are not hid from thee." He \nthen speaks of the reproach which had fallen upon him \nand proceeds to denounce the most awful judgments on \nthose who notwithstanding his foolishness and sins, re- \nproached and distressed him in his low estate \xe2\x80\x94 \'* Lettlieir \ntabic become a snare before them; and (hot which shoi/ld \nhave been for their irelfarc, let it become a trapy *\' Let \ntheir eyes be darkened that they see not; and make their \nloins continually to shake.\'\' *\'Pour out thine indignation \nafid wrath upon them, and let wrathful anger take hold of \nthem. Let their habitation be desolate; and let none dwell \nin their tents." Why all this/ Because \xe2\x80\x94 *^ ihev |)er- \ns?cute him WHOM THOU HAS T SMITTEN, and \ntalk to the grief of tliose whom thou hast wounded." Per- \nhaps there is no conduct towards our fellow men, more ag- \ngravatingly wicked in the sight of God, than to put our \nfoot upon the necks of God\'s fallen people; at the same \ntime smitten by their heavenly father for their sins. This, \nis a subject to which my attention was never called until \nmy own dreadtul fall ; and which I have never, in a sintrle \ninstance, heard advanced by any preacher: \xe2\x80\x94 and yet, there \nis line upon line in proof of it in the Bible. I believe ihere \nis not a single instance recorded in all the bible of God\'s \npeople\'s sinning and his casting them down, under his \nheavy chastisements, for their iniquities, but what he poured \nout more awful judgments on those, who, in their tallen and \nunhappy stale trampled them under foot, despised and re- \nproached them. But to return \xe2\x80\x94 tliis doctrine so zealously \npreached by the class of persons already described that I \n\n\n\n1 \n\n\n\n41 \n\nou\'jrht not to live in the place, so strengthened the hanfh \nof the mob that to human conception, my residence in it \nwas impossible. But where should I go and what should \nI do? \'I\'hese inquires deeply interested me during the \n^QVii weeks which 1 stayed at your house. I knew not what \nto do ; for, that very doctrine and course of conduct, which \nwould not let me live in Pawtucket, sent a message in all \ndirections, to all places, and all people not to receive me, \nlet me go where I would. Let me go where I would, the \nfact that I was driven from my home would follow me : \xe2\x80\x94 \nand what better argument would mobs want in any place \nto fall upon me like blofxJ iiounds, than the story that [ was \nso wicked the people of Pawtucket would not let me live \nthere? So you see, that the doctrine that I must leave the \nplace, not only banished me from my home \xe2\x80\x94 the place \nwhere I desired to dwell, but would if legitimately carried \nout, banish me from the face of the earth! \n\nWith what anguish of soul I reflected on this when at \nyour house, thmking what I should do. Turn which uay \nI would, the message of my fall had preceded me; and \nseemed to raise mountains of difficulties in the way of my \ntaking up rny residence any where else. As I have al- \nready said, I was penny less \xe2\x80\x94 with a destitute family: in \nthe dead of winter; pierced throtigh and through with a \nview of my sin; the world in arms against me and but \nhere and there a solitary individual thit seemed to have \nth(3 least concern to alleviate my distress or bind up my \nbleeding wounds. if it had not been for the mercy of \nthat blessed Jesus, against whom I had sinned, how inev- \nitably must I have sunk beneath the waves of black des- \npair! That blessed Saviour r//ri support me. Of this I \noften spake to you when at your house and have again \nS[)oken in a forujcr Icttnr; but, there were sorrows of heart \nwhich 1 ex()erienced in view of my situation of which 1 did \nnot undertake to speak: which 1 never shall describe, for \nthey were unutterable. You recollect that I left your \nhouse when you were away from home and unex\'pecledly \nto you. Tlie circumstances in which I was placed, aK \n\n\n\n4-2 \n\nready described, seemed to press so heavily upon me, iTiat \nit greatly increased my anxiety to see my family; and I \ndetermined to attempt it with ail its attendant difficulties. \nI started from your house just before sunset on foot, to \ntravel home, some fifteen or sixteen miles; with the hope \nof reaching there by 10 o\'clock in the evening* at least. \xe2\x80\x94 \nI expected my family would be up, until that hour, and 1 \nhoped to find my way to them unobserved by others. It \nwas in February. There was snow on the ground and tlie \nwalking was rendered exceedingly bad by a thaw. On first \nstartinof I travelled as rapidly as [ was able, but had gone \nbut a few miles, before I found that my exertion, and the \nbadness of the way, were liknly to entirely overcome my \nphysical powers. By the time I had travelled half way, [ \ncould hardly get one foot before the other \xe2\x80\x94 I was seized \nwith the cramp in almost every limb from head to foot. \xe2\x80\x94 \nAll the way in which I could make any progress, was by \ntravelling a few rods and then stopping, standing and rest- \ning in the road; for the abundance of snow and water pre- \ncluded all possibility of my sitting down to rest. 1 never \nsuffered so much physically in all the journeys I ever trav- \nelled. It seemed sometimes as if I must perish in the \nstreet: \xe2\x80\x94 for where could /call and expect to be received.^ \nI was an outcast; especially with the professed religious \npart of the community; most of whom were ready to spurn \nme from their presence. Added to my great bodily dis- \ntress was all the mental anguish arising from my peculiar \nsituation; and these combined, rendered my sufferings \nsuch, as no heart of flesh can conceive of, without melting \ning in pity; but " hearts ofstone" can witness such distress \nin a fellow sinner and not only be unmoved with sympathy \nand compassion, but coollif contrive to make the cup more \nbitter, and add weijfht to the heavy burden of wo! This \nmy dear brother I know by the most painful expeii\' nee \xe2\x80\x94 \n\'\\ hrongh the mercy of God I arrived at the dwelling of my \nfamily about midniglit: \xe2\x80\x94 but now u hat should ! do.\' \'i\'luy \nwere all in bed and so sound a.-ler p, lliai 1 could not a^^al^e \nthem without alarming others, whxh I duist not do, fur \n\n\n\n43 \n\nfear that my arrival vvonld be made public. I had no other \nalternative but to stay out doors all night and watch my \nopportunity at the rising of my family in the morning to get \ninto the house undiscovered if I could. This was a dreary \nprospect. As I have before said, it was in February and \nthe ground covered with snow. ^ I was so physically disa- \nbled that I could hardly move an inch without ihe most \nexquisite pain; and yet, I was obliged to move, or suffer \nstill more, if not quite perish with the cold. With great \neffort 1 travelled to the meeting house where I had formerly \npreached and sat me down on the door steps. O my broth- \ner what were my reflections! Tobesure I was in the vd- \nlage where I had sinned; and I was in the village too where \nI had confessed my sin, humbled myself sincerely before \nGod and man \xe2\x80\x94 thrown myself at the feet of ministers and \npeople and implored forgivness of professor and profarje. \nYes I was in the village where I had sinned, but I was in \nthe village too where for more than sixteen years I had tried \nto serve God \xe2\x80\x94 where I had implored the mercy of God on \nmany a distressed sinner, and had been made an instru- \nment of pointing many weeping heavy laden souls to the \nlamb of God, where they found comfort and peace. But \nnow behold my situation! I thought o^ hy gone d(tys \xe2\x80\x94 and \no^ my pr( sent state ?lx\\(\\ my heart was broken \xe2\x80\x94 my soul \nwas overwhelmed within me. I was ready to perish in the \nstreet of the village of all my labors, for want of a shelter \nand for want of friends! Indeed I knew there were a feic \nthat were my friends \xe2\x80\x94 that would put in jeopardy their \nearthly all \xe2\x80\x94 yea, even their lives to have rendered Uie as- \nsistance: \xe2\x80\x94 but they were so situated that I could then ol)- \ntain from them no assistance. But where was I? in the \nmidst of a Paoran villat^e? No! but 1 was in a small vil- \nlage where there were perhaps five hundred of the jt>/-o/c.s- \nsed followers of a merciful and forgiving Jesus; and who \nare strictly commanded to " forgive" atid ^^ comfort" a re- \npenting fallen brother \'\'lest he be swallowed up with over- \nmuch sorrow." In a village where there were seven \nmeeting houses dedicated to the worship of a merciful and \n\n\n\n44 \n\n\n\nsin-forgiving God and as many professnd ministers, of ^ \ngospel of mercy and peace, to the GREATEST of sin" \nners; to the greatest of backsliders who return to God and \nseek his favor. Yes this was the village in which an im- \nplorinof sinner suffered ahnost every thmg but death on the \nd-)Ieful night of which I have been speaking; because, \ncomparatively speaking, there were no \'^ bowels of mercy" \nfor him; *\' no man cared for his soul." Yau will not un- \nderstand me to intimate that 1 feared personal violence \nfrom these five hundred professors themselves? No \xe2\x80\x94 they \nhave alvvays been ready to say individually, " I would not \nhurt the hairs of his head." But what, I ask, was it but \nthe doctrine that I had no moral or religious right to stay \nin the place that reduced me to the extremity of vvhich f \nam describing ? Nothing else. Does any rational being \ndoubt, thai if these five hundred professors or indeed one \nJifl/i part of them with their ministers at their head had risen \nup and maintained the doctrine of the bible, in respect to \nforgiving and shewing me mercy; and of the great sin and \nshame of disturbing me, or offering me persoiial violence \nin dwelling here if! pleased, and thought it my duty \xe2\x80\x94 [ \nsay does any one doubt if this course had been taken \nbut what I could have dwelt herein perfect peace and safe- \nty? No \xe2\x80\x94 there i.s no doubt of this. Where then is the \ncondemnation? Let God decide, \'\' Therefore to him that \nknosveth to do good, and doeth it not, to him it is sin." \nJames, 4 C. 17 v. This is God\'s doctrina. But to pursue \nmy narrative. 1 lived until morning \xe2\x80\x94 entered tlie house \nto the utter astonishment of my a^jcted wife and family, \nand was permitted to stay with them a few days, it not be- \ning generally known that I was in the place. You saw \nme the next day, and although the circumstances in which \nI was placed, the sufferings which I had endured and the \napparent sorrow of my soul greatly affected you; still, you \nwere then utiable, as you will still be un ible to fathom the \ndepths of my wo on that memorable night. But it was only \na specimen of much, very much which I have since endu?- \nedj and although I cannot as I before said, be very minute \n\n\n\n45 \n\nIn detailing it, yet shall in my next, briefly contTnue TPi6 \nrecital. \n\nYour ^Affectionate Brother. \n\nRAY POTTER. \n\n\n\nLETTER VII. \n\nPavvtucket, Sept. 30th, 1837. \nMf/ dear Brother : \xe2\x80\x94 \n\nIn the account which I gave you of my .suf- \nferings, I wish clearly to be understood that I do not feel \nas if my Heavenly Father had dealt severely with me for \nmy sins. No \xe2\x80\x94 far, very far from that. I feel as if his \nmercy towards me in all which he has called me to pass \nthrough, has been ** higher than the clouds:" and that so \nfar from suffering more than I have deserved at his hands, \nI feel fully convinced that for my sins I deserve an eternal \nhell! and that all my hope of escaping such an awful doom \nis in the fororivincr mercy of God through the orreat and in- \nfinite atonement made on Mount Calvary by his dear Son. \nO, ho\\v much did a certain person miss it, not a l\'>no- time \nsince, who in attempting to revile me, said I deserved to \nbe hung. A very limited view was this of my sin\'s desert!! \nO merciful Jesus, how surely must 1 have suffered forever \nand ever if it had not been for thy redeeming blood.\'\' \xe2\x80\x94 \nNor will you dear brother, I trust, charge me with forget- \nting that /am the chief of sinners, because I necessarily \nspeak of the sins of others in their conduct towards me \xe2\x80\x94 \nNo \xe2\x80\x94 God forbid. As I was saying in my la^t, I was per- \nmitted to stay at home a day or two with my poor distres- \nsed family. But ivhile \\ stayed, we were in constant fear, \nlest the knowledge of my being there, should spread, and \nthe mobites be upon me. Accordingly, I hastened to \nanother retreat for safety. This place was the house of \nbrother Ezekiel Cornell, in Attleborough, about eleven \nmiles from Pawtucket. Time nor efernity, I trust, wilt \nnever erase from my mmd, the kind manner in which I \n\n\n\n46 \n\nwas received and treated by him and his dear family; to- \ngether with two other families in the same house, by the \nnajne of Morse. Here, I stayed for a uumher of ^veeks; \nduring whic)i time I was anxiously strivinsf to hit on s >me \nplan to be s\'tmrirhere with my family, out of Pawtucket, \nwhere 1 could labor for their support; but all seemed in \nvain. During my stay there I thouglit \\ enjoyed fi^reat \nt>eedom in prayer and much comfort in reading the bible. \nWhile I was there s!uit up, a letter from that Christ-like \nman, Gerrit Smith of Peterborou_rii N. Y. reached me \xe2\x80\x94 \nwhich in its proper place I shall lay befcjre you, as I am \nsure you will atrree with me ifi the conclusion that hardly \nany thing cc u\'d come from an uninspired -^ew more like \nthe consolat ry ianoruage of Jesus h.imself to a poor heavy \nladen sinner overwhelmed with trouble, as was the case \nwith myself, than this letter: \xe2\x80\x94 and as if to shew the con- \ntrast, it was about this time, that a professed minister of \nthe gospel \xe2\x80\x94 a minister, to whom for ten years previous I \nhad shewed unmixed kindness, preferred a com[)laint \nagainst me to th\xc2\xbb-^ civil authorities of the state: in order to \nhave me fined and thrown into a loathsome prison! Yes, \ndear brother, this is true \xe2\x80\x94 you know it \xe2\x80\x94 and you know in \npart, too, with what kmdness I treated that man long before \nmy fdll. /will not undertake to pronounce on the merit \nor demerit of this transaction \xe2\x80\x94 let it speak for itself; and \nlet him answer for it to his conscience and his God. Was \nit like the conduct of Jesus wlien the woman was brought \nto him iaken in adultery? If it was the duty o^ any one to \npursue this cowrse towards me, yet was it his duty as a \nminister of Jesus? I do not believe that there was ever a \nperson indicted in the state of R. Island for the same of- \nfence since the sdtbmmt of the state * yet this u*\\v\\ felt it \nhis duty (?) to lay his grasp upon me m the midst and \nheight of all my wretchedness, in order to add to my dis- \ntress and disgrace. IVor was this ail \xe2\x80\x94 in carrying forward \n\n\n\n*I iiave learnt^d lately that a colored man was indicted a \nnumber of vears a^ro. \n\n\n\n47 \n\nthis benevolent plan, he almost drove my poor wife to dis- \ntraction. In order to make an indictment stand against \nme, it was necessary to prove that I was a married man* \nMy marriage was not recorded in the town of Cranston \nwhere it was solemnized \xe2\x80\x94 for at that tiir.e it was not cus- \ntomary; and he could not find any one who was present on \nthe occasion. Now the story of my wife is, that he came \nto the house and in order to find out who were present on \nthe occasion, he accused her of living in adultery with me \nfor more than twenty years. My wife said she told him U \nwas not true. He said it was; she could not bring a sin- \ngle witness that we were ever married. He said the mob \nhad a right to take me and kill me, and his object was to \nsave me from the violence of mobs. In all sob(^rness I a^k \nyou if this man can now have a word to say against the \npious Jraud practiced by the Catholics? Now did he be- \nlieve that we were never married? Did any one believe \nit? I leave you to judge. But this she testifies was his \nconduct: and after, by it, as I have before hinted, almost \nfrightening her to distraction, and thereby, drawing out of \nher, the names of some who were present at our marriage, \nhe prayed over his conduct!\xe2\x80\x94 Having thus, by downrigtjt \nDECEPTION gained his point, he rested not, until the \nGrand Jury found a bill against me; although I am quite \nconfident that the Attorney General was loath to interfere \nin the case at all; but was literally driven to it by this old \nand long cherished /"nVyzf/ of mine: this minister of Jesus: \nand I have moreover been informed, that he pressed it \nupon the civil authorities, not to be too easy with me; as- \nserting at the same time that it would not hurt me to lay in \njail six months. And what do you think is the reason he \nhas assigned to some of my friends for this course of pro- \nceeding towards me? Why that he did it for my good!! \n\nWho was this woman that he accused of living in adul- \ntery for more than twenty years? A woman, that never \nbefore was charged with immorality, to my knowledge from \nthe days of her childhood. A woman who had many a time \nbrought water to wash his feet: and had always welcumed \n\n\n\n48 \n\n\n\nhim to her humble abode and administered to him the best \ntemporal blessings which our house afforded: this, was the \nwoman, broken hearted, with the dreadful afflictions which \nhad fallen upon her, that he visited in my absence, m her \nlonely estate; 7wi to comfort her, but to accuse her ofliving \nin adultery for more than twenty years! Yet this man, \nafter such a course of proceedings as this, walks with his \nhead up. \n\nBut to proceed \xe2\x80\x94 I determined after I found that the \nGrand Jury had found a bill against me, in due time after \nthe rising of the court which was then in session, to give \nmyself up to the civil authorities of R. I. 1 well knew \nthat if I did not do it, those who wished to swallow me up, \nwould send after me, in addition to all the rest of their ac- \ncusations, that of my beiijg a fugitive from justice: besides, \nif the laws of my native state had any demands upon me in \njustice and righteousness^ I desired to pay them. But now \nmark my situation: the law of R. 1. bid me come home and \npof/ its demand; but professors of religion and the mob, \nsaid I ought not, and should not : \xe2\x80\x94 and if I attempted it, \npersonal violence would and should be inflicted upon me in \nthe most severe manner. This has been my situation for \nm )nths: for after I gave myself up and was under five hun- \ndred dollar bonds ?iot to depart, the same arguments and \nthe same course of conduct was pursued to drive me away. \nNow, was not this, precisely, like chaining a man to a tree \nand then killing him because he did not run away? Yet, \n/ was very stubborn^ after being thus chained because I \n.lid not flee! I know it might be said that there were other \n^>laces in the state where 1 might have resided with my \nj\'lmily and supported them 1 ask where? One of my \njViends, about four miles from this place was threatened \nwith being mobbed because I spent one day with him. \xe2\x80\x94 \nBut to go on with my story. Aftei spending a number of \nweeks at brother CornePs, I removed to another place in \nUehoboth which I do not feel at liberty to name, for fear \nIhat even at this late hour, the fact tnight draw down upon \n4aeia vengeance and injuries. I thought it best to remove \n\n\n\nI \n\n\n\n49 \n\nfrom brother Cornel\'s for my residence was generally \nknown \xe2\x80\x94 and, althoug-h I did not know it then, yet I after- \nwards learned that during my short residence there, three \nattempts were made to raise a mob to drive me from the \nplace: but a merciful God confounded them. About the \nmiddle of April, I took up my residence privately with \nbrother Nehemiah Randall. The treatment which I re- \nceived from him and his wife has laid me under grateful \nobligations to them, which I never shall be able to repay. \nMay God reward them for their kindness at the resurrection \nof the just! While T was here, I caused to be printed a \nshort address to the people of Pawtucket. If I was never \nallowed to dwell in the place again, I felt as if I wanted to \nsay something more to them. In this address I reiterated \nmy confession; and at the same time it seemed as if I could \nnot help speaking briefly, of the unscriptural course of \nsoBie of God\'s professed people towards me ; in refusing to \nshew me mercy. This was enough. They seized upon \nthese expressions as evidence that I was not penitent and \na sufficient justification for their rejecting me. But where \nwas their apology for rejecting me three months previous \nto that? during which time my confession was before them \nin the most humiliating terms: containing not a word of \nthe description which they were so offended at in this ad- \ndress. But more on this subject at another time. The \ntime came, when I thought proper to deliver myself up to \nthe ofKcer who held the warrant against me, on the indict- \nment already alluded to. I determined to come home long \nenough to have that accomplished and risk consequences. \nAfter my arrival 1 sent word to him, in Providence, that I \nwas at home ready to be taken into his custody ; but as 1 \npurposed to give bonds for my appearance, and as it was \nnecessary for me to recognize in Providence, he wished \nme to come there in order to have it accomplished, A \nmisunderstanding respecting this, occasioned a delay; and \nconsequently the wariant was not served upon me for a \nnumber of months afterwards. After staying at home two \nnights, I again left the place for safety. 1 went but a short \no \n\n\n\n50 \n\ndistance, howerer, and made myself known. I was no\\r \nfeent for ; or rather word was sent to me, to return and \ndviell in Pawtucket if 1 pleased: \xe2\x80\x94 that I should not be \nharmed &c. And who, my dear brother, do you think it \nwas, that sent me this message in my wretched condition? \nIniiuential professors of religion ? No, no; but persons \nwiio made no pretensions to religion. Men who by those \nvery professors, are looked upon as the Pharisees in the \ndays of Christ and by the apostles, looked upon as Gentile \nsinners: that is, as c/oor5. But they sent this message to \nme \xe2\x80\x94 welcomed me to their houses and assured me, that \nthey Mould defend me from harm. O my heart aches when \n1 give you this account; but it is iruc^ and I think ought \nto be told. Let not unbelievers say in view of it, that there \nis no such thing as the religion of Jesus: nor, that the \nprecious bible is not the word of God: \xe2\x80\x94 but rather let the \nland mourn, that the glory of gospel truth and mercy, has \nso departed from God\'s professing Israel \xe2\x80\x94 and let them sigh \naud cry for the coming of Jesus ^vom Nazareth again. \nYour ^ijfeclionate Brother. \n\nRAY POTTER. \n\n\n\nLETTER VIIL \n\nPawtucket, Oct. 1st, 1837. \n\nMy dear Brother : \xe2\x80\x94 \n\nI think I closed my last, in shewing that m \nmy distresSjGod inclined the hearts of a number of persons \nwho made no pretensions to religion, to pity me and help \nme. 1 cannot forbear in this place, to mention the use \nwhich was made of this by certain professors of religion, \nwho themselves were bent on myjeaving the place. Why, \nthey had conclusive evidence now^ that I was not right; \nbecause the wicked, they said, were friendly to me! \xe2\x80\x94 \nOne person in particular, who has spared no pains to de- \nfame me, seemed to have his pious feelings very much \nwrought upon now. He and others were shewing their \n\n\n\n51 \n\ndeep and ardent piety in trampling under foot a fallen man \n\xe2\x80\x94 ** in persecuting him whom God had smitten" \xe2\x80\x94 in not \nremembering to shew mercy to an imploring sinner: \xe2\x80\x94 but, \nwhen God touched the heaits of persons who made no pro- \nfession of religion, to reach forth the hand of compassion \nto me while driven to such an extremity of wretched- \nness, why, it was strong proof of my wickedness, that un- \nbelievers befriended me! Eve-rlasting praise to God that \nhe did thus incline their hearts. VVhen I think of it my \nsoul is melted with gratitude. And shall I conceal the con- \nduct of these persons who manifested so much pity and \nsympathy for me? God forbid \xe2\x80\x94 I sincerely thank ^Aem. \xe2\x80\x94 \nDid I reno\'ince any of my religious views to gain favor from \nthem? No! Nor do 1 in making this statement \xe2\x80\x94 but I \nshould be worse than a heathen to refuse a grateful ack- \nnowledgement of it. But as I was saying, this was evi- \ndence against my piety in the minds of certain persons; \nand so of course Mordicai, Esther and all of the Jews who \nwere saved througfi tiie instrumental favor of king Ahas- \nuerus \xe2\x80\x94 and Joseph too are condemned by inferences from \ntheir doctrine! Before I proceed, I ought in justice to \nmention that wiule at the last mentioned place of retreat, \none professor of religion, who was not a member of th\xc2\xab \nchurch of which I had lormerly been pastor, visited me and \nspake to me the words of mercy and compassion. I feel \nunder lasting ol)ligations to him; not only for his christian- \nlike treatment of me at this time, but for his subsequent \nkindness to me. He was a *\' friend indeed." But I finally \ndetermined to return home and live openly with my family. \nThis, I had no sooner done, than certain persons began to \ntalk, that I never could stay in Pawtuckel on account of \nthe mob. One man, in particular, a member of a church, \nabounded in this kind of talk. He would not harm a hair \nof my head, he said; but he /ca76\xc2\xbb^ enough that would; and \nr]\\ they were waiting for, was to have me move out of the \nhouse where 1 then lived: and this it was expected I should \nsoon be obliged to do. I desire not to judge wrongfully, \nbut I am far from being alone in the opinion that this man \n\n\n\n52 \n\nand others, who were talking the same language were more \ndistressed for fear that I should not be mobbed out of the \nplace, than they were in apprehension of any injury which I \nmight sustain; for, at the moment they were expressing \ntheir fears that 1 should be mobbed, they were taking tlie \nstraight forward course to raise one, by most violently con- \ndemning me for thinking to live in the place But the wires \nwere moving. The tenement in which I lived, and had oc- \ncupied for a number of years, was owned by a widowed lady, \nthen residing in Providence, and constituted her thirds of \nwhat was formerly her husband\'s estate. The other part \nhad been purchased and was then occupied by a certain pro- \nfessor of religion, a member in good, and perhaps I shall \nnot err in saying high standing in one of the churches in \nthis village. Now althoucrh I had lived with this man a \nnumber of years, and had never done ought that I knew \nof in word or deed to injure him, yet instead of just step- \nping into my room and speaking to me as the word of God \ncommanded him if he had ought against me, I received \nfrom him one morning the following letter: \n\nNorth Providence, May 15 1837. \nRev. Ray Potter \xe2\x80\x94 \n\nSir \xe2\x80\x94 I am compelled on account of \nthings which have transpired of late to give you an invi- \ntation to move out of this house. If you do not feel dis- \nposed to accept this invitation I shall immediately take such \n\nmeasures by law, that will accomplish it forth with. \n\nAs 1 do not wish to injure the man, although he has in- \njured me I spare his name. This was the first informa- \ntion that I was possessed of, that there was any transfer of \nthe tenement to his hands \xe2\x80\x94 and what is more, he had not at \nthe time he wrote me this htter legal possession of the ten- \nement \xe2\x80\x94 1 mean he had no deed of it. And yet, you see \nwhat he says about turning me out of the house by le^ai \nsteps. If he had been in legal possession of the house he \ncould not legally have turned me out under three months. \nBut I determined to go as soon as possible; still, where \n\n\n\n53 \n\nfehonJd T go was a most perplexing- question. I have good \nreason to believe, that his determination was, in unision \nwith otheirs, to take this opportunity to try to drive me out \nof the place. But where should 1 go out of the place? I \nknew of no where under heaven. I tarried a few days du- \nring which time he had two spells of injperiously urging \nme to move forthwith. My situation at this time was try- \ning beyond description: and I leave you to judge whose \nconduct towards me at this time savored the most of human\' \nity ; this high professor, and his coadjutors in oppressing \nme, or, that of those persons that make no pretensions to \nreligion, to whom 1 have already alluded. Facts are stub- \nborn things \xe2\x80\x94 [ state facts; and I am willing that they \nshould decide this question. All this does not prove that \nnone who profess religion possess it, although it maypo55t- \nhbj prove that some who profess it \xe2\x80\x94 and are making long \nprayers \xe2\x80\x94 and thanking God that they are no adulterers \xe2\x80\x94 \nare not like \'\' this publican," do not act out so much hu- \nmariity as those whom they look upon as the ancient Phar- \nisees looked upon Gentile sinners \xe2\x80\x94 viz: dogs without the \npale of God\'s mercy ! But to return \xe2\x80\x94 at this trying juncture \nwhen * refuge seemed to fail me,\' two brethren^ came to \nmy relief Not that this was their first act of mercy \ntowards me; but this was the commencement of a course, \nwhich exposed them to still greater sufferings, for shewing \nme favor, than they had hitherto experienced; although \nthey had already suffered much in thus trying to obey the \ncommands of God in the discharge of their duty. They had \nhired a tenement for their own accommodation ; but rather \nthan see me turned out of doors, they determined to take \nme in; a\'though greatly to their own illconvenience. But \nnow other trouble rolled in upon me. This house was near \nby and in plain sight, of the dwelling of the family of the \nperson who had been injured by my transgression, and I \nknew that my residing so near them would be extremely \ndisagreeable to them: but 1 had no where else to go. I \n\n\n\n\xe2\x99\xa6acoti Sfnith and Rufus; Bliss. \n\n\n\n5i \n\nTras literally driven to take up my abode tlierej; and yet \nthis circumstance has been zealously improved, to excite \nprejudice against me, by representations that I moved there \non purpose to afflict them. Nothing is farther from truth. \nBut I removed: and now commenced a scene of mobbing \nand other vile treatment of me and my family, that beggars \ndescription. A certain individual, whom you well know, \nand whose character I shall not here undertake to describe, \ncommenced a course of coming around the house, evenings \nand frequently on Sabbath afternoons with as many as he \ncould collect to join him in such a crusade, and in hearing \nof all who were in the house, belched out the disposition of \ntheir hearts^ in language which one would think the inmates \nof any brothel in the Ian J would be ashamed to utter. I \nthink you cannot conceive of talk so vulgar and obscene. \nNow these were the persons that were so grieved on ac- \ncount of my sin! This person worked a namber of weeks \nnot many rods across the fields from where 1 lived, and his \nconstant practice, was, to salute me with some of his vulgar \nexpressions, every time he saw me without doors. 1 \nthought of Shimei cursing David, and was still. His voire \ngenerally might be heard half a mile, and his language the \nmost revolting imaginable, to every sense of decency, much \nmore of piety and religion. You will ask, perhaps, if he \n\\V3LS countenanced in this, by any who made pretensions to \nrespectability. I answer yes \xe2\x80\x94 both male and/emw/^. But \nthis was all well for they were avenging the sin of licen- \ntiousness ! I ought in justice to mention, here, that I have \nbeen credibly informed that his wife and family were op- \nposed to his conduct, and much grieved on account of it. \nSometimes a great number would collect around the house \nwith him; join him in the most vulgar, offensive and abu- \nsive talk and do all which they could, to grieve, distress, \nand alarm us: for I wa=5 constantly threatened withperson- \nTii violence. My innocent family \xe2\x80\x94 ^*my poor distressed wife \nand two other innocent and virtuous families in the same \nhouse had to suiTer all of this. Now observe: one of the \nmain pillars of the argument, that I ought not to stay ta \n\n\n\n55 \n\nthe village of Pawtucket, has been, that it was dis- \ntressing to the family of the injured person, &c. I have al- \nways desired to do all vvhich I could, to soothe their feel- \nings, and in all which has ever been said and done, by some \nof them to me, in a way of revenge, I have abstained from \nretaliation. I would do every thing possible for nie to do, \nto make restitution to them, for all the injuries they may \nhave sustained from me. If I had moneij^ I would freely \ngive it to them\xe2\x80\x94 but I cannot do that which is not in my \npower. And now I would ask if /have not a family? \xe2\x80\x94 \nAnd what has been the course of conduct pursued towards \nthem? I have just alluded to a part of it \xe2\x80\x94 but one half \nhas not been told, nor ever can be. For three months, \nthey were constantly harrassed with a course of treatment, \nwhich no dumb beasts ever ought to be made the subjects \nof. This, many know full well. By it, my wife\'s health \nwas so affected, that she seemed for some time, tottering on \nthe brink of the grave. And this, says one^ was an addition- \nal reason, why you ought to to have moved. And where \nshould I have gone, to have got clear of mobs? I could not \nhave crossed the ocean, to have put myself under the gov- \nernment of the Autocrat of Russia, or the Emperor of the \nTurks, if I had been disposed, and as for Republican Jlmeri* \nca, I should like to know where the spot is, that is not under \nthe imperial government of mobs. But I have already \ngiven good and substantial reasons, why I did not move. \nBesides, my wife, like a moral heroine, conscious of her own \ninnocence, resolutely declared, that she would not leave the \nplace at the bidding of a mob. 1 would ask what my virtu- \nous wife, and innocent children had done, to bring down \nupon them, such a torrent of almost unparalleled abuse? \nWas it not enough for them, to be pressed with the moun- \n1 tain weight of grief and anguish, occasioned by w?y trans- \ngression and fall, without being driven to distraction, and \nalmost to the extinction of life, by a worse than barbarian \nmob? And who were the moving cause of this \xe2\x80\x94 or in \nother words, who supported the mobbing? Before God I \ndeclare, that influential persons, many of whom were pro* \n\n\n\n56 \n\nfcssors, supported it, by preaching the doctrine, that I had \nno moral or religious right, to stay in the place. The mob \nquoted from them, this doctrine constantly \xe2\x80\x94 and they only \nacted out this sentiment. There^ lies the principal part of \nthe responsibility, as I have shewn you in a former letter: \nand putting myself out of the question, the day is coming, \nwhen they must meet that afflicted and abused woman and \nchildren, before him whose justice is inflexible! But to \nproceed: our sufferings were very great. Often times I \nfled to the woods, and spent part of the night there, to es- \ncape the violence which I feared from the mob. There I \noften prostrated myself before HIM, whose power is om- \nnipotent, and whose hand is mighty to save, and implored \nhim to deliver us from the hand of the violent and wicked. \nI thought of those, who, in ancient times wandered in goat \nskins, and sheep skins, and had to become tenants of the \ndens and caves of the earth; and sometimes seriously \nthought, that I must be driven to the same extremity \xe2\x80\x94 I \nfelt as if I had no where to lay my head. Nor was this \nall. Two other innocent and virtuous families, who re- \nsided in the same house, were partakers with us, in all our \ndistresses. A natural sister of mine, who w^as in an infirm \nstate of health, was so alarmed that she quit her home \xe2\x80\x94 the \nfiendish proceedings of the mob. being insupportable. \n\nYou cannot conceive of the lies which were framed, re- \nspecting myself and friends, entirely out of\'* whole cloth," \nin order to keep up this excitement against us. Not a set- \ntled miniser in all this region, came near us in all this time \nof overwhelming distress \xe2\x80\x94 nor scarcely a professor of re- \nligion, excepting the few, to which I have already alluded. \nYou can scarcely imagine in what a manner most of thewi \npassed the house \xe2\x80\x94 those too, who before my fall, professed \nto be my friends. They seemed to brace up themselves, \nand press forward, as if they thought the sight of me, would \ngreatly disgrace them. Did Jesus ever turn away from \nan imploring sinner.\'^ Was this conduct like ^iw.^ I be- \nlieve, if a person is under the influence of the spirit of Je- \nsus, it wilhbe very difficult for them to stop their ears lo \n\n\n\n5^/ \n\nthfe cry of the penitent, nor will they feel it a disgrace to \nvisit them. The few who did visit us, were loaded with im- \nprecations, and accused of the worst of motives \xe2\x80\x94 especially \nthe females. It was constantly asserted, that I continued \nto visit the person, who fell with me in sin, and another \nperson who resided with her, for her deeds of mercy was \nthe most ahused, with slander and false accusations, of any \nperson 1 have ever known. I know of none on earth, in \nmy estimation, jiiore like Jesus than she, and yet almost \nevery kind of slander, which Satan ever invented, seemed \nnow to be poured out upon hiir without mixture, because \nshe would not forsake us, but visited us in our distress. \nThanks be to God, that there is a day fast rolling on, v\\hen \nher true character will appear: and let those who have de- \nfamed her, for her conduct towards me and my family, in \nthis hour of peril and distress, prepare to answer the de- \nmand of tliat commandment, \'^ thou shalt not bear false wit- \nness!" My invaluable friend and brother, Smith, was \nopenly threatened with being carried to the bridewell for \npraying and his excellent and godly wite, treated bui little \nbetter. Bat my brother, I cawnot give you a just account \nof the enormity of these proceedings. I never witnessed \ntheir parallel \xe2\x80\x94 and if Satan has any honor to bestow on \nthose of his children, who most nearly resemble their father, \nno doubt but the leader of that mob and his coadjutors, will \nhave strong claims for it. And what was the consolation \nthat we got from the christian public, generally, during all \ntlie-e days of peril.? Why, that I was a sfubborn wnn^ to \nstay, and caue so much trouble ! VVell, there is a God of \nj slice. O my brother \xe2\x80\x94 was not here a revelation of \nhearts? But we had succor from some sources, that I \nleast expected it from \xe2\x80\x94 indeed, it was wonderful in what a \nmysterious way God worked. It shewed n\\Q plainly his \nhand; may 1 never forget his goodness, nor those \\Aho \nheld out to me a helping hand, in these hours of great trial \nand calamity. \n\nAt length, at the darkest time, and when we least expect- \ned it, deliverance came. On Saturday evening, of the 2Gth \n\n\n\n58 \n\nAug. there were signs of more than an ordinary effort by \nthe mob to distress us. We were informed, that ilieir cal- \nculation was, to attack us at a late hour of the night. In \nthe mean time^ a company o^ large boi/s, (1 know not how \nto speak more appropriately,) commenced a march through \nthe place with mania! music. This was kept up for an \nhour or two, and had a natural tendency to collect hundreds \ninto their ranks. Whether this company first started with \na design to join the mob or not, I am not certain; but dur- \ning their excursion, the mob collected around the house, \nand it is said that some of their number, interceded vvith \nthis company, to march up to the house, at the time they \nmeant to make an assault. Hundreds were collected at a \nshort distance from the house; and although we did not \nknow it then, yet 1 have now good reason to believe, that \nmany of them were ready to defend us, if the mob under- \ntook to enter the house. This company, just now alluded \nto, about 10 o\' clock reached the house; and at that mo- \nment the mob rhade a rush towards the door. They \nmarched up in double Jile; headed by two men of monstrous \nstature, and it was said, that their approach was, as if they \nmeant to destroy the house and its inmates; but they had \nno sooner 7\'eac/ied the house, than one of these gigantic \nleaders, was struck by an unknown hand, a most terrible \nblow; and some say levelled vvith the ground, although \nothers say not \xe2\x80\x94 at any rate, the blow was a most severe \none, and instantly there was fighting throughout the ranks. \nJ was not in the bouse; yet so near, that 1 judi^ed from \nthe noise, curses, and imprecations, that tl^ere was figiitu\'.g, \nwhich gave me great concern. My friends in the house, \nwere utterly astounded; for, they knew not what to make of \nii, as they supposed those who had collected around the \nliouse, were all of one mind, and they knew not how to ac- \ncount for the fighting. They were all peace men, having \nbeen determined, from the commencement of our difticul- \nties, as I was myself, never to resort to physical force in \nself-defence; nor did one of them lift a finger. However, \non learning the facts, they were as follows: \xe2\x80\x94 Many who 66- \n\n\n\n59 \n\nIlcvrd in fighting, had hecome exceedingly disgusted, and \nfinally exasperated, at tlje treatment which I and my family \nhad received. They said, that f had confessed my sin, \nimplored forg-iveness, and ^iven myself up into the hands \nof the civil authorities, and what more could in reason he \nrequired of rne; and indeed, what more could I do? After \nall this, for me and my family to he thus tormented by an \nunprincipled mob, they considered unsufTerahle; and as \nthe civil authorities had failed to quell the mob, and the in- \nfluential part of the community, refused to frown down such \nproceedinos, and as " clul) law" as they termed it, was the \norder of the day, they determined to have a hand in it; \nand defend rne at the risk of their lives. Now, ell this \nwas decided upon, as I have before said, without our know- \ning a lisp {)[\xe2\x96\xa0 it. 1 mention this, because we were imme- \ndiately accused, of getting men there on that evening to \nfight; and two young men, I understood, positively de- \nclared, that they saw a man come out of the house, and \nknock the nfore-named man down \xe2\x80\x94 as unfounded lies as \never were told: but you see by these assertions, how utterly \nimpossible it was, for us to have the truth understood re- \nspecting us. But, as I before said, those were the deter- \nminations of a number to defend us; and it appears that \nthey actually watched the house, for a number of nights \nbeibre tiiis took place; and we hav\xe2\x82\xac since been informed, \nthat a lart^e number of men, were at times collected in a \ngrove, near at hand, ready at a moment\'s warning.^ to con^ve \nlo our rescue. How little do God\'s people know how he \ndesigns to take care of them and deliver them. Heaven, \nearth, and hell, are all under his control, and he can make \nuse of Angels and devils, saints and sinners, to accomplish \nhis purposes. We felt that our refuge and help was iu \nGod alone, and we cried to him day and night for deliver- \nance, but little did we know what was then going on. On \nthe evening of the fight, most of the persons alluded to, it \nappears, had retired; it being late; but those who lingered, \ncommenced their work, it seems, the moment they thought \nthe house was to be assaulted. We never knew to this \n\n\n\n60 \n\nday, who it was that struck the man already alluded to \xe2\x80\x94 \nIt was immediately reported, that it was one of my neph- \news \xe2\x80\x94 evidently designed, to create a farther rage against \nme; as if I were the means ofgetlinir my relatives there, \nto fight for me. I\'his was false. I helieve two of my neph- \news were there; though 1 knew nothing of it, until after- \nwards \xe2\x80\x94 but neither oi\' them struck this mau. However, \nthe work was done, and there was much hard fighting. \xe2\x80\x94 \nThe fight seemed to produce a scattering in all directions. \nThere was a little show of a mob, one evening allterwards, \nbut not to annoy us much. The truth was, this ended it \xe2\x80\x94 \nfor ihe very man, of which I spoke, who commerced this \ndiabolical work, was now threatened with the same personal \nviolence, that he had been trying to inflict upon me, if he \ncould be caught. Thus you see how God works. I now \n^vish to state to you a dream, which I am not ashamed to \nsay, I believe was from God; and had a most complete ful- \niilment in these proceedings. A certain pious woman, by \nthe name o{ Brailey^ told me. when this mobbing first com- \nmenced, \n\nShe dreamed, that I was sitting in a room, and a very \nevil looking man came in, approached me. and laid down \nclose by me, a paper, containing quite a large quantity of \ngun powder. He then took an iruti w hich he held in his \nhand, heat it red hot, and tried to touch it off and destroy \nme. She said, she was exceedingly alarmed, when she \nsaw that I did not move, for she expected I should be blown \nto atoms. I remained, however, in the same position; not \nmoving at all: and although he heat his iron red hot, six or \nseven times, the powder would not ignite, and 1 remained \nunhurt. Just at that time, an Elephant approached to the \ndoor of the room where I was sitting, of an enormous size, \nand a most frightful aspect; the man took the powder from \nme, and laid it down close beside the Elephant \xe2\x80\x94 heat his \niron, touched the powder, and it went o^ ihe first time and \nblew this monster to atoms! \n\nShe dreamed this three times over in one nighty everij \n\n\n\n61 \n\ntime precisehj alike. I will give you my interpretation: \nThe evil looking man, heating the iron to touch offthe pow- \nder, was a certain person or rather persons, trying to inflame \nthe mob to drive me out of the place; for you will recollect \nthat the whole drift of this mobbing was to get me to \nmove. The powder not going off, when touched so many \ntimes with a red hot iron, shewed how wonderfully, and I \nmight say miraculously, God preserved me unhurt, while \nthis storm was bursting upon me in such torrents. The \nElephant approaching the door was the mob coming up to \nthe door on the evening I have described\xe2\x80\x94 and his being \nblown to pieces, was its dispersion in all directions, by the \nfighting already mentioned; for you observed that they \nwere assailed in the very same manner that I was threat- \nened to be treated if 1 did not move! Never did I see any \nthing more literally fulfilled. I could but be struck when \none of the brethren was giving me the account of their ap- \nproach to the house led on by two gigantic men. He said \nthey come as if they would tear every thing to pieces, and \nlooked like Elephants \xe2\x80\x94 that is, he meant metaphorically. \nNow I confess that when I first heard this dream, it made \na deep impression on my mind, and was a great means of \nsupporting me through all this scene, until deliverance \ncame. God be praised: *\' It is better to trust in the Lord, \nthan to put confidence in Princes." \n\nIn my next I shall commence an account of the tran- \nsactions of the Church in relation to my unhappy case. In \nthe mean time I remain \n\nYuur Mffecfionate Brother. \n\nRAY POTTER. \n\n\n\nLETTER IX. \n\nPawtucket, Oct. 1st, 1837. \nMy dear Brother : \xe2\x80\x94 \n\nI can but remind you again, that in speaking \nof the faults of others, in the transactions connected wjth \n\n\n\n6 \n\n\n\n62 \n\nmy dreadful fall, I do not lose sight of my own sinfulness. \nNo; a view of my own transgressions, press upon my soul \nwith mountain weight; and have a tendency to fill me with \npity and compassion for other transgressors. But, as I do \nnot countenance nor excuse my own sins, so a regard for \ntruth and the claims of God\'s holy law, require me to act \nin respect to the conduct of others. I do not expose the \nconduct of others from a spirit o^envy: \xe2\x80\x94 because I ^m fallen \nand wish to bring others down: \xe2\x80\x94 no, far, very far, is this, \nfrom the disposition that I trust, governs me; for, the truth \nis, (as strange as it may appear to you) I would not ex- \nchange situations with the most honorable of those whom \nI censure, nor, would I exchange my present state, all \nthings considered, with that which I was in, before my fall. \nBut, I expose the conduct of others for the advancement of \nthe cause of Christ, and to bring out great and glorious \ntruths, which seem to have been buried out of sight by the \ngreat body of Christian professors of the present age. \xe2\x80\x94 \nThese, are the motives and this is the object which I now \nhave in view in giving you a brief account of the proceedings \nof the church, of which before my fall, I was pastor, in rela- \ntion to my case. 1 shall have to speak of the conduct of \nsome, with the most painful emotions: \xe2\x80\x94 not only because \nthey have, as I conceive, sinned in a most aggravating \nmanner, but because of the very peculiar attachment, which \nfor many years I had borne to them. 1 love them still, and \nconstantly pray for them; and ifit were possibly consistent \nwith what I conceive to be my duty, in respect to the cause \nof truth, I would bury their conduct if I could, in oblivion. \nBut, it appears to me that truth and righteousness forbid \nthis; and I shall obey, however trying to my feelings, in oth- \ner respects; and, however the statement which I am about to \nmake, might in the minds of many, especially of those who \nmay be censured, subject me to the charge of being influ- \nenced by most wicked motives and base designs. Afler \nhearing the relation, 1 trust that you will say, it ought not \nto have been withheld. As I am not influenced by a desire \nof injuring, personally, the actors in this scene and as I \n\n\n\n63 \n\nwould do all which I can consistently to avoid this, 1 will \nsubstitute for their real names fictitious ones: \xe2\x80\x94 ^i. e. when \nI feel obliged to point out individuals: \xe2\x80\x94 (and I shall thus \nbe obliged in a few instances) so that whatever use you \nmay see fit to make of this account, only those who have \nbeen familiar with the circumstances, will know who are \nmeant. 1 shall state facts; stubborn facts; which, if de- \nnied by the actors, shall be proved io the satisfaction of any \ncandid mind. Now, one of the most prominent actors in \nthis scene, against truth^ as I conceive, I shall call Jirchip^ \npus. 1 first thought of calling him \'* Expediency ;\'^\'^ on ac- \ncount of the appropriateness of the epithet, in respect to \nhis doctrine and practice, in connection with the transac- \ntions which I am about to give you the history of. After \nthe perusal, I am persuaded that you will readily admit that \nthe doctrine of expediency \xe2\x80\x94 that expediency which refuses \nto submit to the word and commands of God for fear of \nloss^ has rarely been more glaringly illustrated than in this \nman\'s doctrine and practice. But as the epithet would look \nlike nick-naming I forbear. Archippus was a brother that \nfor many years I had loved above most men in the world; \nand on whom 1 had made great (too great undoubtedly) de- \npendance in sustaining the spiritual welfare of the church. \nTobesure, we differed in our theological views; but, then, \n1 thought him to be so uncommonly pious^ that I bore what \nI conceived to be bis doctrinal errors with patience. A few \nmonths before my fall, however, reports were briefly circu- \nlated, prejudicial to his moral character. I mention this, \nbecause 1 cannot consistently separate it, from the history \nwhich I am about to give you as you will see presently. \xe2\x80\x94 \nHe was charged with insulting a number of females in a \nmanner tending to licentiousness He come before the \nchurch and made a confession. In his confession he said \nhe had given an occasion for the talk about him. Now I, \nand I believe most others who heard him, thought, he meant \nsomething by this confession: \xe2\x80\x94 that is we thought he meant \nto confess that he had actually been guilty of immoral and \nwicked conduct. We did not think he meant to confess that \n\n\n\n64 \n\nhe had been guilty ofadultery \xe2\x80\x94 nor, that he had been guilty \nof a// which had been laid to his charge: but we did think, \nhe meant to confess, that he had been guilty ofunchaste or \nimmoral conduct towards females; which was shameful and \ndisgraceful. Now, I wish you to particularly remember \nthis statement ; in order that you may the more clearly see, \nthe twist which this brother subsequently gave to this con- \nfession, in order to answer his purposes of expediency. \xe2\x80\x94 \nWell, the church that were present, most freely forgave \nhim. But there were some who were not present, that did \nnot feel reconciled to him; and among these few there \nwas one sister, who had gained a great reputation in the \nchurch for piety, that seemed by far the most foreign from \ngiving him fellowship. She was abundant in her labors \nwith other members of the church to exhibit in the clearest \nlight the baseness of his conduct^ and the enormity of his \ntransgressions \xe2\x80\x94 declared she could not take bread from his \nhands at the communion season Sec. Sec. Now this^ 1 wish \nyou also to recollect; and as this sister has borne a con- \nspicuous part in trying to crush me, while calling on her for \nmercy, and as she in order to accomplish it, finally swal- \nlowed the whole of what she hadsaid^ was such abominable \nconduct in her brother Archippu.s, I shall have occasion to \nspeak of her often, and will therefore designate her by the \ntitle of Mrs. W. Now with this hard and unforgiving \ncourse of Mrs. W. towards him,Archippus was excessively \ngrieved. He was frequently urging and insisting upon \nthe duty of/br^2t\'6?ie55, according to the plain commands of \nChrist; and scarcely a meeting for conference passed, for \na considerable time, but what he spoke on the subject; and \nI must own, too, with much propriety. He talked much \nto me, respecting her hard and unforgiving course towards \nhim, and was even opposed to her being appointed on com- \nmittees to visit erring sisters, on account of her being in such \na state. But Mrs. W. was deaf to all of his preaching. \xe2\x80\x94 \nShe had not then found it expedient to fellowship him: and \nhe told me that he was never talked so hard to, by any per- \nson, saint nor sinner as by her. You will learn presently \n\n\n\n6& \n\nkow It was that Archippus and Mrs. W. come to unite heart \nand hand without any retraction by either! In the mean \ntime Archippus preached up strongly and constantly the \nduty of forgiveness, until my dreadful fall. On the even- \ning when I come before ihe church, already alluded to, he \npreached it \xe2\x80\x94 and he preached it too, most powerfully to \nMrs. VV. She was one of the two, which I mentioned in \na former letter that would not say that she would forgive \nme. I implored it of her on my knees; but she would not \ngrant it, and [ never have seen her since. Let her read \nthe parable in the I8th of Matt, and prepare to meet her \nGod! Archippus told her plainly, that he should not dare \nto go to sleep in such a state of mind,; and to overthrow \nall her cavils respecting my penitence^ he quoted the ex- \npression of our Savior, *\' if he say he repent thou shalt for- \ngive him." Before I get through, I shall show you the \nsophistry of that ground, which many have taken in respect \nto this subject, by pretending to make a distinction between \nforgiveness and fellowship here. To proceed. This was \non Saturday evening. On Monday this brother visited \nme. His conversation was that which becometh the gos- \npel of Christ \xe2\x80\x94 full of mercy and compassion. He then told \nme, how fully he felt satisfied that I was truly penitent tor \nmy sin \xe2\x80\x94 had no doubt but what I was a christian \xe2\x80\x94 believed \nme to be in a better state of mind than I had been in for a \nlon^ time before, &lc \xe2\x80\x94 and, said he, ^\'brother P. and my- \nself were saying that we had rather have heard you preached \non our own account, the next day after you made your con- \nfession than ever before." Bear this in your mind dear \nbrother \xe2\x80\x94 it will help you more clearly to see the hideous- \nness of thai doctrine, which this brother soon began to \nobey: generally called by those who mean to obey God at \nthe risk of the loss of all things, selfish expediency. Well; \nI think it was the next day that this same brother come to \nme with the request that I would ask to be excluded from \nthe church. He ihoujihi \\i expedient ihcit this should be \ndone, in order to avoid this and that calamity and to an- \nswer this and that good purpose. You may judge with what \n\n\n\n\n66 \n\nsurprise I heard this from his hps; taking into considera- \ntion his ow?i situation; and his former ahundant preachm^ \nup forgiveness. I told him readily, that I dar^ not do it. \nIt was directly contrary to scripture, and that 1 was afraid \nof sinning in such a course, \'i\'liese, were trying moments. \nI was overwiielmed in view of what 1 had done. I wished \nto do every thinnr which God in his word required n)c to \ndo, to hind up the wounds which my sin and full had oc- \ncasioned: still, was I required to go cotitrary to scri[)ture ? \nNo! this could not be. 1 had no other directory in the path \nof duty and not\\vithstandin::r all of his arguments (not one \nof which however, had any bible authority,) I resisted, the \ntemptation and clung fast to God\'s precious word, as the \nman of my counsel. He left me; but he did not throw \naway his doctrine. He had cointnenced the journey in th.c \nroad of selfish expediency, and as is sure to be the case his \nmoral perception of right and wrong in the case, was imme- \ndiately blunted; which has evidently increased ever since, \nin proportion to the progress which he has made in the \nway: \xe2\x80\x94 and he has made most rapid strides as you will see \nin the sequel. The next scens in this drama, was acted \nat your house. You remember it vvell. Archippus tbl- \nlowed me there. His first conversation was, that he had \ncome to see me airain on the subject which we last con- \nversed upon at our house. You heard it. You heard my \nobjections similar to those which I have already recited: \xe2\x80\x94 \nand 7/ou saw plainly too, that we could none of us find a \nsingle word of scripture to authorise such a course. But \nit was a time I may say of niost awful arixiety with me. \xe2\x80\x94 \nThe arguments which Archippus urged that it would be \nfor the good ofthe church \xe2\x80\x94 that it was the only thmg which \nwould prevent a division^ almost overwhelmed me. He \ntold me, that a certain Deacon in the Baptist Church; for \nwhose judgment I entertained an exalted opinion, said it \nwas the only course that would save ?ne and save the \nchurch. O my brother save jnc and save the church at the \nexpense of casting away and treading under foot, as plain \ncommands of God^ as were ever inscribed by the pen of \n\n\n\n6t \n\ninspiration within the covers ofihe bible. I sny ?20?/>, rather \nthan do this, let mt sink to rise no more! 1 was also told \nthat one of the most prominent men in your church had also \nexpressed his decided opinion, and had written a letter to \nthe Pawtucket church, to that (effect, tliat, such a step \nought immediately to he taken. But what next ? You dear \nbrother capped the climax, by adding your testimony, to \nwhat I feel authorised to call a most horrible dodrinc. : \xe2\x80\x94 \na doctrine which \'\\^ Itffitimately car nexd out ^ would subvert \nthe whole gospel of God. I am glad you now see it so. \xe2\x80\x94 \nGod save you from ever again leaving the bible rule, ani \nr^llowing in the track of selfish expediency: 1 shall never \nf\'3rget tliose words ofyours \xe2\x80\x94 ^\' You will not shew your pen- \nitence, ilay, unless you do it:" tliat is^ request to be ex- \ncluded from the church, and thereby to be considered as \nhaving no interest in the kingdom of (iod and his mercy, \nwlien I was well assured that at that moment my name was \nwritten in heaven, whatever others might think of n^^e. O \nmy brother, shew my penitence by thus turning away from \nthe Irnfhj and committing such a deed as this! God forgive \nyou for pro^ering such counsel, and me for following it. \nBut I was overcome, tv^// of this was too much. I called \nfor the pen and i!ik as you well remember, and wrote the \ndreadful vnscriptural request, for the church to exclude \nme: for Archippus said unless 1 requested it many of them \nwould not do it. Thank God that there were some pre- \nserved from doing it, although I in my weakness and folly \ndid reqtieist it. You well remember, I strove to find some \ncountenance from the bible for this step; and the nearest \n1 could come to it, was to quote where Miriam was shut \nout of the camp, seven days after the sedition agains^t Mo- \nses!!! Not only, is selfish expediency the road o^ tricked- \nness, but it makes all of its votaries aj)pear consummately \nfoolish^ in trying to find scripture and reason to support \nit. There is no doubt however, but what my quotation \nwas as jnuch in point as any thing to be found wiihin tlie \nli is of the bible authorising the step which 1 then took. \xe2\x80\x94 \nNevertheless, Archi])pus seemed well pleased with his vie- \n\n\n\n63 \n\ntofy. But what next? The very thing which he so Ve* \nhemently urged m order to sm^c a division in the churchy \ncaused a division No sooner did they come together and \nthe proposition was laid before them for my excommunica- \ntion, than certain brethren arose and demanded bible au- \nthoritt/y for such a course. Not a syllable could be quoted \nto support it. All the authority that could be urged, was, \n*\' that it was for the best, and I had requested it \xe2\x80\x94 " and \nalthough many were carried away with the delu&ions, whose \nintentions were evidently good, and who soon retraced \ntheir steps, yet, a number stood firm and invulnerable, to \nall the sophistry of the doctrine of selfish expediency. \xe2\x80\x94 \nThey" said 1 had been before them, and made my confes- \nsion, and implored forgiveness; and the bible left them but \none course^ to pursue; and that was, forgiveness \xe2\x80\x94 the very \ndoctrine which Archippus had been preaching in respect \nto his own case. Let me here say it is as impossible to \nse\\)av3.te foi\'giveness in this case from fellowship, as it is to \nseparate them in God\'s foroiving^ a sinner for Christ\'s sake. \nHere, as I have before said, these brethren took their \nstand \xe2\x80\x94 on the bible; in opposition to ail which Archippus \ncould urge; backed up, too, by my request. And, here [ \nwould call upon you with me to adore the wisdom of God, \nwho made these obscure brethren, the inflexible defenders \nof the great doctrine of forgiveness, through Christ, when \nalmost all that were prominent in the church, turned away \nfrom the truth; and when the generality of professors all \naround them, from the o\'reat D. D\'s. downward, united their \ntestimony against them and in favor of that awful doctrine \nof disobeying the commands of God^ in order that good may \ncome. But this was the fact: \xe2\x80\x94 and here commenced the \ncontest which has been carried on ever since. Here is the \ndivision between Archippus with his doctrine, adherents, \npractice, and almost all the professed christian community \n\xc2\xa9n the one hand, and the few, who have dared to contend \nfor bible truth, on the other. Now, as this is the great \npoint in dispute \xe2\x80\x94 as Archippus filially brought a charge \natjuinst these biethren to exclude them from the chuich \n\n\n\n69 \n\nfor causing divisions, founded on Romans 16 \xe2\x80\x94 17 \xe2\x80\x94 and \nbecause I confessed to the church that I did wrong, in fail- \ning in with the importunities of Archippus, and requesting \nthe church to exclude me, Archippus has accused me of \nshewing thereby my impenitence for my sin \xe2\x80\x94 and lias said \ntliat by this course of conduct, I have committed more sin; \nthan if I had been the father of seven bastards \xe2\x80\x94 seeing I \nsay all turns on this point \xe2\x80\x94 let us see in order to find out, \nwho are really the guilty ^ unscriptur al ?iU\\.\\\\ox^ of this divis- \nion, whether the position, which Archippus took in respect \nto my exclusion, was according to the doctrine of Chnstor \nnot. You will remember that the whole passage reads \nthus\xe2\x80\x94\'\' Now 1 beseech you, brethren mark them which \ncause divisions and offences, contrary to the D OCT FUN E \nwhich ye have learned, and avoid them." Now, tlic ques- \ntion, is, where are we to go , to learn doctrine.\'^ Why, the \nwhole Protestant world say, (by profession^ to the bible. \nWell, if Archippus\'s doctrine, in the stand which he took, \nis to be found in the bible, those who opposed him, have \nbeen the wicked authors of a division :~but, if fkf^t/ have \nacted in accordance with the doctrine to be found in the \nscriptures, and he has opposed thern contrary to scripture, \nwhy, then, HE and those who are with him, are before \nGOD the GUILTY authors ofdivision. But, where is the \nbible authority for excludmg from the church a brother who \ncomes before them, confesses his sin, declares he repents \nand begs for mercy \xe2\x80\x94 I say where is the doctrine, for xhls \ncourse to be found? Not in the word of God, my brother. \nNo\xe2\x80\x94 Archippus was called upon in vain for one syllable to \nsupport his position, lie never produced any, that come \nany nearer to it, than my quotation respecting Miniam! \xe2\x80\x94 \nI, myself, asked him, if there was any direction in the \nscriptures, how a church should act in relation to such a \ncase as mine.^ and he unequivocally, answered, that there \nwas not \xe2\x80\x94 but it must be left to the judgment of the church \nor people. And this sentiment has been practically carried \nout by the great body of professors both uiinisters atid peo- \nple m respect to my case all through this re^iuii: \xe2\x80\x94 and I \n\n\n\n70 \n\nwould ask yon, how far is this from the latitude of Rome; \nthe x>IOTHF:R of HARLO is, as the Protestants say? \nWhy, what is the very 6r>77e of contention between professed \nProtestants and Papists? This is it. The Catholics con- \ntend that the CHURCH, through the POPE, shall dictate \nto the people their faith and practice: \xe2\x80\x94 but the Protestants \nconiend ihsii this IS Ant i\' Christian ; and that the naked, \nplain, and unsophisticated word of God, is the only rule of \nfaith and practice. This, I say, is the profession of the \ngreat body of Protestants of the present day; but, if on ex- \namination they are not found in general, to be essentially \nin their practice^ on the very ground which they so war \nagainst, in the Romish Church, then I am altogether mis- \ntaken. Verily, this was the ground assumed by Archippus, \nand which he has ever since maintained. But how is \nit respecting the stand taken by these few brethren? Is \nthis^ supported by the word of Ged ? Yes it is. The bi- \nble is full of it. It IS in accordance with the example of \nGod, who forgives and receives into his fellowship the \ngreatest of sinners; the greatest of backsliders, the mamcnt \nthey repent, and turn to him. And we are commanded in \nthe word of God to forgive each other, " AS GOD FOR \nCHRIST\'S SAKE FORGIVES US." Perhaps, there is \nno subject in the New Testament more clearly set forth \xe2\x80\x94 \nmore clearly enjoined, by the threatning of awful penalties, \nthan that of forgiving a sinning brother who turns and says \nhe repents:* \xe2\x80\x94 Well, then these brethren clearly took the \nbible for the man of their counsel; and Archippus, opposed \nthem \xe2\x80\x94 and if he and those who have acted with him be not \nthe GUILTY authors of the division, then the bible com- \n\n\n\n^ The subterfuge of making a distinction, here, between \nforgiveness i\\\\M\\ fellowship, I will attend to in its proper place; \nonly just remarking now that those who urge it, to be consis- \ntant, although they may pray God to forgive them, ought not \nto ask him lo fellowship them ; i. e. forgive them, and then cafJt \nthem out with cJevils! for, observe, we are to forgive each oth- \ner, as God for Cli list\'s sake forgives us. \n\n\n\n71 \n\nmands are all null and void. Yet, the very first shew of \nscripture authority, for his proceedings in the churcli, was, \nto bring forward the afore-named passage in Romans as \nauthority to excommunicate these brethren for causing di- \nvisions!! But God is the judge; and moreover his word \nshall judge us in the last day ! Now, in order to see the en- \normity of his doctrine, 1 beg you to look at it, as he declar- \ned it in your hearing, at your house. After I had consent- \ned to request to be excluded from the church, he renewed \nhis protestations of confidence in my piety \xe2\x80\x94 and of his sin- \ncere fellowship of me as a christian, and with his hand upon \nhis heart, while the othei was uplifted, made the following \nmemorable expression, which will never be erased from my \nmind. He said (and you heard him,) THAT WHEN \nHE LIFTED HIS HAND TO VOTE ME OUT OF \nTHE CHURCH, OR TO WITHDRAW FELLOW- \nSHIP FROM ME, HE SHOULD, AT THE SAME \nTIME, FELLOWSHIP ME IN HIS HEART!!! Yes, \nhere is his doctrine and practice, which, I believe, was ap- \nproved of, by the great majority of ministers and people \nthrough this region. I know he has since altered his po- \nsition, by saying that he does not believe me penitent: \xe2\x80\x94 but \nwhy did he alier his mind in respect to this? W^hy, be- \ncause I retracted from this awful stand, which he was the \ngreat means of my taking; and confessed to the church \nthat I did wrong in consenting to such horrible sentiments. \nThis course in me, has given him and multitudes of others, \nindubitable proof that I am impenitent! I beg of you, to \nkeep your eye upon the doctrine \xe2\x80\x94 see what it amounts to; \nand tell me how 1 could help turning away from it with hor- \nror. He believed me then to be a christian; truly penitent \nfor my sins \xe2\x80\x94 in the favor and fellowship of God and an heir \nof heaven. And what did this cost^ if it were as he believ- \ned? Why, the regenerating influences of the Almighty \nspirit of God, to make me a new creature, and the infinite \natonement of the Lord Jesus Christ\'s blood and death to \njustify me; and yet, while he believed all this in his heart \nhe would say to the world by lifting up his hand to with- \n\n\n\ndraw fellowship from me, that 1 was a child of the devil, \nand destitute of religion!!! This, was what public senii^ \nment, of which he and others have so much talked of, cal- \nled for to be done \xe2\x80\x94 it demanded that I should not be own- \ned by the church a? a christian; and this act of excommu- \nnication, was to respond to the call, and say \xe2\x80\x94 *\' Yes world ; \nit is even so as you say \xe2\x80\x94 and we agree with you in count- \ning this man a publican and heathen." Now, with awful \nsolemnity, I ask you what was this, if legitimately carried \nout, but counting the work of the Holy Ghost, which he \nthen believed I had on my heart, the work of the devil; \nand casting out the blood of the son of God, to be trampled \nunder foot by men as an unholy thing! 1 say, what else is \nit and what has saved him, and those who have acted with \nhim from blaspheming against the Holy Ghost in this tran- \nsaction but not doing the deed with malice in their hearts? \nThe Jews, involved themselves in this great and unpardon- \nable sin, by saying, that the work of the spirit of God, was \nthe work of Belzebub. They undoubtedly did it, with \nburning malice in their hearts, against the spirit of God. \nI trust it was not so with Archippus and those who have \nacted with him. Yet, at the very moment, he truly believ- \ned, as he said, that I was a child of grace \xe2\x80\x94 at a moment \nwhen I was willing to forsake all sin, and obey every known \ncommand of God, he said to the world as I have just now \nhinted \xe2\x80\x94 \'* Here, I have no fellowship for this man as a \nchristian \xe2\x80\x94 he is in the gall of bitterness, and bonds of in- \niquity/\' Now I ask you dear brother, what was this but \n^THROWING AWAY THE WHOLE GOSPEL.\'\xe2\x80\x94 \nCan you make any thing less of it. No. And this is what \n1 meant, in my Address to the people of Pawtucket \xe2\x80\x94 and \nbecause I have turned away from this position, out of love \nto the gospel and truth I am for so doings counted impeni- \ntent. And because these brethren never would accede to \nit, they have been charged by Archippus, his tutors and pu- \npils, in this doctrine, as the guilty authors of divisions, and \nthe destroyers of the church\'s peace and prosperity! O \nwho could have conceived that the professed orthodox \n\n\n\n73 \n\nfriends of the gospel had almost lost sight of its real truths, \nso generally: \xe2\x80\x94 for this position of Archippus, has been, no \ndoabtj as he boasted, the position of the Christian public, \nalmost universally through the land. The question was \nnot, whether T was a christian or not \xe2\x80\x94 had repented of my \nsin or not: \xe2\x80\x94 but, 1 must be excommunicated at all events ; \nFOR THE GOOD OF THE CAUSE. And what cause? \nWhy, the gospel cause. And what is the gospel? Why \nforgiveness to the vilesf\\of sinners who turn to God: yet to \nJorgive a vile sinner, would very much hurt the great and \nglorious doctrine of forgiveness! and not to forgive him, \nwould be the best way to reduce it to practice!!!! This \nis the plain, unsophisticated illustration of the course of \nArchippus; and can but shew you, how the blessed doc- \ntrme of forgiveness, preached by Christ, and the apostles; \nand was the rock on which Luther stood, to overthrow \nPopery, has been almost \xc2\xa9xploded by their professed disci- \nples ; and the doctrine of the Pharisees, and of doing pen" \nance^ according to the prescription of the Romish church, \nvirtually^ at least substituted in its stead. O my brother, \nhow little did I realize this state of things before my fall. \nI know not but God will make my death in this respect, the \nmeans of slaying more than my life. Keep this subject in \nview, I pray you, while 1 pursue my narrative in my next. \nYour \xe2\x80\xa2Affectionate Brother. \n\nRAY POTTER. \n\n\n\nLETTER X. \n\nProvidence, (in Prison^) Oct. 17th, 1837. \n\nMy dear Brother : \xe2\x80\x94 \n\nYou perceive I date this in prison. Yes ; I \nam followed to the extent of what is termed civil law, so far \nas imprisonment is concerned, on the complaint of that old \nfriend o^ mine, that minister of the gospel (?) of whom I \nspake, in a former communication. I am sentenced to six \nmonths imprisonnaent, in a most loathsome prison \xe2\x80\x94 said to \n7 \n\n\n\n74 \n\nbe the most loathsome in the United States. This, no \ndoubt, will be food to his soul: \xe2\x80\x94 for it is just what he want- \ned. IMany times have I, not only given him a trifle mjself, \nto help him in distress and want, but have again and again \nbegged oi^ others, for his benefit. 1 have but little doubt, if \nyou were to question the christian propriety of this conduct \nof his, but what he would do me farther injury to justify \nhimself. But, I leave it. I am not sorry tliat I have tried \nto do him good. If I have opportunity, I will do huii good \nstill. By the way \xe2\x80\x94 you here have a specimen of the \nrighteousness, and equality o^ civillgovernment^ as it is ad- \nministered in this land. For a number of months were my \nrights invaded, by a reckless mob \xe2\x80\x94 and my family made \nwretched, as I have shewn you: \xe2\x80\x94 and this, under pretence \nof driving me away \xe2\x80\x94 when i was put under bonds by the \nsupreme tribunal of the state not to go! Did the officers \nof justice use their authority to protect me? No! but lett \nme to the mercy of these blood hounds. And moreover, I \ncan prove, that one civil officer said, that he would hold \nme, to let one of my enemies beat me! This, was the pro- \ntection that the civil government gave me, when niy rights \nwere invaded; yet when I was found to be a transgressor, \nI w^as visited with its utmost severity. Again \xe2\x80\x94 1 believe \nthat no public man in this State, has ever come out before \nthe community, and humbled himself and confessed his sin, \nin the manner which 1 have done; and still f believe no \nman was ever indicted for the same offence, in this state \nbefore."^ Now, why is it that unbridled licentiousness, has \nrolled over this state, like a poisonous flood \xe2\x80\x94 bearing on \nits curreni, men from the highest official standing y down to \nthe lowest black-leg, that walks the streets, and this law \nhas lain dormant, lor perhaps more than a hundred years, \nuntil a transgressor is found, who humbles himself before \nGod and man, imploring mercy and forgiveness and on him \nalone, fixes its penalty. I say why, should /have been sia- \n\n* I have sin(!e learned that a black man was indicted some \nyears ago. I have never heard of any other instance. \n\n\n\n75 \n\ngled out.\'\' My Drottier; not even my inveterate opposers, \ncan have the face to say that it is on account of the sin \xe2\x80\x94 \nthe crime. No! for if it were, thousands of others, would \nnot pass on in the same transgression with impunity. This \nis an irresistible inference. Observe, 1 am not in this \nplace j>asfcing sentence of condemnation on this law \xe2\x80\x94 I am \nonly enquiring why /should be singled out, as the only \nman to feel \\is penalty. Ah, my brother, David was not \nthe only man who could utter the following words with the \nutmost propriety: \'\' For lo they lie in wait for my soul: the \nmighty are gathered against me: NOT FOR MY SIN, \nNOR MY TRANSGRESSIONS O LORD." No; if \nGod had not enabled me by the power of truth to slay many \nPhilistinesjon the field of moral conflict before my fall, I \nshould not be \'grinding in the prison house.\' No, it is for \nirndh which 1 have told; the good which I have done, that \nI am here. But they have noi put out my eyes! 1 see \nthe pillars of the house, where the Lords and Nobles are \n\n"regaling themselves over my fall and wretchedness. If my \nGod shall please again to give me strength, more of them \nmay be slain by my death, than my life. But, although \nthere needs to be a volume written on this subject, 1 must \nnot enlarge.* I hasten to my narrative respecting the deal- \nings of the church. I wish you to refresh your memory \nwith the contents of my last: particularly with the point, \n\n.the GRAND POINT in controversy, between Arehippus \nand those who agree with him, and those brethren, whose \n\n* I ought injustice to say, that the\'conduct of the Attorney \nGeneral towaids me, through the whole of his official duties, \nlias, so far as I know, been gentlemanly and humane. He has \nnot apf)eared disposed to inflict extra vengeance on me, to \ngratify the cravings of a revengeful appetite in himself or oth- \ner??.- AIt!ion<ih, by his official obligations, he was obliged to \nurge the [)rosecution against me; yet his conduct has been \nsuch, that so far from sinking him in my estimation, has laid \nme under grateful obligations to him. The High Sheriff, \ntoo, has ap[)eared disposed to treat me kindly. I wish I could \nsay as much of all the official characters, who, have had to \ndo with my case. \n\n\n\n76 \n\nviews I advocate. Archippus\'s doctrine, on which he \nstarted, you remember, was, that of excluding a rhristian, \nwhom he believed, at that moment enjoyed the favor and \nfellowghip of God, in order to satisfy the demands of the \nworld \xe2\x80\x94 and the others totally condemned it. You ought \nto understand in this place, that before my fall, there were \nmen in the church, wlio, because I stood in t/uir waj/, and \nopposed them in what I thought to be wrong and wicked, \nseemed to hate me with a bitter hatred; and consequently, \nwere ready, the moment I fell, to pounce upon me, and \nkeep me down if in their power, forever. Of this number \na prominent one, was a person, who for a number of years, \nI had loved, above, perhaps, any one in the church; but \nwho, at the moment I felt compelled to oppose some of his \nconduct, arrainged his influence against me. I was now \nin a situation, in which he no doubt felt a complete tri- \numph over me. The last time I spake with him, was to \nkneel down at his feet, and implore his forgiveness for my \nsin \xe2\x80\x94 and he assured me that he would not hurt me : and \nyet, I believe God knows, that he has exerted every facul- \nty, which he possessed, to do me all the injury which he \ncould, ever since. He and Archippus united heart and \nhand, in their treatment of me, with those under their in- \nfluence. And with them another person, united and throw- \ned all of his influence against me, from whom, on account \nof the relation which he held to me, 1 might reasonably \nhave hoped foi compassion. God pity them all; and shew \nthem what they did in putting their feet on a fallen, implor- \ning brother. Well, they all rallied around Archippus\'s \ndoctrinal and practical standard: and Archippus moved \nforward in his work of cutting me in pieces. You know I \ndo not mean literally. If you will not consider me childish \nand visionary^ I will here relate another dream, to explain \nmy meaning. Understand, I do not build any doctrine, \nnor enforce any duty, contrary to scripture and reason from \ndreams. Nor will I say positively that the one I am now \nabout to relate was from the Lord. Be that as it may; it \nwill answer an excellent purpose, to illustrate Archippus\'s \n\n\n\nconduct towards me. A little girl, entirely unacquainted \nwith the circumstances, when he commenced his work, \nwhich I shall presently more fully develope, dreamed that \nshe saw him literally cut me up in inch pieces \xe2\x80\x94 then roast- \ning me, and putting pgpj^er and sr?/^ on me, began to eat me : \nsaying, ^\' I was too good to be thrown away." Now it is \nworthy of note, that when he began his work of \'cutting \nme in pieces,\' he owned as I have already shewn, that he \nbelieved me to be a christian \xe2\x80\x94 that is; " too good to be \nthrown away" \xe2\x80\x94 and contended that he was a great friend \nto me \xe2\x80\x94 that was \'* eating me!" The little girl, was so af- \nfected in her sleep with the sight, and the scene was so \nsickening, that she was actually awakened with vomiting! \nNow, Archip\'pus, may talk all of his days and shed tears as \nevidence, of his sincerity; yet, every impartial, disinterest- \ned christian, in full view of his doctrine and practice, in re- \nlation to this affair, can but be heart-sick, and turn away \nwith disgust: \xe2\x80\x94 for his doctrine. is, to count one whom he \nacknowledges to be a child of God, an heir of glory, a pub- \nlican and heathen, a child of the devil, in order to please \nthe world! But 1 soon began to feel, most sensibly, his \ncuttino- strokes; for in order to maintain his\'ground, he rap- \nidly developed a disposition to make the worst of my case: \nto wink, at least, at the most wicked and unfounded accu- \nsations against me, and to be a most hearty coadjutor and \ncompanion, of those who left no stone unturned to sink me \nto the lowest depths of wretchedness and disgrace. His \nown accusations were the most cutting, of almost any-thing \nwhich has ever been inflicted on me, since I had a being. \nFor instance \xe2\x80\x94 because [ from a sense of duty, from a re- \ngard to truth and the commands of God, retracted from \nthe stand which I took, in accordance with his entreaties, \nand confessed to the church, that I had done wrong in \nwishing to be excluded; he represented me as being inter- \nested by selfish motives to get into the church: because I \nwanted to preach &c. The great day of God, when the \nsecrets of all hearts are revealed, I\'know, will shew him \nthat this was a most false and wicked accusation. At the \n\n\n\n78 \n\nvery moment he made it, if the most popular denomination \nin Christendom, had freely offered me iheir fellowship and \napprobation as a. preacher, on condition of my subscribing \ntheir creed, and conforming to all of their maxims, it would \nhave been no temptation to have acceded to the proposal. \nMy dear brother, you need have no doubt of the truth of \nthis. The same things would have kept me from it,, that \nkept me from such a course, before my fall \xe2\x80\x94 i. e. not that \nI doubt but what there are many, very many true believers \nin the different denominations; but, because as denomina- \ntions, they hold to many things which I believe to be aw- \nfully corrupt, erroneous and Anti-Christian. Never did \nI more sincerely desire to know the will of God, concern- \ning me, nor more sincerely to do every duty than at the \nvery time that Archippus was laying these things to my \ncharge. He said, tliat 1 no sooner found out that the \nchurch was about to engage a preacherj for a year, than I \nurged my reception. He said that my friends, made use \nof the doctrine of forgiveness, as a liobby, on which to ride \nme into the church. If I maintained any regard to princi- \nple, and was fixed and determined not to give up truth, he \naccused me o^ stubbornness. He made a great handle of \nthis. I have|understood that he said the best w\\y to get \nme out of the place, would be to get a hundred respectable \nmen to sign a request, for me to stay; Whether he made \nthis remark or not, 1 am assured that he male many, full \nas injurious, and as well calculated to set the mobocratic \nblood hounds upon me. He has ever and constantly ac- \ncused me of inducing and influencing those brethren in \ntheir course, who have oppossed him in his; although he \nknew, as well as he knew that he lived, that this stand was \ntaken against him, at his very first start, by a number, di- \nrectly co/\xc2\xab^ra?\'y to the advice which 1 gave them!!! Ifl \nhad led them, in this righteous course, it would have been \nfiir more commendable in me, than to have submitted my- \nself to be led as I did by him, into the maizes of wicked, \nselfish expediency. But I did not lead th.em. No; 1 can- \nnot claim that honor. The truth is, after 1 wrote the com- \n\n\n\n7a \n\ntnunication of retraction to tlie church, already allndcd to, \nand which has so displeased Archippus, 1 hesitated about \nsending it in, and delayed until these brethren, earnestly \nentreated me to give it into their hands, that they might \npresent it. He has not only most falsely and wickedly ac- \ncused me^ but he has done them, as great injustice. How- \never, this was his course; and he has pursued it, in unision \nwith others, to whom I have alluded, ever since. At an \nearly date after my return home from those places I had \nbeen driven to by the mob, Archippus visited me. I learn, \nthat it was from my conversation with him at this time, that \nhe has gathered one of the greatest evidences of my impen- \nitence. I ventured to tell him a little truth, in respect to \nhis own conduct: and this you know m view of most relig- \nionists, who have judged of my case^ is point blank evi- \ndence of my impenitence! His doctrine, you know, was^ \nthat I ought not to be in the church on account of public \nsentimeni. Now the fact was, in his own neighborhood j \npublic sentiment as strongly accused him of immorality, as \nit did nic. Accordingly I applied his own rule \xe2\x80\x94 his own \nlaw which he brought forward to condemn me to himself! \nThis he could not endure \xe2\x80\x94 and this no doubt was the con- \nclusive evidence that he obtained of my impenitence! I \ntold him plainly that *\' If he thought I ouoht not to be in \nthe church on account o^ public sentiment, why not himself \nwalk out, in obedience to the ^anie law.^" \'jiiis you will \nreadily perceive, was an irresistible argument, &o far as \ntruth was concerned; for, it is a proverb, no more common \ntliati true; \'\' That it is a bad rule, that will not work botii \nways," But the advocates of seifibh expediency, you ob- \nserve, do not like to be governed themselves, by the laws \nwhich they enact for others. Archipjms, was now in a di- \nlemma. And how has he tried to extricate himself? Why, \none way has been, by makmg a great ado, about my hard \ntalk to him. This, he has dwelt upon ever since; and \ntiiere is no telling how many he has prejudiced against me, \nand induced them (o believe me impenitent by telling tliem \noi\'my hard talk to him. No doubt it was a haul arginmnt \n\n\n\n80 \n\n\xe2\x80\x94 for by his own law lie was condemned; but I am no^ \nconscious that there was any thing harder than that con- \nnected with it. Indeed, suppose my manner had been ever \nso hard, what difference did that make to the argument? \xe2\x80\x94 \nThe question was, if he really thought.it my duty to God \nand his people, to go outofthe church, because public sen- \ntiment condemned me qs being destitute of religion, why \nwas it not his duty, in obedience to the same public senti- \nment to take hi??isclf out of the way? This question he has \nnever fairly answered. Nor can he answer it fairly with- \nout admitting my inference \xe2\x80\x94 nor can any of his supporters \nanswer it any other way; and thus out of their own mouths, \nare they condemned before God and man! This, as tlie \nlawyer said to the farmer, altered the case \xe2\x80\x94 and this, as I \nbefore said, brought Archippus into a dilemma; and now \nfor an expediency twisty in order to get clear. And what \nwas it? Why he says, \'\' No one of the charges against \nme was ever proved to be true!" Well, suppose for argu- \nments sake, they never had been proved, yet, if public sen- \ntiment said they were true, what difference did it make? \xe2\x80\x94 \nFor his doctrine was, that PUBLIC SENTIMENT, was \nthe criterion to determine Whether a man shall belong to \nthe church; and not the truth! Was not this his doctrine \n\\vhich he started upon? Which he advocated at your \nhouse, when he made that memorable expression, \'^ That \nwhen he lifted his hand to withdraw fellowship from me, \nhe should at the same moment fellowship me in his heart?" \nAnd why would he lift his hand to pretend to withdraw fel- \nlowship from me in view of the world at the moment he \nreally fDlIowshipped me in his heart? Why; because pub- \nlic sentiment bid him\xe2\x80\x94 therefore whether the charges were \ntrue or false, if public sentiment said they were, he ought, \nto have been consistent, to ha\\ e obeyed its commands, an I \nwalked out of the church !! This is logic that I know to be \ninvulnerable; a child can see that it cannot be overthrown: \nand thus you see the dilemm?, in which Archippus was \nplaced. But to proceed. "Not one of the charges (he said) \nhas been proved aga\'nst me." Archippus has left me no oth- \n\n\n\n81 \n\ner resort but to meet him here. I dread to do it \xe2\x80\x94 but it mu.-t \nbe done or I cannot place the whole subject before you as \ntruth demands. Well, the charges, at best, were that he \nhad grossly insulted a number of females. I will give his \nown disposal of one of them. A woman that lived in his \nhouse, and was and still is a respectable member of one \nof the largest churches m Pawtucket, made this charge \nagainst him, \' That he so haunted her with licentious over- \ntures, or unchaste insults, that she dare not stay alone in \nher tenement; and did actually request her neighbor\'s chil- \ndren to come in and stay with her, on that account" \xe2\x80\x94 this \nwas the amount of it, as can be abundantly proved. Well \nArchippus disposes of it in the following way, in a confes- \nsion to a number of individuals\xe2\x80\x94 *^ That he prevailed oa \nher to consent to commit adultery with him, and then he \nrefused to commit the act!" I say this is the amount of his \nconfession. I make this remark, because you very well know \nthat if you accuse many persons of making a statement, if \nyou do not get the exact words they will deny it \xe2\x80\x94 but all \nthat truth demands, is to get the import \xe2\x80\x94 and this I have \ndone. I will give the testimony of one witness in this \nplace, with the assertion^ that there are a number of others, \nthat can be brought forward to testify to the same, if the \nfacts are disputed. This one is Mrs. W. \xe2\x80\x94 already referred \nto, and 1 prefer to bring her forward, because she and Ar- \nchippus are iioio most heartily united, in their conduct tow- \nards me. You must bear with any indelicacy in the ex- \npressions, if you think there is any; for the circumstances \nrequire me to give you her testimony. Her statement be- \nfore a number of witnesses was this \xe2\x80\x94 \'\' Why (said she) \nhe confessed to me, that he worked upon her, until he got \nher willing, and then went off and left her \xe2\x80\x94 and who (said \nshe,) can help being mad with such a man as that." \xe2\x80\x94 \nMoreover, she said, \'* 1 had covered up, his cheating and \nconniving, until I had nothing^left to cover up with." Ob- \nserve I do not charge him with cheating and conniving; but \nthis is Mrs. W\'s, testimony, which she repeated over and \nover again, and which she will not now deny: if she does, \n\n\n\n82 \n\na host of witnesses are ready to testify that she did. Yet \nthis same woman, suhsequenlly, in order to carry on her \nWRV against n)e, took him into her fellowship, notwithstand- \ning his positive denial before the church, that he had made \nany such confession as she here declares she heard him \nmake! According to her own testimony, how careful she \nwas not to fellowship iniquity! And yet, this is the very \nwoman who would not say that she vyould forgive me when \n1 implored it of her on my knees \xe2\x80\x94 and who has pretended \nto be so afraid of fellowshiping sin, that she could not \nfellowship the church, if I were in it, and some others, \nwhose piety, at least, in my opinion, would not suffer in \ncomparison with her own. my brother, how crooked are \nthe workings of selfishness. I told you that by my fall, the \nthoughts of many hearts have been revealed. Now if this, \nwoman\'s testimony is not true, then Archippus is fellow- \nshiping a person that has awfully lied about him \xe2\x80\x94 with \nhis eyes open too. But if it he true, then what becomes of \nhis assertion, that he never made such a confession? \xe2\x80\x94 \nAgain, if her testimony 25 true, then is she fellowshiping \nawful iniquity; herself being witness. In the name of truth^ \nI ask you to look at this. And these are the folks, who \nhave since my fall, held me by the throat with an inexora- \nble grasp, while they have thrust me through and through, \nor, as the little girl dreamed, cut me in pieces. how \nconscientiously scrupulous they have appeared to be, about \nwho they fellowshiped!! But to return \xe2\x80\x94 here is his own \nconfession, according to the testimony of ot.e of his present \nadvocates and coadjutors; and yet he declared, that not \none of the charges had ever been proved against him \xe2\x80\x94 \nwould not confess that he had done any thing immoral \xe2\x80\x94 \nand has said that even the Moral Reform Society, would \nnot consider his conduct immoral! My brother, here you \nsee the effects of travelling in the road of selfish expedien- \ncy. If that man had kept out of it, I have no idea that he \nwould ever have made such crooks as this \xe2\x80\x94 but any man \nthat undertakes a passage on it, will act in a similar man- \nner: \xe2\x80\x94 tor, there is not a straight place an inch long, the \n\n\n\ni \n\n\n\n83 \n\nwhole length of it. Behold what crooked work even Abra- \nham made, when he undertook to travel it by denying that \nSarah was liis wife! In God\'s name, I warn you never to \nput your foot upon it. But to return; this was the stand \ntaken by Archippus, that none of these charges had been \nproved against him \xe2\x80\x94 that he had done nothing immoral, \nand that what he meant by his confession, respecting giv- \ning an occasion, was that he had been light and trifling in \nhis conversation, &c! With this position, many of God\'s \nmost devoted children in the cisurch, were exceedingly \ngrieved. They considered it to be virtually taking back \nwhat they understood tliat he meant by his confession, and \na flat contradiction of what he had himself confessed to a \nnumber of individuals; and they finally determined to call \nhim to an account before the church to reconcile his own \nstatements at least. But what next.^ Why the hue and \ncry was now raised, that he was opposed only because he \nwould not fellowship me \xe2\x80\x94 that on this account they uere \ndetermined to get hini out of the church \xe2\x80\x94 that I was at the \nbottom of it, and that we should not rest until all who were \nopposed to me, were excluded. You can hardly imagine \nhow generally this was believed \xe2\x80\x94 and yet without the least \nfoundation in truth. If I can judge at ail by conduct and \nconversation, the undivided desire of us all was, that he \nmight be humble \xe2\x80\x94 do as he ought, m making as limited a \nconfession as the nature of the case woiild admit, and re- \nmain in the church. This was the burden of hours of pray- \ner. But his statement was enough. Under this cover he \nseemed to rest secure from the wrath of that public senti- \nment, to which he has all along, so reverentially bowed. \nIn the mean time Mrs. W. was abundant in her labors \nagainst me \xe2\x80\x94 decrying me down and making my case look \nas aggravating as possible. I\'his went a great way with \nmany: she being looked upon, as a woman of such extra- \nordinary piety. Every report against me, however un- \nfounded she seemed to take pleasure in circulating. \xe2\x80\x94 \nAmong others, she asserted that my family had for a long \ntime been jealous of me. Aiy eldest daughter, grieved at \n\n\n\n84 \n\nsucli an apparent disposition to folloiv her fallen father, with \nthe poisonous weapons of slander and false accusations, \nsent a letter into the church, contradicting the assertion, \nrespecting the jealously of my family. Mrs. W. declared \nthat she lied ! This daughter, so far as 1 know, had always \nbeen beyond the least just reproach, in her morals. If I \nwere disposed to boast of the virtue of relatives, none could \nhave better ground to speak in the highest terms of com- \nmendation than I, of this beloved child. But every thing \nthat stood in the way of Mrs. W. \xe2\x80\x94 in " persecuting him \nwhom God had smitten," and in " talking to the grief of \nthose whom he had wounded," must take the lash of her \ntongue: and from hence my virtuous and innocent child, \nmust be branded by her as a liar. I pray God, that she \nmay remember, that he who hath said, "thou shalt not \ncommit adultery," hath also said thou *^ shalt not bear false \nwitness," and that she may repent of her awful transgress- \nsions of this holy commandment. I shall pursue this nar- \nrative in my next. \n\n/ remain most affectionately Yours, \n\nRAY POTTER. \n\n\n\nLE TTER XL \nProvidence, (In PrisonJ Oct. 17th. 1837. \nMi/ dear Brother : \xe2\x80\x94 \n\nIn this communication, you must indulge me \nwith a little repetition. In the close of my last, in shewing \nthe cordial fellowship, which existed finally, between Ar- \nchippus and Mrs. VV. I rather anticipated, what more \nproperly belonged in another place. I should first have \ntold you how this union of heart was brought about. This \nyou will now soon learn. I hasten to the narrative. The \ncourse pursued by Mrs. W. was extremely grievous to \nmany in the church, who fell disposed to obey the law of \nlove and mercy, enjoined upon them by God towards a \nfallen brother- \n\nAs 1 hinted in mv last, in nretcndinsr to shew indiffrn^- \n\n\n\n85 \n\ntion, at luy sin she most aggravatingly transgressed anoth- \ner command of the decalogjue. 1 mean that which forbids \nbearing false witness. This, she did, not only by accusing \nmy daughter of lying, in the manner already alluded to in \nmy last, but by taking up every report, however false, that \nwas injurious to me, to sink me as low as possible in dis- \ngrace: lor you will perceive that /A/s was the only way that \nshe, and others who acted with her, could keep themselves \nin countenance, in refusing to shew me mercy. But what \ncould be done? \xc2\xbb*he was considered ^pattern of piety \xe2\x80\x94 a \nsaint o^ihejirst class; and was now especially applauded \nby those who were jealous of my ever rising again. Those, \nwho were grieved with her conduct, readily enough antic- \nipated the consequences of instituting against her a course \nof discipline. On this gross assault, however, on the char- \nacter of my daughter, they felt as if duly demanded their \naction; accordingly, she was complained of before the \nchurch on a charge of slander. I will venture to say that \nit was a righteous and just accusation. But what next? \nWhy, Archippus, who, but a few months before, had been \nincessant in his complamts against her, for slandering him- \nself; who declared he was never talked so hard to, by any \nperson as by her \xe2\x80\x94 yes, the same woman who had just been \nso offensive to him all at once became remarkably agreea- \nble! He unqualifiedly rose up in her justification, at the \nonset; carrying the idea constantly that she was only com- \nplained of, because she was opposed to me. And now, al- \nso, Mrs. W. all at once become mightily in favor ot Archip- \npus: the man, that but a short time before, she declared \nshe believed to be guilty o^ worse licentious conduct, than \nany before alluded to \xe2\x80\x94 who declared that he made the con- \nfession in her presence, and that of a respectable member \nof the Baptist church, which I stated in my last \xe2\x80\x94 and, who \nnot only charged him of being guilty of all this, but also \ndeclared that she had covered up, and covered up his \ncheating and conniving, until she had nothing left to cov- \ner up with!! Now, all at once I say, she heartily fellow- \nshiped him; without the least retraction on his part, since \n8 \n\n\n\n&6 \n\nshe had made these charges \xe2\x80\x94 for she made them Again and \nagain, nfter his confession to the church, wherein he ack- \nnowledged that he had *\' given an occasion" &c. What \ndo you think of this? Is it incredible? But if she or Ar- \nchippus denied one panicle of it, an overwhelming cloud \nof respectable witnesses are at hand, to prove every iota \nof it. Now I wish to stop, here, long enough to ask one \nor two plain questions: \xe2\x80\x94 If this woman opposed me out of \nlove to God and his holy law, because I had sinned, how \nwas it, that at the same instant she could lake into the \narms of her fellowship a man, who was guilty of what she \ndeclared him to be? 1 leave to your candor to decide if \nshe has not here clearly detected herself \xe2\x80\x94 cavght herself, \nas the proverb is; and developed the mo//re that influenced \nher \xe2\x80\x94 namely, selfishness: \xe2\x80\x94 for, observe, at the moment she \nneeded Archippus^s help, and he began to help her, she \ntook him into her fellowship, though she had before so un- \nqualifiedly condemned him. It will avail nothing for her \nto say, that it was all settled; he having been before the \nchurch, and asked forgiveness:-\xe2\x80\x94 for, as I before stated, \nshe repeated these charges against him aj^ain and again \nafter he went before the church: and it was after this, too, \nthat she declared she could not fellowship him \xe2\x80\x94 that she \ncould not take bread from his hands at the communion \xe2\x80\x94 \nand that she seated herself so as to avoid it. Now one of \ntwo things is incontrovertibly true; she was either guiltyof \na course of most outrageous, and wicked slander and lying, \nin respect to Archippus, or, in fellowshiping him, she has \nfellowshiped awful iniquity. Let her take which horn of the \ndilemma she pleases. She must take one or the other. If \nthe first be true, ought such unlimited confidence to be \nplaced in her talk about others, as has been by many? If \nthe second be true, how much are her pretensions worth, \nabout refusing me fellowship (although I implored her for- \ngivness on my kness) for fear of fellowshiping iniquity. \xe2\x80\x94 \nNow, whether I am a saint or devil, makes no difference \nhere. I state facts; and you perceive that she is brought \ninto this dilemma, by her own testimony, 1 give this \n\n\n\n\n87 \n\n\n\nwoman\'s conduct such a prominence in this place, for two \nreasons: one is because she has been often quoted as au- \nthority why I should not be fellowshiped. No one person, \nperhaps, has had the influence in this neighborhood to crush \nme that she has had. It would be said, \'* There is that \ngodly old mother in Israel \xe2\x80\x94 she says so and so, and it must \nbe so." Another object I have in view, is, to shew how \neasily we may be deceived in respect to the motives which \ninfluence us. How deceitful is the human heart! I doubt \nnot but that woman, at times, has made herself believe that \nshe was opposed to me from holi/ motives. I must confess \nin this place, that her conduct towards me since my fall is \na just chastisement from God; however wicked it has been \nin hei \xe2\x80\x94 for, I for a long time, almost^ if not quite, idolized \nher as a saint \xe2\x80\x94 1 believe she become extremely Pharisaical \nand lifted up, and when 1 fell, her pride was deeply morti- \nfied. She became angry; and in order to maintain her \nhigh standing for piety, with many, it was necessary for \nher to oppose me. I trust she has been a subject of grace \nand I pray God that she may be brought to a humble re- \npentance for doing as she has done. In her conduct, you \nmay have an illustration, too, of that of most who have act- \ned with her. For instance; the person, who took such \nunwearied pains to make me out hliar \xe2\x80\x94 who was so appar- \nently conscientious about not fellowshiping me for fear 1 \nwas not penitent \xe2\x80\x94 yet when Archippus\'s conduct was laid \ndown before him, in all of its enormities, he hesitated not \na moment to take it up and swallow it, as if it were honey! \nAnd so with many others. Now this proves one thing to \na demonstration: \xe2\x80\x94 Admitting they wei^e opposing sin in mr: \nthey could not oppose it from a right motive^ while they fel- \nlowsiiiped it in him; and it is a truth uhich ought to have \na most Bojemn hearing from all men \xe2\x80\x94 7V/r//, to oppose sin \nfrom a ivrnng MO\'J\'IVK, icill as svrdy condemn us in the \nsight of God^ and if we die in it, iritl as sirrdy shut us up \nin hrll^ as to commit adultery. My object in these commu- \nniG;Uion6,is,to bring out truth froni circumstances connected \nwithjnj\' tfill- and I think here is one of vast importance; \n\n\n\n88 \n\nbut which is generally overlooked. I return from (his long di- \ngression to my narrative. The note was now sounded \nlonger and louder than ever, that Archippus and Mrs. W. \nwere assailed, and brought before the church solely be- \ncause they were opposed to me. This was I think, gene- \nrally believed. No matter what was said to the contrary. \nNo matter what protestations were made that there were \njust and scriptural grounds, for a course of discipline with \nthem: \xe2\x80\x94 the extraordinary piety of Mrs. VY. swept all of \nthese protestations and arguments before it. The voice \nof a penitent sinner, crying for mercy could not be heard \nin the midst of the clamor. Another thing very much help- \ned them in these declamations. The brethren who called \nArchippus and Mrs. W. to an account, ventured to call for \nan inquiry into a certain charge against the person alluded \nto, in my last, as evidently owing Uic a grudge, before \nmy fall, and who has so industriously labored, since^ to in- \njure me. The same construction was put on this that was \nput on the other cases. Here, was a three-fold cord which \nthey thought was not easily broken. Here, according to \ntheir testimony were three innocent persons, falseli/ accus- \ned and brought before the church, simply and soleii/, be- \ncause they would not fellowship iniquity in me. \n\nThe Apostle says that \'^ charity covereth a multitude of \nsins:" but this doctrine of the apostle was evidently re- \nversed by them. They practiced on the principle that my \nsin, covereth a multitude of sins in themselves !! Yes, my \nsin, although I had repented of it and asked forgiveness, \nwas a sufficient covering for all of ^//^zV iniquities \xe2\x80\x94 howev- \ner numerous and aggravating. Only join the army in de- \nnouncing and crying me down, and they w( re instantly \nmade whole. Here was instant cure for their own Irp- \nrosy! My brother, you may stare but this is not a fable \xe2\x80\x94 \nWas not this demonsirated in the practice of Arcl ippus and \nMrs. W. in their conduct towards each other? It was not \nconfined to them. It became quite general. I am afraid \nthat many will go to the judgment, without any other cov- \nering for their inquiities. Deceived souls, will they find \n\n\n\n\xc2\xa79 \n\ntiiemseives to be, if on this ground, they adventure into \neternity and appear before God! I forgot to mention in \nits proper place, that those who meant to stand on bible \nground in respect to my case, gained ground \xe2\x80\x94 i. e. many \nwho through the sophistry of Archippus voted for my ex- \nchision, saw the wickedness of his doctrine, repudiated .it, \nand in a short time, the vote of exclusion was reversed, \nand I was restored to the fellowship of the church* But \nnow, was a favorable tin e, for Archippus and his associates \nto make a grand effort again, to carry his points. The sto- \nry that my friends were bent upon excluding liim^ and a \nnumber of other innocent persons from the church, solely \nbecause they were r?j9/^05er/ ^0 me^ answered his purpose \nadmirably. Before my fall, it was almost impossible to get \na person out of the church, though their conduct were no- \ntoriously wicked; for Archippus would almost always meet \na motion for exclusion, with a pioposition to delay ; and \nthere were many persons retained, utterly unfit for fellow- \nship. Now nothing could equal his zeal to cleanse the \nchurch by getting rid of me. He moved tbrward in what \n7\xc2\xabc termed this work of God! There were a number of \npersons scattered through the country, whose names were \non the church book, but who could only be termed nominal \nmembers, because they had not for a long time, appeared \nto interest themselves at all in its concerns. Some of them \nhad been absent for years, without ever attending a church \nmeeting. Three or four who resided in Sutton, a distance \nof twenty-five miles, I believe were never in a church \nmeeting at all. Two or three of thsse vsere relatives of \nArchippus. He now commenced his work of visiting thes^e \nscattering members, j)reparatory to making an effort to \ncleanse the church. I believe he spent about a week of \nconstant riding through the country ,fto warn them to attend \nchurch meeting. As F have already said, liis st .ry. that \nmy friends were designing to exclude him and anurDberof \nother innocent persons from the churcli, solely becruse they \nwould not fellowship iniquity, was well calculated to pre- \npare them for action. The time arrived for church meet- \n\n\n\n90 \n\ning. It appeared that of ma/e members present, there \\va3 \na small jnajorily, wijo were more or less, under tlie intiii- \nence of his views \xe2\x80\x94 t!ie l)ret!\xc2\xbbreii on the other side, having \nhad httle apprehension of his undertaking to etfcct his pur- \nposes; and had not exerted themselves as t ^ey otherwise \nmight have done, to gather in those who were coidialiy \nwith them. I\'he first thing to be done, was, to have liis \nown case, that of iMrs. W. and the other person alluded to, \ndismissed from farther consideration. You will remember \nthat this was a meeting for cleansino^ the church: I mean \nthis was the profe^sed object of Archippus. I ought to \nhave stated of the whole numb* r present, males and fe- \nmales, there was a large majority against him. Alihough, \nfrom the first constitution of the church, up to the time \nthis difficulty commenced, the right of the female members \nto have a voice in respect to who they should fellowship, \nwas never before questioned, yet now it was stoutly denied \nby Archippus and iiis party. If females have no rigiit to \nsat/ who they will fellowship, then it legitimately follows, \nthat they are not subjects of fellowship themselves This \nis clear \xe2\x80\x94 and sufficiently shews, the abomination of the \ndoctrine maintained in respect to their rights, by many \nchurches and professors. They would act nobly, in with- \ndrawing from all chirches who virtually tell them that they \nhave no conscience by denying them the privilege ofsayiig \nwho they will fellowship and who they will not. But to re- \nturn; the wo\\\'\\^ of cleansing the churchy now goes on. Ar- \nchippus gets up, and by way of explaining what he meant \nin his former confession, that he " had given an occasion," \n&c. he did all which he could to make the impression on \nthe mmds of those who were unacquainted with the facts, \nthat his fault only consisted in light and trifling talk! He \nhas also strove, to make the impression, that my friends \nraised and circulated the reports respecting him, to injure \nhim because he was opposed to me \xe2\x80\x94 uhen the truth v\\as, \nthat these reports were freely talked of, by a number of tiie \nmembers of another church (who now indeed api^ear to have \ngreat fellowship for him!) before my friends, or mycelf had \n\n\n\n9t \n\nScarcely heard a lisp of ihem:\xe2\x80\x94 ^and long before my falh \nand of course, before any difficulty existed between hiai \nand us, in respect to my case. Before my fail, too, they \nbecame connnon ialky in the neighborhood among saints \nand sinners \xe2\x80\x94 and in view oi\'thls, he come before the churcii \nand made his confession already alludtd to. 1 well le- \nmember, and no d^jubt he well remembers how he seemed \nafter returning from a certain camp meeting, about the \ntime he made his confession, in view of these same reports \nrespecting him, and in view of them he talked of wlthdrciD\' \ningfrow his official station in. the church \xe2\x80\x94 This was all be- \nfore my fail, and yet he now comes forward and charges \nus with raising and circulating these reports about him, \nbecause he would not fellowship me!!! Where is con- \nscience?* In vain was it, that two or three men arose \nand declared that iie had made the confession to them^ al- \nready alluded to, of his prevailing with a certain person, \n&c. The design, was, to cleanse the churchy and it was \nimportant that he and his coadjutors should be retained, \nhowever gross their wickedness, and however stoutly they \ndenied it. Any />r^o/ therefore, concerning his conduct \nwas out of order! My brother 1 state sober facts \xe2\x80\x94 provea- \nb!e facts. Mai k, this revelation of hearts\xe2\x80\x94this mode of \ncleansing the church. I think it likely that it is a fair spec- \nimen of the mannei in which most of the churches will be \n\n\n\n^ Ail of these misrepresentations and false accusations rrmst \nremain untouched, or J must tell the trutli in respect jo Ar- \nchipus\'s course. Whi<*h ought to be done? Most certainly \nthe TRUTH ought to be told, hiswevei trying to my feelings to \ntell it in respect to this conduct of his; and however cnttifig \nto him to hear it. He knows, as well as lie knows that \\\\q \nhas a soiil, that these reports were in brief circulati )n \nrespecting him before my fall: and that none gave tliem a \ngreater currency, thais Mrs. W.---his jnow firm supporter. \nIn the name of truth then, how can he now come forward, \nand try to make the impression, that tliey were raise and cir- \nculated by us, l)ecause he was opposed to me? Can he die in \npeace, without taking thit Ijack? \n\n\n\n92 \n\n\n\ncleansed previou.-? to the Millenium! Rut where will the \nw heat be found? But in go on. Archipptis unequivocally, \ndenied, that he had nriade any such confession, or that he \nhad done any thinir imintiral! T\'heresat Mrs. W. and lieard \ntlicse fl^t denials iVom her brother. She v\\as called upon \nt(j kn >\\v if he had not made such a confession in her pres- \nence.\' SSie wai Silent. A sister v\\ho sat by her, and who \nhad tbrmerly heard her denounce Archippus in the strong- \nest terms, said to her, ^\' Sister, did you not tell me that he \n\nmade such a confession to you and Mrs. .\'" But \n\nMrs. W. was silent. In astonishment, with earnestness, \nshe again put the interrogation. In a whisper , Mrs. W. \nanswered \xe2\x80\x94 " Yes\'\' \xe2\x80\x94 but, said she, \'\xe2\x80\xa2 I don\'t want to say \nany thing about it now 1 1" You see, dear brother, she was \nearnestly engaged with Archippus in cleansing the church: \nand in order to effect this, it was indispensible to retain a \nman that she has not only just betore denounced, as being \nguilty of abominable conduct towards females, but concern- \ning whom she said, \'^ I have covered up, and covered up \nhis cheating and conniving, until I have nothing left to cover \nup with I" It seems, however, she now had found some- \nthing to cover up the conduct of her brother \xe2\x80\x94 he had turn- \ned too, to lend her a helping hand, when arraigned for her \nor\xe2\x82\xacn misconduct. Do not once tnink that I am trifling. \xe2\x80\x94 \nNo, G;od torbid. I am, as I before said, stating provtable \nfacts. 1 know it is an awful thing that ever such a farce \nshould be acted out, under the pretence of cleansing a \nchurch \xe2\x80\x94 but so it was: and I call upon you again, as we \npass along, to notice the revelation of the thoughts of many \nhearts in connexion with these transactions. Well, the \nthree cases were ail dropped; and then up gets .Archppus\'s \nright hand man, and made a motion to exclude six brethren \nat one sweep! Myself^ with five others. You know the \npretence for excluding me \xe2\x80\x94 but as for the other ^sq^ not \na shad )W of an accusation, was brought against them, only \nftjr causing divisions. This was urged by Archippus with \nall of his power. You remember, that I cleat ly proved, in \na former commun -cation that he, and his coadjutors were \n\n\n\n.1 \n\n\n\n93 \n\nthe .^7/1% authors of this division. He had taken a stand \nin opposition to the doctrine oijorgivencss, commanded by \nGod in his word:--and, because these brethren would not \ngo with him, a division was the consequence \xe2\x80\x94 and now he \ncomes forward and charges tie guilt which belonged to \nhimself ^x\\A party, to them; on Ifda charge urged their ex- \nclusion from the church! I said the motion was to exclude \nsix at a time\xe2\x80\x94 for, observe; if they had token one at a time, \nthey could not have carried the vote: for although the fe- \nmale members were prohibited by them from voting, and \nalthough there appeared to be a small majority oT male \nmembers, that in some things were with Archippus, yet \nwlien this work was brought forward of voting out these \nbreihren, against whom, no accusation of any scriptural \nvalidity could be brought, some of them shrunk. Tliev \ncould not have the hardihood to go with him in this awful \nwork. So it was necessary, in order to carry the vote to \nput up six at a time. You plainly see, that by such a course \na minority of fifteen could vote down a majority of twenty. \nFrom this coutse of proceedihg, however it is evident there \nwas no voliditi/, in their pretended votes of exclusion; even \nif there had been no other scriptural objection to it. B\'lt \n1 will .speak of their proceedings as Archippus and his party \nare wont to understand them, that their conduct may ap- \npear in its true light. Thus then, were these brethren ex- \ncluded; and, in the course of the evening, six or seven \nmore, who declared themselves with them. As to the \ncharncter of these twelve brethren, (I leave out mvstlf) I \nam not influenced by partiality, when T say, that Uiey in \ngeneral g^\\e good evidence of deep devotion to God, ahd \nardent piety. i was intimate u ifh\' a nnmher ofthern \xe2\x80\x94 saw \ntheir walk, from day to day, and I knov/ not, that I have \nev r bet n acquainted with any men, who appeared more \nsincerely to desire to know the ui 1 of Txod and do it, than \nthey, \'f\'hey were men of deep devotion to God ifone may \njudg.- from the closest observation of their conduct and eoii- \nversation. But they must be thrust out. This, according \nto Archippus\'s views, wa3 t/6r/;i:\xc2\xbb7//^^ the church: and he \n\n\n\n94 \n\n\n\nboasted, (T understood, ") that he had done the greatest \nwork tor God, that u et k and on that evening, that ever he \ndid in the same length of time in his life! I agree witb \nhim, that there was great [)rogress made that evening in \ncleansing the church: \xe2\x80\x94 but, I should probably differ from \nhim on some other points of vast importance. Now, in re- \ns})ect to tlie character of his party, / will not ui dertake to \ndecide: but if they vvere to be judged by their ovm testimv\' \nUi/ concerning each other, a short time previous to this \nam\'djrnniation^xi would appear in no enviable light \xe2\x80\x94 I mean \nthat of many of them. This, will apply to Archippus and \nMrs \\W as I have already shewn, but not more appropri- \nately than to a nutnber of the rest. For instance, he who \non that memorable evening acted as mocUrator^ had borne \na strong testimony against the u ickedness as he said of him \nwho maJe the rriotion for exclusion; and vice versa. But \nas [ tol 1 yon, my sin, covered the whole! they were in \nunion and harmony in opposing and excludmg one who \nhad cfuifcsserl his sin and asked forgiveness; and they \nseemed to be in union and harmony in fellowshiping* those, \nw ho according to tlieir own testimony, had behaved very \nwickedly, but vvho positively refused to confess, and a^k \nforgiveness. I pray you to remember this snrnple of church \ncleansing. I expect there will be much of it, before the \nchurch of God is delivered from Babylonish captivity. \xe2\x80\x94 \nNo V x\\rchippus and his party had the credit, with popular \nprofessors, o^ re all if rljinsing the church! One of them \nsaid it made him think of the triumph of Mordecai over \nHiunan! But there was an vndrr current here \xe2\x80\x94 through \nthe whole of this, which you have not yet seen In a com- \nmunication which I intend to make you, on the power of \nselfish sectar!anism,^(leveloped in circunistances connecti\'d \nwith my fall, [ shall give you a view of it. I forbear to re- \nmark in this place, on the course pursued by Archippus \nand his party in the sncirty rnccfins^^ in order to secure tho \ncontrol of the meeting houf-e. It was of a piece with all \nthe rest* And now my brother, 1 have said all which I \n^See next pag*^, \n\n\n\n95 \n\nshall say respecting the dealings of the church, in my ca\xc2\xab=e. \nAs I have already said the recital of many of tiiese things, \nhas been painful to me, in the extreme. I pray )ou to \nthink as favorably as you can, of those persons who have \nerred in these transactions. Some of them 1 ho[)e are th\'? \nsubjects of grace; but having adopted the doctrine of ex- \nptdiency for their creed, tbeir practice has been w hat might \nhave been expected from such a theory. And iiere 1 uouid \nremark that the doctrine o{ expediency^ has not often had a \nmore clear practical illustration, than in the conduct of Ar- \nchippus and his party through the v\\hole of these transac- \ntions. Behold its enormities, and where it hasled hin)! I \npity him, and would not have spoken of his faults, if 1 could \nhave consistently avoided it. But one of two things must \nbe done \xe2\x80\x94 either the truth of God must be trampled under \nfoot, and a number, who have tried, 1 believe, withall their \nhearts to support it, lie under false imputations or the story \nmust be told. And he of all men should be one of the last \nto complain \xe2\x80\x94 for if under pretence of helping the cause of \ntruth he pursues the course which he has, certainly he can- \nnot find fault, if to benefit the same cause, his own proceed- \nings are exposed. As to the sentiments which I have ad- \nvanced, 1 leave it to impartial persons to judge, whether \nthey, or those advocated by Archippus, are most in accord- \nance with the truth as ii is revealed in the word of God. \nIn my next, I intend to entertain you with a more agreeable \nsubject. In the mean time 1 pray you once more, not to \nforget this specimen of church cleansing \xe2\x80\x94 for 1 apprehend \n\n* The sociETT stood on a diflTerent ground from any other \nin ihe state which I know of, excepting one. The church, \nby the act of incorporation was made a body politic to hold \nproperty. Consequently every meiwber of the church, \nmale and female, were members of the society. But what \nsort of membership is that of a society which has the control \nof property, if the menjber has no voice~-no right to act! Yet \nibis was the ground which was taken, and by it, the females \nwere robbed of their property ; I mean those who did not see \nfit to join hands with Arcliippus\'s party. \n\n\n\n9G \n\nthat a great shaking among the professed churches of God^ \nis at the doors: when those who sit more by vieeiing houses \nand popular apphiuse, tlian they do by the truth, as it iQ \nJesus will be made manifest! \n\n/ remain most afectionately Yours^ \n\nKAY POTTER. \nP. S. I have just heard a person say, that while in a \nLawyer\'s office m this city, the person v^ho made the mo- \ntion to exclude the members alluded to, in the foregoing \nnarrative, accompanied by a person, who, by the descrip- \ntion, no doubt was Archippus, were consulting a Lawyer, \nas to what course tliey should pursue, in order to get the \ncontrol of the meeting-house: \xe2\x80\x94 and the Lawyer advised \nthem to exclude a number of the other party j as the only \neffectual method. So it comes out, that Archippus got his \ncounsel for CLEANSING THE CHURCH from a law- \nyer!!! R. P. \n\n\n\nLETTER Xn. \n\nProvidence, (in Prison J Oct. 2 1st, 1837. \n\nMy dear JSrothcr : \xe2\x80\x94 \n\n1 mentioned in my last, that in my next \ncommunication, 1 should direct your mind to a more agree- \nable subject. It is truly, more pleasing to dwell on the \nvirtues of our fellow beings, than to depict their errors and \nsins. In my former conmunications, I have been obliged, \nin duty, to speak of my own great transgressions, and of \nsome of the unholy conduct of those, who, I conceive, have, \nas greatly sinned, in persecuting me, when smitten of God Jj \nBut, however painful the recital has been, both to you and \nme \xe2\x80\x94 and I can truly say, it has filled me with sorrow \xe2\x80\x94 yet, \na contemplation of it, in contrast with what I am now about \nto lay before you, will serve more clearly to exhibit the \nmoral amiableness, of the spirit of that Jesus, who came \ninto the world to save sinners; as acted out in the conduct \nof some of his followers, towards me, in my deep distress, \n\n\n\n97 \n\nand deep disgrace. Before I speak, particularly, of the \nfew in Pavvtucket, who in relation to this affecting scene, \nI fully believe, have followed closely in the foot-steps of \ntheir divine master, I will call your attention to some other \nindividuals residing at a distance; and who, I think, cannot \nwith any plausibility, be accused of being moved by any \nselfish considerations to pursue the course of conduct tow- \nards me, which I am about to describe. When I was at \nbrother Cornel\'s, soon after I left your house, and in the \nforlorn state, which T have already spoken of; and when, \nwith the utmost propriety, I could say with the Psalmist, \nS\' I ivas a reproach among all of my enemies, but especially \namong my neighbors, and a fear to mine acquaintance; they \nthat did see me, fled from me \xe2\x80\x94 for I have heard the slan- \nder of many: fear was on every side:" I say when in this \ndistressed, forsaken, despised and persecuted state \xe2\x80\x94 having \nfled from my home to escape the violence of a mob: the \nfollowing letter was brought to me, from Gerrit Smith, of \nPeterborough, New-York; which I have already adverted \nto, and which I promised to lay before you in its proper \nplace. You know by reputation this man. His name, has \nlong since sounded through the land, and I was about to \nsay, through the world \xe2\x80\x94 as a kind of second Howard. \xe2\x80\x94 \nNow why was not this man afraid of losing his character, \nby sendmg such a letter to a poor sinner like me in the \ndeepest disgrace? I will answer for you, by asking why \nthe adorable Jesus was not afraid of losing Ms character in \nvisitmg a world of fallen, degraded sinners \xe2\x80\x94 infinitely more \ndisgraced in his sight than I could possibly be in the sight \nof any finite being: \xe2\x80\x94 I say why was not he afraid of losing \nhis character in visiting such a world? And after coming, \nreceiving sinners and eating with them \xe2\x80\x94 taking into the \narms of his fellowship and love, penitent p2/6/zcan5 and/iflrr- \nlots^ and saying to the disgraced and despised thief on the \ncross, \'^This day shalt thou be with me in paradise." \xe2\x80\x94 \nWas Jesus afraid that the holy Angels would despise him, \nfor such conduct as this? The Pharisees did despise him \nfor it. That, was one of his worst offences, in their view \xe2\x80\x94 \n9 \n\n\n\n98 \n\nthat he kept company with those, who, in Iheir estimation, \nwere disgraced sinners. The Pharisees hare acted out the \nsame spirit, precisely, towards those who have visited, and \nshewn mercy to me, in my wretched state: but the Angels \nof God; adored Jesus, for visiting fallen and disgraced sin- \nners, and 1 beheve the same holy Angels, have gazed with \ninfinite delight on the Christ-like conduct of Gerrit Smithy \nand others, for similar conduct towards me. Now my dear \nbrother, if you wish to bring old times up in full view \xe2\x80\x94 the \nscenes which were acted by Jesus on the one hand, and the \nPharisees on the other, in the days of his flesh \xe2\x80\x94 I say if \nyou wish to have the conduct of Jesus, and the conduct of \nthe Pharisees, brought up in full vieiv before you, side by \nside \xe2\x80\x94 take this letter, and lay it by the side of the conduct \nof those ministers and professors, who since my fall have \ndenied me mercy \xe2\x80\x94 been deaf to my cries of distress, and \nhave done nothing, but to try to aggravate my case, and thus \nto sink me into despair \xe2\x80\x94 do this and you will have a por- \ntrait of both. Here it is. Mark every sentiment, every \nsentence, and every word; and tell me, if it does not look \nto you as if God designed it, for the very purpose of shew- \ning the contrast alluded to. \n\nPeterboro\' March, 5, 1837. \nElder Ray Patter: \nMy dear Brother. \xe2\x80\x94 You will perhaps say that you are \nnot worthy to be called my brother. But I say that you \nare; and that the honest hearted, full, and precious confes- \nsion of your sin, makes me feel unworthy to be called your \nbrother. Christ loves best, not him who has committed the \nfewest and least heinous sins, but him who has the most \npenitent heart. I do not write this letter to direct you to \nthe never failing source of consolation. You are more fa- \nmiliar with it, than I am \xe2\x80\x94 and I doubt not that you are \nrichly experiencing its comforting and healing power. I \nwrite to let you know that 1 pity and pray for you \xe2\x80\x94 and \nthat I most tenderly sympathise with your dear vife and \nchildren and church, and the cause of humanity and relig- \non, all of which your great sin has deeply wounded. I \n\n\n\n99 \n\nwrite also to let you know that my love for you, is unabat- \ned. Indeed I can truly say, that I love you better than I \nloved you before 1 heard of your fall. Dear Charles \nStewart who is with me, says that he too loves you more \nthan he used to do. The deep repentance of your trans- \ngression has increased his confidence in your christian in- \ntegrity. ** Courage brother," said the good man who vis- \nited Dodd in prison, " God saw that nothing else would \ndo for you." And so would I bid you take courage,^and \nbelieve with all your heart, that God saw that nothing else \nbut this deep fall would do for you. Perhaps you had one \nof my besetting sins, pride of character \xe2\x80\x94 Iovjs of the esteem \nof your fellow-men; and that the disgrace with which you \nhave overwhelmed yourself, is the corrective and cure, \nwhich your Heavenly Father has provided for this sin. \xe2\x80\x94 \nPray for me, my dear brother, that the like sin may be sub- \ndued at a less expense; but that at all events it may be \nsubdued* 1 have often thought that God would leave me to \nperpetrate some enormous sin, utterly destructive to my \ncharacter, before I should be relieved of my wicked solicit- \nude, about my reputation, and the wicked pride which I \ntake in it. His holy will be done. Knowing your poverty \nin this world\'s goods, and supposing that it may press pecu- \nliarly hard upon you now, I take the liberty of sending you \nthe wiihin check.* Our beloved brother, Charles Stew- \nart, joins me in love to you, and your dear family. \nYourfriendy \n\nGERRIT SMITH. \nT wish you dear brother, to take this letter, and the di- \nrectly opposite conduct which I have already laid before \nyou \xe2\x80\x94 and instantly carry them in your mind and lay them \nside by side, before the judgment seat of Christ; with the \nauthors of each inifull view of HIM, who spake the parable \nrecorded in the latter part of the I8th of Matthew And \ncan you doubt the result? As the\'vvordsof Jesus shalljudge \nus in the last day, and not one jot nor tittle of them shall \npass away I will only in this place quote two passages \xe2\x80\x94 \nand that all concerned, would make the application. \xe2\x80\x94 \n\n\n\n100 \n\n^^ Blessed are the merciful for they shall ohtain mercj.^\' \xe2\x80\x94 \xe2\x80\xa2 \nMatt. 5 C. 7 V. ^\' For he shall have judgment without \nmercy that hath shewed no mercy; for mercy rejoiceth \nagainst judgment." \xe2\x80\x94 James 2 C.il3. Dear brother \xe2\x80\x94 pvb- \nlie sentiment ^ the criterion of most professor\'s conduct tow- \nards me, will never, never change, invalidate nor nullify \nthese truths of God. No: that may change thousands and \nmillions of times, but these will remain the same vNhen time \nshall be no more ! praise the Lord! This letter I fully \nbelieve will bear the test of that " great day for which all \nother days were made," and will I trust live to be admired \nby all who admire the spirit of Jesus, long after its author, \nand the fallen and afflicted man to whom it was addressed, \nshall mingle their joys together in the New Jerusalem, be- \nfore the throne of God! Beloved man of God! may the \nspirit of Jesus ever influence thee on earth, and glory crown \nthine earthly career! Nor would I forget in this place, \nthat, "dear Charles Stewart, \'* breathed the same senti- \nments \xe2\x80\x94 and sent me the same consolation. It was like \nhim: \xe2\x80\x94 the friend of sinners, the friend of the oppressed. In \nall of my wretchedness since my fall, but two or three min- \nisters have ever visited me with similar language in their \nmouths, to that contained in this letter. Indeed, but a very \nfew have ever dared to put their heads under the roof where \nI dwelt. Of this number I delight to speak of Henry C. \nWright. He come to see me, and looked at me, with an \nexpression that did not convey the idea, that he thought \nthere were no other sinners in this fallen world, besides \nmyself His language was like that of Jesus\xe2\x80\x94 and he went \ninto the pulpit on Sabbath, and dared to preach the whole \ntruth in respect to the blessed doctrine of forgiveness. \xe2\x80\x94 \nHis visit of mercy will long be remembered by me, \nwith feelings of the deepest gratitude, and unfeigned \nthanks; as will that of a minister, by the name of Brown, \nfrom Pawcatuck, of this state. I mio^ht speak of a num- \nber of other individuals who have visited me from abroad, \nand manifested a similar spirit, and conduct, but have not \nroom. Those which I have already laid before you, may \n\n\n\n101 \n\nserve for an illustration: my great object being to contrast \ntruth with error^ and the spirit of the adorable Jesus, with \nthe spirit of this world. I have never heard of but three \npresses, that have said a word to vindicate me from the \nunnumbered unholy assaults which were aimed for my des- \ntruction. There may have been more, but I never have \nseen them. Joseph A. Whitmarsh has dared to call me \nbrother: and an Editor in Boston, by the name of Com- \n^tock, an entire stranger to me^ has in a number of articles, \ntaken a generous and manly stand, in respect to my case. \nI can only add to these a writer in the \'^ Herald of Free- \ndom," of Concord New Hampshire. All of my other old \nfriends of the press, have found it expedient in relation to \nmy case to be silent. We can, through great opposition, \nreprove sin, and after all, get honor by it \xe2\x80\x94 but to take by \nthe hand a penitent publican, exposes one to the risk of \nbeing accused of fellowshiping iniquity \xe2\x80\x94 a risk, which but \nfew have moral courage enough, to run. Some of the \nmost poj)ular religious {?) papers, joined an ungodly world, \nin sneering at me. I will here transcribe the article in the \nHerald of Freedom, in answer to one of them. \n\nMr. Editor. \xe2\x80\x94 We are charged with showing an \'^ un- \nchristian spirit," The N. H. Observer and its patrons \nand readers assure us of it. I point the readers of that \npaper to an article in the last number of it headed, \'* Pure \nTestimony,\'\' as a sample of their spirit, and ask them one \nand all if that spirit is what they want us to exhibit \xe2\x80\x94 ifthat \nis the ^\' Chrisnan spirit," they so much talk about? I call \non them and their editor, to read that article over once, \nsolemnly and conscientiously, and then answer whether the \nspirit of it is what they mean by \'\'Christian spirit." If it \nis, I confess the abolitionists are in truth wanting in it, and \n1 trust \'\\\'c\\ Heaven, they may keep so. \n\nElder Ray Potter, a free will Baptibt preacher, of Paw- \ntucket, R. I. a man of original and most powerful mind, of \ngreat and striking talent as a writer, of eminent piety and \nphilanthropy, and of hitherto spotless life, \xe2\x80\x94 committed one \nof the crimes, the least of them, of which David was guilty, \n\n\n\n102 \n\nin the Hiatter of Uriah. He confessed hia sin to God \xe2\x80\x94 to \nthe church \xe2\x80\x94 the people around hitn and the world. He la- \nments it in language of the keenest distress, contrition and \npenitence. The editor of the N. H. Observer, heads a no- \ntice of his fault, with the words, ** Pure Testimony." El- \nder Potter had published a periodical by that title. The \nfirst stone cast at the afflicted and penitent man, by theN. \nH. Observer, is the bitter and cruel taunt \xe2\x80\x94 *\' Pure Testi\' \nviony,^^ \'\' It is impossible for me," says the heart broken \npenitent ** to express my anguish. I only now say, that I \nhumble myself before you as a church, and every individ- \nual. I confess my sin. Do with me as seemeth good in \nyour sight. Let God\'s will be done. I must be over- \nwhelmed in disgrace. I deserve it. I complam not^ let \nwhat will come. God will he glorified in my degradation, \nla that I have comfort. Oh God, I submit to thy awful \nrebuke, to let hell rejoice over me Jor a season. I ask for- \ngiveness of God \xe2\x80\x94 of you \xe2\x80\x94 of the people of this place \xe2\x80\x94 of \nall the world" It seems to me there is nothing on record, \nsince the psalms of David, more indicative of profound, \nheart-broken, saving penitence than we have here. What \nmore did David himself utter \xe2\x80\x94 what more could he utter, \nor leel. What more does our Father in Heaven ask of us, \ndepraved, falbn creatures, by way of repentance and con- \nfession, than this. He tliat *\' is of purer eyes tlian to behold \niniquity \xe2\x80\x94 who cannot look on sin, buf with the greatest ab- \nhorrence." He IS ever ready to pardon and abs( Ive, on \npenitence and confession. Not so, ^\' rejoicing hell.^\'\xe2\x80\x94 -* \nNot so the wicked and adulterous world, w ho hunt the fall- \nen man away from his home, (" he has fled," says the Ob- \nserver,) and not so the editor of New Hampshire\'s leligious \nperiodical; who sneers at him in his abaser.ent, and in his \naiSiction and distress, and calls him a ^\'thorough going ab- \nolitionist, and moral reformer, or anti-licentious .nan!" \xe2\x80\x94 \nHe reminds him now that he ^^ has published a periodical, \nto which he gave the title o^ the Pure Tc.<tfjnoni/.\'^ This \ntruly, is *\' Cliristian spirit." Slavery is a delicate sulgect; \nwe liiust be cautious how we speak against it. Our south- \n\n\n\n103 \n\nern slave-holders are our ** bnthi ci\\\'\' \xe2\x80\x94 we must be cautious \nin speakifjg of their uiiforiuriate situation. Bui our chris- \ntian brother \xe2\x80\x94 who is an abolitionist, and nnoral reform \nnian*\'-\xe2\x80\x94 if l^e sin, and confess it before tie church and \nworld, may be sneered at and taunted, by the organ of New \nHampshire Christianity. That hell should rejoice over \nhhn, the poor man did expect. It is natural that hell should \nrejoice. But has it come to this, that professed christisns \nare to join in the rejoicing, and swell the exultation ? Are \nthe patrons of the Observer ready to become the endorsers \nand encouragers of such rejoicing? \n\nStraus show the way of the wind. Editors show the \ntemper of their patrons. Let the patrons of the Observer \nread the article, and approve or disapprove ir. it is in per- \nfect keeping, with the whole course of the paper and its pat- \nrons, towards anti slavery and the abolitionists. Ray Potter \nwas an abolitionist. His fall therefore, is fair cause of rejoic- \ning \xe2\x80\x94 and he a proper subject of cold-blooded insult and \ntaunt. He is a moral reform man too, his misery, therefore \nis a legititnate subject of christian sport and sarcasm. \xe2\x80\x94 \nShade of Mc Dovvall! \xe2\x80\x94 what would have been his dying \nemotions \xe2\x80\x94 a martyr to the cause of purity, amid false breth- \nren and a bloody-minded world \xe2\x80\x94 had he foreseen that es- \npousing his just and Christ like principles, would have \nmade a man infamous, in the eyes of professing christians, \nand his humiliation for confessed sin, their jests and scorn! \n\nThis sneer at the fall of Potter, may win the Observer \nsubscribers from the infxdel world around him. It will \ngladden the tempers of pro-slavery professors, and the ma* \nlignant mob. It will relieve the wicked to witness the fall \nof the abolitionists. God grant that they may have few \nsuch occasions of relief Let anti-slavery men take heed \nto their walk, and watch and pray, humbling themselves in \nview of their own weakness and depravity, and the sins of \ntheir brethren, and see to it, that they give not the enemy, \nwhether professsor or profane, occasion to blasplseme. \n\nAN ABOLITIONIST. \n\nI know not who was the author of this ccmmuiiica- \n\n\n\ni04 \n\ntion. May he bo richly rewarded for his labors of love, at \ntl\xc2\xbbe resurrection of thejust. I cannot forbear in this place, \nto mention the christian and merciful conduct of Mrs. So- \np\'lia Liitle of Newport, towards me and my family, in the \nmidst of all our distress. Aithou^h the daughter of one of \nthe high( st official characters in the state: yet, on my be- \ning driven away from home by the mob, she immediately \ncame with her family, and commenced boarding with my \nwife; \xe2\x80\x94 which she continued to do, for a number of months: \nand by her pious sympathy, counsel and prayers, has af- \nforded us unspeakable comfort. I know she shrinks from \neulogy more than from persecution; yet, I cannot withhold \nthis testimony to her unfeigned charity, and Christ -like hu- \nmility. 1 shall give you a farther account of the christian \nkindness of some of God\'s dear people to me in my next. \nIn tfie mean time join me in ascriptions of praise to God, \nthat the benevolent and merciful spirit of Jesus, is yet to \nbe found in the world. \n\nYour ^Affectionate BrotJie?\\ \n\nRAY POTTER. \n\n\n\nLETTER Xin. \nProvidence, (la Prison,) Oct. 2\'2d. 18:57. \nMi/ dear Brother : \xe2\x80\x94 \n\nHow true it is that the most holy and benev- \nolent of men, have in all ages, been contemned and set at \nnougiit by the self-righteous, the proud and the great. \xe2\x80\x94 \nYes, the spotless son of God himself, met with no better \nfate. In life he was considered by the Pharisees, disreput- \nable and mean, and ended his life between two thieves! \xe2\x80\x94 \nThe holy Apostles were made as the. Jilth of the world, and \nthe offscouring of all flesh, (a remarkable expression,) and \nthe disciples of Je^us since, who have been faithful to their \nMasler, have not retained a better ciiaracter, with the men \nof tha world. Tobesure there have been professors of re- \nligion, in all age<, who have been accounted honorable: \xe2\x80\x94 \nthe Scribes and Pharisees and chief Priests were: but then \n\n\n\n105 \n\nthey slew the Lord of life and ^lory; and honorable pro- \nTessors now, treat the devoted children of God, not much \nbetter. For me to speak rVi terms of commendation, of \nthose saints of God in Pawtuckef, who since my fHll have \nfaced the frowns of earth and hell, in mainlaining the doc- \ntrine of Christ in their conduct towards me, would, no \ndoubt, be met with almost as great a sneer, as a commen- \ndation of Christ and the Apostles would have met with, \nfrom the tall professors- the Scribes and Pharisees of riiat \nHge. But Jesus has declared, that they who are ashamed \nof him and his xoords, of them will he be ashamed before \nhis FATHER, and the holy Angels. Let those u ho have \ndespised them and are ashamed of them, for keeping the \nwords of Jesus, remember that worldly honor here, uill be \npoor compensation for the holy contempt of Jesus, in the \nawful day of retribution. I feelas if 1 should be rtcreant to \nmy duty, if I did not in this narrative, commend their course, \ni have already informed you of the stand which they first \ntook, in opposition to the doctrine and conduct of Archip- \npus. You can have no conception of what they had to en- \ndure I have never known any thing in the present aj^e, \nthat has equalled it. The great body of professors, were \ndown upon them, with their whole influence. This was nil \nthat open revilers wanted. They could hardly be seen in \nthe streets, without being- loaded with the most opprobrious \nepithets. Their friends and relatives forsook them. i hey \nwere counted as moralnuisances\xe2\x80\x94the dregs of societv\xe2\x80\x94 \nand were made a bye-word and reproach anions all "the \npeople Business patronage was withdrawn frorn them \xe2\x80\x94 \nIheir houses were mobbed and they were threatened with \nimprisonment in the bridewell, for praying to God\' And \nwhat was all this for ? VV hy, for shewing mercy accordincr \nto the example of Jesus, and the commands of \'God. Fo? \ndoing this, they were constantly accused of upholding me \ninrriysin! \'I heir enemies constantly cast this in their \nteeth. In vain did they declare that they condemned my \nSMI, and meant to obey the commands ofV^.d, in shewing \nmercy to an imploring sinner, ^o arguments could be \n\n\n\n106 \n\nheard from them, with candor and impartiality. The fe- \nmales were branded as befriending me from the vilest of \nmotives, and those who opened their doors, to give me and \nm^ family a shelter from suffering, were accused of keeping \na house of ill fame! The females were sometimes followed \nin the streets for half a mile, by a most vulgar gang, pour- \nirjg out upon them a volley of the most obscene epithets. \nBtit, anii(J>t the whole of it, they remained firm, trusting in \nGod. I was in a situation to observe the daily conduct of \nmany of them; and those too, who were considered the \ntnn-iil of the set. Never did I witness more apparent devo- \ntion to God. Their chief and great concern seemed con- \nstnnily to be, What will God have us to do? Hours upon \nhours, have I known them to spend m most earnest prayer \nand 8U[)plicalion, to know his will and to obtain strength to \ndo their duty. O that I could do them good! A reflection \nof what they have suffered for shewing me mercy, over- \nwhelms me. But they shall have their reward. The eye \nof liliM, who sees in secret has been upon them, and he \nhas marked their labors of love. A time is fast approach- \ning, \\shen the true characters of all men will appear \xe2\x80\x94 and \ntlien do I believe in God, these despised ones, will shine \nlike the brightness of the firmamrnt, and like the stars for- \never and ever. O glorious thought that there is such a day \nrolling on How little have their persecutors reflected that \nihey have been trampling the image of Jesus under their \nfeel, in the slander and abuse which they have poured up- \non these dear saiuts of God. I cannot forl)ear in this \nplace to p:\\y a tribute of gratitude to my dear afflicted wife. \nHer conduct towards me has been beyond all praise. l[trust \nshe has granted me a full and free forgiveness; nor has a \ntaunting word ever fallen from her lips, to deepen roy dis- \ntress. The conduct of all my family has been merciful \nand kind towards me: and so vyith my relatives in general. \n1 cannot be restrained in this place of speaking of the con- \nduct of the one towards me, who fell with me in transgres- \nsion. I hesitate not to say that it has been that which true \nreligion dictates. 1 believe her io possess that religion \xe2\x80\x94 I \n\n\n\n107 \n\nknow that she has sinned: but 1 believe God has shewn \nher mercy, and owns her for his child. O that I could \nmake her restitution for the injury I have done her \xe2\x80\x94 and \nto do something of this kind, shall be one great concern of \nmy future life. Dear brother: when I think of the forgiv- \ning mercy shown me by many of God\'s dear children in \nthe days of my wretchedness and wo, my heart is ready to \nburst with melting gratitude. It humbles me in the dust. \nYou can hardly conceive what longings of soul I have; to \nmake them some returns for their unmingled kindness to \nme in my distress. But I cannot enumerate all of these \nacts of mercy, or bring the actors into view My limits \nwill not permit me. I have shewn you enough for a con- \ntrast. If you do not clearly perceive who has acted the \nmost like Jesus, they w^ho have with scorn turned away \nfrom me in my distress and disgrace, or those to whom I \nhave alluded in my last communications, I am greatly mis- \ntaken in respect to your moral perception. I am now con- \nfined in a solitary prison. God is with me here. Never \nhave I enjoyed myself much better. Although 1 have sin- \nned, yet it is not for my sin that 1 am here. Of this I am \nwell satisfied. This is only a pretence. The land abounds \nwith adulterers, and yet my offence is the only one that was \never indicted;* and yet I believe I am the only one, who \nhas ever made a public confession. I said, bef(^re, my sin \naffords them a pretence for all manner of persecution. But \nI have done. I shall dwell no longer in narrating my tri- \nals nor the condnct of those who are the means of them; \nany further than I am obliged to do, in the inferences which \n1 intend to make, in some further communications which I \nshall make you, if the Lord permit, soon \xe2\x80\x94 and I beg you \nto remember, that to elicit truth in respect to the present \nstate of the professed people of God, is the great object \nwhich 1 have in view through the whole. Some who hare \ngreatly afflicted me, have, 1 trust, been converted to God \xe2\x80\x94 \n\n* There has been a black man indicted, and perhaps others, \nbut 1 never have heard of any others. \n\n\n\n108 \n\n\n\nand it is my my most fervent prayer, that they may see \ntheir errors, and turn from ihem, thai peace and joy divine, \nmay fill their hearts, and that 1 may rest with them finally \nin heaven! \n\nI remain most afectionately Yours, \n\nKAY POTTER. \n\n\n\nLETTER XIV. \n\nProvidence, (in Prison,) Oct. 23d, 1837. \n\nMy dear Brother : \xe2\x80\x94 \n\nI now proceed to make some reflections on \nmy fall, and the transactions which has grown out of it. \xe2\x80\x94 \nIn respect to the effect which it has had on my own soul, \n1 have given you some hinls already; and shall say some- \nthing farther before I terminate these communications. I \n\\\\\\\\Wt)mmcnce these refleclions by calling your attention to \nthe afiecting evidence v\\hich we here have of the falli- \nijii.iTV OF MAN. This, is a lesson which mankind are slow \nto learn: \xe2\x80\x94 indeed, it is the very loi^t, which they ever will \nlearn thoroughly. U \\\\\\ey parti ally learn it they seem \nstrangely inclined, soon to forget it. Even the people of \nGod, after having been humbled in view of their moral de- \npravity and entire insufficiency, even to think a good \nlliought, independently of the efficient agency of the Holy \nSpirit, will, after all, keep trying to believe that it is not \naltogether so. How few there are, in this fallen world, \nthat do really see thinfrs as they are in this respect, and \nLiok upon man to be BUT man. But few my dear broth- \ner. I tell you again, this is the last lesson that we ever \nthoroughly learn. Thousands grow grey in studying it, \nand die in total ignorance of it alter all. I know that mul- \ntitudes profess to be very orthodox on this subject. They \nwrite volumes on it. They preach upon it. 1\'hey talk of \nit in their conference meetings, and make a great ado about \nit, in their conversations one with another: \xe2\x80\x94 in telling how \nvile they see themselves to be, &tc. But after all, we have \n\n\n\n109 \n\nreason to believe, that but few realize hard!}\' any thing \nwhich they say. Now, it is certain, that if a person see \nthe truth in respect to this subject, he will cease to make \nthat distinction between sinners, which is almost universally \nmade \xe2\x80\x94 I mean between those who have committed such \novert acts of sin, as dis^xrace them in the view o{ man^ and \nthose whose external conduct has been, what the world \nterms fair. The truth is, the hearts of all men, in what \nwe term a state of nature, are cs5e/z^ia//y alike; yet, you \nknow, there is a great difference in xe^^e^ciioihe breakings \nout q/~ depravity. Some break out in various overt acts, \ndisgraceful to them while others do not; and yet have no \nmore holiness in the sight of God, than those who have de- \ngraded themselves. Yet, this, 1 say, is hardly believed at \nall. Multitudes profess to believe it, but they do not. \xe2\x80\x94 \nThey malfe sin and righteousness, almost wholly to consist \nin external actions:\xe2\x80\x94 forgetting that the whole in the sight \nof God, depends on the state of the heart. From hence, \nif a man pursue a course of conduct through life, free from \nthose ex/erw\xc2\xab/ aberations, which are, by men^ considered \ndisgraceful, he is considered in a different light, from what \nas a mere man, he ought to be considered, \'i\'here is a kind \no^ infallibility attached to him. This is evident from the \nfact, that when one who has gained such a character does \nfall into some external act, that is by man considered a sin, \nthe general cry is by many, *\' It can\'t be that he has done \nthus and so." And why this great wonder.\'^ The reason \nis plain. They do not believe that man is but man. Now \nthe fact is, that some men are so constituted^ that a course \noi external conduct, to meet the views o^ man in respect to \nrighteousness, is far easier than it is for others: \xe2\x80\x94 that is, \ntheir natural make^ to use as plain an expression as I can, \nprompts them to it. I believe this to be true, in respect \nto myself I shall throw away " voluntary humility\'\'^ \xe2\x80\x94 and \nall affectation^ in speaking on this subject. For, as I do \nnot/ec/ like 6o(25/m^ of it, so also, I know it would be \nof wo use to me to do so, now, if I were ever so much dis- \nposed: \xe2\x80\x94 and I therefore speak of myself jm5^ as I think; in \n10 \n\n\n\n110 \n\nf\xc2\xbbr(]er to shew, ilial man, after all he may think of hiir.self, \ni.s but man. Tiie Phrenologist\'s account ofmy natural dis- \nposition, wns striking;!}\' correct;* and n;)iie have bf\'en de- \nceived in considering me to possess those traits of character \nwhich I af)peared to possess, and which 1 i\xc2\xbbad the reputation \nof |)osi5es.sing. Added to this, I was a christian. I shall \nnot pretend to doubt of this in order to answer the views \nand notions ofnjany: i e. that it is essential to the character \nof a christian, for him to doubt that he is on?. I speak of \nthat, of which I have been fully assured. But then what \nof all ihat.^ There is not a man in the world nor ever was, \nbut what mm/ be so assailed with temptation as to be over- \ncome. UNLESS PRESERVED BY THE EFFIC- \nlEiXT AGENCY OF THE SPIRIT OF GOD. that \nmen would learn this lesson and fully believe it. But they \nwill not. Garrison, a man greatly beloved by me, thus ex- \npresses himself in lanienting my fall \xe2\x80\x94 "him whom we had \nhitherto regarded as among the most worthy followers of \nChrist; whose zeal and boldness for the truth, and in every \ngood w ork, have made him conspicuous all over the country, \nand endeared him to the hearts of thousands of the advo- \ncates of righteousness; and who seemed to be storm proof \nagainst every temptation, and under every triaL^^ Ah my \nbrother \xe2\x80\x94 he/e is the great error. This, having man, any \nn)an, appear to us " storm proof against temptation,^\' \xe2\x80\x94 \nWtio may be looked upon as "storm proof against tempta- \ntion," if Adam might not have been in his primeval state? \na perfect man most certainly \xe2\x80\x94 ^just from the hand of his \n\n* I wish to be understood, as not giving any opinion in re- \nspect to the correctness or incorrectness of the science of Phre- \nnology. All I can say is, I have a consciousness, that Mr. \nFowler was generally correct in his description of mv nat- \nural disposition. TIjis I do not do to exalt myself; fori have \nagain and again contended that there is not one particle of \nHOLINESS in the whole of it :\xe2\x80\x94 but I do it for the purpose of \nshewing the rALLiBiLTTY of unsanctified human nature ; \nand if we are not kept by the power of God temptations maj \nbtt so adapted as tu overcome a\xc2\xabt man. \n\n\n\nIll \n\ncreator, and yet he fell on the presentation of th3 fir^t \ntemj)tati()n! With this before us, why should we ever look \nupon any man as ** storm proof against every temptation?\'\' \nJs it likely that any of Adam\'s posterity \xe2\x80\x94 if God sees fit \nnr.t to restrain tliem, will be more likely to u ithstand tempt- \nation than he? Yet with this lesson before us, afid its ofteri \nsimilar repititioa ever since, v\\e will still look upon man, \nas I before said, to be something more than man. ]Men do \nnot see the invisible hand, that holds them. It will be \nsaid, they should watch and pray against temptation. Most \ncertainly they ought; but then man is such a creature that \nhe will not watch and prajj if left to himself: and that, God \ndoc^s sometimes leave men, \xe2\x80\x94 yes, his own children to them- \nselves; (I use a common phrase for the sake of being un- \nderstood,) I say that he does sometimes thus leave even his \nown children to themselves, stubborn facts, place beyond \nall controversy as in the case of Peter and others. Ifthey \nsin and fall, their sin \xe2\x80\x94 the guilt and shame of it, is all their \nown: \xe2\x80\x94 but ifthey stand, it is the invisible hand of God \nalone that keeps tliem. In illustration of this subject, I will \nstate a strong case. If it were not for the preserving hand \nandpOAcroi\' God, William Lloyd Garrrison might bc3 \ntempted and induced to become a slave-holder! that \nnjy former friends and especially those who professed to \nadmire m,y zeal and steadfastness in the cause of truth and \nrighteousrsess, would make a right improvement of my fall: \nand be led to a consideration of their o?/^?* fallibility. Ifthey \nwere to make this use of it, they would no longer he asham- \ned to call me brother, notwithstanding my dreadful fall. \xe2\x80\x94 \nLook at Gerrit Smith and Charles Stewart. \'\' Indeed," \n(he savs,) " 1 can truly say, that I love you better than I. \nloved you before your fall. Dear Ciiarles Stewart who is \nw\'ith use says that he too loves you more than he used to \ndo." What stratjge language is this, to almost all the \nworld ? and yet, i! you wish to find the verij same in import, \nread the account oi\'tiie reception of the returning |)rodi^ji!: \nand if you wish also to see a specimen of the spirit that \ngenerally prevails towards me, lo(;k at the elder brother, \n\n\n\n112 \n\nand hear what he says. 1 suppose it would be no more \nastonishing to many for William L Garrison to become a \nslave holder than it was to hear of my fall. Well, let them \nJearn wisdom by this awful lesson, and not only talk about \ntheir moral weakness, while they are under the influence \nof a self-righteous spirit, but let ihem fftcl, \xe2\x80\x94 be conscious \nand realize what they are. *\' Let hini that thinkcth he \nstandeth take heed lest he fall \xe2\x80\x94 " and surely, the fairest \n"way that they can be in to fall, is to feel in the least exalt- \ned over those who have fallen; and refuse them forgiveness \nand fellowship when they cry for mercy! In my dreadful \nfall, God has given a most solemn lesson on the moral de- \npravity and weakness of man; yet how few appear to be \nmaking the use of it which they should.^ Instead of being \nhumbled, multitudes make an occasion of it, of exalting \nthemselves, and increasing their Pharisaical self-righteous- \niiess. They must sooner or later come down. If they do \nnot humble themselves, God will bring them down \xe2\x80\x94 and it \nmay be into the depths of hell to rise no more! One thing \nmy dear brother, we may sit down as an unalterable truih; \na self-righteous^ self- depending spirit, icill never go into \nheaven. No, not the least particle of it. What would be \nits appearance m heaven.^ 31ore loathsome than a serpent \nin your parlor: infinitely more so. What would it do in \nheaven if it could go there .^ It would clip the crown of the \ngreat Redeemer, and take a\'vay the glory of the gospel: \nfrom hence, no marvel that Jesus has said, that Publicans \nand Harlots shall enter into the kingdom of heaven, before \nthe self-righteous Pharisees. Praised be the glorious sa- \nvior of sinners, that I trust this spirit, that formerly pre- \nvailed in my heart to such a great extent, has been greatly \nsubdued by my fall. While writing here in this loathsome \npiison, my mind goes back to the seasons \xe2\x80\x94 yes, the many \nseasons of crying to God, that he would make me more \nlike Jesus Christ, let it cost me what it would in this world. \nDear brother, I feel as if it was done! Yes, I feel assured \nthat it is done. But 0, how stranorely has it been brought \nabout! I have sometimes thouo;ht, that a more dreadful \n\n\n\n113 \n\nbattle was never fought between native conscientiousness \nand the fear of doing wrong on the one hand, and passion \non the other, than in my case. If 1 vvere to state all the \ncircumstances connected vvith it, somethings would be per- \nfectly astonishing to all who gave credit to them: hut in \ngeneral, no doubt would be disbelieved. But my fall was \nmy rise \xe2\x80\x94 my destruction my salvation! Strange talk to \nmost people, but really true. Men will talk of reason in \nsuch a case: \xe2\x80\x94 but leave that, my dear brother, for those \nwho have no right reason. Reason against appetite \xe2\x80\x94 un- \nassisted by efficient grace! We might just as well talk of \na feather\'s floating against a hurricane! Is it not strange, \nthat after so Uiany demonstrations to the contrary, that any \nperson will say a word about reason\'s governing appe\'ite.\'^ \nBehold thousands and thousands of the most powerful in- \ntellects that God ever made in this world, led captive by \nappetite for ardent spuits. I once heard a most affecting \nstory in illustration of this. A man had become intemper- \nate. He dreamed one nighty that an angel came to him, \nand presented to hmi two cups \xe2\x80\x94 one full of rum, and the \nother full of blood, and told him that if he drank the blood \nhe should have everlasting life; but, if he drank the rum, \nhe should be forever miserable: and yet, in full view of \nthis, he seized the cup of rum, and drank it down. The \ndream had a great eflect upon him. He left off drinking \nfor some time. One day, however, he rose deliberately \nfrom his bench, (be ing a shoe-maker,) went and bought a \nquart of rum, and drank himself drunk; and remained a \ndrunkard! Lord what is man! Here w^e have a specimen \nof reason\'s governing appetite. But it will be said, if they \nwere to begin timely to resist, they would not fall. Ah my \nbrother, this if is a very important word. This may be true. \nBut it is just as true that there is a way for every tern{)ta- \ntion to get hnld and prevail, unless God preserves us. Look \nat David. There is a remarkable expression, concerning \nDavid; which is not used in respect to any other saint, \nspoken of in the bible. He is called a man after Gcd\'s \nown heart: \xe2\x80\x94 and yet, after all of big visions of God and \n\n\n\n114 \n\nglory \xe2\x80\x94 his deop acquaintance with the law of God, that \nnot only condemned external acts of sin, but wicked \nthoughts; at the age of about sixty as is supposed, he fell \ninto the sins of adultery and murder! Tell this to some, \nand they will begin to talk of that\'s being a dark age! Do \nthey mean by this, that David was in the dark, in respect \nto the law of God that said, thou shalt not commit adultery, \nthou shalt not kill? 1 *say do they mean this? when per- \nhaps no man that ever lived before or since, had clearer \nviews of the law of God than he? Why then do they take \nhis Psalms for texts to preach from, in this age of light! \xe2\x80\x94 \nBut you know this is consummate foily. In David\'s fall \nwe see what man is, and O that the childrfn of men, after \nso many demonstrations as we find strewed all through the \nBible, and as ue find all around us now, would leave off \nfteling as Peter did, (if they do not say as he did,) " though \nall men forsake thee, yet will not 1." Be that as it may, \nnone will ever enter heaven, but those who learn and {eel \ntheir oicn weakness, and are prepared to ascribe all their \nsalvation to the Lamb of God. Gud grant that my dread- \nful fall may be rightly improved by others^ in sinking them \ninto the dust in view of their own state, and dependence \nupon God! \n\nYour ^Affectionate Brother. \n\nRAY POTTER. \n\n\n\nLETTER XV. \n\nProvidence, (In Prison,) Oct. \xe2\x80\xa224th. ISM. \nJJi/ dear Brother : \xe2\x80\x94 \n\nMy dreadful fall has put me in a place of \nobservation^ which I never was in before; and, indeed in \n^^hich 1 could //r>/ have been, in any other situation. While \nlyiuii here, with broken bones, bleeding and mangled, and \ntrodden under the feet of men, truihs ot vast importance \nhave been presented to my mind, in respect to the state of \nthe world, and especially m respect to \\\\\\e professed christian \nworld, \xe2\x80\x94 some of which I had hardly ever glanced at before, \n\n\n\nI \n\n\n\nII: \n\n\n\nand othei\'s, although I had thought of them, yet I]ithert<^ \nhad comparatively seen them but dimly. f he next thing \nwhich 1 shall advert to, in the coUrse of these reflections, \nis, the rule by which most of the present generation\xe2\x80\x94 even \nministers and professors, judge of sin. That rule is PUB- \nLIC SENTIMENT, instead of the law of God! Never \ndid I have so clear a view of this, as I have had since my \nfall. I know if you were to ask the generality of them, by \nwhat rule they try actions, they would unhesitatingly an- \nswer, the law of God. This would be their " say so" \xe2\x80\x94 this \nis their theory: but what is their practice? Why they \npractically subslitue public opinion for the law^ of God. \xe2\x80\x94 \nDear brother, as awful as this is \xe2\x80\x94 as directly as it aims at \nthe throne of the Most High \xe2\x80\x94 as truly as it tramples under \nfoot the divine law, it is almost universal with professor and \nprofane through this land. The question is not, what does \nGod in his word say \xe2\x80\x94 but what do the people think and \nsay; or, in other words, which way is the current of public \nsentiment sitting: \xe2\x80\x94 and when it is found which vvay that \nruns, ihey launch ship, and down stream they go, with \nsurprising velocity! Now if I have never toM the truth \nbefore, I tell it now. I cannot express to you how clearly, \nhow indubitably this has been demonstrated in respect to \nmy case I will give a specimen for an illustration. When \nI first wen4 before the church of which I bad been pastor, \nmade my confession, and on my knees iiDplored their for- \ngiveness, they voted to forgive me. But, a day or two \nafter, a certain minister, signified to one of the brethren, \nhis entire disapprobation of their course, and that if the \nchurch held me in fellowship, the church over which he \npresided, would have no fellowship for iheyv. Now mark; \nthis same minister, had to my certain knowledge, not a \\o\\\\g \ntime before this, been labored with \xe2\x80\x94 been argued with for a \nlong time, on the impropriety of the churches of his denomi- \nnation at the norths holdmg fellowship with the churches of \nthe same denomination at the south^ who are baptized with \nslavery; that unhesitatingly nullifies the marriage covenant, \ntramples under foot the seventh commandment, and ua- \n\n\n\n116 \n\nblushingly tolerates adultery and licentiousness in its worst \nforms \xe2\x80\x94 find lie opposed the idea of breaking ff.Uowsliip with \nthem. Nor has he ever in his denominational capacity done \nit; and to-day it* there were to be a national convention of \nthe whule deiioniination from the Xorth and S<-\xc2\xbbuth, in a \nslave-holdinij state, as there was not a long time since, in \nRichmond Virginia, he woold, no doubt, if called upon, \nattend; sit in counsel with them in full fellowship. Now \nno doubt his argument would be for not felloushiping the \nchurch that fellowshiped me, that I was impenitent &c. \xe2\x80\x94 \nWell, for nrgument\'s sake, grant this to be true \xe2\x80\x94 and that \n1 am still an adulterer: \xe2\x80\x94 and u hat then? Is it not passing \nstrange, that a man should be so panic struck at the thoughts \not\' feliowsiiipincr a church that retains one adulterer in it, \nwhen he holds on upon churches with all his might, who \nhold to legalizing this sin? and retain it in thousands of in- \nstances unrepented of, unconfessed and unforsaken? How \ndo you reconcile this conduct, if this man meant to make \nthe law of God his rule of conduct? Is not here as com- \nplete a dilemma as we found Mr. Archippus in, not a \nlong time since ? Surely ; and by one horn or the \nother he must hang. What does such a course of conduct \nsay? Why that adultery in a black man is not sinful, \nwhile it IS so in a white man. And why so? Does the \nlaw of God say so? No! hxxi public sentiment does! Why \nthen, public sentiment is substituted as the rule of conduct \nfor ministers and churches instead of the wojd of God. I \ngive this as a specimen but you may depend upon it, the \ninfection is almost uaiversal. Since my fall, notwithstand- \ning 1 prostrated myself in my confession before all jfltsh, \nand begged for mercy, yet ministers and professors in jzen- \neral, manifested as much dread ot coming near me, much \nmore of calling me brother, as most people would, of com- \ning near a cholera patient \xe2\x80\x94 yet these same persons, would \nhold in their embrace and treat with all possible\' christian \ncourtsey, slave-h<"lders. It was ncit long before my fall, \nthat a certain D. D, came from Charlestown, preached in \none of the most popular meeting-houses in liiis city, who \n\n\n\ntit \n\nbut a short time before he left home, sold a human being \nfor about one thousand dollars! and so far from beinf]^ \nashamed of it \xe2\x80\x94 repenting ot it, and forsaking it, was readj \nto proclaim the abominable deed upon the house top, and \nstand up in its justification \xe2\x80\x94 and this man could have the \ncourtesy of the christian community from thejC()llege down- \nwards, wliile 1 am spurned from their feet with the utmost \ndisgust. My dear brother \xe2\x80\x94 if I were to tell these things \naloud, what conclusive evidence it would be, in the minds \nof all these persons, of my impenitence! I only uttered a \nfew sentences of truth, similar to this, in my address to the \npeople of Pavvtucket, and they wanted no more to prove \nthat I had not repented of my sin. But it is the everhist- \nino- truth^ that public sentiment is generally substituted as \nthe rule to judge of sin, instead of the law of God. From \nthe depths of my degradation, I proclaim it. O what an \ninsult to the ever blessed God! It is virtually wresting tl^e \ngovernment out of his hands, and putting it into the har>ds \nof a corrupt sinful world. But glory to his name, he rni^7i.<: \nand will reisn to the final utter contusion of those who thus \npresumptuously and blasphemously interfere with his divine \nprerrogative. And here I must go Uraight; for if I seek \nto please men, 1 cease to be the servant of Christ \xe2\x80\x94 and if \nI am a respecter of persons, I shall sin against God. It is \na truth, that cannot be denied, that in respect to my case \nthe great contemners of the doctrine of seliish expediency \nin respect to another subject, and of substituting public \nsentiment, as the test of moral actions, instead of the lavv \nof God, have themselves generally fallen into a dilemma \nIt is a command as clearly revealed in the bible, to forgive \nand fellowship a brother, that turns and says he repents as \nany other whatever. It is as charlit revealed, most cer- \ntainly, as it is that we are bound to let the oppressed go free. \nIt is as clearly revealed, as is that great and fundamental \nlaw of God, on which the Anti-Slavery advocates have built \ntheir doctrine; and which they have urged with such irre- \nsistii)le powe\'", in overthrowing all the\' arguniPiits which \ntheir opponents could bring \xe2\x80\x94 viz: as ye would tiiut others \n\n\n\ns^jr)ii](l d\'^ unto yon, even so slijill ye do iintothrm. Well, \nuheii ihe pr.) >laN(My iiu n^ come Inrwari] v\\ilh their expe- \ndiencv sH^imn-\'jits, liow soon do lliey full before the rei^ist- \nies.i po.ver oi\' truth iirwcd hy a!>oJilionists. I\'hcy r- inn them \nn[) to the testiiii\'triv or"G( d in his \\v<\xc2\xbbrd; and j/ive rut the \nleast coMiitenaoce to tlieir aiizunjonts fVoni scdiish expediei;- \ncy. And -ihos Sciiih tiie Lord," liiey ctmleud is tiie great \nride of action: \xe2\x80\x94 and to this they say we must bow and sub- \nmit in all of our condMct. When the pro-slavery man at- \ntempts to fly away, and talk about loss and gain, in eman- \ncipating slaves, how soon the abolitionist overthrows him, \nby appealinir to the svord of God, and from theme reading \nto hirn his duty. When the negro despiser, filled with \nprejudice against color, undertakes to vindicate his conduct \nin deiTtadincr a man, because he is of a diiTrent complex- \nion. how soon does the abolitionist bring liini down from \nhis pinnacle of pride and vain glory, by quoting to \nto him, ** Tliat God hath made of one blood all nation^ of \nmen," and tiiat hp: is no respecter of persons. And how \nglorious this is! Nothing has been able to stand l)e{oie \nthem. They have swept the field in this great conflict on \nthe subject of slavery; and the public sentiment nien, and \nthe pxpediency mesi, have been made to quail before them, \nand hide their heads for shame. But suppose a pro-slavery \nman should hap})en to ask them this questi( n: "Why do \nyou stand ah)of from your old brother and fi^nd, and re- \nfuse him the hand of fellowshi()? Answer. He has great- \nly sinned and fallen into disorace. But has he not also \npublicly confes\'^ed liis sin \xe2\x80\x94 turned to you and said he re- \npented ? and does not God m his word comn;ai:d you \nmost clearly to forgive him and fellowship him. "i hough \nhi.s sins were as cnmsnn, are you not bound to do it.\'^ Are \nyou not taught this in the j)arable of the prodigal son, as \nweil as by tli<\' piani corrnnands of God, which none cari \nmisunderMatid. If he has been ^rer .so wicktd^ yet does \nnot Gori declare th:;t in tlie day he turns from his wicked- \nness, UF_^ freely I\'orgtves him, and that his sins shall not \nany more be nu uiiontd io \\m\\\\t ^iow do you not tell us \n\n\n\n119 \n\nto go by the word ol God in respect to the subject ofslave- \nry, and if we say a word about expediency, \\ou give us vo \nquarters, but tell us j)lain]y that ue are fighting agaiisst \nGod? and are you not walking by the same riilt that ycu \nSD unqualifiedly conden^in in us? Be honest and own the \ntruth. You now stand aloof from him^ on the sanfie princi- \nple that 1 do not associate, on equal terms with a black \nman \xe2\x80\x94 because you are ashamed! And for the same reason \nthat I am opposed to the abolition of slavery: because you \nthink you should lose something by it! Pub\'Ac sentiment, \nis against the man; crushing him: \xe2\x80\x94 and yow dare not face \nthat public sentiment, and reach forth tiie helping hand to \nhelp him, for fear o^ disgrace. Now *\' thou art inexcusable \nO man, whosoever thou art that judgest; for wherein thou \njadgest another, thou condemnest thyself; for thou that \njudgest, DOEST THE .^AME I^HINGS." My dear \nbrother, how could multitudes of prominent abolitionists \nmeet this argument of this pro slavery man? I am obliged \nto say they could not \xe2\x80\x94 and if they would be candid, they \nwould ingenuously confess it. Where are the many, very \nmany that used to visit me \xe2\x80\x94 were as hospitably received \nas our hearts and home could make them \xe2\x80\x94 with whom I \nlabored most sincerely, and to whose help 1 flew with all \nmy might, when they were overwhelmed in disgrace and \nsuffering? Where have they been since I have laid bleed- \ni ing, down-trodden, mobbed, and thrown into prison ? I say \nwhere are they, and echo answers, where? A few have \nmanifested a similar spirit with (hat of Gerrit smith. My \nsoul is humbled in view of their merciful conduct towards \nme.* But the most keep away! But Jesus did not keep \naway, glory be to his dear name \xe2\x80\x94 nor will he keep away \nfrom the degraded black man, though the proud white itifni \nkeeps away forever! It seems to me, that 1 hear God saying \n\n\n\n* George W. Benson, Wyllys Ames, William Chacc, Wil- \nliam Adams, Abner Belcher, Henry C. Wright, Thomas Trues- \ndell, Henry B. Stanton; Lewis Tappan, Oliver Johnson, \nJames G. Birney, Charles Simmons and some others. \n\n\n\ni-:20 \n\n\n\nin this dispensation, to these great champions of truth, in re\' \nspect to slavery; \'Come, I wili try you on another ground. and \nsee if you v\\ill carry your doctrine clear out. I will leav\xc2\xa9 \none of your number to fall into deep disgrace, aed 1 will \nsee whether you will stick to my word, in your conduct \ntowards him then.\' They were tried: and they turned \naway from the word of God, and became expediency men! \nThis was too much \xe2\x80\x94 to follow Jesus here was more than they \ncould endure. Glorious JesusI thou didst //ei\'e/ flinch: but \nin all thy conduct in respect to all subjects, thou didst \ntrample under foot tiiat heinous doctrine of seliish expe- \ndiency; although, by so doing, thou didst lose thy charac- \nter among rhe Pharisees, and finally lost thy life! mj \ndear brotiier, how few there are who will follow Jesus in all \nthingsl But 1 forbear. \n\n1 remain most aWectionately Yours, \n\nKAY POTTER. \n\n\n\n1837. \n\n\n\nLETTER XYI. \n\nProvidence, (in Prison J Oct. \xe2\x80\xa224th \nMy dear Brother : \xe2\x80\x94 \n\nThe most affecting exhibitiion, which hasi \nbeen presented to my own mind, in connexion with my \ndreadful fall, is, the views which generally prevail amcn^i \nthe professed people of God, in respect to the gospel o\' \nChrist, I mean, as this has been demonstrated in their \npractice, ^^\'hat is the gospel } Is it not good news to \nsinners.\' Aiidwhy.^ Because it saves them. Because, \nin the gospel, provision is made tor the forgiveness of their \nsins; through the atoning blood of our Lord Jesus Christ. \nKosv, observe the following statement: \xe2\x80\x94 The greatest and \nvilest of sinners \xe2\x80\x94 though their sins are as crimson and \nscarlet \xe2\x80\x94 that come to God through Christ, are fully, freely, \nand everlastingly forgiven of all their sins; and stand as \ncornpletely justified before God as if they never had sinned; \nas completely justified, and free from condemnation as the \nholy Angels, wiio have never sinned against God. This, \n\n\n\n121 \n\nif r may so speak, is the very corner stone of the whole \ngospel system. The very doctrine that was prefigured by \nthe sacrifices under the law dispensation \xe2\x80\x94 the glorious \ndoctrine preached by our blessed Lord, in the days of his \nflesh \xe2\x80\x94 constantly insisted upon by the apostles after his \ncrucifiction, and was the fundamental doctrine, on w^hich \nLuther stood when he levelled the artillery of God\'s truth \nat the Romish doctrine of penance and purgatory. Now \nmy dear brother, you can but see, that in the conduct of \nmost ministers and professors in respect to my case, this \ngreat and glorious doctrine of full, complete and everlast- \ning forgiveness, has been virtually thrown away; and the \npopish doctrine of doing penance substituted in its stead \xe2\x80\x94 \nikey could not endure the gospel doctrine of forgiveness. It \nis the last thing which the human heart will consent to, to \nsubmit to be saved in the way the gospel proposes \xe2\x80\x94 for, \nopposition to the gospel is always exactly co?nmensurate \nwith our self-righteousness. They run exactly parallel; and \nI have already considered how self-righteousness clings to \nthe human heart. From hence we are ashamed of the \ngospel of Christ \xe2\x80\x94 the i^eal gospel. And that too, when they \nall the while profess to believe in it, preach in it, and hope \nto be saved by it. This was most clearly demonstrated in \nmy case. Covered as I was with deep disgrace \xe2\x80\x94 although \nthey could not deny but what the great atonement was \nsufficient for the full forgiveness of my sins \xe2\x80\x94 nor, could they \ndeny but what God had a right to forgive me \xe2\x80\x94 nor, that he \nhad not forgiven me \xe2\x80\x94 nor, that if he was pleased to take \nme out of the world, I should not go to heaven \xe2\x80\x94 yet, after \nall, they were ashamed to fellowship me. This, my brother \nwas the whole of it \xe2\x80\x94 they were ashamed \xe2\x80\x94 and consequently \nashamed of the real gospel. You will remember that the \nfirst stand taken, was not, that I was not a christian, nor \nthat I was impenitent: \xe2\x80\x94 but though I were a christian, and \nthough I were penitent, and though God had forgiven me, \nyet for the good of the cause \xe2\x80\x94 to save the church and to \nsave mc, it was neccessary for me to be cast out \xe2\x80\x94 or ex- \ncluded from the fellowship of the people of God: \xe2\x80\x94 and this \n11 \n\n\n\n122 \n\nstand J believe was almosi universally taken. And u hy \nwas it necessary for me to be cast out of the fellowship of \nGod\'s people? I have already told you: \xe2\x80\x94 they uere \nc:>hamed to meet the sneers of tiie world in retaining me. \nBut the gospel was sufficient to save me \xe2\x80\x94 consequently \ntliey were ashamed to go heart and hand with the gospel: \npractically renounced it, and laid hold of the selfish duc- \ntrine o^ doing penance. The minister who now preaches \nwhere I formerly did, was asked what he thought about \nreceiving me into fellowship, but a few days since; and he, \nunhesitatingly answered that he was established in the \nopinion, that in such cases, the person ought not to be re- \nceived into fellowship under from four to eight years! My \ndear brother \xe2\x80\x94 in all soberness I consider this atejil \nheresy \xe2\x80\x94 it is in effect, denying the Lord who has bought us. \nNow what argument can be used to support this awful doc- \ntrine? Will it be said that so much time is required in or- \nder to get evidence of his penitence? 1 answer that the \nwhole bible is against such a position: and not one single \npassage of scripture ever has been or ever can be quoted \nto support it. Will it be said that it would be dishonorable \nto the cause of religion sooner to receive him? I answer \nthat is nothing less than indirectly impeaching the holy \nGod with dishonoring himself in saving the chief of sinners, \nin the way which he is pleased to save them \xe2\x80\x94 which is the \nvery quintessence of Phariseeism, as urged by them ai^ainst \nthe doctrine and conduct of our Lord Jesus in the days of \nhis flesh. Let us state a case. Take the thief on the \ncross. The very same arguments which are used against \nreceiving me into fellowship, might be urged against his \nhaving been received into heaven. There he was in th\xc2\xab \ndeepest disgrace: \xe2\x80\x94 even dying an ignomious death: \xe2\x80\x94 and \nthe argument which is used in respect to my case when \napplied to him would run thus: \xe2\x80\x94 If Jesus receives that man \ninto heaven, the world will say that he cloaks iniquity \xe2\x80\x94 \ncountenances sin. Far he has been a noted sinner \xe2\x80\x94 is \nmost deeply disgraced^ and besides all that, only think; he \nis dying in the most igno.Tiinious manner for his crimes. \xe2\x80\x94 \n\n\n\n123 \n\nIf Jesus grants him fellowship, the people will all say, that \nhe fellowships iniquity \xe2\x80\x94 and the world will have no rever- \nence for his character. Tliis, is the argunnent exactly \xe2\x80\x94 it \nis as good in the one case as the other: \xe2\x80\x94 and at best, \nit strikes at the very vitals of the gospel; and introduces \nin its stead the doctrine of doing penance for salvation. \xe2\x80\x94 \nAnd yet tiiese people are alarming the nation for fear the \nCatholics will overrun the country! My brother, some of \ntheir essential doctrines^ against which Luther fought so \nnobly, have already overrun the country, under the sanc- \ntion too of their professed opponents; the Protestants! O \nhow little did I realize thai such a state of things prevailed \nbefore tx\\y fall: \xe2\x80\x94 but when I come to be looked upon as a \nsinner^ then did I find that *\' Ichabod\'^\'^ was engraven upon \nthe temple walls of the churches of this region \xe2\x80\x94 the glory \nof the /?//re ^o.spe/ having departed: \xe2\x80\x94 and that the Phari- \nsees guarded the avenues, with drawn swords to thrust \nthrough and through every penitent publican who dared \na5)proach; unless he would first retire and do penance \nfrom four to eight years! Was Jesus afraid of being ac- \ncused of fellovvshiping iniquity in receiv/ng to the arms of \nhis fellowsSiip, those who were considered by the self-right- \neous Pharisees the greatest of sinners.^ He was thus ac- \ncused: \xe2\x80\x94 but did it move him? No! blessed be his dear \nname \xe2\x80\x94 for it was among his last words to comfort one of \ntiiese dis^rraced sinners by giving him the glorious assur- \nance; \xe2\x80\x94 ** This day shalt thou be with me in Paradise." \xe2\x80\x94 \nMy dear brother; what horrible doctrine this is on which \nwe are aniiriadvertina? It makes me shudder when I think \nof it. It does nothing less by inference than to impeach \nthe holy and ever blessed God with dishonoring himself \nby appearing to fellowship iniquity in saving sinners. Now \nthe bible is full of promises to the vilest of sinners that will \nrepent; that they shall at the very moment they do so, be \nreceived into the favor and fellowship of God Though \nthey have been as wicked as Manassah, they shall thus be \nreef ivtd. Thouirh they have committed adultery and mur- \nder like David, they shall thus be received. Though they \n\n\n\n124 \n\nTiave been as vile as the penitent publican and prodif:a\\ \nthey shall thus be received \xe2\x80\x94 but now, the great professed \nadvocates of this same gospel, contend, that a sinner who \nis very much disgraced in the view of wen ^ must not be re- \nceived into the church short of doing penance \'^ from four \nto eight years!" I ask you what is this but saying that if \nthey do diS God does they 1 I 1 dishonor his cause and \nthemselves as his professed disciples! and give an occasion \nfor the world to say that they fellowship iniquity? In vi\xc2\xabnv \nof this doctrine what a great occasion was given in God\'s \nputting away David\'s sin, for the enemies of religion to \nsay that he countenanced \\us sin? and especially what great \noccasion is given for such an accusation in the parahle of \nthe prodigal son? But the inferences are too horrible \nand blasphemous even to mention. If the result of their \ndoctrine does not throw away the whole gospel^ I know \nnothing about an argument. Will it be said that Christ \nknew that those whom he received were penitent; but we \ndo not; therefore it is necessary for them to stand a long \ntime on probation? I answer \xe2\x80\x94 that is not the point at all. \nThe difficulty is not whether they are penitent or not \xe2\x80\x94 but \nwhat will the ?^?or/r/ think? Remember the ground first \ntaken by Archippus. Again; how long does it take these \npersons to be satisfied that a man is penitent, that they \nwish to get into the church on account of his worldly honor \nor worldly good? Why, the different sects will quarrel who \nshall have him: \xe2\x80\x94 and, while the man has hardly any evi- \ndence at all, to his own soul, that he is a christian, they \nwill incessantly tease him io join the church : And minis- \nters and people will give him the utmost encouragement, \nthat he is a christian and need not doubt, and uarn him \nnot to wait! Many such instances I think are occurring \xe2\x80\x94 \nwhen at the same time if a poor disgraced sinner, (I mean \nin view of the world) come to them and asks an admittance \ninto the church \xe2\x80\x94 though he prostrates himself before them \nin the dust \xe2\x80\x94 they will frown him from them and tell him \nthat he must do penance from \'\'four to eight years" before \nhe can be received; they wish to be certain of his penitence! \n\n\n\n125 \n\nis i( (lidiciilt for you to st3e the reason why tliey can get \nan evidence of penitence so much sooner in one case than \nin the other? Because, in the one case there is profit and \nworldly honor; but, in the other they are obliged to act on \ngospel prnndples and run the risk of faring as Jesus did in \nreceiving sinners and ealinfif with thenn. Do you think \ndear brother, that I wish for an admission into these \nChurcJes, makes me thus v\\rite? No, I know you do not. \nla view of my final account, I declare I would not enter \nthe most popular of them in Christendom, while they are \nlander the influence o^ such views and practices if they \nwould unanimously receive me. No, God forbid. You \ntiovv understand clearly what I meant in my address to the \npeople of Pawtucket by the whole gospel\'s being thrown \naway in dealing with me. This I showed ynu clearly to \nbe demone^trated in the stand taken by Archippus at the on- \nset; and 1 trust that the foregoing remarks serve farther to \nconfirm the statement. O that God would raise up men \nto preach the Gospel of Christ. My dear brother, try as \nfar^as you can in public and pri\\ ate to expose this system \nof the Ancient Pharisees, that under the garb of the gos- \npel of God is laying hold of penitent publicans with a death \ngrasp, does all it can to plunge them into dark despair; \nwhile it holds out a pretended sceptre of mercy to the self \nritjhteous honorable of this world and thus deceives them! \nO Blessed Jesus, how lovely dost thou appear.^ \xe2\x80\x94 more \nlovely to me if possible, than ever\xe2\x80\x94 -thou friend of publicans \nand sinners! This Pharisaical doctrine not only withholds \nmercy from poor sinners, but it makes war with the gov- \nernment of God. Now by the death of Jesus an infinite \natonement has been made for sin, and God can now be \njust, and the justifier of him that believeih in Jesus - \xe2\x80\x94 \nThrough this atonement he can now receive the very chief \nof sinners who repents, to himself \xe2\x80\x94 yea, to dwell with HIM \nin the New-Jerusalem: but according to this doctrine God \nhas not a right thus to freely forgive the vilest of sinners : \n\xe2\x80\x94 for, if they admit that God has this right, how can they \nget cleir of the conclusion that they are bound to do tho \n\n\n\n126 \n\n\n\nsame? and iftliey adaiit tliat tlio glorioii? Gnd thus gives \nfellowship to the cliief of sinners, how ran they get clear \nof the inference that they are hound to do the same. Says \nthe Apostle on this suhject \xe2\x80\x94 " Who shall lay any thing to \nthe charge of God\'s elect? It is God that jusiifieth. Who \nis he that condemneth? It is Christ that died \xe2\x80\x94 but this \ndoctrine condemns those whom God jnstifieth and thus vir- \ntually throws away the blood of Christ thai u as shed for \nthe forgiveness of their sins ! ! ! Now it is evident that \nthe principal cause leading to siich defective views ol tl e \nfCospcl is to be found in the erroneous, meagre and super- \nficial views which they entertain of sin. \n\nWhat constitutes the great evil of sin? and in what df)es \nits heinousness and criminality rhicjlf/ consist? iMost sure- \nly, in its being committed against God. 1\'his is the view \nthai David had of sin, in the days of his penitence ai d \ndeep humility on account of his own transorrf?s-ions. It \nmust be admitted, that David\'s sins against his n^ighl or \nvere of the deepest dye ; and of the most aggrava\'ing \ncharacter: \xe2\x80\x94 yet, in his confession, he evidently considers \nthe all overwhelming source ofhis o^/</// and condemnation, \nto be his sin against God, His expression is remarkably \nstriking \xe2\x80\x94 " Against thee, THEE ONLY have I sinnrd \nand done this ^vil in thy sight" \xe2\x80\x94 But what are ihe viev^s \nff >?/> entertained by the generality of men \xe2\x80\x94 professor and \nprofane, respecting the heinousness of sin? Why, that its \ndemerit consists, almost wholly, if not entirely in some oi^ert \nacty in respect to our neighbor \xe2\x80\x94 and furthermore, that \nsuck a criminality, is to be graduated by the views that \nmen. entertain of such overt acts ; or in other words by \npublic sentiment! Never was there a truer statement than \nthis, perhaps. It has been demonstrated in thousands of \nways, \xe2\x80\x94 as I gave an instance in a former communication; \nrespecting the minister who was so horror-struck at the \nthoughts of my being retained in fellowship alter I had \nconfessed my sin and imph:>red forgiveness; and yet w onld \nfellowship and commune with churches and ministers, by \nhundreds, who clasped slavery in their arms; involving le- \n\n\n\nI \n\n\n\n1^7 \n\njialized, allowed licrnliousiirss in \\t^ most loathsome l(^rmg. \nNow observe thi.< remark, dear brotlier\xe2\x80\x94 \xe2\x80\x94 O that it may he \nm ).<t de^\'ply en<rraveii on your heart. Sin in its\' il\' consifi- \nered \xe2\x80\x94 that is, sm against Gud is not realized to be Di.**^\'- \n(iRACEFUL by those wiio fear beinfj (Hsgraced in fel- \nlowshippintr any penitent sinner, however degraded in view \nofthe worhl. \n\nIn what does the dhgrare of sin principallv consist? I \nmean the real discrrace in the sij^ht ol* God and of all di<in- \nterested holy intelligent beinors? Why, most cert:nnly in \nthe very thjng which constitutes its principal rrimlnatitij: \xe2\x80\x94 \nits being committed airainst God. Well, these ministers \nand professors will all acknowledge that they have sinned \ngreatly against G td. That they sin against him more or \nless every day: \xe2\x80\x94 but do they feel as i( they weve di<o\'rared \nby their sins \xe2\x80\x94 deeply disgraced: \xe2\x80\x94 covered with disgrace? \xe2\x80\x94 \nIf they do^ thus look upon themselves \xe2\x80\x94 and ifthey r/o thus \nconsider the chief disgrace of sin, to consist in its being \ncommiiied against God \xe2\x80\x94 why do they shun me as they d ), \nand fear being disgraced \\)y shewing me mercy v\\h<^n I beg \nit of them? Ah! my brother, you see the Moiister Phar- \nisee here most clearly detected! And, that he lives and \nfw lis with pride not only undn* the Arminian cloak, but, \nunder the high Calvinist and Hopkinsian garb! \'^ es, after \nall of their theorizing in ivriting and preaching their ortho- \ndox views, respecting the great evil and shame of sin\'s \nconsisting in its being committed against God, yet, when \nthey were put to the test in their practice \xe2\x80\x94 they shut out \nthe glorious and ever blessed God entirely! They \ncome over completely, to the ground of certain pro-slavery \nmen, who say to the abolitionists \'* your theori/ is beautiful \nnnd good ; but it will not do to reduce it to practice!! !" \xe2\x80\x94 \nNow, whether the position assumed by William Law be \ncorrect or not:\xe2\x80\x94 that so sure as a man has a correct view \nof his own heart and sins, he will consider himself a great- \ner sinner than any other person \xe2\x80\x94 yet one thing I fully be- \nlieve is as true as the divine oracles \xe2\x80\x94 viz: that if a person \nlees himself 2iS he should, he will not feel to exalt himself \n\n\n\nabove tho niost disfirraced .^iiuicr in the universe \xe2\x80\x94 and w ill \n\\)*^ ready tmmedtdtt ht t\xc2\xab) receive hirii into fellowslup if he \ntnrri to God. I)Ut. if men hubitually/^r/ thfit tlie disgrace \noi sin (:onsi>ts in some certain ifra f at is fow^.rds iiuin^ tlieii \nis such conduct, as has been acted out towards me very \neasily accoiinted for. \'I\'liey consider tliat /am disgraced \n*by sin; and they are nof\\ and they do not mean to con- \ntaminate rhemsf Ives bv coming near me \xe2\x80\x94 and, as they do \' \nnot habitually led themselves (hss^rnrcfl on account of sin, \nso, they do not hi!)ituany realize their criminnliiy to be \ngreat: \xe2\x80\x94 and, as they do not habiluaily realize their crinun- \nnUty t) be ^jreat, so as an infallible t nn^fquence they do \nnoi habitually realize the need of an infinite atonement for \ntiieir sins: \xe2\x80\x94 and as rhey do not realize the indispensable \nnecessity of an infinite atonement and Savior tor i/irm- \n5f /r/\'>:, so, when a sinner in their view becomes so criminal \nand disgraced as they look upon me to be, they cannot tind \nf.iion^h in their views of {he f^ospel to sufi^ice for his inunt" \nf/i(ffr foro-fj^rnrss and fellowship \xe2\x80\x94 and therefore resoit to a \nsubstitute for the blond of Jesus \xe2\x80\x94 viz: t/mf of r/omnr j e i- \nan re from four to eio-ht tjenrs ! ! AJy dear brother this is \na straight story and it is a true one. You see then how \nthe glory of the gospel is lost si": ft of Men have lost \nsight of the claims of God, the moral Governor of the uni- \nverse as their law-giver: \xe2\x80\x94 consequently of their own great \ncriminality and disofrace in sinning against him: and of \ncourse, there is no room in their minds for a right view of \nthe Lord Jesus Christ, as mediator and savior of sinners. \nNow notwithstanding the greatness and enormity of my \nsins, yet I as fully believe as I believe that I exist, that if \nthese ministers and professors who since my fall have been \npractically saying, \'* I thank thee O God that I am not \nlike that publican" could see their own hearts and sins, in \ntheir true light, every stone which they have grasped, to \ndash my brains out, would instantly fall from their hands; \nand they would begin to hope, if there was mercy for therfi, \nthere might be mercy for mo also. O my dear brother, if \nyou find yourself any where near the rocks and quicksands \n\n\n\n129 \n\nof the anci\'^nt Pharisees \xe2\x80\x94 on whicli the \'^ foolish Oalla- \ntians\'\' foundered, bear away I beseecli you into the broad, \ndeep and shoreless ocean, of J^.sw.s\' aloneini) blunfl ! Many \nwho sail under the pretended broad pendant of orthodoxy, \nart as completely ashore, a\'S were the Gallatians. A Uuh^ \nprofessor^ not far from this place, of the greatest preten- \nsions to orthodoxy^ \xe2\x80\x94 since my fall^ held forth the doctrine, \nthat it must take years of penitence to rest re me to the \nfellowship of God\'s peo[)le. My dear brother, God has \nplaced me in a most eli jjble situation to take a clear view \nof*\' Protestant Poperif-y \xe2\x80\x94 and this is what may be called \nhigh Hopkinism, Emnmnsite Popery ! Let no man accnso \nme of favoring the doctrine of Antinomanism \xe2\x80\x94 I abominate \nmy own sin. I say that "the soul that sins it shall die." \nBut I say also that Jesus Christ has power on eanh to \nFORGIVE sins. That his blood is sufficient to cleanse \nfrom all sin : \xe2\x80\x94 and, that ho who lays any thing to the charge \nof a soul, justified by God, through faith in Jesus, makes \nwar with the government of the great eternal, and virttia ly \nthrows away the whole sfospel \xe2\x80\x94 and that this lia^ b( en \nabundantly acted out in relation to my case I think I have \nshewn to a demonstration. \n\nO that God would raise up ministers and a people, that \nwould pracficalh/^ preach the whole gospel of Christ.. I \nsay />rflf^//ca//// dear brother; \xe2\x80\x94 for there are many, very \nmany who theorise on it: \xe2\x80\x94 They condemn Unitar anism: \xe2\x80\x94 \nl^hey talk about an infinite Savior: \xe2\x80\x94 and yet, they prnc i- \ncall// ^ixy Ihey feel there is no such Savior \xe2\x80\x94 They say th-y \nfeel themselves to be the greatest sinners that ever lied: \nand yet, when a poor sinner like me \xe2\x80\x94 disgraced in vie *\xe2\x80\xa2 of \n(he world, cries to them for mercy, they stop their eais a id \nfly from him, as they would if he were pltysicallly dis- \neased with the plague! Men wili do anv tiling e\'se, be- \nfore they will practicallf/ preach tlie gospel. i hey will \ngive their goods to feed the poor; f \'r, by it they fuai/ i\xc2\xbbet \nhonor \xe2\x80\x94 I\'hey wdl run the risk of being m \xc2\xbbbbed, in reprov- \ning sin; for. I)y this they rnai/ get honor of man \xe2\x80\x94 Yea, \nthey may give their bodies to be burned in o:d(;r to j?ave \n\n\n\n130 \n\n\n\ntlieir chara(^(ors among roen: \xe2\x80\x94 hut who, who, dare fol- \nlow the example of Jesus, in takinir to tie arms of their \nfellovv!\xc2\xabhip a i)oor sinner, deeply disgraced in view of the \nworld? [lere is the mo.st thorough test of^ moral courage^ \nwith which man was ever tri(^d: \xe2\x80\x94 for, he who does ihis, is \nahout as nure to l)e branded as being as vile as the person \nhas been that he fellowships \xe2\x80\x94 and thus he loses his own \nreputation . This is the way in which Jesus lost his repu- \ntation with the Scribes and Pharisees. There were (%\'o \nthino-s, in his conduct, which ma:le him so obnoxious to \ntheir wrath, that they would not suffer him to live. One \nWH-^, he would not admit that their righteousness \xe2\x80\x94 as high- \nly as they thought of it, was sufficient to save them \xe2\x80\x94 *\' Ex- \ncept your righteousness Tsays \\ie) exceeds the righteous- \nness of ihe Scribes and Pharisees, ye shall in no case enter \ninto the kingdom of heaven:" \xe2\x80\x94 and the otlier, was, he told \nthem that those whom they considered the m(^st dis^^raced \nsinners mi^ht be saved through him \xe2\x80\x94 " Verily, I say unto \nyou that Publicans and Harlots shall enter into the king- \ndom of God before you." Ah, they could not endure Jesus \non this a\'^count \xe2\x80\x94 his receiving sinners and eating ^ ith \nthem, whdiJ he told his disciples to beware of the leaden \nof tiie Pharisees \xe2\x80\x94 the a\'oct ine of the Pharisees, v\\as more \nthan thev could away with: \xe2\x80\x94 and those who now dare to \nimitate Jesus, in praitiadly preacliing the gospel, will meet \nwith simil ir treatment from those of a similar spirit and \nviews. O if I had the voice of an angel, I would cry to \nall the ministers ar.d professors of this land, and ask them \nwho. who, among them dare act like Jesus in this respect. \nWe may engage zealously in all the causes of reform \xe2\x80\x94 \nsuch as Temperance, Anti Slavery &c. and still not come \nup to this point: \xe2\x80\x94 because, in carrying forward thcKe \ncauses, their advocates stand upon the law of God, to con- \nihma Sin \xe2\x80\x94 but, to run the risk of being accused of filloifj\' \nshifjitifr iniquiiy, by giving fellowship to a disgraced pen- \nitent sinner, is what many which will do the former, dare \nnot come up to! Indeed^ my brother, as precious as are \nthese causes \xe2\x80\x94 (and they never laid nearer my heart) yet \n\n\n\n131 \n\nI tell you, that the advocates of them, need much grace \nand watchfulness, not to grow Pharisaical in carryiui^ t\xc2\xab em \nforward. O 1 Tear, greatly fear, that many, very many, \nafter having been instrumental of a blessed work fur tiie \npoor slave will tlumselvcs come short of heaven on the \nground of trusting to their own righteousness for salvation \ninstead of looking to Jesus. O Jesus, Jesus, Jesus \xe2\x80\x94 he is \nall and in all. 1 thought of dwelling at some length on \nthat subterfuge resorted to by many in order to get clear \nof their duty in respect to such cases as mine \xe2\x80\x94 viz: that \nof saying they could foj give hui not fellowship. But it \nneeds it not. Let such persons, first prove that the glorious \nand holy God forgives those that he does not fellov\\ship; \nor let them cease from such sophistry. Have they heard \nof such a thing in the conduct of God.\'* And are they not \nsolemnly commanded to forgive AS God for Christ\'s sake \nforgives them.\'* Jesus Christ knew how contrary to the \nhuman heart was this doctrine of forgiveness; and he tliere- \nfore set it forth in the clearest light; and guarded it from \nevasion. Hear what he says to Peter \xe2\x80\x94 "If thy brotfier \ntrespass against thee seven times in a day, and seven times \nin a day, l^jrn and say he repents, thou shalt forgive him.\'\' \nBut dear brother, I ^e\\\\ down before them, said 1 re[)ented \nand asked forgiveness and they would not grant it. Have \nthey in this turned their backs upon the gospel, and laid \nfast hold of the old papal doctrine of doing penance or not? \n1 leave it to your candor to decide by the word of God.- \xe2\x80\x94 \nIf they have, then are we in the midst of Popery \xe2\x80\x94 alias \nPhariseism under the c^/^^wf^cfl? name of evangelical Prot- \nestantism! O God deliver thy people. 1 have only to add \nthat after reading this letter I pray you to take your bible, \nturn to the 18lh C. of Matt, and read the parable \\n the \nlatter part. You will there have the unerring couns\xc2\xa9! of \nGod respecting those who refuse to shew mercy to an im- \nploring brother.* I shall trouble you with but a few more \ncommunications. \n\nYour Jiffeciionatt Brother. \n* See note next page. RAY POTTER. \n\n\n\n13^ \n\n\n\nLETTER XVII. \n\nPuoviDENCE, (Li Prison,) Nov. 14th. 18-57, \n31 f/ clear Brother : \xe2\x80\x94 \n\nThere has been one developement in connex^ \nion with my fall, as undeniable, as it is astounding. 1 wi \npresent it to your mind in this place, because it holds a \ncose connexion with the subject of my last communication. \nIt is this: \xe2\x80\x94 The present organization of denominations and \nchu chfs AS SUCH, have noftUowship with David \xe2\x80\x94 the in- \nspired Prophet \xe2\x80\x94 the ancient king and sweet singer of Is- \nrael, and the eminent type of our glorious REDEEMER! \nStart not at this statement, as if it were a wild assertion, \nwithout proof: it has been indubitably proved in their con- \nduct towards me since my fall. Do not think that by these \nremarks I mean to compare myself with David for piety, \nI am only shew ing, that if my falling as 1 have, makes it \nindispensable that I should be shut out from the fellowship \nof God\'s people, notwithstanding 1 repent and cry for \nme^cy, certainly David\'s fall must place him in the same \nsituation. Can any one deny the inference.\'* Observe; \nthey took the ground that on account of the greatness of \nmy sin \xe2\x80\x94 the shame and disgrace of it, I must at all events \nbe excluded from the fellowship of the people of God. No \nmatter what protestation I should make of my sorrow for \nmy sin \xe2\x80\x94 no matter how low I might lay before them in the \ndust and implore mercy and forgiveness \xe2\x80\x94 I must on the top \nof the whole be excluded Irom the church. Some thought \nI ought never to be fellowshiped any more, and some that \n\n\n\n* I ouglit to mention that I understood that Charles Sim- \nmons of Attleborougbj soon after my fall, advanced scriptural \nviews in resfiect to my case\xe2\x80\x94 that he dared to pray for me in \nthe pulpit and preached fath fully. \n\n\n\n133 \n\nI o!ight to stand excluded and do penance " from four to \neight years." And on what ground was this urged? I \nhave already told you: \xe2\x80\x94 on the ground of the greatness or \ndisgrace of my sin. Well David added to the sin of adul- \ntery that of murder \xe2\x80\x94 and, if the principle which they acted \nupon in denying me fellowship does not exclude David \nafter his penitence and wljen he wrote the 5lst Psalm, \nthen one thing is certain, viz: That in their estimation the \nmore numerous the sins, of a similar character, the less \ncriminal the transgressor. Here again is a dilemma: let \nthem take which horn they please. Every child, that knows \nany thing about a legitimate inference from a proposition, \nknows, that they must take one or the other: \xe2\x80\x94 either ex- \nclude David from their fellowship wheii he penned the 51.s< \nJPsalm, or contend it is less criminal and disgraceful to \ncommit adultery and murder, than to commit adultery \nalone! But let us make a supposition: \xe2\x80\x94 Suppose David \nhimself, could he really now on earth: unknown, however \nto any one;\xe2\x80\x94 yet the very self-same David that he was \nwhen he wrote the 51st Psalm: \xe2\x80\x94 precisely the same in the \nsight of God: with all of his former piety and all of his \npenitence for his transgression \xe2\x80\x94 and suppose that it were \nknown that he had committed the same sins which he did \nin the case of Uriah and his wife \xe2\x80\x94 I ask you if you think \nthere is a prominent denomination or church in all this \niand, that would receive him into their fellowship, f there \nwere no more inducements on the score of worldly honor \nor gain than there is to receive me? No, be assured there \nis not. I am/////^ convinced of this. They would want \nhim to do penance more than from four to eight years 1 can \nassure you. The statement is therefore correct \xe2\x80\x94 thai the \npresent organization of churches and denominations \xc2\xab6<^^?.\'f A \nhave no fellowship for David: and I ask you iniere is not \na way mark, that shews us beyond controversy their ^reat \nand awful departure from the real gospel way of salvation ? \nDoes the bible excuse David in sinning. IVo! but ujiqual- \nifiedly condemns him; \xe2\x80\x94 yet notwithstanding all this, this \nsame David, taking his life altogether^ is represenltd as \n12 \n\n\n\n134 \n\none ofthe most pious men thftt ever lived. There is that \nsaid of him, wliich is not said of any other person spoken \nof ill the holy scriptures \xe2\x80\x94 he is called a man at\'ter God\'s \nown heart. Nor, is this character for piety, conhned to \nhis WiG previous to his fall. Mear what God by the pen of \ninspiration records of him ^//cr /r25 death. 1 Chron. 29 \nC 28 V. " And he died in a good old age full of days \nfiches and HONOR: and Solomon his son reigned in his \nstead." And you are well aware, that he is represented \nin the most honorable point of view, as a saint, by C\'hriftt \nand the Apostles. Now I wisli to digress liere a moment \nand call your attention to the striking similarifi/ which \nthere is, between the professed christian organization and \nthe Jewish organization, when Christ appeared among \nthem. How high were they, in their commendations of \nMoses and the Prophets \xe2\x80\x94 yet, at the same moment perse- \ncuting unto death Christ and the Apostles! Clearly evinc- \ning that if the same Moses and Prophet* v^ ere then to have \ncome among them they would have shewn them no more \nfavor. And so now \xe2\x80\x94 not one of these popular preachers \nand churches, but what make their houses of worship ring \nwith high encomiums of David. How they delight to read \nand sing his Psalms! Especially the 51st Psalm. No part \nofthe Bble do they read so much: and, perhaps, there is \nno portion ofthe word of God that texts have so often been \nselected from as the 51st Psalm \xe2\x80\x94 written by David after \nhis transgression: and yet if David, the real man, (stripped \nof all vnnddly appendages to induce them to take him by \nthe hand) could be introduced to them, hardly one of them, \ncould be induced to shake hands with him \xe2\x80\x94 much more \ngive him the hand o{ fellowship! Gracious Redeemer, \nwhat delusion is here! How little do these professors \nknow what is in their own hearts! My dear brother; I \nhave no idea that he could get to a single communion table \nnor into a pulpit in this land. In what a state are the pro- \nfessed churches of God! They have no fellowship for Da- \nvid. This is no fiction. It is a sober realiUj. Perhaps \nthere was no other way, in which I could have been brought \n\n\n\n135 \n\nto see this so clearly as the one which God has taken: I \nmean by leaving me for a season to my own ways, and \nthus to fall into disgrace as I have: and my brother, why \nshould /desire to have any more fellowship from them than \nDavid? I ought not: and by the help of God, I never \nagain will give fellowship to any church that will not fel- \nlowship David There has been one great and radical \nmistake in respect to my views and uishes since my fall: \nand that is, that I was anxious to urge myself into their \ncommunion. Nothing can be more foreign from my feel- \nings. Not but what I fully believe that God has many \ndear children among them; but I fully believe that the \nproud, self-righteous and selfish spirit of this world, sits at \ntheir helm as bodies \xe2\x80\x94 That such a spirit holds the keys of \nadmission and exclusion \xe2\x80\x94 and that God\'s real saints who \nare within their walls, are in Babylonish captivity, that \nGod would cause that solemn word to ring through and \nthrough their souls: \xe2\x80\x94 \'\' Come out of her my people, that ye \nbe not partakers of her sins^ and that ye receive not of her \nplagues.^^ There never was any truth so clearly set forth, \nbut what those who dreaded its power, would try to argue \naway its validity. Thus, when the case of David has been \nnientioned to some, they would immediately contend that \nit was not in point; there being so much more light now \nthan there was then! 1 have already touched upon this \nobjection in a former communication: but no matter if \nthere is a little repetition on this point. These persons \nmust be subjects of extraordinary illuminations themselves, \nwho leave David so far in the rear!! How is it, that they \nquote the Psalms of this man-\' \xe2\x80\x94 ?ls divine authority, when \nthey have got such a great distance the start of him \\u a \nknowledge ofdivjne things! My brother, which is the most \nenornmuti^\xe2\x80\x94 the foolishness or the wickedness of such an \nargument.^ \'I\'hose who thus argue, seem more like per- \nsons enveloped in total Barbarian darkness^ than persons \nof the deep and clear views, that David possessed, of the \nlaw of God\xe2\x80\x94 \'the nature of holiness and the exceodiiig sin- \nfulness of sin ? David lived under another dispen.^ation \n\n\n\ntobesurc; in \\v(ii(.h tilings \\xere allo^vcrl vvliich arc nr)t now \nnlloNved. But, did thnt dispensrition allow adtil\'.ery? or \nmurder? Did that dispensation alier the votnrt of >in.\'\' \xe2\x80\x94 \nUnder what dispensation were the ten cnmrnaiidnM^nts \nf];i von from ^-ount Sinai? Under th(^ very dispen>alitin \nwhich David lived. And who ever had a clearer view \xe2\x80\x94 a \nmore thorougii acquaintance with the Irlter and spirit <>f \nthose ten commandments than David: And }et, lh(;he \npersons in order to get clear of shewing mercy and fellow- \nship to a poor sinner like myself, will argue, that David\'s \nlight respecting the moral law of God was quite dim when \ncompared with what they possess!!! Consequently, his \ncase is not at all applicable \xe2\x80\x94 not in point when considering \nmine. But my brother, they would be more coni-istent, \nfar more, to take the gro\'.ind of one of my most biUer, flam- \ning, religious opposers in Pawtucket and ar\xc2\xabiue t!)at this \nholy man of God finally sunk to hell! Yes, when express- \ning her horror at the thought of giving ine fellowship, tl-e \ncase of David was quoted, and she boldly declared that \nwe had no evidence that David ever repented!! Yet this \nperson is held in good standing and fejlouship by popular \nprofessors. Perhaps you begin to say, enough. But i>ow \ncould I ha\\e said less? Can you now, for a moment ques- \ntion the entire truth of my proposition \xe2\x80\x94 That, the professed \nchristian organization of this land, I mean as churches and \ndenominations have no fellows\'nip for David, the eminent \ntype of our Lord Jesus Christ? From this point of obser- \nvation, I ask you to look all around you; and ask ytsurFcIf \nif it is not high time, for some one to iifo forth in the name \nand strength of God, and call upon \\hc pr<;fr>ec-rH t\'< !lnvfMs \nof a meek and lowly Jesus, to come f/mrff fi(Hn ihe.-e mouiH \ntains of Pharisaical pride, into the valleys nod grr< ti pas- \ntures: beside the still v^aters; v^here Davifl f-und sueh \ncomfoit to his soul. O uhnt delusion there is ^\xc2\xbbrnniig tin m, \npretending to read the Psain^s, preach from thrni a\'ld sii-g \nthem with delight, and yet have no fellowship for their au- \nthor! \n\nYour .Qjjtctioaotc Bio\'hrr, \n\n\\X\\\\ POTTKIl. \n\n\n\nI3t \n\n\n\nLETTER XVIII. \n\nProvidence, (In Prison,) Nov. 16th. 1837. \nill/ dear Brother : \xe2\x80\x94 \n\nIn the account which 1 have given you of \ncircumstances connected with my fall, I presented to your \nmind as I thought the contrast between the proud, unfor- \ngiving spirit of this world, and the merciful spirit of Jesus. \nIn my V2\\h Letter I put the opposite conduct of certain \npersons, side by side; and I think you could not fail of seeing \nthat the one was very much like the conduct and spirit \nof the ancient Pharisees, and the other like the spirit and \nconduct of Jesus. And, now, am I going too far, in saying \nthat my dreadt^ul fall, has developed the fact, that professors \nof religion in general, are as destitute of the spirit of Christ, \nas (hey are from possessing right views of the gospel? I \nWould, by all means, avoid all unjust censure and all un- \nrighteous judgment\xe2\x80\x94 and 1 know not, that 1 am conscious \nof the least feeling of revenge, or spirit of envy, to gratify \nin these* remarks \xe2\x80\x94 I only desire to exhibit truth: and 1 de- \nsire to lean on the side of charity concerning the conduct \nof others: \xe2\x80\x94 To make all allowances, that can be made, \nwithout going directly in the face and eyes of truth, and \ncontradicting the most stubborn facts: \xe2\x80\x94 and I would have \nyou do the same. But still, after we have exercised char- \nity to iis utmost bounds, I think candor will compel us, \non a survey of the whole case, to maintain the position \nwhich I have laid down. Let us look at it. How does \nthe spirit of Christ, teach us to conduct towards fallen, dis- \ngraced, imploring sinners? We certainly have a correct \nanswer to this question in looking at the conduct of Christ \nhimself. And what was that? Why my brother, he came \ninto the world; from the bosom of the Father, to visit them; \nto save them. This was his special business \xe2\x80\x94 the work \nhe came to accomplish, and he never faltered in it, until \nhe spilt his blood on Mount Calvary, and cried with his last \nbreath, *\' It is finished!" Now, can we conceive, that I \n\n\n\n133 \n\nappeared more sinful, more disgraced, in view of God\'a \nprofessed people, who, on account of my degradation, have \nkept aloof from me; than sinners in general, yea, the least \nsinner appeared in Jesus\'s view, betore he visited this \nworld? No one will hazard sucli an assertion: \xe2\x80\x94 for, what \nare our views of sin, when compared with his? Yet, this \nnever kept Jems away. No, notwithstanding the guilt and \ndegradation of a lost world of sinners he came into it \xe2\x80\x94 he \nr2527fr/ these sinners \xe2\x80\x94 he ate and drank with them; and \nalthough the Pharisees despised him iov it, yet the Angels \nof God adored and worshiped him for it: \xe2\x80\x94 but what v^ as \nthe conduct of most professors towards me? My dear \nbrother; I speak not now by way o^ fault-finduir. No; I \nam sorry to be obliged to speak at all \xe2\x80\x94 but truth compels \nme: \xe2\x80\x94 and what was that conduct? Did they vist me r \xe2\x80\x94 \nNo \xe2\x80\x94 1 have already told you, that of the five hundred pro- \nfessors in Pawtucket, not more than perhaps ten, excepiijig \nthose of the church of which I was pastor, ever came nr^ar \nme: \xe2\x80\x94 and while I was suffering too, in almost an ui.paral- \nelled manner \xe2\x80\x94 and ichih my cry for mercy ^ was all the time \nlying at their feet. Come near me? \xe2\x80\x94 if you \\\\\\\\ believe \nme, they in many instances would not look at mc. .Num- \nbers of them had to pass the house where I lived; and you \ncannot conceive in what a posture they put themselves, \nfrequently, in passing. I believe they did not actually hold \ntheir noses^ but in every other respect they resembled per- \nsons who were passing a place which they knew to be in- \nfected with some mortal, contagious disease \xe2\x80\x94 those loo, \nwho before my fall I had been intimate with for years. I \nask you if this looks, and acts like the spirit of him who \ncame into the world to save sinners? I know that they \nframed many excuses. One was, (and perhaps the most \nprominent,) my censuring professors of religion, in my ad- \ndress to the people of Pawtucket. But, (as I have once \nbefore said,) what spirit did they manifest before this came \nout? Precisely the same: \xe2\x80\x94 for, my confession, had been \nlying at their feet, in the most humiliating terms for nearly \nthree months before this address. They heard so much \n\n\n\nsaid, that was calculated to sink me in their estimation was \nanother excuse. Well, did even the heathen Romans \ncondemn a man unheard in his own defVnce? INo! )ret \nthese chri:rtians thus coijdemned me! Did they ever come \nnear me and ask me if various things uhich were stated \nconcerning me were true? No never \xe2\x80\x94 but tork oiie sided \niesUmony^ altogetJirr. I was tried by them (X-yartv^ and \nu\'if/iout giving me a hearing I was condemned. Now you \nknow that every candid, impartial person would naturally \nconclude, that in a case like mine, thousands of false state- \nments would be made concerning it; and that they would \nconsider it their duty, to suspend judgment until they heard \nthe accused in his own defence: \xe2\x80\x94 but it has not been so \nin my case. I have thought as I have already hinted, that \nthere has hardly ever been an instance, in which so many \ncb.\'ohite and alfoo ether unf (tun fledlies, were told, as has \nbeen the case in respect to my fall. Yet professors of relig- \nion, would seefn to drink in these representations, as greed- \nily as ever a thirsty ox drank water: \xe2\x80\x94 and, not only that, but \nin numberless instances fabricate tht^m too. One uould \nhave thought that their motto and watch-word was. *\' he is \nd :)wn, and if lying and misre|)resentation will effect any \nthing, we are determined to keep him there." I know \nthat so.ne will be ready to say, the stories came to them \nso well a.\'ffhrnticated, that they could but believe them. \xe2\x80\x94 \nThey had them from eye and ear witnesses perhaps. I \nwill give you a specimen of the truth of these eye witness \nstories. A certain woman holding a close relation vvjth \none of the ministers of this place, said, that one thing she \nknew was tvne\xe2\x80\x94for she saw it with her own ci/es\xe2\x80\x94shG saw \na certain female come out of the house uhere I lived, with \na child in her arms. Now, your imagination may supply \nwhat I forbear here to state respecting the inferences and \nconstruction, which would have been drawn and put upon \nthat woman\'s story, if it had been true; and the use which \nshe undoubtedly intended to make of it. Well, the truth \nwas, she saw a female come out of tho house with a cloak \nrolled up, in some flannel y designed to repair the lining! \n\n\n\n140 \n\nI merely mention this as a specimen of the truth of the e}\'6 \nWitness stories, that were rolled upon my devoted head, \nalmost without number \xe2\x80\x94 and as for the ear witnesses, the \nreports which, undoubtedly, you heard of my preaching, \nsince my fall, is a fair sample. Every day, almost, reports \nWould be brief that I was preaching \xe2\x80\x94 and founded tooj on \nthe testitnony of those who said they heard me\xe2\x80\x94 yes, they \ncould take their oatlis that they heard me\xe2\x80\x94 but still, it J3 \nGod\'s truth that I never have attempted to preach, up to \nthis day. I have prayed in sonne conference meetings, \nand two or three times said a fe^- words sitting in my \nchair\xe2\x80\x94 but never have I gone farther; although [ have \nbeen most earnestly entreated to do so. But, to return: \xe2\x80\x94 \nand thus much for the exciise of standing aloof from me \non account oi kearing so much. You know, my brother, \nit is not a valid one; but if they had don\xe2\x82\xac unto me as they \nwould wish to be dealt with themselves, they would, as I \nhave btjfore said, suspend th\'ir judgment, until they had \nheard me in vin.iication or explanation. But [ can tell \nyou the secret of this; mark what I say. If, after my sin, \nI had taken a leap into open infidelity \xe2\x80\x94 or, if I had braved \nit out in deni/ino- my sifi, they would have got along well \nenough \xe2\x80\x94 for, then they would have been under no obliga- \ntion to have forgiven me and fellowshiped me; but, as I \nconfessed my sin and sued for mercy, the only possible re- \nsort for them; in order to get clear of the plain commands \not Christ, and grant me forgiveness, was, to make me out \na consummate hypocrite, from first to last. To take bible \nground and thus to forgive and fellowship me, was too \nmuch for the pride of their hearts to endure; as I have al- \nready shewn you in former communications: from hence, \nin order to ease their consciences, for refusing me forgive- \nness, they were willing to put the very worst construction \non every thing concerning my case; and to give credit to \nalmost every thing which was said about me. God forbid \nthat I should judge unrighteous judgment, but I do most \nsincerely believe that this will be found to be a true illus- \ntration of this subject so far as many are concerned in the \n\n\n\n141 \n\ngreat day of final retribution. There was another reason, \nno doubt, that operated powerfully with some \xe2\x80\x94 and that \nwas, they wanted the nWieritance! Of this 1 think 1 shall \nfully convince yov: in another communication, on {\\\\e power \nof i>ectarianhm. I will only now ask you, if it does not \nappear to yon., that connected with my fall, the develope- \nment has been fully made, that there is a great and lament- \nable want of tlie spirit ol* Jesus among his prolessed disci- \nples? Now, in respect to their standing aloof, as they \nhave done, I am willino to admit of every excuse and apol- \nogy that can be offered with the least possible shew of \nreason \xe2\x80\x94 but that I bave not judged rashly I think the fol- \nlowing similitude will clearly demonstrate to your own \nmind, as it seems conclusive to my own. I^et us suppose, \nthat one of your children, whom you dearly love, and for \nwhose life and future usefulness you feel a great anxiety \nis taken sick at a small distance from you \xe2\x80\x94 and, suppose \nwith the news of his sickness, you have very discouraging \nintelligence in respect to the prospects of his recovery. \xe2\x80\x94 \nDo you suppose, that in such a case, you would teei wil- \nling to keep av\\ay from your child-~giving him up f)r h>st ? \nNo! nothing but insurmountable obstdcles, could hinder \nyou from Hying to him: and notwithstanding all the (lis- \ncourngmg accounts, which you had received from oihtir^ \nconcerning his state, you would still be disposed, if possi- \nble, to hope that there might be help for the child:\xe2\x80\x94 -and, \nyou would not only look on the discouraging symptoms, \nbut you would mark every favorahh token \xe2\x80\x94 you would \nfet/l of his pult \xe2\x80\x94 watch his respiration with intense anxiety; \nand every indication which wn\xc2\xab griven vou, of the possibil- \nity of the recovery of your child, would buoy up your .s})ir- \nits and fill your heart with gladiiess \'i\'i>e application you \nperc<*ive is most easy \xe2\x80\x94 you have no doubt, niride it already. \nBui let mo ask you, if th-- conclusions are not irresistable? \nShould not the ties of grace be stronnrer than the ties of \nfiaturc? And shoidd not my professed brrthren in Christ, \nhave lelt a str\xc2\xabmger and more intense solicitude for my \n.^f/i.-lUi\'d recovery, then the^\' would have felt for the nafu- \n\n\n\nraJ life of one of their children in such circumstances as \nwe have jnst been supposing? And if they had felt such \na solicitude, would they not have come and looked at me \xe2\x80\x94 \nand leit of my pult? Let any candid person under heav- ^ \nens answer this question, and 1 venture to affirm that he! \nwill answer it in the affirmative. It is a plain case. \xe2\x80\x94 ; \nBut did they do so? No \xe2\x80\x94 but every unfavorable symptom | \nrespecting my health, they were swift to give credit to \xe2\x80\x94 in \\ \ntheir view, every thing concerning me was death, death, 1 \ndeath; while an angel from heaven could hardly have made \nthem believe that there was the least sign of spiritual life \nand recovery in my case. One thing in connection with jl \nthis subject was most striking. When my confession first II \ncome before the public, many were perfectly satisfied with \nit \xe2\x80\x94 as in the instance of Gerrit Smith, the writer in the \nHerald of Freedom, kc. Yet others could see no signs of j \npenitence in it at all. One minister in this region, said, | \nas I understood, that there was no more evidence of peni- \' \ntence in it than there was in the devil! Do you think such \npersons iranlvd me. to live? Look at the similitude of the \nsick child and judi/e. Never, perhaps, in this region, has \na man fallen, on whose neck so many feet, professors and \nprofane, ucre instantly placed to keep him down, as on the \nneck of your sinnmg and unhappy brother. One promi- | \nneit individual, in conversation with one of my friends, a j \nshort tiiwe since, was honest enough to confess that he \xe2\x80\xa2 \ngreatly feared I should rise again I speak metaphorically, \nbut it is a sober truth that there were persons in the region j \nol\' Pav\\ tucket, that were so greedy after \xe2\x80\xa2\' the inhtriteiicc^\'^\'* \nthat they were ready to bury me before the breath left my \nI) >dy. My dear brother, mv soul is sick when I reflect on \nthis suSject. Where, where was that spirit, whxh seeks \nto save that which v^ as losi! I wa? like a mariner who \nhid talhm overboard. Aniidst the warring elements, \nbreasting the mountain waves, 1 laid hold with one hand \non the ship - cried tor help! help! from my former ship \nmates \xe2\x80\x94 but the officers of the ship commanded my ban 1 \nto be severed frcjui my body, that I might again drop in \n\n\n\n143 \n\nthe deep \xe2\x80\x94 and it was done. I laid hold with the other, \nand met with the same fate! Then with bleeding stumps, \nerect by the hand of God alone preserved from sinking, I \nlooked this way and that way, and cried for help and mer- \ncy \xe2\x80\x94 but the answer from the popular professors of the land \naivas \xe2\x80\x94 sink him! smkhim!~at least from four to eight \nyears, lest we be DISGRACED with his company!! My \nbrother, is this the spirit of Jesus? \n\n/ remain most affectionately Yovrs, \n\nKAY POTTER. \n\n\n\nLETTER XIX. \n\nProvidence, (in Prison J Dec. 10th, 1837. \n\nMl/ dear Brother : \xe2\x80\x94 \n\nIn the course of my communications, I have \nfrequently adverted to the present organization, of the pro- \nfessed christian denominations and churches. In this^ 1 \nwill briefly give you my views, on that subject. To speak \ncomprehensively, I fully believe, that Mrow^A this organiz- \nation the people of God have been carried into Babylonish \ncaptivity \xe2\x80\x94 you understand me to mean spiritually. To \nshew y(\xc2\xbbu what \\ mean, I will lay before you a specimen. \nTake, if you please, a single neighborhood. In it, are a \nnumber of humble christians. \'J\'hey are poor, as it respects \nthis world\'s goods; for God\'s people are generally so. \xe2\x80\x94 \nThey meet for worship, peradventure, in a school-room; \nor, in a private house. Their worship is simple, plain and \nspiritual. In the s<nne neighborhood are numbers of rich \nand influential men, destitute o^ trve religion. One writer \nobserves, that man is a religious animal \xe2\x80\x94 and in a certain \nsense, this is strictly true; for men who are destitute of \ntrue religion, are always framing one to suit their own \ntaste as a substitute. So with tiiese rich, unconverted \nmen under consideration. They cannot endure the hum- \nble, cross-bearing mode of worship, practiced by these \npoor saints \xe2\x80\x94 and so they go to work to provide a substi- \ntute; partly, no doubt, to ease their consciences for Iheir \n\n\n\n144 \n\ntotal neglect of religion \xe2\x80\x94 and partly to acquire a greater \nname for benevolence, and as beino* friendly, to the cause \nof God. They tell these poor, despised saints, it is a pity \nthey can\'t have a good meeting-house to worship in. It \nwould be far more convenient \xe2\x80\x94 besides, many persons of \n^\'\'property and standing ^"^^ would then attend worship, wha \nwill not now come nigh. Here, the temptation first lakes. \nIt touches the remainmg pride of their hearts \xe2\x80\x94 to rise into \nnotice \xe2\x80\x94 to increase the numbers of their congregation.\xe2\x80\x94^ \nBesides, satan here makes use of the specious argument, \nof its placing them in a situat/on to do more good. Well, \nnow comes the proposal for an amalgamation of the church \nand the wo 1 J. These rich influential men, propose to form \na society made up of themselves and these humble chris- \ntians, for the purpose of building a meeting-house and sup- \nporting a minister. It is agreed to readily. But mark \xe2\x80\x94 \nwho has the control now} The men who have the money. \n^nd who are they? Why the rich, influential, unconverted \nmen, we have spoken of. Here then, at the very onset, \ntliese christians have put their necks under the yoke \xe2\x80\x94 and \ntiiis is their first entrance into the suburbs of old Babylon. \nIn all the plans and operations of the society, in respect to \nbuilding \\\\\\^ house, unconverted men have the control, and \nthese poor saints are only nominal members. Well, the \nwork goes on. The house is completed. It is a splendid \none. The fashionable ladies and gentlemen of the town, \nare highly pleased with it. Now, if they can obtain a m/w- \nister^ that will please them as welt as the house does, all \nwill go on well. Understand, the society has built the \nhouse, and the same society must support the minister; \nand of course they must have a minister which suits ^/if?;w ; \nor, they will not support him. Suits whom? Why the \ninfluential men who govern. And who are they? We \nhave just seen \xe2\x80\x94 unconverted n\\en\\ A minister is therefore \nput on trial: \xe2\x80\x94 but if he preach the tnhoL t/uth of God \xe2\x80\x94 and \npractice in accordance, he most certainly will not suit. \xe2\x80\x94 \nThis cannot be, unless sin and holiness have changed their \nnatures and became one. Besides, you remember these \n\n\n\n145 \n\nfnshionablf gentlemen and ladies would not worship Christ \nin the manger. The minister, therefore, must trim to suit \nthe society, and I am sorry to say, that it does not generally \ntake long to find one that will do it. The work is then fin- \nished. \'J\'he saints are thrown into the back gromifl. They \nbecome mere cyphers, as to influence, and the whole con- \ntrol of the ministry, as well as other concerns of the church, \nis tnrtually thrown into the hands of unconverted men. \xe2\x80\x94 \nNow, my brother, do you not know that this is a fair \n5/:*^c2we/i of the condition of the present organization of \nchurches and denominations in this land? so far as your \nobservation has extended? It is so. I have often said, \nthat I wished some one would write a book entitled the \n\xe2\x80\xa2\' DeviPs IVaps.^^ Here, you have one of his snares. \xe2\x80\x94 \nBy it, he has lead away God\'s Israel into captivity. You \nsee the minister ^ must suit the society \xe2\x80\x94 and the controling \ninfluence of the society is made up of unconverted men \xe2\x80\x94 \nwhich is nothing less than the spirit of this wo Id. Con- \nsequently the ministry must gauge themselves by this stand- \nard: or they cannot get a settlement, or salary* What \nnext? Why this same influence, throws itself clear back \nto the fountain head. I mean into the colleges and schools, \nwhere, (as the saying is,) young men are fitted for the \nministry. Now admitting that the young nian before he \ncommences this work of "fitting for the ministry," has pi- \nety, and some notions of being faithful to God; I e is soon \ntaught that such and such notions will not do \xe2\x80\x94 and thus \nhe is hewed and (not squared, but) rounded to suit this state \nof things. Did you ever hear the story, of a certam cele- \nbrated teacher, in one of the principal theological schools \nin this country, telling young men who were fitting for the \nministry under his care, that they had better not pray \naloud for the slaves! This will serve for a Sfiecinien \xe2\x80\x94 \nNow, I will not say that the mini.stry of this land is made \nup of unconverted men. God alone knoweth the heart : \xe2\x80\x94 \nbut 1 will say that it most clearly appears to me, that as a \ngeneral things they are gone into captixity, in the manner \nwhicii I have been describing. What a state of thmgs!\xe2\x80\x94 \n13 \n\n\n\n146 \n\nI 5iavv it, measurably years ago\xe2\x80\x94 but T was not so faithful \nto the li^ht which was given me, as I should have been \nI virtually held on upon these Babylonish garments I \nha^ed to give up my s:ood //flrwe;\xe2\x80\x94 and take unn)inaled re- \nproach from ^^ Old Babylon/\' Although for twelv\'e years \n] i)ave nominally kept clear from this state of things, yet \n1 virtually, as I before said, held on upon them in ma\'ny \nrespects. I conformed, most wickedly conformed, to many \nof their modes and maxims. But 1 fell\xe2\x80\x94 fell into deep \ndisgrace -so true it is, that he who will save his life shall \nlose It Nevertheless, I feel as if I had experienced a \n\xc2\xa7ir\xe2\x82\xacat deliverance in this respect; although it has been at \nsuch a great expense. To those who see these thim^s as \nI have seen them for years\xe2\x80\x94 but who are haltinir bet\\veea \ntwo opinions about coming out of Babylon, I would \\i[ \ncould speak to them, give them a most solemn warnincr to \nmake haste, I often think when reflecting on this subject \nof some words we used in play, when I was a \\\\n\\e boy\xe2\x80\x94 \n\'\' Sit down or I will knock you down.\'\' O I would say to \nevery soufthat ever has tasted the love of God\xe2\x80\x94 and who \nhas got into Babylon\xe2\x80\x94 and of course exalted iu the estima- \ntion of this world\xe2\x80\x94 ^^ get down quickly, before you aie \nknocked down " You see /was knocked down 1 prav \nothers may take warning\xe2\x80\x94 but make haste and comedown, \nthat they may receive Jesus into their houses. Now, after \na church goes into captivity, in the manner which J have \nalready described, it becomes a real snare to catch every \nyoung convert in the neighborhood, and lead him into the \nsame state. For, he feels as if he ouL^ht to unite with \nthe people ofGod\xe2\x80\x94 to join the church:\xe2\x80\x94 So he joins the \ncliurch, and by joining the church he goes into captivity. \nO my brother, who will sound the alarm.? Who will make \nwar uith Babylon.? Who dare do it? Behold her walls\xe2\x80\x94 \nher towers\xe2\x80\x94 her riches\xe2\x80\x94 her honor\xe2\x80\x94 her glory\xe2\x80\x94 her com- \nbined power and determination lo resist at the onset, the \nweapons of truth, wielded by the despised fdlowers of Je- \nsus.^ But she must come down. It is written in the book \nof God\'s decrees\xe2\x80\x94 and I trust, that the time is at handj\xe2\x80\x94 \n\n\n\n14? \n\nBut what a conflict will precede! In her self conceited \ntriory, she will a[>pear for a while to scorn all attempts at \nher overthrow, as Goliath did David. But when she dis- \ncovers hrrnr/ns made in her walls \xe2\x80\x94 then will fall the storm \nof her indi;2^nalion upon the true soldiers of the cross, who \nare heseiu^ing her. Colleges \xe2\x80\x94 Theological schools \xe2\x80\x94 Dr\'s. \nof Divinity \xe2\x80\x94 ministers hy thousands \xe2\x80\x94 worldly professors \xe2\x80\x94 \ndenomination selfishness \xe2\x80\x94 and the whole host of Pharisees, \nall fly to her rescue \xe2\x80\x94 but all in vain. The voice of God \nwill be efl^ectual \xe2\x80\x94 \'\' Come out of her my people\'\' \xe2\x80\x94 o7icf theij \nwill come. If in no otber way they will be thrust out \xe2\x80\x94 or \nin other words, they will be \'\'knocked down." Then will \ncome her final, her great fall and ruin. **And he cried \nwith a mighty strong voice, saying, Babylon the great is \nfallen, is fallen, and is become the habitation of devils, and \nthe hold of every foul spirit, and a cage of every unclean \nand hateful bird." Glory to God for this prophesy. God \nhasten \\.\\\\g fulfilmrjtf, O, it seems to me, that I hear the \nrumbling of bis chariot u heels, coming to deliver Zion. \xe2\x80\x94 \n\nfor a lufhf, fniflifnl ministrij \xe2\x80\x94 called of God. and filled \nwith t!ie Holy Ghost, to enter into this work. My dear \nbrother arm yourself for the fight. As I lay here, bleeding \nat every pore \xe2\x80\x94 with broken bones \xe2\x80\x94 covered with wounds, \n\n1 say unto you fii^ht \xe2\x80\x94 in the nan^e \xc2\xa9f God I say, fight the \nhnflles of the Lard J sus. Give no quarters to Babylon. \xe2\x80\x94 \nNo my brother; half may work will never do. /tried that \ncourse more than fifteen years. There must be a thorough, \nentire, radical and final coming out from the present state \nof things, on to the ground occupied by Christ and the \nApostles. Instead of the doctrine and practice of tiie \nPharisees, the pu\xc2\xbb-e and the whole crospel must be preached \nand acted out. When a ministry shall arise, that shall thus \npreach and a(*t \xe2\x80\x94 that u ill make no compromise with the \nproud and selfish spirit of this world, then may we lift up \nour head-i and rejoice, for the redemption of Zion drawetli \nnigh. O it is enough to make one weep and groan in spir- \nit, to see the f/cLsion which now so generally prevails \namong what is termed the Protestant churches. They are \n\n\n\nI \n\n\n\nUs \n\nhcwiiilinnr (Jje Calliolic al).)nnnalioiis \xe2\x80\x94 nnd as I have bcfor \nsaid, warning the nalirui to ht^waro of Catholic usurpatio \nwjjen, ihvy t/ttmsdrrs have gone into I5;ih3 h)nish caj)tivit^ \ni/i precisely the same way that the llcmish Church dit \nin the days of Coristantifie. The hihh*, in a great njcasnre \nis forsaken, and public sniflinrnf, substituted in its btead \nfor a rule of faith and practice \xe2\x80\x94 ;\\nd 1 am oblitjed to say, \nthat in " littiuir men for the ministry" as it is termed \xe2\x80\x94 man, \nyes, vam man. has to an awful extent, assumed the prov- \nince of the Holy Ghost \xe2\x80\x94 and substituted the wisdom of the \nworld \xe2\x80\x94 and exaJlmcy oj human speech, for the demonstra- \ntion of the spirit and power of God. (lod deliver Zion. \nSo prays your unworthy but \n\n^^IJlcciionatc H rut her, \n\nKAY POTTER. \n\n\n\nLKTIICRXX. \n\nPkovidknce, (in Pri.^onJ Dkc, IGth, 1837. \nMij (har Jlrother : \xe2\x80\x94 \n\nSfcfariatiis/n^ in the proper acceptation of the \nt(Tm, is purely selfish, and is one of tht; forws in wliich \nf^c\\i\'\'rtf>hfe(Hfsiiess exhibits its(\'lf. Sell-ri<:hteousness lakes \n)uidc in that which is our mnn \xe2\x80\x94 and may as readily seize \non " our denomination," lor such a gratification, as on any- \nthin<r else. Indeed, it assumes a very specious form uhen \ncoming in this shape; for notu itiistanding its nitiiusic de- \nformity and extreme loathsomeness in the siiiht of God, it \nassumes the garb and makes ()retensiuns to ^real zeal for \nthe Lord of Hosts How many are diivnio f>rvvard in \n))reaching, and praying, in going to meeting; ami observing \nreligious ceremonies \xe2\x80\x94 in exhorting sinners to rej)entance \natid building up churches, in (orming benevolent societies \nand sending out missionaries, in building meeting-houses \nand supporting ministers, promote revivals, under the pre- \ntence of a desire to glorily God and savt^ sruds; wfien, all \nthe while ti\xc2\xbbe very ntdin spring\' oftiieif actinii, i<, this same \nself-rigliteous sectarianism? JMuliitudos, u it. .out doiibt. \n\n\n\nI4n \n\nYot tlios(\xc2\xab srtrtici persons, t doUht not, arc so sclf-dcrcirrd \nin respect to tl e mutives which iiiiliicMicc thoni, iliat tht^y \nlodk ii[)(Mi ihc^ir tl(>hi<\xc2\xbbs aiitl sayini\xc2\xbbs with much sc^lfcorrt- \n|)hiccricy; as (icsitrned to advance the ^lory of (jod, and \npure rcdmion in the woild. Nnt that lliey are iicrcssari/i/ \ndc;ceived \xe2\x80\x94 for, tiiey might try thcimselves hy the unerring \nstandard; but, they ne\xc2\xabr|ect this And pass on in their own \n(h;hn^ioris. Indeed, this disease has grdati}\' inTectcd real \nchristians in tlie did\'erent (hriornimttions; find tliey will \n^<)()nf r or iat(?r he astonished heyond fexpression, to see \nh )\\v tl\'py have hcen dc\'ceived by it. It is, without douht, \none of the grctalest curs(^s t(> tite cause of (\'hitst in exist- \nence, and one; of the <rreat(;st hirnhanccis to its prosperity^ \nOne wi iter considers it the *\'- j/iark (tf f/ia b/a.s/,\'\'\' spoken \nof in Revela ions. It must he (h\xc2\xbbne away, b(^fore tl e com- \nnicnccfncnt (d\'lh(\' MiNeninn). To si ew you a s|)e< imen \nof its hi(\'c\xc2\xabMi.sness and deformity, is llie objiH\'t of this com- \nmunication. I wish you to observe; that I (h> not consider \nth(i dcnominatiofi to Nvhich the j)ersons belong, who wrre \nactors in this scene, tnorr und<\'i the iidluence of sectarian^ \nism than other denominations. No \xe2\x80\x94 nor the church of \nwhich they are members, mcne than other chnrchfs. In- \ndeed, 1 tliiiik some of the members of that cbnrcb are as \nfree from it, as almost any persons in tlie world. \\A hat I \nshall say, I mean to apply to those individnnh, and those \natonCj who engaged in the transactions. IWit, that there \nwere individuals who engaged m transactions relative to \nmy fall, which most clcmrly developed this loathsome spirit^ \nI tl\xc2\xbbirdt you in the sequel will readily admit. (\xc2\xbbod wlio \nknows the secrets of all hearts knows, that I make this \nstatement not from the least hard feeling which I enter- \ntain towards any of the actors in this scene. No: 1 lovfi \nthem \xe2\x80\x94 sincfrclij do f love (hrm. But I do it soldi/ ^ (if [ \nhave the least knowledge of my own heart,) to draw a faint \npicture of the enormiti(;s of scctaricinism, which I myself \nhave in former years, been as deeply involved in, perhaf)s as \nalmost any other person; but which I now see to be infinite- \nly deleterious to the advancement of the cauvc of the blessed \n\n\n\n150 \n\nHedeemer. Let me in the first place shew you the temp- \ntations to its exercise. You well understanci the ground \non which I stood, and tlie church under my care before \nmy fall, in respect to denomination connections. We \nmaintained the independent form of church government. \nTliat is, that every church is solely dependent on God \xe2\x80\x94 \non his word alone for all necessary directions in faith and \npractice: \xe2\x80\x94 and that denominational connexions, as lliey \nnow exist are Anti-Christian. That under the immediate \nsupervision of the Apostles, in the primitive ajies of the \nchurch, no such organizations existed: \xe2\x80\x94 that every indi- \nvidual church was independent of all other churches, and \nrecognized no higher ecclesiastical tribunal on earth, in \nthe administration of its government. Now, this stand, \n1/ou very well know, was extremely obnoxious to the dis- \npleasure of sectarians. Although many of them professed \nto regard me as a christian \xe2\x80\x94 and to approve o^ some things \nin me very highly, yet, this, they could by no means away \nWith. However, there was a large church raised up undt r \nmy instrumentality, who maintained these princi{)les; and \njust before my fall had come ir\xc2\xbbio possession of a large ai d \ncommodious meeting-house. To obtain that metting-hou>e, \nI labored, I believe, in an iinparalkhd manner. At a time \nV hen 1 had no stated salary \xe2\x80\x94 and hardly knew from one \nday to another, where bread was coming from for myself \nnnd family, I undertook the mammoth work of collecting \nmoney by subscription, to pay for it. We bought li of the \nUniversalists, and I think the whole amount to be paid, \nWas not far from four thousand dollars. What a sum fur \nnn individual to gra[iple with in my circumsiances! Yet \n1 erfgaged it. 1 had to beg the money \xe2\x80\x94 that is, get it sub- \nscribed, then collect it \xe2\x80\x94 do all \'he business in paying it \nover, &c. Scc. I not only travelled through this region, \nbut visited towns afid cities niany hundred miles distant. \nJ biulTered much \xe2\x80\x94 depriving myself of the i-onif >rts and vec- \ncer^saries of life in my journeys. I travelled one whole hot \nsu n oer\'s day in a certain neigh!)oring city, and got only \niiWd dollar, I sent hundreds of letters in every direction \n\n\n\n151 \n\nto obtain help in paymg for the hr)U8e. I gave in a!)out \none hundred dollars oi" my oion inoneif \xe2\x80\x94 that is. money \nwhich was given to me, to help along the work. One man \nin my native town, said, he would not give a cent towards \nthe house, yet gave me fifty dollars \xe2\x80\x94 and I put in every \ncent of it. Besides the money which I gave, I throwed \nin about sixty dollars^ due me for a periodical work uhich \nI published. After toiling in this manner for about two \nyears, or more, 1 succeeded in raising and paying over, if \nT mistake not, nearly three thousand dollars. The debt \nwas so reduced, that I thought we could manage so as to \nmeet it; and I concluded to rest from this toil. About \nthis time the church voted (o allow me a stated salary of \nabout four hundred dollars a year: \xe2\x80\x94 and, about this time \nI fell! 1 cannot digress to follow out reflections which \nnaturally arise here. Now, what would have been the \nvoice of pure and disinterested religion, in view of all this.^ \nWhy, althotjgh it might have plainly seen, that ! was too \nintent on getting this house \xe2\x80\x94 too anxious to be like olher \nnations, lo have a king \xe2\x80\x94 and, alrhouij^h it abhorred the .<m \nwhich brought me down \xe2\x80\x94 yet, it wouid have wei)t most \nfreely over nnj woe: and it would have began most earnestly \nto enquire, \'\' Is there still no hope for the man? May it \nnot be possible for the child yet to live.^" Yes my brother, \nyou know, and every one knows, that this would have been \nthe language of true religion, while bending over this heap \nof ruins Not so with selfish sectarianism. No! tie lan- \nguage of ///r//, was, *\' FJe is dead: now then, for the in- \nheritance. Her^ is a large church and meeting-house^ \nand now for an accession to our denomination; and in or- \nder to accomplish this to our honor and profit^ it is n(\xc2\xbbces- \ns :rj that he should be out of the church and out of the place. \nIt is important that he be out of the church on account of \nthe disgrace which would be connected wit!j his remainirjg \nin it: although ever so penitent: \xe2\x80\x94 and, il is important that \nhe should be out of the way, cn/ircl//, for fear that even \nhis r/cn^I holy^ if he remain in Pawtucket streets, will have \nan influence to thwart our plans. It will not do for him \n\n\n\nr \n\n\n\n1.^2 \n\neven to be buried in Pawtncket, for feartliat the members \nof" (he cSnirch, while reading the inscription on his toinh \n\xc2\xabl\')iie, ^hotild seem si ill to hear a voicte from his hfeless \nc<\xc2\xbbr[>se, I\'uldin^L]; ihejn to rerhernhrr tlife tilith which he (lift \nli II ihem, and lo beware of selfish sectarianism, as they \nWon d a sa!\xc2\xab lite ofsatan." INly brother, 1 am not f;rcr-tf//- \n(h-\'nii^ this picture. No. I was compelled to believe that \nthis very work was iioinjy; on in Pawtucket, in a very few \nd;iv5s iilter my I\'ail Yes, God let me see the visage of this \nmonster. snrUirianis/n, in circumstances calculated to make \na mv>j>t deep and lasting impression on my own mind \xe2\x80\x94 in \ncircumstances, which pre[)are(l me most clearly to make \nthe contrast between its spirit and practice, and that ol the \nreligion of Jesus. Heaven and Hell are scarcely more \nopposite, than the one is to the other! But I lay bet\'oro \nyou facts to substantiate what 1 have said, and to shew \nyou that my views in relation to this case, are somethinir \nmore than \'^ evil surmisings." Yery soon after my con* \nfossion, perhaps in the course of three days, certain pro- \nfessors of religion began freely to express themselves, tliat \nthe only way for the church to be saved, was to join a cer-* \ntain denomination. My views ofstanding alnne^ were then \nheld up, as resulting in a complete failure \xe2\x80\x94 for they said, \n\xe2\x80\xa2^ You see the result: \xe2\x80\x94 the minister is fallen, the church is \nill trouble, and they have nobody to help them. A certain \nminister, is saiJ to have abounded in language similar to \nthis \xe2\x80\x94 as well as a number of private members. These \npersons, let it be understood, manifested from the first, a \ngreat zeal that 1 should be out of the church: \xe2\x80\x94 especially, \nthe minister. But a day or two after I made my confes- \nsion, he fell in with one of the members, and plainly told \nhim, that if the church did not exclude me, the church \nunder his care, could have no fellowship for them: and all \nalong he and others already alluded to, strongly insisted \nthat I ought to leave the place. Now just at this tiuie, \nihey began to be very thick with Archippus and Ins party: \nwere heart and hand with him in his proceedings in the \nchurch \xe2\x80\x94 in excluding members, &.c. which I have already \n\n\n\n153 \n\nlayod before yon. Well, now for the cine to this affair, \nwhich 1 bf\'iieve will satisfy you that 1 atn correct in n.y \nopinion of th.eir /?/^/n^e.s and condnct. Their answer to \nyou, no doubt, if you were to enquire of them, why they \nwere so zealous that 1 should l)e out of the church and out \nof the [)lace, would l)e \xe2\x80\x94 That they ihougiit it tijeir duly, \nthus to shew their abhorrence of the sin of hcnitiousiuss. \nBut, observe \xe2\x80\x94 while these very words are flowins^ from \ntlieir lips, they clasp Archippus close to their bosoms! \xe2\x80\x94 \nThey h\'dve full Jellowshipfhr him You may ask if they \nwere not ignorant of the charges alledged against him \xe2\x80\x94 \nand of what he had actually confessed? Ignorant my broth- \ner! these very persons, or a number of them were well in- \nformed of his conduct, before I had hardly heard a lisp \'fit\' \nThe very " oman of which I have already spoken, who accu- \nsed Archippus of so insulting her, that she dared not stay \nalone in the house on his account, v. as a member i (the same \nchurch with them \xe2\x80\x94 in good standing! They had often heard \nher statements\xe2\x80\x94 or heard of them \xe2\x80\x94 and Mrs. W. declares \nthat a respectable si:;ter of that church, living in the imme- \ndiate neighborhood, was present, when Archippus made \nthe confession which I have already spoken of \xe2\x80\x94 and lur- \nthermore, some of these iiery persf^ns^ j)rofcssed to be to dis- \ngusted with hiis conduct, that for a considerable time, they \nutt<Tly refused to aUend our conference meetings on his \naccount. But nmr, they could most heartily fellovvslup \nArchippus \xe2\x80\x94 but were horror struck, at tlie thought of my \nbeing retained in the church, for fear of giving countenance \nto licentiousness! My brother \xe2\x80\x94 is not here another dilem- \nma? But all ihis and more too N^-w tliis minister had \nheard so much concerning me, that he soon about cotne to \nthe conclusion in his own mind, that I was a bvpocnte. Did \nhe liear nothing lespecting Archippus? Rut lurther \xe2\x80\x94 in \norder to show how much he was iniluenced by the dread \nof fehowshiping lieerffiimsrriss^ let me statf this is the same \nvinn that in a t\'oriuer communication I alluded to, who ar- \ngued VI iih al! his rnii/ht, in lavor of rrt-iining southern \nChurches in fellowship \xe2\x80\xa2 who nursed slavery m liit ir very \n\n\n\n154 \n\nbosoms. Now yow know ai\xc2\xbbd every one else kno\\v!\xc2\xab, that \nsfavtrt/ toleratt^s licentiousness in all of its riiost ioatlisonie \nforms. It boldly nnllilies the marriage covenant and puts \nthe seventli conimrindment of God under its feet \xe2\x80\x94 I say it \ndoes ad of this and a thousand fold besides \xe2\x80\x94 yet. this man \ncontended \\\\ith all his iniaht, that he ought not to break \ntellowshii) with churclies that are immersed in this abonnn- \nable system, and told a certain man that he would give \nhim one month to bring forward a single passa^ic of scrip- \nture to prove that he ought to break fellowship with those \nsouthern churches! Now my brother can you believe,can \nany man believe, who has the le^st candor that that min- \nister was really influenced by a godly tear of tellowshiping \nlicemiousness which induced him to take the stand which \nhe did in respect to my exclusion from the church and \nbanishment from the village? Supposing I icere, what he \nwas wont to represent me; a hypocrite \xe2\x80\x94 and was not pen- \nitent\xe2\x80\x94how was it that he was all at once so pioush/ njj\'uit- \ncd\'xw respect to a church that retained one licentious per- \nson in its fellowship, while he clung with all his p II" /r ship- \nin<r power:; to churches that openly, and professedly vindi- \ncate slavery, wliich tolerates iwirersnl licentiousness, in \nthose whom it robs of liberty! Can you put these things \ntogether and reconcile them? No! You cannot. Ah, \nhere is the revelation of the thoughts of worr hearts. This \nis all easily enough solved. To break fellowship with \nsouthern churches that openly tolerates all kinds of licen- \ntiousness \\\\ i!l iveaken our .svc/ \xe2\x80\x94 but in order to get a church \nand meeting house info our sect, it is necessary that a fal- \nlen though imploring man should be excluded from the \nchurch and bani^ied from his home! This is the (xplana- \ntioiL my brother:\xe2\x80\x94 -without doubt this is the trtJte one. It \nspeaks for itself Tt cannot be fairlv misunderstood. And \nfurther \xe2\x80\x94 we can make use ofArchippus to //f//> our plan \nforward \xe2\x80\x94 to make an accession to our denomination \xe2\x80\x94 we \nwill therefore take him to our arms and nurse him\xe2\x80\x94 though \none of our oun members charge him with vile conduct \xe2\x80\x94 \ntiiough he has made the confession which he has and then \n\n\n\n155 \n\ndenies it \xe2\x80\x94 we will hold him fast ; but the other man ue \nmust crush \xe2\x80\x94 he must not only be out of the churcii but out \nof the place for fear that he v\\ill be detrimental to the \ngrowth of rmr denomination by hindering tlie church of \nwhich he formerly had the care, from uniting \\\\itli us. \xe2\x80\x94 \nI make this statement, in fuil view ofthe probability, \nthat if ever it is made public, a thousand venomous secta- \nrian darts, will instaiitly be poured from their quivers; aimed \nto destroy me. But I feel it my duty to exhibit a s^peci- \nmen of sectarianism \xe2\x80\x94 and ought it not to be done? But \nfurther, this same minister has had an opportunity since \niny imprisonment of more cb arly developing the character \nof sectarianism and the motives which influenced him in \nhis conduct towards me. A petition to the General As- \nsembly was presented to him, to head, for my liberation \nfrom prison. He utterly refused to do it except a condi- \ntion were inserted in it that 1 siiould leave the place. He \nsaid a great many would sign a petition for my liberation \nit\' I would leave tlie place. He was told 1 had before left \nthe place but the mob followed me. He said I did not go \nfar enough: my friends kept up a constant correspondence \nwith me. ifl would go fifty miles off\' 1 would not be \ntroubled. He would come under bonrJs that I should not \nbe troubled or mobbed. Now what is the plain English of \nlliis.^ Why this is it. *\' Jf he will not leave the place I \nwill not so far as my influence extends let him out of pris- \non:" \xe2\x80\x94 ^or which is the same thing, *\' If he will not leave \nthe place; so far as my influence extends, 1 will keep hrm \nin prison.^\' Now, my brother, I desired to live in Paw- \ntucket, that I might shew by my future conduct and con- \nversation that although I had greatly sinned \xe2\x80\x94 yet 1 did \nstill love God and his cause: and that I sincerely repented \nof my sins. And 1 desired to shew this to the very people \namong whom I had fallen and sinned This was accord- \ning to i/our advice also. Besides, I had some invaluable \nfriends there, who in my wretched slate, afforded me in \nmany ways great assistance \xe2\x80\x94 and as I have before said, I \nknew of no place under the heavens to resort to, where 1 \n\n\n\nlo6 \n\nconlJ obtain a subsistence for my belpless family. Tbis \nwas my situation \xe2\x80\x94 and now mark ihe position of this min- \nister towards me. It was not enou\xc2\xab-h that I had suffered \nalready as I have shewn you in the preceding communi- \ncations\xe2\x80\x94but it was now a time for him to take advantage \nof my wretched condition in a loathsome prison to drive me \nto submit to a condition which all along had been so dear \nto his heart, viz: that of being banished from my native \nstate! Out o^ the place would not satisfy him \xe2\x80\x94 I must go \nat least fifty miles off* \xe2\x80\x94 which would carry me beyond the \nlimits of Rhode-Island. In the month of November, with \na dreary winter before me, I must take my family \xe2\x80\x94 a num- \nber of whom were helpless \xe2\x80\x94 without a dollar to help my- \nself with, and pitch my tent among strangers, and I must \ngo, too, where^ if I were suffering the utmost distress, I \ncould not be helped by my friends in Pawtucket! Now, \nhere, my brother, you have a specimen of Sectarianism\xe2\x80\x94 \nfor all of this must be done, in order that the plan might \nbe accomplished, of getting the church and meeting-hovse \n\'\' into our denomination;" Don\'t you see? \xe2\x80\x94 he must go \nwhere he will not keep up a correspondence with his friends \nhere, 1 think that John Quincy Adams, has at some time \nused the phrase, \'* Sublime beauties of slavery ;" here \nyou have a specimen of the SUBLIME BEAUTIES OF \nSECTARIANISM! There is no doubt, but what one \nargument of this minister and that of his coadjutors in \nvindication of my banishment, is, that if 1 staid in the \nplace, there would be a mob. Aye, my brother \xe2\x80\x94 and they \nought to be met, with the sentiment addressed by Dr. Chan- \nning to the people of Boston. *^ A government that an- \nnounces its expectation of a mob, does virtually, though \nunintentionally, summon a mob, and would then cast all \nthe blame of it on the " rash men," who might become its \nvictims" Never, was there a truer sentiment than this: \xe2\x80\x94 \nit is what I have all along, you know, contended for \xe2\x80\x94 and \nits application to this case of mine stands thus \xe2\x80\x94 \'\'The in- \nfluential men in a place, who announce their expectation \nof a mob, do virtually, though perhaps unintentionally, \n\n\n\nII \n\n\n\n157 \n\nsummon a mob." ye^s my brother \xe2\x80\x94 no doubt but what \nhe will still ground his objection to my staying in the place, \non his fears, that if I stay^ there will be mobbing! but \nyuu see the bottom! Besides, the mobbing had ceased for \nweeks, hi;fore I came to prison. 1 shewed you how God \ndelivered us; and even the mob themselves, some of them, \ni understood, said, I had suffered enough. So you seethe \nmob were satisfied; but not so with Sectarianism. No \xe2\x80\x94 \nthat must still follow me; and this man, must stand ready \nto make use of the extremity to which I was reduced^ to \nbanish me from my home \xe2\x80\x94 my native state \xe2\x80\x94 beyond the \nreach o^ your sympathy and that of my other relatives \xe2\x80\x94 \nbeyond the help of other friends, who, notwithstanding my \nsin, still can pity me when in distress! I know it will be \nsaid, that this minister did sign the petition^ And when \nmy brother? Just when he saw it going without him. He \nwill not deny, but what at J?r.s^, he refused to sign it \xe2\x80\x94 that \nhe urged such a condition, on the ground that it would in- \nduce a great many to sign it, &c. \n\nNow within these prison walls \xe2\x80\x94 in ray fallen, disgraced \nstate \xe2\x80\x94 I present to you this picture of sectarianism. \xe2\x80\x94 It is \na true one. God grant that you may heed it\xe2\x80\x94 and shun it \nas you would {\\\\e mai k of the Beast. I know the conse- \nquences to myself, if this is made public. A thousand \nsectarian tongues, (as I before said,) wili instantly emit \ntheir poison. My sin, will be the covering for all this. \xe2\x80\x94 \nThe great fear of countenancing licentiousness, will be elo- \nquently talked of \xe2\x80\x94 but as this talk flows from their lips, I \nwish you to look a little /ow?er, and you will see Archippns \nlying in their bosoms, nourished and fed \xe2\x80\x94 and so far as the \nminister is concerned, southern churches clasptd heartily \nthere too, with all the licentiousness of slavery! But to re- \nturn \xe2\x80\x94 here^ is the under current^ which, if you recollect, I \nspoke of, in giving an account of the doings of Archippus \nand his party in the church. I early saw it. I was writh- \ning under it, when 1 wrote my address to the people of \nPawtucket \xe2\x80\x94 and this accounts for some allusions in thnt \naddress. Time developes things; and what would not then \n14 \n\n\n\n158 \n\nhave been believed but by a few, is now more manifest. \xe2\x80\x94 \nThese persons, at an early date, aa I before said, com- \nmenced a close intimacy with some of Archippus\'s partv, \nas well as himself; and things moved on in harmony, until \nlast September, when Archippus\'s party made a proposal \nfor the church to join the denomination! I say his party \xe2\x80\x94 \nfor, notwithstanding the church consisted of about two \nhundred and fifty members, yet only eleven voted to join. \n1 mean male members. But they were not received. No, \nsome things were evidently, too glaring; and notwithst^nd- \ninof the indefatigable labors of this man, who has been so \nintent on my bunishment , with those who have acted with \nhim, the case was postponed another year. I know there \nare members in that church, that abhor such proceedings. \nSo far from laboring to banish me from my home, they \nhave manifested tovvards rr:e, kindness and christian con- \nduct. I love and honor them. Nevertheless, I have \ndrawn a true picture. If all are offended with me, I can- \nnot help it. 1 fully believe the time will come uhen many \npersons in Pawtucket, will see the friUh of what I say \xe2\x80\x94 \nand when they will be convmced that it was not for \'\' my \ntransgression," that such powerful efforts were made to \nbanish me \xe2\x80\x94 but that with other causes,lhere was this " ?//2- \nde?^ curreni^^ of selfish sectarianism, moved on by the fear^ \nthai 1 should rise again. Nor let any one think, that this \nsectarianism, is confined alone, to the persons here alluded \nto No, it stalks through the land \xe2\x80\x94 bearing the name of \nreligion \xe2\x80\x94 yet tearing in pieces, and stamping under its feet, \nalmost all which is lovely, among the people of God. God \nhasten its overthrow! \n\nYour ^Affectionate Brother, \n\nRAY POTTER. \n\n\n\nJ \n\n\n\n159 \n\n\n\nLETTER XXI. \nProvidence, (in PrisojiJ Dec. 21st, 1837, \nMt/ dear Brother : \xe2\x80\x94 \n\nThe question is often anxiously asked, in re- \nspect to myself: \'* Will he ever rise again?" In giving my \nown views on this question, I wish to understand what is \ntncanl by it. If, the meaning be, *\' Will he ever rise in \nthe estimation and fellowship, ofthe present professed chris- \ntian r>ro^r7A?^zrt/zo/i" \xe2\x80\x94 the answer is ready. No! ne\\er: but \nin all probability, will sink loicer and lower! Now, the \nway for me to have arisen in this sense, would have been \nto turn sycophant \xe2\x80\x94 profess repentance, not only for my \nsins, and transgression, by which I fell, but, for the truths \n\'which I have toid, in days past, in respect to sectarianism \nand many other things. Also, I must cordially embrace \nthe Popish doctrine ofdoiiig penance; and, the fundameii\' \n<<//\'principle so jjrevaletit. \'\' Tliat it is a sure sign that a \nni?ia is impenitent, if he speak the truth in respect to others. \nBesides, I must never open my mouth against any of their \nd )gmis, maxims, or conduct; lunvever ALti-Christian and \nunscriptural iN^ow, (iad forbid, that ever 1 should seek \nto rise in the estiiuation of man. by pursuing .s/^c/i a course \nas this. And l)y tiie grace of God, all may rest assured, \nthat I never shall. l{ this is what is meant by the ques- \nti\')n, I think a!l may set their hearts at rest, both friends \na.il foes, that I nevpr shall rise ! And as to the remark \nwhich I ma le, that I should sink lower and lower in their \nestimation, I think you will infer the same probability, \nwhen you consider the eflTect, which the little truth, had \nii:)0}i them, contained in my ^^ address to the people of \nPavvtucket." You know how they declared, that it sunk \nme in tfieir estimation. What then will be the consequence \nif you pul)li;h these communications! Can you not calcu- \n\n\n\n160 \n\nlate? Surely, I shalMiavo eraced from their minds the \nlast relict of hope, which they may have entertained, that \nI should, in their view, (;ver become penitent. Is it hard \nto conceive, that every selfish sectarian, that takes this pub- \nlication into his hands, \\\\ill look at its pages, tlirougli his \nprejudiced, Sectarian wns(7iifi/ing glass ? All oftl\'e truth \nwhich it contains, he w\\\\\\ cover up iviih mji sin: while, \nmost diligent search will be made for imperfections: and, \nif they dixe found, they will be sounded out, uith an em- \nphasis of thufider. But i\\\\^ greatest wonder of all, among \nthese people, who so admire the 6\\st Psalm, and the \npreaching of Peter after his fall, will be, that 7, alter my \ngreat sin and fall, should undertake thus to speak \xe2\x80\x94 even \nif what I have said is true. This, in their estimation, will \nbe unpardonable: and consequently, their wraih \\\\\'\\\\\\ come \nupon me to the uttermost. If ridicule, will not ans^ er; \nand they find ihe developements which I have exhibited, \nare likely to gain a place in the public mind, I have no \ndoubr, but the utmost exertions will be made iu other wa\\ s, \nto utterly crush me. I have already felt some ofiUe pturt^r \nof selfish sectarianism, as I have shewn you; and I know \nhow to expect its mountain weight upon me. These are \nmy views about smking lower and lower in tiie e.-timalii-n \nof the present professed christian organization as snch: \xe2\x80\x94 \nand, in view of it, some may be ready to ask ine with sur- \nprise, why I pur>ue a course, that Will, in mt/ moii (ipin\'fi\\ \nresult in such consequences to myself. I would answer: \nthat for fifteen years or more, I isave had light upon the \npresent state of the profesi^ed christian organization, that \nI have not fully lived up to. I did indeed, tnaninalif/ \nstand aloof from it, jn some respects, but m other respects, \nI virtually supported it. I could not bear to lose niy rep- \nutation entireli/, with {{wS\'.e great sects, and their ministeis \nand supporters: \xe2\x80\x94 and, seeing within tlxir borders, many \nindividuals o( gve?ii woxih ^ndi merit, I strove vainly to \nserve two masters. That is, to be an Anti-Sectarian partli/, \nand partly not. Well, uhat was the issue! It seems to \nme thut I hear the voice of God, coming from the awful \n\n\n\n161 \n\nscenes which I havd passed through, sjDeaking like tliis\xe2\x80\x94 \n* You loved your own reputation so well, that you would not \nbe faithful to the light which I gave you; but clurig to the \nsuburbs of Babylon; the mother of Harlots. Behold, I have \nnow left you io fall into such disgrace, that those very sects \nand denominations, whose approbation you were so fearful \nof losing, will now spurn yo\'j from their company; for fear, \nyou will ffisgrace iheml You are now throivn off from \nthem: but how differently from what you ever expected! \nwith broken bones, accompanied with the loss of your good \nname entirely.\' Well, dear brother \xe2\x80\x94 I praise God for all \nof this. Better, far better, do I esteem it, thus to be thrown \nfrom the parapets of Babylon; even at the expence of \nhrolan bones, than to perish by and by within her walls, \nairjjdst the crash of hei towers, and Anti Chrisiian bul- \nwarks. T\'hfi/ must come down. God has spoken It. And \neliail /, now, after all tlis, try again to gain an admittance \nwithin her gates .^ No! God preserve nje. \n\nMultitudes, I believe, there are, connected with the \npresent sects and parties, who are real christians; and, \nmany of tliem, are grieved to tl\xc2\xbbe heart, in view of the pres- \nent Anti-Christian state of things, and vvish to see things \nreformed: \xe2\x80\x94 but, mark the general mistake. They seem \nto be expectiuif that BABYLON will be reformed. Now, \nthere is no such promise in the word of God: Babylon, is \nto be destroi/ed: not reformed: and the word from heaven \nis, ** Come out of her mij people^ that ye be not partakers \nof her sins, and that ye receive not of her plagues.*\' The \npresent professed Protestant denominations, may try to \nconfine Babylon, here, to the chvreh of Rome \xe2\x80\x94 yet, it avails \nnothing, witi\xc2\xbb the candid Anti-Sectarian, who looks at the \npresent organization, in the light of God\'s word. Having \nthis view of things; ahhough, as I have before said, I have \nbeen thrown ojfi\'rom the present organization, at such an \nexpense, I am, notwithstanding, content to remain separate. \nYt>a, it is my choice and mt/ joi/ \xe2\x80\x94 and be assured that I tefi \nyou the truth \xe2\x80\x94 that I would not be placed hack a^ain, in \nthi^ respect, for all the praise of man which 1 enjoyed be- \n\n\n\n1G2 \n\nfore my fall, and a thousand times more: nor, shtill 1 liesi- \ntute, by the help of (iod, to do my duty, in s/jnaJchur (,f \nthese thins^s^ though [ sink a thousand times lotrcr than ever, \nin the estimation of Sectarians. Wiih me, the Rulucon in \npassed; althouf^h in a ^trnmrc and mi/sferutus mantur: \xe2\x80\x94 \nand, from henceforth, I am an irreconcilable opposer to tlie \npresent organization \xe2\x80\x94 as such. I doubt not, but God has \nmany, very many people connected with it: \xe2\x80\x94 indeed, if it \nwere not so, how could he say concei niug Bal\xc2\xbbylon, ** come \nout of her my people."* But as for the organization itself^ \n1 most solemnly believe it to be Jlfifi-Chrisfian \xe2\x80\x94 and that \nit never will be amended^ but be destroyed ! We must loidc \nfor a new order of things : \xe2\x80\x94 and for the people of God to \ntake a Ftand, vvhere tie .suprrnutcy of the Bible ^ will he \nacknowledged in all thin is O h\'>.^ 1 used to p:mt f(\xc2\xbbr such \na state of thintrs: but siiil, I would not break away from \nail entanglements, and stand tbt re. I greatly desired some \n\n\n\n* This is a point, vvhicfi, I think, is too much over-l()ol<od \nby many, who oppose the present state of lhin\xc2\xabrs---they \xc2\xabre \ntoo apt to unchristianize ail contjecled vvith it. It r)U^htever \nto be remembered, that real cluistians, in such cases, may l)e \ninvolved in a connection with jjreat errors. Look at Ketnpi.s \nFenelon and Lady Guion. Who with christian candnr, can \ndispute their piety? Yet tliey lived and <lie<i in communion \nwith the Catholic churcl). Is it necessary, in order to coti- \nfierrm the abotninations of that chureb, at ti\xc2\xbbe period at which \nthey iivexl, to {\\e[\\y \'hat these individuals were christians? I \nthink not :---and on the samk PRfNciPi.E, [ have never leir it \nnecessary, in order to condemn slavery, to take the stand, that \n^o christian can now be connected witli it. Real reli^t^inn, \nliiay consist vvitti great blindness, in respect to some particular \nsubjects. Look at Peter; and see liis l)lindness, and Iradilion- \nci) prejudice, in respect to the Gentiles, even Jifter the day of \nFenticost, and after l\xc2\xbbeing filled vviih tlje Holy Ghost I But \nhere i\xc2\xab the point. When a real (diristian\'s mind is im.i/^ji> \nN4TED, and called up to any snl^ject, and he sf.f.s it to lie sin- \nful h*^ WILL NOT LIVK AND OIK 1 1\\ ITr--hiit tlsc hyjiocritv will, \n\nit\'ll serves his selfish ends: and here lies tiie (lifl\xc2\xbb*ieiice be- \ntween them. \n\n\n\n163 \n\nono to take tl\'e lead, t used to tiiink mnch of one man, \nfliat I hoped would go before lue in such a work. Hut \n\'* curst d is he v\\ ho maketh fiesli his arm" \xe2\x80\x94 as h^vpiy as Ihat \nman is \xe2\x80\x94 he loo stopped at the half-way house; and I have \nbeen thrown upon the ground, which 1 longed to see him \nand others occupy, (tiat J might come after them,) by this \ndreadful ureck! Well, by the grace of Go(J, here will f \nstay until death \xe2\x80\x94 and you may remnnbcr, that it is not be- \nyond the power of God, to make my fall, and the posiiion \nin which [ am placed by it, instrumental of the commence- \nment of a great and glorious work in dt-pelling Bab\\loni>h \nnnsts, that now obscurer the glory of God\'s Israel! O how \nsiJiely would lie secure all the glory to himself, by so do- \ning \xe2\x80\x94 and how it would mnsh tlie viper bead of self esteem \nto atoms, for any one to stand with nir on this ground! \xe2\x80\x94 \n" Every mountain s\' all be mide low, and the LORD \nALONE SHALr. Bi^ KXALTKD IN THAT DAY " \nAll of our moral reforniers, almo>t, have gr)t something- \nmore lo do, than they ever have done yet, if they wdl do \nthe whole work of God, /)/////. They have got to cease \nfrou) trying to reform Babylon, and must rnmc out from her: \nand bow unreservedly to the teachinc^ of God, by his word \nand spirit in all things. \'I\'hus much, for my viev\\s of rising \nagain in the estimation and fellowship of the present orga- \nnization. BjU another answer might be given to this ques- \ntion \xe2\x80\x94 ^* Will he rise again?" [ lully believe that i am now \nfull as high in tkdr estimation, as the whole truth of God \nis!! Of this, I have no doubt. Why, then, should I de- \nsire lo rise hifrfier in the estimation of man, than the whole \ntruth of God? Ah, tliin has been my sm, and consequent \ncalamity: \xe2\x80\x94 and \\ believe it to be the great sin, which, at \nthis moment, keeps thousands back from duty. Yes, rriy \nbrother \xe2\x80\x94 let any man in this nation, who now posseases \nX\\\\e fairest reputation with men, take the whole truth of \nGod: \xe2\x80\x94 f)reaching it and practising accordingly; and he \nwill not have travelled many leagues, before he will be \nwilling to exchange reputations with jnt., without any ap- \npiehensiuu oi loss! Of this ^ 1 say again, 1 have not ikt \n\n\n\n164 \n\nIrnsf flnhbt. Did Jesus maintain a better reputation with\' \nthe Jews, than the penitent [)rostitutes that he parduned, \nand took into fellowship? No \xe2\x80\x94 nor so good a one. Ami- \nslavery men^ have hardly be^^an to he besmeared vith the \nndinm. which they would be, if they were to conje out for \nthe truth in all Lhinsrs : \xe2\x80\x94 for it is beyo[)d dispute, in my \nown mind, that if any of their number were disposed to do \nso, three quarters at least, of the rennainder, would turn \nupon thern with downright opposition. The views which \nJ here present, u)ay appear strange, but 1 believe thenj to \nbe true. O my brother \xe2\x80\x94 when will God raise up a minis- \ntry, who wiil be wiiling to live and die by the ir/iule truth, \nlet what will be the consequences? 1 believe the time is \nat hand \xe2\x80\x94 and here I can hardly resist the tem[)tation of \ntr.mscribing a few lines, which, alihou^^h the poetry is noth- \ning better, perhaps, than what is termed \'^ flogrel rhy/ncs,^^ \nyet some of the sentimenf^, have often thrilled througli my \nsoul, attended with cheering etrjotions \xe2\x80\x94 : \n\n*\'The tioie seon is eorr)inL% !\xc2\xbby t\'le Propfjets foretold, \n\'\' When Zion in purity, ihe worM will liehohi ; \n^F->r Jesus\' puie TRSTrMOM, uiil gain the day, \n\'* Denomination selfishness will vauisli away. \n\n*\xe2\x80\xa2 It will then be diseovereii, who for Jesus will he, \n" And who are in Balylou, the sairjts then will gee; \n"The line of division, then will fully l)e known, \n" lietween the pure kingdom, and defilM BABYLON. \n\n"What beauty the church will then wear in the light, \n"Ail governed l)y Jesus, who always leads right ; \n" No spot iu her coimtenan<\'e in that gloriou* day, \n** Unnecessary ceremonies vanish away- \n\n*\' But O, what a Ftorm of persecution will rage \xe2\x80\x94 \n*" Fu the cause of old Bahylon, too many engage; \n** Beholding their loss, a\xc2\xbbi(l thu> beuining to sink ; \n"They\'ll hope to obstruct the light iVoai spreading, I tifiuk. \n\n\n\n165 \n\n" Rut tnitli ruts its way, txud love will melt down its f ^es ; \n*\'Tlie PURE WORD OK Goi), will coiiquer all who o|>pu^^e; \n"The church stariH in f)urity. in peace and in love, \n"In sight of her enemies, she iises above." \n\nMy dear brother \xe2\x80\x94 T wish to repeat, that I have the ful- \nlest confidence, that the present organization udl never \nbe reformed; but will grow worse and worse, unhl the \njudgments of God sweep it away. Why then, should tho.^e \nwho have their eyes open, to see the present state oi thiriirs, \nas 1 believe many have, spend their time and labor in f uit- \nless toil, and thus have the whole, irorsc than losf^ to the \ncause of God and truth Will thev suffer the thoughts of \nthe p opcrtij, vvhich tl-ey have invested m various ^^ays, to \nsupp >rt the present organization, to hinder them? They \nought to remember, that the primitive saints, took joyfully \nt\'ic spoilino\' of their goods for the sake of truth. It is nf>t \nlikely, that during the lives of the apostles, a single meet- \ning house was built, for the especial accommodation of \nChristians \xe2\x80\x94 and. no marvel, if those who shall comp> se the \narmy, that will be finally instrumental in leading the church \nout of the wilderness shoubi be reduced to similar circum- \nstances No doubt Babvlon will hold on upon all the \nproperty if possible, and selfish sectarians will cling to it \nlike b\'/r/f.acies to the bottom of an ohi condemned ship, af- \nter the valuable cargo is removed in apprehension of her \nsoon going to the bottom: \xe2\x80\x94 but will ihose who have eyes to \nsre, \'tarry on the plain,\' on the account of property which \nthey have to leave in the hands (S their opposers if they \nfie.e? But the loss of reputation \xe2\x80\x94 fhai is the Lrreatest pinch \nafter all. Well let them think of my dreadfttl fall, and \ntake warning in view of the truth so clearly illustrated by \nit -viz: \xe2\x80\x94 " That he who wiil save his reputation shall lose \nit!" Let them speedily come down into the valley oi\'hu- \nmiliati n lest with a terrible stroke they are \'* knocked \ndown." \n\n/ remain most nifecttnndtcJ;! F\'//r>% \n\nKAY rorrKu. \n\n\n\n166 \n\n\n\nLETTER XXII. \n\nProvidence, (In Prison^) Dec. 28th. 18;i7. \n31ij dear Brother : \xe2\x80\x94 \n\nBefore I close these comniunicalions, I wish \nto call your attention once more, distinctly, to what I have \nso often already alluded \xe2\x80\x94 viz: the meagre^ imperject and \nvnscriptural views, that generally prevail of the gospd of \nChrist. It appears to me now, as plain as day, that there \nis a great chasm in the preaclimof and theological writing, \nof the present day; occasioned by not proinineiitly holding \nup Christ crucified \xe2\x80\x94 or the great and glorious doctrine of \nthe forgiveness of sins through the atoning blood of the \nLord Jesus. Much has been said and written, o/i the \nperfections of God the Father \xe2\x80\x94 and well said: but, in re- \nspect to the office work of the Son, as Mediator, Redeem- \ner and Savior of sinners, there has in my estimation been \na great failure, in properly holding him up to view. Al- \nthougii, it ought to be admitted, that on son\xc2\xbbe otiier points \nof theology, there has been much ^ained^ as it respects \nclearness of exii\'.bition, within a husidred years; }ei, in \nrespect to this point, of yv?7y/r/////,^ J^su.< and thron;Lih him \nthe forgivenCv^s of tins, there has, 1 tiiiiik within that time \nbeen a great and soul chil\'i.ng failing oiT. JVow, we are \ncommanded tt) honor the Son as we honor the Father. Me \nIS \'\xe2\x80\xa2 the way th(^ truth and the life." \'* No man can come \nunto the Father but ihrongii his atoning blood." ** \'I\'licre \nis no other name given under heaveii nor among njen, \nwhereby w^e can be saved but the name of Jesus." \'J\'he \nlac. most certainly ou^ht to be held u[) to view \xe2\x80\x94 and its \nrighteous cliims insisted upon: and all of the perfections \nof (jJod, as Creator and Governor of the moral and natural \nwond pi evented to the niit:ds of men: \xe2\x80\x94 but^ all o^ this may \n\n\n\n167 \n\nbe done and slill, the great doctrine of the atonement \xe2\x80\x94 the \ncross of Christ, be kept out of sight. The fact is, we are \na world of sinners\'^ and, we need not only to be made bef- \nter, or, to be l^rought from a state of sm and unholiness,to \na state of holiness, in order to be saved; but, we netd the \nforgiveness of our past sins, or the justice of God must for- \never shut us out of heaven Some, seem to think, \nthat what is meant by preaching Christ is preaching that \nmen ought to reform or amend their ways by following the \nexample of Christ, &.c. That men ought to amend their \nways and become Christ like; and that they must do so in \norder to be saved, is most evident: \xe2\x80\x94 and that \\f we separute \nthis work, from the forgiveness of sins, in the plan of salva- \ntion, we run into the depths of Antinomianism is true \xe2\x80\x94 \nyet, is this all? Must not our past sins be forgiven in or- \nder to our salvation, as well as for our hearts to be made \nbetter? Most surely : \xe2\x80\x94 but what is the g?wimd of this for- \ngiveness? Why surely the sufferings and blood of Jesus. \nNow tlie regenerating or making us hob/ is the oifice work \nof the Holy Spirit \xe2\x80\x94 the third person in the trinity ; but \nthe forgiveness of our sins, or our jnstijiration is through \nthe office work of the Son \xe2\x80\x94 as Mediator \xe2\x80\x94 as our GREAT \nSACBIFICE for this purpose; acceptable to God. I do \nnot mean to intimate, that the work of the Spirit is too \nmuch insisted upon.* No; nor so much as it should be, \nbut, that the great atonement \xe2\x80\x94 the forgiveness of sins, \nliirough the blood of Jesus, has to a fearful extent, been \n\\eh out of sight. Now unto Christ crucijied for sinners, \nall the sacrifices under the law were pointing: and, indeed, \nby the offering of sacrifices he had thus been preached \n\n\n\n* The whole chiirch of God, need to awake to this subject \nalso\xe2\x80\x94 I mean of the out-pouring of the spirit of God. Tl)\xc2\xabi \nmeagre views and unbelief, which generally prevail respeciing \nit, are truly affecting, and must be grievous to God. I be- \nlieve thai God svill yet shew those that are considered, and \nmay consider themselves, the great and mighty among hia \npr^^Vessed people, that he will introduce the latter-day-glory, \nDot by their *\xe2\x80\xa2 ajight nor strength, but by bis spirited power. \n\n\n\n1G8 \n\nfrom tlic day of Abel to his appearance in the flesh. After \nhy thus made liis appearance, he himself made tins the \nprominent subject in his public ministry; and so did the \nApostles. ]No one can candiclly read the new Testament, \nand be ignorant of this. Jndeed, t/iis was the import of \nthe Coinmis^-ion\xe2\x80\x94 ** And that REPENTANCE ANDRE- \nMISSION OFslNS SHOULD BIC PREACHb:D IN \nHIS NAMfc} among all nations beginning at Jerusalem." \nHow well the Apostles and primitive preachers understood \nthis commission, you can but perceive in reading the acts \nof the Apostles and the Epistles. They constantly thus \npreached Jesus. No sooner was Paul converted than he \nbegan to preach Christ; and so com[)letely was he wedded \nto this blessed doctrine, that he told the people that he \nwould " Know nothing among them save Jesus Christ and \nhim crucified." Now my brother, can you not see, that \nthere is at the present time and indeed since you have be- \ngan to notice preaching at all, a great, a lamentable lack \ntouching this infinitely injportant subject \xe2\x80\x94 this verysow/of \nthe gospel? I think so; \xe2\x80\x94 and it shews the Phariseeism of \nthe age. And here, J wish to call your attention to one \nssnbject which needs attention. In all the movements of \nmoral reform at present going on \xe2\x80\x94 such as the Anti-Slavery \n\xe2\x80\x94 I\'emperance cause See. not one of them necessariit/ \nbrings into view this doctrine of the forgiveness of sins. \xe2\x80\x94 \nFor, observe : the Temperance advocate in his lectures \n^^Hflemtis the sin ofdrukenness \xe2\x80\x94 and persuades the drunk- \nard to reform \xe2\x80\x94 which is all right \xe2\x80\x94 ^just as it should be : \xe2\x80\x94 \nbut, then, he says nothing about the forgiveness ofh\'is past \nsins. Now, although the drunkard do reform; yet, if he \ndo not ohi\'din forgiveness of his past sins, through the blood \nof Jesus, he must after all go down to hell! So also witli \nthe Anti-Slavery lecturer\xe2\x80\x94 the Moral Reform lecturer Sfc, \nWell, what shall we do.^ Stop condemning these sins and \ncease exhorting those who have been guilty of them to re- \npent? God forbid; but insist on these points more urgent^ \n(v than ever: \xe2\x80\x94 but mind, here is the point : \xe2\x80\x94 While the de- \nmands of the lata are insisted upon, condemning slavery, \n\n\n\n169 \n\nintemperance, licentiousness &lc. let the gospel way offor^ \ngiveness a!so, be presented \xe2\x80\x94 for, if you do not do this, if \njour preaching has oni/ effect, it will be almost certain to \nturn the transgressor from his former course, of open trans- \ngression into a .se//\' r/^A^eows Pharisee \xe2\x80\x94 and by pursuing \nthis course of preaching the Jaw, (and uoX fully preaching \nit neither,) and leaving out the gospel doctrine of forgive- \nness, has the present generation, in my opinion, drifted \naway from the great ** Ensign" \xe2\x80\x94 whose " rest is so glori- \nous," I mean Jesus, the sinner\'s only hope, into the \n" gulph stream" of Phariseeism! I believe, my brother, \nthat this is the true state of the case \xe2\x80\x94 which will ere long, \nbe confessed by the people of God, let them think as they \nwill of me. Now, although, reforms in respect to differ- \nent moral subjects, are so loudly called for, yet we may \nreform, and reform until the day of our death, and leave \nout the doctrine of the forgiveness of sins, through the \nb!ood of Jesus, diud all that will be gained by it, will be to turn \nout black devils and take in white ones! \xe2\x80\x94 and that the white \nones are the most dangerous, is evident, from the expres- \nsion of Jesus to the Pharisees \xe2\x80\x94 telling them, that Publi- \ncans and Harlots shoald enter into the kingdom of heaven \nbefore they. With all of my looking at moral and relig- \nious subjects before my fall, I never once thought of this \ngreat und radical defect, which now appears so clear to \nme. Nor do I know that it has awakened the attention of \nany one in these days. Depend upon it, God will have \nhis son honored in dying for sinners. Unto Jesus, every \nknee must finally bow \xe2\x80\x94 and we ought ever to remember, \nthat his blood is as valuable to every soul, that finally is \never saved from this fallen world, as hell, with its unutter- \nable, eternal torments is dreadful. And will God own us, \nif this corner stone of the whole gospel building, is left in \nthe back ground? No, he will not. Now I was brought \nto believe in Jesus more than twenty years ago \xe2\x80\x94 and, al- \nthough I ever maintained the theory of the forgiveness of \nsins through his atoning blood, yet I greatly failed in re- \nspect to a /iwc/y sense of its importance^ and very much \n15 \n\n\n\n170 \n\ndrifted wit!) the self-righteous current of the a^e; but when \n1 come to fall, as I have done, and to be looked upon, not \nmerely as a tKnninal, but a rtr// sinfier, then was I led to \nconttmplale this subject, as I had never iiabitually done \nbefore, and my eyes were opened, to see the great depar- \nture from tlie primitive mode of preaching Jesus, whi<h I \nhave in the course of these communications so frequently \ncalled your attention to. A certain person in the City of \nNew York, greatly engaged in the difierent subjects of \nmoral reform, when conversed wit!) respecting this point, \nnot a long time since, made the striking remark \xe2\x80\x94 \'*That \nit was possible that oiost of us have got our religion to \nlearn over again" \xe2\x80\x94 and I say my brother, that one thing \nmust be learned by the most eminent reformers of the \nday \xe2\x80\x94 viz: That if they do not honor the SON of God, as \nthe SACRIFICE \xe2\x80\x94 the propitiation for our sins, in all of \ntheir movements, God will not honor them. This my fall \nhas brought me to see \xe2\x80\x94 and who knows but what that is \none thing, which infinite wisdom had inyiew in permitting it. \n/ remain most affcctionatelt^ Yours, \n\nKAY POTTER. \n\n\n\nILETTERXXIII. \nProvidence, (In Prison,) Feb. Gth. 18^38. \n31 1/ dear Brother : \xe2\x80\x94 \n\nMany reflections in connection with my fall, \npresent themselves to my mind, which I have not yet ad- \nverted to; nor can I but briefly glance at some of them \xe2\x80\x94 as \nthese communications have already been protracted be- \nyond my anticipations, and perhaps beyond the bounds of \nyour patience in the perusal. I wish, however, to call your \nattention to two or three other points. \n\nAnd first: \xe2\x80\x94 I think, that by my fiall, a severe blow has \nbeen inflicted upon what may be termed, Phrenological \npride. You know, that at the present time, the science of \nPhrenology ^ is receiving great attention in this country, \nand multitudes are exceedingly enamored with it. Now \n\n\n\nin \n\nI do not pretend to condemn the science iiself \xe2\x80\x94 or, a prop* \ner use of it, 1 think it mai/ be correct, in ascertaining \nwhat, in my homely phraseology, may be termed, the nat- \nural disposition of persons. It may be thought, that in my \ncase, the Phrenologist shot wide of the mark, in respect to \nmy native conscientiousness. But, as I have before inti- \nmated, if every thing could be known, in respect to the cir- \ncumstance connected with my fall, I am persuaded that all \ncandid persons would acknowledge, that though some of \nhis expressions are too strong, yet they are generally cor- \nrect. Indeed, there are some things in connection with \nthis awful conflict between the flesh and spirit \xe2\x80\x94 between \nconscientiousness and warring passion, which, if stated, \nwould undoubtedly, receive but little credit \xe2\x80\x94 and the prob- \nability is, that I must lie under the imputation all my days, \nof being guilty of some things, of which the light of eter- \nnity will prove me innocent. But let that pass. It is not \nthe science zV^e//, or, a proper use of it, against which I \nwould bear testimony \xe2\x80\x94 although, as I have once and again \nintimated, 1 woujd not vouch for its correctness. But the \nuse which is generally made of it, I greatly fear, is most \npernicious to the spiritual welfare of mankind. I think \nthat where it is believed, and heartily entered into, \nby those whom it gaiters, with what is termed, good de- \nvelopements, it affords the most ample nourishment to self- \nrighteousness^ of any thing which floats upon the sci- \nentific waters of the present age. Those, who as I said, \nare flattered by it, will be almost sure, without an abun- \ndance of grace to prevent, to substitute their good HEADS, \nfor good HEARTS! The truth is, that cveri/ pcrs( n in \nthe world, before regeneration by the spirit of God, has a \nheart entirely sinful \xe2\x80\x94 "deceitful above all things, and des- \nperately wicked." No matter what the natural dispositioi^ \nfor generosity, conscientiousness, &c. is \xe2\x80\x94 the \\\\^^^i isi \nwholly corrupt \xe2\x80\x94 not only destitute of holii^^ss, bvit jull of \nevil. But how difficult to bring piien into (ho belief of this? \nAnd how sure are they to fc^ujld on what I term, the uatiU- \nral disijositiouy as something that will avail them, in the \n\n\n\n172 \n\nsight of a holy God, instead of perfect holiness, and the \natoning blood of Jesus? And here is the danger of the \nuse, which I fear is frequently made of Phrenology \xe2\x80\x94 it \nfeeds this disposition, and consequently helps men on to \ndestruction! let them look at my case and beware! \xe2\x80\x94 \nSurely, if any one might build on their Phrenological char- \nacter, I might be allowed some hope on that score. But \nwhat does it avail me now for justification in the sight of \nman ? mnch more in the sight of God. Let all rest assured, \nthat a fine Phrenological head^ will avail them nothing in \nthe eternal world; but if they die without new hearts, and \njustification through the atoning blood of Jesus, they mu^t \nbe forever lost \xe2\x80\x94 while many a converted thief, adulterer \nand murderer, through the grace of God, will shine in the \nNew Jerusalem as the brightness of the firmament, and \nthe stars forever and ever. \n\nYou may now more clearly see the propriety of my pre- \nsenting to your view, in a former communication, my Phre- \nnological character. As I have already said, one promi- \nnent object in these communications, is, to aim as fatal a \nblow at self \'righteousness as I can: \xe2\x80\x94 and what can be more \neffectual in killing it, so far as means are coricerned, in \nthose who are proud oftheir Phrenological characters, thafi \n10 look at mine, and then to think of my fall! \n\nAnother subject, which f cannot forbear to mention in \nconnection with my fall, is the developemt nt of Cd n\'zntion \nhearts^ possessed by many pretended opposers of that \nscheme. You know what I mean by Colonizationism: \xe2\x80\x94 \nthat scheme which was invented, and still is zealously ad- \nvocated by many \xe2\x80\x94 that the colored man, ought not to le \npermitted to dwell in the same country with the whites, on \nterms o^ equality: ai]d from hence they musr^t be co!nniz(d \nin J^jrica, There is no doubt, but what [nnde ar.d wicked \nprejudice, are the main spring of this systerr. \\\\ illiam \nLloyd Garrison, has most successfully attacked it. It njay \nbe difficult for you to conceive, how sensibly I have hern \nmade to feel the satne principles, applied to me s\'nce ny \nfall \xe2\x80\x94 and this too^ by multitudes of professed abolitionists. \n\n\n\n17S \n\nThey would say they could forgive me \xe2\x80\x94 but then they \nwanted me a great way off \xe2\x80\x94 I must leave the country \xe2\x80\x94 \ntl.ey did not want me near them \xe2\x80\x94 -and in short, 1 must be \nCOLONIZED. Never before, did 1 know how to feel \nfor the poor colored man\xe2\x80\x94 nor never before, was I so fully \nimbued with Anti-Slavery principles. I am shunned \xe2\x80\x94 \nscorned \xe2\x80\x94 and trodden under foot, as much as they are. \xe2\x80\x94 \nBut the excuse is, I have sinned Yes, there must always \nbe some prete/ice for justification, in the exercise of such a \nspirit. So had the prodigal son sinned \xe2\x80\x94 )et when he was \na great ?vmj off, his father ran and met him \xe2\x80\x94 fell on his \nneck and kissed him \xe2\x80\x94 and brought him into /lis house;\xe2\x80\x94 \nwas this colonizing him because he had sinned? This is \nthe way that Gcd de-d\\s with tiiose, who, however they \nhave been degraded, return to him, and implore his for- \ngiveness \xe2\x80\x94 1 ask again, does this look like colonization? \xe2\x80\x94 \nTlieir excuse 1 say, for colonizing me is, I have sinned. \xe2\x80\x94 \nWell, have not they sinned? According to their own the- \nory then, they must all be colonized, far away from the \npresence of Gody and the holy Jin g els ! Perhaps they will \nbe ready to say, that my theory is good, but it will not do \nto reduce it to practice. So say the pro-slavery folks, in \nanswer to abolitionists! And does not the abolitionist re- \ntort \xe2\x80\x94 \'\' It is most absurd, to talk of a good theory ^ that \nwould be bad in practice ?" It is often said, by those who \nare determined to degrade the negro, because of the color \nof his skin \xe2\x80\x94 that he, (the negro,) does not wish to associ- \nate on equal terms with the whites? I understand the \nreason now, as I never did before. He feels all the while, \nas if the proud white man, is burdened with his company. \nNo wonder that he had rather be by himself, than be in \ncon)pany, that is burdened with him, and ashamed of him. \nSo say 1 \xe2\x80\x94 and from hence, 1 greatly desire, that none will \ncome near me, nor invite me near them, who would thus \nbe burdened and asiiamed. A respectable colored man \nfrom Boston, being in London, called on a family, with \nwhom^he !iad been acquainted in this country, \xe2\x80\x94 as it hap- \npened^at the moment, the family were at breakfast. After \n\n\n\n174 \n\ngetting through eating themselves, the woman q^iost hypo- \ncritically feigned, that she had forgotten to ask the colored \nman to breakfast, and complacently asked him, if he would \nnot take a cup of coffee, \'\' i thank you madam," replied \nthe slighted colored man, ^\' I am engaged this morning to \ndine with the Prince Regent!" My dear brotlier \xe2\x80\x94 since \nthese great opposers of colonization have colonized mc \xe2\x80\x94 I \ntrust I have many a time, feasted with the Prince of glory, \nand in his palace, I hope to dwell forever! I will only \nadd, that the course pursued towards me, has been remark- \nably calculated, to hinder others from an honest confession \nof sin. The gracious God holds out the greatest possible \nencouragements, to those who humhly confess and forscke \ntheir transgressions. Look at the admirable parable, of \nthe prodigal son. Here is an illustration, of the inn\'vfvsa! \nconduct, of our gracious and merciful Heavenly Father, \ntowards all returning, confessing and imploring sinneis \xe2\x80\x94 \nBehold what a contrast between the couduct of God, and \nthe conduct of man, in my case. Not only have I been \nvisited by the mob with vengeance, under the cloak of \nshewing indignation at my siri^ when it is evident, they \nwere only lettir.g loose their wrath upon me, on account \xc2\xbb f \nmy previous religious course, but, I have no d\' ubt but some \nhigh official characters, in their proceedings against me, \nhave acted on the same principle. If I should give a his- \ntory, of the \\vho\\Q judicial diX\\^ legislative proceedings, in \nrelation to my case, together uith my imprisonmeiity as I \nthink f may feel it my duty yet to do, I assure you, that \nthere would be a developement of most astounding facts, \ngoing fully to establish the point. You know that the grand \nobjection, with some of the members of the Legislature, for \ngranting my petition for liberation was \xe2\x80\x94 my time was not \nout \xe2\x80\x94 they were afraid of interfering with the decisions of \nthe supreme court \xe2\x80\x94 and yet they liberated a prisoner frtm \nthe same cell in which I am confined, nine months before \nhis time was outt I rejoiced in G^ d that he was liberated; \nyet, It shews that the reason, which they pre\'mdcd to give, \nwas not the true one. Some of them uere honest eiK.unh \n\n\n\n175 \n\nto give the true reason \xe2\x80\x94 they were inexorable towards me^ \nbecause I was a minister! Thus you see them legislating \nagainst a man, not in reference to his crime, but in refer- \nence to his religious views. It may be said, tbat this makes \nthe crime, or sin the greater. It may be \xe2\x80\x94 but, not in any \nway the civif authorities can recognize it as such.. Have \nthe civil authorities any thing to do with a man\'s religious \nviews in the punishment of crime? or in legislating against \nhim? If they have, then vice versa \xe2\x80\x94 they may with the \nsame propriety, le^islciie a bounfi/ to men, on the same \nprinciple; and indeed, support ministers by law. Is this \nthe pretended theory of Rhode Island, in Judicial and \nLegislative affairs? But this principle has been openly \nadopted by some. I have their names: \xe2\x80\x94 and it all goes to \nprove, what 1 have befjre, again and again asserted, that, \nthe severity of the proceedings against me, has not been \nfor ^\' my transgression." No \xe2\x80\x94 but on the same principle \nthat Shimei cursed David, and the Philistines put out Samp- \nson\'s eyes. Were they horror struck, because of Samp- \nson\'s transgression, in his connexion with Delilah? No! \nihey were glful of it f for, thereby they had got him in \ntheir power. But their hatred to him was, because under \ndivine direction and influence, he had slain a thousand of \ntheir number with the jaw bone of an ass, and otherwise \nmade havoc among them So in my case, in respect to \nthousands of my most inveterate opposers, in high and low \nplaces. It is not the sin that grieves them \xe2\x80\x94 hut I verily \nbelieve, they are GLAD OF IT; for by it, they think they \nhave got me in their power! God strengthen me ere I \ndie. But how magnanimous was the conduct of many \nmembers of the Legislature, when compared with such a \nprinciple of action? And the magnanimity of some, was \nthe more conspicuous, from the fact that before my fall, [ \nhad much opposed their course. A number of the mem- \nbers used great exertions for my liberation. I shall ever \nremember them, with humble gratitude. May God bo \nmercifid to them, as they were dis})C)sed to shew mercy to \nme. You have no doubt, learned, that the hst vote on \n\n\n\n176 \n\nliberating me, was a tle^ by tbe Speaker\'s voting against \nme. How it was untied, I know not, as 1 am ignorant of \nParliamentar)\' rules. \'Hiis hist vote, uas on the petition \nof my wife After the rejection of my petition the day be- \nfore, to be liberated on the tirst of March \xe2\x80\x94 she went home, \nand without my knowledge, wrote a petition for herself \xe2\x80\x94 \nand determined on carrying it into the Legislative hall.~ \nGreat handle was made of her appearance there, by those \nwhose turn it served, to raise prejudice ag; inst my libera- \ntion \xe2\x80\x94 and much was said by the Sprakej* and others, re- \nSjx^ctii^.g the ir being so muci) troubled with my petitions. \xe2\x80\x94 \nBut my brother, ali vvJio hnaily get to heaven, will have \nlearned, that in order to obtain jnercy, we must be impor- \niuiKftc. But with all of our importunities, mercy was de- \nnied me and my family. 1\'here is a passage of scripture, \nwhich sometime or other, will be (bund t:ue by every per- \nson, Jiigli and hnc, who cuntimics unmerciful, to their sor- \nrow. \'\' \'I\'hey shall have judgment without mercy, who \nshew no mercy." Nevertheless, i think 1 see the goodness \nof God to me, in overrulincr this determination, to inflict \nthe last jot and tittle of vengeance upon me. If 1 had been \nliberated bef(M-e my sentence expired, there v\\ould have \nbeen anoth.er pretence for further violence \xe2\x80\x94 but now, after \nhaving been spurned from the feet of God\'s professing peo- \n\n\n\n* Yet this same Speaker, was very earnest for granting \ntlie petition of Archippus\'^ party, for an alteration of the Char- \nter of the socfETY, by which a lar^e portion of the church \nthat were friendly to m^, wouhi be thrown out of propertf, \nwiiich the Legislature had given them the privilege to pur- \nchase and hold. lie need not go much further, to raise a sus- \npicion, that he descended from the dignity of a Legislator, and \nbecome a mere partisan, in the difficulty exi.\'-ting in the so- \nciety ; and wns wiiliug, no*, ordy to insist on carrying things \nto the very extremity, in respect to n\xc2\xbby imprisonwieni, but to \ninflict EXTRA vengeance on me and my (riends, by legislating \nawiiy their property. First make a law, injpoweriug per- \nsons to l)uy property, and then nuike a law to tear it from \nllicm, without cou pensation I I ! But this was loo bare- \nfaced : and I understood that Mr. Speaker stood nearly alone \nin this aitcnjpr. \n\n\n\n177 \n\npie\xe2\x80\x94 after having been mobbed in almost an unparalleled \nmanner \xe2\x80\x94 and after having suffered to the very extent of \nthe law, i?np?^isonment, the person, who after all this shall \nassault me, will write DEMON legibly on his own fore- \nhead. \n\nBut finally, I ask you, if the great extremity to which \nthings have been carried towards me, after confessing my \nsin, and humbling myself before God and man, is not con- \ntrary to the conduct and commands of God? and ca culated \nto hinder persons from making an honest confessioii? [ \ncannot say that I am flisoppointed. I expected that all \nwould be done, that earth and hell could effect, to utttirly \ndestroy me. Nevertheless, 1 determined, in full view of it, \nto make a confession. I would advise all to do the satne \nIf I had been disposed to have lied about this afTair, i sIk u d \nhave denied the wJiole at the onset \xe2\x80\x94 and I think that the \nprospect was as good, for my being credited in such a de- \nnial, as most of men: \xe2\x80\x94 for, indeed, many v^ould hardly be- \nlieve the fact, offer my ami ronfessifni. But. 1 am not a \nliar. That is n(;t u\\y character. 1 am not a hypocrite- \xe2\x80\x94 \nI appeal to G< d: and let t!iose who thus accuse me, pre- \npare for a final settlesnent of these p\'>ints, befjre h s a-^- ful \nbar. THE FINAL RECKONING IS YET TO \nCOxME! \n\nYour ^^jfectionate Brother^ \n\nRAY POTTER. \n\n\n\nLETiERXXiY. \n\nProvidence, (in FrisunJ. Fkb IOth, I8;?8. \nMl/ dear Brother : \xe2\x80\x94 \n\nYou may have expected, that \'n the commu- \nnications which I have been making you, 1 should have \nspent more time in warning others to bew are of the sin \nby which 1 have fallen. I would a?k you what I can sai/ \nthat will equal the .s/^^/// of the c^//^/5/n>,>A for effect. If \nat the foot of a prcu-ipice you sre an incaiitioiis traveller, \nby his i\'oUy and wickedness da.>hed in ruins, will an .\xe2\x96\xa0./y///{>;7 \n\n\n\non his folly be more moving to your feelings \xe2\x80\x94 more con- \nvincing to your judgment than the sight of the wretched \nman groaning in the most excruciating agonies; if perad- \nventure, life be not already extinct? No! and if the spec- \ntacle which men have before them in my \'* great and \ndreadful fall," will not induce them to watch against the \n*\' lu^^t of the eye" and the very beginnings of sin which \nlead to such awful results, then nothing which 1 can saj/ \nwill avail any thing. No; nor would they hear though \none should rise from the dead. 1 will therefore close \nthese communications. You well remember, with what \nseriousness, as long ago as last May, you advised me to \nwrite. 1 knew of no way in which I could comply, so well \nas to adopt the method which I have here taken. I wrote \na little and lingered: \xe2\x80\x94 for, a thousand discouragements \ngrowing out of my peculiar situation seemed to rise up be- \nfore me. After I was thrown into prison, however, 1 felt \nclearer in my mind to communicate to you those views \nwhich I have now presented. As I have already hinted, \nmy object has been to make //.sc of myself and the circum- \nstances connected with my fall, to exhibit truth \xe2\x80\x94 and truth \ntoo, which it seems to me is almost buried out of sight by \nthe Phariseeism or self righteous spirit of this generation. \nIf I know my own heart I am not fightmg exclusively my \nown battles. In pursuinir the course which appeared to \nme the surest way to make truth appear glorious by con- \ntrasting it with enor^ I have been obliged to speak of the \nerrors of others, as well as my o?rn This, has caused me \nmuch pain: \xe2\x80\x94 especially in portraying the conduct ot some \nindividuals, members of the church of which 1 v^as foruicr- \nly pastor. But I saw, that I must do it, or the develope- \nments growing out of the whole, so important to the cause \nof truth, must be lost \xe2\x80\x94 and the doctrine of selfish expedien- \ncy in opposition to christian duty left to triumph. These \npersons boldly took their stand on this doctrine \xe2\x80\x94 refused, \nafter many entreaties and warnings to renounce it, but \nseemed to l)id defiance to the power of truth to move them. \n\\N hat could a lover of truth do in such a case but to du as \n\n\n\n179 \n\nI have done? I knew of no other way. 1 bear them no \nill will. I write not from a spirit of malice or revenge. I \nwish well to all. I pity my worst enemies: with unfeigned \npity \xe2\x80\x94 and I adore my Savior that lie gives me a disposition \nto love and pray for tliem. I desire that you may do the \nsame. I hope that you will harbor no wrong spirit towards \nthose, whose conduct in the course ofihese letters has \nbeen shewn to be inconsistent with the commands of God \nand spirit of Christ. I hope a number of them have been \npartakers of the grace of God; but they have been bewild- \nered by the doctrine of expediency. Let us pray for them, \nthat they may be delivered from this snare of the devil. \xe2\x80\x94 \nAnd now my dear brother would I again remind you that \nin writing uhat I have, I have not been unmindful o{ my \nown great sinfulness. No! a sense of it constantly attends \nme. Words can never express the overwhelming anguish \nof soul which 1 have experienced in view of my great \ntransgression. If it were not for a commensurate view, \nwhich I have of the infinite mercy of God, through the \natoning blood of Jesus, I should be instantly buried in \ndeep and hopeless despair. Nor do I feel humbled in \nview of this one sin alone. No \xe2\x80\x94 I see many things, in my \npast life, which deeply affect me with sorrow. As to the \nstand which I have taken in relation to the various causes \nwhich 1 have advocated, I feel no condemnation \xe2\x80\x94 but 1 \nhave not advocated them as I ought. I feel greatly con- \ndemned that in my reproofs there was not mingled more of \nthe spirit o^ compassion for transgressors. I too much in- \ndulged in wit when speaking of solemn and sacred things. \nI have spent loo much time in the streets conversing on \nthat which profited not and have been far too much en- \ngaged in poring over political papers\xe2\x80\x94 -the contents of \nwhich are frequently deleterious to piety in the soul. I \ngreatly erred and sinned in making my religious visits so \ndisproportionate \xe2\x80\x94 visiting more than I ought at some pla- \nces and greatly and sinfully neglecting others. If it were \npossible, I would personally ask forgiveness of every per- \nson tliat I have ever injured or grieved: and nothing, no \n\n\n\n180 \n\nnolhing would afTord me ^rreater satisfaction than to make \nall, four fold restitution. So lur as I can be heard, i de- \nsire to say to every person young and old wlio has evi r \nseen (plight in my christian walk incompatible with the \nCf>mniands of God \xe2\x80\x94 7 sincerrlif rcpettt , do forgive me, I \nknow my wiindcrings have been .iiany, my sins numerous \nand great. I /(taf/tcihem-, not because I (ear thai for them \nI may sink to hell, for I feel that God has forgiven me of \nall my iniquities: \xe2\x80\x94 hut 1 loatlic them because they have \nbeen committed against a Good God, have injured his \ncause and my fellow men. As it is not probable that [ \nshall ever see all again on earth who have formerly known \nme. r wish most sincerely if this communication is publish- \ned that all persons whose eyes shall rest upon it will con- \nsider themselves here addressed personally and individual^ \nlij : and are requested to hear my voice from these lines \ncrying to them \xe2\x80\x94 I rtpenf^ forgive me. \n\nMy dear brother \xe2\x80\x94 God knows that I speak the unaffect- \ned feelings of my hearty the real sentiments of my soul. \xe2\x80\x94 \nAlready have I *\' laid my body in the dust" \xe2\x80\x94 and there I \nremain. I^et it be well understood, I take not the ground \nof a denial, extenuation, and palliation of my sins. No \xe2\x80\x94 \nGod forbid \xe2\x80\x94 but with the most sincere confession \xe2\x80\x94 with \nthe most hearty repentance, and with the fullest determin- \nation to sin no more, 1 throw myself at the feet of Jesus \ndepending alone on the mercy of God through his atoning \nblood. I rest alone on the great and merciful doctrine of \nforgiveness. I have no other hope \xe2\x80\x94 but, in this position I \nhave hope. I should be hypocritical to deny it. 1 cannot \nsay as an Irish orator said, in view of death \xe2\x80\x94 \' that he was \nshielded from the fear of it, by a consciousness of his o vn \nrectitude;\' but I can say, that in view of death and judg- \nment, I am shielded by the promises of God, to save the \ncliief of sinners, who forsake and repent of their sins, and \nbelieve with all their hearts, on the Lord Jesus Christ. \xe2\x80\x94 \nUnto such, God says \xe2\x80\x94 " Though your sins be as scarlet, \nthey shall be as white as snow; though they be red like \ncrimson, they shall be as wool\' \xe2\x80\x94 this is my shield. Unto \n\n\n\n181 \n\nsuch, God says \xe2\x80\x94 \'\' I, even I, am HE that blotteth out thy \ntransgressions, for mine own sake, and will not remember \nthy s\'lns^^\xe2\x80\x94 this is mi/ shield. Unto such, God says \xe2\x80\x94 "I \nhave blotted out as a THICK CLOUD, thy transgres- \nsions, and as a cloud thy sins: return unto me, for I have re- \ndeemed thee" \xe2\x80\x94 this is my shield. Unto such, God says \xe2\x80\x94 \n\xe2\x80\xa2* He forgiveth all thine iniquities, he healeth all diseases;" \nand that " the blood of Jesus Christ, his son cleanseth from \nall sin:" and what does a poor sinner need more, to shield \nhim from the wrath of God, and the accusations ot men. \nThis, is my hope. I repeat it; and on this foundation, laid \nin Zion for the hope of the guilty, do I rest my poor, guilty, \nbruised, heavy-laden and weary soul. You cannot but \nsee, my dear brother, that those who put their feet on me \nhere^ put their feet, not on me, but on the^rca^ atonement \xe2\x80\x94 \nthe glorious gospel \xe2\x80\x94 the blood of the everlasting covenant! \n1 stand with the despised, penitent, publican \xe2\x80\x94 the penitent \nthief-\xe2\x80\x94 Manassah, David! God says, in respect to such \nas turn away from all of their sins, and keep all of his stat- \nutes \xe2\x80\x94 " All his transgressions that he hath committed, \nTHEY SHALL NOT BE ONCE MENTIONED UN- \nTO HIM" \xe2\x80\x94 this is my shield. Unto this strong tower \xe2\x80\x94 - \nloathing all sin, and breathing after the perfect image of \nGod, do I resort, and feel that I am safe. But if the test \nof penitence be, that because I have sinned myself, I must \nnecessarily be insensible to the sins of others, then have I \nno penitence. For, although I feel myself io be the chief \nof sinners, yet in proportion to the deep 5c//loathing, which \nI feel on account of my own sins, my moral vision is bright- \nened, and I can but loathe sjn, let me see it where I will: \nand, out of the abundance of the heart, the mouth speaketh: \nbut, you know, that the sweeping evidence, which some \nhave brought against my being penitent, is this very thing : \nand you can but see that the legitimate inference of the \ndoctrine, is, that no man who has ever sinned liimself can \nrebuke his neighbor, without giving infallible proofs that he \nis himself impenitent ! If this doctrine is true, then 1 am \nimpenitent. I want no such penitence as this implies. J \n16 \n\n\n\n182 \n\nbelieve there is no real penitence in it. Hatred of sin, \nwill never induce its approval in any shape or being. \xe2\x80\x94 \nThese are my views, dear brother, of penitence. Such \npenitence, as induces loathing of sin in myself, and where- \never I see it, 1 trust I am exercised with. 1 am conscious, \nthat from henceforth, I shall he "numbered with trans- \ngressors." I aw a transgressor. I am ashamed of my \ntransgressions. I niourn over them. O that I could do \ngood to my fellow-men I am no Antinomian. I acknowl- \nedge the moral law of God, to be most righteously ^binding \nupon me. That every transgression of it is a sin, that de- \nserves eternal punishment ; yet, las fully believe that \n*\'God can hejust, and the justifier of him that believeth \nin Jesus." The most of pr ear hbig^ which I have ever \ndone since my fall, is to talk of the great Savior ^ to three \nor four prisoners, with me in this loathsome cell. For a \nlong time after 1 came here, I did not get confidence even \nto do that. 1 supposed that they looked upon me as self- \nrighteous professors do \xe2\x80\x94 and i determined to keep silence. \nBut God seemed powerfully to impress my mind, to pray vo- \ncally with them, and to persuade them to seek Jesus. \xe2\x80\x94 \nWith what readiness did they listen! O what a pity it is, \nthat there are no more, to feel and act for the poor, outcast \nprisoner. While the proud and Pharisaical, rolling in \nworldly ease and honors, reject the message of salvation, \n1 believe there are many in prisons, ifproperly dealt with, \nwho would hear with grateful hearts. O how grace will \nshine, in bringing such to heaven. I hope ere long, \nthrough the mercy of God, to be delivered from prison, \nand to have the pleasure of laboring with my hands for \nthe support of my afflicted family. 1 was doing so, when \ncarried to prison. Two things I desire \xe2\x80\x94 first: not to visit \nwhere 1 should be a burden, nor secondly: to urge those \nto visit me, who would feel disgraced by my company, \xe2\x80\x94 \nFrom hence, I keep much alone. 1 cannot express to \nyou, the sense which I have of your brotherly kindness, \nto me, in my disgraced and wretched condition. I have \nviews of the designs of God, in respect to me, which I will \n\n\n\n183 \n\nnot here disclose. Of one thing am I sure, that in theeno \nmy fall will be a loss instead of a gain, to satan and hid \nchildren. God will glorify himself, and ultimately perfect \nhis church in holinesss and happiness: and what can I de- \nsire more. Although 1 have greatly sinned \xe2\x80\x94 greatly wan- \ndered and fallen, yet the great day of eternity, I am fully \nassured, will satisfy all of my former friends, that may not \nbe satisfied before, that in respect to the mam thing \xe2\x80\x94 my \nbeing a child of God, thei/ have not been deceived in me. \xe2\x80\x94 \nNo my brother \xe2\x80\x94 I have not been \xe2\x80\x94 I am not now as many \nwould make me to be \xe2\x80\x94 root and branch a hypocrite. It \nhas been said by some, that I had better let others say \nthis \xe2\x80\x94 but I feel as if I must here once more inscribe it, \nand that too for eternity! I believe you will readily admit, \nthat my life has been marked with extraordinary vicissi- \ntudes \xe2\x80\x94 and but few perhaps, have suffered more \xe2\x80\x94 but one \nthing in the close, 1 wish you to distinctly understand \xe2\x80\x94 \nthat I do not think hard of God: or that I have suffered \nmore at his hands than I deserve. God forbid. So far \nfrom such a state of mind, I feel that it is infinite grace \nand mercy alone, that has preserved me from an eternal \nhell. I feel that the rod has been good for me: that by \nit, I am brought nearer to my God, and delivered from the \npower of sinful propensities, which hitherto, have greatly \nburdened, perplexed and hindered me, in the service of \nGod. Not that I have already attained perfection in holi- \nness, but I press forward for the mark of the prize, of the \nhigh calling of God in Christ Jesus. In heaven at ^last I \nhope to rest my weary soul! There dear brother, I hope- \nto meet you; and all the \'* sanctified host of God\'s elect:" \nand join them in saying, \'^Salvation to our God which sit- \nteth upon the throne, and to the Lamb" \xe2\x80\x94 forever \xe2\x80\x94 Amen. \n1 rtmain most affectionately Yours^ \n\nRAY POTTER. \n\n\n\nAPPENDIX. \n\n\n\nTHE FOLLOWING ARE MR. POTTEW& \nFIRST CONFESSIONS^ \n\nTo the dear Church formeidy under my care. \n\nI dare not address you as brethren; not but what I ^qqI \nconfident that I am a Christian, but because what I have \ndone, will place me in such a light, that you would be un- \nwilling to own me as a brother. I have sinned, I have \nfallen! Six months ago, I committed a great sin \xe2\x80\x94 temp- \ntation had followed me Ten Yearst and in an hour of \ndistraction with temptation, I did that which has thrown \nme from my standing, as a minister of the Gospel, into the \ndepths of reproach and shame, in the sight of God and man. \nAfter committing this sin, 1 earnestly sought forgiveness \nof God by humility and repentance, and have I trust found \nit freely \xe2\x80\x94 and as I did not know what the effect of my sin \nwas, 1 continued my religious duties, in hopes that it would \nnever be known, to bring such a wound upon the cause of \nGod, and shame and disgrace upon me and others. But \nGod has ordered it otherwise, and it is therefore my duty \nto make a confession, as public as will be my sin. It will, \nI know, appear strange, that I have appeared to enjoy re- \nligion lately. But a sense of my sin. brought me down, \n\n\n\n*As these confessions were only at first, desig-ned for the \nneighborhood where the scene took place, the sin which was \nadultery, is not named. \n\n\n\nt According to James 1 ch, 14 verse. \n\n\n\n186 \n\nand God condescended to bless me. But as was the case \nof David, so with nrie: after God put away his sin, he suf- \nfered it to come to light, and he was sorely troubled on \naccount of it. It is impossible for me to express my an- \nguish. At some future time, I shall express myself more \nfully. I only now say, that I humble myself before you as \na Church, and every individual. 1 confess my sin. Do \nwith me as seemeth good m your sight. If it can be \nthought consistent with the glory of God, I beg a place as \na private member of the church. But if not, let God\'s \nwill be done. If I might plead as a beggar, I would say, \nhave pity on my poor family, have pity on ^*** **^#**^ \nI must be overwhelmed in disgrace. I deserve it. I \ncomplain not, let what will come. God is glorified in my \ndegradation \xe2\x80\x94 injthat I have comfort. I want to get a place \nto go to work with my hands, for my poor family. If any \nof you could find any woik for me, i should take it as a \nfavor. I write no more. \n\nThe most of this was written two days ago, but I was ad- \nvised not to make it known unto you, thinking the case \nmight not be as it was feared. But being now satisfied, [ \nlose no further time. O God, I submit to thy awful re- \nbuke, to let hell rejoice over me for a season. I bow un- \nder the dispensation without a murmur. 1 would fondly \nhope, that it may be a warning to all to resist temptation. I \nhave been followed by this temptation more than ten years, \nand at last I fell! And I fell by not watching and praying \nas I oucrht. I ask forgiveness of God, of you, of the peo- \nple in this place; of all the world. \n\nRAY POTTER \n\nIf you would not consider me as trying to palliate my \nsin, I would add, that I never pren.ediated doing what i \nhave done. Read this in public. \n\nP S. I hope the cliurch will clintr together\xe2\x80\x94 hue one \nanother \xe2\x80\x94 God will send you a preuclier \xe2\x80\x94 uniil van get \none, be content with conference nieetiuirs. O if I niay \nbut have the privilege of seeing you bles^rLd; and ringing \nyour bell \xe2\x80\x94 making your fires 6co. \n\n\n\n187 \n\nTo the First Baptist Church in Parvtucket. \n\nWill you hear the confession of a wretched sinner? I \nhave sinned and fallen- 1 fully believe, that I was truly \nconverted years ago. I honestly engaged in trying lo \npreach tlie gospel, but I have now sinned, and plunged \nmyself into the deepest degradation, and wounded the \ncause of God in a most awful manner. I have lor more \nthan ten years, been harassed with unutterable temptations \nto indulge in this sin Passion, like the subtle charmer, \nhas kept drawing me to it; 1 have resisted and struggled; \nbut after all I have given away \xe2\x80\x94 this took place nearly six \nmonths ago; after it I felt unutterable anguish. \\ hu.n- \nbled myself before God, and 1 trust found forgiveness; in- \ndeed, I felt to enjoy his fa\\or, and as I did not know what \nthe effect of my sin was, I kept along \\^ith my religious \nduties, in hopes that it never would appear, t(\xc2\xbb wound the \ncause of religion. But as God has otherwise determined, \nI make public confession of rriy sin; this 1 did to the \nChurch of which I am a member as soon as I knew the \nfact. When I look at it myself, I feel willing that God \nshould glorify himself in my dowiifall, and a comfort that \nhe is able to honor himself in my ruin; but when i look at \nthe cause of God, at his children and at poor sinners, who \nwould stumble over me into hell, my anguish is unuttera- \nble. But with my ruin, I feel deliverance from the power \nof that passion, which so lung has raged, aiid finally over- \ncome me. \n\n1 confess my sin to you, in the deepest anguish of my \nsoul. 1 am sorry, I repent, O 1 repent, I ask forgiveness \nof the people of God; f ask forgiveness of the people cf \nthis place! I never expect to open my moulh again by \nway of preaching. No, but my life must be spent in con- \nfession. T can truly say, that I feel as willing to have pub- \nlic condemnation, as once i did public praise. 1\'ruth re- \nqnires me to say 1 never premeditated tMs sm. But I have \ndone it, I offer no palliation. Do with me as seemeth good \nin your sii^ht; only remeuiber that 1 humble myself at your \nfeet. God pity me, a poor, ruined man. \n\nRAY POTTER. \n\n\n\nm \n\nTliere being a faw pages of the last form not filled, some \nof Mr. Potter\'s communications to his friends, during his \nimprisonment are here inserted. \n\nIn Prison, Nov. 1st. 1837. \nBeloved Brethren and Sisters: \xe2\x80\x94 \n\nMy mind is often exercised with a most in- \ntense desire \xe2\x80\x94 a desire which begorars all description \xe2\x80\x94 to \nmake amends for the injury done others, by my sins and \nmy fall. 1 sit here in prison, and ruminate \xe2\x80\x94 how gladly \nwould I give them money if! had it \xe2\x80\x94 although I know this \nwould not fully recompense them. Yet it seems as if it \nwould afford me inexpressible satisfaction, to deal out to \nthem temporal blessings. 1 used to feel but little solici- \ntude, to possess this world\'s goods. I now greatly desire \nan abundance to give away. But alas! so far from being \nable to do that, I am dependant, under God, for every \nmouthful of food, on others. But God knows my heart. \nHe knows the sorrow of my heart, for my sin against Mm, \nand the injuries I have inflicted on others. He knows how \ngladly I would make amends, if possible. He knows that \nthere is not a person on earth, that I would injure \xe2\x80\x94 and \nthat I would do good to my most bitter enemies. There is \none way, in which those who have been injured by me, \nmay turn it into one of the greatest blessings \xe2\x80\x94 and that is, \nby shewing me mercy; by forgiving me. What an oppor- \ntunity for them to act like Jesus, and to become surely in- \nterested, in some of his most precious promises \xe2\x80\x94 \'* Blessed \nare the merciful, for they shall obtain mercy" \xe2\x80\x94 \'\' Forgive, \nand ye shall be forgiven." I must live on grace alone. \xe2\x80\x94 \nFrom God and man, I must live on grace. The longer I \nlive, the greater debtor am I. Surely, if ever grace ap- \npeared to be grace, in the salvation o^ any sinner, it must \nappear so in my salvation. O how great and multiplied \nare my sins. But God hath said, (hough they be as scar- \nlet, tuey shall be as white as snow; though they be red \nlike crimson, they shall be as wool. Yes, I trust that he \nblotteth out my sins as a thick cloud. \n\nRAY POTTER: \n\n\n\n189 \n\nProvidence, (In Prison^) Dec. 8th. 1887. \n\nMy dear Brethren and Sisters : \xe2\x80\x94 \n\n\'* The angel of the Lord encampeth round \nabout those that fear him and delivereth thenn." Wliat a \nglorious, precious, and comforting assurance is this \xe2\x80\x94 but \nnot more so than true. You have found it so. Did not \nGod deliver you last summer and fall, from the hand of the \nviolent, and from those who, if he had not preserved you, \nwould have swallowed you up? Yes, praised be his name. \nHe hath delivered and doth still deliver you as Paul said. \nI believe he will make you a name and a praise in the \nearth \xe2\x80\x94 and that he will lift up your heads above all ofyour \nenemies. Be constant, beloved, and he will demonstrate \nin your case that *\' it is better to trust in the^ Lord than to \nput confidence in Princes." Let others ^trust in public \nsentiment \xe2\x80\x94 in popular favor \xe2\x80\x94 in large denominations \xe2\x80\x94 in \nsplendid meeting houses \xe2\x80\x94 in rich and large churches, but \nlet us ever remember the NAME of the Lord our God. I \nlook upon you dearly beloved, as the excellent of the earth \n\xe2\x80\x94 a royal Diadem of our God. You seem to me very much \nassimilated to the character of those saints in olden time \nwho wandered in goats skins and sheep skins and in dons \nand caves of the earth of whom the world vvas not wor- \nthy. O think of them now! dwelling in the holy city in- \nstead of dens and caves of the earth \xe2\x80\x94 in the presence of \nGod and the Lamb! singing with holy Angels and rejoic- \ning with joy unutterable. think how soon you will be \nwith them if you are converted to God. O Glory, ulory, it \nfills me with rapture when I think of it. And can Je.-us \nsave me? Yes he is sufficient to save even me \xe2\x80\x94 thou<>h \nsuch a great sinner \xe2\x80\x94 though the chief of sinners \xe2\x80\x94 Jesus the \nfriend of sinners \xe2\x80\x94 Jesus the friend of sinners \xe2\x80\x94 O tune the \nharp to his praise ye friends of his \xe2\x80\x94 adore him \xe2\x80\x94 praise him \n\xe2\x80\x94 exalt him \xe2\x80\x94 love him \xe2\x80\x94 cleave to him and serve him for- \never. Dearly beloved, abstain from fleshly lusts that war \nagainst the soul. Remember my dreadful fall and be for- \never warned. Love one another in the truth \xe2\x80\x94 be holy \xe2\x80\x94 \n\n\n\n190 \n\nbe spiritual. Bear one another\'s burdens clear brethren. \nI think much now of my dear br(\xc2\xbbther ****. Let all pray \nfor him. The Devil hates him no doubt and he will in va- \nrious ways try ia frighten him as well as to decoy him \xe2\x80\x94 \nPray to G\'^d for him \xe2\x80\x94 be mutual in your prayers. O the \nworth, tlie injinite worth of prayer. As often as you can, \nlet two or three go away together, and pour out your souls \nbefore the Lord. As for myself, I have support from God. \nHe has been better tome than all of my fears. O, his \nmercy to me since my fall has been higher than ihe clouds. \nDon\'t for ({et mc in xjoiir prayers, I sometimes hope to be \nof great use and a lasting blessing to the church of God. \nYou know that God is able to bring this about. Have faith; \nwalk by faith; and trust in the Lord forever, for in the \nLord Jehovah is everlasting strength. It is worth all which \n1 have suffered, to see such friendship exhibited as has \nbeen by my dear friends since my fall. O what Christ like \nfriendship. How it binds my heart stronger and stronger \nto you. 1 pray God to put it in my power to do you all \ngreat good. O I thirst for this. Pray that [ may have \nthis privilege. You are all poor ; you have trials no doubt \nrespecting your temporal concerns; but O, remember that \nthe eye of God is upon you; your Heavenly Father know- \neth that ye have need of all of these things. No good \nthidg will he withhold from you. Make known your wants \nto God. How blessed it is to enjoy conmjunion with Jesus. \nSeek this above all things. The hearts of all men are in \nt e hand of God : \\N hat a glorious thought ; Remember \nit, and remember that prayer moves that hand O Glory \nto the infinite condescension of the great God ; he listens \nto the prayers of mortals; yes, to your j)rayers. O pray, \npray my dear precious friends in Jesus. What great \nthings God may do through me in answer to your prayers. \n1 will try to meet you this night at the throne of God\'s \ngrace. Yuur brother, in tnhiilotion ; \n\nRAY POTIER. \n\n\n\n191 \n\n^^ Thus saith the Lord God, behold 1 lay in Zion for a \nfoundation^ a stone, a tried stone, a precious corner stone, \na sure foundation." \n\nI have often thooght of this passage \xe2\x80\x94 often quoted it, \nas you have no doubi heard me, and 1 have preached from \nit \xe2\x80\x94 but still, I know not that it was ever so applied to my \nsoul, as within a few days. How true it is, that the spirit \nof God alone, can open scripture to our understanding, and \napply it to our profit. Glorious foundation for a poor sin- \nner. When the law thunders condemnation from Sinia \nto him, on account of his numerous and aggravating sins, \nand seems ready to sweep him down to hell, he flies to \nChrist, and finds in him a foundation, adequate to support \nhis soul. Yes, \'\' God can be just, and the justifier of him \nthat believeth in Jesus*" \'\'The blood of Jesus Christ \nhis son, cleanseth from all sin." "Thanks be to God for \nthis unspeakable gift," this sure foundation. When Satan \naccuses us, we fly to this foundation and find support, \xe2\x80\x94 \nWhen self-righteous Pharisees point at us, and call us sin- \nners above all 7nen, we say \xe2\x80\x94 God be merciful to us sinners, \nand rest our souls on Christ. This foundation. After \nall which can be thrown on me, by those who would sink \nme in despair, on this foundation I rest; and find support. \nI have no other refuge \xe2\x80\x94 no other hiding place \xe2\x80\x94 no other \nshield \xe2\x80\x94 no other rock of defence \xe2\x80\x94 no other horn of salva- \ntion \xe2\x80\x94 no other rest. Christ is all, and in all, and enough \nfor my soul. In his death, and the shedding of his blood, \nthe justice of God has its utmost demands, and if I am in \nhim, I am covered from wrath. The eternal storm cannot \nfall upon me. thanks be to God, for this foundation \xe2\x80\x94 \nlaid in Zion, for poor sinners to build their hopes upon for \neternity. Other foundation, can no man lay: and whoso* \never buildeth on it, shall not be ashamed \xe2\x80\x94 shall not make \nhaste? This foundation, is indeed, a stumbling stone, and \nrock of offence, to the self-righteous; but it is elect and \nprecious, in the sight of God, and all true believers. O \nwhat comfort I have this moment, in resting my weary soul \nupon it. Dearly beloveds \xe2\x80\x94 fly to it, and you shall not be \n\n\n\n192 \n\nconfounchd. Sin shall not do it \xe2\x80\x94 Satan shall not do it \xe2\x80\x94 \nselt^-righteous Pharisees shall not do it \xe2\x80\x94 wicked men shall \nnot do it \xe2\x80\x94 crosses shall not do it \xe2\x80\x94 disappointments shall \nnot do it \xe2\x80\x94 persecutions shall not do it \xe2\x80\x94 prisons shall not \ndo it \xe2\x80\x94 death shall not do it \xe2\x80\x94 no: nor the awful judgment. \nPrecious foundation; sure foundatiow; broad foundation; \ndeep foundation: everlasting foundation. Come, let us \nmagnify il together \xe2\x80\x94 let us rejoice together \xe2\x80\x94 for through \nChrist, we are made more than conquerors over all our \nfoes. Salvation, O the joyful sound! Sing, sing praises, \npraises to our God. Worthy is the Lamb, that was slain \nto redeem us. O wlial love \xe2\x80\x94 what grace \xe2\x80\x94 what mercy \xe2\x80\x94 \nwhat long-suffering \xe2\x80\x94 what condescension \xe2\x80\x94 what kindness; \nwhat preserving power is displayed towards us, by our \ngracious Redeemer. Everlasting praise to him. Glory, \nGlory, Glory. 1 feel happy in the God of my salvation. \xe2\x80\x94 \nO it seems to me, that I can almost unite with angels \naround the throne, in praising and blessing God and the \nLamb. Pray to him, for he will hear you \xe2\x80\x94 Amen. \n\nRAY POTTER. \nIn Prison, December 16th 1837. \n\n\n\n- f \n\n\n\n\xe2\x96\xa0S^v \n\n\n\n'