Chapter 1
This quibble was, instead of a benefit, a detriment to the cause, and gave, though but in part, a view of the cunning and deception, to which the Shakers resort, when investigation would expose them or their past misdemeanors. These, in no wise parvous vices, prevarication and its concomitant evasion, are still the adherents of their system, and are, when required, practised with great confidence, and even by persons, who consider it a duty, if they are not able to evade an exposure of their faults, to deceive the " world" by a falsehood. However, we cannot have a greater or more glaring specimen of the delusion, under which they were then, and are at present bound, than by an analysis of this subject.
It appears, from facts, that N. Wheaton was an Elder or superior of a family of persons, a greater part of whom, were of his own family, and that his young woman, who was eighteen years of age, was under his clerical authority. He had a son to whom, this young woman became partial, and in this, she observed every principle of chastity. At last, she became sensible that these feelings were incompatible with the doctrine of shakerism, and being sincere, as a matter of faith and conscience, she went to Wheaton, who was a presiding confessor, and confessed her sins to him, and expressed her feelings about this young man.
Wheaton, naturally of an austere and tyrannical character, extorted several answers from the girl, and then upon these, he thought himself justifiable in stripping her and putting her into a tub of cold water.
It would be proper to remark in as modest manner as possible, that certain circumstances, concurrent with her age, (which was eighteen years,) were then ruling, and the effect of the water, was such, that for some time her life was despaired of. He supposed that coercive measures were better adapted to eradicate these feeling out of her, and which he supposed were approaching to appetency, than persuasion and arguments.
His motives, some have thought were laudable but such expressions are derogatory, not only the character, but to the powerful influence of Gospel of Christ over the mind. This misconduct in Wheaton was more the results of fanaticism and delusion, than of a feeling of cruelty and uncontrolled passion.
Wheaton was considered a firm Shaker, and on whom God, in his Divine Providence, saw proper to display His glorious testimony, as manifested in His Daughter, Ann Lee.
Wheaton says, and the Society have published an account of it, that he was healed by a miracle, that the unbelieving world might see the glorious power of God, unto conviction. The story is related thus.
From the Testimony of Christ's Second Appearing, or generally known by the name of the Shaker Bible. Part VII. Chapter X. Verse 15.
Noah Wheaton, of New-Lebanon, in the State of New York, aged sixtyfour years, testifies, that shortly after he had received faith in the testimony of Christ's Second Appearing, in the year 1780, near the beginning of July, (according to the best of his remembrance,) being employed in clearing land, about forty or fifty rods from his own house, and being thirsty, he left his work to go to a spring on the opposite side of the fence, near by, to get some drink. That having mounted the fence, which was very high, in jumping off, by a mis-step, dislocated his ancle outwardly, and split or broke the outer bone of his leg, just above the ancle joint
Verse 16. - That after groaning and wallowing in this situation a while, he crawled to the spring, and back to the place where he had been at work. That although he was unable to go' on with his work, he was yet unwilling to return to his house, or to make his case known, on account of the enmity of his unbelieving neighbours, to whom he had often testified his faith, as he had nothing to expect from them but derision.
Verse 17. - That his ancle began to swell, and the pain increased, yet there he continued, tumbling and rolling about, for the space of two or three hours, in great distress of mind as well as pain of body. That at length he crawled home on his hands and knees, and although under extreme mortification of spirit for this misfortune, yet he was full of faith and confidence in the gift of miracles, which he had before strongly testified to his unbelieving neighbours.
Verse 18.- That he felt the trial of his faith now come, and was, therefore, resolved not to mar his testimony by flinching from it, in the hour of trial; but feeling full confidence in the gift of God, he refused to have a doctor called, or any attempt made to set the bone, or even any outward application, for the mitigation of his pain. - That, consequently, his ancle and leg swelled greatly, turned black, and was excessively painful.
Verse 19. - That, while in this situation, numbers of his unbelieving neighbors came to see him, and also several of the believers; but still confident in the faith of a miraculous cure, and desiring to confirm his testimony to his neighbors, he would not submit to the ordinary means of relief. That thus he continued, from about two o'clock in the afternoon, till the evening of the following day; during which time, his mind was in agonizing labour to God for a miraculous cure; which, with his extreme pain, forced the sweat in plentiful effusions, from every pore of his body.
Verse 20. - At length, as his family, consisting of ten in number, were assembled at their evening worship, in the room where he was sitting upon a chest, the power of God came suddenly upon him, and he was instantly hurled from his seat, and set upon his feet, and whirled swiftly round, like a top, for the space of two hours, without the least pain or inconvenience. That he then retired to rest, well and comfortable - and the next morning arose in health, took his team and went to plowing.
Verse 21. - The said Noah Wheaten further testifies, as a remarkable fact, that his unbelieving neighbours, who were knowing to this dislocation of his ancle, hearing of his miraculous cure, came to his house and desired to see his ancle.- That, accordingly, he uncovered it before them; at this instant a sharp pain like the piercing of a dagger, passed through his ancle - and that this, was repeated as often as he showed it, for several days afterwards. That otherwise he has suffered, no inconvenience from it, from that time to this; but that ancle has remained as sound as the other.
Verse 22. - That happening afterwards to mention this circumstance to Mother, she said, It was their unbelief which pierced his ancle, and that he had no business to shew it to them.
Taken from the mouth of the said Noah Wheaten, the 21st of April, 1808. In presence of Richard Spier, Stephen Munson, Daniel Goodrich, and Seth Y. Wells.
(Signed) NOAH WHEATEN
As to the truth or probability of this miracle, I leave the reader to judge for himself, as it bears its own comment.
The love of pre-eminence was conspicuous in the leaders of the society, in as much, it is said, that a dispute took place, in the. latter part of the year 1783, between Whitaker and William Lee. The latter, aimed at the successorship of Ann, which he was afraid he should not attain, on account of the favor shown to the former by her. Though these men were and had been called fathers, for several years, the dispute became aggravated to a great degree, by the obstinacy of either party, so much so, that Ann was obliged to interfere and settle the controversy. Many lost their faith in the doctrine, by the various altercations that frequently took place between the contending parties. The modesty of Whitaker reserved him from reprehension but the obstinacy, and coarseness of address of Lee exposed him to it. But the conciliatory address of Whitaker, attached to his cunning, could not reconcile the members to the conduct of Lee, nor withhold the proceedings of this affair from them.10 Many, whose faith was founded on the doctrine, and not on the conduct of these Elders, retained their faith, and were the means of many doing the same. But death became the more effective arbitrator, and summoned Lee to appear before the throne of God, with all the imperfections sequent to such affairs.
William Lee departed this life on the 21st of July, 1784.
Whitaker was left as premier of Ann's cabinet, and was successor apparent of her, which office he afterwards filled. As the character of William Lee, from his affinity to Ann, claims a place in this history, I have thought proper to give it, as drawn from evidence.
William Lee, was the fourth son of John Lee, and brother to Ann Lee, the founder. He was born in the town of Manchester, in England, in the year 1740, and brought up under his father in the occupation of a blacksmith. The poverty of his parents withheld from him the advantages of education, and the want of which concurring with a natural disposition of licentiousness, he moved in the lower circles of life. He was married, and had one son, but his wife proving incontinent, he left her dependant for a living, on the mercy of her friends, who, like himself, were poor. He obtained, by the beauty of his person, a petty office in the king's Life Guard. He was of a commanding figure, five feet ten inches in height, and proportionably built. He was a model of athletic beauty, conveying on the first appearance the idea, that he possessed that extraordinary strength, which, in many cases he masterly applied to those who dared to thwart his purposes in religion or politics. His pugilistic powers were great, and among the pugnacious of the age, in his circle of life, he was spoken of, as without a rival. Conscious of his strength, he took no insult without immediate retortion. His conduct, upon reflection gave his mind a very serious cast, which to suppress and annihilate, he frequented haunts of vice in company with his fellow boasters, and again resumed his insolent and boasting habits. Exalted by a consciousness of his knowledge of science,11 and proud of the patronage he received from persons of distinction, he looked with a feeling of superiority on those his once concomitants in quarrelling and riot. While his performance in pugilism engaged the attention, and acquired the respect of his patrons, his inferiors in the art, from a consciousness of his superior powers, dare not in public or private, make any comments injurious to his feelings, or detrimental to his reputation. The flattery of those who delighted in the sight of his exercises inflated him with presumption and pride which he manifested in his excursions among his fellow revellers, at last the enormity of his conduct, and often disrespectful comments on religion, created in his mind again a serious and thoughtful cast. Ultimately, in concurrence with Ann's advice, he confessed to her, and professed to forsake those actions, that constituted his course of life, and caused, (as he said,) in the repetition much sensation of guilt, and would overwhelm his soul in the abyss of eternal woe. These, the noblest of reflections, that yield to inspection, the black wastes of human nature, for awhile, produced, as even his enemies have said, a spirit of modesty, if not morality, in all his proceedings. His character after his professed conversion, was observed by many to approach to an eminent degree the full traits of pious affectation and demurity. His former life being brought into conversation he would commence a religious discourse, and attempt to show this mutation of conduct and life so evident in him must be the eventual lot of every person who with him in the mansions of eternal glory would shine as conspicuous as the immarcessible throne of God. His first entrance into religious pursuits was attended with, and maintained through much persecution. On account of his reputation as a pugilistic genius, many, who now considering his present circumstances, determined to repay, and that severely, the abuse they once received from him, when in the zenith of his glory. Accordingly in the year 1770, on his departure from a house, in which he had been delivering his sentiments on religion, in support of Shakerism, he was attacked by a mob, and after manfully defending himself for a quarter of an hour, received a severe blow on the top of his skull, which lay him weltering in his blood, and apparently dead, when, by his friends he was moved to an adjacent house. This, with many other attacks, daunted not his courage or damped his perseverance in the faith of Ann. Naturally confident, for which, in the preaching of Ann's doctrine, he was conspicuous, he attempted to support it by that rigidity only the ever inmate of ignorance, for which his followers to this day, in controversy, are distinguished.
Aspiring at nothing more, in preaching his word, than the impression of his sonorous voice, he made but little progress in disseminating the peculiar tenets of Shakerism. Sophistry in pubic discourses, evasion in private conversation, are the prime traits of Shaker argument to support the former, ingenuity.and volubility are essential, the latter to readily employ, and that with case and effect, it needs a bright acumen, which by nature he could not claim, nor by education lay the least pretension of acquisition. Ignorant indeed, in the substantial form of this craft, he was no less presumptuous in its vindication, .so much so, that both in England and America, he exposed himself to the rebuke, and excited the pity of the pious, and the sneers and insults of the profane. I will mention one instance of his conduct as a public minister. The Shakers having by accession increased to a considerable number, there were among them men of small property, who unfeigned in their zeal, in union with themselves, and under the sanction of Father James, raised sufficient funds to purchase materials, and by the promised labor of the indigent members, to build a meeting house for the assembling of the brothers and sisters. Persons, who heard from the many reports, the singularity of the society, often, merely to gratify their curiosity, visited them. Among the many, there was a young man, who, when Lee was addressing, in his uncouth manner the assembly, laughed out loud, so as to be distinctly heard by him. Lee, immediately sparkled with rage, walked wife a determined step towards the offending youth, who from the impression of Lee's ferocious countenance, shuddered with fear, he clenched with Herculean grasp the delinquent, and lifting him with one hand by the neck, two feet from the floor, commenced the following harangue: ,"when I was in England, I was sergeant in the king's Life Guard, and could then use my fists; but now, since I have received the gospel, I must patiently bear all abuse, and suffer my shins to be kicked by every little boy; but I will have you know the power of God will defend our cause." This is but one of the many instances which in this country he displayed his roughness of manners and uncommon strength, to the astonishment and fear of the offender or bystanders.
When employed at Albany, at his manual occupation, a sloop cast her ropes or fasts around the posts of the wharf, this interfered with his business, and he determined at any result to cast it off. Accordingly he did; after which he returned to his shop, in which he had hardly entered, when, at his back were three or four men armed with large sticks of wood, and commenced their address by demanding his reasons for letting the rope off the wharf; they received no answer, but in vexation were about walking up to him, when he seized the anvil with one hand, dashed it through the house, with the other he seized the sledge, and vociferated "cut six." By this time as though by magic, his opposers fled, leaving to him as the trophies of his victory, their sticks of wood ; Lee being poor, the booty was quite acceptable. After a life in actions of no greater importance than this, he left this world, on the 21st of July, 1784.. He was esteemed by his followers, for his blunt and untutored expressions, his boisterous harangues, and apparent zeal. His rough manner of address, gave him the name of "a son of thunder." This in approbation, drew a smile from his countenance.
The grief that filled the church on the death of William Lee, was but a trivial precursor, to that which now presented itself. Ann Lee, the founder of the United Society of the Shakers, departed this life, on the 8th of September, 1784, at Neskeyuna. She ended her career in extreme suffering, said to have been occasioned by the burden of the task put upon her by God, to stand as the mediator and saviour of men, with Chirst [Christ] Jesus.
CHARACTER OF ANN LEE.
In the commencement of this work, the character of Ann Lee is partially drawn, a reason for which is, the author has no information of her in England upon which he can rely, consequently, he was unwilling to present the encomiums of her followers to the public as the true color of
her character.
That she was possessed of a superior genius, conspicuous in cunning, fascinating to a degree approximate to magic - and well adapted to embark in a project like the foundation of Shakerism; her success in its establishment, and the power she ascended to in leading captive, and then subjugating her proselytes to her will, declares it. Conjectures relative to her character are more current than a real knowledge of it. Her pretensions to be Christ in his second appearing, at the least, a blot which all the good that may result from her doctrine, cannot erase, when a thousand circumstances, replete with incontrovertibility, prove her to be an enthusiast. In the first place, she said she never would die. This assertion the Shakers deny, and say she meant her spiritual part; but when we consider her pretensions, and the policy to which she must have recourse, to support the position of her being Christ in his second appearing, and that her appearance was the introduction of the millennial day, we must be satisfied that she inculcated this tenet.
The great power of prophecy, that the revivalist professed at New Lebanon, prior to the appearance of Ann in that place, gave rise to the notion, that the millennium was at hand, and that Christ would reign in person with his people a thousand years on earth, and that every thing would be restored to its primitive innocency. To claim the mission and character of Christ, Ann was obliged to teach that she would reign in person a thousand years, and restore creation to that purity in which it primordially existed, prior to the fall of Adam and Eve, the latter of whom she spiritually represented. Unless she said she would never die, her followers, full in the faith, and strengthened by the preceding prophecies of Christ's personal reign, as spoken of in the 20th Chapter of Rev. and 6th verse, would not believe her, therefore, by the dictates of policy, she was obliged to teach her personal immortality. For her to say that she was Christ, and then to say that she would personally die; considering the passage above alluded to, would be so incongruous, that immediate detection would ensue, and she lose her followers. For her to say that the spirit of Christ would reign a thousand years would be placing bounds to his "power and wisdom," and at once. abrogate his infinity, and even his divinity from eternity, hence, she was constrained by policy, to teach this doctrine, and other evidences which prove it, is their dancing naked, and the secession of her adherents after her death.
Dancing naked is consequent to her doctrine of the millennium, as in that day, in accordance with the prophecy of Isaiah, chap. x. from the 5th to the 10th verse, and chap. i. verse 26; the state of mankind, by the spirit of Christ would be reinstated to the purity, innocency and inexpressible felicity of our first parents, before their disobedience to God, and fall from the protection and paradisiacal happiness guaranteed by obedience. Ann, professing to be Christ in his second appearing, and as he in his first, restored Adam to his "primitive" connexion to God, so she, in the second appearing was to restore Eve, (1 Cor. XV. 45.) which being completed, placed the "pair" in their "first estate;" consequently, the restoration would place their children in the same condition as the parents, as expressed in Genesis ii. 25. "And they were both naked the man and his wife, and were not ashamed."
She taught that by obedience to her inculcations, which was the voice from heaven, (Rev. xxi 3.) they would become inhabitants of the New Jerusalem, in which God himself would dwell, and that God should wipe away their tears, (from which expression they infer the propriety of dancing,) and there shall be no more death neither sorrow, nor crying, neither shall there be any more pain: for the former things have passed away, Rev. xxi. 4. By the word pain, she conveyed the idea that the doctrine of celibacy would eradicate the pain and trouble incident to matrimony, and consequently, to use the text generally, she must, after defining the word pain, place a similar or literal definition on the word death. It was teaching this doctrine, that caused her to make all the assertions she did, and to perform those actions which her posthumous adherents upon the assertions of her cotemporaneous ones, now deny; and consider every doctrine that she taught as the only revelation whereby they can attain eternal happiness.
There has ground of argument been given to the Shakers in one point, that is, "if Ann Lee was not inspired, would she have embraced so unnatural a doctrine as that of celibacy?" Ignorance of her, prompts them to this; and the same in the opposite party, permits it to pass unanswered.
It is true, this question, having a powerful influence, as an argument on the minds of same men, were it unanswerable, it would give the Shakers a stand, the decided advantage of which would mock all opposition. But the reason is very obvious, and all discerning men will readily concur in the opinion, that it was a natural and not a revealed or spiritual cause, that was effective of her preaching the doctrine of celibacy.12
Reason, upon reflection of the human character, would say this was the cause of her teaching that she was Christ in his second appearing. If it was not a matter of policy in her to come forward to the world, and to embrace the character of Christ so as to support the doctrine of celibacy, it was probably the superior influence of a fallen and haughty nature over the mind. This would, if not approximate to, be consonant with the very character of human nature. She would suppose herself, when embracing a doctrine, not only of penance and mortification, but of purity and chastity, to be superior to mortals, and a continuance of these thoughts from the haughtiness and the love of pre-eminence of fallen nature, would leave her embracing the blasphemous opinion that she was Christ
Further, if she embraced this opinion, from the motive of policy, she could not fail of meeting the judgment of God, in the complete exposure of her true character; or if she was led by the blind guide of fanaticism and corrupt nature, she finished her career, or it is so said, in the embrace of that hideous practice, drunkenness. This was truly a curse or judgment.
It is with caution that I mention this, and nothing but request, could have urged me to it.
Gentlemen of the first respectability, who were cotemporary with her, assert that they have seen her drunken, and have heard her use language, the obscenity of which forbids repetition. Drunkenness and obscenity; both charges of great weight, even in common persons, but greatly enlarged into crime, when apparent in the conduct of a professed Saviour, are supported by evidence, as being the component parts of Ann's character.
Her followers, the Shakers, deny the allegation, and charge the evidence with slander, and produce their witnesses, who attempt to prove her, not only a modest, sober and chaste woman, but the "true God and eternal Life," in his second appearance.
The verity or falsity of the charge and defence may be drawn from these considerations.
We first take a view of the characters and situation of. the evidences, pro and con
The principal evidence of this charge, is Capt. Joel Stevens of Pittsfield, Mass. a man of the first respectability, of an unimpeached character, and of exemplary piety. His motive must be the truth, and human character would admit of no other than of that His circumstances in life, forbid of their being mercenary; his nearness to the grave, and an unquestionable faith in Jesus of Nazareth, declares, that his assertions are not the emanations of a slanderous heart
The next is William Spier, Esq. of New Lebanon, N. Y. a gentleman of the first character, in point of talent, veracity and piety. His age, his condition in life, his candor of expression, and his respect to a few of the present members, concurring, forbid his assertions to be other than the truth. His account is corroborated by men of equal veracity and firmness, and told with plainness, caution and candor.
Many other names can be produced, but the character of those named gentlemen, is sufficient to substantiate the charges. Now, we will look at the characters, motives and conditions of the witnesses of Shakerism, and by candidly weighing, after perfectly viewing both sides, we may draw a correct inference, as to the verity or falsity of the charges.
In the first place: They are men and women now advanced in age, they are dependant on the Society, and their Elders for their support, and some of them are men in office. Consequently it is evident, that they are interested, and their assertions are weakened by it In the next place, they are obliged to do just as the Elders say, whose views are to keep the character of the Founder good, by which means they receive adherents, from whom they expect a performance of duty, by which they support their dignity and ease in life; and this interests them to prompt the members to support Ann's character. It is also a matter of faith with them to deceive "world" in any thing that would materially affect the Society.
The next and last place is, to view their manner in pronouncing Ann's character, opposite to the above charges, Not in a plain, and easy manner, devoid of extravagant panegyrics and servile encomiums, but replete with, not only these, but blasphemy, nonsense and incredibility. One comes forward with his or her testimony, and in apologizing for not swearing to it, declares the oath is nothing, because it is broken by their opponents, and is merely formal. Devoid of modesty, they declare that "Mother Ann Lee was the temple of the Holy Ghost, and we know that she was Christ in his second appearing, and that her gospel has saved us from all sin." - Their evidence, is not only replete with such phraseology, but generally concludes with invectives against the characters of their opponents.
The reader may draw a conclusive inference from these remarks, at the same time, the reader is requested to weigh and thoroughly canvass them before he decisively forms his opinion.
The charges have some evidence which will be seen in this light. - Ann's system required, in its active operation, that the passions of the members should be wrought up to the highest pitch of joy, so as to imitate, or to feel the felicity of paradise, or the joy which the saints will experience on the magnificent appearance of the millennium, and coming of the Lord Jesus. A very small knowledge of human nature, taught her, and her Elders, that liquor was a stimulant essential for this purpose.
In an affidavit, from a man of the first respectability, I have an account as follows: - "We were ordered to drink freely of ardent spirits, because it would help us to keep off evil spirits, and to overcome sin, by which we were given to great excess, not only in drinking, but in uncouth and obscene conduct"13
It is well known, that drunkenness is a vice that steals fast upon persons who give themselves up to drink, even from better motives than those of the Shakers, who in proportion, as they partook of the dreadful bowl, enjoyed that happiness,14 which they were deluded enough to believe, to be of the holy Ghost. As the leader, it became Ann, to drink and by a continuance of it, she became a slave to the practice.
As to the charge of obscenity, it is founded on this circumstance: Ann taught that matrimony was was the work of satan, and that every faithful believer was called to testify against it, in terms of plainness and boldness. This gave rise to the obscenity in her, and it is observable in the Shakers, at present, that they make use of language and expressions which are obscene and disgusting. Their females utter expressions that would make a modest woman blush, and even they glory in their boldness, considering that it is plainness of speech which they are called to use. The discourses which are delivered in their assemblies, are filled with obscene language when defending their doctrine of celibacy. This vice is sanctioned, and motives held forth to keep it alive. - When a young person testifies his faith to the "world" in a bold manner, the Elders praise him, and thus encourage others to do the same, and the more they condemn the doctrine of matrimony, the more the Elders acknowledge them as faithful believers, and, as they are generally ignorant, and unable to defend it by argument, scurrility is more at their command.
It is, therefore, a fact that Ann was obscene in her language and taught her followers the same. The Shakers have acknowledged that Ann Lee might have been imposed upon by the "world" in giving her drink, the strength of which she knew not, and she might have been rather intoxicated in this case, and puke. But we will view this evasion. If she was divine and knew the very heart of man, as her followers declare she did, how could it be possible she could be deceived by them? as she might well know that her misconduct would be a stain upon her church. They acknowledge, she did puke, but say they, she was then puking up the sins of the people.
The conclusion is, from the evidence of these respectable men, and the contradictions of the Shakers, that the former have stated the truth, and that the latter who defend Ann's character are the subservient tools of men, whose policy is, to keep the society up.
The Shakers, finding the character of Ann so firmly laid down and substantiated as a fact, and that the charges are true, attempt to brand them with inconsistency. They query thus: If Ann, say they, was an impostor, how could she have so much influence over mankind, as to get a great many respectable followers? and why did she suffer persecution, if she was not inspired? This question is easily answered. Deceit and imposition are peculiar to human nature, and mankind are subject to them. We find that all the false Christs who have made their appearance, have gained many followers, and have suffered persecution, and have even laid down their lives to support their pretensions.15 The first false Christ who made any noise in the world, was Caziba, who, to attain the pre-eminent character of the Messiah, endured every hardship incident to the camp, and, at last, in attempting to accomplish his views, he lost his life at Bither.
In the reign of Justin about 520 a false Christ appeared who called himself the son of Moses. His name was Dunaan. He was taken prisoner and put to death by Elosban, an Ethiopian general. In the year 529 one set himself up for the Messiah, and to accomplish his aim, headed an army of rebels against the Emperor Justinian, who sent an army and took the false Messiah prisoner and immediately put him to death. In the year 1137, there appeared one in France, and in support of his pretensions, lost his life as did many of his followers. - In 1138 in Persia arose a Jew who put himself up for the Messiah and to support his character collected and headed a large army. At last he was put to death and many of his followers, suffered the same fate. In 1167 an Arabian set himself up for the Messiah, he likewise lost his head. Soon after this appeared another Messiah, who dwelt beyond the Euphrates, and drew many followers after him. He, like the rest, perished and brought much persecution on his followers. In the year 1174, a false Christ arose in Persia. His name was David Almuser; he made great pretensions and was also put to death. In 1199, David el David, a man of learning, pretended himself to be the Messiah. In support of his pretensions, he lost his head. In 1497. appeared a false Christ in Spain by the name of Ishmael Sophus. He also lost his head. In 1500, Rabbi Lemlew, a German Jew, of Austria appeared as the Messiah; but the fallacy, after having deceived his countrymen, was detected. In l534, Rabbi Salomo Malcho, gave out that he was the Messiah, for which he suffered death, being burnt, by order of Charles V. of Spain. In 1632. one Mordecai, a Jew of Germany, appeared as the Messiah, and to save his life fled into Poland.
In the year 434 Moses Cretensis made pretensions to be Christ and the second Moses and said he was sent to deliver the Jews who dwelt in Crete and promised to divide the sea. Their delusion proved so strong that many neglected there houses and all other concerns and took with them only as much as they could conveniently carry. On the day appointed this false Moses led them to the top of a rock, and men women and children, threw themselves down headlong into the sea. This fellow suffered death, his followers were some of them respectable Jews, and they parted from their property to embrace this doctrine. If persecution, the number of adherents, and their sincerity, were arguments; these false Christs would claim the character of genuine which if allowed them, would destroy the position of Ann's being Christ Therefore it is no argument. They ask again, "If the head be false, why do the Society continue to inculcate morality, which is directly opposite to the reported character of its Founder?" We may turn our eyes to Mahomet, who we must acknowledge was an impostor, and we find that he inculcated morality with uncommon rigour. His doctrine of morality is contained in these short, but no less comprehensive sentences. The restraining the belly and other parts of the body from satisfying their lusts. The restraining of ears, eyes, hands, tongue, feet and other members from sin. The fasting of the heart from worldly cares and restraining the thoughts from every thing besides God. This is the summum bonum of his doctrine, and equally teaches morality with Ann's, from which were there question, an argument might be inferred, an equanimity of character in Ann and Mahomet.
They ask, as it is acknowledged that Ann was extremely illiterate, how could she adopt such a system? This question is asked by the Mahometans, relative to Mahomet, who could neither read nor write. Mahomet, adroit in all cunnings was well aware, that the proper management of this query would reflect the character of inspiration on him, and by this, would, in no small degree aid him to accomplish his views. To make a great impression in this point, he called himself the "idiot prophet."
Learning is not so appropriate for the establishment of imposition, as ignorance. Ignorance, is seldom separate from boldness and audacity; Learning, with a few exceptions, is ever conjoined to modesty and virtue. Projects of this kind are seldom undertaken by men of learning, but by men possessed of natural talents, and of deep cunning, though ignorant of the systems of literature. Men who are remarked when without education for their natural talents, are almost always possessed of cunning; and learning, while it adds modesty to their character, settles their subtilty into wisdom and judgment
Source: Introduction and transcription by Bryan Wright
