years, bespeaks that I am not a "party man." I am in no connection with any particular society or denomination; nor have I been for many years. I do not despise nor undervalue Christian fellowship, I wish to pull down no society, but I wish them well in the way of well doing; for there is no other way to fare well, but to do well, conforming to the will of God. But I wish that whatsoever is wrong in the world, may be rectified according to the spirit and rule of right.

Almost every society have their democratic Pope, striving to tyranize, and keeping others in fear and dread. And those who feel the dread and fear upon their minds, are "priest ridden," belong to what sect they may.

The natural rights of mankind are the same to each and all.— Each person must give an account for himself to God. If he is happy, he alone enjoys it; if he be unhappy, he alone must bear it. Hence there is a degree of personal independence that mankind are under obligation to exercise, as rational creatures, as they stand in relation to God and man.

I am sorry to say it, although there are many well minded people that are friendly to me; and have manifested their love and esteem by Christian fruit; yet there are others whom I style good mistaken men, (for charity leads me to think so, in many cases,) whose minds are more contracted and narrow; perhaps through mistaken zeal, like Uzza, who went to steady the ark; or through the prejudice of education, &c. And sometimes I fear there is too much of man's wisdom, wisdom only from below, provided the spirit of bitterness attend it; which too often has been exemplified, and people called to account by the Inquisitor, to his court or tribunal; for such it certainly is, in its degree, wherever there is an undue stretch of overgrown power, merely for going to another meeting, or for hearing such and such a person preach.

In Georgia, the B-ptists had church meetings, &c., and misstatements to misrepresent me, and to make an undue impression on the public mind, gave rise to what is called "Lorenzo's Chain;" so among a few of the M-dists, and called their member to account as above. How many more such instances might be cited similar, I dont pretend to say; those who are without fault may cast the first stone.

Seeing religion so abused, to answer the purposes of ambitious and party, designing men, gave rise to those "Analects upon the rights of man;" to cultivate those principles of natural justice and moral obligation, as we stand in relation to God and man.

The many unhappy families I have seen, the abuse of the subject by romances and novels, and how few realized the importance of the subject, or seemed to enter on it from proper motives and just

views, gave rise to the publication of "Reflections on the important subject of matrimony."

The remarkable exemplification of Benjelius, and the interesting scenes in the world, gave rise, by the request of some friends, to the "Hints on the fulfilment of prophecy.'

The "dialogue between the curious and singular," arose from their impertinent, and perhaps idle curiosity; in many parts almost daily, if not some parts several times in a day. Such people are very troublesome.

The Journey from Babylon to Jerusalem," or, the "Road to Peace," was the result of reflection, and published for the good of others, whose hands it may fall into.

The preceding reflections on "Church Government," will not agree with those whose minds are with "JA's in his defence of constitution." I expect many minds may be exasperated on the occasion; and that even some tender minds will be hurt with me; concluding I had better have kept my thoughts to myself. But I have not set hand to paper with an intention to hurt any man's feelings, but purely because I thought the nature and exigency of the case demanded something like it; I have done the best I can, and leave the event to God.

But why publish any thing tending to narrow and block up your way? I answer, I cannot please all men; the son of God himself did not do it what is one's meat is another's poison-what one will approve, another will condemn. I have acted in the fear of God, and to Him I must give account. I see so much party work, so much wickedness, partiality and hypocrisy in the world, with bigotry and superstition--and so little real inward piety that my hands almost hang down! Many have strove to crush me, but few to comfort and lift me up! My friends too often are like the wind; today it will blow from the east, to-morrow west; then from the north, and sometime south; one day warm, another cool! Thus the imbecility of many, the corruption of the human heart, the fallibility of human nature! Where shall I go? To whom shail I flee or turn myself to find a permanent friend? Man may be true, but he also may forsake you without a just cause.

The position I have taken at the four corners, is not, nor has been a thing of my own seeking. The providence of God has placed me there, and I must "drink the cup," however disagreeable to flesh and blood! I see my danger; I feel it day by day! my way is narrow; there is a swamp on one side, and a rapid river upon the other; the sun is setting, and "the beasts of prey" will soon come forth from their dark lurking places! Oh to escape to the other side of the river, where there is an house for wayfaring men! To get over safe, one must step deliberately, step sure, and step quick!

I feel the force of prejudice from different sects; and none know or can realize what I have felt and passed through within these twenty years! Nor can they know, but by a similar road of travail -for the difference between theory and experience, is as great as the difference between a shadow and substance.

Let none follow me further than I follow Christ, unless they feel it required of them, to do as I have done. But as for me, I must live to please my God, if I would be accepted with him when I die!

The following letter was from an old friend, and once a colleague who lives in a barn, on the road from Utica to Buffalo, as the Methodists are able to afford him no better. I had not seen him for about eight years, until this summer, at his residence. As we were parting, he asked me if I knew what I had come into that part of the country for? I told him I did not know; only a desire led me to that sudden excursion!

SULLIVAN, September 24, 1816.

My Dear Brother, and Faithful in the Lord:

I and mine are in health, and two, if not three of my little boys happy in the Lord since you left me, and numbers of others date their conviction from your visit; it was not in vain. Preachers generally, and people universally, bid you God speed, and pray your return. In eternity, if not before, you will be satisfied your visit was from God. It was to me like the coming of Titus. I am your friend. I never was your enemy, and I trust in God I never shall be. Mountains rise, and oceans roll to sever us, in vain.Five or six hundred of your Journal can be sold in this country. You may send as many as you think proper. I will devote my time, and do the best I can. I have seen Smith M., and he seems satisfied. I have written a little and almost wish it had been less. I am not fond of novelty. I have been a cyper for many yearsa number placed at the left hand might attract attention, and set me as a mark for poisoned arrows to throw their deadly hate of wormwood, slander and envenomed lies. But you are welcome to what I have written to use it as you please. I have not finished, neither could I, for the more I write, the more I hate the B's. power; such power in all its grades as overleaps the bounds of Christian liberty, civil or religious. As for names, they are nothing. Bishop, elder, priest, deacon, dean or preacher. It is all the same. It is the power they exercise; but how this power extends is not easily defined. But some power they must have, or they could not lord it over God's heritage. Yet it was a limited power, or they would not have been enjoined to obey them that had the rule over them

for if unlimited they would force them to obey. Did I say obey? 'Tis not obedience. I see nought but power. A medium then is best, where all distinctions fall; and names that imply equality, as brethren, friends, disciples; and each to act and speak for the good of the whole. Then in proportion to the good they do, their influence would extend, and no further; and this would be agreeable to our Lord's words: "He that will be chief let him be servant of all." The kings of the Gentiles exercise lordship, but it shall not be so among you. No bishop of bishops, no arbitrary power, no lordly authority, no unlimited exercise of power, no saying to this one, go, or to that one, do, but submit yourselves one to another, as is fit in the Lord, as the servants of Christ and not as the servants of men. An instance we have of one casting out devils in the name of Christ, and the apostles forbidding him, because he did not follow them; that is, he went alone, and this they concluded was not right.Therefore they must exercise their authority; put a stop to the disorder; let the devil keep possession rather than break in upon good order, steady habits. But hear the decision of the Judge. Forbid him not, for there is no man that can do a miracle in my name that can lightly speak evil of me. This does not look much like the despotic government too much exercised every where among the clergy over the commonality. I see no gospel law that authorises any man, or set of men, to forbid, or put up bars to hinder or stop any man from preaching the gospel, who casts out devils in the name of Christ; that is, reforms and turns the sinner from his sinful ways. Hence all power, usurped or delegated, that can stop, that does stop men from doing good, is not of God. Hence to confine them in prison, to put them on the limits, within parish lines, as the standing order, or to station them on circuits, are nothing but prisons of a larger size, and saying in effect, you must abide within bounds of such a place, or be considered criminally guilty. For they are indirectly forbid to preach the gospel beyond their circuit, bounds, or parish lines. But the master says: Go ye into all the world; not stay in narrow bounds, by walls and gates confinedpreach the gospel to every creature-elect and reprobate, and not preach by the year or years together, to a little number of cold, formal professors, because a great man, or number of great men, fix your station, and command you to stay and preach to those whited sepulchres. Ye men of God, arise, and break these chains that bind the servants of the living God, to keep them from obeying the call of God. The dragon gave the beast his seal, and power and great authority. This was the pope, rising above all power, civil and ecclesiastical; that is, becoming a bishop of bishops, as well as king of kings. The second beast made an image to the first beast. Now an image is not the beast, but it resembles him. Now if the first

beast was an overgrown power in the pope, what is the image that the second beast made, but the religious establishments among the protestants; the despotic power exercised by the clergy, as bishops, presbyters, or preachers, in their different grades, over the commonality and one another; a power in the image or likeness of the pope, viz: to rise above their brethren, exercise an undue authority over, and lord it over God's heritage, rule the whole church, either positively or negatively; positively by taking in or putting out whoever they please, and when they please; or, negatively, the preacher's vote to put a check upon the whole church, as some of the Presbyterian churches; or where the preacher chooses a select number to try members; or where they cannot be tried without the preacher, and where the preacher can appeal from the judgment of the whole society, or even the select number, selected by himself, to the official members, and these official members, the far greater part, put in and out as often as he sees fit, as may please his fancy, or suit his humor best, as in many instances among the Methodists, and all this without the church having any appeal, and no redress can they get unless the preacher is immoral, or breaks the discipline; and even then he must be tried by preachers of the same grade with himself, if they can be had, like a jury of doctors to judge of doctors' prices. This has so much the resemblance of the beast, that if it be not his image, it is so nearly like it that there is no word that can make a proper distinction. The people are mere cyphers; they can have no choice in the preachers; for, as they must take such as the Bishop sends, it cannot be a choice; they may be pleased with the preacher and not wish another, but this does not prove them free; for they must take such as comes, ordained or not ordained, gifts or no gifts, profitable or unprofitable, is all the same; it is them or none of them; you must have and attend their meetings, or be called to account by them for non-attendance; and sometimes put back on trial, and sometimes expelled from the society, and if you have a good preacher you may lose him. The P. Elder can remove him, and often does, without giving an account of any of his matters. He is the Bishop's agent, and qualified or unqualified, pleasing or displeasing to the preachers, if they please the Bishop they must be received; they must be obeyed; there is no appeal, he is the Bishop's agent, the preachers must submit, travelling and local; for he takes charge of all the official characters in his district, presides at the Q. M. Conferences, and gives the casting vote; changes the preachers as he sees fit; no appeal, he is the Bishop's agent, and wise change or foolish one, no appeal; if he hears to advice from preachers or people it is because he pleases so to do, there is no discipline that requires him either to ask. or hear advice.This is too much. If they do not lord over their flock, it is not