The Redeemed Captive Returning to Zion, Part 8

The Redeemed Captive Returning to Zion · Part 8

p. 70[AT CHATEAUVICHE.]

The Prieſts, after Mr. Dudley's going from Canada, were ready to think their p. 71time was ſhort for gaining Engliſh proſelytes, and doubled their diligence and wiles, to gain over perſons to their perſuaſion. I improved all opportunities I could, to write to the Engliſh, that in that way I might be ſerviceable to them. But many or moſt of my letters treating about religion, were intercepted, and burnt. I had a letter ſent down to me by order of the governor, that I had liberty of writing to my children and friends, which ſhould be continued; provided I wrote about indifferent things, and ſaid nothing in them about the points in controverſy between them and us: And if I was ſo hardy as to write letters otherwiſe, they ſhould endeavor to prevent their being delivered. Accordingly I found many of them were burnt. Sometimes notice would be given to the Engliſh, that they were burnt; ſo that their writing was ſomewhat uſeful, though never peruſed by the Engliſh, becauſe they judged thoſe letters condemned Popery. Many of our letters written from New-England were never delivered, becauſe of ſome expreſſions about religion in them. And as I ſaid before, after Mr. Dudley's departure from Quebeck, endeavors were very vigorous to ſeduce. Some p. 72were flattered with large promiſes, others were threatened and beaten, becauſe they would not turn. And when two Engliſh, women, who had always oppoſed their religion, were ſick in the hoſpital, they kept with them night and day, till they died, and their friends were kept from coming to viſit them: After their death, they gave out that they died in the Romiſh Faith, and were received into their communion. Before their death maſſes were ſaid for them, and they were buried in the church yard, with all their ceremonies. And after this, letters were ſent into all parts to inform the Engliſh that theſe two women turned to their religion before their death, and that it concerned them to follow their example; for they could not be more obſtinate than thoſe women were in their health, againſt the Romiſh Faith, and yet on a death-bed they embraced it. They told the Engliſh who lived near, That our religion was a dangerous religion to die in. But I ſhall hereafter relate the juſt grounds we have to think theſe things were falſehoods.

I was informed, there was an Engliſh girl bid to take and wear the croſs, and croſs herſelf: She refuſed; they threatened p. 73her, and ſhewed her the Croſs. At length ſhe had her choice, either to croſs herſelf, and take the croſs, or be whipt, ſhe choſe to be whipt; and they took up her clothes, and made as tho' they would correct her; but ſeeing her chooſing indeed to ſuffer rather than comply, they deſiſted and tied the Croſs about her neck. Some were taken and ſhut up among the religious, and all ſorts of means uſed to gain them.

I received a letter from one of my neighbors, wherein he thus bewails: I obtained leave of my maſter to go to the Ma…qua fort to ſee my children, that I had not ſeen for a long time: I carried a letter from my maſter, to ſhew that I had leave to come. When I came to the ſort, I heard that one of my children was in the woods. I went to ſee a boy I had there, who lived with one of the Jeſuits; I had juſt aſked him of his welfare, he ſaid his maſter would come preſently, he durſt not ſtay to ſpeak with me now, being in ſuch awe of his maſter. On which I withdrew, and when his maſter came in, I went and aſked leave of him to ſpeak with my child, and ſhewed p. 74him my letter. But he abſolutely refuſed to let me ſee or ſpeak with him; and ſaid, I had brought no letter from the governor, and would not permit me to ſtay in the fort, though I had travelled on foot near fifty miles for no other errand than to ſee and ſpeak with my children.

The ſame perſon, with another Engliſhman, laſt ſpring, obtained leave of the governor general, to go to the ſame fort on the fame errand, and carried letters from the governor to the Jeſuits, that he might be permitted to ſpeak with his children. The letter was delivered to the Jeſuits; who told him, his ſon was not at home, but gone a hunting. Whereas he was hid from them, as he heard afterwards, ſo the poor man loſt his labour a ſecond time. Theſe men ſay, that when they returned to Montreal, one Laland, who was appointed as a ſpy, always to obſerve the motions of the Engliſh, told them, that one of the Jeſuits had come in before them, and had told the governor that the lad was gone a hunting; and that the Engliſhman who accompanied this poor man, went out into the woods in hopes of finding the lad, and ſaw him, but the lad run away, and p. 75that he followed him and called after him, but he would not ſtop; but holding out a gun, threatened to ſhoot him down, if he followed him, and ſo he was diſcouraged, and turned back. And ſays LALAND, you will never leave going to ſee your children and neighbors, till ſome of you are killed. But the men told him, it was an abſolute lie, let who would report it; for they had neither ſeen the lad, nor did they go into the woods to ſearch after him. They judge this was told to the governor, to prevent any Engliſh for the future going no ſee their children and neighbors. Some of ours ſay, they have been little better than abſolutely promiſed, to have their children who are among the Savages, in caſe they themſelves would embrace Popery. And that the Prieſts had ſaid, They had rather the children ſhould be among the Indians, as they were, than be brought out by the French, and ſo be in a readineſs to return for New-England.

A maid of our town was put into a religious houſe among the Nuns, for more than two years, and all ſorts of means, by flatteries, threatenings and abuſive carriage uſed to bring her to turn. They offered her money, which when refuſed, eſpecially p. 76the latter part of the time, they threatened her very much; ſent for her before them, commanded her to croſs herſelf. She refuſed, they hit her a box on the ear; bid her again, ſtill ſhe refuſed. They ordered a rod with ſix branches full of knots to be brought; and when ſhe refuſed, they ſtruck her on the hands, ſtill renewing their commands; and ſhe ſtood to her refuſals, till her hands were filled with wales, with the blows. But one ſaid, beat her no more, we will give her to the Indians, if ſhe will not turn. They pinched her arms till they were black and blue; and made her go into their church; and becauſe ſhe would not croſs herſelf, ſtruck her ſeveral blows with their hands on her face. A Squaw was brought in and ſaid, She was ſent in to fetch her to the INDIANS; but ſhe refuſed; the Squaw went away, and ſaid, She would bring her huſband with her tomorrow, and ſhe ſhould be carried away by force. She told me, ſhe remembered what I told her one day, after the Nuns had threatened to give her away to the Indians; that they only ſaid ſo to affright her, that they never would give her away. The Nuns told her, She ſhould not be permitted any more to ſpeak to the Engliſh; p. 77and that they would afflict her without giving her any reſt, if ſhe refuſed: But GOD preſerved her from falling. This poor girl had many prayers going up to heaven for her, daily, and by name, becauſe her trials were more known to the Engliſh, than the trials of others, who lived, more remote from them.

Here might be an hiſtory by itſelf, of the trials and ſufferings of many of our children, and young ones, who have been abuſed, and after ſeparation from grown perſons, made to do as they would have them.

I ſhall here give an account of what was done to one of my children, a boy between fifteen and ſixteen years of age, two hundred miles diſtant from me, which occaſioned a grief and ſorrow, that I want words to utter; and yet was kept under ſuch awe, that he never durſt write any thing to me, for fear of being diſcovered in writing about religion. They threatened to put him to the Indians again, if he would not turn; telling him, He was never bought out of their hands, but only ſojourned with them, but if he would turn, he ſhould never be put into their hands any more. The p. 78Prieſts would ſpend whole days in urging him. He was ſent to ſchool to learn to read and write French; the ſchool maſter ſometimes flattered him with promiſes, if he would croſs himſelf, then threatened him if he would not. But when he ſaw flattering promiſes of rewards, and threatenings were ineffectual, he ſtruck him with a ſtick he had in his hand; and when he ſaw that would not do, he made him get down on his knees about an hour, and then came and bid him make the ſign of the croſs, and that without any delay; he ſtill refuſed. Then he gave him a couple of ſtrokes with a whip he had in his hand; which whip had three branches, and about twelve great knots tied to it: And again bid him make the ſign of the croſs; and if it was any ſin, he would bear it himſelf; and ſaid alſo, You are afraid you ſhall be changed if you do it; but (ſaid he) you will be the ſame, your fingers wont be changed. And after he had made him ſhed many tears, under his abuſes and threatenings, he told him, He would have it done: And ſo through cowardice and fear of the whip, he made the ſign, and did ſo for ſeveral days together, and with much ado, he was firſt brought to croſs himſelf, p. 79and then the maſter told him, He would have it done without his particular biding him. And when he came to ſay his leſſon, and croſſed not himſelf, the maſter ſaid, Have you forgot what I bid you do? No Sir, ſaid he: Then the ſchool maſter ſaid, Down on your knees; and ſo kept him for an hour and an half, till ſchool was done; and ſo did for about a week. When he ſaw this would not do, he took the whip, What wont you do it, (ſaid he) I will make you; and ſo again frightened him to a compliance. After this, commanded him to go to church: When he refuſed, he told him, he would make him: And one morning ſent four of the biggeſt boys of the ſchool, to draw him by force to maſs. Theſe, with other ſeverities, and witty ſtratagems were uſed; and I utterly ignorant of any attempt made upon him, to bring him to change his religion. His fear was ſuch, that he never durſt write any of theſe things, leſt his letters ſhould fall into their hands, and he ſhould again be delivered to the Indians. Hearing of an opportunity of writing to him by one of the pariſh where I was, going up to Montreal, I wrote a letter to him, and had by him a p. 80letter from my ſon, which I ſhall here inſert.

Honored Father,

I HAVE received your letter bearing date January 11th, 1705-6, for which I give you many thanks, with my duty, and my brother's. I am ſorry you have not received all the letters I have wrote to you; as I have not received all yours. According to your good counſel, I do almoſt every day read ſomething of the bible, and ſo ſtrengthen my faith. As to the captives newly brought, Lancaſter is the place of two of them, and Marlborough that of the third; the governor of Montreal has them all three. There is other news that will ſeem more ſtrange to you: That two Engliſh women, who in their life time were dreadfully ſet againſt the catholick religion, did on their deathbed embrace it. The one Abigail Turbet, the other of them Eſther Jones, both of them known to you. Abigail Turbet ſent for Mr. Meriel the ſabbath before ſhe died, and ſaid (many a time upon ſeveral following days) That ſhe committed her ſoul into his hands, and was ready to do whatever he pleaſed. She deſired him to go to the chappel St. Anne, and there to ſay a holy p. 81maſs for her, that ſhe might have her ſins pardoned, and the will of the LORD accompliſhed upon her. Her couſin Mrs. Badſton, now Stilſon, aſked her, Whether ſhe would be willing to do as ſhe ſaid? She anſwered, yes. And upon the Tueſday ſhe was taken into the catholick church in the preſence of John Laland, and madam Grizalem, an Engliſh woman, and Mrs. Stilſon alſo, with many French people beſides. She was anointed with oil on the ſame day, according to her will then. Upon the Wedneſday following an image of Chriſt crucified, was brought to her, ſhe cauſed it to be ſet up over againſt her at the curtains of her bed, and looked continually upon the ſame; and alſo a little crucifix was brought unto her, ſhe took it, and kiſſed it, and laid it upon her ſtomach. She did alſo make the ſign of the croſs upon herſelf, when ſhe took any meat or drink. She promiſed to GOD, that if ſhe ſhould recover, ſhe would go to the maſs every day: She having on her hand a crucifix, ſaid, Oh my Lord, that I ſhould have known thee ſo late! She did alſo make a prayer to the virgin Mary, the two laſt days of the week. She could utter no word, but by kiſſing the crucifix, p. 82and endeavouring to croſs herſelf, ſhe gave an evidence of her faith. She died Saturday the 24th of November, at three o'clock in the afternoon. The next day the Prieſts did commend the woman's ſoul to the prayers of the congregation in the maſs: In the afternoon ſhe was honorably buried in the church yard next to the church, cloſe to the body of the juſtice Peſe's wife; all the people being preſent at her funeral. The ſame day in the evening, Mr. Meriel with an Engliſh woman, went to Eſther Jones; ſhe did at firſt diſdain, but a little while after ſhe confeſſed there were ſeven ſacraments, Chriſt's body preſent, the ſacrament of the maſs, the ineqality of power among the paſtors of the church; and being returned to wait by her all night long, he read and expounded to her ſome part of the Catholick Confeſſion of Faith to her ſatisfaction. About midnight he aſked, Whether ſhe might not confeſs her ſins? I doubt not but I may, ſaid ſhe: And two hours after ſhe made unto him fervent confeſſion of all the ſins of her whole life. When he ſaid, He was to offer Chriſt to his Father for her, ſhe liked it very well. The ſuperior of the Nuns being come to ſee her, ſhe now deſired that p. 83ſhe might receive Chriſt's body before ſhe died. She did alſo ſhew Mrs. Stilſon a great mind to receive the ſacrament of Extreme Unction; and ſaid, That if ever ſhe ſhould recover and get home, ſhe would reproach the miniſters, for their neglecting that ſacrament, ſo plainly commanded by St. James. In the afternoon, after ſhe had begged pardon for her wavering, the Catholick Confeſſion of Faith was read aloud to her in the hearing of Mr. Crafton, Mrs. Stilſon, and another Engliſh woman, and ſhe owned the ſame. About ſeven o'clock the ſame day, ſhe ſaid to Mr. Dubiſon, Shall not they give me the holy communion? But her tongue was then ſo thick that ſhe could hardly ſwallow any thing. She was then anointed with holy oil: But before, ſhe ſaid to Mr. Meriel, Why have you not yet, ſir, forgiven my ſins? In the night following, that Prieſt, and Mr. Dubiſon were continually by her; and ſometimes praying to GOD in her name, and praying to the Virgin Mary, and other ſaints. She ſaid alſo, I believe all: I am very glad Chriſt was offered to his Father for me. Six or ſeven hours before ſhe died, a crucifix was ſhowed to her by Mr. Dubiſon; ſhe took it and laid it upon her p. 84heart, and kiſſed it; and then the Nuns hanged it, with a pair of beads, upon her neck. A little before ſhe died, Mr. Dubiſon aſked her to pray for him in heaven; ſhe promiſed him: So ſhe gave up the ghoſt on the 27th of November, at ten of the clock, whilſt the high maſs was ſaying; ſhe was ſoon commended to the prayers. On the fourth day of the week following ſhe was buried, after the maſs had been ſaid for her: She was laid by Abigail Turbet."

January 23d. 1705-6.

I HAVE here tranſcribed the letter in the very words of it, without the leaſt alteration: The ſame in ſubſtance was ſent to ſeveral other captives. When I had this letter, I preſently knew it to be of Mr. Meriel's compoſing; but the meſſenger who brought the letter, brought word that my ſon had embraced their religion. Afterwards, when ſome blamed him for letting me know of it, becauſe (they ſaid) they feared my ſorrow would ſhorten my days; he told me he thought with himſelf, that if he was in my caſe, he ſhould be willing to know the worſt, and therefore told me as he would have deſired to have known if in my place. I p. 85thanked him, acknowledging it a favour to let me know of it: But the news was ready to overwhelm me with grief and ſorrow. I made my complaint to GOD, and mourned before him; ſorrow and anguiſh took hold upon me. I aſked of GOD, to direct me what to do, and how to write, and find out an opportunity of conveying a letter to him; and committed this difficulty to his providence. I now found a greater oppoſition to a patient, quiet, humble reſignation to the will of GOD, than I ſhould otherwiſe have known, if not ſo tried. Here I thought of my afflictions and trials; my wife and two children killed, and many of my neighbors; and myſelf, and ſo many of my children and friends in a Popiſh captivity, ſeparated from our children, not capable to come to them to inſtruct them in the way they ought to go; and cunning, crafty enemies, uſing all their ſubtilty to inſinuate into young ones, ſuch principles as would be pernicious. I thought with myſelf how happy many others were, in that they had their children with them, under all advantages to bring them up in the nurture and admonition of the Lord; whilſt we p. 86were ſeparated one from another, and our children in great peril of embracing damnable doctrines. Oh! that all parents who read this hiſtory, would bleſs GOD for the advantages they have of educating their children, and faithfully improve it! I mourned when I thought with myſelf, that I had one child with the Macquas, a ſecond turned to Popery, and a little child of ſix years of age, in danger from a child to be inſtructed in Popery; and knew full well, that all endeavours would be uſed to prevent my ſeeing or ſpeaking with them. But in the midſt of all theſe, GOD gave me a ſecret hope, that he would magnify his power and free grace, and diſappoint all their crafty deſigns. When I looked on the right hand, and on the left, all refuge failed, and none ſhewed any care for my ſoul. But GOD brought that word to uphold me, who is able to do exceeding abundantly above what we can aſk or think. As alſo that, Is any thing too hard for God? I prayed to GOD to direct me; and wrote very ſhort the firſt time, and in general terms, fearing leſt if I ſhould write about things in controverſy, my letter would come to him. I therefore addreſſed him with the following letter:

p. 87Son Samuel,

YOUR's of January 23^d. I received, and with it had the tidings that you had made an abjuration of the Proteſtant Faith, for the Romiſh: News that I heard with the moſt diſtreſſing, afflicting, ſorrowful ſpirit, that ever I heard any news. Oh! I pity you, I mourn over you day and night! Oh! I pity your weakneſs, that through the craftineſs of man, you are turned from the ſimplicity of the goſpel! I perſuade myſelf you have done it through ignorance. Oh! why have you neglected to aſk a father's advice in an affair of ſo great importance as the change of religion: GOD knows that the catechiſm in which I inſtructed you, is according to the WORD of GOD; and ſo will be ſound in the day of judgment. Oh! conſider and bethink yourſelf what you have done! And whether you aſk me or not, my poor child, I cannot but pray for you, that you may be recovered out of the ſnare you are taken in. Read the Bible, pray in ſecret; make CHRIST's righteouſneſs your only plea before GOD, for juſtification: Beware of all immorality, and of prophaning GOD's SABBATHS. Let a father's advice be p. 88aſked for the future, in all things of weight and moment. What is a man profited if he gain the whole world, and loſe his own ſoul? Or what ſhould a man give in exchange for his ſoul? I deſire to be humbled under the mighty hand of GOD thus afflicting me: I would not do as you have done for ten thouſand worlds. My heart aches within me, but I will yet wait upon the LORD; to him will I commit your caſe day and night: He can perform all things for me and mine; and can yet again recover you from your fall. He is a God, forgiving iniquity, tranſgreſſion and ſin: To the Lord our God belong forgiveneſſes, though we have rebelled. I charge you not to be inſtrumental to enſnare your poor brother Wareham, or any other, and ſo add ſin to ſin. Accept of my love, and don't forſake a father's advice, who above all things deſires that your ſoul may be ſaved in the day of the Lord."

WHAT I mournfully wrote, I followed with my poor cries to GOD in heaven, to make effectual, to cauſe in him a conſideration of what he had done. GOD ſaw what a proud heart I had, and what need I had to be ſo anſwered out of the whirlwind, that I might be humbled before p. 89him. Not having any anſwer to my letter for ſome weeks, I wrote the following letter, as I was enabled of GOD, and ſent to him by a faithful hand; which by the bleſſing of GOD, was made effectual for his good, and the good of others, who had fallen to Popery; and for the eſtabliſhing and ſtrengthening of others to reſiſt the eſſays of the adverſary to truth. GOD brought good out of this evil, and made what was deſigned to promote their intereſt, an occaſion of ſhame to them.

Son Samuel,

I HAVE waited till now for an anſwer from you, hoping to hear from you, why you made an abjuration of the Proteſtant Faith for the Romiſh. But ſince you continue to neglect to write to me about it, as you neglected to take any advice or counſel from a father, when you did it; I cannot forbear writing again, and making ſome reflections on the letter you wrote me laſt, about the two women. It ſeems to me, from thoſe words of Abigail Turbet's in your letter, or rather of Mr. Meriel's, which you tranſcribed for him. ["Abigail Turbet ſent for Mr. Meriel, ſhe committed her ſoul into his hand, p. 90and was ready to do whatever he pleaſed."] I ſay, it ſeems rational to believe, that ſhe had not the uſe of her reaſon; it is an expreſſion to be abhorred by all who have any true ſenſe of religion. Was Mr. Meriel a GOD, a CHRIST? Could he bear to hear ſuch words and not reject them; replying, 'Don't commit your ſoul into my hands, but ſee that you commit your ſoul into the hands of GOD through Chriſt Jeſus, and do whatever GOD commands you in his holy word: As for me, I am a creature, and cannot ſave your ſoul, but will tell you of Acts iv. 12. Neither is there ſalvation in any other; for there is no other name under heaven given among men, whereby we muſt be ſaved. Had he been a faithful miniſter of JESUS CHRIST, he would have ſaid, It is an honour due to CHRIST alone. The holy apoſtle ſays, Now unto him that is able to keep you, and preſent you faultleſs before the preſence of his glory, with exceeding joy, to the only wiſe GOD our ſaviour, be glory and majeſty, dominion and power, both now and ever, amen, Jude 24, 25, verſes. As to what you write about praying to the virgin Mary, and other ſaints, I make this reply; Had Mr. Meriel done his duty, he would have ſaid to them, as 1 Job, ii. 1, 2, If any man ſin, p. 91we have an advocate with the Father, JESUS CHRIST the righteous; and he is the propitiation of our ſins. The ſcriptures ſay, There is one God, and one mediator between God and man, the man CHRIST JESUS. Yea, Chriſt ſaid, Go and preach, He that believeth and is baptized, ſhall be ſaved. The apoſtle in Gal. i. 8, ſaith, But though we or an angel from heaven preach any other goſpel unto you, than that we have preached to you, let him be accurſed. They never preached that we ſhould pray to the virgin Mary, or other ſaints. As you would be ſaved, hear what the apoſtle ſaith, Heb. iv. 13, &c. Neither is there any creature that is not manifeſt in his ſight; but all things are naked, and open unto the eyes of him with whom we have to do. Seeing then that we have a great High Prieſt that is entered into heaven, JESUS the ſon of God, let us hold faſt our profeſſion: For we have not an high Prieſt that cannot be touched with the feelings of our infirmities, but was in all points tempted like as we are, yet without ſin; let us therefore come boldly unto the throne of grace, that we may obtain mercy and find grace to help in time of need. Which words do hold forth, how that CHRIST JESUS is in every reſpect qualified to be a mediator p. 92and interceſſor; and I am ſure they cannot be applied to any mere creature, to make them capable of our religious truſt. When Roman Catholicks have ſaid all they can, they are not able to prove, that the ſaints in heaven have a knowledge of prayers which are directed to them. Some ſay, they know them one way, others ſay, they have the knowledge of them in another way; and that which they have fixed upon as moſt probable to them, is, That they know of them from their beholding the face of GOD; Seeing GOD, they know theſe prayers; But this is a great miſtake. Tho' the ſaints ſee and know GOD in a glorious manner, yet they have not an infinite knowledge; and it does no ways follow, that becauſe they ſee GOD, they know all prayers that are directed to them upon the earth. And GOD has no where in his word told us, that the ſaints have ſuch a knowledge. Beſides, were it a thing poſſible for them to have a knowledge of what prayers are directed to them, it does not follow that they are to be prayed to, or have religious honour conferred upon them. The Romaniſts can neither give one ſcripture precept or example for praying to p. 93them; but GOD has provided a mediator, who knows all our petitions, and is faithful and merciful enough; and we have both ſcripture, precept and example, to look to him as our mediator and advocate with the Father. Further, it cannot be proved that it is conſiſtent with the ſaints being creatures, as well as with their happineſs, to have a knowledge of prayers from all parts of the world at the ſame time, from many millions together, about things ſo vaſtly differing one from another; and then to preſent thoſe ſupplications for all that look to them, is not humility but will-worſhip. Col. ii. 18, Let no man beguile you of your reward, in a voluntary humility, worſhipping of Angels, ver. 23, Which things indeed have a ſhew of wiſdom and will-worſhip and humility. For what humility can it be, to diſtruſt the way that GOD has provided and encouraged us to come to him in, and impoſe upon GOD a way of our own deviſing? Was not GOD angry with Jeroboam, for impoſing upon him after ſuch a ſort? I Kings, xii. 33, So he offered upon the altar which he had made in Bethel, the fifth day of the eighth month, which he deviſed of his own heart. Therefore CHRIST ſaith, p. 94Mark, vii. 7, Howbeit, in vain do they worſhip me, teaching for doctrines the commandments of men. Before the coming of Chriſt and his entering into heaven as an interceſſor; (Heb. vii. 25, Wherefore he is able to ſave them to the uttermoſt that come to God by him, ſeeing he ever liveth to make interceſſion for them;) I ſay before Chriſt's entering into heaven as an interceſſor, not one word of any prayer to ſaints: What reaſon can be given that now there is need of ſo many ſaints to make interceſſion; when Chriſt as a Prieſt is entered into heaven to make interceſſion for us? The anſwer that the Romaniſts give is a very fable and falſehood; viz. that there were no ſaints in heaven, till after the reſurrection and aſcenſion of Chriſt, but were reſerved in a place called Limbus Patrum, and ſo had not the beatifieal viſion. See Gen. v. 24, Enoch walked with God and was not, for God took him. If he was not taken into heaven, what can be the ſenſe of thoſe words, For God took him? Again, 2 Kings, ii. I, When the LORD would take up Elijah into heaven by a whirlwind, ver. II, There appeared a chariot of fire, and horſes of fire, and parted them both aſunder, and Elijah went up by a whirlwind p. 95into heaven. Muſt the truth of the ſcripture be called in queſtion to uphold their notions? Beſides, it is not conſiſtent with reaſon to ſuppoſe, that Enoch and Elias inſtead of having a peculiar privilege vouchſafed to them, for their eminency in holineſs, ſhould be leſs happy for ſo long a time than the reſt of the ſaints deceaſed, who are glorified in heaven; which muſt be, if they are yet kept, and muſt be till the day of judgment, out of heaven, and the beatifical viſion, in an earthly paradiſe, according to ſome of the Romaniſts; or in ſome other place they know not where, according to others. Religious worſhip is not to be given to the creature, Mat. iv. 9, 10, and ſaith, All theſe things will I give thee, if thou wilt fall down and worſhip me: Then ſaith Jeſus to him, Get thee hence Satan, for it is written, Thou ſhalt worſhip the Lord thy God, and him only ſhalt thou ſerve. That phraſe, and him only ſhalt thou ſerve, excludes all creatures, Rev. xxii. 8, 9, I fell down to worſhip before, the feet of the Angel, which ſhewed me theſe things; then ſaith he to me, ſee thou do it not, for I am thy fellow ſervant, and of thy brethren the prophets, and of them which keep the ſayings p. 96of this book, worſhip God. Which plainly ſhews, that GOD only is to be worſhipped with a religious worſhip. None can think that St. John intended to give the higheſt divine worſhip to the angel, who ſaith, do not fall down and worſhip me; it is GOD'S due, worſhip God. So Acts x. 25, 26, As Peter was coming in, Cornelius met him and fell down at his feet and worſhipped him, but Peter took him up, ſaying, ſtand up, I myſelf alſo am a man. See alſo Lev. xix. 10. The words of the ſecond commandment (which the Romaniſts either leave out, or add to the firſt commandment, ſaying, Thou ſhalt have no other gods before me, adding, &c.) I ſay, the words of the ſecond commandment are, Thou ſhalt not make to thyſelf any graven image, or any likeneſs of any thing that is in heaven above, or that is in the earth beneath, or that is in the waters under the earth; thou ſhalt not bow down thyſelf to them, nor ſerve them, for I the Lord thy God am a jealous God, &c. Theſe words being inſerted in the letter, that came from your brother Eleazer in New-England the laſt ſummer, was the cauſe of the letter's being ſent down from Montreal, and not given to you, when ſo near you, as I ſuppoſe, there p. 97being no other clauſe of the letter that could be objected againſt; and the reaſon why found at Quebeck, when I ſent it to you a ſecond time, encloſed in a letter written by myſelf. The brazen ſerpent made by divine appointment as a type of CHRIST, when abuſed to ſuperſtition, was by reforming Hezekiah broken in pieces. As to what the Romaniſts plead about the lawfulneſs of image and ſaint worſhip, from thoſe likeneſſes of things made in Solomon's temple, it is nothing to the purpoſe. We do not ſay it is unlawful to make or have a picture, but thoſe carved images were not in the temple to be adored, bowed down to, or worſhipped. There is no manner of conſequence, that becauſe there were images made in Solomon's temple that were not adored and worſhipped, that therefore it is now lawful to make and fall down before images, and pray to them, and ſo worſhip them. Religious worſhipping of ſaints, cannot be defended from, but is forbidden in the ſcriptures: and for fear of loſing their diſciples, the Romaniſts keep away from them the Bible, and oblige them to believe as they ſay they muſt believe. p. 93As tho' there was no uſe to be made of our reaſon above our ſouls; and yet the Bereans were counted noble, for ſearching the ſcriptures, to ſee whether the things preached by St. Paul were ſo or not. They dare not allow you liberty to ſpeak with your father, or others, for fear their errors ſhould be diſcovered to you.

"Again you write, "that Eſther Jones confeſſed that there "was an inequality of power among the paſtors of the church." An argument to convince the world, that becauſe the Prieſts in fallacious ways, cauſed a woman diſtempered with a very high fever, if not diſtracted, to ſay, ſhe confeſſed there was an inequality of power among the paſtors of the church, therefore all the world are obliged to believe that there is a Pope: An argument to be ſent from Dan to Beerſheba every where, where any Engliſh captives are, to gain their belief of a Pope. Can any rational man think, that Chriſt, in the 16th chapter of Matthew, gave ſaint Peter ſuch a power as the Papiſts ſpeak of; or that the diſciples ſo underſtood Chriſt? when immediately there aroſe a diſpute among them, Who ſhould be the greateſt in the p. 99kingdom of heaven? Math. xviii. 1, At the ſame time came the diſciples of Jeſus, ſaying, Who is the greateſt in the kingdom of heaven? The Rock ſpoken of in the 16th of Matthew, not the perſon of Peter, but the confeſſion made by him; and the ſame power is given to all the diſciples, if you compare one ſcripture with another; not one word in any place of ſcripture of ſuch a vicarſhip power as of a Pope, nor any ſolid foundation of proof, that Peter had a greater authority than the left of the apoſtles. 1 Cor. iv. 6, That you might learn in us, not to think of men above that which is written. Yea, the apoſtle condemns them, 1 Cor. i. 12, for their contentions, One ſaying I am of Paul, I of Apollos, and I of Caephas; no more of Peter's being a foundation than any of the reſt. "For we are built upon the foundation of the apoſtles and prophets, JESUS CHRIST himſelf being the chief corner ſtone." Not one word in any of Peter's epiſtles ſhowing that he had greater power than the other apoſtles. Nay, if the ſcriptures give any preference, it is to ſaint Paul rather than ſaint Peter. 1 Cor. iii. 10, "According to the grace of God which is given to me, as a wiſe maſter p. 100builder, I have laid the foundation, 1 Cor. v. 3, 4, For I verily as abſent in body, but preſent in ſpirit, have judged already as tho' I were preſent, concerning him that hath ſo done this deed: In the name of our Lord Jeſus Chriſt, when ye are gathered together, and my ſpirit, with the power of our Lord Jeſus Chriſt," &c. "1 Cor. vii. 1, Now concerning the things whereof ye wrote to me;" application made not to ſaint Peter, but Paul, for the deciſion of a controverſy or ſcruple. "1 Cor. xi. 1, Now I praiſe you brethren, that you remember me in all things, and keep the ordinances as I delivered them to you." Either thoſe ſpoken, Acts xv. or in his miniſtry and epiſtles, "2 Cor. ii. 10, For your ſake forgive I it, in the perſon of Chriſt. 2. Cor. xi. 28, That which cometh upon me daily, the care of all the churches. 2 Cor. xii. 11, 12, For in nothing am I behind the very chiefeſt of the apoſtles, though I be nothing: Truly the ſigns of an apoſtle were wrought among you in all patience, in ſigns and wonders, and mighty deeds;" and in other places. Again, if you conſult Acts xv. where you have an account of the firſt ſynod or council, you p. 101will find that the counſel or ſentence of the apoſtle James is followed, ver. 19, Wherefore my ſentence is, &c. not a word that ſaint Peter was chief. Again, you find Peter himſelf ſent forth by the other apoſtles: "Acts viii. 14, The apoſtles ſent unto them Peter and John." When the church of the Jews found fault with Peter for going in to the Gentiles when he went to Cornelius, he does not ſay, Why do you queſtion me, or call me to an account, I am Chriſt's vicar on earth. When Paul reproved Peter, Gal. ii. he does not defend himſelf by mentioning an infallibility in himſelf as Chriſt's vicar, or reprove Paul for his boldneſs.

"The Roman Catholick CHURCH cannot be a true church of Chriſt, in that it makes laws directly contrary to the laws and commands of Chriſt. As for example, in withholding the wine or the cup from the laity, in the Lord's ſupper; when as Chriſt commands the ſame to drink who were to eat. Their evaſion that the blood is in the body, and ſo they partake of both in eating, is a great fallacy, built on a falſe foundation of tranſubſtantiation. For when men eat, they cannot p. 102be ſaid to drink, which Chriſt commands; for Chriſt commands that we take the cup and drink, which is not done in eating; beſides the Prieſts themſelves will not be ſo put off. The words, This is my body, doth only intend, this doth ſignify or repreſent my body; which will appear if you compare ſcripture with ſcripture: for after the conſecration the Holy Ghoſt calls it bread, and, The fruit of the vine. Exod. xii. 11, It is the Lord's Paſſover; that is, it repreſents it. In all the evangeliſts, you read of killing and eating the paſſover, a few lines or verſes before theſe words, This is my body; which plainly ſhow, that our Saviour in the ſame way of figurative expreſſion ſpeaks of the Goſpel Sacrament. If theſe words were taken as the Romaniſts expound them, he muſt eat his own body himſelf, whole and entire in his own hands; and after that each of the diſciples eat him entire, and yet he ſit at the table whole, untouched at the ſame time; contradictions impoſſible to be defended by any rational arguments. Yea, his whole body muſt be now in heaven, and in a thouſand other places, and in the mouth of every communicant at the ſame time, and that both as a broken and unbroken ſacrifice, p. 103and be ſubject to putrefaction. CHRIST is ſaid to be a Door, a true Vine, a Way, a Rock. What work ſhall we make, if we expound theſe in a literal manner, as the Romaniſts do, when they ſay, This is my body, is meant the real body of Chriſt in the Euchariſt? It is ſaid, "1 Cor. x. 4, And did all drink of the ſame ſpiritual drink, for they drank of that ſpiritual Rock that followed them, and that rock was Chriſt." Was Chriſt literally a rock, think you? Yea, it is abſurd to believe, that a Prieſt uttering a few words over wafer not above an inch ſquare, can make it a GOD, or the body of CHRIST entire, as it was offered on the croſs. A blaſphemy to pretend to a power of making GOD at their pleaſure, and then eat him, and give him to others to be eaten, or ſhut him up in their altars; that they can utter the ſame words, and make a GOD or not make a GOD, according to their intention; and that the people are obliged to believe that it is GOD, and ſo adore it, when they never hear any word of conſecration, nor know the Prieſt's intention.

As to what you write about the Holy Maſs, I reply, It is wholly an human p. 104invention; not a word of ſuch a ſacrifice in the whole bible; its being a ſacrifice propitiatory daily to be offered, is contrary to the holy ſcriptures. Heb. vii. 27, Who needeth not daily, as thoſe high prieſts, to offer up ſacrifice firſt for his own ſins, and then for the people's: For this he did once when he offered up himſelf. And yet the Romaniſts ſay, there is need that he be offered up as a ſacrifice to GOD every day. "Heb. ix. 12, By his own blood he entered in once into the holy place, having obtained eternal redemption for us: 25, 26, 27, 28, Nor yet that he ſhould offer himſelf often, as the High Prieſt entereth into the holy place, every year with the blood of others: For then muſt he often have ſuffered ſince the foundation of the world: But now once in the end of the world, hath he appeared to put away ſin by the ſacrifice of himſelf: As it is appointed unto men once to die, but after this the judgment: So Chriſt was once offered to bear the ſins of many. Heb. x. 10, By which will we are ſanctified, through the offering of the body of Jeſus Chriſt once for all: Ver. 12, But this man, after he had offered one ſacrifice for ſins, forever ſat down on the right hand of p. 105God: Ver. 14, For by one offering he hath perfected forever them that are ſanctified." By which ſcripture you may ſee that the maſs is not of divine appointment, but an human invention. Their evaſion of a bloody and an unbloody ſacrifice, is a ſham: The holy ſcriptures ſpeak not one word of Chriſt's being offered as a ſacrifice propitiatory, after ſuch a ſort as they call an unbloody ſacrifice. All the ceremonies of the maſs are human inventions, that GOD never commanded.

As to what is in the letter about praying for the women after their death, is very ridiculous. For, As the tree falls, ſo it lies; as death leaves, judgment will find: No change after death from an afflicted to an happy place and ſtate. Purgatory is a fancy for the enriching the clergy, and impoveriſhing the laity. The notion of it is a fatal ſnare to many ſouls, who ſin with hopes of eaſily getting prieſtly abſolutions at death, and buying off their torments with their money. The ſoul at death goes immediately to judgment, and ſo to heaven or hell. No authentic place of ſcripture mentions ſo much as one word of any ſuch place or ſtate. Mr. Meriel told me, "If I found one error in our p. 106religion, it was enough to cauſe me to diſown our whole religion:" By his argument you may ſee what reaſon you have to avoid that religion that is ſo full of errors.

Bethink yourſelf, and conſult the ſcriptures, if you can get them: (I mean the bible.) Can you think their religion is right, when they are afraid to let you have an Engliſh bible; or to ſpeak with your father, or other of your chriſtian neighbors, for fear they would give you ſuch convictions of truth, that they cannot remove? Can that religion be true that cannot bear an examination from the ſcriptures, that are a perfect rule in matters of faith; or that muſt be upheld by ignorance, eſpecially ignorance of the holy ſcriptures?

Theſe things have I written as in my heart I believe. I long for your recovery, and will not cease to pray for it. I am now a man of a ſorrowful ſpirit, and look upon your fall as the moſt aggravating circumſtance of my afflictions; and am perſuaded that no pains will be wanting to prevent me from ſeeing or ſpeaking with you; but I know that GOD'S grace is all ſufficient: He is able to do exceeding abundantly p. 107above what I can aſk or think. Do not give way to diſcouragement as to your return to New-England: Read over what I have written, and keep it with you, if you can; you have no friend on earth that wiſheth your eternal ſalvation more heartily than your father. I long to ſee and ſpeak with you, but I never forget you: My love to you, and to your brother, and ſiſter, and to all our fellow priſoners. Let me hear from you as often as you can. I hope GOD will appear for us before it be long.

There are a great many other things in the letter that deſerve to be refuted, but I ſhould be too tedious in remarking them all at once. Yet would not paſs over the paſſage in the letter, that Eſther Jones confeſſed, that there were ſeven ſacraments. To which I anſwer, That ſome of the moſt learned of the Romiſh religion, confeſſed without the diſtracting pains of a violent fever, and left it on record in print, that it cannot be convincingly made out from the ſcripture, that there are ſeven ſacraments; and that their moſt inconteſtible proof is from tradition, and by their traditions they might have found ſeventeen as well as ſeven; conſidering that p. 108four Popes, ſucceſſively, ſpent their lives in purging and correcting old authors. But no men can out of the holy ſcriptures, prove any more than two ſacraments of divine inſtitution, under the New Teſtament, namely, Baptiſm and the Lord's Supper. If you make the ſcriptures a perfect rule of faith, as you ought to do, you cannot believe as the Romiſh church believes. Oh! ſee that you ſanctify the Lord himſelf in your heart, and make him your fear and your dread. Fear not them that can kill the body, and after that have no more that they can do; but rather fear him that has power to deſtroy ſoul and body in bell fire. The Lord have mercy upon you, and ſhew you mercy for the worthineſs and righteouſneſs ſake of Jeſus Chriſt, our great and glorious redeemer and advocate, who makes interceſſion for tranſgreſſors. My prayers are daily to GOD for you and your brother, and ſiſter, yea and for all my children, and fellow priſoners.

I am your afflicted and ſorrowful father, JOHN WILLIAMS. Chaleanviche, March 22, 1706."

p. 109GOD who is gloriouſly free and rich in his grace to vile ſinners, was pleaſed to bleſs poor and weak means for the recovery of my child ſo taken, and gave me to ſee that he did not ſay to the houſe of Jacob, Seek you me in vain. Oh! that every reader would in every difficulty make him their refuge; he is an hopeful ſtay. To alleviate my ſorrow, I received the following letter in anſwer to mine:

Montreal, May 12, 1706. Honoured Father,

I RECEIVED your letter which you ſent by—, which good letter I thank you for; and for the good counſel which you gave me: I deſire to be thankful for it, and hope it will be for the good of my ſoul. I may ſay as in the PSALMS, "The ſorrows of death compaſſed me, and the pains of hell gat hold on me: I found trouble and ſorrow, then called I upon the name of the Lord: O LORD, I beſeech thee, deliver my ſoul! Gracious is the LORD and righteous, yea our GOD is merciful." As for what you aſk me about my making an abjuration of the Proteſtant Faith for the Romiſh, I p. 110durſt not write ſo plain to you as I would, but hope to ſee and diſcourſe with you. I am ſorry for the ſin I have committed in changing of religion, for which I am greatly to blame. You may know that Mr. Meriel the ſchool maſter, and others, were continually at me about it; at laſt I gave over to it, for which I am very ſorry. As for that letter you had from me, it was a letter I tranſcribed for Mr. Meriel▪ And for what he ſaith about Abigail Turbet, and Eſther Jones, no body heard them but he, as I underſtand. I deſire your prayers to GOD for me, to deliver me from my ſins. Oh remember me in your prayers! I am your dutiful ſon, ready to take your counſel,

SAMUEL WILLIAMS.

THIS Prieſt, Mr. Meriel, has brought many letters to him, and bid him write them over and ſend them, and ſo he has done for many others. By this, as alſo by Mrs. Stilſon's ſaying, She does not think that either of theſe women did change their religion before their death; and alſo, that oftentimes during their ſickneſs, whilſt they had the uſe of their reaſon, they proteſted againſt the Romiſh religion p. 111and faith, it is evident that theſe women never died Papiſts, but that it was a willy ſtratagem of the Prieſts to advance their religion, for letters were ſent immediately after their death, to uſe this as a perſuaſive argument to gain others; but GOD in his providence gave farther convictions of their fallaciouſneſs in this matter.

For the laſt ſummer, one Biggilow from Marlborough, a captive at Montreal, was very ſick in the hoſpital, and in the judgment of all, with a ſickneſs to death. Then the Prieſts and others gave out, that he was turned to be of their religion, and taken into their communion: But contrary to their expectation, he was brought back from the gates of death, and would comply with none of their rites; ſaying, that whilſt he had the uſe of his reaſon, he never ſpake any thing in favor of their religion; and that he never diſowned the Proteſtant Faith, nor would he now: So that they were ſilenced and put to ſhame. There is no reaſon to think that theſe two women were any more Papiſts than he; but they are dead and cannot ſpeak. One of the witneſſes ſpoken of in the beforementioned p. 112letters, told me, "ſhe knew of no ſuch thing," and ſaid, "Mr. Meriel told her, that he never heard a more fervent and affectionate prayer than one which Eſther Jones made a little before her death. I am verily perſuaded, that he calls that prayer to God ſo full of affection and ferver, the confeſſion made by her of the ſins of her whole life. Theſe two women always in their health, and ſo in their ſickneſs, oppoſed all Popiſh principles, as all that knew them can teſtify, ſo long as they could be permitted to go and ſpeak to them. One of theſe women was taken from the eaſtward, and the other, namely, Eſther Jones, from Northampton.