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that I am an enemy to a religious work any where, which has the spirit of truth and benevolence for its author.

Are the eyes of the blind opened, the ears of the deaf unstopt, the legs of the lame restored, and the dead raised to life? I rejoice and praise God with all my heart. Are the lives of the vicious reformed, the feet of the sinful turned to paths of holiness, and the dead in trespasses and sins, made alive in Christ Jesus? My soul will be glad in the Lord, and praise him in songs of thanksgiving.

You perceive, then, candid reader, that the first question to be decided is, Was the work got up and carried on, in this place, by Mr. J. BURCHARD the work of the Holy Ghost? Or, to make it less exceptionable, was Mr. Burchard under the influence of the Holy Spirit of God, in conducting the late revivalin Woodstock? For, if he was not under that influence here, we may presume he has not been, and will not be, elsewhere, whilst engaged in the same measures.

Now, I am just as well convinced that Mr. Burchard was not sent to this village, of God, any more than any other person whosoever, that visits it, as I am that there is a God in Israel. Not one circumstance has occurred to induce me to suspect, that he was a heaven-sent messenger. Nay, I expect to show to a demonstration, that unless Mr. Burchard is commissioned of God, agreeably to 1 Kings, xxii. 22, 23, or 2 Thess. ii. 11, 12, he can lay no claims to a divine call. And, in saying: this, I am actuated by the kindest and purest feelings. If he is himself deluded, and is not specially called of God to bring upon the people

strong delusion,” thereby causing their condemnation or damnation, then the sooner he knows it, the better.

But it may be replied, that Mr. B. and his followers, say, they are influenced by the Holy Ghost? Shall we contradict them, or give them what is worse than a mere contradiction? There is no necessity for it. They are liable to be deceived, as well as other fanatics. The French Prophets were also, as was pretended, inspired by the Holy Ghost; and there is a striking resemblance between their works and conversions, and those carried on in this village, during the recent excitement. Every man of reflection must acknowledge that Mr. Burchard's methods of effecting conversions, agree in all the essentials, with the arts practised by those wonder-working Prophets; and the results are the same. Does Mr. Burchard profess to be sent of God, and moved by the Holy Ghost, in the conversion of sinners? So did the French Prophets.Does he collect large congregations of all ages, sexes, ranks and con

up four or five hundred, and some of them amounted to three or four thousand.” Does Mr. Burchard make, or cause to be made, numerous conversions "of all ages and sexes, without distinction, though the greatest part of them are boys and girls, from six or seven, to twentyfive years of age”? The French Prophets did likewise. Does he pretend to labor for the introduction of the millenium, &c.? So did they.

Finally, kind reader, there is not a claim which Mr. Burchard makes to a divine call, to which the French Prophets had not equal right; for they gave full as satisfactory evidence of being inspired by the Holy Ghost. There are such striking coincidences between the two systems of operation, that if we believe one to be of divine origin, we must the other also.

There are the Shakers likewise, with many of whom I have been intimately acquainted. Their leaders are men of sound minds, irreproachable habits, and self-denying example. They assert, with as much assurance, though not in tones of offensive dogmatism, as Burchard, that they are moved by the Holy Ghost to speak, or pray, or sing, or dance, on the sabbath, as the case may be; and they labor hard to save people from the delusions of the world, and bring them to the knowledge of the truth, as they understand it. And I have, certainly, much more reason to believe them, than Mr. Burchard. I am acquainted with those Shakers, and know them to be men of truth, in other things. I never heard them misquote the scriptures, nor shamefully abuse people of other denominations. But this, I am sorry to add, I can not say of Mr. Burchard. I have no direct evidence that he is a man of veracity-have heard him wilfully inisquote the scriptureshave witnessed his frequent, unmerciful attacks upon all anti-trinitarians, and the cold and ruthless manner in which, as far as he could do it, he sent them to hell. Why, then, should I not credit the SHAKERS rather than Mr. Burchard?

And now, dear friend, suffer me to inquire, What better evidence Mr. B. has given of being called of God, than did the very successful Mr. F. PLUMMER, who visited this place some twenty years ago? Was it not then deemed impious to question the pretensions of the preacher to a special call by the Holy Ghost, to labor for the conversion of souls? And yet, if Mr. Burchard is called of God, Mr. Plummer was an infamous imposter; a base idolater; and deserved to be damned eternally; for be denied the trinity-awful crime! and did not teach the lovely tenet f endless torment! If any one will show that I am not as excusable for denying the

else is for doing the same by either of the fore-named pretenders to the same gift, then will I desist, and give in my acknowledgement. But as no such attempts will be made, I shall take it for granted that my readers will believe ine honest and sincere, in exposing the artful and unauthorised management of this fanatical innovator.

It should not be forgotten that our friends and brethren, professing to be CHRISTIANS, without any Sectarian name, as they would call it, are advocates for conversion by the regenerating influence of the Holy Ghost. Their ministers profess to have been called by the same Holy Spirit, and their convictions and conversions are carried on, as they believe, by the same. Their converts are just as confident of having given their hearts to God, as the Burchard-ites are. And yet, Mr. B. denounces the whole Connection as unsanctified sinners, ridicules all their pretensions to piety, and dooms them, en masse, to eternal hell.But have we not as good a right to accuse Mr. Burchard of being an enemy to the work of God, because he opposes the doctrine and measures of the CHRISTIANS, as he has to accuse us of so doing, when we do the same by his doctrines and measures? Let him exhibit as much of the spirit of meekness and kindness as do the CHRISTIANS among us, whom he classed among the most heretical according to his views, and doomed them to perdition accordingly, and then shall we be less inclined to suspect the sincerity of his pretensions.

Some people inquire, What motive can Mr. Burchard have for laboring so arduously, if he is not sincere and honest in his professions? Does he receive any wages? Ah, that comes to the point. If money as well as fame can be a motive for exertion, Mr. Burchard may well labor hard. He receiped more for a short month's work in Woodstock,than some of our good preachers do, for a year's service. Who would not labor for 3 or 4 hundred dollars a month, if gain was his object? Say not then that Mr. B. has not a sufficient motive for exertion. "Money answeret) all things," saith the wise man.



Allusion to the manner of getting up revivals ; unusual feelings experienced ;

conjurors and revivalists ; Burchard, Finney, and Foote; Burchard invited to Woodstock; the hue-and-cry of his name; different opinions entertained of bim; his arrival, debut, first appearance, manner of address, &c.Hig first prayera singular performance ; his flourishes-leaning back, throwing his arms abroad, and pretensions to Divine inspiration.


It is now well understood that to make people religious, in the Burchardistic sense of the term, there must be great parade and mighty exertion. Religion is supposed to be engendered in “protracted meetings," "anxious seats, "inquiry rooms," and the like. Little is said of convictions and conversions, unless the prerequisites of boisterous excitements have been resorted to. Patient study of the Holy Scriptures—devout contemplations of the works of our Creator—and the souls earnest desire to be led into “the truth as it is in Jesus,” are counted “nothing worth,” in these strange times, unless some great revivalist is present, to give direction or sanction to the operations of the spirit of grace and truth upon

the heart. Certain men therefore, who have an extraordinary tact at the business, are employed at great expense, as Revivalists, and their names are rung from one extreme of the continent to the other. To the credulous multitude, there is a charm in the very names of these men. People experience unusual emotions in coming into their presence or their meetings, as the young and uninformed do, in coming before some celebrated conjuror, or as well meaning people formerly did, (and perhaps now do in some places,) who had arrived at the hut of some far-famed prophet & physician, who wrought cures upon the sick, the blind, the deaf and decrepit, by barely hearing their names read over! They are strangely excited! thrilled with unusual feelings! and they begin to imagine, of course, that there is something supernatural in what they are experiencing. They do not

consider that the effect is alike natural, whether produced by a wonder-working fortune-teller, modern prophet, or revivalist. The difference is only in name and circumstance.

If any, thing is to be done towards "getting up a revival," in a certain place, why, forsooth, marvellous stories must be circulated of wonderful things going on elsewhere, in protracted meetings of course,-"under the direction and management of some great revival preacher.” Among those who are notorious in these scenes of

ungovernable fanaticism, are the names of Burchard, Finney, Foote, &c. These men pursue similar measures, preach similar discourses and from the same texts, and produce nearly similar results. From the most authentic accounts, there can be no doubt that each of these men, has the same skeletons of discourses, and brings forward the same comparisons by way of illustration. The very same texts which Mr. Burchard has used in every place in this State, and in others for years, where he has opposed what he calls Universalism, Mr. Finney and Mr. Foote, used as the subjects or matters for their discourses directed to the same end, when they visited different parts of Massachusetts. And I say it without the fear of contradiction, that neither of them is the real author of the discourses, arguments and illustrations, if such they may be called, which they are repeating, parrot-like, hundreds of times about the country. I pronounce them, so far as I have heard, and have seen them reported, guilty of the grossest plagiarism. Let Mr. Burchard deny this, in a tangible form, and I will prove it upon him, or make an acknowledgement. The fact is, that he is nearly fifty years behind the improvements of the times, and is wielding the weapons of old Jonathan Edwards and his Son, in opposing the system of divine truth. But to return from this digression.

The Congregational Church in this Village, hearing of the wonderful success of Mr. Burchard in Windsor and Springfield, felt anxious to have him come hither also, and work wonders by preaching "endless hell,” instead of the gospel of mercy and salvation. But on account of the opposition which he met with from Rev. MR. RICHARDS and the more sober and intelligent part of the Church and of community, at Windsor, some of them were afraid of

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