Matthias and his impostures: or, The progress of fanaticism : Illustrated in the extraordinary case of Robert Matthews, and some of his forerunners and disciples ...

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Preface

It was not until the last week in the recent month of April, that the idea of the present work was suggested. In conversation with a distinguished clerical friend, upon the subject of Matthias and his impostures, particularly in regard to the respectability of the people whom he had succeeded in leading so widely astray, the writer mentioned the fact, that, after all, the pretended prophet was but a circumstance, as it were, in a series of delusions originating in fanaticism twelve or thirteen years since, which, in their progress, had been marked at different periods, by transactions and absurdities scarcely less censurable, or extraordinary, than the gross impieties of the arch-impostor himself. With a great number of facts in relation to the matters referred to, the writer had become acquainted as they transpired ; and in the belief that he could possess himself of all .Others essential to a continuous history of one of

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the most singular and extraordinary delusions that have ever appeared, and flourished for so great a length of time, among an intelligent Christian people, he suggested the idea of collecting the particulars, and publishing them in a little volume. " Do it by all means, if you can obtain the facts," was, in substance, the reply. Before, however, the work was seriously undertaken, the writer mentioned the project to a number of clerical, and other religious friends, by every one of whom he was urged to proceed. The materials were mostly collected early in the month of May — since which period the work itself has been written, at intervals of time, and amidst the calls of a daily occupation, which is as endless as the circle.

At the time when the composition of the work was commenced, and even after the first sheet had been stereotyped, the writer was not certain of obtaining access to the private prayers, meditations, and other manuscripts, of the late Elijah Pierson; nor did he then anticipate so full and interesting a narrative of the connection of Mr, and Mrs. Folger with Matthews and Pierson, as he has since been so fortunate as to obtain ; although from the first, he was promised assistance from that quarter. The papers of Mr. Pierson are alike curious, remarkable, and interesting ; and the narrative of Mr. and Mrs. Folger, which

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has been incorporated in the work entire, forms one of the strangest chapters in the history of the human mind, that have ever been written. It also raises the veil which has hitherto concealed from the public eye, the proceedings of Matthews and his disciples in the w Mount Zion" of Singsing, and gives a full account of the internal police of that establishment. The writer has likewise succeeded in obtaining a larger number of facts and anecdotes respecting the impostor, and authentic details of interviews and conversations with him, than he at first expected ; so that the work has grown in the process of its preparation, to upward of a hundred pages more than was originally intended. Still, it is believed the reader will not be wearied in the perusal. Much available matter has been omitted, and nothing has been retained which was not deemed essential to the object and design of the work. It is often necessary, for the cause of truth, to expose opinions, which, in themselves, are so monstrous as not to merit a moment's consideration.

Unless the writer is greatly deceived, these pages will be found to comprise a history that is perfectly unique — a delusion sui generis — whether arising from individual fanaticism, or enthusiasm, or madness ; or combined, or individual imposture. It; has been contended by some mental philoso* b PREFACE.

phers, that " men do not so much believe in any error as in truth, and that there is no error in which there is not some share, however small, of truth." But this proposition will not stand for a moment, against the errors disclosed in the following pages, made up as they are of the pure and unmixed elements of falsehood. This fact, then, for such it must be esteemed, overthrows entirely the theory of Victor Cousin, who says, in commenting upon Locke's chapter on the causes of error, that he " shall never cease to repeat, that there is no total error in an intelligent and rational being. Men of genius, and ordinary men, unquestionably give in to many errors, and attach themselves to them ; but not that to which makes them errors, but to the part of truth which is in them." And again, " It is the truth, joined to the error, which gives to the error all its force, which gives it birth, sustains it, spreads it, explains and excuses it." The writer apprehends, however, that it would puzzle M. Cousin, and even Leibnitz himself, whom the distinguished Psychologist recognizes as the greatest of modern authorities, to find the slightest admixture of truth, in the system imposed upon his followers by Robert Matthews.

The writer's design was to render the work a simple record, or narrative, of facts, without aiming at the embellishments of learning, or of rhetoric, or

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the indulgence of theoretical or philosophical speculation. In the execution of his design, it has been his study to spare the feelings, and avoid giving the names, of individuals, as far as could be done with propriety, or the obligations to truth would allow. And he has throughout endeavoured to act in strict obedience to the law of kindness — exercising, withal, the same measure of charity which he would himself desire to be meted to him in return, under the like circumstances. Indeed, in this latter respect, he may be charged by some, with having gone too far. It may possibly be urged, that in a land like ours, no man can, innocently, receive any thing which grossly contradicts divine revelation. The Scriptures, on leading and fundamental truths, are so plain that he who runs may read: and it may therefore be contended, that he who, with his Bible in his hand, receives such a being as Matthews in the character of God the Father, has a heavy account to settle at God's bar. It is readily granted, that to hold up individuals who had blindly embraced such a monstrous heresy, while of sound mind, as subjects of pity and compassion merely, and without awarding to them a very heavy degree of censure, would be reflecting upon God, diminishing the sense of man's responsibility, and dishonouring the blessed revelation of the Most High. But the severity of cen-

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sure must be visited only in proportion to the soundness of the mind of the victim, and the extent to which reason is dethroned by the delusion. With these preliminary remarks, the work is committed to the public. The writer sincerely hopes it may be of some service to the cause of evangelical truth, if in no other way, by guarding Christian professors against the indulgence of a self-righteous and fanatical spirit, and also against the dangers of enthusiasm. If, through ignorance, or mistaken views of truth or from any other cause, he has said aught amiss, he begs that it may be forgotten and forgiven.

New-York, June 12, 1835.

MATTHIAS

HIS IMPOSTURES.

Chapter I

Preliminary Remarks — Early Life of Matthews — Comes to New- York, and acquires a Trade — Returns to the Country, and commences Merchant — Marries in New -York — Becomes a Bankrupt — Returns to his old Employment in New-York — Again retires to the Country — Removes to Albany — Religious Excitement — Becomes an ultra Temperance Advocate — Grows fanatical — Disturbs Public Worship — Flies from Albany in the Night with three of his Children — Excitement and Alarm — Strange Conduct — Arrest — Street-preaching in Albany — Changes his Name — Mission to the West and South — Advent in New- York.

" I have always observed, that when people become better than the Bible, they are very apt to be wrong." Such, recently, was the remark of one of the ablest and wisest of American divines, in reference to the ultraism of the day, in matters of philanthropy and religion, more especially in regard to the professions and practices of those who have been designated as u new-measure men," in the production and conduct of religious revivals. It was an observation full of wisdom* Nothing can be more dan- B gerous in spiritual matters than tampering with the sacred Scriptures, either by adding to, or taking from, the simple letter of the written word, or wresting its plain and obvious meaning. Thatholy book proclaims, in the language of Robert Hall, "a doctrine, full, pure, perfect, to which nothing can be added without debasing its spirit, nothing taken away without impairing its proportions — committed to our trust to be retained and preserved just as we have received it." There is no passage in the sacred volume uttered with more tremendous emphasis than its solemn conclusion : — " I testify unto every man that heareth the ivords of the prophecy of this hook, if any man shall add unto these things, God shall add unto him the plagues that are written in this book : And if any man shall take away from the words of the hook of this prophecy, God shall take away his part out of the hook of life, and out of the holy city, and from the things that are written in this book." This is a fearful denunciation. God has always punished, with the infliction of signal and lamentable delusion, all who have dared to claim for themselves immediate inspiration from Heaven ; — they and their followers, like Theudas, who boasted himself to be somebody, have wandered ' into the wilderness of error ; — it is well if they have not suffered the penalties of guilt.

And yet, notwithstanding the miserable end and overthrow of most former impostors and their schemes, with the exception of that stupendous delusion which yet stands a miracle in the Moslem power, the world is as full of them at this day of boasted intelligence, even among Christians, as ever it was. Nor are they now, more than of old, confined to the professors of Christianity. Strange as it may appear, enthusiasm, fanaticism, and imposture have ever been as rife among those religionists whose crude belief was itself an imposition, as among those whose faith stands upon the word of the Eternal, and the truth of which has been sealed by the blood of His Son. Thus is imposture itself imposed upon, and the priests of falsehood, circumvented by those who are in reality no greater deceivers than themselves, are often cheated of their disciples, who, in their new delusion, are no more deluded than they were before. The Hindoo is cheated by the fakirs ; the cool and philosophic Mussulman is deceived by the dervis ; and even the unsophisticated pagans of the North American forests are carried away by the puerile incantations of their own medicine- men.

A history of religious impostures would form a library of itself. The human mind, in all ages and countries, and under all forms of government and religion, seems to have been wonderfully susceptible of delusion and imposition upon that subject, which, of all others, is the most important both for time and eternity. The court of Egypt was deluded by the impostors who undertook to contend with Moses ; and the chosen people themselves, notwithstanding the direct disclosures which the Most High had made of himself in all their wonderful history, were prone to turn aside from the worship of the true God, to follow the lying spirits of the prophets of

Baal and other deceivers, from the days of Moses

till the destruction of Jerusalem " The prophets

prophesy falsely ; the priests bear rule by their means ; and my people love to have it so," was the testimony of Jeremiah. So likewise under the Christian dispensation, from the defection of Simon Magus to the wild delirium of Edward Irving, there have been a succession of Antichrists, until their name is legion — pretenders to Divine missions, the power of working miracles, the gift of tongues — perverting the Scriptures, " leading astray silly women," and men too, — destroying the peace of families, throwing communities into confusion, and firebrands into the Church, — clouding the understandings and blinding the moral perceptions of men, and subverting the faith of those, even, whose mountains stood strong, and who had been counted among the chosen people of God.

Doubtless there have been instances in which the impostors have themselves been partially deranged — in which intense application, or much learning, may have made them mad — possessing, however, enough of method in their madness, like Edward Irving, to involve others in the same hallucinations with themselves. In other cases, as with the Puritans, and the persecutions for witchcraft in the early days of New-England, the actors have been impelled by strong but mistaken views of duty — verily believing that they were doing God service. But in a vast majority of instances, as with the recreant convert of Philip, the instruments of imposture have been full of all subtlety and mischief — children of the fallen Son of the Morning. " In the last days," says the Apostle Peter, " there shall come scoffers, walking after their own lusts" — " chiefly them which walk after the flesh, in the lust of uncleanness, and despise government; presumptuous are they, selfwilled, they are not afraid to speak evil of dignities ; sporting themselves in their own deceivings, having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls ; for when they speak great swelling words' of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error ; while they promise them liberty, they themselves are the servants of corruption." xlnd again the Apostle Jude admonishes us " to remember that they were foretold as mockers, who should be in the last time, who should walk after their own ungodly lusts. These be they who separate themselves, sensual, not having the spirit."

It is wonderful to observe with what precision these prophecies have been fulfilled by the clouds of impostors who have appeared — " spoken great swollen words of vanity," and fallen — since the inspired sentences were uttered. And it may be regarded as one of the evidences of the truth of inspiration, that had the long array of apostates and deceivers actually stood before the sacred penmen at the time of their writing, their characters all naked before them, the likenesses, from the first Christian apostate to the sensual Mormons, could not have been drawn with greater fidelity. Whether among the number, and though last not Vemx may be B2 ranked the principal subject of the following pages, will be left for the reader to determine after their perusal.

Robert Matthews — for that is the real name of the subject of this history — is a native of Washington county, in the State of New-York, and of Scotch extraction. He is about forty-five years of age, and of respectable parentage, though a mental eccentricity has characterized several members of the family. He was left an orphan at a tender age, and was brought up in the family of a respectable farmer in the town of Cambridge, in the county already mentioned, belonging to the church of the Anti- burgher branch of Seceders. It is related of him, that when the clergyman visited the family on a certain occasion, to catechise the children, he became much pleased with Matthews, then about seven years of age. As the good man departed, he laid his hand on the head of Robert, and gave him his blessing. From that moment the lad said he always expected to become a distinguished personage.

At the age of about twenty years, Matthews came to the city of New-York, and worked at the business of a carpenter and house-joiner, which he had partially learned in the country, and in which occupation he became a first-rate workman. He had always a fine mechanical genius, as had also two of his brothers, at least ; one of whom resided in Rochester a few years since, where he died ; and the other, who, self-instructed, had become a portrait painter of some excellence, also died within a few years, in the western part of New- York, insane.

From the excellence of his work, he had full employment in those branches requiring the greatest skill. The consequence was, that in the course of a few years he accumulated money enough to enable him to return to Cambridge, and commence business as a country merchant. He was considered a very respectable man, made a profession of religion in connection with the Scotch Presbyterian church, and continued for some years without doing any thing to excite suspicion as to the soundness of his head or heart. He was considered, indeed, as ranking rather above the average cast of men in his neighbourhood ; and although naturally somewhat vain of his own parts, and not a little elated by his success, and the good opinions entertained of him, yet his conduct was unexceptionable, and he courted and enjoyed the society of those who were above the sphere in which he had recently moved. If extravagant in his habits at this time, it was only in the article of dress, of which he was always vain.

He was married in the year 1813, in the city of New- York (while on a visit for the purchase of goods), to a young lady, the daughter of a respectable Scotch mechanic, who had formerly resided in Washington county, where his daughter was born. Returning to Cambridge, he continued business as a merchant three or four years longer, and was still considered a very respectable man, maintaining his standing in the church as a regular worshipper and a consistent Christian. About a year after the close of the war, say in 1816, he commenced building a large edifice for a store, but became unfortunate in his pecuniary affairs, and failed before its completion — involving in his ruin an aged and honest mechanic, who, by industry and frugality, had secured a competency for his family. Some hard things were said of Matthews in relation to these transactions ; but, perhaps, without any greater or more aggravated cause than is to be found in most cases of similar misfortune.

Being thus broken up in his mercantile business, he returned to New- York with his family, and resumed his former handicraft as a house-joiner. He remained in the city four or five years, but was not satisfied with such employment, and resolved once more to try his fortunes in his native county ; for which purpose he removed to the town of Argyle, where he followed the occupation of a millwright. Not succeeding to his wishes, however, he removed to Albany in 1827 or '28, and resumed the joiner's business as a journeyman, taking good care of his family, and attending constantly upon the public services in the sanctuary — attaching himself to the congregation of the Dutch Reformed Church, then under the pastoral care of the Rev. Dr. Ludlow. The reason of his leaving the Scotch Church, to which he had previously belonged, was understood to be some personal difficulty with his minister in Washington county, resulting in a settled dislike to that denomination. He very soon ap* peared to take an increasing interest in religious matters ; attended church and social prayer meetings, and conversed frequently upon the subject. Some time subsequent to this period, the late Dr. Chester being absent for his health, notice was given that a young clergyman from New- York, the Rev. Mr. Kirk, was to occupy the pulpit on a certain evening. Matthews went to hear him, and on his return home appeared to be in a state of great excitement, declaring that he had never heard any thing like preaching before, and sat up the greater part of the night repeating, expounding, and commending passages from the sermon. His enthusiasm was so great that Mrs. Matthews remarked to her daughter in the course of the night, u If your father goes to hear this man preach any more, he will go wild or crazy." He did go again to hear him a number of times — was always exceedingly pleased, and became more and more excited. Still he behaved rationally enough until one evening when he went to hear Mr. Finney. The services were continued until a late hour, and Matthews came home in a state bordering upon phrensy.

It was not long before a church was formed for Mr. Kirk in Albany, to which Matthews made application for admission ; stating that he was already a member of a church in Washington county. Inquiries were made into his character by the session ; but on sending to Cambridge, a letter, or certificate, from the church to which he had formerly belonged was withheld. At that time, as the writer is informed by a gentleman who was then an officer of that church, he exhibited no symptoms of eccentricity, or of a disorganized mind.

At about the same time, Matthews engaged actively in the temperance reform, in which he laboured with all his might ; but he was ultra in his notions, — contending that the use of meats should be excluded, as well as of strong drinks.

A brother of Mrs. Matthews, now a respectable tradesman in New- York, who had resided some years with his sister soon after her marriage, made him a visit just at this crisis. He was kindly received by Matthews, and observed no alteration in his manners, except that he soon introduced religion as a subject of conversation, which was contrary to his former habits ; for although, as we have seen, a professor of religion, yet he had never in former years shown himself forward or ostentatious in these matters, but was, on the contrary, rather reserved. He now inquired of his brother-in-law whether he yet remained in connection with the Scotch church, and being answered in the affirmative, replied, " Why, I wonder at that : you are all wrong : I used to think that church was right, too ; but I find that although I have been a professor these twenty years, I never had any religion until now — never until I heard the preaching of Mr. Kirk and Mr. Finney." i

As he continued his religious conversation, he gradually became excited, and in the end somewhat vehement, — especially on the subject of temperance — strenuously maintaining that intemperance was the great evil at the root of the matter, and that the world could all be converted, if men would only live up to pure temperance principles. Already had he introduced a rigid system of temperance dietetics in his own household — not allowing the use of 'meats, and keeping his family upon bread, fruits, and vegetables. It was then the season of blackberries, and these, with bread and vegetables, constituted the sole diet during this visit of his relative — who left him in a frame of enthusiasm bordering upon fanaticism. Indeed, there were moments when, from the wildness of his eye, the brother-in-law began to tremble for his reason, as also did the relatives in New-York on hearing of his proceedings.

During the year 1829, his conduct became more and more wild and unregulated. His employment was still that of a journeyman house-joiner ; but instead of minding his work, he fell into the practice of exhorting the workmen during the hours of labour, and of expounding the Scriptures to them in a novel and enthusiastic manner, until at length he became so boisterous, that his employer, a very pious man, was obliged to discharge him from his service. He claimed at this time to have received by revelation some new light upon the subject of experimental religion, but did not as yet lay claim to the Messiahship, or to any supernatural power. Being thus discharged from regular employment, however, he had abundant leisure for street-preaching, which he commenced in a vociferous manner, — exhorting every one he met upon the subjects of temperance and religion, and holding forth to crowds at the corners of the streets. Having made a convert of one of his fellow-workmen, they procured a large white flag, on which was inscribed, " Rally round the Standard of Truth ;" this they raised on a pole, and bore through the streets every morning, haranguing the multitudes whom their strange appearance and demeanour attracted. A young student of divinity, catching the infection, as it seemed, united himself with Matthews, and with him visited the abodes of profligacy, intemperance, and vice, on the Sabbath days, preaching repentance to their inmates. But he was yet of sound mind, apparently, if he chose so to appear. The venerable Dr. Proudfit informs the writer, that during this year he fell in with Matthews at a meeting of the Young Men's Bible Society of Albany, and that he conducted himself in a manner perfectly unexceptionable. He introduced himself with an agreeable address, and appeared very devout, and much engaged in the cause.

In his street-preaching, consisting for the most part of more incoherent harangues than are often uttered by men in any condition of mind, his declared object was the conversion of the whole city of Albany, — a work which he had been commissioned to undertake. In the spring of 1830, finding that the city would not be converted, he declared to his wife that it would be destroyed, and he thereupon began to proclaim the impending destruction of the Albanians and their capital publicly.

It was about this time that, coming home one night, he sat down before a table to shave himself, with an open Bible before him, in which he read while preparing the soap for the operation. All of a sudden he exclaimed, "I have found it — I have found a text which proves that no man who shaves his beard can be a true Christian ;" and thereupon declared that he would go to the installation of Dr. Wilson (that having been his intention when he sat down to shave) with his beard untouched. His wife remonstrated, but to no purpose ; and he went, unshaved, to attend the ceremony. While it was in progress he continued quiet, until near the close, when he stood up and requested from the congregation leave to ascend the pulpit and address them. Being well known, the permission was given, but, to the great astonishment of his hearers, he burst forth in wild ravings, denouncing vengeance against the people and the land ; and, claiming authority from God, announced to the people, that the end of the Gentiles was come — that he was commanded to take possession of the world in the name of the King of kings — that all nations and institutions established on any other foundation than the law of God were henceforth dissolved — and that the law of God was from that date the only rule of government for the world. He attempted to continue his harangue, but before he had time to finish it, or to proclaim the full purport of his commission, the lights were extinguished, and the people dispersed.

Like the Jewish prophet of evil to the city of Jerusalem, during the siege by Yespasian, Matthews continued his denunciations of wo against the city for several days — frequently urging his wife to fly with him from the approaching destruction. Finally, about the middle of June, soon after midnight, he aroused his wife and her five children from their C slumbers, and told them they must fly with him to the hills, as the city would be destroyed the next day. Not being able to persuade the former into his belief, he then declared his purpose of escaping himself, with his children, leaving the mother to destruction. The eldest daughter, however, being of age sufficient to discover the wildness and absurdity of her father's conduct, refused to accompany him ; the mother clung to the infant ; while the semi-lunatic or impostor took with him his three little boys — the eldest six, and the youngest but two years of age — and departed in the dead of night.

The mother at first thought but little of the occurrence, having seen his vagaries so frequently of late, and presuming that by morning light they would all be safely at home again. But morning came, and the day passed, and they did not return. He seemed indeed to have left the city, nor could any trace of him be discovered. Her anxiety now became intense, as also was that of the citizens to whom she communicated the circumstances. An alarm was given, and the people turned out in great numbers to search for the wanderers. It was seriously apprehended that the father might have put them to death and destroyed himself. The unhappy mother's distress increased with every succeeding hour ; the press sounded the alarm ; and the mayor issued a proclamation, announcing the facts, and offering a reward for the return of the children.

But a few days elapsed, however, before tidings were received that the fugitives were all safely housed in the town of Argyle, Washington county.

aJatthews had a sister living in Argyle, a distance of forty miles from Albany ; and it subsequently appeared that the cruel parent had travelled the whole distance, regardless of the tender years of his children, without stopping — going the whole way on foot — and arriving at the house of his sister shortly after midnight, and in twenty-four hours from the time of his departure from Albany. Under any other circumstances, the children would have sunk midway from fatigue ; but the terror in which they were kept by their father seemed to invest them with supernatural strength.