tender sympathy and counsel of those of either sex, who, by their
experience in the work of religion, are qualified for that service, the
monthly meetings are advised to select such, under the denomination of
_elders_. These, and ministers approved by their monthly meetings, have
meetings peculiar to themselves, called _meetings of ministers and
elders_, in which they have an opportunity of exciting each other to a
discharge of their several duties, and of extending advice to those who
may appear to be weak, without any needless exposure. Such meetings are
generally held in the compass of each monthly, quarterly, and yearly
meeting. They are conducted by rules prescribed by the yearly meeting, and
have no authority to make any alteration or addition to them. The members
of them unite with their brethren in the meetings for discipline, and are
equally accountable to the latter for their conduct.
“Thus have we given a view of the foundation and establishment of our
discipline; by which it will be seen that it is not, as hath been
frequently insinuated, merely the work of modern times, but was the early
care and concern of our pious predecessors. We cannot better close this
short sketch of it, than by observing that, if the exercise of discipline
should in some instances appear to press hard upon those, who, neglecting
the monitions of divine counsel in their hearts, are also unwilling to be
accountable to their brethren, yet, if that great, leading, and
indispensable rule, enjoined by our Lord, be observed by those who
undertake to be active in it,—‘Whatsoever ye would that men should do to
you, do ye even so to them,’—it will prevent the censure of the church
from falling on any thing but that which really obstructs the progress of
truth. Discipline will then promote, in an eminent degree, that love of
our neighbor which is the mark of discipleship, and without which a
profession of love to God, and to his cause, is a vain pretence. ‘He,’
said the beloved disciple, ‘that loveth not his brother, whom he hath
seen, how can he love God, whom he hath not seen? And this commandment
have we from him, that he who loveth God, love his brother also.’ ”
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The Friends are divided in sentiment; there are, in fact, two sects,
denominated _Orthodox_ and _Hicksites_.
Some opinion of Elias Hicks’s sentiments, in regard to the Trinity, may be
formed by an extract from one of his publications, (Sermons, vol. iv. pp.
288, 289.)
“He that laid down his life, and suffered his body to be crucified by the
Jews, without the gates of Jerusalem, is Christ, the only Son of the most
high God. But that the _outward person which suffered_ was properly the
Son of God, we utterly deny. Flesh and blood cannot enter into heaven. By
the analogy of reason, spirit cannot beget a material body, because the
thing begotten must be of the same nature with its father. Spirit cannot
beget any thing but spirit: it cannot beget flesh and blood. ‘_A body hast
thou prepared me_,’ said the Son: _then the Son was not the body_, though
the body was the Son’s.”
SHAKERS, OR THE UNITED SOCIETY OF BELIEVERS.
The editor gives an account of the religious tenets, &c., of this society,
in the precise words of his worthy friends and correspondents at Enfield,
N. H.:—
“Respected Friend,
“Having received your circular, requesting information concerning
our society, we freely notice it, and are most willing to give you
any information respecting us.
“It appears your request extends sufficiently far to embrace an
exposition of our moral and religious tenets, our faith,
principles, and manner of life, our secular concerns, &c.
“We have seen several historical sketches of our society by
different writers; but it is very rare to find one free from
misrepresentations of some kind, which must be owing either to
ignorance or prejudice. Therefore, in our communications, we may
be somewhat particular on some points; in any of which, if there
be any thing found agreeable to your desires, you are welcome to
it; and, as it is presumed your publication is intended for
information, among other truths, we hope to see something relative
to us, different from most of the descriptions of former writers.
“In obtaining information of one society, you get a general
understanding of all; for we are of one heart and one mind. Our
faith is one, our practice is one.
“We are acknowledged and distinguished as a peculiar people,
singular from all others; which peculiarity arises wholly from
these two principles—our faith and manner of life, which comprise
our motives in separating from the course and practice of the
world, the manner in which our property is held, &c. &c.
“It is a fact acknowledged by all professed Christians, that there
are two creations, an old and a new; or, which is the same thing,
two kingdoms, the kingdom of this world, and the kingdom of
Christ. It is also a truth as frankly granted, that these two
creations, or kingdoms, are headed, the one by the first Adam,
denominated the _old man_, and the other by the second Adam,
Christ Jesus, denominated the _new man_—two different personages,
possessing very different spirits, and executing very different
works. As positive as the preceding declarations are, that there
exist two distinct creations, and which are headed by two distinct
characters, so positive are the following:—that the subjects of
each kingdom bear a strong resemblance to their respective king,
and plainly represent the particular kingdom they inhabit; for,
‘As we have borne the image of the earthly, we shall also bear the
image of the heavenly.’ (1 Cor. 15:49.)
“Also that no person can have demands upon, and privileges in,
these two men and creations at one and the same time. We must
either hold to the old, and have nothing to do with the new, or we
must come out and forsake the old, and come into the new. We must
either put off the old man, Adam, and his works, which are well
known to be multiplying and supporting of an earthly kingdom,
which is the kingdom of this world, or we must put on the new man,
Christ Jesus, and his works, which are well known to be a life
without spot, chaste, virgin, and unstained by indulgences in any
of those things which a beloved worthy said constitutes the world.
(1 John 2:15, 16.) To these principles of faith we are strict, and
may be called rigid, adherents; equally tenacious in the practical
part of the new man, and in the same degree pointed against the
old.
“The second part of this subject of singularity in us consists in
the manner in which we hold our property, which, perhaps, is well
known to be in common, after the order of the primitive church in
the days of the apostles, in which state we have lived rising
forty years, ‘of one heart and one soul;’ not any of us saying
that ‘aught of the things which he possessed was his own,’ (Acts
4:32;) ‘buying as though we possessed not,’ (1 Cor. 7:30;) and
‘having nothing, and yet possessing all things.’ (2 Cor. 6:10.) In
consequence thereof, we are retired from the world, as not of that
kingdom; ‘My kingdom is not of this world,’ &c., (John 18:36;) by
which we enjoy a closer communion with our God, and by which we
follow the instruction of the Spirit, which saith, ‘Come ye out
from among them, and be ye separate,’ &c. (2 Cor. 6:17.)
“Our society contains three distinct families, comprising 233
souls; 103 males, and 130 females. The number of persons over 70
is 18; between 60 and 70, 21; between 21 and 60, 125; under 21,
63. The oldest person is 88. Deaths since the gathering of the
society, in 1792, 85.
“Our village is situated in the N. W. corner of the town, on the
western shore of _Mascomy Pond_, a pleasant sheet of water, of
nearly five miles in length, and half a mile average width. Our
village and home are pleasant to us, and are said to be so by
travellers. It is about ten miles S. E. from Dartmouth College,
forty N. W. from Concord, and one hundred from Boston.
“In all the families there are nearly thirty buildings, unadorned,
except with neatness, simplicity, and convenience, besides many
out-buildings. Among the buildings are one house of public
worship, one convenient school-house, three dwelling-houses, one
for each family, sufficiently large to accommodate us as places
for cooking, eating, sleeping, and retirement from labor, and
shops for the different branches of work. Our privilege for mills
is very small; consequently our machinery cannot be extensive. Yet
the little water that is running in small brooks, which can be
conveniently collected into artificial ponds, is improved, by
their emptying from one to another, and by the interspersion of
mills upon their discharging streams. We have three saw-mills, two
grist-mills, and some other machinery.
“As strangers, who many times wish to call, are frequently much
straitened and embarrassed by not knowing where to call, or what
to say, we should be pleased to have it particularly noticed, that
we have one building designated from the rest by the sign,
‘Trustees’ Office,’ over the door, where strangers are received,
where our commercial business is transacted, and where civil
people wishing for information may freely obtain it, or be
directed where it can be obtained.
“In our occupation we are agriculturists and mechanics. The
products of the garden may be said to be as important as any;
which are principally seeds, herbs, &c., from which this section
of the country is chiefly supplied. Our manufactures are wooden
ware, such as tubs, pails, half-bushel and other measures, boxes,
&c.; also, whips, corn-brooms, leather, and various other
articles.
“We keep from 1200 to 1500 sheep, mostly Saxon and Merino, which
afford wool for our own wear, and is likewise a source of small
trade with us. We keep about eighty cows, which supply us with
milk for a dairy, for our own consumption only.
“The education of our youth and children has been a subject of
much conversation among many people. It has been reported, that
the children which we frequently take in and bring up with us, are
kept in ignorance, having no opportunity of improving their minds
by a literary education. But the weight of this censure is
gradually growing less, by the contrary proof to the hundreds of
visitors who flock into our school, and who are not at all sparing
of their high encomiums upon it. It is conducted partially on the
Lancasterian system, and is said to surpass any of the common
schools about us. Our school-room is furnished with books and
apparatus of a superior kind, which, we presume, is not equalled
by any school in the country, save the one among our people at
Canterbury, which, perhaps, is not in any respect inferior.
“In this society are two physicians. Each family has its
respective elders or ministers; among these and other individuals
of the society, are public speakers, whom you would denominate the
clergy.
“You see, from what we have here written, that we have taken up
many subjects, and several of them explicitly treated upon,
although short; from which, together with the pamphlet
accompanying this letter, we conclude you may be able to get
considerable of an understanding, and which you are at liberty to
call at your pleasure. But it is sincerely to be hoped, if you
publish any thing concerning us, you will be careful to preserve
the true ideas of our communications.”
From the pamphlet above mentioned we make the following extracts:—
“Faith And Principles Of The Society.
“1. A life of _innocence_ and _purity_, according to the example
of Jesus Christ and his first true followers; implying entire
abstinence from all sensual and carnal gratifications.
“2. LOVE.—‘By this shall all men know that ye are my disciples, if
ye have love one to another. Love is the fulfilling of the law.’
This is our bond of union.
“3. PEACE.—‘Follow peace with all men,’ is a divine precept; hence
our abstinence from war and bloodshed, from all acts of violence
towards our fellow-men, from all the party contentions and
politics of the world, and from all the pursuits of pride and
worldly ambition. ‘My kingdom (said Christ) is not of this world.’
“4. JUSTICE.—‘Render to every man his due. Owe no man any thing,
but to love one another.’ We are to be just and honest in all our
dealings with mankind, to discharge all just dues, duties, and
equitable claims, as seasonably and effectually as possible.
“5. HOLINESS.—‘Without which no man shall see the Lord.’ Which
signifies to be _consecrated_, or set apart from a common to a
sacred use. Hence arise all our doctrines and practical rules of
dedicating our persons, services, and property, to social and
sacred uses, having adopted the example of the first gospel
church, in establishing and supporting one _consecrated_ and
_united_ interest by the voluntary choice of every member, as a
sacred privilege, and not by any undue constraint or persuasion.
“6. GOODNESS.—Do good to all men, as far as opportunity and
ability may serve, by administering acts of charity and kindness,
and promoting light and truth among mankind. ‘Whatsoever ye would
that men should do to you, do ye even so to them.’
“7. TRUTH.—This principle is opposed to falsehood, lying, deceit,
and hypocrisy, and implies fidelity, reality, good, earnest
sincerity, and punctuality in keeping vows and promises. These
principles are the genuine basis of our institution, planted by
its first founders, exhibited in all our public writings,
justified by Scripture and fair reason, and practically commended
as a system of morality and religion, adapted to the best interest
and happiness of man, both here and hereafter.
“Manner Of Admitting Members.
“1. All persons who unite with this society, in any degree, must
do it freely and voluntarily, according to their own faith and
unbiased judgment.
“2. In the testimony of the society, both public and private, no
flattery nor any undue influence is used, but the most plain and
explicit statements of its faith and principles are laid before
the inquirer, so that the whole ground may be comprehended, as far
as possible, by every candidate for admission.
“3. No considerations of property are ever made use of, by this
society, to induce any person to join it, nor to prevent any one
from leaving it; because it is our faith, that no act of devotion,
or service, that does not flow from the free and voluntary
emotions of the heart, can be acceptable to God, as an act of true
religion.
“4. No believing husband, or wife, is allowed, by the principles
of this society, to separate from an unbelieving partner, except
by mutual agreement, unless the conduct of the unbeliever be such
as to warrant a separation by the laws of God and man. Nor can any
husband, or wife, who has otherwise abandoned his or her partner,
be received into communion with the society.
“5. Any person becoming a member, must rectify all his wrongs,
and, as fast and as far as it is in his power, discharge all just
and legal claims, whether of creditors or filial heirs. Nor can
any person, not conforming to this rule, long remain in union with
the society. But the society is not responsible for the debts of
any individual, except by agreement because such responsibility
would involve a principle ruinous to the institution.
“6. No difference is to be made in the distribution of parental
estate among the heirs, whether they belong to the society or not;
but an equal partition must be made, as far as may be practicable,
and consistent with reason and justice.
“7. If an unbelieving wife separate from a believing husband, by
agreement, the husband must give her a just and reasonable share
of the property; and if they have children who have arrived to
years of understanding sufficient to judge for themselves, and who
choose to go with their mother, they are not to be disinherited on
that account. Though the character of this institution has been
much censured on this ground, yet we boldly assert that the rule
above stated has never, to our knowledge, been violated by this
society.
“8. Industry, temperance, and frugality, are prominent features of
this institution. No member who is able to labor, can be permitted
to live idly upon the labors of others. All are required to be
employed in some manual occupation, according to their several
abilities, when not engaged in other necessary duties.”
-------------------------------------
“The rules of government in the society are adapted to the
different orders of which it is composed. In all (as far as
respects adults) it is spiritual; its powers and authorities
growing out of the _mutual faith, love, and confidence_, of all
the members, and harmoniously concurring in the general form and
manner of government established by the first founders of the
society.
“The leading authority of the society is vested in a ministry,
generally consisting of four persons, including both sexes. These,
together with the elders and trustees, constitute the general
government of the society in all its branches, and, being
supported by the general union and approbation of the members, are
invested with power to appoint their successors and other
subordinate officers, as occasion may require; to counsel, advise,
and direct, in all matters, whether of a spiritual or temporal
nature; to superintend the concerns of the several families, and
establish all needful orders, rules, and regulations, for the
direction and protection of the several branches of the society;
but no rule can be made, nor any member assume a lead, contrary to
the original faith and known principles of the society. And
nothing which respects the government, order, and general
arrangement, of the society is considered as fully established
until it has received the general approbation of the society, or
of that branch thereof which it more immediately concerns.
“This community is divided into several different branches,
commonly called _families_. This division is generally made for
the sake of convenience, and is often rendered necessary on
account of local situation and occurrent circumstances; but the
proper division and arrangement of the community, without respect
to local situation, are into three classes, or progressive degrees
of order.
“Those children taken into the society are treated with care and
tenderness, receive a good school education, and, according to
their genius, are trained to industry and virtuous habits,
restrained from vice, and, at a suitable age, led into the
knowledge of the sacred Scriptures, and practically taught the
divine precepts contained in them, particularly those of Jesus
Christ and the apostles.
“During a period of more than forty years, since the permanent
establishment of this society at New Lebanon and Watervliet, there
never has been a legal claim entered by any person for the
recovery of property brought into the society but all claims of
that nature, if any have existed, have been amicably settled, to
the satisfaction of the parties concerned. Complaints and legal
prosecutions have not, hitherto, come from persons who brought
property into the institution, but from those who came destitute
of property, and who, generally speaking, have been no benefit to
the society in any way, but, on the contrary, after having enjoyed
its hospitality, and brought no small share of trouble upon the
people, have had the assurance to lay claim to wages which they
never earned, or property to which they never had any just or
legal claim.
“No person can be received into this order until he shall have
settled all just and legal claims, both of creditors and filial
heirs; so that whatever property he may possess, may be justly and
truly his own. Minors cannot be admitted as covenant members of
this order; yet they may be received under its immediate care and
protection. And when they shall have arrived at lawful age, if
they should choose to continue in the society, and sign the
covenant of the order, and support its principles, they are then
admitted to all the privileges of members. The members of this
order are all equally entitled to the benefits and privileges
thereof, without any difference made on account of what any one
may have contributed to the interest of the society. All are
equally entitled to their support and maintenance, and to every
necessary comfort, whether in health, sickness, or old age, so
long as they continue to maintain the principles, and conform to
the orders, rules, and regulations, of the institution. They,
therefore, give their property and services for the most valuable
of all temporal considerations—an ample security, during life, for
every needful support, if they continue faithful to their contract
and covenant, the nature of which they clearly understand before
they enter into it.
“We believe it will be generally granted that the history of the
world does not furnish a single instance of any religious
institution which has stood fifty years without a visible
declension of the principles of the institution, in the general
purity and integrity of its members. This has been generally
acknowledged by the devotees of such institutions and facts have
fully verified it. But we would appeal to the candid judgment of
those who have known this institution from the beginning, and have
had a fair opportunity of observing the progress of its
improvement, whether they have, in reality, found any declension,
either in the external order and regulations of the society, or in
the purity and integrity of its members, in the general practice
of the moral and Christian duties; and whether they have not, on
the contrary, discovered a visible and manifest increase in all
these respects. And hence they may judge for themselves, whether
the moral character of the society, and its progressive
improvement, can be ascribed to any other cause than the blessing,
protection, and government, of Divine Power and Wisdom.”
This denomination is also styled the _millennial church_. Although
celibacy is enjoined by the Shakers upon their members, yet their numbers
rather increase, by converts from the world.
There are fifteen societies of Shakers in the United States, located in
the following places:—Alfred, New Gloucester, and Poland, Me.; Canterbury
and Enfield, N. H.; Shirley, Harvard, Tyringham, and Hancock, Mass.;
Enfield, Conn.; Watervliet and New Lebanon, N. Y.; Union Village and
Watervliet, Ohio; Pleasant Hill and South Union, Ky. The number of Shakers
in the United States is about 6000.
This sect of Christians arose at Manchester, in England; and ANN LEE has
the credit of being its founder. They derive their name from their manner
of worship, which is performed by singing, dancing, and clapping their
hands in regular time, to a novel, but rather pleasant kind of music. This
sect was persecuted in England, and came to America in 1774. They first
settled in Watervliet, near Albany, N. Y. They have, or think they have,
revelations from Heaven, or gifts from the Holy Spirit, which direct them
in the choice of their leaders, and in other important concerns. Their
dress and manners are similar to those of the society of Friends; hence
they are often called _Shaking Quakers_. They display great skill and
science in agriculture, horticulture, and the mechanic arts; and their
honesty, industry, hospitality, and neatness, are proverbial. These people
choose their locations with great taste and judgment. A _Shaker village_
always presents a scene of beauty.
We close this article with an extract from a speech of the Hon. John
Breathitt, late governor of Kentucky.
“Much has been urged against Shakerism, much has been said against their
covenant; but, I repeat it, _that_ individual who is prepared to sign the
church covenant, stands in an enviable situation: his situation is,
indeed, an enviable one, who, devoted to God, is prepared to say of his
property, ‘Here it is, little or much; take it, and leave me unmolested to
commune with my God. Indeed, I dedicate myself to what? not to a fanatical
tenet; O, no! to a subject far beyond; to the worship of Almighty God, the
great Creator and Governor of the universe. Under the influence of his
love, I give my all: only let me worship according to my faith, and in a
manner I believe acceptable to my God!’