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*
PECULIARITIES OF THE SHAKERS,
LETTERS FROM LEBANON SPRINGS,
IN THE YEAR 1832,
AN ACCOUNT OF THE ORIGIN, WORSHIP, AND DOCTRINES,
() [F THE
SHA KERS’ SOCIET Y.
B Y A. VIS IT F. R.
“Speak of me as I am ; nothing extenuate
Nor set down aught in Inalice.”
N EW YORK .
J. K. PORTER, 144 FULTON STREET.
1832,
WILLIAM WAN No RDEN, PRINT.
PECULIARITIES OF THE SHAKERS.
L E T T E R I,
LEBANON SPRINCs, AND SHAKER WILLAGE,
Sir,
As you are desirous of knowing some-
thing of the character of the Society called
Shakers, which I am now visiting, I will cheer-
fully embrace this opportunity to communicate
to you the result of my inquiries. You have
no doubt heard many strange stories respect-
ing the worship and doctrines of this remarka-
ble people, and it may appear singular that any
reasonable person should ever be disposed to
join them ; for, if half the stories which have
been circulated of them were true, you might
justly conclude that they are fitter subjects for
a lunatic asylum, than to be intrusted with
the affairs of a decent and well regulated
community. These reports have created pre-
4. PECUL I AR IT I IFS
judices in the minds of many honest and con-
scientious persons, which prevent them from
examining with impartiality the history and
sentiments of the Shakers; but, believing that
all men have a perfect and inalienable right
to worship in that manner which is most
agreeable to the dictates of their own con-
sciences, and that when we speak or write of
the sentiments of others we should do it with
fairness and honesty, I shall endeavor, in my
succeeding letters, to place before you an im-
partial and correct statement of their govern-
7ment, worship and doctrines. I am the
more anxious to do this, because their enemies
have written with a view of holding them up
to the ridicule and contempt of the world,
while the efforts of their friends have been
deemed too partial, exhibiting only those parts
of their history which are less liable to objec-
tion. Not having any prejudices or partialities
to gratify, I shall aim to do them justice.
New Lebanon is situated in Columbia Coun-
ty, in the State of New York, about twenty
five miles south east from Albany, the capital
of the state. It is a place of great resort, in
of THE SHAKERs. 5
the summer season, both by invalids and peo-
ple of fashion, the former of whom visit it prin-
cipally on account of the efficacy of its mineral
springs. The water issues in considerable
quantities out of the solid rock, at a regular
temperature of 73 degrees Fahrenheit, and is
impregnated principally with lime, magnesia,
and sulphur. It is considered beneficial in
cases of scrofula and salt rheum, and persons
afflicted with cutaneous diseases have received
relief by bathing in this water. The baths
are numerous and convenient, and the accom-
modations for visiters are excellent. The
scenery at the springs is delightful, and is un-
surpassed by any in the United States. From
a hill about two miles from the Springs, in a
clear day, you have a most extensive view of
forty or fifty miles in every direction, extend-
ing into Massachusetts and Connecticut,
bounded by the Green Mountains, in Vermont,
and the Cattskill Mountains, in New York.
But the principal object of attraction to vis-
iters, is the settlement of the Shakers, situated
about two and a half miles from the Springs,
which they generally visit in great crowds in
1*
6 PECUI, IARITIES
Sunday, to witness their very singular mode
of worship. The Shaker village is hand-
somely situated on a rising ground, in a valley
surrounded by loſty, wooded hills, containing
about fifty houses, and six or seven hundred
inhabitants. The houses are built of wood
and brick, in a straggling manner, on each
side of the road, extending perhaps half a mile
in length, and command a delightful prospect
of the surrounding country. Their settlement
occupies about two thousand acres of land,
principally on the west side of the hill, which
extends to the west line of the town. The
Meeting House is a neat and handsome build-
ing, eighty feet by sixty five, with a porch
thirty seven by twenty four feet, and was built
in 1823. Their houses are all substantial
buildings, indicating the opulence and comfort
of the settlement. They have the advantage
of a small stream of water which turns two
overshot wheels that move the machinery of
their workshops. They have an extensive
orchard, containing a great variety of excellent
fruit, large medical and seed gardens, which
are in fine order. These gardens are very
OF THE SHAKERS. 7.
profitable, as their herbs and seeds are every
where sought after and purchased, being
always esteemed better than any other which
can be procured. They take great pains in
drying and packing their medical herbs, and
so highly are they valued that they have fre-
quent orders for them from Europe to a very
large amount. There is also a store contain-
ing a variety of useful and well made articles,
manufactured principally by females. These
are generally purchased by visiters, not only
on account of their durability and the excel-
lence of the workmanship, but as memen-
toes of their visit to the Shakers. Every thing
in and around the village, gives evidence of
industry, economy and good order, and no
one can visit it without being satisfied that it
is the abode of contentment and harmony.
Their treatment of strangers is truly hospi-
table, and where there is a disposition mani-
fested to know their principles they are willing
to impart any information required. The
members with whom I conversed were intel-
ligent and well informed, and the Elders ap-
peared to be well acquainted with the passing
8 PECUIL I AR ITT ES
events in the political and religious world, and
warm advocates of civil and religious liberty.
To all those who make human nature their
study, to philanthropists who are desirous of
ascertaining the best method of promoting the
happiness of their species, to the curious who
would be pleased to pass a day with a singu-
lar people, where they would be treated with
kindness and meet something novel and in-
teresting, and different from what they have
ever seen or imagined, a visit to the Shakers
is confidently recommended. Here they will,
at least, learn to look with an eye of indul-
gence upon a people whom they have hither-
to deemed little better than lunatics, and in
whose sentiments and practices they may sup-
pose that there is “neither rhyme nor reason.”
I remain, truly, yours.
OF THE SHAKERS. 9
L E T T E R II.
THE ORIGIN OF THE SHAKERS.
Sir,
My first letter contained a description of
the situation of this village, and I shall now
proceed to give you some account of the origin
of this singular Society. In doing this, I shall
endeavor to confine myself, as much as possi-
ble, to their own statements, and even to their
own words.
They say, “after the ministry of JEsus
CHRIST and his apostles on earth, a declen-
sion from the true spirit of Christianity took
place, the spirit of anti-christ gained the as-
cendancy, and commenced his dark reign,
which continued for the space of 1260 years.
The Churches became the churches of anti-
christ and assumed the authority of persecu-
ting the true witnesses of GoD, wherever they
could be found, and thus ‘the power of the
holy people was scattered:’—that by what is
called the Reformation his kingdom was
10 PECULIA RITIES
divided, and the way was opened for men to
enjoy their long lost civil and religious liberty.
About this time a remarkable revival of reli-
gion took place in France, which excited great
attention, and the subjects of it were wrought
upon in a very remarkable manner, both in
body and mind. Persons of both sexes, and
of all ages, were the subjects of this excite-
ment, and they uttered the most solemn warm-
ings against those false systems of religion,
and that anti-christian power which had exer-
cised dominion over the minds of men, and
predicted their certain downfall and destruc-
tion.” *
About the year 1706, a few of those per-
sons, who were known by the appellation of
French prophets, went over to England and
preached with such zeal and effect, that in a
short time they became very numerous. They
however formed no regular societies, nor
established any churches, consequently they
were not known as a distinct and visible sect.
In the year 1747, a number of persons, en-
dowed with the same spirit, united themselves
into a small society, in the neighborhood of
OF THE SHARERS. 11
Manchester, England, under the ministry of
James and Jane Wardley. This society
practised no forms of worship, and adopted no
creeds as rules of faith, but gave themselves
to be guided, as they believed, entirely by the
Spirit of God. “Sometimes, after sitting
awhile in silent meditation, they were seized
with a mighty trembling, with violent agita-
tions of the body, running and walking on
the floor, with singing, shouting, and leaping
for joy.” From these exercises of the body
they received the appellation of Shakers,
which has been their common name of dis-
tinction ever since. Although this name was
originally given by their enemies, in derision,
yet they consider it as descriptive of their doc-
trine and practice, and also in conformity with
several passages of the Scriptures, which speak
of a shaking of the “heavens and the earth.”
This small society continued to increase in
numbers till about the year 1770, “when by
a special manifestation of divine light, the
present testimony of salvation and eternal life
was fully revealed to Ann Lee, and by her
to the Society.” As this extraordinary woman
12 PECULIARITIES
is considered the founder of the Society, and
as her character has been the subject of much
discussion among both the friends and enemies
of the Shakers, I shall, in my next letter,
give you a particular account of this singular
female, who is reverenced to this day by all
the members of the Society, and by way of
eminence is called MoTHER ANN.
Respectfully yours, &c.
L E T T E R III.
THE CHARACTER AND SUFFERINGS OF ANN LEE.
Sir, -
Ann Lee, the daughter of John Lee, was
born in Manchester, England, in the year
1736. Her parents being poor she had no
education, and consequently could neither
read nor write. During her childhood and
youth, she was employed in a cotton manu-
OF 'I' H E SHATRIERS. 13
factory, and was afterwards a cutter of hatter's
fur. She was also employed as a cook in the
Manchester Infirmary, and it is said, was pe-
culiarly distinguished for her faithfulness,
meatness, and economy. She was married to
Abraham Stanley, a blacksmith, by whom
she had four children, all of whom died in
infancy.
In the year 1758, Ann Lee became ac-
quainted with James and Jane Wardley, of
whom I have before spoken, and united with
the Society under their care, being then in the
twenty third year of her age. This Society
held to an “open confession of every sin they
had committed, and to a full and final cross
against every thing which they knew to be
evil.” According to the account given by her
biographer, she passed through great trial and
distress of mind, for the space of nine years,
during which period, “the most astonishing
visions and divine manifestations were pre-
sented to her view in so clear and striking a
manner, that the whole spiritual world seemed
displayed before her, she had a full and clear
view º mystery of imiquity, of the root
14 PECULIARITIES
and foundation of human depravity, and of
the very first act of transgression committed
by the first man and woman in the garden of
Eden. Here she saw whence and wherein
all mankind were lost from GoD, and clearly
realized the only possible way of recovery.
This revelation she received in the summer of
1770, while in prison, where she was confin-
ed on account of her religious principles, under
the pretence that she had profaned the Sab-
bath. From this time the light and power of
GoD, revealed in Ann, and through her ad-
ministered to those who received her testimony,
had such sensible effect in giving them power
over all sin and filling them with visions and
revelations and other gifts of GoD, that she
was readily acknowledged as their spiritual
mother in CHRIST, from which she received
the title Mother Amm.” -
The persecutions Ann Lee endured in
Fngland, on account of her religious opinions,
were many and cruel. She was several times
imprisoned and stoned by her persecutors,
and at one time she was confined in a small
cell, in prison, for fourteen days, without any
OF THE SHAIKER.S. 15
kind of sustenance, except what was convey-
ed to her privately by one of her friends
through the key hole of the door, in which he
inserted the stem of a pipe, into which he
poured a small quantity of milk mixed with
a little wine. After many sufferings and
trials, on account of her opinions, she and her
little flock were at last permitted, for more than
two years previously to her leaving England,
to enjoy their faith in peace.
Ann Lee having, as she believed, “received
a special revelation, directing her to repair to
America, communicated it to the society, and
those who were able and willing, were per-
mitted to accompany her. The companions
of her voyage were Abraham Stanley, her hus-
band, William Lee, her brother, James Whit-
taker, John Hocknell, Richard Hocknell, son
of John Hocknell, James Shepherd, Mary
Partington, and Nancy Lee, a niece of Ann.”
They embarked at Liverpool, 19th May, 1774,
on board the ship Maria, Capt. Smith, of
New York, where, after a boisterous and dan-
gerous passage, they arrived on the 6th of
August, following. The captain, it seems, was
16 PECUſ, IARITIES
displeased with their strange mode of worship,
and threatened to throw them overboard, but
his ship having sprung a leak and their safety
endangered, they were all greatly alarmed.
Ann encouraged the seamen, and she and her
companions zealously assisted at the pumps.
Shortly after this a wave struck the ship with
great violence, and the loose plank was in-
stantly closed in its place, by which the leak
was stopped. This incident was viewed by
all on board as a miraculous interposition in
their favor, and the captain, after this, gave
them full liberty to worship GoD according to
the dictates of their consciences.
From the accounts published by her bio-
grapher, it appears that the sufferings and per-
secutions of Ann Lee were not confined to her
native country. She suffered much through
poverty, and the sickness of her husband, for
two years while she resided in the city of New
York. Here also her husband abandoned his
faith and his wife, and associated with another
woman, whom he afterwards married, and
thus ended her marriage connexion.
In September, 1776, Ann Lee, with her
ÚF THE SHAKERS. 17
few faithful friends, took up her residence in
the woods of Watervliet, near Niskeyuna,
about seven miles north west from Albany.
The place was then a wilderness, but, by their
indefatigable industry, they prepared a perma-
ment and comfortable settlement, where they
could enjoy their faith in peace amidst the tu-
mults of war in which the country was then
involved.
Her biographer observes that, “in the year
1779, Ann often encouraged her companions
by telling that the time was just at hand when
many would come and embrace the Gospel, and
directed them to make provisions for it, which
they did according to their abilities; and in
this same year a remarkable revival of religion
commenced in New Lebanon, and the adja-
cent towns,” which prepared the inhabitants
to embrace the opinions of Ann Lee and her
followers. As the fame of this strange people,
who lived in an obscure corner of the wilder-
ness, spread throughout the country, many
were induced from religious and other motives
to visit them, and some became convinced of
the truth of their sentiments, and joined them.
18 PECU L I AR ITT ES
Many of the new converts having more zeal
than discretion, were not always able to exer-
cise it according to the dictates of wisdom,
and hence many conjectures and rumors were
circulated respecting them and their female
leader, calculated to agitate the public mind.
By some, she was suspected of witchcraft,
and by others, because she and her friends
were opposed to war, she was accused of
holding a secret correspondence with the Brit-
ish, and accordingly a charge of treason was
publicly alleged against them, in consequence
of which she and a number of the leading
members were, in the month of July follow-
ing, imprisoned in Albany. After having
confined her in prison for several months, and
her enemies perceiving that this kind of per-
secution only tended to increase the number
of her followers, they supposed if they should
separate her from her friends, the Society
would soon be dispersed and come to nought.
Hence, about the middle of August, they sent
her down the Hudson river, with a view of
banishing her to the British army, which was
then in New York. Not being able to accom-
OF THE SHARER.S. 19
plish this object, they landed her at Pough-
keepsie, and confined her in the jail in that
town, where she remained till about the last
of December, when she was released by the
humane interposition of Governor Clinton,
who had been made acquainted with her
situation, by her friends who had been con-
fined in Albany. She now returned to Wa-
tervliet, and spent the remainder of the winter
and the next spring, but, in consequence of
the notoriety which her sufferings and perse-
cutions gave her, great numbers visited her,
and many became her followers.
In May, 1781, Ann Lee visited Harvard,
in Massachusetts, accompanied by several
male and female companions. Evil reports,
as usual, were circulated by her enemies in
different parts of the country, with a view of
exciting the people to acts of persecution. She
and her friends suffered much personal abuse,
particularly in Harvard and Petersham, where
the preservation of their lives seemed to be
owing to the providence of GoD. They were
scourged with whips, beaten with clubs, stoned,
kicked, and dragged about by their legs and
20 PECULIAR ITIES
arms, and the hair of their heads, and driven
from place to place, in the most cruel and
abusive manner, so that they narrowly escap-
ed with their lives, and numbers carried
through life the scars and marks of abuse
which they received from their cruel persecu-
tors.” These persecutions, however, like the
imprisonment at Albany and Poughkeepsie,
were the means of extending their sentiments
and ultimately of increasing their numbers.
About the beginning of July, 1783, she and
her friends left Harvard to return to the west-
ward, having visited in this journey, Peter-
sham, Cheshire, Richmond, Hancock, and
Stockbridge, in Massachusetts, New Leba-
mon and Stephentown, in the State of New
York. In these places they encountered
much persecution and obloquy, on account of
their religious sentiments. She returned, how-
ever, safely to Watervliet, having been absent
on this journey two years and three months.
“Ann Lee became now sensible that she
must soon leave her friends, and she accord-
ingly prepared them for the trying event, by
of THF shAKERs. 21
making known tº them that she felt that her
decease was shortly at hand. Being satisfied
that she had finished the work which she had
been called to perform on earth, she bid adieu
to all terrestrial things, and was released from
her labors, her sorrows and sufferings, and
calmly resigned her soul to GoD on the 8th
of September, 1784, in the forty-eighth year
of her age.”
I remain very respectfully yours, &c.
L E T T E R IV.
H&EMARKS UPON THE CHARACTER AND SUFFERINGS
OF ANN LEE.
Sir,
In my last letter, I gave you a tolerably
full account of the character and sufferings of
Ann Lee, who is justly considered the founder
of the Society of Shakers. I am, nevertheless,
unwilling to dismiss this subject without mak-
22 PECULIARITIES
ing some further remarks upon this remarka-
ble woman, and the persecutions she endured,
for conscience sake. Her labors and sufferings,
for the good of others, give incontestible evi-
dence that she was sincere, however much we
may suppose her to be mistaken or deluded
in her religious opinions. In giving her his-
tory, we have noticed also, the temper and
conduct of her persecutors, who appear to have
been influenced by the worst kind of bigotry
and intolerance. Her biographer states that
the principal part of her persecution was caused
by those whose office is pre-eminently calcu-
lated to promote peace on earth, and good will
to men, and yet it is lamentable to state that
all the religious persecutions, from the days of
Jesus to the present time, have been origi-
nated and carried on by a corrupt priesthood.
How bitter and malignant must have been
the spirit of those men, who could instigate
others to persecute a weak, defenceless, and
ignorant woman, merely because she differed
from them in her opinions, and felt it her duty
to warn others against living in their sins.
Suppose she was deluded, the delusion was
OF THE SHAEKER.S. 23
an innocent one, and their persecution tended
only to create the sympathies of good people
in her favor, and even to think more favorably
of the opinions which she so courageously
and fearlessly propagated.
You may possibly be desirous of knowing
something further respecting this remarkable
woman, and as her biographer, who was per-
sonally acquainted with her, has given a par-
ticular description of her person, I will here
transcribe it in his own words.
“Mother Ann Lee, in her personal appear-
ance, was a woman rather below the common
stature of women, thick set, but straight and
otherwise well proportioned, and regular in
form and features. Her complexion was light
and fair, and her eyes were blue, but keen
and penetrating; her countenance was mild
and expressive, but grave and solemn. Her
natural constitution was sound, strong, and
healthy. Her manners were plain, simple,
and easy; yet she possessed a certain dignity
of appearance that inspired confidence and
commanded respect. By many of the world
who saw her without prejudice, she was called
24 PECULIAR ITIES
beautiful; and to her faithful children she ap-
peared to possess a degree of dignified beauty
and heavenly love, which they had never be-
fore discovered among mortals.
“Her mind rose superior to the ordinary
passions of human nature, and her great labor
seemed to be to subdue those passions in her
followers, and to inspire their souls with divine
and heavenly affections. During the whole
period of her ministry, she was never known
to be in the least degree ruffled, or out of tem-
per with any one; but even in the severest
reproof she appeared to feel unbounded chari-
ty for those she reproved, and anxious only to
put away the evil and cherish the good.
“Mother Ann, in her ordinary manners
and deportment, was meek, simple and harm-
less, very just, upright, and conscientious in
all her conduct, and very careful to wrong no
one in any manner whatever, and she was
always ready to acknowledge an act of kind-
mess from any person, even from her most in-
veterate enemies. She often manifested, with
great humility and thankfulness, her contin-
ual dependance on the gift of GoD, and hum-
OF THE SHAKEIR.S. 25
bly acknowledged his goodness and mercy to
her under all her trials and sufferings, and
frequently expressed her thankfulness for the
blessings she had received. She was far from
assuming to herself any power or authority
whatever; but that which was given her of
GoD, she felt herself bound to exercise in
strict obedience to his divine will. When
any of the believers kneeled before her, she
would say to them, “don’t kneel to me, but
kneel to GoD : I am but your fellow servant.”
“In her daily deportment she manifested
the most distinguished marks of humiliation.
She frequently waited on those who came to
see her with the same attention and assiduity
as though she had been a servant in the fa-
mily. When people came who were fatigued
with their journey, and were feeble, wet, or
cold, she often used to wait upon them with
the greatest kindness, and with her own hands
make all necessary provision for their com-
fort. Sometimes, while waiting upon them,
she would say, ‘I am among you as one that
serveth.’ When great numbers of people
were collected at the table, she often waited
26 PECULIARITIES
upon them with all the attention of a dutiful
and faithful servant.”
In a work entitled “CHRIST's Second Ap-
pearing,” I find the following poem, which is
designed to give a full description of the life
and ministry of Ann Lee, and although there
is nothing in the poetry to recommend it to
your attention, yet as it gives the views of
the author, in relation to this remarkable
woman, I will copy it for your amusement.
“A MEMORIAL TO MOTHER ANN.”
1. Let names and sects and parties no longer be rever'd,
Since in the name of Mother salvation hath appeard;
Appointed by kind Heaven, the Savior to reveal,
Her doctrine is confirmed with an eternal seal.
2. She was the Lord's Anointed, to show the root of sin,
And in its full destruction, her gospel did begin:
She stript a carnal nature of all its deep disguise,
And laid it plainly open, before the sinner's eyes.
3. Sunk in your base corruption, ye wicked and unclean :
You read your sealed Bibles, but know not what they mean:
Confess your filthy actions, and put your lusts away,
And live the life of Jesus; this is the only way.
4. Ye haughty kings and beggars, come learn your equal fate
Your carnal fallen nature you have to cross and hate:
* Millennial Church, p. 27.
OF THE SHAIKER.S. 27
Whatever your profession, your sex and color be,
Renounce your carnal pleasures, or CHRIST you’ll never see.
5. The way of God is holy, mark'd with Immanuel's feet,
Lust cannot reach Mount Zion, nor stand the golden Btreet.
If you will have salvation, you first must count the cost,
And sacrifice the nature, in which the world is lost.
6. At Manchester, in England, this burning truth began,
When CHRIST made his appearance in blessed Mother Ann,
A few at first received it, and did their lusta forsake,
And soon their testimony brought on a mighty shake.
7. The clergy cried delusion! who can these Shakers be?
Are these the wild fanatics bewitched by Ann Lee ?
We'll stop this noise and shaking, it shall not long prevail,
We'll seize the grand deceiver and thrust her into jail.
8. Before their learned councils good Mother stood her ground,
And her pure testimony their wisdom did confound:
Till by her painful travail, her sufferings and her toil,
The faith of CHRIST was planted in the European soil,
9. Her little band of union, in apostolic life,
Remain’d awhile in England among the sons of strife,
Till the New-York Maria, borne by an eastern breeze,
Convey'd this little kingdom across the rolling seas.
10. For Mother's safe protection, good angels flew before,
Towards the land of promise, Columbia's happy shore;
Hail thou victorious Gospel, and that auspicious day,
When Mother safely landed in North America.
11. Near Albany she settled and waited for a while,
Lntil a great revival made all the desert smile ;
28 PECULIARITIES
At length a gentle whisper the tidings did convey,
And many flock'd to Mother, to learn the living way.
12. Through storms of persecution, the truth she did maintain,
And show’d how sin is conquered, and how we're born again,
The old corrupted nature from place to place she trod,
And, by regeneration, brought many souls to God.
13. About four years she labor'd with the attentive throng,
While all their sins they open'd, and righted every wrong,
At length she closed her labors, and vanish’d out of sight,
And left her faithful children increasing in the light.
14. How much they are mistaken who think that Mother's dead,
When through her ministration, so many souls are fed :
In union with the Father, she is the second Eve,
Dispensing full salvation to all who do believe.
15. Since Mother sent the Gospel, and spread it to the west,
How many little children are nourish’d from her breast !
How many more conceived and trav’ling in the birth,
Who yet shall reign with Mother, like princes in the earth.
16. As far as sin hath reigned, and souls have been enslav’d;
As far as they’re awaken'd, and would be truly sav'd ;
As far as they’re convicted, to feel the loss of man, .
So far shall be extended the name of MoTHER ANN.
As I have already trespassed upon your pa-
tience, I shall close this letter by saying, that
in my next I will state to you the principles
upon which the Society of Shakers is founded.
Truly yours, &c.
5
OF THE SHARER.S. 29
L E T T E R. W.
THE PRINCIPLES UPON WHICH THIS SOCIETY IS FOUNDED.
Sir,
In the commencement of this Society,
they were divided into separate families, and
scattered in different places, each one follow-
ing their own individual and separate interest.
But as it was found by experience that it was
necessary for their comfort, as well as to build
up the best interests of the Society, attempts
were made to bring them together in one com-
pact body. The way having been gradually
prepared for the attainment of this important
object, by the ministry of several of their lead-
ing members, many of those who embraced
their testimony were willing to unite their
property for the common benefit. But the
permanent establishment of good order was
necessarily a progressive work, which could
not be suddenly accomplished.
From their books I learn that the “gather-
ing of the Society began at New Lebanon, in
the month of September, 1787, and continued
30 PECULIARITIES
to progress as fast as circumstances and the
nature of the work would admit. Elders and
Deacons were appointed to lead and direct, in
matters of spiritual and temporal concern;
suitable buildings were erected for the accom-
modation of their members, and order and re-
gularity were by degrees established in the
Society, so that by 1792 the Church was con-
sidered established in the principles of her
present order and spirit of government. Those
who were thus gathered into a united body
were denominated the Church, being a col-
lective body of Christians separated from the
world, and enjoying in their united capacity
one common interest.
“There were many, however, whose cir-
cumstances did not at that time admit of a
complete separation from the world, being
still under, more or less, worldly embarrass-
ments; so that they were scattered into sepa-
rate families, having a subordinate privilege,
but at the same time were at full liberty to
follow the example of the Church, and to main-
tain a united interest when their circumstan-
ces would admit. But in order that such per-
{) F THE SHARE F.S. 31
sons might enjoy the benefit of a united inherit-
ance, they were allowed to gather in their
interest by agreement, and after taking an in-
ventory of whatever property they brought
into the society, they devoted the use of it to
the mutual benefit of the family; but agreed
to make no demands for the use of the proper-
ty so devoted, or for any services which they
might perform in that united capacity. If they
chose afterwards to withdraw from the family,
or from the Society, they were at liberty to
withdraw the property they had brought in,
it being expressly understood that no property
was to be brought in, except by the mutual
agreement of the parties concerned.
“Families formed in a separate situation
have the entire control of their own property,
but still may have all the privileges of coun-
sel and instruction from the Elders, whenever
they feel their need of it. They may attend
the meetings of the Society, so long as they
are willing to conform to its requirements,
which is to live conscientiously, according to
the principles of continence, purity and holi-
ness, which they have professedly received
32 PECU L I AR IT f ES
according to the precepts and example of
JESUS CHRIST, and in conforming to these
principles their local situation does not prevent
their union with the Society.”
It is evident from the oral and printed state-
ment made by the members of this Society, that
they leave it to the free choice of all those
who join them whether to surrender to them
all their property or not; but after they have
deliberated upon the subject, and settled all
their temporal affairs, and made a suitable
provision for their heirs, if they then feel it
their duty to give themselves and their pro-
perty freely to the Church, and come into full
union, they are admitted. But until all these
preliminaries are settled, they cannot be receiv-
ed as members. When, however, this volun-
tary surrender of property is made, there is no
room for recantation, or the withdrawal of
what has thus been devoted. The following
extracts from the written covenant will show
in what light this contract is viewed by the
parties making it.
“ART. Iv. We solemnly and conscientious-
ly dedicate, devote, and give up ourselves and
* Millennial Church, p. 54.
t) F. "I HE SHARER.S. 33
services, together with all our temporal inter-
est, to GoD and his people; to be under the
care and direction of such elders, deacons, or
trustees, as have been, or may hereafter be es-
tablished in the Church according to the first
article of this covenant.”
ART. vi. We further covenant and agree,
that it is, and shall be the special duty of the
deacons or trustees, appointed as aforesaid, to
have the immediate charge and oversight of
all and singular, the property, estate, and in-
terest, dedicated and given up as aforesaid:
and it shall also be the duty of the said deacons
or trustees, to appropriate, use and improve the
said united interest, for the benefit of the
Church, for the relief of the poor, and for such
other charitable and religious purposes as the
Gospel may require, and the said deacons or
trustees in their wisdom shall see fit : Provi-
ded, nevertheless, that all the transactions of
the said deacons or trustees, in their use,
management and disposal of the aforesaid
united interest, shall be for the benefit and
privilege, and in behalf of the Church, (to
which the said deacons and trustees are, and
34 PECULIA RITIES
shall be held responsible,) and not for any
personal or private interest, object, or purpose,
whatever.”
“ART. VIII. As the sole object, purpose,
and design of our uniting in covenant relation,
as a Church or body of people, in Gospel union,
was from the beginning and still is, faithfully
and honestly to receive, improve, and diffuse
the manifold gifts of God, both of a temporal
and spiritual nature, for the mutual protection,
support, comfort, and happiness of each other
as brethren and sisters in the Gospel, and for
such other pious and charitable purposes as
the Gospel may require : Therefore, we do,
by virtue of this covenant, solemnly and con-
scientiously, jointly and individually, for our-
selves, our heirs and assigns, promise and de-
clare, in the presence of GoD, and each other,
and to all men, that we will never hereafter,
neither directly nor indirectly, make nor re-
quire any account of any interest, property,
labor, or service, which has been, or which
may be devoted by us, or any of us, to the pur-
poses aforesaid; nor bring any charge of debt
or damage, nor hold any demand whatever
OF THE SHA KERS, 35
against the Church, nor against any member
or members thereof, on account of any proper-
ty or service given, rendered, devoted, or con-
secrated to the aforesaid sacred and charitable
purposes.”
“As this society consider it necessary that
whatever is done in religious matters, should
be wholly voluntary, and should be performed
by persons of mature age and understanding,
capable of acting deliberately and considerate-
ly, therefore children cannot be received into
the Church, as members. They may be taken
under the care and guardianship of the Socie-
ty, by the request and free col sent of their
parents and guardians, together with their
own consent. But when they become of law-
ful age, they must then make their own choice
both with regard to themselves and property,
should they be heirs to any property. It is an
established rule of the society, that children,
who are faithful and obedient to their parents
until they become of age, are justly entitled to
their equal portion of the estate of their parents,
whether they continue with the society or not.”
From these extracts, you will be able to
* Millennial Church, p. 58.
36 PECULIA RITIES
judge of the principles upon which the Society
is founded, and their manner of conducting in
relation to property. Their conduct towards
the children of those who may become mem-
bers of the society, appears to be perfectly fair
and honorable, and if they conform in all re-
spects to their contract, as we have reason to
suppose they do, there can be no objection to
those principles upon which the Society is
based, in relation to their temporal concerns.
Sincerely yours, &c.
L E T T E R V [.
DISCIPLINE AND GOVERNMENT OF THE SOCIETY,
Sir,
You are no doubt desirous of ascertain-
ing what form of government and discipline
is adopted by this singular and interesting
people. To gratify your wishes, in this re-
spect, shall be the object of the present letter.
OF THE SIIA RER.S. 37
“The visible head of the Church of CHRIST
on earth,” they say, “is vested in a ministry
consisting of male and female, not less than
three, and generally four in number, two of
each sex. The first in the ministry stands
as the leading Elder of the Society. Those
who compose the ministry are selected from
the Church, and appointed by the last prece-
ding head or leading character; and their au-
thority is confirmed and established by the spon-
taneous union of the whole body.”
You will perceive from this extract that
their government is a kind of compound hie-
rarchy, composed of persons of each sex; and
emanating from their founder, Ann Lee, more
than fifty years since, has continued uninter-
rupted to the present time. The Society of
this place is the centre of union to all other
Societies ; but the more immediate duties of
the ministry extend to the two Societies of
New Lebanon and Watervliet.
“Other Societies are under the direction of
a ministry appointed to preside over them, and
in most instances two or more Societies consti-
tute a bishopric, being under the superintend-
38 PE CUL IARITIES
ence of the same ministry.” The duties of
these ministers is to “bear testimony of the faith
and principles of the Society to those who are
without, and give information to candid in-
quirers; also to receive and instruct those who
visit the Society for that purpose, and to admit
those who receive the same faith, and desire
to unite themselves to the Society. They are
also occasionally sent abroad to preach the
Gospel to the world of mankind, as duty may
call or the way be prepared for it. The num-
ber of these ministers, both male and female,
is more or less as occasion requires.”
The Society at New Tebanon, as well as
other Shaker Societies, is divided into families
consisting of from seventy-five to one hundred
and fifty members each, including males and
females. Elders are appointed in each large
family, of two persons of each sex, who are
considered the head of the family. “The
management of the temporal concerns of such
families is intrusted to the deacons and deacon-
esses, as trustees of the temporal property of the
family or society to which they belong. It is
their duty to provide for the support and con-
OF T H E SHARER.S. 39
venience of their respective families, of regula-
ting the various branches of business in which
the members are employed, and of transacting
business with those who are without. All the
members are equally holden according to their
several abilities to maintain one united interest;
and therefore all labor with their hands in some
useful occupation, for the mutual benefit and
comfort of themselves and each other, and for
the general good of the Society or family to
which they belong. Ministers, elders and dea-
cons, are all industriously employed in some
manual occupation, except in the time taken
up in the necessary duties of their respective
callings.”
At first view, we should suppose that there is
something arbitrary and unrepublican in their
mode of appointing ministers and elders; but
it appears upon inquiry that no oneisappointed
to office unless he or she is acceptable to the
members; besides, there is nothing to be gained
by this appointment, except the honor of being
the servants to the rest of the members; for we
perceive that they all are expected to perform
manual labor, as well as the rest of their breth-
40 PECU L LARITIES
ren, when they are not engaged in performing
the peculiar duties of their respective offices.
The factis, the real government of this Society
is founded on public opinion, operating on the
feelings and consciences of each individual.
Each member does what amount of labor
he considers right and proper, without any
intervention on the part of his fellow-laborers.
Conscience and the examples of others are
the only incitements to labor, and none are
required or expected to labor beyond their
strength, and each one must act conscientious-
ly in the discharge of this and all other duties.
“If reproof and admonition is at any time
found necessary, it is applied only through the
medium of conscience: for the law of CHRIST,”
they say, “admits of no external compulsion.”
In a Society founded on these principles
there is very little scope for selfish or party
feelings; the property of each family is held
in common by all the members of that family
indiscriminately, each member contributes un-
reservedly his best services to the common
stock, and is assured of comfortable food,
clothing and habitation during life, and en-
OF THE SHARER.S. 41
joys equal comforts in health, sickness and
age.
The mind is thus wholly freed from all
anxieties respecting the future, which embit-
ters the existence of by much the largest por-
tion of the human race. From this state of
things, it may naturally be inferred, that he
who most willingly devotes his time and ta-
lents to the benefit of the Society, must neces-
sarily enjoy the highest esteem of his fellow
members, while the indolent and unworthy
brother, who seeks to throw off the burden of
his support from his own shoulders to those of
his brethren, is treated with coldness and indif-
ference. Not that he is deprived of any phy-
sical comfort, because the temporal advantages
of the Society are at all times enjoyed in perfect
equality, by the worst, equally with the best,
members of the family.
“Such,” they say, “are the principles of
faith, order, regularity and gospel union, plant-
ed in the hearts of the members; and such
their understanding of the law of CHRIST,
that no faithful soul can ever seek, or even
wish to seek for pre-eminence, or have any de-
4*
42 PECTJ LIAB. ITIES
sire to usurp authority over another. Those in
places of trust feel themselves under the great-
est obligations to be faithful, knowing their
accountableness as the servants of CHRIST
and stewards in the house of GoD, and to be
just, upright and faithful in the discharge of
the duties incumbent upon them. But should
any one, in any office of care and trust, yield
to the influences of evil, and cease from his
faithfulness, he would unavoidably lose that
union of spirit which binds the faithful togeth-
er in the bonds of love and harmony: of course
he would forfeit the esteem and confidence of
the members, and could no longer retain his
ffioce in the Church.”
Yours, truly.
* Vide. Millennial Church, page 62.
OF THE SHARET. S. 43
L E T T E R W II.
STATE OF EDUCATION.
Sir,
From the principles upon which the So-
ciety of Shakers is established, it must be
supposed that the number of children among
them is very small, and consequently that little
or no attention is paid to the subject of educa-
tion. The children belonging to this Society
have been brought into it by those persons
who have embraced their principles and be-
come members, and occasionally they have
taken in the children of others, by the ear-
nest solicitation of their parents and guardians;
but this is not a common practice. When
the Society was in its infancy, it was unable
to do much for the education of its children,
owing to its extreme poverty and the fewness
of its members, but since it has become organ-
zedi and increased, schools have been estab-
44 FECU L IAR ITIES
lished at New Lebanon, and other places upon
the Lancasterian plan, with some variation
more congenial with its own principles and
manner of government. In the summer, the
female school is open under the inspection of
two or three intelligent elderly females. These
pupils, about forty or fifty in number, receive
here an excellent common education; they are
kept in perfect order, meatly attired, and per-
fectly happy. The boys are instructed during
the winter in all the branches of education
necessary to fit them for the useful and active
duties of life; and where traits of uncommon
genius appear, they have opportunities for in-
struction accordingly, and thus all receive in-
struction proportioned to their talents and ca-
ities for usefulness. This the Society
considers sufficient, as it will avail nothing
for children to spend their time in acquiring
a knowledge of the higher branches of litera-
ture, and especially of what is called classical
learning, unless they can apply their know-
ledge to some useful purpose.
This Society explodes the idea that a clas-
sical and theological education is necessary to
OF THE SHAKER.S. 45
qualify any person for the Gospel ministry.
They profess to believe that “GoD calls all true
Gospel ministers by his Spirit, and qualifies
them for their work,” and therefore it is impious
to presume that the mere circumstance of “a
young man's devoting four years to classical
learning, and then three years at a theological
school in the study of divinity, will qualify
him to be an ambassador of CHRIST.” Their
children are carefully taught to regard the prin-
ciples of honesty, punctuality and uprightness
in all their conduct; to keep a conscience void
of offence toward GoD and all men; to be neat,
clean and industrious; to observe the rules of
prudence, temperance and good economy in
all their works; to subdue all feelings of par-
tiality and selfishness; to let the law of kind-
ness, love and charity govern all their feelings
toward each other; to shun all contention and
strife, and be careful never to give nor take
offence; to conduct themselves with civility,
decency and good order before all people; to
promote the happiness of each other, as the
only sure way to enjoy happiness them-
selves, and to bless one another as the best
means of securing the blessing of GoD.
46 PECULIA RITIES
This may be considered as the amount of
the education which is imparted to the child-
ren of Shakers, and if they strictly adhere to
this plan, they cannot fail of making them
good members of society and useful in their
generation. It is true they cannot have
many distinguished scholars among them by
this mode of education, but they will have,
what is of much greater value, well informed,
practical, prudent men, who will be qualified
to discharge the various duties of life with pro-
priety and fidelity, and thus contribute their
quota to the sum of human happiness, which
is the great end of our existence.
Respectfully yours, &c.
mºm-mm-se
L E T T E R W III.
PRESENT NUMBER AND INCREASE OF THE SOCIETY.
Sir,
It will no doubt be interesting to you to
learn, whether a people professing these senti-
ments have increased since their first settle-
ment at New Lebanon, and if so what is their
OF THE SHARER.S. 47
present number. In this respect, I am pleased
to have itin my power to gratify your curiosity.
In one of their publications, I find it stated
that the Society in this place was first collected
in a body and organized in 1787. The Church
established here was the common centre of
union for all who belonged to the Society, in
various parts of the country. This is still
considered the mother Church, and all the
societies of Shakers in the United States are
branches of it.
In five years, from 1787 to 1792, several
Societies were formed upon the same principles
in some of the eastern States, The first and
largest is, as we have before stated, in this
town, and now contains between five and
six hundred members. That at Watervliet,
in New York, about seven miles northwest
from Albany, was established soon after the
Church at New Lebanon, and numbers up-
wards of two hundred members. One at Han-
cock, Berkshire County, Massachusetts, has
about three hundred members, and another at
Tyringham, in the same county and state,
about sixteen miles from Hancock, numbers,
48 PECU L IAR ITIES
it is said, one hundred. There is likewise a
Society of Shakers, containing two hundred
members, at Enfield, Connecticut. In Har-
vard, Massachusetts, there is also a Society of
two hundred members, and about one hundred
and fifty members belong to the Society at
Shirley, in the same State. In New Hamp-
shire there are two Societies, one at Canterbury
and another at Enfield, each of which has
upwards of two hundred members. There are
likewise two Societies in the State of Maine,
one at Alfred, whose members amount to two
hundred, the other at New Gloucester, which
has about one hundred and fifty members.
These are all the Societies which were
formed prior to the year 1805. From the year
1785 up to this period, there were but few addi-
tions, as the members were principally occu-
pied in gathering themselves into societies,
and it required all their energies to organize
themselves into regular communities without
testifying their faith to others. They deemed
it necessary to prove the efficacy of their faith,
to try their obedience, and to establish their
principles, by the test of actual experiment.
OF THE SHARER.S. 49
However, near the close of the eighteenth
century, many persons were excited to exa-
mine their sentiments and to visit the society,
that they might judge of the value of their
principles by comparing the lives of the mem-
bers with their profession. The result was,
that several, being convinced of the truth and
value of their principles, joined the society,
and from that period there has been a gradual
addition to all the societies throughout the
United States. But the greatest increase has
been in the western States, occasioned by
what is commonly called the Kentucky Re-
vival. This commenced in the beginning of
the present century, and, from the accounts
given of the persons affected by this revival, it
would seem that they were under remarkable
operations both of body and mind, “and were
exercised with astonishing dreams, visions and
revelations.” This excitement spread through
several of the western States, and was attend-
ed with the most violent persecutions of this
innocent and unoffending people. And what
is most to be regretted, those persecutions were
generally instigated and headed by professors .
5
50 PECULIARITIES
of the Christian religion, and often by those
who called themselves the ministers of the
Gospel of JESUS CHRIST.
I cannot avoid mentioning one instance of
persecution, which will sufficiently illustrate
the folly and wickedness of the persons en-
gaged in this unholy work. A body of 500
men, led by officers in military array, appear-
ed before the principal dwellings of the Shaker
Society, in Union Willage, Ohio. This for-
midable force was preceded and followed by a
large concourse of all descriptions of people, es-
timated at nearly two thousand, whose object
was to witness the mighty conflict between
500 armed men and a few harmless and de-
fenceless Shakers / Among this multitude,
there were many friendly to the Society, and
whose wish was to prevent mischief and pre-
serve peace; but the majority were either
strangers or decided enemies, who came to
support the military in case of necessity. Ma-
ny of this mob were armed, some with guns
and swords, some with bayonets fixed on poles,
and others with staves, hatchets, knives and
clubs. These threatening appearances pro-
OF THE SHARERS. 51
duced no fear or confusion among the members
of the Society; they remained calm and un-
dismayed, and attended to their usual occupa-
tion through the whole of the day, with as
much regularity as the confused circumstances
of their situation would admit. Their answers
to their persecutors were mild but decisive;
“that they esteemed their faith in the Gospel
dearer than their lives, and were, therefore, de-
termined to maintain it, whatever might be
the consequence; and as for quitting the coun-
try, they were upon their own possessions,
which they had purchased with their own mo-
ney, and for which they were indebted to no
man;–that they held no man's property, and
therefore had a right to the peaceable enjoy-
ment of their own possessions in a free country,
and were entitled to those liberties granted by
the laws, which secured to them the liberty of
conscience.”
The result of this meeting was, that many
were astonished at the mildness of this peace-
able people and their judicious answers to their
persecutors, that they withdrew without com-
mitting any abuse, or occasioning any conten-
52 PECULIAR ITIES
tion, except among themselves for being the
dupes of unfounded rumors, and malicious
and false reports. These persecutions, as
might have been expected, led to inquiry and
personal examination, and many persons were
led to embrace their sentiments, and become
members of a Society which they had once
despised and persecuted. People of all classes,
and various denominations, the rich and the
poor, flocked together to hear their preaching,
and in various places both preachers and peo-
ple embraced their sentiments with zeal, a-
mong whom were many respectable characters
of different denominations. Their sentiments
spread principally in the States of Ohio, Ken-
tucky and Indiana, where five Societies have
been established. There are two Societies in
Ohio, one at Union Willage, in the County of
Warren, which contains about six hundred
members, the other is at Watervliet, in the
County of Montgomery, which has one hun-
dred members. In Kentucky there are also
two Societies; one is at Pleasant Hill, Mercer
County, which numbers between four and five
hundred, and the other at South Union, in
OF THE SHAKERS. 53
Logan County, contains nearly four hundred
members. The fifth Society, in the western
States, is at West Union, Knox County, In-
diana, and is said to have in its fellowship
upwards of two hundred. The present num-
ber of this Society in the United States exceeds
four thousand, and it is said to be rapidly
increasing. More than two thirds of the
number have been added to the Society since
the commencement of the present century.
'Most of these Societies are divided into
large families, and each family has a large
and convenient dwelling house, with shops
and out-houses, for the purpose of carrying on
the various branches of business pursued by
the family. There is also in each Society a
house for public worship, and an office or offices
for transacting the public business. The prin-
cipal employments of the members are agri-
culture, horticulture, and the various branches
of domestic manufacture. Of course, the
greater proportion of the articles of consump-
tion among them are of their own production,
and their various mechanical branches furnish
a variety of articles for market.
5*
54 PECULIA RITIES
A brief review of the history of this people
will satisfy you that the temperance, chastity,
and industry observed so scrupulously by them,
tends greatly to that healthiness and longevity
for which they are so conspicuous. This is
demonstrated from the fact, that less sickness
and fewer deaths have occurred among them
than is usual among other Societies. A gen-
eration is generally estimated to last thirty
years, but in; the Societies at New Lebanon
and Watervlietjip to the year 1800, the ave-
rage ages of those who died exceeded fifty
years; and since that period, the average ages
of all who have deceased in those two Socie-
ties, amount to about sixty years.
I remain truly yours, &c.
OF THE SHARER.S., 55
L E T T E R IX.
THE PECULIAR MANNER OF WORSHIP AMONG
THE SHAKERS.
Sir,
Having in my last letter given you an
account of the increase and present number of
the Society of Shakers both in this town and in
the United States, I will, in this, endeavor
to describe their singular mode of worship,
which attracts so much attention wherever
their Societies are established. However sin-
gular their mode of worship may appear to
strangers, yet I assure you that, like most
other religious sects, they adduce abundant
Scripture testimony not only to justify, but to
prove it. As there is no printed form of wor-
ship which has come under my observation, I
will relate to you the manner in which their
worship was conducted in those meetings
which I attended.
56 PECULY ARITIES
In the evening I was politely invited to one
oftheir family meetings, which I presume may
be considered a sample of these meetings in
general. The men assembled in a large con-
venient room, where, two large folding doors
opened into another room, and on these being
opened, I discovered the females of the family
arranged in a similar manner to the men in
our room, fronting each other. They com-
menced singing several pieces of sacred music,
in tones by no means unharmonious. The
Elder then addressed them in a very affection-
ate manner, saying, that notwithstanding the
fatigue of labor which they had that day suf-
fered by endeavoring to save the fruits of the
earth with which GoD had so abundantly
blessed them, yet they would find the labor of
worship refreshing to their minds and bodies;
that they had often experienced the refreshing
influence of this exercise, when their bodies
had been distressed by the labor of the day.
After this address, they began to march in
a circle round the room, two by two; the men
preceding, and the women following them.
Six or eight men and women, who, I pre-
OF THE SHAKERS. 57
sume, were their best singers, formed a ring
within the circle, struck a more lively and ani-
mating tune than they had yet sung, when the
others in the outer circle commenced marching
forward, in a kind of measured run, holding
their hands in different postures according to
the tune, and sometimes striking them to-
gether, keeping exact time with the singing.
At the close of this exercise, becoming more
animated, they commenced a shuffling dance,
and some of them turned round upon their
heels with great agility. Although this was
done by them with the utmost gravity, yet it
being so new to me, it was, I confess, with
great difficulty that I commanded my risible
faculties. After one or two dances conducted
in this manner, the exercises closed, and they
all separated and retired, each one to his own
apartment.
The next day being Sunday, we repaired to
their place of worship, which is one of the neat-
est buildings, both inside and out, that I have
ever seen. The floor appears perfectly smooth,
except a single seam in the middle of it, which
seems to be the line of demarcation between
58 PECULIA RITIES
the men and women. On this floor there are
moveable benches, which are brought in, both
for the accommodation of visiters when the
galleries are filled, as well as for themselves.
Here were assembled probably two hundred
and fifty members of the Society, and about
four hundred visiters, who were seated in and
before the galleries, the men on one wing and
the women on the other. Notwithstanding
they pay every attention to their comfort, they
shew but little taste in their dress, either males
or females. The females, in particular, seem
a shapeless mass of petticoat and handkerchief,
surmounted by a large white Quaker cap, in
no way calculated to improve their external
appearance. They all look remarkably pale
and sallow, and though their countenances
appear placid, there is not any striking evi-
dence of happiness. The men generally look-
ed healthy and ruddy, but the odd manner
in which their hair is cut, as well as the
antique form of their dress, gave them a very
singular appearance. Among the number we
noticed several coloured persons, male and fe-
male, who are dressed in the same costume as
OF THE SHAKERS. 59
the other members, and joined with them in
their worship. The worship commenced by the
men arranging themselves in lines in one end of
the room, and the women in the other, and af-
ter a few words were addressed to them by the
Elder, they all kneeled down in opposite lines,
facing each other, and after a period of pro-
found silence, they commenced singing hymns
from a book, the words of which were unintel-
ligible to the auditors. After this they rose
and marched backwards and forwards, facing
each other, to a tune which they all sung ; then
they faced the wall, with their backs to the
audience, and marched in the same manner,
backwards and forwards towards the wall.
When this exercise ended they formed two
circles, a smaller and larger one, and marched
to the tunes sung by the immer circle, which
composed the principal singers; their handsalso
keeping time, either by the alternate motion of
swinging backwards and forwards, or by clap-
ping them together as they became animated
by the tunes which were sung. This exercise
continued about half an hour, when they re-
tired to their seats.
60 PECULIARITIES
As soon as this exercise of singing and
dancing ended, Elder Calvin Greene, who ap-
pears to be their chief speaker, stepped forward
into the centre of the room, and addressed the
audience in a very sensible discourse, in which
he vindicated their mode of worship, and ad-
duced various facts from antiquity, as well as
passages of Scripture, to prove that dancing has
always been a part of religious worship among
all nations. He observed that the “subject of re-
ligious worship has excited the attention of all
nations and of all religions, throughout all ages
of the world. Perhaps there is no subject on
which there has existed a greater diversity of
sentiment. Even among those who profess the
Christian religion, the great variety of opinions
would seem to indicate to an impartial observer,
that almost every different denomination be-
lieved in a different God, and expected to be
saved by a different Savior, and to enjoy a
different Heaven.
“In the early ages of mankind, after the
fall, it does not appear that there was any es-
tablished order of worship given : but those
whose hearts were turned to know the living
OF THE SHAKERS. 61
and true GoD, worshipped him by their obe-
dience in those things which he commanded
them. Thus Enoch and Noah, and the rest
of the early patriarchs, served GoD ; and thus
Abraham, Isaac, Jacob, Moses, and the pro-
phets, in after ages, served GoD ; and though
they frequently offered sacrifices and burnt
offerings; yet it was done in obedience to
the will of GoD, otherwise their offerings could
not be accepted.
“After the children of Israel were brought
out of the land of Egypt, they, as a body of
people, a chosen generation, served GoD by
their obedience to those ordinances which GoD
gave Moses for their protection. This was
the established worship of the children of Is-
rael; and this continued with all who were obe-
dient to the will of GoD till the coming of
JEsus CHRIST. When JESUs came, he
served GoD by doing his will in all things; he
faithfully finished the work which his Father
gave him to do. The apostles also, and
primitive Christians who were faithful to obey
the law of CHRIST, worshipped GoD as they
were moved and directed by his Sp1 RIT ; and
6
62 PECULIAR iTIES
by their perfect obedience they found justifica-
tion before GoD.
“But as the kingdom of CHRIST was not
permanently established on earth, at that time,
though the work of his kingdom was begun,
and the foundation of his Church was laid,
yet the time had not arrived, nor was the way
prepared, for a permanent establishment ;
therefore no particular order of religious wor-
ship could be fully established in that day :
and indeed, if any such had been given, it
would undoubtedly have shared the same fate
of those institutions which were given; that is,
it would have been shamefully corrupted or
utterly destroyed by the wicked works of anti-
christ, which soon followed. But while the
primitive Christians stood faithful in their cal-
ling, they assembled themselves together, and
worshipped GoD in prayer, vocal or silent ;
in praise and thanksgiving ; in exhortations to
faithfulness and in feasts of charity, by which
they expressed their love and union to each
other ; in prophesying and speaking with new
tongues, and such other acts of worship as
they were led into by the operations of the
Holy GHosT.
OF 'FH F. SHAKER.S. 63
“This various kind of worship, excepting
perhaps some apostolic gifts, continued mostly
with all the true witnesses who followed the
dictates of the spirit of truth through all the
long and gloomy reign of anti-christian doctrine
until now, the time of CHRIST's second ap-
pearing. A number of faithful souls having
united themselves together, and being thus se-
parated from the lifeless formulas and fruitless
ceremonies of human invention, and feeling
wholly dependant on the gift of GoD, devoted
themselves to his will; determined to follow no
guide short of a clear manifestation of Divine
light. Hence the light of divine truth, and the
operations of the Divine power increased a-
mong them, until they were involuntarily led
by the mighty power of GoD, to go forth and
worship in the dance. The apostolic gifts
also were renewed in their full power, so that
‘they spake with new tongues and prophesied.”
“In these operations, they were filled with
melodious and heavenly songs, especially
while under the operation of dancing. Those
involuntary operations of singing and dancing
were repeated from time to time, in their as-
semblies, though often intermixed with other
64 PECUſ, IARITIES
spiritual gifts, till, by Divine revelation, they
became an established exercise in the worship
of GoD.
“Thus the exercise of dancing in the wor-
ship of GoD was brought to light, not as an
exercise of human invention, instituted by hu-
man authority ; but as a manifestation of the
will of GoD through the special operations of
the Divine power. -
“This exercise was expressly pointed out
by the law and the prophets as the peculiar
manner of worship to be established among
God's people in the latter day. As the great
and lasting display of God's grace to fallen
man, and the peculiar mode of religious wor-
ship attending it, were to be introduced through
the female ; so it is worthy of remark, that
under the law and the prophets, both the ex-
ample and the promise were, in a peculiar
manner, prefigured in the female. When
the children of Israel were delivered from the
Egyptian bondage,(which was a striking figure
of the redemption of GoD's people from the
dominion of sin) Moses and the children of Is-
rael sung untothe LORD asong of thanksgiving
OF THE SHAEKER.S. 65
for their deliverance. ‘And Miriam the pro-
phetess, the sister of Aaron, took a timbrel in
her hand; and all the women went out after her
with timbrels and with dances.” Also, when
Jephthah returned from his victory over the
children of Ammon, ‘ his daughter came out
to meet him with timbrels and dances.’ So,
also, after the victory of David and the Israel-
ites over Goliath and the Philistine armies,
‘the women came out of all the cities of Israel
singing and dancing.’ And again at the year-
ly feast of the LoRD in Shiloh, the daughters
of Shiloh came out to ‘dance in the dances.’
And when the ark of GoD was removed
and placed in the city of David, the occasion
was celebrated by the same exercise, David
and all Israel “danced before the Lord.”
“It appears evident that dancing was prac-
tised among the children of Israel on all joyful
occasions, and especially on obtaining a victory
over their enemies; which was a figurative
manifestation of the manner in which the
true followers of CHRIST were to be called to
worship Goo and manifest their joy in the
latter day, for their victory over the powers of
6*
66 PECULIAR ITTES
darkness. “There they shall come and sing
in the height of Sion, and shall flow together
to the goodness of the Lord. Then shall the
virgin rejoice in the dance ; both young men
and old together : for I will turn their mourning
into joy, and will comfort them and make
them rejoice for their sorrow.’”
To prove that the hands as well as the feet
should be employed in the service and wor-
ship of GoD, he quoted the following Scripture,
‘O clap your hands, all ye people, shout unto
GoD with the voice of triumph. Sing unto the
LoRD a new song, sing his praise in the con-
gregation of the saints. Let the children of
Zion be joyful in their king, let them praise
his name in the dance.” “The expressions of
the Psalmist,” he added, “evidently imply that
the Divine Spirit which directed them, requires
the devotion &f all our faculties in the service
of GoD. How can any people professing re-
ligion, expect to find acceptance with God by
the service of the tongue only. Since we are
blessed with hands and feet, those active and
useful members of the body, on which we
mostly depend in our own service, shall we
OF THE SHARER. S. .67
not acknowledge our obligations to GoD who
gave them, by exercising them in our devo-
tions to him '''
The return of the prodigal son to his father's
house, which was celebrated with music and
dancing, was adduced as a proof that under.
the Gospel dispensation it is to be observed;
and the refusal of the elder brother to go in,
represented the conduct of formal and lifeless
professors, who object to this mode of worship-
ping God by music and dancing. “Thus
while they are offended at the increasing work
of God, they still maintain the character of the
elder son, who was unreconciled to the merci-
ful displays of his father's kindness and charity.
And yet the same call of the everlasting
Gospel is extended to them as freely as to their
more prodigal brethren, who,if they are not less
sinners, are less blinded by traditional forms of
godliness, and therefore have no cloak for
their sins. Therefore, all are invited on equal
terms: Come in and share the fatted calf, the
feast of the lamb; be stripped of your old gar-
ments of sin, and be clad with the robes of
righteousness; Come in and rejoice with your
68 PECUILIA RITIES
repenting prodigal brother, and worship GoD
in the dance.”
These and similar arguments were used to
prove that their mode of worshipping GoD is
Scriptural, and if I did not assent to the lo-
gical conclusions of the speaker, yet I could
not help admiring his ingenuity and sincerity.
This discourse continued about one hour, after
which the congregation was dismissed.
In the afternoon, the family with which I
took up my residence assembled together for
a singing meeting in the same room where
they met for worship on Saturday evening.
At this meeting, the members being furnished
with chairs, seated themselves in lines close
together, the men in one room and the women
in the other. The folding doors were thrown
open, and they all commenced singing a hymn
in animated strains, without any regard to rules,
except to keep in harmony with each other.
This exercise continued for about an hour,
after which the meeting was dismissed. The
members after this, visited each other in their
respective rooms, where the males and females
enjoyed each other's conversation for one or
OF THE SHAECER.S. 69
two hours. After this, at an early hour, the
members retired to their own rooms for de-
votion and rest. In this manner the Sunday
is usually spent, employing the intervals of
worship in reading and religious conversation.
You will perceive that every thing here is
conducted systematically; the meals, labor,
worship, recreation and sleep, all succeed in
such regular order, that one thing never inter-
feres with another. Consequently, the mem-
bers all acting together in concert, and all en-
deavoring to promote each other's happiness,
perform a great amount of labor, without any
individual appearing to make very great ex-
ertion.
Sincerely and truly yours, &c.
L E T T E R X.
THE RELIGIOUS DOCTRINES OF THE SHAKER8.
Sir,
After having detailed so minutely the origin,
progress and worship of this singular people,
you will no doubt be desirous to know some-
70 PECU L I ARITIES
thing of their religious sentiments. I will en-
deavor to gratify your wishes, as far as it is in
my power: but, I fear after all, I shall not be
able to state them with that clearness which
will enable you to understand them. Al-
though they have written several books which
contain their views of Christian doctrine, yet
t is exceedingly difficult in the space of a letter
to enter so fully into the subject as to do them
justice. I will, however, give you a summary
of what they have published to the world as
the leading doctrines of their sect.
I would here remark, that this sect has no
creed, which is imposed upon the members as
terms of membership, no articles of faith, which
if a man believes not he is excommunicated
from their fellowship. This would be con-
trary to the fundamental principles of the So-
ciety, which allows full freedom of conscience,
and leaves each member to follow the light
of truth as it may be revealed to him. Con-
sequently, the Society embraces persons of
every religious profession and belief; Unita-
rians and Trinitarians, Calvinists and Armi-
nians, Limitarians and Universalists, Theists
OF THE SHAEKER.S. 71
and Atheists, may and do unite together as
members of one family, without any jarring or
discord whatever. The indispensable pre-
requisite of membership is a renunciation of
the world, and a universal chastity and purity
in thought, word, and deed. If this is prac-
tised it is sufficient; all speculative notions are
deemed of little or no importance.
The religious sentiments of this sect are
peculiar to themselves. They are neither
Trinitarians nor Unitarians as it respects their
views of the character of the Deity.
They say “it is certainly reasonable and con-
sistent with infinite wisdom, that the image
and likeness of GoD should be most plainly
manifested in man, who was made the most
noble part of the natural creation. According-
ly we read, “And GoD said, Let us make man
in our own image, after our likeness. So
GoD created man in his own image; in the
image of GoD created he him; male and fe-
male created he them.’ Hence it must appear
evident, that there exists in the Deity the
likeness of male and female, forming the unity
of that creative and good principle from which
72 PECULIA RITIES
proceeds the work of Father and Mother,
manifested in the Power to create and Wis-
dom, to bring forth into proper order all the
works of GoD. If it were not so, then man,
who was created male and female, as father
and mother, could not with any propriety be
said to show forth the image of GoD. But
the manifestation of Father and Mother in the
Deity being spiritual, does not imply two
persons, but two incomprehensibles of one
substance, from whom proceeds all Divine
power and life.” And in a note it is added,
“This shows something essentially different
from three distinct persons in one GoD, all
in the masculine gender, as established by a
council of catholic bishops in the fourth cen-
tury, and which has been the prevailing creed
among their blind and bigoted followers to
this day.
They say also in their writings, “THE AL-
MIGHTY is manifested as proceeding from
everlasting as the first source of all power and
the fountain of all good, the Creator of all
good beings, and is the ETERNAL FATHER ;
and the Holy SPIRIT of wisdom, who was
OF THE SHAIKE R.S. 73
the co-worker with him from everlasting, is
the ETERNAL MoTHER, the bearing Spirit
of all the works of GoD.”
Again, in another of their works, in the
chapter entitled, “The Perfection of the
Deity revealed through Mother,” we have
the following statement of their views of the
character of the Deity. “The Father is the
first in the order of the new creation, and the
Mother is the second, the glory, wisdom and
perfection of the Father. And in and by the
Son and Daughter, or CHRIST in his first and
second appearing, the Father and Mother are
both revealed and made known, through the
mutual influence of the eternal word proceed-
ing from both ; who are one in essence, nature
and union, but two in their office and manner
of operation.”
“The attributes of God,” they say, “are
manifested by the light of divine revelation
and confirmed by the testimony of eternal
truth, through CHRIST, in this day of his ap-
pearing, and may be stated in the following
order: 1. Power. 2. Wisdom. 3. Goodness.
4. Light. 5, Holiness. 6. Love. 7. Right-
7
74 DECULIA RIT f ES
eousness. These seven are the only inhe-
rent attributes which constitute the very na-
ture and essence of GoD as revealed to man,
and from which all others proceed. All other
attributes or principles, with every thing per-
taining to godliness, may be considered as
comprehended in, and proceeding from those
seven.”
In proof of this view of the character of the
Deity, they quote a great variety of passages
of Scripture, which the limits of this letter will
not allow me to notice. If you are desirous
of knowing more on this subject, I must refer
you to their publications from which I have
made these extracts.
I must confess to you that this view of the
subject was to me entirely new, nor do I know
of any religious sect which has explained
it in this manner, or entertained similar senti-
ments with this people. Although they may
in one sense be called Dualitarians, yet they
differ from them; inasmuch as the etermal
Mother is a representation of the Deity which
no other sect has before entertained.
Concerning the doctrine of divine decrees,
election and reprobation, they hold the fol-
Ol' T H E SH A R EIR.S. 75
lowing language. “The doctrine of particu-
lar election and reprobation, so called, which
maintains that GoD, by his omnipotent de-
crees, has, from all eternity, elected some to
everlasting life, and doomed others to eternal
damnation without any regard to faith or good
works, is supposed to be confirmed by certain
passages of Scripture which its advocates, con-
trary to all truth and right reason, have seen
fit to interpret in that sense. But it appears
evident from all that we have seen written and
published on this subject, by its most strenu-
ous advocates, that they are ignorant of the
true sense and import of these passages.
Certain it is that nothing recorded in the Scrip-
tures, on the subject of election or predestina-
tion, has any reference to the final lot of any
souls, without a special regard to their faith
and works. There is not a single passage of
Scripture advanced in support of this doctrine,
but what will easily admit of a reasonable ex-
planation, consistent with the free agency of
man : while on the other hand, there are many
passages which are direct and positive in the
support of free agency, and which cannot con-
sistently admit of any other explanation.”
76 PECU L I ARITIES
This view of the subject they attempt to
prove by the various scriptures which are
usually adduced by those who impugn these
cardinal doctrines of the Calvinistic creed.
They appear to be as much opposed to the
doctrine of original sin, as to election and
reprobation, and speak of it in the following
language. “The idea that mankind are born
into the world with Adam's guilt upon them,
is wholly inconsistent with Divine righteous-
ness, and contrary to all the light of reason
and revelation that GoD ever bestowed on
man, and has no foundation in truth. Even
the common sense of mankind must teach
them, that it is impossible for a son to be
guilty of an act of sin committed by his father
before he was born, and it would be consider-
ed the height of injustice to punish the son for
the father's sin.”
But the cardinal doctrine of their creed is
that of celibacy, and they view all the evils
which afflict mankind as originating from the
violation of this duty. This was the original
sin of Adam and Eve, this was the forbidden
fruit of which they partook. For their rea-
OF THE SHAKERS. 77
sons in support of this opinion, I must again
refer you to their writings, where they are
stated clearly and fully, and where also they
have answered all the objections which are
usually urged against the doctrine of celibacy.
As to the character of CHRIST, they speak
in the following terms. “It was absolutely ne-
cessary that the human tabernacle of JESUS
should not only be created in a supernatural
manner, but by the immediate operation of the
eternal Father and Mother, but also in a state
superior to that of the first Adam; otherwise"
he could never have had the preeminence as
to the superiority of his origin. But JESUS
was created in a state superior to that of the
first Adam, he was the first who received the
elements of eternal life from his etermal
parents; this heavenly descent was announced
by the message of the angel to Mary. ‘The
Holy GHost shall come upon thee, and the
power of the Highest shall overshadow thee.'
Here was plainly manifested the operation of
the ETERNAL Two, the HIGHEST and the
Holy GHost, by whom the Son of GoD was
created. And as the human race, in their
7.
78 PECULI AR ITIES
fallen and lost state, are composed of male
and female, so it is necessary that the
Spirit of CHRIST, in which is the only power
of salvation, should be manifested in both male
and female, in order to complete the work of
regeneration and salvation. As the first Eve,
through the deceitful influence of the power
of evil, was the first to violate the temple of
chastity, and to lead mankind into the work
of generation, in actual disobedience to the
positive command of GoD, and by this means
corrupted the work at the very foundation; so
a female, who was the natural offspring of the
first Eve, and under the same loss, was the
proper character to be empowered to break the
charm which binds mankind under that loss,
and to take the lead in coming out of it.
“Ann Lee was the distinguished female
who was chosen for that purpose; and being
wrought upon by the power of GoD, she ac-
tually took up a final cross against that
nature, and against all those propensities which
lead to the gratification of it. And having re-
ceived the Spirit of CHRIST, by the operation
of which her soul was purified from the fallen
OF THE SHARER.S. 79
nature of the flesh, she rose superior to it, and
by her example and testimony, she actually
led the way out of that nature and all its
works, and was prepared to stand in the pro-
per order to manifest the Spirit of CHRIST in
the female line. Hence the image and likeness
of the eternal Mother, was formed in her as the
first-born Daughter, as really as the image and
likenessof the eternal Father was formed in the
LoRD JEsus the first-born Son. Thus she was
constituted the second heir in the covenant of
promise, and was placed in a corresponding con-
nection with JESUS CHRIST, as the second pil-
lar of the Church of GoD in the new creation.”
Their views of regeneration are as pecu-
liar as those of other doctrines, and conse-
Quently differ from the generally received
opinions of Christians of other sects. I can-
not better describe their opinions of this sub-
ject than in their own language, from which
you will be able to judge of this subject for
yourself. “As the act of generation and
the bringing forth of the natural offspring, are
two different and distinct operations, and the
former necessarily precedes the latter; so it
is in the spiritual regeneration and the new
S0 PECULIA RITIES
birth. The child of GoD must be begotten
in the spirit, by the word of life, and travel in
the spiritual regeneration, till he comes to the
new birth, before he can be born into the real
nature and life of CHRIST. This work first
began in JESUS CHRIST; and no one was
ever born out of the flesh into the kingdom of
heaven before him.” “They seem (modern
Christians) to be ignorant that those who are
born by the Spirit of CHRIST, through the pro-
cess of regeneration, are born out of the nature
of the flesh, and therefore become entirely dead
to generation; and hence also it is that they
blend the regeneration and the new birth into
one and the same thing, and call it an instan-
taneous work. But we would ask, where is
the resemblance between this kind of spiritual
conception and birth, and that which is natu-
ral, and which is the figure of it? We might,
with equal propriety, suppose the natural con-
ception, travail, and birth, to be one and the
same thing, and call that an instantaneous
work, while all the productions of the natural
world teach the contrary. But as the natural
conception or planting of the seed of natural
OF THE SHARER.S. 81
life, and the birth of the natural offspring, are
operations entirely distinct from each other;
and as the travail of natural generation com-
mences with the former, and is completed in
the latter; so is the planting of the seed of
eternal life in the soul; and so is the travail
of the regeneration and the spiritual birth,
which are truly prefigured by the natural.
“Again : it must appear obvious, that if Di-
vine wisdom had designed that CHRIST should
ever be manifested in the female sex for the
purpose of raising them to their proper order
in the work of redemption, (which none can
reasonably dispute,) there must be a be-
ginning; and this manifestation must first
commence in one woman, and from her be
extended to others; and it must necessarily
appear and be confirmed to others by the
fruits and works brought forth by her. As
the true character of CHRIST, in the male, so
the true character of CHRIST, in the female,
must be first manifested in that female who
first received the fulness of the same spirit.
And as this correspondent character was never
displayed in any woman, until it was mani-
fested in Ann Lee, therefore she must be the
S2 PECULIA RITIES
distinguished female who was selected by
Divine wisdom for that very purpose.
“The true foundation, (they say,) being
thus laid, in both the male and female, the
work of GoD proceeds by a corresponding
spiritual union and relation between them,
through which souls are regenerated and born
into the everlasting kingdom of CHRIST.
And without this correspondence, the work of
the new creation could not proceed, any more
than the works of the old creation could go on
without the natural correspondence between the
male and female. Hence it appears evident
that the work of regeneration, and the new
birth, could not be accomplished until the
second appearing of CHRIST.”
I have thus given you their own language
upon this difficult and mysterious subject, be-
cause I would not trust myself to use my own
words in attempting to explain a doctrine,
which, I readily acknowledge, I do not under-
stand. If you wish to know more on this
point, I beg leave to refer you to their own
writings, which, perhaps, you can understand
better than myself.
I remain truly, yours, &c.
OF THE SHAEKER. S. S3
L E T T. E. R. XI.
BAPTISM AND THE LORD’s SUPPER.
Sir,
You well know that the Christian world
has long been divided in their opinions re-
specting Baptism and the Lord's Supper. A
respectable class of Christians do not believe
that they were to be perpetuated after the
apostolic age, and consequently omit the ob-
servance of them entirely, while the greater
portion of those who believe they should be
observed, entertain different views of their na-
ture and efficacy. The mode and subjects of
baptism have long been subjects of contention,
and much ill-will and bitterness have been ex-
hibited by the combatants in this “watery
war.”
Christians have likewise differed as much
on the subject of the Lord's Supper as on
baptism; and persecution, banishment, and
even death itself has been inflicted upon the
hapless controvertists of tran and con-sub-
84 PECULIARITIES
stantiation. One class suppose that the bread
and wine are changed into the actual body
and blood of CHRIST; another, that it is a
union of CHRIST's body and blood with the
bread and wine; while a third believe that
they are merely symbolical of CHRIST's body
and blood, and that there is no efficacy in the
observance of this institution, it being simply
a memorial of CHRIST's death upon the cross.
There is also a great diversity of opinion
among Christians, respecting the propersubjects
of these ordinances, whether they should be in-
fants or adults, and whether baptism should
be performed by immersion or sprinkling, and
if it be essential or non-essential to Salvation.
Controversies have been carried on with great
fierceness, and the poor Ana-baptists, for ages,
were the victims of the most cruel and violent
persecutions from both Papists and Protestants.
They have all likewise differed as to the admi-
nistration and efficacy of the Lord's Supper, and
each in his turn has denounced and excom-
municated the other, for his supposed heresy
in relation to this institution. º
In this respect, the Shakers differ from all
OF THE SHAKERS. S5
other sects of Christians, except the Quakers,
who, equally with themselves, explode the idea
that these ordinances are to be perpetuated
in the Christian Church. They hold the
following language upon the subject of bap-
tism. “That the true principle of baptism is
a Divine institution, and essentially necessary
to salvation, is indisputable: for, according to
the express declaration of CHRIST, “he that
believeth and is baptized, shall be saved.” Yet
a man may believe that JESUS CHRIST came
into the world and was crucified and died on
Mount Calvary, for sinners, and may be bap-
tized with water, and still be utterly destitute
of the true faith and principles of the Gospel,
and therefore be as far from following CHRIST
in a life of righteousness, as those who have
never heard of his name. And as such an one
gives no evidence of his having received the
promise of salvation, it must appear obvious
that, notwithstanding his water-baptism, he
has not received the true baptism of CHRIST.
“It is worthy of remark,” they say, “that
in all the instructions of JESUS to his disciples,
he never once directed them to baptize with
8
86 PECULIARITIES
water; hence, it is evident he did not require
it of them. The baptism of CHRIST is not
the baptism of water, but of the Holy GHosT.
And does it appear reasonable to suppose that
he would send his disciples to baptize with
John's baptism, and not with his own 7 “Ye
shall indeed drink of my cup, and be baptized
with the baptism that I am baptized with.”
Surely he could have no reference to water-
baptism, for these had doubtless been baptized
with water already. Again he said, “John in-
deed baptized with water, but ye shall be
baptized with the Holy GHosT.’
“Thus it appears evident that the baptism
of CHRIST is a spiritual work, of which John's
baptism was but a figure. As water washes
and cleanses the body from outward pollu-
tions; so the true baptism of the water of life
washes and cleanses the soul from all the pol-
lutions of sin. It is a purifying operation of
the elements of the Holy SPIRIT, which
must run through the whole travel of the be-
liever unto perfect sanctification, cleansing the
soul from an evil conscience, and from all cor-
rupt propensities; having our hearts sprin-
OF THE SHAKERS. 87
Kled from an evil conscience, and our bodies
washed with pure water.”
These quotations will give you a correct
view of their sentiments upon baptism, and
some of their reasons for the rejection of the
use of water in any mode. Indeed, it would
not be consistent with their general mode of
interpreting the Scriptures, to admit of any or-
dinance but what is of a spiritual nature, or
to admit of a literal interpretation of any of
the ordinances.
Of the Lord's Supper, their views differ
from the great majority of the Christian
world. They speak of it in the following
manner. “As baptism, or washing with
water was a true figure of the baptism of the
Holy Ghost, so that institution, commonly
called the Lord's Supper, was also designed
as a figure. But what was the import of the
figure ? As water is used to cleanse and re-
fresh the body, so the water of life will cleanse
and refresh the soul: and as bread is used to
nourish and strengthen the body, so the bread
of life will strengthen and nourish the soul.
Those outward ceremonies called baptism and
88 PECU L I ARITIES
\
the Lord's Supper, which were sometimes
used in the days of the apostles, were in sub-
stance practised under the law. Hence they
may be considered as figures or symbols of
spiritual substances, which were to take place
in a future day.
“Thus the true sacrament of the Lord's
Supper is found in the spiritual union of the
Saints, who have fellowship one with another,
by walking in the true light which is in
CHRIST ; and thus they partake of his spirit
and life, according to his own testimony: “I
am the bread of life—I am the living bread
which came down from heaven : if any eat
of this bread he shall live forever, Except ye
eat the flesh of the Son of man, and drink
his blood, ye have no life in you. For my
flesh is meat indeed and my blood is drink in-
deed. He that eateth my flesh and drinketh
my blood dwelleth in me, and I in him ''
This is partaking of the Lord's Supper in very
deed; and they who truly do this, have the
promise of eternal life, and none can ever
possess eternal life, unless they enjoy this holy
communion, and really partake of this food in
OF THE SHARETRS. 89
its spiritual sense. Hence we may see what
the true Supper of the Lord is ; and what his
supper with his disciples was designed to
typify; and when souls really come to partake
of this bread and drink of this wine, they will
no longer contend about shadows and signs.”
In reply to those who contend for the ob-
servance of Baptism and the Lord's Supper,
they ask why do they neglect another cere-
mony, which was “far more positively en-
joined, both by the precept and example of our
Savior 7 While a pompous display is made
of the ceremony of bread and wine, the com-
mand to wash one another's feet, seems to be
wholly disregarded. What rule of action was
ever more positively enjoined upon Christians?
No exception was made to its literal require-
ment, and JEsus was evidently the first who
introduced it as a Divine command. No-
thing was ever positively enjoined by him in
favor of partaking bread and wine as a sacra-
ment. JESUS said to Peter, “If I wash thee
not thou hast no part with me.' But he never
said, if ye do not partake of this bread and
wine, ye have no part with me; nor was he
8*
90 PECULIART TIES
the first who introduced it, but as it had been
practised among the Jews, at the feast of the
passover, in commemoration of their deliver-
ance from Egypt, he directed his disciples to
do it for a different purpose: “this do in re-
membrance of me.’ But his command to
wash one another's feet, was a new and more
particular injunction. Why then is the prac-
tice neglected by those who so earnestly con-
tend for the ceremony of the bread and wine?
The answer is obvious; the former is too hu-
miliating an exercise, and one in which they
cannot display so much pomp and parade, as
in eating the bread and wine.”
These are the sentiments they entertain of
Baptism and the Lord's Supper, and their
practice corresponds with their sentiments, for
at no time is there any observance of these
ordinances. They regard them very much
in the same light as the Quakers, and con-
sider them carnal ordinances, which, under a
spiritual dispensation of religion, are to be
abolished. They contend, that, having ob-
tained the substance, we have no need of re-
taining the shadow,
I remain truly, yours, &c.
OF THE SHAKERS. 9|
L E T T E R XII.
SHAKER’s SENTIMENTS OF THE NEW CREATION.
Sir,
This Society suppose that the dispensa-
tion of Christianity is a “new creation,”
'brought to light more clearly by the ministry
of Ann Lee. As they entertain views on this
subject which are peculiar to themselves, I
will occupy this letter in stating their senti-
ments, and the proofs they adduce in support
of them.
“The great principles of the Gospel,” they
say, “revived and brought to light by Mother
Ann, (Lee) and the succeeding witnesses, com-
prise the whole law of CHRIST, manifested in
this day of his second appearing. The true
nature and character of GoD can be known
only in his divine attributes, which are the
seven spirits of GoD, represented to John by
the seven lamps of fire burning before the
throne. These seven spirits are the only true
source of all divine light, knowledge, and
y -
92 PECUL IARITIES
truth, and the only real foundation of all the
works of GoD revealed to man, and those are
manifested in CHRIST, the Lamb of GoD.
By the operation of these seven spirits through
CHRIST, the foundation, increase, order, beau-
ty, and glory of the new creation is formed,
brought forth, and manifested to, and in man.
This brings to light the holy city, New Jeru-
salem. “And I, John, saw the holy city, New
Jerusalem coming down from God, out of
heaven, having the glory of GoD : and her
light was like unto a stone most precious.”
Herein is represented the true work and glory
of God, proceeding from those divine lamps,
or seven spirits of GoD ; and by these the
glory of God is brought to light, and his spi-
ritual work is made manifest to man.
“As the city of the New Jerusalem is repre-
sented as lying four square, the length and
the breadth being equal, and all its measures,
all its works, fruits, beauty, order, and glory,
have their foundation in the number twelve,
these,” they say, “represent the twelve hea-
venly virtues manifested in CHRIST, and these
are the pillars, protection, and substance of the
OF THE SHARER.S. 93
new and eternal creation of GoD, wherein
dwelleth righteousness. They may be de-
nominated and arranged in the following
order: ‘Faith, Hope, Honesty, Continence,
Innocence, Simplicity, Meekness, Humility,
Prudence, Patience, Thankfulness, and
Charity.’
“These twelve virtues, established in the
soul, and operating in perfect harmony, form
the internal and everlasting law of CHRIST :
all other gifts and graces are the genuine
fruits of these twelve, which are the primary
principles of virtue, proceeding from the divine
attributes.” These virtues are “the founda-
tion of the number twelve, so often used by the
inspired writers, in describing the order and
work of GoD, both typical and spiritual. The
twelve tribes of Israel, according to the order
of the flesh, were but shadows of this spiritual
order of the work of GoD. The twelve apos-
tles of Jesus CHRIST, also represented these
twelve virtues, which constitute the substance
of that Gospel which they were commission-
ed to preach.” The most striking represen-
tation of these virtues, they say, may be seen
94. PECULIARITIES
in John's vision of the holy city, in Revelation
xxi. This city had twelve gates, which
were twelve pearls, it had a wall on twelve
foundations, which measured twelve times
twelve , and the tree of life bore also twelve
amanner of fruits, and yielded the fruits twelve
times in a year. These, they say, represent
“the fruits of twelve virtues which are pro-
duced in twelve regular orders, one after ano-
ther.” And as every thing, which numbers
twelve, is, in their view, significant, and may
illustrate their interpretation of these scrip-
tures, they say, “the woman clothed with the
sun, and having upon her head a crown of
twelve stars, represents in a striking manner
the twelve virtues.”
They further say, that “the illustration of
the twelve Christian virtues brings to view
seven moral principles, which form the prac-
tical and external law of life, for the direction
and government of CHRIST's followers, in
his everlasting kingdom, which is now begun
on earth. These seven principles were estab-
lished by the precepts, and confirmed by the
|
OF THE SHARER.S. 95
example of CHRIST, and may be arranged in
the following order:
1. Duty to GoD. 2. Duty to man.
3. Separation from the world. 4. Practi-
cal peace. 5. Simplicity of language.
6. Right use of property. 7. A virgin life.”
Not being able to enter into a full illustra-
tion of these “twelve virtues,” and “seven
moral principles,” as they are understood and
interpreted by Shakers, I must be excused
from pursuing the subject any further. The
mystical and symbolical language of Scripture
I have no tact in explaining, but if you have
any inclination to read how they explain
them, you may find this to your heart's con-
tent, in a work entitled “the Millennial
Church,” from which I have selected the pre-
ceding extracts.
Truly yours, &c.
96 PECULIA RITIES
L E T T E R XIII.
CONFESSION OF SINS.
Sir,
There is nothing so well calculated to
inspire confidence as an unreserved commu-
nication of our thoughts and feelings to our
friends, and this remark is particularly appli-
cable to the acknowledgment of our foi-
bles and weaknesses. This principle of our
nature has been well understood in all ages,
and has been used both for good and evil pur-
poses. The priesthood of all religions have
considered the confession of sins an important
duty on the part of the penitent, inasmuch as
it has put into their hands a powerful instru-
ment, which they have, in many instances,
used for their own exclusive benefit. But it
is no argument against the observance of any
practice, or institution, that it has been abused;
for what institution, or gift of providence, may
not be abused by wicked and designing men,
OF THE SHARER.S. 97
and perverted even to the very worst of pur-
poses.
The Society of Shakers, from its commence-
ment, have held to the “confession of sins.”
It is not only expected, but required, of those
who become members. If they tell the whole
truth, we suspect that many melancholy and
wretched tales are told, which frequently as-
tonish the person whose office it is to be the
“father confessor.” They contend that “the
open confession of sin to the witnesses of
CHRIST was practised in the primitive Church,
and was considered as the first necessary step
for the admission of the sinner to the privileges
of the Gospel, and the only door of entrance to
the Church of CHRIST.” They acknowledge
that it was subsequently corrupted and per-
verted by the Church of Rome, “yet, they say,
the abuse of a divine institution proves nothing
against the institution itself: it is an evidence
of its divine origin, for it was evidently a
knowledge that this institution was maintain-
ed in the primitive Church, that enabled the
Catholic clergy to support its authority after
they basely corrupted it.”
9
98 PECULIARITIES
They maintain that “this gracious princi-
ple, though it had been so much and so long
abused in the church of anti-christ, was re-
newed in all its purity in the very commence-
ment of the work of GoD, which gave rise to
the united Society of Shakers. And it was
followed by such evident displays of divine
power as to carry the most powerful conviction
in favor of its divine origin. All who received
faith in the testimony, and honestly confessed
their sins, were blessed in their obedience with
an overcoming power over all sin, and felt a
living witness in their own souls that this tes-
timony was in very deed the testimony of
GoD. They did not feel that they were con-
fessing their sins to man, but to GoD, in pre-
sence of his witnesses, and they were fully
convinced that they could not find access to
GoD in any other way. And this testimony
has been maintained to this day, as the first
principle of obedience to the law of CHRIST.
It was a doctrine continually enjoined by our
first parents in the Gospel; and often, when
people came to confess their sins, they were
reminded of the sense they ought to have of
OF THE SHAKERS. 99
it, in the following words: “Remember, if you
confess your sins, you must confess them to
GoD ; we are but his witnesses.’”
The doctrine of “confession,” which is to-
tally exploded by Protestants, you will per-
ceive, is now revived by the Shakers, who ad-
here to it as strongly as the Catholics. Nor
is it to be supposed that a doctrine, which
bears upon it the impress of antiquity, and has
had so many votaries in the Christian Church,
is destitute of proofs from the Scriptures.
Hence the Shakers contend that it “tends to
the mortification of the carnal nature—it gives
relief to the troubled conscience—it was re-
quired by the law of Moses, as in the case of
Achan—it was enjoined upon the converts of
John the Baptist, who were baptized confess-
ing their sins—and finally it is plainly taught
and supported by many passages of Scripture.”
They reason upon the utility and necessity
of this practice, and make use of the following
arguments in defence of it. “It is not suffi-
cient that sins should be confessed to GoD in
secret, they must likewise be confessed to his
witnesses who act as agents and mediators be-
100 PECU L IAR ITI ES
tween Gop and men. No man, of himself,
has power to forgive sin; the power must pro-
ceed from GoD. But this power must neces-
sarily come through some medium, either
through the witness to whom the confession
was made, or some other person who had be-
fore received it, and who, by his spiritual tra-
vel, stands in a nearer relation to GoD than
the sinner can do in his situation. Besides,
as before observed, GoD always dispenses the
power of salvation to man through the agency
of man, and therefore the power of forgiveness
which souls receive from GoD, must come
through the witnesses, or servants of GoD,
who stand in that lot, as agents, or mediators,
between GoD and men. The sinner may in-
deed receive a reflection of divine light, which
may give him some view of his situation, and
produce conviction of sin, and it may point
him to the true light, and thus enable him to
come to it. But as certainly as he comes to
the true light, he must make manifest his evil
deeds, or he never can receive the abiding
treasures of salvation in any other way. And
as CHRIST commissioned his disciples to
OF THE SHAKERS. 101
preach the Gospel of peace, and gave them
power to remit, or retain sins, so does he give
the same to his disciples in this day.”
Such is their reasoning upon this subject,
and whether it convinces us of the truth and
utility of the practice or not, it must be acknow-
ledged that it is very plausible, and carries
more weight in it, than many arguments
which are used by some other sects in support
of their dogmas. There is but little doubt
that they find it extremely useful in the go-
vernment of their Church; for, being a practical
people, they adopt but few theories, and they
are generally those which tend to the union
and happiness of their members.
I remain affectionately, yours, &c.
102 PECUſ, I AR ITIES
L E T T E R X I V.
THE RESURRECTION AND DAY OF JUDGMENT.
Sir,
The doctrine of the resurrection, which is
one of the distinguishing characteristics of
Christianity, is a subject of much dispute, and
one which appears to be little understood by
those who attempt to explain it. That man
shall live in a future life they all believe, but
in what mammer he shall live after he has
been dead, and how and when he shall be re-
stored to conscious existence, is still a debate-
able point among the different sects of Chris-
tians. The general and popular belief is, that
in death the soul is separated from the body,
and lives in a conscious state, until they shall
be reunited at the resurrection: that, at some
future, but remote period, the scattered parts
of the body will be gathered together and re-
animated, when each soul will be united with
OF THIE SPHAREIRS. 103
its own body, forming the identical person
which existed in the world, after which each in-
dividual, thus raised from the dead, will appear
before the judgment seattobetried, andwill then
be acquitted or condemned, according to their
faith and works, and receive the sentence,
either to everlasting happiness or misery.
But this view of the doctrine is totally dis-
carded by the Shakers, who maintain that the
resurrection taught in the Scriptures is spi-
ritual, and does not refer to the resurrection of
the natural body. “The true resurrection,”
they say, “consists in the rising of the spi-
ritual part of man from the terrestrial elements
into which it has been thrown by generation,
to the celestial. By the operation of the Spirit
of CHRIST, in the work of regeneration, it is
formed into a celestial and heavenly body, en-
dowed with immortality and eternal life, and
thus it becomes an everlasting inhabitant of
the celestial world; and thus it is that this cor-
ruptible puts on incorruption, and this mortal
puts on immortality. This glorious work of
the resurrection has commenced, and will con-
tinue with increasing power and progress,
104 PECULIA TRITIES
until all souls shall have experienced its effects,
either by coming forth to the resurrection of
life, or to the resurrection of damnation.”
From this extract, you will perceive that
the Shakers differ widely from most other
sects, on the subject of the resurrection. The
notions of a particular day when this event
will take place, and that this material body
will be raised from the dead, are totally dis-
carded by them. The whole subject, accor-
ding to their ideas, is spiritual, and must take
place in this life, according to the respective
character of each individual.
“The Day of Judgment” being so closely
connected with the resurrection, it may gratify
you to learn, in this letter, their peculiar views
of this subject. You will perceive that their
sentiments differ from other sects on this point
as well as upon the resurrection. The ma-
jority of Protestant Christians believe that there
is a particular day appointed, when all men
will be assembled at the judgment seat, and
be judged for the deeds done in the body, and
will, according to their respective characters,
either be admitted to everlasting happiness, or
be doomed, irrevocably, to endless misery.
Ol' 'I' IH lº S.H.A.R. E. R.S. 105
In opposition to this generally received doc-
trine, they ask, “how these ideas of the day
of Judgment can be reconciled with the opin-
ions generally entertained by these same sort
of Christians, that the final and everlasting
fate of the soul is decided at the hour of death !
If the soul of a man or woman, who falls a
victim to the grim messenger of death, is
thenceforth immediately adjudged and con-
signed to eternal happiness or misery, with-
out the possibility of reversal, why should it
be called up again to receive a second sentence,
which, upon these principles, must necessarily
be the same as the former ? If the day of
probation ends at death, and the fate of the
soul is then unalterably fixed according to the
opinion of these Christians, what can be the
object of a day of judgment of the preceding
description? Such a day of judgment would
undoubtedly afford a miraculous display of
power to the view of the natural man, but if
those raised from the dead had already received
their final sentence, what advantage to be
derived from a day of judgment The
resurrection may be needful to answer their
[06 PECULTAR.ITIES
plan, but of what use is the judgment, since
their fate is decided ?” These are some of
their objections to the popular doctrine of a day
of judgment. Let us now hear their own
views on this interesting subject.
“But we view the day of judgment in a
very different light from all this. We view it
as a work already commenced ; a work
which we ourselves have seen and felt, and
can therefore testify from our own experience,
that it is a work which, though unseen by the
natural man, is real and substantial; and
though gradual and progressive in its opera-
tions, it is certain and effectual, and will
continue to increase in power, till a full
and final separation shall be made between
good and evil. This work will be accom-
plished by the order and course of GoD's
providence, and by the operations of the spirit
of CHRIST in his chosen witnesses, agreeable
to the ancient prediction: ‘Behold the LORD
comethin ten thousand of his saints, to execute
judgment upon all, and to convince all that
are ungodly among them, of all their ungodly
deeds which they have ungodly committed,
OF THE SHARKERS. 107
and of all their hard speeches which ungodly
sinners have spoken against him.’
“Here is a true description of the work of
the judgment day. First, to separate between
the principles of good and evil, and to con-
vince souls of their ungodliness: and, second-
ly, to render impartial justice to all souls, ac-
cording to their works, after giving them a free
and fair choice between good and evil. The
same work is alluded to in the visions of the
prophet Daniel: ‘the kingdom and dominion,
and the greatness of the kingdom under the
whole heaven, shall be given to the people of
the saints of the Most High, and the judg-
ment was set and the books were opened.”
“This day of judgment,” they say, “has
now commenced, and GoD has begun to
judge the nations of the earth who have long
been erring in judgment, and straying from
the paths of justice and truth; and this right-
eous judgment will never cease, until the
work of GoD shall be fully accomplished. It
will prove efficacious in its operations, and
will be made manifest in the conviction of evil
of every description, and in the full develope-
108 PEC U L IAF. IT IISS
ment of error of every kind, whether in judg-
ment or practice. It will produce, in the wil-
ling and obedient, the effectual destruction of
all kinds of vice and immorality, and every
principle of evil. It will enlighten mankind
in the knowledge of the truth, and widely ex-
tend the benign principles of peace and good
will to man. It will greatly increase the prac-
tical duties of humanity, benevolence, and
charity, and produce a universal diffusion of
divine light and the knowledge of salvation ;
and in the end will effect the final decision
and termination of the probationary state of all
souls.”
These copious extracts from their writings,
will give you an accurate statement of the
sentiments of Shakers, in relation to the “re-
surrection and the day of judgment.” They
have not, so far as I can learn, expressed them-
selves very definitely upon the perpetuity of
the punishment of the wicked, nor intimated
the possibility of the final restoration of the
whole human race to holiness and happiness.
Judging from their writings, and the conver-
sation of their Elders, I am inclined to believe
OF TIIE SHAKERS. 100
that they retain the orthodox doctrine of eter-
mal misery, or at least adopt the indefinite lan-
guage of the Scriptures on this subject. This
idea appears to be confirmed by the following
words, “the all-important decision between
eternal happiness and endless misery, is not
weighed in such a slender balance (as what
is commonly called conviction and conversion,)
nor is it settled upon such easy conditions.”
Having now presented you the views of the
Shakers, in relation to what is called their
leading doctrines, and thus enabled you to
learn, from their own words, their real senti-
ments, I shall close my correspondence with
you, on this subject, by sending you another
letter, containing some general remarks upon
the character and doctrines of this singular
society.
I remain very truly, yours, &c.
10
110 PECUſ, IAR IT II:S
L E T T E R X. V.
GENERAL REMARKS UPON THE SHAKERS.
Sir,
In the preceding letters, I have endea-
vored to give you an accurate description of
the Society of Shakers, and although my
notice of their principles and practice was ne-
cessarily brief, yet it has been my constant
aim to do them justice. It may be thought
that I have been too minute in my quotations
from their writings, but as I have no wish to
misrepresent their views, I preferred, wherever
I could do it, to give their sentiments in their
own language rather than to use my own. I
am well aware that it is an easy and common
matter, not only to misunderstand, but even
to misrepresent the religious opinions of those
sects that differ from our own ; hence it is but
fair that, when stating the sentiments of others,
we should not only use their own language,
but use it in the sense in which they them-
OF THE SHARERS. 111
selves wish it to be understood. My inter-
course with this singular Society has been of
a very pleasant and friendly character, I found
the Elders and members willing to answer the
numerous questions I propounded to them,
and no information which could be obtained,
either from their books or conversation, was
denied me. Their answers were frank and
explicit, and if there be at times some tinge of
cant and mysticism a little. visible, yet they
are as free from pharisaical bigotry as any
sect I have ever mixed with. There appears
to be a perfect willingness among the mem-
bers that all men should judge of the subject
of religion for themselves, without being ame-
nable to any human tribunal for their opinions.
This liberality among a people so secluded from
all the world is not a little remarkable, be-
cause, unlike other sects, they do not come in
collision with others, the tendency of which is
to smooth down the asperities of bigotry, and
bring men of different opinions to think more
favorably of each other. They appear to be
charitable and mild in the expression of their
views of other denominations, and while they
112 PECULIARITIES
are firm and decided in the correctness of their
own opinions, they are willing that others
should enjoy the same privileges which they
claim for themselves.
The Shakers have excited much attention
in our country, where they principally exist,
and their peculiarities are the subject of much
remark, especially among the visiters at Leba-
non Springs. For, although the waters are
healthful in certain complaints, and the scenery
beautiful beyond description, yet the settlement
of the Shakers is, beyond all others, the great
object of attraction. No visiter ever thinks of
leaving the Springs without visiting the Sha-
kers, and as their mode of worship is so singu-
lar and different from all other people, they
generally contrive to remain till after Sunday,
when they can have the opportunity of visit-
ing their settlement and attending their meet-
ing. Some visiters, it is true, feel a few
qualms of conscience for spending the Sabbath
in this way, nevertheless they generally en-
deavor to compound those matters amicably, and
hie away with the multitude to see the Sha-
kers dance! I have been much amused at the
OF THE SHARERS. 113
remarks which are made upon the poor Sha-
kers, by those who visit them. Some believe
them a sincere but deluded people, while
others pronounce them the most arrant hypo-
crites. Many will ridicule their grotesque and
antique dress, their uncouth songs and ungain-
ly dances; but all will bear testimony to their
neatness, sobriety, and industry. And there
is little doubt that this despised people are
much more contented and happy, in their pre-
sent condition, than many of the gay butter-
flies that fly to their settlement to ridicule and
despise them.
You will probably ask my opinion of this
remarkable Society, whose doctrine and dis-
cipline I have taken so much pains to de-
scribe. In reply to which, I will very frankly
declare that I think there is less mental anx-
iety and suffering, and more negative happi-
ness among this people, than can be found in
any other sect or community of the same num-
ber of persons. I say negative happiness,
because the alpha and omega of their system
of ethics consists in self denial. When they
have arrived at that state in which they can
114 PECULIARITIES
deny themselves of all those intellectual and
physical enjoyments which we consider indis-
pensable to our happiness, their wants are ex-
tremely few, and these being amply provided
for by the Society, they have no possible need
of any anxiety whatever. They rise in the
morning and perform their wonted labor, which
is only sufficient to contribute to their health;
they partake of the plain and wholesome food
which is set before them without desiring the
delicacies or the luxuries of the world; they
clothe themselves with very plain, but clean
and comfortable apparel, without any regard
to the fluctuating and arbitrary rules which
govern the fashionable portion of mankind;
they pursue the even tenor of their way in the
regular exercise of labor and devotion, regard-
less of the opinions and frowns of spectators,
and thus continue, until, in a good old age, they
fall asleep, and are buried with their fathers.
Having no direct interest in the politics of the
country, they give themselves no concern who
is in office, or who is out, they mind their own
business and leave all these matters to those
who may feel an interest in them. A people
OF THE SHARER.S. 115
acting under the influence of such principles,
if they have not much positive enjoyment, can-
not be exposed to much actual misery, be-
cause their condition precludes them from be-
ing subjected to the same wants, anxieties and
disappointments which afflict persons of other
societies. They are exempted from the allure-
ments, temptations, and trials which those
have to contend with who are obliged to mix
in the bustle of the world, and to come in con-
tact with the artifices and intrigues of corrupt
and deceitful men.
I can easily conceive, Sir, that to persons
who have been disappointed in their expecta-
tions and become disgusted with the world, to
such as have a strong inclination to engage in
extraordinary religious devotion, and to those
also, who are not capable of taking care of
themselves, this Society holds out strong in-
ducements. It presents to them a resting
place from the storms and buffetings of an
angry world, an asylum of peace and tranquil-
lity, a home for the helpless and wretched,
where they may serve their Creator, and ren-
der themselves useful and comparatively happy,
116 PECULIARITIEs, &c.
the remainder of their weary pilgrimage.
Viewing the Society in this light, indepen-
dently of its religious tendency, I cannot but
consider it a useful institution, where many
of our fellow creatures find that peace and
happiness which they could not obtain in any
other situation. With these impressions I
leave them, wishing them all the success and
happiness to which their economy, industry,
and benevolence so richly entitle them.
I remain truly and sincerely, yours, &c.

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