º
A
Bº Tºº FX POSI, WN O'N'
OF THE ESTABLISHED
PRINCIPLES, AND REGULATIONS
OF THE
J.WITED SOCIETY OF BELIEVERS
CALLED SHAKERS,
-º-
-us-
Printed at Albany, in the year 1830; and now reprinted,
with sundry improvements suggested by the Author.
E--->
“O magna vis veritatis Cic.”
The power of truth is great,
It must and will prevail,
When false reports shall cease,
And sland’rous tongues shall fail.
º- .
Watervirer, Ohio.
Tissø
8
THIS small publication has a twofold object. First, to
exhibit the people commonly called Shakers, in their proper
character, as citizens of the commonwealth, and under the
influence and operation of its laws. In this view, it is pre-
sented to the statesman, whether legislator, lawyer, judge,
or jurist. Second, to solve the many questions proposed by
the religious world, concerning these singular p"ople, as a
religious community. For this purpose, it is offered to the
professors of religion, of all societies, & all candid inquirers.
The Exposition, in its first form, was hastily written for
the purpose of obviating a defamatory bill presented to the
legislature of JNew York: It is now somewhat abridged, in
order to comprise, in few words, the main points in question,
and afford room for a more full and free discussion of those
oints, which, to the intelligent and candid Reader, will, no
doubt, be both edifying and entertaining.
e-º-º-º-º-º:
A BRIEF EXPOSITIO.W., &c.
Many erroneous opinions are entertained concerning
the people generally known by the name of Shakers,
which are calculated to mislead the public mind, in re-
spect to the true character of this Society. Many false
reports and incorrect statements have been circulated
respecting our principles and practice, which have
no foundation in truth. With a view to correct these
erroneous opinions, and as far as in our power, to re-
move prejudices and false impressions, we are induc-
ed, from a sense of duty, to lay before the candid pub-
lic a brief statement of facts respecting the principles,
government, temporal order, and practical regulations
of the Society. This duty we owe to ourselves and to
our fellow creatures, for the correct information of the
public, and the benefit of all concerned: that all who
are governed by the spirit of candor, and wish to know
the truth concerning us, may no longer depend on the
vague and inconsistent reports in circulation, from
which they can gain no sorrect knowledge nor just
| information. *
4'
Altho we have published considerable respecting our
principles and rules of association; yet an opinion seems,
still to prevail, especially among strangers, that no per-
son can be admitted as a member of the Society with
outfirst surrendering all his temporal property, & whol-
ly divesting himself of the government of his family &
the care of his children, if he have any, and subjecting
himself and all that he possesses to the arbitrary control
of the Elders and leaders of the Society. Nothing can
be more erroneous and incorrect than such a supposi-
tion. Those things are no more required to obtain ad-
mission into this Society than into any other. We be-
lieve that no institution, nor any system of government
could be established which would be more compatible
with man’s free agency, or more consistent with truth,
justice, reason, and all our national rights civil and reli-
gious, than the system that we have adopted. The fol-
lowing primary principles constitute the basis on which
this Society is ſounded, and by which all its movements
and operations are directed,
§ I. FAITH AND PRINCIPLEs of THE SocIETY.
I. A life of innocence and purity, according to the ex-
ample of Jesus Christ and his first true followers; im-
plying entire abstinence from all sensual and carnal
gratifications.
2. Love.—“By this shall all men know that ye are:
my disciples if ye have love one to another. Love is:
the fulfilling of the law.” This is our bond of union.
3. PEACE.- “Follow peace with all men,” is a divine
precept; hence our abstinence from war and bloodshed,
from all acts of violence towards our fellow men, from
all the party contentions and politics of the world, and
from all the pursuits of pride and worldly ambition.
* My kingdom [said Christ] is not of this world.”
4. Justice.—“Render to every man his due. Owe
no man any thing, but to love one another.” We are
to be just and honest in all our dealings with man-
kind, to discharge all just dues, duties, and equitable
claims, as seasonably and effectually as possible.
Å, Holiness, “without which no man shall 58e the
3.
Ford.” Which signifies to be consecrated, or set apart
from a common to a sacred use. Hence arises all our
doctrines and practical rules of dedicating our persons,
services, and property to social and sacred uses, having
adopted the example of the first gospel Church, in es-
tablishing&supporting one consecrated & united interest
by the voluntary choice of every member, as a sacred
privilege, and not by any undue constraint or persuasion.
6. GoodNEss. Do good to all men, as far as oppor-
tunity and ability may serve, by administering acts of
charity and kindness, and promoting light and truth a-
mong mankind. “Whatsoever ye would that men should
do to you, do ye even so to them.”
7. TRUTH. This principle is opposed to falsehood,
lying, deceit, and hypocrisy; and implies fidelity, reali-
ty, good earnest, sincerity, and punctuality in keeping
vows and promises. These principles are the genuine
basis of our institution, planted by its first founders, ex-
hibited in all our public writings, justified by scripture
and fair reason, and practically commended as a system
of morality and religion, adapted to the best interest
and happiness of man, both here and hereafter.
§ I1. OF ADMITTING MEMBERs.
It must be obvious to every reasonable person, that
the foregoing principles are, in many respects, very
contrary to the carnal and selfish nature of fallen man,
and doubtless more so than those of any other religious
society. Therefore there is little danger to be appre-
hended of any person's being flattered or inveigled into.
this Society, or of joining it from any other motive than
purely from the operations of faith & conscience. This
of itself is the most powerful guard that can be set
against the deceptions so often reported to be practised
by the Society in procuring members. Indeed it pre-
cludes the possibility of such deceptions to any alarming
extent. To this it may be truly added, that all reason-
able precaution is used against admitting any person to
membership while ignorant of our real faith and princi.
ples, or of the followinggºal Rules.
6
1. All persons who unite with us, in any degree, must
do it freely and voluntarily, according to their own
faith and unbiassed judgment.
2. In our testimony, both public and private, no flat-
tery, nor any undue influence is used; but the most
plain and explicit statements of our faith and principles
are laid before the inquirer; so that the whole ground
may be comprehended, as far as possible, by every can-
didate for admission.
3. No considerations of property are ever made use
of to induce any person to join us, nor to prevent any
one from leaving us; because it is our faith, that no act
of devotion or service that does not flow from the free
and voluntary emotions of the heart, can be acceptable
to God as an act of true religion.
4. No believing husband or wife is allowed, by our
rules, to separate from an unbelieving partner, except
by mutual agreement; unless the conduct of the unbe-
liever be such as to warrant a separation by the laws of
the land. Nor can any husband or wife who has o-
therwise abandoned his or her partner, be received
into communion with the Society.
5. Any person becoming a member must rectify all
his wrongs, and, as fast and as far as it is in his power,
discharge all just and legal claims, whether of creditors
or filial heirs. Nor can any person, not conforming to
this rule, long remain in union with the Society. But
the Society is not responsible for the debts of any indi-
vidual, except by agreement; because such responsibil-
ity would involve a principle ruinous to the institution.
6. No difference is to be made in the distribution of
parental estate among the heirs, whether they belong to
the society or not; but an equal partition must be made
as far as may be practicable and consistent with reason
and justice.
7. If an unbelieving wife separate from a believing
husband, by agreement, the husband must give her a
just and reasonable share of the property; and if they
have children who have arrived to years of understand-
ing sufficient to judge for themselves, and who chuse to
go with their mother, they are not to be disinherited

Y.
en that aeedunt. Tho the character of this institution
has been much censured on this ground; yet we boldly
assert.that the rule above stated has never, to our know-
ledge, been violated by this Society.
8. Industry, temperance, and frugality are prominent
features of this institution. No member who is able to
labor, can be permitted to live idly upon the labors of
others. All are required to be employed in some man-
ual occupation, according to their several abilities,
when not engaged in other necessary duties.
§ III. MANNER of Gover NMENT.
It must be obvious to every reflecting mind, that the
government of this Society cannot be of a tyrannical &
arbitrary character. Nor can any government which is
notjust & equitable in itself, long existin it; because the
faith and principles of the Society can support no other,
as no government can be maintained in it, but by the
faith and general approbation of the members: besides,
the liberal principles held forth in the constitutions and
general laws of the land, would be an insurmountable
barrier to a government of any other character And
even if this barrier were insufficient, it is well known that
the world presents to the view of the natural mind, en-
joyments much more pleasing than those contained in
the rules of this Society. It would therefore be impos-
sible for a government, which should prove itself tyran-
nical, and exercise unjust powers, ever to sway the faith
of the members, and shut the avenues to the world, so as
to prevent them from withdrawing, and seeking the
more naturally pleasing enjoyments which it affords.
The rules of government in the Society are adapted
to the different orders of which it is composed. In all
(as far as respects adults) it is spiritual, its powers and
authorifies growing out of the mutual faith, love, and
confidence of all the members, and harmoniously concur-
ring in the general form and manner of government es-
tablished by the first founders of the Society.
1. The effective basis of the government so estab-
lished, and which is the support of all its institutions, is
9.
the faith, voluntary choice, union and general approtes.
tion of the members. It is an established maxim in the .
Society, that any member who is not reconciled to the
faith, order, and government established in it, is more.
injurious than beneficial to it; besides the loss to him-
self of his own time and privilege; therefore, whenever
this is found to be the case with any one, and he conti-
nues in that situation, he is advised peaceably to with-
draw. As all who unite with this Society do it volun-
tarily, and can at any time withdraw, they are in duty.
bound to submit to its government. All are required
by the rules of the Society to do this, or withdraw; and
this we think is reasonable, as no body of people can
exist in any associated capacity, unless such power be
maintained in its government.
2. The first leading gift in the Society is vested in a
Ministry, generally consisting of four persons, includin
both sexes. It belongs to the Ministry to appoint El-"
ders and Trustees. These, in union with the Ministry,
constitute the general government of the Society in all
its branches; and being supported by the general union
and approbation of the members, are invested with pow-
er to appoint their successors and other subordinate offi-
cers, as occasion may require; to counsel, advise and di-
rect in all matters, whether of a spiritual or temporal
nature; to superintend the concerns of the several fami-
lies, and establish all needful orders, rules, & regulations
for the direction and protection of the several branches
of the Society; but no rule can be made, nor any mem-
her assume a lead, contrary to the original faith & known
principles of the Society. , And nothing which respects
the government, order and general arrangement of the
Society, is considered as fully established, until it has
received the general approbation of the Society, or of
that branch of it which it more immediately concerns.
3. No creed can be framed to limit the progress of
improvement. It is the faith of the society, that the
operations of divine light are unlimited All are at li-
berty to improve their talents and exercise their gifts,
the younger being subject to the elder, and all in coax
Qert with the general lead.


9
4. In the order and government of the Society no
corporal punishment is approved, nor any external
force or violence exercised on any member. Faith,
Conscience, or Reason is sufficient to influence a rational
being; but where these are wanting, the necessary and
roper means of restraint are not prohibited.
5. The management of temporal affairs, in families
holding a united interest, as far as respects the consecra-
ted property of the Society, is committed to Trustees.
These are appointed by the Ministry and Elders; and
being supported as aforesaid, are legally invested with
the fee of the real estate belonging to the Society.
All the consecrated property comes under their gen-
eral charge, together with the oversight of all public
business, & all commercial dealings without the bounds
of the community. But all the transactions of the Trus-
tees, in the use, management, and disposal of this united
interest must be done in behalf, and for the joint bene-
fit of the Society, and not for any personal or private
inse or purpose whatever. And in all these things, they
are strictly responsible to the general lead of the Soci-
ety for the faithful performance of their duty.
It is also an established principle, that no Trustee,
nor any member whatever, shall contract debts of any
kind, in behalf of the Society.
§ IV. ORDER AND ARRANGEMENT of THE SocIETY.
THIS community, is divided into several different
branches, commonly called families- This division is
generally made for the sake of convenience, and is of:
ten rendered necessary on account of local situation and
occurrent circumstances; but the proper division and
arrangement of the community, without respect to local
situation is into three classes, or progressive degrees of
order, as follows:
1. The first, or novitiate class, are those who receive
our faith, and come into a degree of relation, but chuse
to live in their own family order, and manage their
own temporal concerns. Any who chuse, may live in
that order, and be owned as brethren and sisters in
£he gospel, so long as they live up to its requirementº
10
Parents are to be kind and dutiful to each other, to
shun every appearance of evil, provide for their family,
bring up their children in a godly manner, use, improve
and dispose of their property wisely, and manage their
affairs according to their own discretion. They ma
thus continue as long as it comports with their faith,
their circumstances, and their spiritual improvement.
But they are required to bear in mind the necessity and
importance of a spiritual increase, without which they
are ever exposed to fall back into the course and spirit
of the world; and they can hold their connection with
the Society, only so long as they continue to conform
to its religious faith and principles.
Such persons are admitted to all the privileges in the
Society spiritual or temporal, necessary to give them a
full understanding of all that they wish to know. No
control is exercised, by the Society, over their persons,
property, nor children; but being members of a religi-
ous society, they are to be subject to the spiritual di-
rection of their leaders, and may receive counsel in tem-
oral matters, whenever they feel it necessary to apply.
fat any time they desire to make a donation to any re-
ligious of charitable purpose of the Sociéty, they are at
liberty to do so; provided they be clear of debt, and
their circumstances will otherwise admit of it; but after
having freely made the donation, they can have no
more right to reclaim it, than the members of other re-
ligious societies have to reclaim the like donations.
The education and government of children belonging
to this class, is an important object. Where the num-
ber of private families is sufficient, they may establish
a school, and jointly contribute to the support of it, and
in this way dispose of their property for the joint benefit
of their posterity; but if any have estates, they may re-
serve them, in whole or in part, for the benefit of their
children when they become of age.
No children are ever taken under the immediate
charge of the Society, except with the free consent of
all parties. But few comparatively are admitted.
Those taken into the Society are treated with care
and tenderness, receive a good school education, accord *

II
ing to genius, are trained to industry and virtuous hab-
its, restrained from vice, and at a suitable age, led into
the knowledge of the Sacred Scriptures, & practically
taught the divine precepts contained in them, particu-
larly those of Jesus Christ and the Apostles.
2. The second, or junior class, is composed of per-
sons who, not having the charge of families, and being
under no embarrassments to hinder them from uniting
together in community order, chuse to enjoy the bene-
fits of that situation. These (for mutual safety) enter in-
to a contract to devote their services, freely, to support
the interest of the family of which they are members,
so long as they continue in that order; stipulating, at
the same time, to claim no pecuniary compensation
for their services. But all the members of such families
are mutually benefitted by the united interest and labors
of the whole family, so long as they continue to support
the order thereof; and they are amply provided for
in health, sickness, and old age. These benefits are
secured to them by contract.
Members of this class or order have the privilege, at
their option, by contract, to give the improvement of a-
ny part or all of their property, to be freely used for the
mutual benefit of the family to which they belong. The
property itself may be resumed at any time, according
to the contract; but no interest can be claimed for the
use thereof; nor can any member of such family be em-
ployed therein for wages of any kind. Members of this
order may retain the lawful ownership of all their own
property as long as they think it proper, and chuse so
to do ; but at any time, after having sufficient expe.
rience, to be able to act deliberately and understanding-
ly, they may, if they chuse, dedicate and devote a part
or the whole, and consecrate it forever, to the support
of the institution. But this is a matter of free choice ;
we urge no one to do so, but they are rather advised, in
such cases, to consider the matter well, so as not to do
it until they have a full understanding of its consequen-
ces ; lest they should do it prematurely, and afterwards
repent of it.
3. The third, or Senior class is composed of such per-
12
$ons as have had sufficient time and opportunity praft.
cally to irº, re our faith and manner of life, and are
thus pro pared to enter fully, freely and voluntarily, into
a united and consecrated interest. These, solemnly,
Covenant and agree to dedicate and devote themselves
..and services, with all that they possess, to the service
of God and the support of the gospel forever, solemnly
promising never to bring debt, nor damage, claim nor
demand against the Society, nor against any member
...thereof, for any property or service which they have
thus devoted to the uses and purposes of the institution.
To enter fully into this order, is considered by the
Society to be a matter of the utmost importance to the
parties concerned, and therefore requires the most ma-
ture and deliberate consideration; for after having made
such a dedication, according to the laws of justice and
equity there can be no ground for retraction. Nor can
they by those laws, recover anything whatever which
has been thus dedicated. Of this alfare fully apprised
before entering into the contract. Yet should any af.
terward withdraw, and be disappointed in their worldly
prospects, the society may charitably supply their wants
as a matter of grace, but not of debt, nor to support
them in idleness and dissipation. No person who with-
draws peaceably is sent away empty.
During a period of more than forty years, since the
permanent establishment of this Society, at New-Leba-
non and Watervliet, there never has been a legal claim
entered, by any person, for the recovery of property
brought into the Society; but all claims of that nature,
if any have existed, have been amicably settled to the
satisfaction of the parties concerned. Complaints and
legal prosecutions have not, hitherto, come from persons
who brought property into the Institution; but from
those who came destitute of property, and who, gene-
rally speaking have been no benefit to the Society, in
any way; but on the contrary, after having enjoyed its
hospitality, and brought no small share of trouble upon
the people, have had the assurance to lay claim to Wa-
ges which they never earned, or property to which thcy
Rever had any just nor-legal.claim.

13
No person ean be received into this order until he
shall have settled all just and legal claims, both of cre.
ditors and filial heirs; so that whatever property he may
possess, may be justly and truly his own. Minors can-
not be admitted as covenant members of this order; yet
they may be received under its immediate care and pro-
tection. And when they shall have arrived at law ful
age, if they should chuse to continue in the Society, and
sign the covenant of the order, and support its princi-
ples, they are then admitted to all the privileges of
members. The members of this order are all equally
entitled to the benefits and privileges thereof, without
any difference made on account of what any one may
have contributed to the interest of the Society. All
are equally entitled to their support and maintenance,
and to every necessary comfort, whether in health, sick-
ness or old age, so long as they continue to maintain the
principles, and conform to the old, rs, rules and regula-
tions of the institution. They therefore give their pro-
perty and services for the most valuable of all temporal
considerations; an ample security, during liſe, for every
needful support, if they continue faithful to their con-
tract and covenant, the nature of which they clearly un-
derstand before they enter into it.
It may readily be seen, that such an order could not
be supported, if its members, on withdrawing, should
take whatever they have given, and have the avails of
their labors restored to them. They have agreed to
give it all to sacred and charitable purposes, claiming
nothing but their own support from it. It has been dis-
posed of according to their own desire; and the institu-
tion may therefore be no better able to refund it, than
if such dedication had never been made. If therefore,
if should be returned to them, it would be literally ta-
king it from those who remain faithful to their cove-
nant, and giving it to covenant breakers. Who cannot
see that this would be both unreasonable and unjust?
Notwithstanding all reports to the contrary, we confi-
dently assert that no person has been wronged, by any
dedication of property ever made to the purposes of this
Society; and that no person whatever, has any just op
reasonable ground of * in this respect,
14 tº
This Society [New Lebanon] has served as a pattern
for all the societies or branches of the community which
have been established in various parts of the United
States. In every place where the faith & testimony of
the Society has been planted, the same orders and rules
of government have been gradually established & main-
tained; so that the Society and its members are now
generally known; and from the striking peculiarities
which distinguish them from all other societies, no per-
son need be deceived by impostors.
The perpetuity of the Society is the last thing to be
considered, onwliich we offer the following remarks.
We believe it will be generally granted, that the his-
tory of the world does not furnish a single instance of
any religious institution, which has stood fifty years
without a visible declension of the principles of the in-
stitution in the general purity and integrity of its mem-
bers. This has been generally acknowledged by the
devotees of such institutions, and facts have fully verifi-
ed it. But we would appeal to the candid judgment of
those who have known this institution from the begin-
ning, and have had a fair opportunity of observing the
progress of its improvement, whether they have, in re-
ality, found any declension, either in the external order
and regulations of the Society, or in the purity and in-
tegrity of its members, in the general practice of the
moral and christian duties; and whether they have not,
on the contrary, discovered a visible and manifest in-
crease in all these respects. And hence they may
judge for themselves, whether the moral character of
the society, and its progressive improvement, can be as-
cribed to any other cause than the blessing, protection
and government of Divine Power and Wisdom; and why
its perpetuity should be called in question.
Published in behalf of the Society, by
CALVIN GREEN ! Cmmittee
and of
SETH Y. WELLS, y Publication,
New-Lebanon, March 15th, 1830.
TIIE Exposition CoNTINUED,
In answer to sundry inquiries and
objections.
PREAMBLE – In the year 1828, apamphlet was pub-
lished by the Believers in Kentucky, entitled “THE INvesti-
GATOR, or a defence of the order, government, &c. of the
United Society.—Addressed to the political world”.
Part of what was written on that occasion, by the commits
#e of publication, being of a religious cast, it was retained
jor future consideration. The writer(T). Spining) having
been for a long time, an Elder in the junior order, & well
apprised of the inquiries & objections of serious minds, had
&n view to treat the subject in a manner edifying to such.
We had thought of printing the manuscript entire; but so
much of the matter has been anticipated in the foregoing
pages, that, to avoid repetition, we have selected such parts
as may serve to answer the original design.
NOTWITHSTANDING much has been published
for the information of mankind, relative to the faith and
practice of the United Society of Believers; yet we find
many among the most candid and intelligent, who are
still at a loss, and often anxiously and, we hope, honest-
ly seeking further information, especially on matters of
a practical nature, For the satisfaction of such, the
following pages have been written; and as truth is our
object, we shall aim at presenting it in so plain a dress
that it may be easily comprehended by persons of com-
mon capacity.
In the first place; it is a question with many, whe-
ther this Society has for its primary object the things of
this world, or that which is to come. This question is,
of all others, of the greatest importance, and ought to
be first settled. It is strangely supposed, that if our
main object were to prepare for a future state, we would
show a greater indifference about the things of time;
but instead of this, that we are as zealous to provide a
good living, and to have everything about us in the best
$6
order, and of the most durable quality: heree we have
been puplicly denounced, as “a set of worldly minded,
cunning deceivers-”
To this strange kind of reasoning we need only reply;
that all our zeal in improving temporal things, and, tak-
ing satisfaction in the enjoyment of them, will not prove
that we have no greater enjoyments in prospect; and
we think, that the manner in which we use temporal
things, may serve as positive proof, that we consider
them of but little value, in comparison with the things
of eternity
Where is the man of the world that could be induced
by any thing earthly, to confess all his most secret sins,
and take up a full cross against all manner of sin and un-
cleanness in his knowledge, and live the life of selfde-
nial that we live? This single appeal may satisfy the
conscience of any man, that nothing but motives purely
religious can possibly induce any person to join this soci-
ety, and perseveringly conform to its rules and orders.
1. The confession of sins. This being the initiating
act, opens a large field of inquiry, and some weighty
objections, especially among Protestants, who have im-
bibed such a disgust to almost every point of order held
sacred by the Church of Rome. It is questioned whe-
ther the order of the gospel be, to confess to God alone,
in general terms, or to name the particular acts, thing
by thing, in the presence of witnesses appointed to hear,
remit, and counsel, as the case may be.
The idea of confessing to man, or of any man having
power to forgive sin, is generally viewed by Protestants
as the greatest presumption. But were it not for the
abuses of this sacred order, by the Catholic Church, no
Protestant, nor any other person of candor, could read
the scriptures attentively, and not see that an oral con-
fession of sins, such as we have adopted, was practised
both under the law and the gospel. The confession, if
sincere, is indeed made to God, and it is by his order
that the penitent is released, and his sins forgiven him.
“Whose soever sins ye remit, they are remitted unto
them, and whose soever ye retain, they are retained.”
2. Selflenial comes next in the order of things. The
17
remission of sins that are past only serves to place the
candidate on the ground of further trial. By bringing
his deeds to the light, he sees what kind of a creature
he is, and what he shall do with himself is now the ques-
tion. The answer is “Deny thyself.” Can any thing
be more objectionble? Self is the supreme object of
every natural man; nothing so near and dear to him as
himself; of course, to deny himself appears the greatest
inconsistency imaginable. Hence it becomes a deep
labor to reconcile the mind, in any degree to a couise
so directly opposite to that of nature.
The candidate, views and reviews his whole life, his
actions, and his principles of action, and compares them
with their opposites now set before him in the precepts
of the gospel and the example of Believers; the infal-
lible result of which, in every honest man, is selfabhor-
rence and a sincere inquiry, “Lord, what wilt thou have
me to do?” Take up thy cross” is the answer.
3. The Cross of Christ comes next in order, which, in
a figure, may be called a toll-gate, well described by
the poet, These holy gates forever bar
Pollution sin and shame;
None can obtain admittance there
But followers of the Lamb.
Here is the grand halting place with the generality;
here, let facts be fairly disclosed, and Newton gives us
the result, If Self must be deni’d,
And sin forsaken quite,
They rather chuse the way that's wide,
And strive to think it right.
But to an honest soul there is no time to hesitate, no
room for evasion or getting round the cross; no alter-
rative but to make a full surrender, an entire sacrifice.
It might, perhaps, be understood, that great latitude is
given to the young Believer, to hold and manage his
own property, family, &c. It is only so considered
after the manner of men; the faith of the gospel makes
no reserve. Whoever denies selſ, dcnies all tº at be-
longs to self The grand requisition to di ciples'''pe m-
braces “all that he hath” He is not his own, & what
can he have that he can call hi own?
B 2 .
18
Thus the honest soul, having received the faith of
the gospel, confessed his sins, denied himself, and taken
up his cross, is placed on the proper ground of proba-
tion, to follow Christ in the regeneration; which leads
to a further inquiry into those several steps which are
considered more or less objectionable, by the generali-
ty of mankind.
The first step, which the Believer takes in conformity
to the example of Christ, is to withdraw from the com-
munion and fellowship of the world.—“Two cannot
walk together except they be agreed.”
The disagreement between the spirit of Christ and
the spirit of the world is irreconcilable: therefore, the
first step that goes to test our faith, is prompt obedience
to the call of Christ, which ever was, is, and ever will
be, “Come ye out from among them, and be ye sepa-
rate.” Hence begins the first order of the Society.
No censideration of an earthly nature can bind the
Believer to his former associates, or separate him from
the company of those, to whom he is united in spirit.—
The terms laid down by the Captain of our salvation are
unalterable.—No worldly honor, no earthly interest, no
natural affection is taken for an excuse; but what-
ever cannot be adjusted and disposed of in an orderly
manner, must be forsaken.—“if any man come to me,
and hate not his father, and mother, and wife and chil-
dren, and brethren, and sisters, yea, and his own life al-
so, he cannot be my disciple.”—“He that loveth father
or mother more than me, is not worthy of me; and he
that loveth son or daughter more than me, is not worthy
of me;—And he that taketh not his cross, and followeth
after me, is not worthy of me.” (Mat. 10. 37.)
We have no system of rules to prescribe the form
and manner of proceeding, in this matter, each indivi-
dual acts according to circumstances: If there be a
neighborhood of Believers, they are under no necessity
of selling or forsaking their houses or lands, or deserting
their families.
* Iley establish their own rules of operation, and un-
believers rarely mix with them, unless it is to persecute
and afflict them. Any that live remote, if they are not
driven off, may take their time for settling their tempo:
19
ral concerns, and moving within the bounds of the So-
ciety.—If they be single persons, they are accommoda-
ted in some of the families of Believers, those who have
families move them somewhere near, iſ they be wiling to
come, and provide for them if they be able; if not, they
depend on their brethren for help.
When a family is divided, and part hold with the
world, and part with the Believers, it furnishes occasion
for many objections, which may all be answered in the
words of Christ.“ I am come not to send peace, but ra-
ther division.” (Luke 12, 51.)
2. When thus separated from the world, and located
in society order, the next step is to test their union and
relation to each other. Their first faith was to make a
full and unreserved surrender to God, and it now re-
mains to prove the sincerity of their dedication. If
God is in heaven and we upon earth, how is he to re-
ceive this dedication and surrender? This question is
answered by Christ himself; Whatsoever ye do unto
the least of these my brethren ye do it unto me.
The matter then is to regulate and adjust the general
interest to the best advantage for the mutual support
and benefit of all. This is a radical principle that per-
vades the whole concern from its embryo, to its great-
est maturity, and holds a selfish nature to the cross in
every arrangement that takes place.
The arrangement of persons, is a matter of the first
importance, to organize them in family order,to assign to
each individual the lot and place which he is best quali-
fied to fill, and in which he can improve his talents to the
best advantage. This, however wise and economical,
is not without serious objections, particularly on the
ground of disorganizing families, and dissolving the ties
of nature. But so it is, that gospel relation has to be
gained, tho it be at the expense of those partial affec-
tions so highly prized by the children of this world.
3. When a family, in gospel relation, is thus consti-
tuted, the next inquiry is, what step is taken to arrange
their temporal interest and their mutual labors, so as to
prevent confusion? What example las Christ given in
26)
that respect? Answer. In the first gathering of Belie.
vers, under the ministry of the Apostles, while they had
all things common, there was cause of murmuring, till
deacons were appointed to see that justice was done to
all. According to this example, when joint property
is appropriated to common purposes, it is placed under
the care and management of a deaconship, who are to
be responsible for the same.
A covenant is entered into between the parties, in
which the use and benefit of the property and the servi-
ces of all and each are freely devoted to the common
support of the family; but to prevent fraud or imposi-
tion, no transfer of property is made to the deacon or
any other person.
As this order is merely probationary, the utmost cau-
tion is used to avoid imposition. Each who brings pro-
perty with him, has it valued by disinterested men, takes
an inventory of 1t signed by the appraisers, delivers it
to the care and custody of the deacon, and if he should
afterwards call for it, he receives it without interest, &
gives a receit and acquittance from all further demands.
The reasons for retaining this joint property on the
ground of individual and separate claims is, to afford
each a sufficient time of trial, and to secure a”just set-
tlement of all individual accounts. As long as there is
any ground of claim upon the individual, his property
remains in his own power, liable for his debts and other
personal purposes. It is therefore in this order that all
matters are adjusted relating to property, all accounts
settled with creditors, and donations given or appro-
priations made to heirs: But above every temporal con-
sideration, it is here that the following lines are real-
ized;— Our flesh and sense must be deni’d,
Passion and envy, lust and pride;
While justice, temp'rance truth & love
Our inward piety approve.”
Few objections are ever got up against the order of
such a family, relative to their domestic economy; but
the case of the withdrawing member sometimes excites
the tender sympathies of the world,—For such to receive
barely what they brought in; no interest; no wagcs!
* Dr. Watts.
£f
How will this comport with the injunctions of scripture,
not to defraud the hireling of his wages; or how will it
bear the scrutiny of the laws of the land?
Answer. We have ever, from the beginning, discard-
ed the idea of hireing each other, or paying wages to any
member of the Society; therefore no objection can arise
on the ground of defrauding a hircling; and as for pay-
ing interest, it is pointedly prohibited by the moral law.
“Thou shalt not lend upon usury to thy brother, usury
of money, usury of victuals, usury of any thing that is
lent upon usury.”—“Lord who shall abide in thy tab-
ernacle? Who shall dwell in thy holy hill?” Mark the
answer.—“He that putteth not out his money to usury.”
As for the laws of the land, they will be considered
hereafter, in reference to a higher order, which is the
next subject of inquiry.
3. The third and last step that is marked out for our
journey through time, is into Church order, where the
spirits of men are to be tried as by fire, their characters
fairly tested, and their destiny decided for a future state.
Short of this order, individuals may pass in and out,
but whoever advances into Church relation, may calcu-
late to go out no more. He enters this order as Noah
entered the ark, to ride the foaming billows of time, and
terminate his voyage on the peaceful shores of eternity.
To this ark of safety, the true Believer steadily and
gradually progresses, making strait paths for his feet, un-
til he arrives at the door of admission.
When a competent number have passed thro' a suffi-
eient trial of their faith in the junior order, and are uni-
tedly prepared to establish and support Church relation,
they have only to ratify and confirm their inward agree-
ment by executing what is, by way of eminence, called
the Church Covenant, the entire form of which, has ne-
ver as yet, been published to the world; we shall there-
fore only state the outlines of its stipulations.
The parties solemnly announce their faith, and the
object of their associating together in that order.
They agree to live together as brethren and sisters of
one family, possessing one consecrated interest, and equal-
dy enjoying the bencfits of the same; to conform to the
92
order of the Church heretofore known and approved.—
The several orders of Ministry, Elders, Deacons, and
Trustees, and the duties of each are severally designa-
ted, as also the duties and obligations, rights and privi-
leges of the members respectively. They further, in
the most explicit terms relinquish all claim to personal
or private property, and wages for their services, and de-
bar, not only themselves, but their heirs and assigns for-
ever, from all private claims to the said consecrated in-
terest, on account of any property or service which they
may have contributed and bestowed, and jointly secu-
ring to all and each, the unmolested enjoyment of all
those benefits and privileges, spiritual and temporal du-
ring life; provided they perseveringly conform to the
principles and rules of the institution.
The visible fruits of the Senior order are the best com-
ment on its principles. . The world have little to say but in.
admiration. JWor would the most penetrating eye discover,
in all the arrangement, cause for complaint, creriminal
charge, without the help of a Judas, to misrepresent & falsify.
JWo trouble or calamity, worth naming has ever arisen
on this consecrated ground, but through the agency and in-
strumentality of those who violate their sacred engagements,
renounce the faith, and demand reparation, for the dama-
ges which they pretend they have sustained:
But, as this is a subject of peculiar importance, we shalk
give it a distinct consideration.
*THE CLAIMS OF WITH DRAWING MEMBERS CONSIDERED,
The case now under consideration having been brief.
ly treated in the preceding part of this work, we shall con-
tinue the inquiry, under a general appeal to every rule
of right, and see whether on any fair principle the com-
munity can be made liable for property so devoted, or
labor performed under such conditions.
Let us then, in the first place, inquire: Is it just
and right to retain such donations, in the eye of the law?
The answer is clear, that if the law grants the liberty
of bestowing a gift, it never can revoke the gift made
under the sanction of that law; since aſ the blessings
of a free goverpment depend on the protection of life,
liberty, and the enjoyment of property; the right of
using property righteously acquired must, of course, be
accounted one of its blessings. We boast of our Con-
stitution and it expressly proliibits the enacting of any
law which would impair any bona fide contract or agree-
ment whatever.
When we undertake to prove that it is right, accor-
ding to law, for any person (free from all incumbrances
or lawful demands) to bestow his own property or services
to any amount, and to whomsoever he sees fit, it seems
like an undertaking to prove that two and two make
four. The right to give alms and to make donations
either in property or labor is guarantied by the laws and
usages of all nations. Landed property may, under
some governments be entailed, but even estates-tail are
considered by us as inconsistent with the genius of a
free republic; because the possessor of such estate is
restrained in his disposal of it. Even in England, legal
finesse is resorted to, to break the shackles which had
been antiently imposed upon the ºright of giving away
property as the proprietor of it pleases.
No one, we think, can seriously doubt of the legal
right, which every man in this country possesses of giv-
ing away and receiving property according to the very
order and manner practised by the Church.
Another inquiry is raised on the ground of Equity.
Admitting it is consistent with the rules and maxims of
law, will it comport with the pure principles of Jus-
ticé and Equity?
Answer. In the first place, let us examine wherein
there is, or may be a difference between law & Equity.
It may be supposed that the Law, that is, our written
or statute laws, are defective by reason of that univer-
sality of expression which nothing but a closer-going
principle of Equity can correct by reaching the minu-
test circumstance of every case. The written law can-
not be made so explicit as to include in the strictest
terms of expression or fair implication all that is neces:
24
sary, in order to bring to justice the artful and design.
ing, by tracing them through all their dark and crooked
windings, and those subtle schemes which they invent to
entrap and defraud the less artful or more bonest.
A court is therefore instituted for the relief of such
sufferers, and this is called a court of Equity. In this
court the judge may decide according to evidence and
the common or written law. Where there is no statute
that will bear him through; he may select and apply
the principles of Common Law to the case in hand; &
where he can find none to suit, he takes such as are most
analogous and, according to his own scrutinizing judg-
ment, raises up a new principle, or correcting law, by
which he decides the case. This important subject re-
quires a serious attention, in order to discover its just
merits.
The Church would be supposed to be so deeply in-
terested that a righteous decision could not, from that
quarter, be expected; and of course, the withdrawing.
member, all his near relations, every other member who'
has left the Society, and every one who intends to leave
it, are, by reason of their self-interest in the adjudica-
tion, incapable of being impartial. We have no alter-
native now left, but to look to those who are the least
liable to be influenced by interest, and who at the same
time, are the most capable of understanding such mat-
ters. This will lead us directly to the Court of Equity,
by reason of its superior advantages in obtaining the
evidence of the facts, as well as its extensive powers in
gathering the opinions and judgments, the laws and usa-
ges of the wisest and best men who have lived for many;
ages past.
And what would or could such a tribunal do in the
present case? In this court, as well as all others, the
decision must be given according to law and evidence.
Here the Covenant is the evidence of the fact, that
the withdrawing member did voluntarily give his prop-
erty and services for the uses therein specified; and also
that he therein promiscd never to make any charge or
demand for the same.
Here the factis clear and indisputable; and the cours
ºš
ind that the Common Law secures to all same persons,
who are not under duress or constraint, the power of ma-
king such donations of property or of services, as they
have a just claim to. The Court of Equity, therefore,
as well as that of rigid justice must and will decree that
the donation was lawfully and rightfully made; & that
the Covenant by which the gift was secured is lawful
and good, and that any act or decree that would disan-
nul or make it void, would be wrong and altogether im-
moral in its tendency, as it would, in effect, destroy all
covenants or agreements, deeds, and obligations, in short
that the whole foundation of social compact or inter-
course between man and man would be swept away, &
that breach of promise would no more be wrong.
Thus we see by the authority that is deemed the most
wise and the most pure on earth, it is established, that
it would not be right but wrong, for the withdrawing
member to break his vow, or make any demand for such
Aconsecrated service or property. Whence it follows of
course, that whatever he can rightfully receive must be
given to him, according to the provisions of the Cove-
nant, as a charity.
Most clearly then, any one losing his right of mem-
bership, by renouncing his faith and his former obliga-
tions of obedience, has no better claims to privileges,
Fº or support, than those who never were mem-
ers. But those and those only who acknowledge and
obey the faith and doctrines of the gospel, and conform
to the rules and orders thereof, are held in relation as
members.
But in the next place, admitting that no law of man
can reach the case, may it not be expected that for con-
science toward God, remuneration will be made? We
answer, All that conscience has to do in the matter is,
to require the judgment to be honestly exercised to de-
Acide the case according to the best light, rule, or law
which it may be in possession of.-And as we have al-
ready seen what the decision would be of a conscien-
tious judge, when guided by the best rules or laws among
men; so there can be no propriety in appealing to con-
acience, unless she be allowed to have access to some
º6
acknowledged rule of judgment. Now to understand
this last appeal fairly, the question is, What rule of judg-
ment is to be considered as most binding on the moral
sense or conscience of a Christian? It will be answered,
the revealed will of God as recorded in the scriptures
of the Old and New Testaments. Then, “to the law
and to the testimony; if they speak not according to this
word, it is because there is no light in them.” (Isa. 8, 20.)
We will first mention the positive requirements under
the law. One tenth of all their increase was to be con-
secrated: in addition to this every first born male of
man and beast. These, with other positive requirements
under the law, plainly show that God holds a claim to
property, and to persons too, for his special service. And
were those large donations ever credited to the donor,
with any view to a recovery? g
... But beyond positive requirements, there was an abun-
dance of free-will offerings, which were encouraged and
highly approbated. All vows and promises to dedicate
to the service of God, either property or person, were
approved and confirmed. And however they might, un:
der the influence of the selfish principle, afterwards
change their minds, they were never permitted to fail
in the fulfilment of their sacred voluntary engagements.
“If a man vow a vow unto the Lord—he shall not pro-
fane his word, he shall do according to all that proceed-
eth out of his mouth.” (Num. 30, 2.) No provision here
for any change of mind.
Now what think ye, did Christ-come to destroy the
law, or to fulfil it?—Did he teach his disciples to be
more selfish, more penurious, or more tenacious of their
property than had been customary? ... Just the reverse.
The law by levying on a part, for the purpose of sup-
porting union, only served as a school master to bring us
to Christ, whose doctrine required an entire devotion of
all that a man had, and his own consecrated life into
the bargain. Let him that readeth understand.—
“Whosoever he be of you that forsaketh not all that he
hath, he cannot be my disciple.” (Luke 14, 33.)
Hence the example of the poor widow was so highly
commended, in putting into the treasury all that she had,
*
27
even her whole living, altho it was but about a farthing,
For the gospel requires a full surrender, to God from
those who professit, and any one under the profession of
obedience to the Gospel, in full Church relation, at-
tempting to hold back a part of his property or services
for self, may remember Ananias and Sapphira.--
And how could any one stand on any better ground
who had solemnly and freely given up all, should he ever
afterwards attempt to take back a part or the whole of
what he had freely devoted? For anything further on
this point, we refer to the ever memorable facts recorde
in the acts of the Apostles, where it is said, “The mul-
titude of them that believed were of one heart, and of
one soul; neither said any of them that aught of the
things which he possessed, was his own; but they had
all things common.” (Acts, 4, 32.) , , ,
Is there any evidence that aught of this property was
ever reclaimed, or that there ever was an order of court
either in heaven or on earth to repeal those gifts, and
subjeet the Church to debt or damage for the same?
The result of this inquiry, then, is obvious; that con-
science has no other cencern in the matter, except to
acquiesce in the principles of right established by all
the aforesaid authorities, and decide accordingly.
Some, for mere evasion, have brought up the golden
rule of doing to others as we would they should do to us,
and as they would fondly apply it, we think a greater
absurdity could not be invented. We are willing this
rule should be applied to us in any rational point of view;
it is that by which we square our conduct in all our trans-
actions with mankind, but should we follow the ignis-
fatuous light of a self-interested apostate and his advo-
cate, where would it lead us?
But what do we do to others, that we would not that
they should do to us?—We covetnoman's silver or gold,
or property of any description, of course we wish them
not to covet ours, we demand nothing from any man
to which we have not a lawful right? and why should we
not repel an unlawful demand upon us? and as we punc-
tually keep and fulfil our contracts, so we wish others
to do, And tho we vow to our ownhurt, we change not,
£3.
(see Psa, 15, 4.) And could we wish others to act differ.
£ntly? But should we at any time, recant a fair bar-
gain, and attempt by law to force our opponent into a
compliance with our covetous wishes, we would that the
court should brand such a suit with infamy;-Then let
such be the result of all illegal claims against the church,
and all differences of opinion on this interesting subject
will be fairly and impartially settled
Here we think the argument might close, but one final
objection, on account of serious minds, we shall con-
sider; viz. that this final dedication is carrying the mat-
ter too far, further than the general sense of mankind
will approbate, consequently renders the institution un-
popular: whereas by some little alterations in the church
covenant, permitting the withdrawing member to take
back his property, and allowing him something for his
labor, the institution might be more extensive and useful.
Answer. Had we been set to contrive the plan, no
doubt we should have adopted such views; but all we
have had to do in the matter has been, to receive it as
it has been originally constructed by a higher authority.
But to obviate what Dr. Clelland of Kentucky terms
*its odious unpopularity,” we would remark, that every
degree of the work of God that has ever been introdu-
ced among mankind, has been odiously unpopular in
its commencement. By consulting Dr. Lardner's quo-
tations from the book of Celsus it will appear how popu-
lar Christ himself was, in the early days of his ministry.
But so it is that every step in the travel of the church
* See Unitarianism Unmasked p. 161.
It is worthy of remark that Dr. Clelland could find no-
thing more manly, with which to meet “DUNLAvy's MANI-
FE3ro” than the unpºpularity of the cause which it espoused.
I think his cheek must redden, when he comes to raft-ct that,
in the gospel glass he is viewed as near of kin, to Celsus, that
ancient and very popular abuser of the character of our bles-
sod Savior. “Thou unbelieving Thomas.please to read Dr.
Lariner, as above quot?d, and I think you will despair of
riding into the temple of fame, on the “odious unpopularity”
of modern Believers! Ed.
29
towards her consummate glory, has been under an in,
creasing cross-The circumcised Jew was odiously
unpopular to the whole gentile world, and Christians,
as long as they maintained the circumcision of Christ,
supported no better character in the esteem of a licen.
tious world, from which the conclusion is evident, as it
respects the finishing work of God in this latter day;-
that it must be by a full cross that the church can pos.
sibly arrive at her consummate glory.
No one is compelled to bear such a cross, but when
the time is fully come for Zion to arise and put on her
beautiful garments, and a people are prepared to take
up such a cross, is it consistent that God should suspend
his purposes and procrastinate his work, because it is like-
ly to be unpopular, and but a few ready to approbate it?
The unpopular few who chuse to advance to the hight
of Zion, cannot interrupt any that chuse to tarry on the
plain of mere partnership and self-interest, but as an apo-
logy for our holding fast what we have received, let us
for a moment take a view of a society constituted on the
popular plan.
Here all are equally prepared and invited to flock to.
gether, the multitude must include whole families, old
and young, rich and poor, weak and strong with their sev-
eral interests, talents and faculties. All go to work that
are able and willing, and all derive their support from
the joint stock, each has his property appraised, and his
money and property, of course, going on interest.
Who, now, is to register those several sums, and calcu-
late the annual interest, and keep book for a fair reckon-
ing of loss or gain? Who is sufficiently versed in arithme-
tic, to calculate the value of the days works performed
by this popular assembly, and make the proper deduc-
tions for boarding, washing, lodging, clothing, doctoring
and other necessary expenses; all which must be done if
each is to retain his personal interest, and a legal and
just settlement is to be made. And without such regu-
lar accounts, what sworn jury could legally guess what
the annual labor of an individual was worth, or how
much ought to be deducted for necessary and contingent
expenses. But we leave & § those who liave attempts
§§
ed the experiment, or may wish to establishaeommunity
on such a plan, to make the calculation. We have but
one object in view, and that is to fulfil, in the most une.
quivocal manner, “all that the prophets have spoken.”
concerning the church of God in the latter day.
And thus after examining the subject on every side,
it evidently appears, that the unity, purity and perpetui-
ty of the Church can never be gained and supported, ex-
cept upon those very principles upon which this institu.
tion is founded.
And here we shall close this subject with a few pas.
sing remarks on this pure principle of selfdenial, and
impartial regard to the welfare of others, a principke
which induces its subject to give, hoping for no remunee
ration in this world, and freely to exchange the selfish &
contracted pleasures of time, for the more sublime and
exalted enjoyments for which man was created.
That such a principle does exist, and that wherever
seen, it ought to claim universal approbation, a few ac,
tions, under peculiar circumstances seem to prove.--,
A spirit of benevolence in doing good to the poor, in
a man's hazarding his own life to save the life of his fel-
low creature, in his suffering toil and danger for his couns
try's sake without pecuniary reward; how are these
things admired! how are such characters eulogized!--
what an immortal renown accompanies their names!
Of this truth we have a signal instance in George
Washington. And what, pray, did he do, which cont
strains all to honor him? Why, he perseveringly endu-
red privations and hardships; was faithful, zealous and
enterprizing in the cause in which he was engaged; re-
fused pecuniary reward for his arduous services; and
lastly (and this crowned all) he did not do what so many
successful chiefs have done: he did not usurp the sover
reign power when it was within his grasp.: but resigned
up his commission and retired in peace. What is it then,
that calls forth unbounded and universal esteem, but a
measure of self denial, so conspicuous through the differ,
ent parts of his public life as well as his private walks?
Here we see that God has a witness in every man's
breast, which is compelled to honor and approve of the
$f
principle of self denial. How little soever they may
exercise it, they are ready to testify its heavenly origin.
How must mankind feel when they come to see and
know that the Church, as to its principles, is ſounded
wholly on the doctrine of selfdenial, and that it is built
Aup, entirely, by the practice thereof—If one man should
be induced, through friendship, to give up his own life to
save the life of his friend, and do it deliberately, his fame
would be sounded far and near, especially if that friend
should be some person of note. But how must the world
be confounded when all come to know that every simple
cross-bearing Believer (and that there are hundreds of
such) is constantly in a work which requires him to lay
down his earthly, sensual, and devilish life, in sure and
certain hope of gaining a better, according to the pro-
mise of Christ, (John 12, 25) “He that loveth his life,
shall lose it; and he that hateth his life in this world,
‘shall keep it to life eternal.”
SUPPLEMENTARY
It will be remembered, that the order of the Church was
introduced, entered into, and supported at JWew-Lebanon, for
a number of years before anything like a written covenant
was thought of, and it was only for the security of their jus;
and natural rights, on account of those who were envious
without; and for the more perfect information of all whom
it might afterwards concern, that this legal instrument was
resorted to. It was at first, and still is, intentionally, the
confirmation of a bona fide contract, and as such, has been
admitted as testimony, in courts of law, where the evidence
of facts has required it.
It has always stood open for amendments if necessary, &
has passed through sundry Editions.—In some Societies it
has been occasionally revised for the purpose of holding forth
its principles in the clearest possible light; and as an authen-
tic form of its entire obligations has been anariously sought
by many, the following is offered to the reader as a true &
proper sample of the general principles, as wnitedly under-
stood and formally subscribed, by way of Revision and con-
jirmation of the original ground, on which the institution of
Church order commenced,

Sº
FORM OF A REVISAL & RATIFICATION
OF
THE CHURCH COVENANT:
OR.
The principles, and terms of Church-membership, in the
United Society of Believers, called Shakers.
WHEREAS in the year of our Lord one thousand,
eight hundred and a Society was formed in this
place, now called in the county of
and State of denominated Believers in Christ's
second Appearing, and commonly known by the name
of Shakers; which Society, according to the rights and
liberties of consience guarantied by the constitution &
laws of the land, adopted the faith and principles, rulee
manners, and customs held forth by the gospel of Christ
in his first and second appearing; and having for the
term of years, proved the said faith and principles,
in what is called the Junior order; and being well sat-
isfied therewith, in order to lay a permanent foundation
for the comfortable support of all who then chose or af.
terward might chuse to devote themselves to that man-
ner of life, independent of the personal claims of pri-
vate individuals; it was agreed by the said Society,
jointly, to constitute and establish a consecrated interest
to which no individual could hold any personal or pri-
vate claim; the said interest to be secured in the hands
of Trustees, for the equal use and benefit of all such as
might associate together in church-relation : Accord-
ingly a written covenanant, bearing date Waſs
entered into by the members of said society; by virtue
of which covenant, a Ministry has been duly establish-
ed, Trustees appoint, d, lands and tenements purchased
and improved, the subscribing members of the Church
duly organized as a body, and the various rules and re.
gulations pertaining to church-order introduced and put
into practice : And whereas, for the more perfect ad-
justment of the affairs of the Church thus constituted
and established, it is deemed proper to renew the said
covenant in its primitive and true sense and meaning,
and to ratify all its fundamental articles; Therefore,
33
We, whose names are hereunto subscribed do, hereby
recognize, as fundamental articles of the aforesaid cove-
nant, the following particulars.
I. As heretofore, so now, we jointly and severally
acknowledge our faith in the foundation laid at New-
Lebanon, in the State of New York; and still believe,
as heretofore, that the doctrines, rules, manners and
customs, heretofore taught, and hitherto supported,
are to be regarded as the ground work of church-order
and spiritual relation ; that according to those whole-
some rules, the ministerial gift is first in authority, in
every community of Believers, by which all subordinate
agents or officers in care, whether spiritual or temporal
are to be chosen and appointed.
II. That as heretofore, so it continues to be fit and
proper, for certain individuals to be intrusted with the
care & management of the temporalities of the Church,
as deacons or Trustees, That it is the duty of such
trustees to take the immediate charge and oversight of
all & singular the property, estate & interest, devoted
and given up to the joint use and benefit of theºhurch,
with all gifts, grants, and donations that may, at any
time, be given or devoted for the benefit of the Church,
or for the relief of the poor, or any such charitable use
or purpose. And as heretofore, so now & henceforth,the
said interest cannot be considered as subject to partner-
Ghip claims, nor any partition of the capital, seeing it is
expressly declared by said covenant, that the said in-
terest shall be and remain forever, inviolably, under the
care and oversight of the deaconship, in a continual line
of succession; and, that all the transactions of the Dea-
cons, in the management and disposal of said property,
shall be for the mutual benefit of the Church jointly, &
to no personal or private end or purpose whatever.
III. As heretofore, so now, all who are received as
members of the Church are to be of lawful age to act
for themselves; and such as have property, and are free
from debt, are allowed to bring in and devote all such
proporty as they hold and have an indisputable right
to, as their lawful interest. But no account is kept,
hor reckoning made of what the individual has bestow-
$4
cd; nor is it right there should, seeing he is an equaf
partaker of the gifts of others; as all and every individu-
al belonging to said church shall enjoy equal rights and
privileges, in the use of all things provided for their
common support, as every one has need, without any
difference made on account of what any one brought in.
And as heretofore, so it remains, that all the mem-
bars are in duty bound to support and maintain the said
intercst according to their several abilities, and let the
labor or service be what it may, it never was, nor is the
manner, custom, or rule of the Church to make or keep
any account of the personal property, the labor or ser-
vice of any member, as matter of debt, damage or blame,
or for the members of the Church to bargain or deal
with each other upon any principle of personal or sep-
arate interest whatever; Thefefore,
IV. As heretofore expressed, so it remains, that there.
is no foundation in law or Equity, upon which any
member of the Church whatever, can ever bring any
charge of debt, damage or blame, before any civil tri-
bunal, against the Church, or any member thereof, or
any other person whatever, on account of any thing de-
voted as aforesaid, - A.
And moreover, as we have heretofore agreed, and
expressly declared that we, personally, hold no legal
claims to the said consecrated property, and that our
services are mutually and gratuitously bestowed, for the
benefit and support of each other;-and as the titles of
real estate so consecrated, are legally settled and duly
adjusted, in the order of the trusteeship, and, moreover,
as the proceeds and benefits of our mutual labors, are
placed in a due line of order, for the benefit and comfort
of the community : In order to ratify, confirm, settle,
and secure the object intended by all concerned; We
Do, by these presents, and in conformity to the said ori-
ginal covenant, solemnly agree with each other, for our-
selves, our heirs, executors, and administrators, never
hereafter, to bring debt or demand against the Deacons
of the Church, nor against their successors, nor against
any member of the Church or community, on account of
any of our services or property thus devoted to the use
and benefit of the said community. In witness &c.
& 35
A few Reflections on the foregoing €ovenant.
To show that the temporal interest held by the Uni.
ted Society, never was intended, nor can be appropria-
ted to the wealth or personal aggrandizement of a few,
or only a part of said Society; we submit the following
summary of facts, to present the reader with a kind of
synopsis of the general plan. And, first; –we most
pointedly assert that we have adopted the present mode
of life, from the most conscientious motives and princi-
ples, that our temporal interest is held in conformity to
the order of the Primitive Church of Christ;-that this
dedication does not end with the lives of those who thus
dedicate it; but descends in perpetuity to a regular heir-
ship, who can never apply it to any other purposes than
those stipulated in our constitution or covenant.—That
the said instrument is equally binding upon all the mem-
bers in these respects. The Ministry and Elders can
exercise no control over said property, otherwise, than
to direct the disposal of it according to the covenant,
º: they hold nothing more than unofficial mem-
ers.-The Trustees only hold, and manage the tem-
poralities in trust; and are as responsible for their con-
duct as any other member. But these temporal ar-
rangements, however economical, fall far short of un-
folding the inward principle by which the concern" is
managed. The most important consideration, which
leads us to be so explicit on these points, is to regulate the
public mind, by offering every thing on the subject that
would tend to inform or edify.—And we should think
that a very moderate portion of discernment might ena-
ble any unbiassed mind to discover, that such a devoted,
self-denying life as is led by the devotees of this institu-
tion, has but very few charms for abstracted, worldly
minded, wealth accumulating mortals; for those who
are truly greatest among us, are the least of all, and ser-
vants of all. The truth is, our kingdom is not from hence,
and we only consider the things of this life of secondary
importance,—and think it duty to “use the things of this
world as not abusing them, for the fashion of this world
passeth away.” t
58.
S3
*To show the light in which our church-covenant
has been viewed in courts of justice, in these days of ge-
nerous freedom, we shall close with a brief extract from
a speech of the Honorable John Brethett of Kentucky.
“And is it matter of objection against any man, that
his motives are so pure and disinterested, that he desires
to be released from earthly thraldom, that he may fix
all his thoughts and affections on his God? after they
have signed the covenant, they are relieved from earth-
ly care.
“Much has been urged against Shakerism, much has
been said against their covenant. But, sir, I repeat it,that
individual who is prepared to sign the Church covenant
stands in an enviable situation;–his situation is, indeed,
an enviable one; who, devoted to God, is prepared to
say of his property;-Here it is, little or much, take it
and leave me unmolested to commune with my God.-
I deed, I dedicate myself to what? rot to a fanatical
tenet: Oh no! to a subject far beyond-to the worship
of Almighty God, the great Creator and Governor of
the universe! Under the influence of his love, I give
my all;-Only let me worship according to my faith, and
in a manner I believe acceptable to my God!
“Now what is there objectionable in all this? I say
again, the world cannot produce a parallel to the situ-
ation which such a man exhibits. Resigned to the will
of heaven, free from all the feelings of earthly desire;--
and pursuing, quietly, the peaceful tenor of his way.”
“Let us hear the conclusion of the whole matter:-
Fear God and keep his commandments for this is the
whole of man. [all besides (says Dr. Gill) is beast]—
For God will bring every work in to jaugment, with
every secret thing, whether it be good, or evil.”
& THE PREACHER,
ºmmmºme-a-mºmeºmº
Edited by RICHARD M*NAMER and David SPINING,
Watervliet, June 30, 1832,
* x
/j.
Books published by Believers,
& to be had in the several Societies.
- THE TESTIMONY of CHRIST's Second AppEARING;—
third edition, containing 600 pages, duodecimo.
A SUMMARY View of tire Mr. LENNIAI, CHURCH;—
Published in Albany, in 1823; containing 320 pages.
DUNLavy's MANIFEsto, which Dr. Clelland himself
characterizes “A large octavo of 520 pages, closely
written, and with no little acuteness and ability.
Also some remaining copies of The Kentucky Revival
published at Cincinnati, in 1807.--From all which, am-
ple information can be had (as far as letters can inform)
concerning this way, which, from its earliest commences
ment, has been every where spoken against.
Judge Byrd, in a letter to the Editor dated March
16, 1826, writes thus;– “When attending the court at
Columbus, in January, I read Dunlavy's Manifesto in a
cursory manner; I found it in the State Library: - but
being pressed for time, it did not receive that attentive
perusal which it merited.
From this Author, from the conversation I heard at
our village, and above all, from the “Testimony” which
have read three times, my faith in the present appear-
ing of Christ is, I think, established. —
I am your grateful and affectionate friend—
C. W. BYRD,”