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 BRie^ EXPOSITION OF THE 
 
 ESTABUSHEO PRINCIPLES AND 
 
 REGULATIONS OF THE UNITED 
 
 SOCIETY OF BELIEVERS 
 
 
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 SHAKERS # BRIEF EXPOSITION OF 
 
 ESTABLISHED PRINCIPLES AND REGULA 
 
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iUTHCOUiU»& 
 
 . . .... ^ 
 
 BRIEF EXPOSITION 
 
 OF THE ESTABLISHED 
 
 PRINCIPLES AND REGULATIONS 
 
 OF THE 
 
 UNITED SO'CIETY OF BELIEYEKS 
 
 CALLED 
 
 S H A K E M S 
 
 The power of Trath is great, it must and will prevail, 
 
 When false reports shall cease, and sland'rous tongues shall fail. 
 
 IMPROVED EDITION 
 
 NEW YORK: 
 
 ^ PRINTED BY EDWARD O. JENKINS, 
 J No. 114 Nassau Street. 
 
 1846. 
 
ADVERTISEMENT. 
 
 This small publication has a twofold object. First, to exhibit the peo- 
 ple comnnmly 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 presented to the statesman, whether legislator, lawyer, 
 judge or jurist. Second, to solve the many questions proposed by the 
 religious world, concerning these singular people, as a religious commu- 
 nity. For this purpose, it is offered to the professors of religion, of all 
 societies, and all candid inquirers. 
 
 The Exposition, in its first fomi, was hastily written for the purpose 
 of obviating a defamatory bill presented to the Legislature of New 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 discus- 
 sion of those points, which may aflford satisfaction to the intelligent and 
 candid reader. 
 
EXPOSITION 
 
 Many erroneous opinions are entertained concerning the 
 people generally known by the name of Shakers, which are 
 calculated to mislead the public mind, in respect to the true 
 character of this Society. Many false reports and incorrect 
 statements have been circulated respecting the principles 
 and practice of the Society, which have no foundation in 
 truth. With a view to correct these erroneous opinions, 
 and, as far as in our power, to remove prejudices and fals6 
 impressions, we are induced, from a sense of duty, to lay 
 before the candid public, a brief statement of facts respect- 
 ing the principles, government, temporal order, and prac- 
 tical regulations of the Society. This duty we owe to our- 
 selves and to our fellow creatures, for the correct informa- 
 tion 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 these things, may no longer depend on 
 the vague and inconsistent reports in circulation, from which 
 they can gain no correct knowledge nor just information. 
 
 Although the Society has published considerable respect- 
 ing their faith and principles, yet an opinion seems still to 
 prevail, especially among strangers, that no person can be 
 admitted as a member of the Society without first surren- 
 dering all his temporal property, and wholly divesting him- 
 self of the government of his family, and 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 supposition. Those things are 
 no more required to obtain admission into this Society than 
 into any other. We believe 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 religious, than the system adopted in this Society. 
 The following primary principles constitute the basis on 
 which this Institution is founded, and by which all its move- 
 ments and operations are directed. 
 
 FAITH AND PRINCIPLES OF THE SOCIETY. 
 
 1. A life of innocence snad purity, according to the exam- 
 ple of Jesus Christ and his first true followers ; implying 
 entire abstinence from all sensual and carnal gratifications. 
 
 2. Love. — " By this shall all men know that ye are my 
 disciples if ye have love one to another. — Love is the fulfill- 
 ing of the law." This is our bond of union. 
 
 3. Peace. — " Follow peace v/ith 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 king- 
 dom [said Christ] is not of this world." 
 
 4. Justice. — ^' Render to every man his due. — Owe no 
 man anything, but to love one another." We are to be 
 just and honest in all our dealings with mankind, to dis- 
 charge all just dues, duties, and equitable claims, as season- 
 ably and effectually as possible. 
 
 5. Holiness. — " Without which no man shall see the 
 Lord." Which signifies to be consecrated^ or set apart from 
 a common to a sacred use. Hence arises all our doctrines 
 and practical rules of dedicating our persons, services and 
 property to social and sacred uses, having adopted the ex- 
 ample of the first gospel Church, in establishing and sup- 
 porting one consecrated and united interest by the volunta- 
 ry choice of every member, as a sacred privilege, and not 
 by any undue constraint or persuasion. 
 
 6. Goodness. — Do good. to all men, as far as opportunity 
 and ability may serve, by administering acts of charity and 
 
kindriegs, and promoting light and truth among mankind. 
 " Whatsoever, ye would that m.en should do to 3'ou do ye 
 even so to them." 
 
 7i Truth.— This principle is opposed to falsehood, lying, 
 deceit and h3'pocrisy ; and implies fidelity, realitj^, good, 
 earnest sincerity, and punctuality in keeping vows and 
 promises. These principles are the genuine basis of ouf 
 institution, planted by its first founders, exhibited in all our 
 public writings, justified by Scripture and fair reason, and 
 practically commended as a system of morality and religion-, 
 adapted to the best interest and happiness of man, both here 
 and hereafter. 
 
 MANNER OF ACMltTING 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. There- 
 fore, there is little danger to be apprehended 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 and conscience. This, of itself, is the most powerful 
 guard that can be set against the deceptions so often re* 
 ported to be practiced by the Society in procuring members. 
 Indeed it precludes the possibility of such deceptions to any 
 alarming extent. To this it may be truly added, that all 
 reasonable precaution is used against admitting any person 
 to membership while ignorant of our real faith and prin- 
 ciples, or of the following General Rules : 
 
 1. All persons who unite with this Society, in any de- 
 gree, must do it freely and voluntarily, according to their 
 own faith and unbiassed judgment. 
 
 2. In the testimony of the Society, both public and pri- 
 vate, no flattery nor any undue influence is used ; but the most 
 plain and explicit statements of its faith and principles are laid 
 before the inquirer ; so that the whole ground may be compre- 
 hended, as far as possible, by every candidate for admission. 
 
 1* 
 
3. No considerations of property are ever made use of 
 by this Society, to induce any person to join it, nor to pre- 
 vent any one from leaving it ; because it is our faith, that no 
 act of devotion or service that does not flow from the free 
 and voluntary emotions of the heart, can be acceptable to 
 God as an act of true religion, 
 
 4. No believing husband or wife is allowed by the prin- 
 ciples of this Society, to separate from an unbelieving part- 
 ner, except by mutual agreement ; unless the conduct of 
 the unbeliever be such as to warrant a separation by the 
 laws of God and man. Nor can any husband or wife, who 
 has otherwise abandoned his or her partner, be received 
 into communion with the Society. 
 
 5. Any person becoming a member, must rectify all his 
 wrongs, and, as fast and as far as it is in his power, dis- 
 charge all just and legal claims, whether of creditors or filial 
 heirs. Nor can any person, not conforming to this rule, 
 long remain in union with the Society. But the Society is 
 not responsible for the debts of any individual, except by 
 agreement ; because such responsibility would involve a 
 principle ruinous to the institution. 
 
 6. No difference is to be made in the distribution of 
 parental estate among the heirs, whether they belong to the 
 Society or not ; but an equal partition must be made as far 
 as may be practicable and consistent with reason and justice. 
 
 7. If an unbelieving wife separate from a believing hus- 
 band, by agreement, the husband must give her a just and 
 reasonable share of the property ; and if they have children 
 who have arrived to years of understanding sufficient to 
 judge for themselves, and who choose to go with their 
 mother, they are not to be disinherited on that account. 
 Though the character of this institution has been much cen- 
 sured on this ground, yet we boldly assert, that the rule above 
 stated has never, to our knowledge, been violated by this 
 Society. 
 
 8. Industry, temperance and frugality, are prominent fea- 
 tures of this institution. No member who is able to labor, 
 
can be permitted to live idly upon the labors of others. All 
 are required to be employed in some manual occupation, ac- 
 cording to their several abilitieSj when not engaged in other 
 necessary duties. 
 
 MANNER OF GOVERNMENT. 
 
 It must be obvious to every reflecting mind, that the gov- 
 ernment of this Society cannot be of a tyrannical and arbi- 
 trary character. Nor can any government v^hich is not just 
 and equitable in itself, long exist in it ; because the faith 
 and principles of the Society can support no other, as no gov- 
 ernment can be maintained in it but b}^ 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 insufScient, 
 it is well known that the M^orld presents to the view of the 
 natural mind, enjoyments much more pleasing than those 
 contained in the principles of this Society. It would there- 
 fore be impossible/or a government, which should prove it- 
 self tyrannical, and exercise unjust powders, 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 res- 
 pects adults) it is spiritual ; its powers and authorities grow- 
 ing out of the mutual faith ^ love and confidence of all the 
 members, and harmoniously concurring in the general form 
 and manner of government established by the first founders 
 of the Society. 
 
 1. The effective basis of the government so established, 
 and which is the support of all its institutions, is the faith, 
 voluntary choice, union, and general approbation of the mem- 
 bers. It is an established maxim in the Society, that any 
 member who is not reconciled to the faith, order and gov- 
 ernment estabUshed in it, is more injurious than beneficial to 
 
8 
 
 it ; besides the loss to himself of his own time and privilege } 
 therefore, whenever this is found to be the case with any one, 
 and he continues in that situation, he is advised peaceably 
 to withdraw. As all who unite with this Society do it vol^ 
 untarily, and can at any time withdraw, they are in duty 
 bound to submit to its government. All are required by the 
 rules of the Societj^ 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 leading authority of the Society is vested in a 
 Ministry, generally consisting of four persons, including both 
 sexes. These, together with the Elders and Trustees, consti^ 
 tute the general go\%rnment of the Society in all its branches 5 
 and being supported by the general union and approbation of 
 the members, are invested with power to appoint their succes- 
 sors, and other subordinate officers, as occasion may require ; 
 to counsel, advise and direct in all matters, whether of a spirit- 
 ual or temporal nature ; to superintend the concerns of the sev- 
 eral families, and establish all needful orders, rules and regula- 
 tions for the direction and protection of the several branches of 
 the Society ; but no rule can be made, nor any member assume 
 a lead, contrary to the original faith and known principles of 
 the Society. And nothing which respects the government, or- 
 der and general arrangement of the Society, is considered as 
 fully established, until it has received the general approba- 
 tion of the Society, or of that branch thereof which it more 
 immediately concerns, 
 
 3. No creed can be framed to limit the progress of im- 
 provement. It is the faith of the Society, that the opera- 
 tions of divine light are unlimited. All are at liberty to im- 
 prove their talents and exercise their gifts, the younger being' 
 subject to the elder, and all in concert with the general lead. 
 
 4. In the order and government of the Society, no cor- 
 poral punishment is approved ; nor any external force or vio- 
 lence exercised on any rational person who has come to 
 years of understanding. Faithy Conscience or Reason jb 
 
sufficient to influence a rational being ; but where these are 
 wanting, the necessary and proper means of restraint are not 
 prohibited. 
 
 5. The management of temporal affairs, in families hold- 
 ing a united interest, as far as respects the consecrated pro- 
 perty 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 general 
 charge, together with the oversight of all public business, 
 and all commercial dealings without the bounds of the com- 
 munity. But all the transactions of the Trustees, in the 
 use, management, and disposal of this united interest, must 
 be done in behalf, and for the united benefit, of the Society, 
 and not for any personal or private use or purpose whatever. 
 And in all these things, they are strictly responsible to the 
 leading authority of the Society, for the faithful perform- 
 ance 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. 
 
 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 often rendered necessary 
 on account of local situation and occurrent circumstances ; 
 but the proper division and arrangement of the community, 
 without respect to local situation, is into three classes, or 
 progressive degrees of order, as follows : 
 
 1. The first, or novitiate class, are those who receive 
 faith, and come into a degree of relation with the Society, 
 but choose to live in their own families, and manage their 
 own temporal concerns- Any who choose, may live in 
 that manner, and be owned as brethren and sisters in the 
 gospel, so long as they live up to its requirements. 
 
10 
 
 Parents are required 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 may 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 con- 
 nection with the Society no longer than they continue to 
 conform to its religious faith and principles. 
 
 Such persons are admitted to all the privileges in the So- 
 ciety, spiritual or. temporal, necessary to give them a full 
 understanding of all they need to know. No crntrol is 
 exercised by the Society over their persons, property, nor 
 children ; but being members of a religious society, ±he^ 
 are to be subject to the spiritual direction of their leaders, 
 and may receive counsel in temporal matters, whenever 
 they feel it necessary to apply for it. If at any time they 
 desire to make a donation to any religious or charitable pur- 
 pose of the Society, 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 religious societies have to reclaim the like donations. 
 
 The education and government of children belonging to 
 this class, is an important object. Where the number 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 pos- 
 terity ; but if any have estates, they may reserve 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 request or free consent of 
 those who have the lawful right and control of them, toge- 
 
11 
 
 ther with the child's own consent. But few, comparatively, 
 are admitted. 
 
 Those taken into the society are treated with care and 
 tenderness, receive a good school education, according to 
 their genius, are trained to industry and virtuous habits, re- 
 strained from vice, and at a suitable age, led into the know- 
 ledge of the Sacred Scriptures, and practically taught the 
 divine precepts contained in them, particularly those of Jesus 
 Christ and the Apostles. 
 
 2. The second, or junior class, is composed of persons 
 who, not having the charge of families, and being under no 
 embarrassments to hinder them from unitino; together in 
 community order, choose to enjoy the benefits of that situa- 
 tion. These (for mutual safety) enter into 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 pe- 
 cuniary compensation for their services. But all the mem- 
 bers of such families are mutually benefited by the united 
 interest and labors of the whole family, so long as they con- 
 tinue to support the order thereof ; and they are amply pro- 
 vided for in health, sickness, and old age. These benefits 
 are secured to them by contract. 
 
 Members of this class have the privilege, at their option, 
 by contract, to give freely, the improvement of any part or 
 all of their property, to be 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 in- 
 terest can be claimed for the use thereof; nor can any mem- 
 ber of such family be employed therein for wages of any 
 kind. Members of this class may retain the lawful owner- 
 ship of all their own property, as long as they think it pro- 
 per, and choose so to do ; but at any time, after having 
 gained suflicient experience, to be able to act deliberately and 
 understandingly, they may, if they choose, dedicate and de- 
 vote a part, or the whole, and consecrate it forever, to the 
 support of the institution. But this is a matter of free 
 
12 
 
 choice ; no one is urged to do so, but they are rather ad- 
 vised, in such cases, to consider the matter well, so as not 
 to do it until they have a full understanding of its conse- 
 quences ; lest they should do it prematurely, and afterwards 
 repent of it. 
 
 3. The third, or senior class, is composed of such persons 
 as have had sufficient time and opportunity practically to 
 prove the faith and manner of life practiced in the Society, 
 and are thus prepared to enter fully, freely and voluntarily, 
 into a united and consecrated interest. These 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. This class constitutes what is called church 
 order, or church relation. 
 
 To enter fully into this order, is considered by the Society 
 to be a matter of the utmost importance to the parties con- 
 cerned, and therefore requires the most mature and deliberate 
 consideration ; for after having made such a dedication, ac- 
 cording to the laws of justice and equity, there can be no 
 ground for retraction. Nor can they, by those laws, recover 
 any thing whatever which has been thus dedicated. Of 
 this all are fully apprised before entering into the contract. 
 Yet should any afterward withdraw, the Trustees have 
 discretionary power to bestow upon them whatever may 
 be thought reasonable, not on the ground of any just or le- 
 gal claim, but merely as an act of charity. No person, 
 however, who withdraws peaceably, is sent away empty. 
 
 Children taken into the order of the Church, are treated 
 with care and tenderness. The government exercised over 
 them is mild, gentle and beneficent, and usually excites in 
 them those feelings of affection, confidence and respect to- 
 wards their instructors which are not often found among 
 other children, and generally produces a willing obedience 
 
13 
 
 to whatever is required of them. The practical exercise of 
 mildness and gentleness of manners, is early and carefully 
 cultivated among them. All churlishness and moioseness 
 of temper, all harshness of language, all rough, unfeeling 
 behavior, all unkind and uncivil deportment, and all mis- 
 chievous and wicked propensities, are cautiously watched 
 and reproved. Great pains are taken to lead them, into the 
 practical exercise of truth, honesty, kindness, benevolence, 
 humanity and every moral virtue. The duties of obedience 
 to their instructors, respect to their superiors, reverence to 
 the aged, and kindness and civility to all, are strictly en- 
 joined upon them. 
 
 A good common school education is carefully provided 
 for them, in which it is acknowledged that they generally 
 excel children of their own age in the common schools of 
 the country. Where traits of genius are discovered, their 
 privilege of instruction, as occasion requires, is proportion- 
 ably extended. They are early led into the knowledge of 
 the sacred Scriptures, instructed in their history, and prac- 
 tically taught the divine precepts contained in them, parti- 
 cularly those of Jesus Christ and his Apostles. They are 
 always brought up to some manual occupation, by which 
 they may be enabled to obtain a livelihood, whether they 
 remain with the Society or not. 
 
 During a period of more than forty years, since the per- 
 manent establishment of this Society, at New-Lebanon and 
 Watervliet, there never has been a legal claim entered, by 
 any person, for the recovery of property brought into the 
 Society ; but all claims of that nature, if any have existed, 
 have been amicably settled to the satisfaction of the parties 
 concerned. Coi^plaints and legal prosecutions have not, 
 hitherto, come from persons who brought property into the 
 Institution ; but from those who came destitute of property, 
 and who, generally speaking, have been no benefi': to the 
 Society, in any way ; but, on the contrary, after having en- 
 joyed its hospitality, and brought no small share of trouble 
 2 
 
14 
 
 upon the people, have had the assurance to lay claim to 
 wages which they never earned, or property to which they 
 never had any just nor legal claim. 
 
 No person can be received into this order until he shall 
 have settled all just and legal claims, both of creditors and 
 filial heirs ; so that whatever property he may possess, may 
 be justly and truly his own. Minors cannot be admitted as 
 covenant members of this order ; yet they may be received 
 under its immediate care and protection. And when they 
 shall have arrived at lawful age, if they should choose to 
 continue in the Society, and sign the covenant of the order, 
 and support its principles, they are then admitted to all the 
 privileges of members. The members of this order are 
 all equally entitled to the benefits and privileges thereof, 
 without any difference made on account of what any one 
 may have contributed to the interest of the Society. All 
 are equally entitled to their support and maintenance, and 
 to every necessary comfort, vv^hether in health, sickness, or 
 old age, so long as they continue to maintain the principles 
 and conform to the orders, rules and regulations of the 
 institution. They therefore give their property and serv- 
 ices for the most valuable of all temporal considerations : 
 an ample security, during life, for every needful support, if 
 they continue faithful to their contract and covenant, the 
 nature of which they clearly understand before they enter 
 into it. 
 
 It may readily be seen, that such an order could not be 
 supported, if its members, on withdrawing, should take what- 
 ever they have given, and have the avails of their labors re- 
 stored 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 disposed of according to their 
 own desire ; and the institution may therefore be no bet- 
 ter able to refund it, than if such a dedication had never 
 been made. If, therefore, it shouid be returned to them, it 
 would be literally taking it from those who remain faithful 
 
15 
 
 to their covenant 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 or rea- 
 sonable ground of complaint in this respect. 
 
 This Society 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 and testimony of the Society have been planted, 
 the same orders and rules of government have been grad- 
 ually established and maintained ; so that the Society and 
 its members are now generally known ; and from the strik- 
 ing pe uliarities which distinguish them from all other pro- 
 fessors of Christianity, no person need be deceived by im- 
 postors. 
 
 The perpetuity of the Society is the last thing to be con- 
 sidered, ' n v/hich we offer the following remarks : 
 
 We believe it will be generally granted, that the history 
 of the world does not furnish a single instance o " any reli- 
 gious institution which has stood fifty years without a visi- 
 ble declension of the principles of the institution, in the 
 general purity and integrity of its members. This has been 
 generally acknowledged by the devotees of such institu- 
 tions, and facts have fully verified it. But we would appeal 
 to the candid judgment of those who have known this in- 
 stitution from the beginning, and have had a fair opportunity 
 of observing the progress of its improvement, whether they 
 have, in reality, found any declension, either in the exter- 
 nal order and regulations of the Society, or in the purity 
 and integrity of its members, in the general practice of the 
 moral and Christian duties ; and whether they have not, on 
 the contrary, discovered a visible and manifest increase in 
 all these respects. And hence they may judge for them- 
 selves, whether the moral character of the Society, and its 
 progressive improvement, can be ascribed to any other cause 
 
16 
 
 than the blessing, protection and government of Divine 
 Power and Wisdom ; and why its perpetuity should be 
 called in qu?stion. 
 
 Published in behalf of the Society, by 
 
 CALVIN GREEN, > Committee rf 
 SETH Y. WELLS, \ Publication, 
 New-Lebanon, March 15, 1830. 
 
 EXPOSITION CONTINUED, 
 
 IN WHICH SUNDRY INQUIRIES AND OBJECTIONS ARE STATED 
 AND ANSWERED. 
 
 The following pages were written in the State of Ohio, and printed in a 
 pamphlet with the preceding, under the superintendence i R. McNemar 
 and D. Spinning, in 1852. As they will afford further information to the 
 candid inquirer, they are now reprinted with a few corrections and 
 amendments. 
 
 Notwithstanding much has been published for the in- 
 formation 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 honestly, seeking further in- 
 formation, especially on matters of a practical nature. For 
 the satisfaction of such, the following pages have been writ- 
 ten ; 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 common capacity. 
 
 In the first place ; it is a question with many, whether 
 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 
 
17 
 
 would show a greater indifference about the things of time ; 
 but instead of this, that we are as zealous to provide a gs od 
 living, and to have every thing about us in the best order, 
 and of the most durable quality ; hence we have been 
 publicly 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 taking satis- 
 faction 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 
 anything earthly to confess all his most secret sins, and take 
 up a full cross against all manner of sin and uncleanness in 
 his knowledge, and live the life of self-denial that we live ? 
 This single appeal may satisfy the conscience of any man, 
 that nothing but motives purely religious can possibly in- 
 duce any person to join this society, and perseveringly con- 
 form 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 imbibed a disgust to 
 almost every point of order held sacred by the Church of 
 Rome. It is questioned whether 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 confession of sins, as 
 established in this Society, was practiced both under the 
 law and the gospel. The confession, if sincere, is indeed 
 
18 
 
 made to God, and it is by his order that the penitent is re= 
 leased, and his sins forgiven him. " Whosesoever sins ye 
 remit, they are remitted unto them, and whosesoever ye re- 
 tain, they are retained." 
 
 A striking evidence of the propriety and justice of this 
 order of confession may be observed in mankind under various 
 circumstances. A sinner, under deep tribulation and remorse 
 of conscience, will often apply to some confidential friend, in 
 whose piety and goodness he can safely trust, to unburden 
 his mind, bj'' laying open those crimes which occasion his 
 remorse, and will often find relief in so doing. This is fre- 
 quently the resource of awakened sinners on a dying bed. 
 Criminals, also, under a just sentence of death, and expect- 
 ing soon to be launched into eternity, will often make an open 
 confession of their crimes, and seem to leave the world with 
 much more peace of mind than they otherwise would have 
 done. These things clearly show that there is a witness in 
 the soul of man, implanted by the finger of God, to point out 
 the true order of confession. 
 
 2. Self-denial comes next in order. The 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 question. The answer is, "Deny thy- 
 self." Can any thing be more objectionable ? 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 course 
 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 infallible result of which, 
 in every honest man, is self-abhorrence and sincere inquiry, 
 " Lord, what wilt thou have me to do .?" " Take up thy 
 cross," is the answer. 
 
19 
 
 3. The Cross of Christ comes next into consideration. 
 Here is the grand lialting-place with the generality ; they are 
 unwilling to purchase salvation at so dear a rate. But to 
 an honest soul there is no time to hesitate, no room for eva- 
 sion or getting round the cross ; no alternative 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 a'os- 
 pel makes no reserve. Whoever denies self, denies all that 
 belongs to self. The grand requisition to discipleship em- 
 braces '^ all that he hath." He himself is not his own, and 
 what can he have that he can call his own ? 
 
 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 probation, to folio w 
 Christ in the regeneration ; which leads to a further inquiry 
 into those several steps which are considered more or less 
 objectionable by the generality of mankind. 
 
 1. The first step which the believer takes, in conformity 
 to the example of Christ, is to withdraw from the commu- 
 nion and fellowship of the world. — " Two cannot walk to- 
 gether 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 separate." Hence begins 
 the first order of the Society. 
 
 No consideration of an earthly nature can bind the be- 
 liever to his former associates, nor 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 unal- 
 terable. — No worldly honor, no earthly interest, no natural 
 affection, is taken for an excuse ; but whatever cannot be 
 adjusted and disposed of in an orderly manner, must be for- 
 saken. — " If any man come to me, and hate not his father 
 
20 
 
 and mother, and wife and children, and brethren and sis- 
 ters, yea, and his own life also, he cannot be my disciple." 
 " He that loveth father or mother more than me, is not wor- 
 thy 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 foUoweth after me, is not worthy of me." (Mat. x: 37.) 
 
 We have no system of rules to prescribe the form and 
 manner of proceeding, in this matter ; each individual 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. 
 
 They establish their own rules of operation, and unbe- 
 lievers rarely mix with them, unless it be to persecute and 
 afflict them. Any that live remote, if they are not driven 
 off, may take their time for settling their temporal concerns, 
 and moving vrithin the bounds of the Society. If they be 
 single persons, they are accommodated in some of the fam- 
 ilies of Believers ; those who have families move them some- 
 where near, if they be willing to come, and provide for 
 them, if they are able ; if not, they depend on their breth- 
 ren for help. 
 
 When a family is divided, and part hold with Believers, 
 and part with unbelievers, it furnishes occasion for many 
 objections, which may all be answered in the w^ords of 
 Christ. " I am not come to send peace but rather division." 
 (Luke xii : 51.) 
 
 2. When thus separated from the world, and located in 
 the order of the Society, 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 remains 
 to prove the sincerity of their dedication. If God is in 
 heaven, and we upon earth, how is he to receive this dedi- 
 cation 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 in- 
 terest to the best advantage, for the mutual support and 
 
21 
 
 benefit of all. This is a radical principle that pervades the 
 whole concern, from its embryo to its greatest 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 im- 
 portance, to organize them in family order, to assign to each 
 individual the lot and place which he is best qualified to fill, 
 and in Vv hich he can improve his talents to the best advan- 
 tage. This, however wise and eccnomical, is not without 
 serious objection, particularly on the ground of disorganiz- 
 ing families, and dissolving the ties of nature. But those 
 who esteem the gospel relation as the most valuable trea- 
 sure, must gain it, though it be at the expense of those par- 
 tial afieclions so highly prized by the children of this world, 
 
 3. When a family, in gospel relation, is thus constituted, 
 the next inquiry is, what step is taken to arrange their tem- 
 poral interest and mutual labors, so as to prevent confusion ? 
 What example has Christ given in this respect .'' Answer. 
 In the first gathering of Believers, 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 
 property is united together and appropriated to common pur- 
 poses, it is placed under the care and management of a dea- 
 conship, 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 services of all 
 and each are freely devoted to the common support of the 
 family ; but to prevent fraud or imposition, no transfer of 
 property is made to the deacons or to any other person. 
 
 As this order is merely probationary, the utmost caution 
 is used to prevent imposition. Each individual who brings 
 property v/ith him, has it valued by disinterested men, takes 
 an inventory of it signed by the appraisers, delivers it to the 
 care and custody of the deacons, and if he should afterwards 
 call for it, he receives it without interest, and gives a receipt 
 and acquittance from all further demands. 
 
22 
 
 The reasons for retaining this joint property on the ground 
 of individual and separate claims, are to afford each a suffi- 
 cient time of trial, and to secure a just settlement of all indi- 
 vidual accounts. As long as there is any ground of claim 
 upon the individual, his property remains in his own povk-er, 
 liable for his debts and other personal purposes. It is there- 
 fore in this order that all matters are adjusted relating to the 
 settlement of property, all accounts settled with creditors, 
 and donations given or appropriations made to heirs. But 
 above every temporal consideration, it is here that the fol- 
 lowing lines begin to be realized : 
 
 Our flesh and sense must be denied, 
 Pdssion and envy, lu&t and pride ; 
 While justice, temp'rance, truth and love 
 Our inward piety approve. — Dr. Watts. 
 
 Few objections are ever brought against the order of such 
 a family, relative to their domestic economy ; but the case 
 of the withdrawing members sometimes excites the tender 
 sympathies of the world. For such to receive barely what 
 they brought in ; no interest ; no wages ! 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, discarded 
 the idea^of hiring each other, or paying any wages to any 
 member of the Society ; therefore, no objection can arise 
 on the ground of defrauding a hireling ; and as for paying 
 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 tabernacle ? 
 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 here- 
 after, in reference to a higher order, which is the next sub- 
 ject of inquiry. 
 
 4. The fourth and last step that is marked out for our 
 
23 
 
 journey through time, is into Church order, where the spirits 
 of men are to be tried as by fire, " and the fire shall try every 
 man's work of what sort it is" ( 1 Thess. iii : 13) ; their char- 
 acters will be fairly tested, and their destiny for a future state 
 decided. Every order short of this, is merely preparatory, 
 and admits of some reserve ; but whoever advances into 
 church relation, ought to calculate to make no reserve, and 
 ^' to go no more out." — Rev. iii : 12. He must enter 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 grad- 
 ually progresses, making strait paths for his feet, until he 
 arrives at the door of admission. 
 
 When a competent number have passed through a suffi- 
 cient trial of their faith in the junior order, and are unitedly 
 prepared to establish and support church relation, they have 
 only to ratify and confirm their inward agreement by execut- 
 ing what is, by way of eminence, called the Church Covenant. 
 Our limits will not admit of inserting this Covenant entire ; 
 we shall therefore only state the outlines of its stipulations. 
 
 The parties solemnly announce their faith, and the ob- 
 ject of their associating together in that order. They 
 agree to live together as brethren and sisters of one family^ 
 possessing one consecrated interest^ and equally enjoying the 
 benefits of the same ; to conform to the order of the Church 
 heretofore known and approved. The several orders of 
 ministry, elders, deacons and trustees, and the duties of 
 each are severally designated, as also the duties and obli- 
 gations, rights and privileges 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 debar, not only themselves, but their heirs and 
 assigns forever, from all private claims to the said consecrated 
 interest, on account of any property or service which they 
 may have contributed and bestowed, and jointly securing 
 to all and each, the unmolested enjoyment of all those ben- 
 
24 
 
 efits and privileges, spiritual and temporal during life, pro- 
 vided they perseveringly conform to the principles and 
 rules of the institution. 
 
 The visible fruits of the Senior order are the best com- 
 merit on its principles. The world have little to say but in 
 admiration. Nor would, the most penetrating eye discover ^ in 
 all the arrangement^ cause for complaint^ or criminal charge 
 without the help of a Judas ^ to misrepresent and falsify. 
 
 No trouble or calamity., worth naming., has ever arisen 
 on this consecrated ground^ but through the agency and 
 instrumentality of those who violate their sacred engage- 
 ments^ renounce the faithy and demand reparation for the 
 damages which they pretend to have sustained. 
 
 But as this is a subject of peculiar importance^ we shall 
 give it a distinct consideration. 
 
 THE CLAIMS OF APOSTATES CONSIDERED. 
 
 The case now under consideration having been briefly 
 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 connmunity 
 can be made liable for property so devoted, or labor per- 
 formed 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 all the blessings of a free 
 government 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 constitution, and it express- 
 ly prohibits the enacting of any law which would impair 
 any bona fide contra::t or agreement whatever. 
 
 When we undertake to prove that it is right, according 
 to law, for any person ( free from all incumbrances or law- 
 
25 
 
 ful 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 guaranteed 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 anciently imposed upon the right 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 giving away 
 and receiving property according to the very order and 
 manner practiced by the Church. 
 
 Another inquiry is raised on the ground of equity. Ad- 
 mitting it is consistent with the rules and maxim-s of law, 
 will it comport with the pure principles of justice and equity ? 
 
 Answer. In the first place, let us examine wherein there 
 is, or may be a difference between law and equity. It may 
 be supposed that the law, that is, our written or statute 
 laws, are defective by reason of that universality of ex- 
 pression which nothing but a closer-going principle of equity 
 can correct by reaching the minutest circumstance of every 
 case. The written law cannot be made so explicit as to 
 include in the strictest terms of expression, or fair implica^ 
 tion, all that is necessary, in order to bring to justice the 
 artful and designing, 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 honest. 
 
 A court is therefore instituted for the relief of such suffer- 
 ers, 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 ; and where he can find none to suit, 
 3 
 
26 
 
 he takes such as are most analogous, and, according to his 
 own scrutinizing judgment, raises up a new principle, or 
 correcting law, by which he decides the case. This im- 
 portant subject requires a serious attention, in order to dis- 
 cover its jusc merits. 
 
 The Church would be supposed to be so deeply interested 
 that a righteous decision could not, from that quarter, be 
 expected ; and of course the withdrawing member, all his 
 near relations, every other member w^ho has left tlie Society, 
 and every one who intends to leave it, are, by reason of 
 their self-interest in the adjudication, incapable of being im- 
 partial. We have no alternative 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 under- 
 standing such matters. This will lead us directly to the 
 court of equity, by reason of its superior advantages in ob- 
 tainino- the evidence of the facts as well as its extensive 
 
 o 
 
 powers in gathering the opinions and judgments, the laws 
 aud usages of the wisest and best men who have lived for 
 many ages past. 
 
 And what would, or what could, such a tribunal do in the 
 present case? In this court, as well as all others, the deci- 
 sion 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 property and 
 services for the uses therein specified ; and also that he 
 therein promised never to make any charge or demand for 
 the same. 
 
 Here the fact is clear and indisputable ; and the court 
 find that the common law secures to all sane persons, who 
 are not under duress or constraint, the power of making 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 
 lawful!}^ and rightfully made ; and that the covenant by 
 which the gift was secured is lawful and good, and that any 
 act or decree that would disannul! or make it void, would 
 
27 
 
 be wrong and altogether immoral in its tendency, as it would, 
 in effect, destroy all covenants or agreements, deeds and ob* 
 ligations ; in short, that the whole foundation of social com- 
 pact or intercourse between man and man would be swept 
 away, and that breach of promise would no more be wrong. 
 
 Thus we see, by the authority that is deemed the most 
 wise and 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 consecrated 
 service or property. Whence it follows of course, that 
 whatever be can rightfully receive must be given to him, 
 according to the provisions of the covenant, as a charity. 
 
 Most clearly then, any one losing his right of member- 
 ship, by renouncing his faith and his former obligations of 
 obedience, has no better claims to privileges, property or 
 support, than those who never were members. 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 conscience 
 toward God, remuneration will be made ? We answer : All 
 tbat conscience has to do in the matter is, to require the 
 judgment to be honestly exercised to decide the case ac- 
 cording to the best light, rule or law, whicb it may be in 
 possession of. And as we have already seen what the de- 
 cision would be of a conscientious judge, when guided by 
 the best rules or laws among men ; so there can be no pro- 
 priety in appealing to conscience, unless she be allowed to 
 have access to some acknowledged rule of judgment. Now 
 to understand this last appeal fairly, the question is — What 
 rule of judgment is to be considered as most binding on the 
 moral sense or conscience of a Christian ? It will be an- 
 swered—The revealed will of God as recorded in the Scrip- 
 tures of the Old and New Testaments. Then " to the law 
 and to tbe testimony ; if they speak not according to this 
 word, it is because there is no light in them."— Isa. viii: 20. 
 
28 
 
 ■ We will first mention thepositive requirements under the 
 law. One tenth of all their increase was to be consecrated ; 
 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 per- 
 sons too, for his special service. — And were those large do- 
 nations ever credited to the donor, with any view to a 
 recovery .'' 
 
 But beyond positive requirements, there was an abundance 
 of free-will offerings, which were encouraged and highly 
 approbated. All vows and promises to dedicate to the ser- 
 vice of God, either property or person, were approved and 
 confirmed. And however they might, under the influence 
 of the selfish principle, afterwards change their minds, they 
 were never permitted to fail in the fulfillment of their sacred 
 voluntary engagements. " If a man vow a vow unto the 
 Lord, he shall not profane his word, he shall do according 
 to all that proceedeth out of his mouth." (Num. xxx: 2.) 
 No provision here for any change of mind. 
 
 Now, what think ye, did Christ come to destroy the law 
 or to fulfill it ? Did he teach his disciples to be more self- 
 ish, 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 support- 
 ing union, only served as a schoolmaster to bring us to Christ, 
 whose doctrine required an entire devotion of all that man 
 had, and his own consecrated life into the bargain. Let 
 him that readeth understand. *' Whosoever he be of you 
 that forsakcth not all that he hath, he cannot be my disci- 
 ple." (Luke xiv: 33.) 
 
 Hence the example of the poor widow was so highly 
 commended in putting into the treasury all that she had, 
 t T ;n her whole living, although it was but about a farthing. 
 For the gospel requires a full surrender to God, from those 
 who profess it, and any one under the profession of obedi- 
 ence to the gospel, in full church relation, attempting to 
 hold back a part of his property or services for self, may re- 
 
29 
 
 member Ananias and Sapphira. And how could any one 
 stand on any better ground who had solemnly and freely 
 given up ail, should he ever afterwards attempt to take back 
 a part or the whole of what he had freely devoted ? For 
 any thing farther on this point, we refer to the ever memo- 
 rable facts recorded in the Acts of the Apostles, where it is 
 said, *' The multitude 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 iv : 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 subject the 
 Church to debt or damage for the same ? 
 
 The result of this inquiry, then, is obvious ; that con- 
 science has no other concern in the matter, except to acqui- 
 esce in the principles of right established by all the afore- 
 said authorities, and decide accordingly. 
 
 Some, for mere evasion, have brought up the golden rule 
 of doing to ethers as w^e w^ould 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 transactions with 
 mankind ; but should we follow the ignis fatuus light of a 
 self-interested apostate and his advocate, where would it 
 lead us ? 
 
 But what do we to others, that we would not that they 
 should do to us } We covet no man'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 punctually ke-'p and 
 fulfill our contracts ; so we wish others to do. And though 
 we vow to our own hurt, we change not. (See Psalms xv : 4 ) 
 And could we w^ish others to act differently .? But should 
 we at any time recant a fair bargain, and attempt by law to 
 3* 
 
30 
 
 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 ail 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 consider, 
 namely, that this final dedication is carrying the matter too 
 far — further than the general sense of mankind will appro- 
 bate ; consequently it renders the institution unpopular : 
 whereas, by some little alterations in the Church covenant, 
 permitting the v,Mthdrawing member to take back his pro- 
 perty, and allowing him something for his labor, the insti« 
 tution 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 higher authority. 
 
 But to obviate what Dr. Cleavland, of Kentucky, terms 
 its " odious unpopularity ^^''^ we would remark that every 
 degree of the work of God that has ever been introduced 
 among mankind has been odiously unpopular in its com- 
 mencement. By consulting Dr. Lardner's quotations from 
 the book of Celsus, it will appear how unpopular Christ 
 himself was in the early days of his ministry. 
 
 But so it is that every step in the travel of the Church 
 towards her consummate glory, has been under an increas- 
 ing 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 licentious 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 possibly arrive at her consummate glory. 
 
 No one is compelled to bear such a cross ; but when the 
 
 * See Unitarianism Unmasked. 
 
31 
 
 time is fully come for Zion to arise and put on her heauliful 
 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 likely to be unpopular^ 
 and but a few ready to approbate it ? 
 
 The unpopular few who choose to advance to the height 
 of Zion, cannot interrupt any that choose 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 several 
 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 pro- 
 perty, of course, going on interest. 
 
 Who, now, is to register those several sums, and calculate 
 the annual interest, and keep book for a fair reckoning of 
 loss or gain .? Who is sufficiently versed in arithmetic to 
 calculate the days' works performed by this popular assem- 
 bly, and make the proper deductions for boarding, washing, 
 lodging, clothing, doctoring, and other necessary expenses ? 
 all which must be done, if each is to retain his personal in- 
 terest, and a legal and just settlement to be made. 
 
 And without such regular 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 con- 
 tingent expenses. But we leave it to those who have 
 attempted the experiment, or may wish to establish a com- 
 munity on such a plan, to make the calculation. If, indeed, 
 any one should attempt to apply the principle, and make the 
 calculation, he would soon find that a united body of people 
 could never stand on that ground ; because the selfish prin- 
 ciple it would involve, and the difficulties and confusion it 
 would occasicii, would inevitably dissolve the institution. 
 
32 
 
 But if any ctioose it, let them try the experiment. "We hate 
 but one object in view, and tliat is to fulfill, in the most un- 
 equivocal manner, " all that the prophets have spoken" con- 
 cerning 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 perpetuity of the 
 Church can never be gained and supported except upon those 
 very principles, upon which this institution is founded. 
 
 And here we shall close this subject, v/ith a few passing 
 remarks on this pure principle of self-denial, and impartial 
 regard to the welfare of others — a principle which induces 
 its subjedt to give, hoping for no remuneration in this world, 
 and freely to exchange the selfish and 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 actions, under 
 peculiar circumstances, seem to prove. A spirit of benevo- 
 lence in doing good to the poor, in a man's hazarding his 
 own life to save the life of his fellow creature, in his suffering 
 toil and danger for his country's sake, without pecuniary re- 
 ward ; how are these thino-s admired i How are such cha- 
 racterii eulogized ! What an immortal renown accompanies 
 their names ! 
 
 or Lhis truth we have a signal instance in George Wash- 
 ington. And what, pray, did he do, which constrains all to 
 honor him ? Why, he perseveringly endured privations and 
 hardships ; was faithful, zealous and enterprising in the cause 
 in v,'hich he was engaged; refused pecuniary reward for his 
 arduous services ; and lastly, (and this crowned all,) he did 
 not dc "7 hat so many successful chiefs have done — he did 
 not usurp the sovereign power when it was within his grasp, 
 but resigned 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 dif- 
 ferent parts of his public life as well as his private walks ? 
 
 Here we see that God has a witness in every man's breast, 
 
33 
 
 which is compelled to honor and approve of the 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 founded 
 wholly on the doctrine of self-denial, and that it is built up 
 entirely by the practice thereof. If one man should be in- 
 duced, 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 con- 
 founded when all come to know that every simple cross- 
 bearing believer, (and there are hundreds oi such) is 
 constantly in the actual work of laying down his earthly 
 and sensual life for the sake of Christ, his everlasting 
 friend. And can it be disputed that such are entitled, 
 above all others, to the sure and certain hope of gaining a 
 better and far more excellent life, according to the prorriise 
 of Christ, his immutable friend, the Lord } " Whosoever 
 will save his life, shall lose it ; but whosoever sha'] lose his 
 life for my sake and the gospel's, the same shall save it." 
 And again: "He that loveth his life, shall lose it, and he 
 that hateth his hfe in this world, shall keep it to life eternal." 
 • — Mark viii. 35, and John xii. 25. 
 
 EXTRACTS FROM THE CHURCH COVENANT. ' 
 
 The following extracts are made from the written Covenant which was 
 adopted and executed in the Church of the United Society in the year 
 1830. They show the essential object for which the Society was estab- 
 lished, the manner in which the temporal interest of the Church is held, 
 and the purposes for which it is used and appropriated by the Trustees. 
 They also show the privileges enjoyed by and the duties required cf the 
 members for whose benefit the temporal concerns of the Society have 
 been regulated and managed since the first establishment of this Institu- 
 tion. 
 
 ARTICLE 11. — The great object, purpose and design of our uniting 
 together as a Church or Body of people, in social and religious compact, 
 is faithf'iUy and honestly to occupy, improve and difiuse the VHrioas giftts 
 and T-ilents both of a spiritual and temporal nature, with which Divine 
 "Wisdom liH^ blessed us, for the f-ervice of Gnd, for the honor of the 
 gospel, iXii f )r mutual protection, support, comfort and happiness of each 
 other, as brethren and sisters in the gospel, and for such otiier pious and 
 charitable purposes as the gospel may require. 
 
34 
 
 ART. III. Sec. 1.— The official Trustees of the Church are invested 
 with power to take the general charge and oversight of all the property, 
 estate and interest dedicated, devoted, consecrated and given up for tne 
 benefit of the Church ; to held in trust the fee of all lands belonging to 
 the Church. And the said property, estate, interest, &c., shall constitute 
 the united and consecrated interest of the Church, and shall be held in 
 trust by the said Trustees, in their official capacity, and by their suc- 
 cessors in said ouice and trust forever. 
 
 Sec. 2. — It is, and shaU be the dut^ of the Trustees (o improve, use and 
 appropriate tlie said united interest for the benefit of the Church, in all its 
 departments, and for such other religious and charitable purposes a^ the 
 
 f^oi-pei may require; and also to mai?;e all just and equitable defence in 
 aw, for the protection and security of the consecrated and united interest, 
 rights and privileges of the Church and Society, jointly and severally, as 
 an associated community, so far as circumstances and the nature of the 
 case may require. Provided, nevertheless, that all the transactions of the 
 said Tr.istees, in the use, management, protection, defence and disposal 
 of the aforesctid interest, shall be for the benefit and privilege, and in be- 
 half of the Church or Society, as aforesaid ; and not for any private inter- 
 est, object or purpose whatever. 
 
 Stc 3. — It shall be the duty of the Trustees to give information to the 
 Ministry and Elders of the Church, of the general state of the temporal 
 concerns of the Church and society committed to their charge; and also 
 to report to said authority all losses sustained in the united interest thereof 
 which shall come under their cognizance : and no disposal of any of the 
 real estate of the Church, nor any important contract, shall be considered 
 valid without the previous approbation of the authority aforesaid, to 
 whon^ thcr said Trustees are, and shall at all times be, held responsible 
 in ail "h^ir transactions. 
 
 AKf. VI. Sec 1 — The united interest of the Church, having been 
 formed and established by the free-will oflTerings and pious donations of 
 the members respectively, from the commencement of the Instiiution, 
 for tiie objects and purposes already stated, it cannot be considered either 
 as a joint tenancy or a tenancy in common, but as a consecrated whole, 
 designed for, and devoted to the uses and purposes of the gospel forever^ 
 ageeable to the established principles of the Church- therefore it shall be 
 helu, possessed and enjoyed by the Church, in their united capacity, as a 
 sacred and covenant right ; that is to say, all and every member thereof, 
 while standing in gospel union, and maintaining the principles of this 
 covenant, shall enjoy equal rights, benefits and privileges, in the use of 
 all things pertaining to the Chuirch, according to their several needs and 
 circumstances; and no difference shall be made on account of wh^t any 
 one hiS eontrlb'Jted Find devoted, or may hereafter contribute and de- 
 vote to the support and benefit of the Institution. 
 
 See. '6. — As subordination and obedience is the life and soul of eveiy 
 well regulated community, so our strength and protection, our happiness 
 and prosperity, in our capacity of church members, niust depend on our 
 faithful obedience to the rules and orders established in the Church, and 
 to the instruction, counsel and advice of its leaders: Therefore, we do 
 hereby covenant and agree, that we will receive and acknowledge as our 
 Elders in the gospel, those members in the Church who are or may be 
 chosen and appointed, for the time being, to that office and calling by the 
 authority aforesaid ; and also, that we will, as faithful brethren and sis- 
 ters in Christ, conform and subject ourselves to the known and estab- 
 lished faith and principles of our community, and to the counsel and 
 direction of the Elders v/ho shall act in union, as aforesaid; and also to 
 all the orders, rules and regulations which are or may be given and estab- 
 li.-hed in the Church, according to the principles and by the authority 
 aforesaid. 
 
 Sec. 4. — As the faithf d improvement of our time and talents in doing 
 good is a duty which God requires of man, as a rational, social and ac- 
 countable being, and as this duty is indispensable in the members of the 
 Church of Christ, therefore it isj and shall be required of all aad everjf 
 
35 
 
 member of this Institution, unitedly and individually, to occupy and im- 
 prove their time and talents to supporl and maintain the interest of this 
 Socieiy, to promote the objects of this Covenant, and discharge their duty 
 to God" and each other, according io their several abilities and callings, 
 as members in anion with one common lead ; so that the various glrtg 
 and talents of all may be improved for the mutual benefit of each other 
 and all concerned. 
 
 A FEW REFLECTIONS ON THE NATURE OF THE CHURCH 
 COVENANT. 
 
 To show that the temporal interest held by the United 
 Society, never was intended, nor can be appropriated to the 
 wealth or personal aggrandizement of a fev/, or only a part 
 of said Society, we submit the following sumrrary 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 principles ; 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 
 heirship, 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 members 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 ; personally, they hold nothing 
 more than unofficial members. The Trustees only hold and 
 manage the temporalities in trust ; and are as responsible 
 for their conduct as any other member. But these tempo- 
 ral arrangements, however economical, fall far short of un- 
 folding the inward principle by which the concern is man- 
 aged. The most important consideration which leads us 
 to be so explicit on these points, is to regulate public opin- 
 ion, by offering everything on the subject that may tend to 
 inform or edify. And we should think that a very moderate 
 portion of discernment might enable any unbiassed mind to 
 discover that such a devoted, self-denying life as is led by 
 
36 
 
 the devotees of this institution has but very few charms for 
 abstracted worldly-minded, wealth-accumulating mortals, 
 for those who are truly greatest amongst us, are the least 
 of all and servants 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." 
 
 To show the light in which our church covenant has 
 been viewed in courts of justice, in these days of generous 
 freedom, we will 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 earthly 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, Indeed, I dedicate myself to what ? not 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 influ- 
 ence of his love, I give my all : Only let me worship according 
 to my faith, and in a m.anner I believe acceptable to my God. 
 
 " Ni'-v, what is there objectionable in all this? I say again, 
 the world cannot produce a parallel to the situation 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." 
 
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