Chapter IV: Preface (3)

He and his father, Thomas Campbell, renounced the Presbyterian system, and were immersed, in the year 1812. They, and the congregations which they had formed, united with the Redstone Baptist association, protesting against all human creeds as bonds of union, and professing subjection to the Bible alone. This union took place in the year 1813. But, in pressing upon the attention of that society and the public the all-sufficiency of the _sacred_ Scriptures for every thing necessary to the perfection of Christian character,—whether in the private or social relations of life, in the church, or in the world,—they began to be opposed by a strong creed-party in that association. After some ten years debating and contending for the Bible alone, and the apostles’ doctrine, Alexander Campbell, and the church to which he belonged, united with the Mahoning association, in the Western Reserve of Ohio; that association being more favorable to his views of reform.

In his debates on the subject and action of baptism with Mr. Walker, a seceding minister, in the year 1820, and with Mr. M’Calla, a Presbyterian minister of Kentucky, in the year 1823, his views of reformation began to be developed, and were very generally received by the Baptist society, as far as these works were read.

But in his “Christian Baptist,” which began July 4, 1823 his views of the need of reformation were more fully exposed, and, as these gained ground by the pleading of various ministers of the Baptist denomination, a party in opposition began to exert itself, and to oppose the spread of what they were pleased to call heterodoxy. But not till after great numbers began to act upon these principles, was there any attempt towards separation. After the Mahoning association appointed Mr. Walter Scott an evangelist, in the year 1827, and when great numbers began to be immersed into Christ, under his labors, and new churches began to be erected by him and other laborers in the field, did the Baptist associations begin to declare non-fellowship with the brethren of the reformation. Thus by constraint, not of choice, they were obliged to form societies out of those communities that split, upon the ground of adherence to the apostles’ doctrine. The distinguishing characteristics of their views and practices are the following:—

They regard all the sects and parties of the Christian world as having, in greater or less degrees, departed from the simplicity of faith and manners of the first Christians, and as forming what the apostle Paul calls “the apostasy.” This defection they attribute to the great varieties of speculation and metaphysical dogmatism of the countless creeds, formularies, liturgies, and books of discipline, adopted and inculcated as bonds of union and platforms of communion in all the parties which have sprung from the Lutheran reformation. The effect of these synodical covenants, conventional articles of belief, and rules of ecclesiastical polity, has been the introduction of a new nomenclature,—a human vocabulary of religious words, phrases, and technicalities, which has displaced the style of the living oracles, and affixed to the sacred diction ideas wholly unknown to the apostles of Christ.

To remedy and obviate these aberrations, they propose to ascertain from the holy Scriptures, according to the commonly-received and well-established rules of interpretation, the ideas attached to the leading terms and sentences found in the holy Scriptures, and then to use the words of the Holy Spirit in the apostolic acceptation of them.

By thus expressing the ideas communicated by the Holy Spirit, in the terms and phrases learned from the apostles, and by avoiding the artificial and technical language of scholastic theology, they propose to restore a pure speech to the household of faith; and, by accustoming the family of God to use the language and dialect of the heavenly Father, they expect to promote the sanctification of one another through the truth, and to terminate those discords and debates which have always originated from the words which man’s wisdom teaches, and from a reverential regard and esteem for the style of the great masters of polemic divinity; believing that speaking the same things in the same style, is the only certain way to thinking the same things.

They make a very marked difference between faith and opinion; between the testimony of God and the reasonings of men; the words of the Spirit and human inferences. Faith in the testimony of God, and obedience to the commandments of Jesus, are their bond of union, and not an agreement in any abstract views or opinions upon what is written or spoken by divine authority. Hence all the speculations, questions, debates of words, and abstract reasonings, found in human creeds, have no place in their religious fellowship. Regarding Calvinism and Arminianism, Trinitarianism and Unitarianism, and all the opposing theories of religious sectaries, as _extremes_ begotten by each other, they cautiously avoid them, as equidistant from the simplicity and practical tendency of the promises and precepts, of the doctrine and facts, of the exhortations and precedents, of the Christian institution.

They look for unity of spirit and the bonds of peace in the practical acknowledgment of one faith, one Lord, one immersion, one hope, one body, one Spirit, one God and Father of all; not in unity of opinions, nor in unity of forms, ceremonies, or modes of worship.

The holy Scriptures of both Testaments they regard as containing revelations from God, and as all necessary to make the man of God perfect, and accomplished for every good word and work; the New Testament, or the living oracles of Jesus Christ, they understand as containing the Christian religion; the testimonies of Matthew, Mark, Luke, and John, they view as illustrating and proving the great proposition on which our religion rests, viz., _that Jesus of Nazareth is the Messiah, the only-begotten and well-beloved Son of God, and the only Savior of the world_; the Acts of the Apostles as a divinely-authorized narrative of the beginning and progress of the reign or kingdom of Jesus Christ, recording the full development of _the gospel_ by the Holy Spirit sent down from heaven, and the procedure of the apostles in setting up the church of Christ on earth; the Epistles as carrying out and applying the doctrine of the apostles to the practice of individuals and congregations, and as developing the tendencies of the gospel in the behavior of its professors; and all as forming a complete standard of Christian faith and morals, adapted to the interval between the ascension of Christ and his return with the kingdom which he has received from God; the Apocalypse, or Revelation of Jesus Christ to John, in Patmos, as a figurative and prospective view of all the fortunes of Christianity, from its date to the return of the Savior.

Every one who sincerely believes the testimony which God gave of Jesus of Nazareth, saying, “_This is my Son, the beloved, in whom I delight_,” or, in other words, believes what the evangelists and apostles have testified concerning him, from his conception to his coronation in heaven as Lord of all, and who is willing to obey him in every thing, they regard as a proper subject of immersion, and no one else. They consider immersion into the name of the Father, Son, and Holy Spirit, after a public, sincere, and intelligent confession of the faith in Jesus, as necessary to admission to the privileges of the kingdom of the Messiah, and as a solemn pledge, on the part of Heaven, of the actual remission of all past sins, and of adoption into the family of God.

The Holy Spirit is promised only to those who believe and obey the Savior. No one is taught to expect the reception of that heavenly Monitor and Comforter, as a resident in his heart, till he obeys the gospel.

Thus, while they proclaim faith and repentance, or faith and a change of heart, as preparatory to immersion, remission, and the Holy Spirit, they say to all penitents, or all those who believe and repent of their sins, as Peter said to the first audience addressed after the Holy Spirit was bestowed, after the glorification of Jesus, “Be immersed, every one of you, in the name of the Lord Jesus, for the remission of sins, and you shall receive the gift of the Holy Spirit.” They teach sinners that God commands _all men_, every where, to reform, or to turn to God; that the Holy Spirit strives with them, so to do, by the apostles and prophets; that God beseeches them to be reconciled, through Jesus Christ; and that it is the duty of all men to believe the gospel, and turn to God.

The immersed believers are congregated into societies, according to their propinquity to each other, and taught to meet every first day of the week, in honor and commemoration of the resurrection of Jesus, and to break the loaf, which commemorates the death of the Son of God, to read and hear the living oracles, to teach and admonish one another, to unite in all prayer and praise, to contribute to the necessities of saints, and to perfect holiness in the fear of the Lord.

Every congregation chooses its own overseers and deacons, who preside over and administer the affairs of the congregations; and every church, either from itself, or in coöperation with others, sends out, as opportunity offers, one or more evangelists, or proclaimers of the word, to preach the word, and to immerse those who believe, to gather congregations, and to extend the knowledge of salvation where it is necessary, as far as their means allow. But every church regards these evangelists as its servants; and, therefore, they have no control over any congregation, each congregation being subject to its own choice of presidents or elders, whom they have appointed. Perseverance in all the work of faith, labor of love, and patience of hope, is inculcated, by all the disciples, as essential to admission into the heavenly kingdom.

Such are the prominent outlines of the faith and practices of those who wish to be known as the Disciples of Christ; but no society among them would agree to make the preceding items either a confession of faith or a standard of practice, but, for the information of those who wish an acquaintance with them, are willing to give, at any time, a reason for their faith, hope, and practice.

FRIENDS, OR QUAKERS.

This class of Christians arose in England about the middle of the 17th century. They were at first called _Seekers_, from their seeking the truth; and afterwards _Quakers_, for directing their enemies to tremble at the word of the Lord. They prefer the more endearing appellation of FRIENDS, which has been transmitted to them by their predecessors.

George Fox was the first who publicly advocated their principles in England, and the celebrated William Penn in America.

The following is a SUMMARY of the doctrines and discipline of the society of Friends, published in London in 1800, and sanctioned by the orthodox society of Friends in this country.

DOCTRINE.—“We agree, with other professors of the Christian name, in the belief of one eternal God, the Creator and Preserver of the universe, and in Jesus Christ, his Son, the Messiah, and Mediator of the new covenant.

“When we speak of the gracious display of the love of God to mankind, in the miraculous conception, birth, life, miracles, death, resurrection, and ascension, of our Savior, we prefer the use of such terms as we find in Scripture; and, contented with that knowledge which Divine Wisdom hath seen meet to reveal, we attempt not to explain those mysteries which remain under the veil; nevertheless, we acknowledge and assert the divinity of Christ, who is the wisdom and power of God unto salvation.

“To Christ, alone, we give the title of the Word of God, and not to the Scriptures; although we highly esteem these sacred writings, in subordination to the Spirit, from which they were given forth; and we hold, with the apostle Paul, that they are able to make wise unto salvation, through faith which is in Christ Jesus.

“We reverence those most excellent precepts which are recorded, in Scripture, to have been delivered by our great Lord; and we firmly believe that they are practicable, and binding on every Christian, and that, in the life to come, every man will be rewarded according to his works. And, further, it is our belief that, in order to enable mankind to put in practice these sacred precepts, many of which are contradictory to the unregenerate will of man, every man, coming into the world, is endued with a measure of the light, grace, or good spirit, of Christ, by which, as it is attended to, he is enabled to distinguish good from evil, and to correct the disorderly passions and corrupt propensities of his nature, which mere reason is altogether insufficient to overcome. For all that belongs to man is fallible, and within the reach of temptation; but this divine grace, which comes by Him who hath overcome the world, is, to those who humbly and sincerely seek it, an all-sufficient and present help in time of need. By this, the snares of the enemy are detected, his allurements avoided, and deliverance is experienced, through faith in its effectual operation; whereby the soul is translated out of the kingdom of darkness, and from under the power of Satan, into the marvellous light and kingdom of the Son of God.

“Being thus persuaded that man, without the Spirit of Christ inwardly revealed, can do nothing to the glory of God, or to effect his own salvation, we think this influence especially necessary to the performance of the highest act of which the human mind is capable,—even the worship of the Father of lights and of spirits, in spirit and in truth; therefore we consider as obstruction to pure worship, all forms which divert the attention of the mind from the secret influence of this unction from the Holy One. Yet, although true worship is not confined to time and place, we think it incumbent on Christians to meet often together, in testimony of their dependence on the heavenly Father, and for a renewal of their spiritual strength: nevertheless, in the performance of worship, we dare not depend, for our acceptance with him, on a formal repetition of the words and experiences of others; but we believe it to be our duty to lay aside the activity of the imagination, and to wait in silence, to have a true sight of our condition bestowed upon us; believing even a single sight, arising from such a sense of our infirmities, and of the need we have of divine help, to be more acceptable to God than any performances, however specious, which originate in the will of man.

“From what has been said respecting worship, it follows that the ministry we approve must have its origin from the same source; for that which is needful for man’s own direction, and for his acceptance with God, must be eminently so to enable him to be helpful to others. Accordingly, we believe that the renewed assistance of the light and power of Christ is indispensably necessary for all true ministry, and that this holy influence is not at our command, or to be procured by study, but is the free gift of God to chosen and devoted servants. Hence arises our testimony against preaching for hire, in contradiction to Christ’s positive command, ‘Freely ye have received, freely give;’ and hence our conscientious refusal to support such ministry by tithes or other means.

“As we dare not encourage any ministry but that which we believe to spring from the influence of the Holy Spirit, so neither dare we attempt to restrain this influence to persons of any condition in life, or to the male sex alone; but, as male and female are one in Christ, we allow such of the female sex as we believe to be endued with a right qualification for the ministry, to exercise their gifts for the general edification of the church; and this liberty we esteem a peculiar mark of the gospel dispensation, as foretold by the prophet Joel, and noticed by the apostle Peter.

“There are two ceremonies in use among most professors of the Christian name—water baptism, and what is termed the Lord’s supper. The first of these is generally esteemed the essential means of initiation into the church of Christ, and the latter of maintaining communion with him. But, as we have been convinced that nothing short of his redeeming power, inwardly revealed, can set the soul free from the thraldom of sin, by this power alone we believe salvation to be effected. We hold that, as there is one Lord, and one faith, so his baptism is one, in nature and operation; that nothing short of it can make us living members of his mystical body; and that the baptism with water, administered by his forerunner John, belonged, as the latter confessed, to an inferior and decreasing dispensation.

“With respect to the other rite, we believe that communion between Christ and his church is not maintained by that, nor any other external performance, but only by a real participation of his divine nature, through faith; that this is the supper alluded to in Revelation, ‘Behold, I stand at the door and knock; if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me;’ and that, where the substance is attained, it is unnecessary to attend to the shadow, which doth not confer grace, and concerning which, opinions so different, and animosities so violent, have arisen.

“Now, as we thus believe that the grace of God, which comes by Jesus Christ, is alone sufficient for salvation, we can neither admit that it is conferred on a few only, whilst others are left without it, nor, thus asserting its universality, can we limit its operation to a partial cleansing of the soul from sin, even in this life. We entertain worthier notions, both of the power and goodness of our heavenly Father, and believe that he doth vouchsafe to assist the obedient to experience a total surrender of the natural will to the guidance of his pure, unerring Spirit, through whose renewed assistance they are enabled to bring forth fruits unto holiness, and to stand perfect in their present rank.

“There are not many of our tenets more generally known than our testimony against oaths, and against war. With respect to the former of these, we abide literally by Christ’s positive injunction, delivered in his Sermon on the Mount, ‘Swear not at all.’ From the same sacred collection of the most excellent precepts of moral and religious duty, from the example of our Lord himself, and from the correspondent convictions of his Spirit in our hearts, we are confirmed in the belief that wars and fightings are, in their origin and effects, utterly repugnant to the gospel, which still breathes peace and good-will to men. We also are clearly of the judgment, that, if the benevolence of the gospel were generally prevalent in the minds of men, it would effectually prevent them from oppressing, much more enslaving, their brethren, (of whatever color or complexion,) for whom, as for themselves, Christ died; and would even influence their conduct in their treatment of the brute creation, which would no longer groan, the victims of their avarice, or of their false ideas of pleasure.

“Some of our tenets have, in former times, as hath been shown, subjected our friends to much suffering from government, though to the salutary purposes of government our principles are a security. They inculcate submission to the laws in all cases wherein conscience is not violated. But we hold that, as Christ’s kingdom is not of this world, it is not the business of the civil magistrate to interfere in matters of religion, but to maintain the external peace and good order of the community. We, therefore, think persecution, even in the smallest degree, unwarrantable. We are careful in requiring our members not to be concerned in illicit trade, nor in any manner to defraud the revenue.

“It is well known that the society, from its first appearance, has disused those names of the months and days, which having been given in honor of the heroes or false gods of the heathen, originated in their flattery or superstition; and the custom of speaking to a single person in the plural number, as having arisen also from motives of adulation. Compliments, superfluity of apparel, and furniture, outward shows of rejoicing and mourning, and the observation of days and times, we esteem to be incompatible with the simplicity and sincerity of a Christian life; and public diversions, gaming, and other vain amusements of the world, we cannot but condemn. They are a waste of that time which is given us for nobler purposes, and divert the attention of the mind from the sober duties of life, and from the reproofs of instruction, by which we are guided to an everlasting inheritance.

“To conclude: Although we have exhibited the several tenets which distinguish our religious society, as objects of our belief, yet we are sensible that a true and living faith is not produced in the mind of man by his own effort, but is the free gift of God in Christ Jesus, nourished and increased by the progressive operation of his Spirit in our hearts, and our proportionate obedience. Therefore, although, for the preservation of the testimonies given us to bear, and for the peace and good order of the society, we deem it necessary that those who are admitted into membership with us should be previously convinced of those doctrines which we esteem essential, yet we require no formal subscription to any articles, either as a condition of membership, or a qualification for the service of the church. We prefer the judging of men by their fruits, and depending on the aid of Him, who, by his prophet, hath promised to be ‘a spirit of judgment to him that sitteth in judgment.’ Without this there is a danger of receiving numbers into outward communion, without any addition to that spiritual sheepfold, whereof our blessed Lord declared himself to be both the door and the shepherd; that is, such as know his voice, and follow him in the paths of obedience. (See Heb. 12:24. 1 Cor. 1:24. John 1:1. 2 Pet. 1:21. 2 Tim. 3:15. Matt. 16:27. John 1:9-16, 33. 1 John 2:20, 27. Heb. 10:25. Rom 8:26. Jer. 23:30-32. Matt 10:8. Joel 2:28, 29. Acts 2:16, 17. Eph. 4:5. John 3:30. 2 Pet. 1:4. Rev. 3:20. Matt. 5:48. Eph. 4:13. Col. 4:12. Matt. 5:34, 39, 44, &c.; 26:52, 53. Luke 22:51. John 18:11. Eph. 2:8. John 7:17. Isa. 28:6. John 10:7, 11.)

“DISCIPLINE.—The purposes which our discipline hath chiefly in view, are, the relief of the poor; the maintenance of good order; the support of the testimonies which we believe it is our duty to bear to the world; and the help and recovery of such as are overtaken in faults.

“In the practice of discipline, we think it indispensable that the order recommended by Christ himself be invariably observed. ‘If thy brother shall trespass against thee, go and tell him his fault between thee and him alone; if he shall hear thee, thou hast gained thy brother; but if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses, every word may be established; and if he shall neglect to hear them, tell it unto the church.’

“To effect the salutary purposes of discipline, meetings were appointed, at an early period of the society, which, from the times of their being held, were called _quarterly meetings_. It was afterward found expedient to divide the districts of those meetings, and to meet more frequently; from whence arose _monthly meetings_, subordinate to those held quarterly. At length, in 1669, a _yearly meeting_ was established, to superintend, assist, and provide rules for the whole; previously to which, _general meetings_ had been occasionally held.

“A monthly meeting is usually composed of several particular congregations, situated within a convenient distance from each other. Its business is to provide for the subsistence of the poor, and for the education of their offspring; to judge of the sincerity and fitness of persons appearing to be convinced of the religious principles of the society, and desiring to be admitted into membership; to excite due attention to the discharge of religious and moral duty; and to deal with disorderly members. Monthly meetings also grant to such of their members as remove into other monthly meetings, certificates of their membership and conduct, without which they cannot gain membership in such meetings. Each monthly meeting is required to appoint certain persons, under the name of _overseers_, who are to take care that the rules of our discipline be put in practice, and, when any case of complaint, or disorderly conduct, comes to their knowledge, to see that private admonition, agreeably to the gospel rule before mentioned, be given, previously to its being laid before the monthly meeting.

“When a case is introduced, it is usual for a small committee to be appointed to visit the offender, to endeavor to convince him of his error, and to induce him to forsake and condemn it. If they succeed, the person is by minute declared to have made satisfaction for the offence; if not, he is disowned as a member of the society.

“In disputes between individuals, it has long been the decided judgment of the society, that its members should not sue each other at law. It therefore enjoins all to end their differences by speedy and impartial arbitration, agreeably to rules laid down. If any refuse to adopt this mode, or, having adopted it, to submit to the award, it is the direction of the yearly meeting that such be disowned.

“To monthly meetings, also, belongs the allowing of marriages; for our society hath always scrupled to acknowledge the exclusive authority of the priests in the solemnization of marriage. Those who intend to marry appear together, and propose their intention to the monthly meeting, and, if not attended by their parents and guardians, produce a written certificate of their consent, signed in the presence of witnesses. The meeting then appoints a committee to inquire whether they be clear of other engagements respecting marriage; and if, at a subsequent meeting, to which the parties also come and declare the continuance of their intention, no objections be reported, they have the meeting’s consent to solemnize their intended marriage. This is done in a public meeting for worship, toward the close whereof the parties stand up, and solemnly take each other for husband and wife. A certificate of the proceedings is then publicly read, and signed by the parties, and afterward by the relations and others as witnesses. Of such marriage the monthly meeting keeps a record, as also of the births and burials of its members. A certificate of the date, of the name of the infant, and of its parents, signed by those present at the birth, is the subject of one of these last-mentioned records, and an order for the interment, countersigned by the grave-maker, of the other. The naming of children is without ceremony. Burials are also conducted in a simple manner. The body, followed by the relations and friends, is sometimes, previously to interment, carried to a meeting; and at the grave a pause is generally made; on both which occasions it frequently falls out, that one or more friends present have somewhat to express for the edification of those who attend; but no religious rite is considered as an essential part of burial.

“Several monthly meetings compose a quarterly meeting. At the quarterly meeting are produced written answers from the monthly meetings, to certain queries respecting the conduct of their members, and the meetings’ care over them. The accounts thus received are digested into one, which is sent also in the form of answers to queries, by representatives, to the yearly meeting. Appeals from the judgment of monthly meetings are brought to the quarterly meetings, whose business also it is to assist in any difficult case, or where remissness appears in the care of the monthly meetings over the individuals who compose them.

“The yearly meeting has the general superintendence of the society in the country in which it is established; and therefore, as the accounts which it receives discover the state of inferior meetings, as particular exigencies require, or as the meeting is impressed with a sense of duty, it gives forth its advice, makes such regulations as appear to be requisite, or excites to the observance of those already made, and sometimes appoints committees to visit those quarterly meetings which appear to be in need of immediate advice. Appeals from the judgment of quarterly meetings are here finally determined; and a brotherly correspondence, by epistles, is maintained with other yearly meetings.

“In this place it is proper to add that, as we believe women may be rightly called to the work of the ministry, we also think that to them belongs a share in the support of our Christian discipline, and that some parts of it, wherein their own sex is concerned, devolve on them with peculiar propriety; accordingly, they have monthly, quarterly, and yearly meetings of their own sex, held at the same time and in the same place with those of the men, but separately, and without the power of making rules; and it may be remarked that, during the persecutions, which, in the last century, occasioned the imprisonment of so many of the men, the care of the poor often fell on the women, and was by them satisfactorily administered.

“In order that those who are in the situation of ministers may have the tender sympathy and counsel of those of either sex, who, by their experience in the work of religion, are qualified for that service, the monthly meetings are advised to select such, under the denomination of _elders_. These, and ministers approved by their monthly meetings, have meetings peculiar to themselves, called _meetings of ministers and elders_, in which they have an opportunity of exciting each other to a discharge of their several duties, and of extending advice to those who may appear to be weak, without any needless exposure. Such meetings are generally held in the compass of each monthly, quarterly, and yearly meeting. They are conducted by rules prescribed by the yearly meeting, and have no authority to make any alteration or addition to them. The members of them unite with their brethren in the meetings for discipline, and are equally accountable to the latter for their conduct.

“Thus have we given a view of the foundation and establishment of our discipline; by which it will be seen that it is not, as hath been frequently insinuated, merely the work of modern times, but was the early care and concern of our pious predecessors. We cannot better close this short sketch of it, than by observing that, if the exercise of discipline should in some instances appear to press hard upon those, who, neglecting the monitions of divine counsel in their hearts, are also unwilling to be accountable to their brethren, yet, if that great, leading, and indispensable rule, enjoined by our Lord, be observed by those who undertake to be active in it,—‘Whatsoever ye would that men should do to you, do ye even so to them,’—it will prevent the censure of the church from falling on any thing but that which really obstructs the progress of truth. Discipline will then promote, in an eminent degree, that love of our neighbor which is the mark of discipleship, and without which a profession of love to God, and to his cause, is a vain pretence. ‘He,’ said the beloved disciple, ‘that loveth not his brother, whom he hath seen, how can he love God, whom he hath not seen? And this commandment have we from him, that he who loveth God, love his brother also.’ ”

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The Friends are divided in sentiment; there are, in fact, two sects, denominated _Orthodox_ and _Hicksites_.

Some opinion of Elias Hicks’s sentiments, in regard to the Trinity, may be formed by an extract from one of his publications, (Sermons, vol. iv. pp. 288, 289.)

“He that laid down his life, and suffered his body to be crucified by the Jews, without the gates of Jerusalem, is Christ, the only Son of the most high God. But that the _outward person which suffered_ was properly the Son of God, we utterly deny. Flesh and blood cannot enter into heaven. By the analogy of reason, spirit cannot beget a material body, because the thing begotten must be of the same nature with its father. Spirit cannot beget any thing but spirit: it cannot beget flesh and blood. ‘_A body hast thou prepared me_,’ said the Son: _then the Son was not the body_, though the body was the Son’s.”

SHAKERS, OR THE UNITED SOCIETY OF BELIEVERS.

The editor gives an account of the religious tenets, &c., of this society, in the precise words of his worthy friends and correspondents at Enfield, N. H.:—

“Respected Friend,

“Having received your circular, requesting information concerning
our society, we freely notice it, and are most willing to give you
any information respecting us.

“It appears your request extends sufficiently far to embrace an
exposition of our moral and religious tenets, our faith,
principles, and manner of life, our secular concerns, &c.

“We have seen several historical sketches of our society by
different writers; but it is very rare to find one free from
misrepresentations of some kind, which must be owing either to
ignorance or prejudice. Therefore, in our communications, we may
be somewhat particular on some points; in any of which, if there
be any thing found agreeable to your desires, you are welcome to
it; and, as it is presumed your publication is intended for
information, among other truths, we hope to see something relative
to us, different from most of the descriptions of former writers.

“In obtaining information of one society, you get a general
understanding of all; for we are of one heart and one mind. Our
faith is one, our practice is one.

“We are acknowledged and distinguished as a peculiar people,
singular from all others; which peculiarity arises wholly from
these two principles—our faith and manner of life, which comprise
our motives in separating from the course and practice of the
world, the manner in which our property is held, &c. &c.

“It is a fact acknowledged by all professed Christians, that there
are two creations, an old and a new; or, which is the same thing,
two kingdoms, the kingdom of this world, and the kingdom of
Christ. It is also a truth as frankly granted, that these two
creations, or kingdoms, are headed, the one by the first Adam,
denominated the _old man_, and the other by the second Adam,
Christ Jesus, denominated the _new man_—two different personages,
possessing very different spirits, and executing very different
works. As positive as the preceding declarations are, that there
exist two distinct creations, and which are headed by two distinct
characters, so positive are the following:—that the subjects of
each kingdom bear a strong resemblance to their respective king,
and plainly represent the particular kingdom they inhabit; for,
‘As we have borne the image of the earthly, we shall also bear the
image of the heavenly.’ (1 Cor. 15:49.)

“Also that no person can have demands upon, and privileges in,
these two men and creations at one and the same time. We must
either hold to the old, and have nothing to do with the new, or we
must come out and forsake the old, and come into the new. We must
either put off the old man, Adam, and his works, which are well
known to be multiplying and supporting of an earthly kingdom,
which is the kingdom of this world, or we must put on the new man,
Christ Jesus, and his works, which are well known to be a life
without spot, chaste, virgin, and unstained by indulgences in any
of those things which a beloved worthy said constitutes the world.
(1 John 2:15, 16.) To these principles of faith we are strict, and
may be called rigid, adherents; equally tenacious in the practical
part of the new man, and in the same degree pointed against the
old.

“The second part of this subject of singularity in us consists in
the manner in which we hold our property, which, perhaps, is well
known to be in common, after the order of the primitive church in
the days of the apostles, in which state we have lived rising
forty years, ‘of one heart and one soul;’ not any of us saying
that ‘aught of the things which he possessed was his own,’ (Acts
4:32;) ‘buying as though we possessed not,’ (1 Cor. 7:30;) and
‘having nothing, and yet possessing all things.’ (2 Cor. 6:10.) In
consequence thereof, we are retired from the world, as not of that
kingdom; ‘My kingdom is not of this world,’ &c., (John 18:36;) by
which we enjoy a closer communion with our God, and by which we
follow the instruction of the Spirit, which saith, ‘Come ye out
from among them, and be ye separate,’ &c. (2 Cor. 6:17.)

“Our society contains three distinct families, comprising 233
souls; 103 males, and 130 females. The number of persons over 70
is 18; between 60 and 70, 21; between 21 and 60, 125; under 21,
63. The oldest person is 88. Deaths since the gathering of the
society, in 1792, 85.

“Our village is situated in the N. W. corner of the town, on the
western shore of _Mascomy Pond_, a pleasant sheet of water, of
nearly five miles in length, and half a mile average width. Our
village and home are pleasant to us, and are said to be so by
travellers. It is about ten miles S. E. from Dartmouth College,
forty N. W. from Concord, and one hundred from Boston.

“In all the families there are nearly thirty buildings, unadorned,
except with neatness, simplicity, and convenience, besides many
out-buildings. Among the buildings are one house of public
worship, one convenient school-house, three dwelling-houses, one
for each family, sufficiently large to accommodate us as places
for cooking, eating, sleeping, and retirement from labor, and
shops for the different branches of work. Our privilege for mills
is very small; consequently our machinery cannot be extensive. Yet
the little water that is running in small brooks, which can be
conveniently collected into artificial ponds, is improved, by
their emptying from one to another, and by the interspersion of
mills upon their discharging streams. We have three saw-mills, two
grist-mills, and some other machinery.

“As strangers, who many times wish to call, are frequently much
straitened and embarrassed by not knowing where to call, or what
to say, we should be pleased to have it particularly noticed, that
we have one building designated from the rest by the sign,
‘Trustees’ Office,’ over the door, where strangers are received,
where our commercial business is transacted, and where civil
people wishing for information may freely obtain it, or be
directed where it can be obtained.

“In our occupation we are agriculturists and mechanics. The
products of the garden may be said to be as important as any;
which are principally seeds, herbs, &c., from which this section
of the country is chiefly supplied. Our manufactures are wooden
ware, such as tubs, pails, half-bushel and other measures, boxes,
&c.; also, whips, corn-brooms, leather, and various other
articles.

“We keep from 1200 to 1500 sheep, mostly Saxon and Merino, which
afford wool for our own wear, and is likewise a source of small
trade with us. We keep about eighty cows, which supply us with
milk for a dairy, for our own consumption only.

“The education of our youth and children has been a subject of
much conversation among many people. It has been reported, that
the children which we frequently take in and bring up with us, are
kept in ignorance, having no opportunity of improving their minds
by a literary education. But the weight of this censure is
gradually growing less, by the contrary proof to the hundreds of
visitors who flock into our school, and who are not at all sparing
of their high encomiums upon it. It is conducted partially on the
Lancasterian system, and is said to surpass any of the common
schools about us. Our school-room is furnished with books and
apparatus of a superior kind, which, we presume, is not equalled
by any school in the country, save the one among our people at
Canterbury, which, perhaps, is not in any respect inferior.

“In this society are two physicians. Each family has its
respective elders or ministers; among these and other individuals
of the society, are public speakers, whom you would denominate the
clergy.

“You see, from what we have here written, that we have taken up
many subjects, and several of them explicitly treated upon,
although short; from which, together with the pamphlet
accompanying this letter, we conclude you may be able to get
considerable of an understanding, and which you are at liberty to
call at your pleasure. But it is sincerely to be hoped, if you
publish any thing concerning us, you will be careful to preserve
the true ideas of our communications.”

From the pamphlet above mentioned we make the following extracts:—

“Faith And Principles Of The Society.

“1. A life of _innocence_ and _purity_, according to the example
of Jesus Christ and his first true followers; implying entire
abstinence from all sensual and carnal gratifications.

“2. LOVE.—‘By this shall all men know that ye are my disciples, if
ye have love one to another. Love is the fulfilling of the law.’
This is our bond of union.

“3. PEACE.—‘Follow peace with all men,’ is a divine precept; hence
our abstinence from war and bloodshed, from all acts of violence
towards our fellow-men, from all the party contentions and
politics of the world, and from all the pursuits of pride and
worldly ambition. ‘My kingdom (said Christ) is not of this world.’

“4. JUSTICE.—‘Render to every man his due. Owe no man any thing,
but to love one another.’ We are to be just and honest in all our
dealings with mankind, to discharge all just dues, duties, and
equitable claims, as seasonably and effectually as possible.

“5. HOLINESS.—‘Without which no man shall see the Lord.’ Which
signifies to be _consecrated_, or set apart from a common to a
sacred use. Hence arise all our doctrines and practical rules of
dedicating our persons, services, and property, to social and
sacred uses, having adopted the example of the first gospel
church, in establishing and supporting one _consecrated_ and
_united_ interest by the voluntary choice of every member, as a
sacred privilege, and not by any undue constraint or persuasion.

“6. GOODNESS.—Do good to all men, as far as opportunity and
ability may serve, by administering acts of charity and kindness,
and promoting light and truth among mankind. ‘Whatsoever ye would
that men should do to you, do ye even so to them.’

“7. TRUTH.—This principle is opposed to falsehood, lying, deceit,
and hypocrisy, and implies fidelity, reality, good, earnest
sincerity, and punctuality in keeping vows and promises. These
principles are the genuine basis of our institution, planted by
its first founders, exhibited in all our public writings,
justified by Scripture and fair reason, and practically commended
as a system of morality and religion, adapted to the best interest
and happiness of man, both here and hereafter.

“Manner Of Admitting Members.

“1. All persons who unite with this society, in any degree, must
do it freely and voluntarily, according to their own faith and
unbiased judgment.

“2. In the testimony of the society, both public and private, no
flattery nor any undue influence is used, but the most plain and
explicit statements of its faith and principles are laid before
the inquirer, so that the whole ground may be comprehended, as far
as possible, by every candidate for admission.

“3. No considerations of property are ever made use of, by this
society, to induce any person to join it, nor to prevent any one
from leaving it; because it is our faith, that no act of devotion,
or service, that does not flow from the free and voluntary
emotions of the heart, can be acceptable to God, as an act of true
religion.

“4. No believing husband, or wife, is allowed, by the principles
of this society, to separate from an unbelieving partner, except
by mutual agreement, unless the conduct of the unbeliever be such
as to warrant a separation by the laws of God and man. Nor can any
husband, or wife, who has otherwise abandoned his or her partner,
be received into communion with the society.

“5. Any person becoming a member, must rectify all his wrongs,
and, as fast and as far as it is in his power, discharge all just
and legal claims, whether of creditors or filial heirs. Nor can
any person, not conforming to this rule, long remain in union with
the society. But the society is not responsible for the debts of
any individual, except by agreement because such responsibility
would involve a principle ruinous to the institution.

“6. No difference is to be made in the distribution of parental
estate among the heirs, whether they belong to the society or not;
but an equal partition must be made, as far as may be practicable,
and consistent with reason and justice.

“7. If an unbelieving wife separate from a believing husband, by
agreement, the husband must give her a just and reasonable share
of the property; and if they have children who have arrived to
years of understanding sufficient to judge for themselves, and who
choose to go with their mother, they are not to be disinherited on
that account. Though the character of this institution has been
much censured on this ground, yet we boldly assert that the rule
above stated has never, to our knowledge, been violated by this
society.

“8. Industry, temperance, and frugality, are prominent features of
this institution. No member who is able to labor, can be permitted
to live idly upon the labors of others. All are required to be
employed in some manual occupation, according to their several
abilities, when not engaged in other necessary duties.”

-------------------------------------

“The rules of government in the society are adapted to the
different orders of which it is composed. In all (as far as
respects adults) it is spiritual; its powers and authorities
growing out of the _mutual faith, love, and confidence_, of all
the members, and harmoniously concurring in the general form and
manner of government established by the first founders of the
society.

“The leading authority of the society is vested in a ministry,
generally consisting of four persons, including both sexes. These,
together with the elders and trustees, constitute the general
government of the society in all its branches, and, being
supported by the general union and approbation of the members, are
invested with power to appoint their successors and other
subordinate officers, as occasion may require; to counsel, advise,
and direct, in all matters, whether of a spiritual or temporal
nature; to superintend the concerns of the several families, and
establish all needful orders, rules, and regulations, for the
direction and protection of the several branches of the society;
but no rule can be made, nor any member assume a lead, contrary to
the original faith and known principles of the society. And
nothing which respects the government, order, and general
arrangement, of the society is considered as fully established
until it has received the general approbation of the society, or
of that branch thereof which it more immediately concerns.

“This community is divided into several different branches,
commonly called _families_. This division is generally made for
the sake of convenience, and is often rendered necessary on
account of local situation and occurrent circumstances; but the
proper division and arrangement of the community, without respect
to local situation, are into three classes, or progressive degrees
of order.

“Those children taken into the society are treated with care and
tenderness, receive a good school education, and, according to
their genius, are trained to industry and virtuous habits,
restrained from vice, and, at a suitable age, led into the
knowledge of the sacred Scriptures, and practically taught the
divine precepts contained in them, particularly those of Jesus
Christ and the apostles.

“During a period of more than forty years, since the permanent
establishment of this society at New Lebanon and Watervliet, there
never has been a legal claim entered by any person for the
recovery of property brought into the society but all claims of
that nature, if any have existed, have been amicably settled, to
the satisfaction of the parties concerned. Complaints and legal
prosecutions have not, hitherto, come from persons who brought
property into the institution, but from those who came destitute
of property, and who, generally speaking, have been no benefit to
the society in any way, but, on the contrary, after having enjoyed
its hospitality, and brought no small share of trouble upon the
people, have had the assurance to lay claim to wages which they
never earned, or property to which they never had any just or
legal claim.

“No person can be received into this order until he shall have
settled all just and legal claims, both of creditors and filial
heirs; so that whatever property he may possess, may be justly and
truly his own. Minors cannot be admitted as covenant members of
this order; yet they may be received under its immediate care and
protection. And when they shall have arrived at lawful age, if
they should choose to continue in the society, and sign the
covenant of the order, and support its principles, they are then
admitted to all the privileges of members. The members of this
order are all equally entitled to the benefits and privileges
thereof, without any difference made on account of what any one
may have contributed to the interest of the society. All are
equally entitled to their support and maintenance, and to every
necessary comfort, whether in health, sickness, or old age, so
long as they continue to maintain the principles, and conform to
the orders, rules, and regulations, of the institution. They,
therefore, give their property and services for the most valuable
of all temporal considerations—an ample security, during life, for
every needful support, if they continue faithful to their contract
and covenant, the nature of which they clearly understand before
they enter into it.

“We believe it will be generally granted that the history of the
world does not furnish a single instance of any religious
institution which has stood fifty years without a visible
declension of the principles of the institution, in the general
purity and integrity of its members. This has been generally
acknowledged by the devotees of such institutions and facts have
fully verified it. But we would appeal to the candid judgment of
those who have known this institution from the beginning, and have
had a fair opportunity of observing the progress of its
improvement, whether they have, in reality, found any declension,
either in the external order and regulations of the society, or in
the purity and integrity of its members, in the general practice
of the moral and Christian duties; and whether they have not, on
the contrary, discovered a visible and manifest increase in all
these respects. And hence they may judge for themselves, whether
the moral character of the society, and its progressive
improvement, can be ascribed to any other cause than the blessing,
protection, and government, of Divine Power and Wisdom.”

This denomination is also styled the _millennial church_. Although celibacy is enjoined by the Shakers upon their members, yet their numbers rather increase, by converts from the world.

There are fifteen societies of Shakers in the United States, located in the following places:—Alfred, New Gloucester, and Poland, Me.; Canterbury and Enfield, N. H.; Shirley, Harvard, Tyringham, and Hancock, Mass.; Enfield, Conn.; Watervliet and New Lebanon, N. Y.; Union Village and Watervliet, Ohio; Pleasant Hill and South Union, Ky. The number of Shakers in the United States is about 6000.

This sect of Christians arose at Manchester, in England; and ANN LEE has the credit of being its founder. They derive their name from their manner of worship, which is performed by singing, dancing, and clapping their hands in regular time, to a novel, but rather pleasant kind of music. This sect was persecuted in England, and came to America in 1774. They first settled in Watervliet, near Albany, N. Y. They have, or think they have, revelations from Heaven, or gifts from the Holy Spirit, which direct them in the choice of their leaders, and in other important concerns. Their dress and manners are similar to those of the society of Friends; hence they are often called _Shaking Quakers_. They display great skill and science in agriculture, horticulture, and the mechanic arts; and their honesty, industry, hospitality, and neatness, are proverbial. These people choose their locations with great taste and judgment. A _Shaker village_ always presents a scene of beauty.

We close this article with an extract from a speech of the Hon. John Breathitt, late governor of Kentucky.