QUICK MEETING, OR SHAKER HIGH.

These meetings are not, with a few exceptions, held in presence of spectators. They are held preceding and after Christmas. In them they profess to receive all the divine gifts given to the apostle on the day of Pentecost, besides numerous others given in the "gospel of Mother." - They are held in the evening at the families, and commenced in the same manner as the other meetings. The first one in which I was, gave me a full view, or as much as I was desirous of seeing of them.

The news of a Quick Meeting was announced in the afternoon preceding it, and a solemnity of countenance followed the report. A few minutes before we received the news, the young members and I were conversing on trivial subjects, but when they heard the "gift," sobriety (probably a little hypocrisy) spread its influence over their countenances, and hardly a word was said. Only the simper of the youth and the agonizing am prayerful groan of the aged, broke the silence of the time. The meeting convened at the appointed time, and ils commencement was similar to that of other meetings. After the hymn was sung the Elder began his exhortation, and closed it with the intimation, that it was every believer's duty, to labor for the "gifts of Mother Ann."

The march commenced in a solemn manner but ended often after a short time, with a quid dancing step. During this cessation, the Elder remarked in an animated strain that every good believer was known by the variety of "gifts" to her or him. This encouraged the members to display their, or to affect the possession of divine gifts. Suddenly he stamped on the floor, shouted and shook. In an instant the spirit seized all the members; and one continual shout, and tremendous noise of stamping was only to be heard. Nature was unable to stand the continued exercise, many began to slack their violence of stamping; but no sooner had they stopped this than the sisters began to talk in "unknown tongues." This cessation gave the Elder time to breathe, upon which, he and the whole room began to shake, jump, turn, and to talk in "unknown tongues." Then commenced a scene of awful riot. Now was heard the loud shouts of the brethren, then the soft, but hurried note of the sisters, whose "gifts" were the apostolic gifts of tongues. These gentle gestured their language, waved themselves backward and forward like a ship on the billows of a ceased storm, shook their heads, seized their garments, and then violently stamped on the floor. The exercise had lost its violence, and exertion grew faint; yet a continued din of frightful yells rendered the scene a scene of confusion, a scene of blasphemy, an awful scene. After, probably, three quarters of an hour had transpired, the members were called to order, and the meeting adjourned. Silence was observed during the evening, but the next morning the Elder asked my opinion relative to the meeting. Though I was firmly and openly opposed to the gifts yet I was willing to hear the experience of the members and the vindication of the Elders. Accordingly I told him that I would rather see more of the character of the various members, before I could consistently pass my opinion on them and their gifts. Since the last, and convening of this meeting, two weeks had elapsed, during which time I embraced every opportunity of investigating the subject, and what I supposed were the causes of it. The meeting convened with great regularity, and the Elder exhorted the brethren and sisters to labor for the "gifts of Mother," that every unbeliever might believe unto salvation. He lost his solemn and grave delivery, a rapid, yet .distinct fluency of language preceded an animated and extravagantly gestured harangue, which ended with the loud vociferation "shake off the flesh," and a violent stamp. Suddenly a faint staggering seized the members, which, by degrees turned into a heavy shaking. Every position of which the human frame is susceptible, was to be seen. One leaping up, turning around; another flying around the room in the swift dance, and all engaged with their whole strength in every manner of action. There was but one candle in the room, which, began to grow dim, and reflected a brilliancy on the eyes of the enthusiasts, whose rapid flights caused a waving of its light. Nature could not long sustain the violence of such uncommon exertion; which, in its commencement, caused a blushing beauty to overspread the countenances of the sisters, but this was followed by a pale and deathlike aspect - the effect of fatigue. An awful silence ensued; the silence that must follow the most tremendous of wars, the war of body and soul.

Soon the Elder called to order, and each went to his or her proper place, and they all formed in ranks. The adjournment of the meeting was hurried, and pronounced by the Elder in an exhausted voice, to his more exhausted and enthusiastic brethren and sisters.

On the next morning, the Elder asked me if the last meeting, in my opinion, did bear a strict resemblance to that of Pentecost. Forbid by policy, and fearful to disobey its dictates, conscious if I did, I must lose the approbation of the Elders, at first I determined to evade, and if this was impossible, to continue the subject in as mild a manner as it would admit of. After some delay, and much thought upon the subject, I replied nearly as follows: In my opinion, it is all enthusiasm and the unrestrained feelings of the members. I have observed that men of instability imbecility, and oftentimes men of genius, possessing the former as the component part of their character, are of quick passions. In proof of this, observe how susceptible of anger are persons of weak, or more properly those whom we have reason to believe possess no mind. Nothing will irritate a fool so soon as to tell him of his folly: hence, observe that fools are passionate, and consequently easily moved.

Men of genius, when unstable, are of quick passions, is to be observed, and that we mostly see them poets or splendid orators, of a brilliancy, but not solidity of character. These, it is also to be observed, are of a melancholy cast at times; again, of a buoyancy of feeling, superior in an equal ratio to other men, as their despondency is greater. Though we may see a few (very few, indeed) men of instability, and who are at the same time men of genius, who are exceptions to this observation, yet view human character generally, and it must be acknowledged that volatile persons are of quick passions and easily moved.

The sea, that profound metaphor of the world, will throw a light on these, which are nearer facts than speculations. The lofty wave, whose foaming height would cope with heaven's higher throne, owes its then greatness to its again declension, which seems, as it were, about to unveil the darkness of the darkest world. So with human character.

To point these remarks and to conclude them, I must say that in every meeting of this kind, it is observable that persons of weak minds are those who commence with greater energy, and continue their enthusiasm longer, than those who are of a solid cast of mind. Turning around is natural, and consequent to high and unrestrained feelings, and aided much by sympathy. This enthusiasm deranges the regularity of the mind, and we shall not wonder when a lunatic or a child whirls around and delights in it.

After some few remarks on the subject, the Elder observed that, how could it be accounted for, the violent actions and uncommon activity displayed by the children and aged sisters, in any other way than to acknowledge it to be the power of God. This, I replied, like the rest, is caused by the enthusiastic feeling of the members, and as easily and as correctly accounted for. In proportion as the mind is weak, the animal powers receive strength from excitement of the passions. Children are as easily animated as pleased, and the "aged sisters" are but children of another stage: hence, animate them, and you introduce all powers into action, and make them forget the infirmities of age and youth. How often do we read of persons, ignorant or fearless of danger, performing actions of which in their sober reflection, they would hardly dared to have thought. - Hence, in my weak opinion, it is all enthusiasm, and the last which proves it is, the unknown tongues. This gift finds the most patronage among the sisters, and those brethren who are distinguished for their garrulity. While a general display of the characters of the members meets the eye by their performances, we hear the sisters chant their unknown notes in a quick and nasal pronunciation, indicative of their natural effeminacy and loquacity. All the members, like persons who are crazy, display the impress of their natural character; and the sisters especially, whose gift is the gift of tongues. The weakness of their minds, the violence of their feelings, and their inability to contain them, force this manner of expression; and we are not to wonder when they cannot express themselves clearly, as chaos in thought will be chaos in expression.

After many observations of this complexion, I concluded the subject by observing, that I respected many of the members, and was unwilling to wound their feelings by expressing my opinions to them on this point; but I considered myself bound by duty and principle not to support the doctrine of Gifts. The Elder condemned my faith as carnal, and told me to labor for the gifts of Mother Ann; and until I had received them, I could not judge, nor would I know the virtue of them. To this charge I gave but little heed, and ever maintained by practice the opinions I advocated on this subject. I consider the Shakers in this point a blasphemous crew, and profess to have apostolic gifts, which the Elders make the members imitate and pretend to possess.

The continuance of this subject will be seen in the Conclusion.

As an appropriate subject, and as it is in close connexion with the preceding one, I will introduce an instance of the Shakers' power and gifts; or more properly, their lack of both.

Proctor Sampson, a member of the Society, had a son, who was a member of the "First Order." He was a youth of more than common talents, possessing great mechanical, some literary, and of quite a poetical genius. Amiable in his deportment, and as the simple honesty of his youth forbade him to affect that austerity peculiar to his brethren, he was admired for the pleasantry and modesty of.his behaviour. As he was brought up in the Society, he was well acquainted with its tenets, and with no others. This youth was taken sick - a pulmonary disease was hurrying him to his long home. To restore him, his father took him to the sea-side. On his returning towards home, they stopped at a Shaker village, in which resided a man named Abijah Worste, who pretended to have received the gift of healing from Mother Ann. He administered the gift, and Joseph (for this was the youth's name) received it with full faith. The exercise he received on his journey to the sea-side, the benefit of the sea breezes, and the effect which would naturally follow sincere fanaticism, concurring, gave the youth and his friends some hopes of his recovery. After he had returned home, I went to see him, and he seemed to feel well in his mind, though it was evident he was consumptive. On my return home, the Elder inquired for the health of Joseph; upon which I replied that he was getting better. He then informed me that he would get well, as Mother Ann's gift had been administered to him by a good believer. Though I considered it very lightly yet I was willing to hear more of the gift. The Elder perceiving my indifference, chided me for it, and told me that Mother and her children really had the gift of healing; and that I would see in Joseph a full demonstration of it. The youth sickened and died. It was not lack of faith that caused it; because, a few minutes before he died, he told the physician that he would not die. So much for Shaker power.

This is a solemn fact, which they cannot deny in truth; and a fair picture of all the power of working miracles that they ever possessed.

THE DOCTRINES OF THE UNITED SOCIETY OF SHAKERS.

Their foundation tenet, and that from which all others arise is, "the second appearing of Christ in Mother Ann Lee," who is the first person spoken of in this history. They believe her to be wife of Jesus, and invested with full power to restore the female part of creation to that innocency and standing, characteristic of Eve, prior to her fall. They consider, that as Jesus Christ was the second Adam, so Mother Ann is the second Eve, and the finisher of that work, which was commenced by Jesus and his Apostles; On this subject see the Hymns.

The consequent tenets are:

They disbelieve the resurrection of the body, and profess to believe that this day of Christ's appearance, is the resurrection spoken of in the Scriptures.

They believe that now is the day of judgment, and that God is now judging the world by his daughter Ann Lee and her spirit and gospel, which is transferred to her successor in office, the Pontiff, and the Elders appointed by him. They believe that confession is the true and only manner of judging the world, as practised in the Holy Catholic Church, and termed auricular confession. They adduce the following passages in defence of this tenet and its application. 1 Cor. v ch. 2 v. "Do ye not know that the saints shall judge the world." v. ch. 5 v. "Until the Lord come, who will bring to light the hidden things of darkness." They believe that the Lord has come in Mother Ann, and that her doctrine, the confession of sin, is the manner of judgement, and is distinctly alluded to in the last clause of this passage.

Consequent to the doctrine of a spiritual day of judgment, and the resurrection, is the tenet of celibacy. Those who are true believers in the gospel of the second appearing of Christ, are those alluded to in the xxii. chapter of Matthew, and 30th verse, "For in the resurrection, they neither marry nor are given in marriage, but are as the angels of God in heaven."

They believe that those who live in a state of matrimony know not Christ, and are not of his household, as "those who are Christ's have crucified the world and its affections and lusts." They believe that celibacy is the doctrine of Christ, practised and taught by the Apostles, and that it is the only manner whereby a man or woman can attain that state of Christian holiness, "without which no man can see the Lord.''

The doctrine of perfection, an Armenian tenet, and of course follows the doctrine of celibacy, and the preceding tenets. They believe that those who have received a true and lively faith in the testimony of Mother Ann, do come to the judgment bar of Christ, when they confess their sins, to those who are appointed by her spirit for that purpose; that when they have been judged "according to the deeds done in the body," they shall be of that number, "which came out of great tribulation, and have washed their robes and made them white in the blood of the Lamb." Rev, vii. 14. They inculcate this tenet with great zeal, as they profess to be the incumbents of that state and standing, that our first parents filled before their disobedience.

Consequent to doctrine of Christ's second appearance and the day of judgment is the tenet of purgatory. This appearance of Christ being confined in its virtue to so few that the generality or major part of mankind could not receive it, the tenet of purgatory is the reconciling intervener. The obscurity of the Shakers, would not permit every soul to receive in this world, their doctrines and to allow all persons an equal chance for their eternal happiness, as God is no respecter of persons, they preach and profess to believe that "All will know the Lord from the least to the greatest," either in this world, or in the world of spirits. Hence, they believe that every soul that departed prior to the appearance of Jesus, received his gospel after his death and spiritual ascension, and adduce this passage to support it, "For Christ once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened in the spirit." "By which also he went and preached to the spirits in prison." "Which sometimes were disobedient when once the long suffering of God, waited in the days of Noah, while the ark was preparing, wherin few, that is, eight souls were saved by water." 1 Pet. iii. 18, 19, 20.

They also profess to believe, that souls who have departed after the ascension of Christ and before the appearance of Mother Ann, were preached to by her and the Elders in the world of spirits. Many of the Elders professed while alive, or in the flesh, to have received the confessions of the Patriarchs of old, as Noah, Job, David and the Apostles. Though they teach that Jesus judged these, yet, as the work of final redemption was not complete until Mother came, to enter this work and to partake of its glories, they confessed to, and were judged by Mother and her Elders.

Dancing is consequent to the final restoration, and the second appearance of the Lord in his temple. As the building of the first temple was inferior to that of the second temple, so this last which is to represent Mother Ann is superior to the first which represented Jesus of Nazareth; hence, the followers of the blessed Jesus, had to travail in much tribulation and sorrow for the prize set before them, while those of Ann, were to be filled with rejoicing, as they say is recorded in the prophecy. "Then shall the virgin rejoice in the dance, both young men and old men together, for I will turn their mourning into joy, and will comfort them, and make them rejoice from their sorrow," Jer. xxxi. 13.

They support their virginity of character, by Rev. xiv. 4. which thus elegantly portrays the character of the followers of the Lamb of God.

"These are they which were not defiled with women for they are virgins, these are they which follow the Lamb whithersoever he goeth, these were redeemed from among men, being the first fruits unto God and the Lamb." As all readily agnize what this distinctly alludes to the great day and coming of the Lord Jesus, which they believe now is come, they claim the character of virgins by the life of celibacy, and the profession of taking up their cross daily, and following the footsteps of Jesus, who was neither married nor given in marriage after the way of men; hence, they consider themselves as redeemed from the law of men, and believe themselves to be the first fruits unto God and the Lamb.

They believe that the temples spoken of by the prophet Haggai, are significant of the first and second appearance of Christ. "The glory of the latter house shall be greater than of the former, with the Lord of hosts." ii. c. 9 v. Hence they believe (or profess to) that this day of Christ's second appearance is greater than the first; and that Mother Ann is greater than Jesus, as the latter house was more glorious than the former. In consequence of this belief, and as its nature would attenuate the virtues of the scriptures, they deny them to be a sufficient rule for a christian life; hence follows the belief that the Elders' "gifts" are the rules of practice for the believers in Mother Ann's gospel.

Consequent to the doctrine of dancing, are the various operations, as shaking, turning, shouting, leaping, &c. which are practised by the Society. For shaking, they quote the 6th v. of the 2d chap. of Haggai, which precedes the mention of the houses or temples, above alluded to. "For thus saith the Lord of hosts. Yet once, it is a little while I will shake the heavens, and the earth and the sea, and the dry land." 7. "And I will shake all nations and the desire of all nations shall come, and I will fill this house with glory, saith the Lord of Hosts."

Shouting, they say, is an index of the spirit of God dwelling in them, and is expressed in Isaiah xii. 6. " Cry and shout, thou inhabitant of Zion, for great is the Holy One of Israel in the midst, of thee." Again, Isaiah, xlii. 11. "Let the wilderness and cities thereof lift up their voices (or shout) the villages that Kedar (sorrow) doth inhabit; let the inhabitants of the rock sing, let them shout from the top of the mountain."

As these operations (or as they call them gifts) are introduced only in their private meetings into which none but members are admitted, they use them " to war with a carnal nature," and infer the propriety of them from Isaiah, . xlii. 13. "The Lord shall go forth as a mighty man, he shall stir up jealousy like a man of war, he shall cry (or shout) yea, roar, he shall prevail against his enemies." "A man's enemies are of his own house," hence they infer that as a continual dancing, in conjunction with the embrace of principle, destroys the appetency of nature, they are bound by the Spirit to shout. In addition to the above verses is the following: Zeph. iii. 14, "Sing, O daughter of Zion, (they call Ann this person) shout, O Israel, be glad, and rejoice with all thy heart, O daughter of Jerusalem." (This also they say means Mother Ann.)

Leaping being a scriptural index of excessive joy, they practise it in meetings, as a token of their triumph over, or willingness to combat with, sin. They quote Isaiah xxxv. 6. "Then shall the lame man (wounded by transgression) leap as an hart." "Rejoice ye in that day, and leap for joy." Luke vi. 23.

Turning around, another action in their performances of worship, is given, they say, as an index of the mighty operations of the holy spirit within them.

They believe that war is incompatible with the Christian character; hence, they defend their pacific principles in a manner similar to the Friends, Moravians, &c.

They are forced to be Unitarians, in defending the second appearance of Christ; for if they admit the personal divinity of Christ Jesus they must believe the resurrection of his body, as is declared in Luke, chap. xxii. v. 39, 40, 41, and 42. If they acknowledge this, the pretensions of Ann, and their laborious exposition of the prophecies, to support them, would be discarded and lost.

The doctrine of unnatural affection, rises from the foundation tenet, the second appearance of Christ. Its connexion will be seen in this light: At the great judgment tribunal of God, every man will have to answer for the deeds done in the body, and receive an accordant reward, without the advantages of the doctrine of superogation, derived from his natural connexions, or from the affections of them. Hence, as they profess to believe that now is the judgment day, the ties of consanguinity are, in their opinion, to be annihilated. And as they have confessed their sins, consequently been brought to judgment, and become of that number who stand on Mount Zion in the white robes of perfection, they consider every tie formed by nature as dissolved, and they will acknowledge no affinity, other than that of which Christ spake and is recorded in Mat. xii. 50. "For whosoever shall do the will of my Father which is in heaven, the same is my brother and sister and mother."

Common stock, though of a secular nature, is consequent to these preceding, and particularly to the last tenet. The peculiarity of these tenets forbid their adherents the full practice of them in the "world," when surrounded by its vices, and especially its customs, celibacy finds protection only in seclusion from the world; and the many "Gifts and Orders,"which now enforce and support it, could not be well applied to the members, were they to live in any other manner than they do at present. They support it, by a reference to the Apostles, who lived in a similar manner, as it is declared in Acts, ii. 44. "And they that believed, had all things in common."

These are the doctrines of the Society, and for a more general view of them, I would refer the reader to its late publication entitled "The Millennial Church." This work, which is but a summary of a preceding one, will explain many of their doctrines, which from length only, are excluded from this publication. I have not deviated from candor in representing the sentiments of the Society, and that the reader may have a fair and lucid exposition of them, I will refer the reader to the Hymns which follow the concluding remarks. It would, however, be proper to remark, that in this representation, I have aimed at placing the tenets in a connection, which will, in my opinion, give the reader a better opportunity to digest them. Conscious that the major part of mankind are indifferent to the Shaker doctrines, I have been terse but I trust sufficiently explicit and fair.

Source: Introduction and transcription by Bryan Wright