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In no age, with the exception of this, has a confraternity arose, which in all points, was similar to the Society of Shakers; and none ever presented so fair a picture of the depravity of human nature. The major part of mankind, or of those who are acquainted with the Shakers, have expressed their opinions, relative to them, in an unfavorable, and at times, in an unreflecting manner. Their peculiarity of sentiment has exposed them to as much ridicule as scrutiny; their singularity of living, to more conjectures of their character than it has rendered them objects of curiosity, and these two, have given sufficient reasons for both. Nothing in the character of man, is so apt to give energy to the opinions of men and their speculations, as the embrace of paradoxical opinions by others.

Opinions of this class, some have been ventured relative to the Shakers, many of which, being inferences from human character, have been apposite: others, which proceeded from want of reflection, have been of an unfriendly nature. The former would impress the idea, that the Shakers are a body of people, who owe their origin to the fanaticism of their spiritual fathers, and that their character is such as would be formed by delusion and an inflexible adherence to its tenets and chimeras. The latter, with as much indifference, as men should be indifferent to the opinions of them, would, (I may say I have heard many of this class) express themselves thus: " the Shakers are a nest of incarnate devils, whose revels should long ago have awakened the slumbering arm of justice; and whose extermination, would be but an extermination of the seed of fornicators, rogues villains and blasphemers." As this opinion is harsh, and though it might be made to appear plausible; yet it argues want of reflection, and, if it be particularly pointed to the founders of Shakerism, it exposes its expresser to the stigma of ignorance of human character. The opinion of the former, (not that I would say it arises more from a profound knowledge of human nature, than of common sense,) is the one which I shall attempt to show to be the most reasonable, and in reality to be of more consistency of character, than the latter.

To support and show the propriety of this sentiment, the reader is requested patiently to follow me into the circumstances that formed Ann Lee's character, which in the commencement of the history, I drew with indifference to her sentiments.

That she must have been impressed with the sentiments of religion, or that she affected this impression, is evident, when we view her subsequent proceedings, touching this point. Her misfortune (See page 14) added to this impression, and the nature of them both, would terminate in the doctrine of Celibacy. If the, former were, unaffected and in the least pointed towards purity the misfortune, of course, would be strengthened by it: and when she had embraced this doctrine, the idea of Christ's second appearance, prophesied by the French Prophets, would naturally fill her mind, and that the time had come for the fulfilment of the prophecy, she would suppose from the doctrine. of celibacy, it being a principle of the resurrection, as in this : "they neither marry nor are given in marriage."

It might be said, that as she could not read, how could she have any knowledge of this principle; but it must be granted, as the second appearance of Christ was the great object in view, of those persons, who were the fanatics of that time that Ann would hear the various texts of scripture recited, which pointed to the Millennium and Resurrection. As these fanatics were guided by the spirit, nothing but what was of a forcible nature could excite them to action; hence, the misfortune of Ann, being indelibly impressed upon her mind, she would naturally experience a violent feeling to proceed in the manner dictated by the feelings arising from this circumstance.

As soon as she preached the doctrine of Celibacy, its purity was acknowledged and she gained adherents, especially those who believed in the prophecy of Christ's second appearance.— Though the doctrine of celibacy might have been preached without the second appearance of Christ, yet as soon as she, and her followers, began to experience the peculiar comfort of fanaticism, then of course, they would consider themselves as. happier and purer, than the rest of mankind; and that "they were redeemed from among men, being the first fruits unto God and the Lamb."

Ann, being the first who then promulgated the doctrine of celibacy, would, of course, receive the honor due "to the Bride, the Lamb's wife." In this manner, I presume to say, might have been formed the character of Ann, as regards the second appearance of Christ; and to apply and conclude these remarks, every discerning and candid person must be willing to believe, that it was owing more to fanaticism, than presumption in her, to embrace this character.

The consequences of this fanaticism, are as awful, as the presumption would have been blasphemous.

Dancing naked followed, and obscenity of language was the consequence of it. As I have represented the cause of this conduct in another place, I will leave this subject, and proceed to its consequences.

The superiority of nature soon convinced them of their spiritual weakness, and unwilling to sacrifice the character of Infallible, they denied their actions. As they believed themselves to be of the retinue of the Lamb, they professed to be perfect, and, of course, believed their leader to be infallible; hence, any thing that would expose this they considered it a duty to contradict.

This was the first error produced by the embrace of error, and the next and rest will follow.

This doctrine of infallibility and perfection may be termed the "doctrine of devils." The fallibilty and imperfection of man, are at once exposed when he attempts to fill a sphere greater than his capacity. Lucifer fell by this very idea, that he was as great as God, and possessed infallibility and perfection, like Him. He was to achieve the victory by his own arm, and of a similar spirit, are those fanatics, who by their works of purification and penance would gain the greatness ef [of] God. Heathen Asia and India present a picture of this complexion, and all like them, who "know not the true God and Eternal Life" strive with their own arm to bring forth salvation. That they may be perfect is their desire, and to accomplish it, they fly to the torture of the fire, the knife, the inclemency of the elements, or to the dance till death or exhaustion makes them perfect.

Their operations of body followed the dance, and as they durst not recant from the tenets of Christ's second appearance, they professed the Gift of healing. This was their next error.

As it was essential that they should live together, and have all things in common; they did, and the consequence was, they were obliged, for the government of the members, to teach that all the "Gifts and Orders" came from God. This was, their next error— one that approaches the nature of awful blasphemy.

When they had become established in common stock, many left them and demanded wages; they then withheld the hire of the laborer. This was their next error.

They were taught that those who left them, were of the Devil, and that the members must war against them, as against him. This breathed the spirit of mercenary persecution into their benighted souls, and this was their next great error.

They were taught that they were "redeemed from among men," and that every tie of relationship was dissolved; and, of course, they were taught, and affected, to detest all their relations, and numerous, indeed, are the instances of their disrespect to parents, brothers and sisters. This, unnatural affection, was their next great error, and which goes hand in hand with the "doctrine of devils."

The whipping of Children, to make them confess (or come to judgment with) their sins, was their next error.

Another awful issue of this fanaticism is, their pretensions to Apostolic Gifts. They profess to be divinely inspired at times, and say, that the Holy Ghost takes up its abode in them; and that it causes them to shake, speak in unknown and divers tongues, and to work miracles: but I am wont to whisper with the high toned thunder of eternal truth, that blasphemy deceitfully swells their boastful hearts. Gentle reader, lest thou shouldst think me too sanguine in the cause of truth, turn, I pray thee, to the innocent but deluded young Sampson. Let this youth's case, stand as a memorial against them forever, unto all generations: let it sound the solemn and righteous truth, that they possess nought of divine power, but that they only possess presumption enough to affect it.

These were the conseqences of fanaticism in the founder, and many of these, have been abandoned, and some of them, retained. Of this class, are the giving of no remuneration to their seceders, and the doctrine of Unnatural affection: of that, are dancing naked and the severe whipping of children. The inutility of the latter, caused them to relinquish such conduct; and to support their pretensions to infallibility, they denied them, and maintained the former.

I will now delineate the character of the Shakers, which will throw some light on the principles embraced by them. As the society is composed of persons of various dispositions; from these, as they profess by the embrace of principle, to have renovated them, we cannot draw a correct inference of its character. But we can, with propriety, infer the Society's character from its principles and their tendencies; and in like manner, that of the members, as the Society would, both from association, and by their professions, impress its general character upon them. It would, however, be proper to remark, that if these conclusions be uncandid, or anomalous to the premises, the reader may discard them.

The inference from observation of the Society's character, is, that it and its members, are deceived and deceiving.

That they are deceived is assumed from their tenets, the second appearance of Christ in Ann Lee, and the consequent ones, together with the various actions, which have been, and are, the effects of them. This belief of the second appearance of Christ in Ann Lee is strongly, and curiously expressed in their "Testimony" (generally, though erronously, termed the Shaker Bible) in these words: "But as certain as the carpenter's son was the He, who set the example of righteousness for all men; so certain the blacksmith's daughter was the She, who hath set the example of righteousness for all women; aud in her proper order, is The Lord our righteousness, or God manifested in the flesh, according to the promise of the latter day." This is only a part of that strong delusion, to which they are given over, and of the others I will proceed to mention.

The next attempt is to show that the system of Shakerism in its secular concerns, which supports its clerical existence, is of a deceitful nature.

In the mind of man, there is a peculiar anxiety, which arises from the first principle of our nature, self-preservation, and may be termed, a natural respect for our present condition. This feeling, some have more than others; and the profession, and I may say the possession, of religion cannot eradicate it. The extreme of this feeling, to which I would more particularly allude, evinces itself by a desirous effort to obtain the things of this world, and is cautioned against by that profound philologist, the Apostle Paul, who observes, "the love of money, is the root of all evil, which, while some have coveted after, they have erred from the faith and pierced themselves through with many sorrows." This love or passion arouses the energies of the mind, to pursue the conceited object, and whatever causes disappointment or opposes it, awakens every passion, and consequently, as no regard is had to the viciousness of these, the mind is rendered unhappy. In this subject there is nothing metaphysical, and but a little observation of human character, will inform my reader, that of all the passions, there is none which engages the mind, more than the passion of selfishness. To see the influence of this, but look into the world, where a friendship is contracted by this passion and dissolved again by it, leaving consequences, which appear almost improbable to the causes. Much might be said illustrative of this idea, but as it is one of common sense, the reader can more strongly conceive its extent, and in less time than I can express it.

In the mind of the Christian, it has its influence, and when predominant, it causes him, a moment of sorrow, and when ungratified, uneasiness.— Now if a system be presented to man, which, by the profession of religious principles, will eradicate this passion, or destroy the effects sequent to the indulgence, or the attempted suppression of it, he will be very apt to embrace the tenets of this system, and when he feels relieved from this passion, by circumstances, he will naturally credit this relief to the divinity of the doctrine introduced.

Thus is the Society of Shakers situated in temporal affairs. A member joins, he is set to work, all this anxiety is lost, which attended him in the "world." When thus differently situated, he retrospectively looks into the"world," where he sees the violent struggle of men for money, then he feels himself: "redeemed from among men" and this redemption, from the deceit of his mind, and an ignorance of it, he imputes to "the gospel of Mother Ann." This is one part of Shakerism, and the next is, its peculiar manner of worship, than which, nothing is more calculated to deceive the mind.

That debility affects the mental powers, and that it is often caused by too violent an action of them, must be granted by every observer, who must acknowledge that a moderate exercise of body, from the connection of them, induces a vivacity of mind. For instance, oftentimes, valetudinarians receive a partial effect of exercise from the sight of it by others; and a lively tune animates every one within its harmonious sphere. To apply these remarks: when the Shakers commence their worship, they are drawn up in martial order, then commence their songs, which are expressive of their tenets, and then the lively dance. If a member be indisposed, the sight of the brethren and the sprightliness of their music enliven and animate him, which he supposes to be the outpourings of the Holy Spirit. Those who are well, when they commence the dance, the sound of the music animates them, and the natural flow of animal feeling consequent to the exercise they would naturally believe to be the Spirit of the Holy Ghost, within them. When this momentary happiness is succeeded by exhaustion, and its depression of spirit, then they believe it to be power given them to destroy the "lust of the flesh" in themselves. To conclude this subject, and to give it a stronger touch, we have but to look at the expression of the Apostle Paul, who observes, (in the same chapter, which he commences with a prophecy of those persons, who shall come in these latter days "giving heed to seducing spirits and the doctrine of devils,") "But refuse profane and old wives' fables,and exercise thyself rather, unto godliness; for bodily exercise profitheth but little." Here the Apostle had a full view, nothing lacking, of whom he prophesied. The profane and old wives' fables, are answerable to the great visions and doctrines of Ann; and the bodily exercise, to the dancing of her adherents. In the second epistle to Timothy, the Apostle, in alluding to this same people, pourtrays them as coveteous — (that is monopolizing the way of God to themselves,) boasters —(boasters of their own good works and of their perfection,) blasphemous—(their great gifts and professions of divine powers) disobedient to parents, and, without natural affection; all of which are, and particularly the two last, included in their practical faith.

That they are deceived is evident from their tenets, and conclusive from a view of the consequences of them: hence, we will proceed to show that they are deceiving.

That it is a principle with them to deceive the " world," whom they consider, to be of the household of Satan, we have the authority of Mr. Brown, the author of the History of the Shakers, in which he observes that this principle was inculcated by the first Elders in the following words, "That no practice is wrong, nor oath false, which is made to gain the cause of truth, or to defend the gospel against error, though it might appear directly opposite to truth in the eyes of the world, yet as done for the cause of the gospel, it is considered as true." Though I would have it distinctly understood, that I never heard this inculcated by word, when in the Society; yet as we have the authority of Mr. Brown, who is very candid and cautious in his assertions, and as it is said, to have been pronounced in the infancy of the Society, together with instances of its practice since, we shall be justified in giving it credence.

When I first entered the Society, having prior to it, become acquainted with this charge, I considered it no other than this; that they possessed some mysterious doctrines, into which they initiated their noviciates by degrees, and that it was consonant with the primitive church, as .expressed by the historian, Mosheim, nearly thus: "The ancient christians are supposed by many to have had a secret doctrine; if by this, be meant that they did not teach all in the same manner, or reveal all at once, and to all indiscriminately, the sublime mysteries of religion, there is nothing in this that cannot be fully justified." Satisfied with the remarks of the historian, I thought them apposite to the condition of the Shakers, and considered the charges, in that point of view, to be of no importance.

A long time had not elapsed, before I became convinced that the fault of the Shakers, in this point, was great, and greater than their professional probity should admit of. They will deny every thing that has been performed by them that in the least militates against their profession, but that zeal cannot be pure, which would thus direct them, and we cannot have a very favorable opinion of that piety, which should precede it.

If it be policy, it declares the humanity, and exposes to ridicule and contempt the divinity of Shakers, and gives them the appellation of "speakers of lies in hypocrisy." It is to give a lustre to their character, that they act thus, and this cannot be more strongly expressed than it is in the above inspired quotation. Believing themselves to be the only people of God, and desirous that all others should partake of his goodness, they justify this deceit by its ends; and their views of this subject are in accordance with those of Dr. Beattie, who observes, nearly thus: "to use the words of deception, in order to do good to the person deceived, may be not only warrantable, but a duty." This deceit, however, though truly wicked, is more.the effect of their delusion than of viciousness; and as every power of soul must be engaged to build up their faith, which they consider most holy, its doctrines grant them an indulgence in these zealous deviations from fact.

This was another great error that arose from the fundamental error, the second appearance of Christ; and, verily, it must be a miserable religion, which needs deceit to support it.

An idea might arise, that from the close connection of their spiritual and temporal concerns, that, in the latter, as it supports the former, they might be, or are dishonest. A perfect acquaintance with them, will confute such an assertion, (as some have so asserted) and at the same time inform us, that they are not so honest as they pretend to be. Their great enterprise and remarkable love of money, have caused them, in a few instances, to deviate from the strictest principles of probity: yet with a most reverential regard for Christianity, we shall do it no injustice to say, that they are as honest as its professors in general. This might, and will appear singular, unless we closely view the nature of delusion, which could not exist, except there were some external virtues to engage the affections of its adherents; and so prominent a virtue as honesty, cannot fail to be a support to delusion.

A few remarks upon their character in another point of view.

Their reputation for honesty has, (as they have a great gift for setting themselves out for a good people) given them the name of a moral people. These circumstances, their seclusive life and professional characters debar them from many vices, and the temptation of a few; of that class, I would mention drunkenness,fighting, gambling, swearing, &c: of this class, the love of money, (I am now speaking of the common members) and the few vices, which are immediately connected with it. In fine, their morals are not of a superior, but of a monkish cast.

Their address is corrupted by their professional plainness of speech and detestation of the world, and their language, as many of them are of the lower order of community, is tinctured with vulgarity. Obscenity arises from their fundamental tenet, celibacy, and their discourses even in public, are sometimes deeply stained with it.

They are remarkably ingenious, which is owing to this; as soon as they discover the genius of a youth, he is placed at some business comportable with it, and every advantage, together with a forced, if not a natural assiduity, accompanies his education.

They are remarkably neat and clean in their houses and door yards. Their circumstances force them to it. Disease would be the effect of uncleanliness in their dwellings, as many are the inhabitants of them. They have, in this respect, many advantages over the "world." As soon as the members arise, they retire to their shops, and the sisters commence their business of cleaning the rooms, and as there are nearly 40 sisters in each house, the duty of one would be small: hence, we would look with greater contempt upon their negligence, were they so, than we can, comparatively, view their exterior neatness, with pleasure. Their work shops are orderly and clean, which is owing to this, there is an order to that purpose, and time granted to comply with it, In short, they are an example to the "world" in this respect, and they have the credit of it. They often boast of their exterior cleanliness, and say that it is an index of the purity of their hearts; but if we were to conclude thus upon the superior neatness of the State Prison, Lunatic and Magdalen Asylums, the buildings of Holland, the united grandeur and cleanliness of the mosques, mansions and seraglios of the Turks, and, more particularly, of the Aleutians, a race of savages of one of the islands in the Pacific, they would treat our conclusions with greater contempt and ridicule, than we are at liberty to treat theirs, when we candidly consider their little knowledge of human nature.

We do not mean to compare the characters of those introduced with theirs, but the motive is, to protect our willing concession from the abuse of deluded and ignorant pride.

Though they are remarkably clean in their exterior, yet, in their internal concerns, they are, what the more cultivated and refined would call, impolite and disgusting. Their manner of eating may be included under this head. They are (if I may use the nautical technic) messed off in fours, all of whom, take from the dish, and sometimes eat their victuals without plates. They make .no use of table cloths, and consider table punctilio to consist in eating every thing that the member has on his plate, if he have one, and if not, in picking up the crumbs that have fallen between his mouth and the dish. These peculiarities arise from that, to which I referred as the origin of their awkwardness and vulgarity of language.

They are remarkable for their domestic prudence and economy, and, indeed, they have a more correct notion of these, than men, in general. Having a desire for the permanent welfare of their church, every thing is performed for the accomplishment of it, and greater regard is had to the durability and usefulness of their buildings and appurtenances, than to the present price and labor of them. This is true economy, separate from that contracted and mean notion of it, which is the general characteristic of farmers.

In trading, they are close and cautious, and very exorbitant in their prices. Their merchandize is of the neatest kind, and commands the best of prices. They take great pride in their cattle, and these, seem to occupy the major part of their affections.

To please them, there is no way more effectual, than to flatter them with remarks on the elegancy of their buildings, and native beauty of their animals. They are good farmers and accommodating to their neighbors, or rather to such of them, as will acknowledge them to be the only people of God. In fine, they possess many traits in their character, which are praiseworthy, and take them, in the main, they present the character of a body of people, who inflexibly adhere to their opinions, and who, withal, are fond of the world and stoop to court its favors and praise.

There have been many charges brought against the Shakers, some of which are false, and such as duty commands me to refute. The first and principal specification is, that the Society does not allow its members to read the Bible. This is incorrect, and I can firmly assert that every room in the Society, in which one or more members reside, there is a Bible and a few other books, containing the principles of their faith. The cause of this charge is, their indifference [to] the Bible,.which they believe to be abrogated by the superior dispensation of the gospel of Ann Lee.

The next is, they have been charged with "spiritual marriage," confined only to the Elders and Eldresses, and to those, who have been firm and decided Shakers for many years. The principle of Spiritual Marriage I can say, never was, to my knowledge, disseminated in the Society but a doctrine directly the reverse. They profess a spiritual affinity, founded on this "whoso doth the will of Mother Ann the same is my sister and brother."

Another charge is that they hold private meetings, in which the lights are blown out, and the members enter a promiscuous intercourse, but this, I tell thee reader, is incorrect. Thrice before have I confuted this charge, and for the last time, I tell thee, and the world, that it is false.

We will pass over the language of assertion, and proceed to the reason, which emboldens me to pronounce it. That the members are sincere must be acknowledged, for if they were not, and did not believe themselves to be the exclusive people of God, they would not submit to the severities of their government; hence were they to perform these actions, while their doctrine, not only inculcates publicly, but privately, the principles of chastity, there would be such an inconsistency of character, which, to the reflecting reader, would invalidate the charge.

The next charge is, that the most of them die in great distress of mind, owing to the reflection, produced by the near approach of death, and is an evidence of their delusion and of their hypocrisy.

As it must be acknowledged that the most of them are not Elders, who only can (if they can at all) be charged with hypocrisy, hence it must mean the common members, who cannot be charged with hypocrisy, but with delusion. It is to be queried whether hypocrisy and delusion can fill the mind at once: but I will show that delusion would not produce this conviction. Enthusiasm and fanaticism arise from the fear of hell, (notwithstanding what may be said about the love of God) and that as they approach the cause of their fanaticism, they become more active and restless than at any other time. This is owing to the supposed approach of that object on which the mind has rested, and by which it has been enlivened.— The few preceding moments of dissolution are accompanied with a loss of reason, in most men; hence, investigation ceases, and of course, the enthusiasm becomes predominant; and as his closes its career with its possessor, whatever it causes him or her to say or experience, cannot be called the deductions of active reason, or the convictions of error. As the one (hypocrisy) is inconsistent with the general character of the common members, and as the other (fanaticism) with the nature of the mind in such cases, the charge fails for want of evidence.

Though the death of some men may be the arguments of their lives, yet taken generally, it is a fallible criterion; as many men, who through life have been in the habit of regular thinking, at the delirium preceding death, may continue an expression of sentiments which is regular and connected; and others, who have been perfectly upright, at the moment of which we are speaking, through natural fear have lost the memory of their virtues and hope; and many die expressing the supposed loss. We are, not to judge, generally, by the deaths of men what have been their lives, or the correctness or incorrectness of sentiments; for if we do, the agonizing death of Jesus and the easy and tranquil death of Hume, will be great exceptions to a rule formed upon such principles.

I have seen a Shaker die, and her last moments were distinguished by happiness and peace of mind; and the only death I heard of among them which was the reverse, was that of a sister, who was urged by an Elder to promise she would not die. After she made the promise, but a few days transpired before she cried day and night for her rashness in so doing. The Elder of the family to which she belonged, (not the same Elder) absolved the promise, notwithstanding she died in tears. So awful is delusion!

A charge has been brought against them, which is, they do not pay any attention to the burial of their dead This was inferred from the two tenets, unnatural affection, and the disbelief of the resurrection of the body. When they were infants in Ann's doctrine, and led away with their foolish zeal to meet its requirements; then, as might be inferred from the nature of these tenets, they may have been indifferent, but, at present, they are remarkably attentive to their burials and conduct them in a very solemn and decent manner.

In this place, from a high sense of his duty, the author is bound to remark, that men when thinking on the subject Shakerism, have been too apt to connect with it, thoughts which are out of the course of human character. Too long has ungenerous spirit of difference of opinion — too long has the mean and unmanly feeling of private animosity, and the zeal of blind ignorance, shed their darkness over the few virtues of these deluded people. Crimes, bearing blood and death on their front, have been charged to the Shakers, but almighty truth pointed out their innocency.

When I tell thee, kind reader, that these people are chaste, turn not away thine ear, upbraid me not, nor say " thou art inclined to greet them yet," — Of their favor I stand aloof, for already have I pronounced those solemn truths, which make me too proud to court it. Let us reason on the subject, if these people were to act thus, we would be at a loss to account for those fanatical actions, or to reconcile them to the causes, which every discerning person must admit, stand in a bold connection and point to the effects.

That fanaticism which prompted them to the performance of those many actions, that stand recorded upon the pages of their history, is that, which prompts them to continency. Were it viciousness that influenced them to these actions, that spirit would not urge them to support the doctrine of celibacy, and if were it indulged, this spirit would produce anarchy in the Society, and the sound of desolation would ere now have been heard in its very heart, and the echo of it, would long ago have have been lost in oblivion.

Let reflection, and not the trifling story of the thoughtless, rule our thoughts; but let us call to mind, the prophetic language of the Lamb of God, who observed to his beloved apostles: " For false Christs and false prophets shall rise, and show signs and wonders, to seduce, if it were possible, the very elect." Now we have the language of God to reconcile the refutation of the charges to the character of this people, and our inference must be, that the delusion, which will seduce the sons of God, if it were possible, must be composed of such parts, as will appear truly wonderful to the mind of man. If such conduct were practised by the Shakers, it would, at once, expose them, and they would no longer be able to deceive the nations of the earth; and hence, the conclusion, from their doctrines and their practices, is, that are not the Children of the living God, and that the songs of Zion are not in their mouths.

When we would sum up all that has been said upon the subject of Shakerism, we can express it, in these words, they are only deluded. This, their fanaticism, and a love to support them, unconscious of their true character, have led them into all errors which would follow the great error, of holding up Ann Lee to be Christ. The principle of infallibility has induced them to deviate from the purest principles of veracity, to support it; but like the Church of Rome, who has the versatility of Virgilius, Honorius, Liberius, and of John XXII, to pronounce her fallible, the Shakers have their little pious frauds to expose their spiritual pride, weakness and fallibility.

Though we have many things to admire in them, as their high and very correct sense of domestic economy, their industrious habits, and their knowledge and perseverance in mechanics: yet when we look at their principles, which force them to falsehoods and equivocations, we must consider them of that number, who have drank deeply of the wine of the abominations of the HARLOT OF BABYLON.

Let our heart's desire and prayer to God for them be, that they would depart from their pretensions of divine gifts, and acknowledge JESUS OF NAZARETH, to be the only true God and Eternal Life, and abandon the delusion and horrible darkness, which now enshrouds their benighted souls.

Source: Introduction and transcription by Bryan Wright
Comments (2) 
kreiss
01/10/13
The article about the Shakers is especially interesting. Well done ! And I love the simplicity and careful workmanship of their furniture and household furnishings. Would enjoy seeing more samples of Shaker work here.
PGOster
01/10/13
The picture of "Mother Ann Lee" appears to be a photograph. Since she died in 1784, long before photography you should remove the picture or caption it for what ever it is. I believe that there is no paintings or drawings of her either.
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