Chapter 1
Again they ask, if so many members were sincere, how could they pass over the misconduct of Mother Ann, and not see and condemn it? If sincerity and tenacity is an argument, let us look at the "Old Man of Asia," (who was cotemporary with Richard I. of England, and is spoken of by Hume, in his history,) whose Subjects were sincere, on which sincerity depended the potency of this obscure king. He sent fear into the hearts of kings, broke down the walls of supposed safety, of the most powerful courts or Europe, and demanded of, and received a tribute from them. It was not owning to the brilliant talents of his cabinet, the superior marshal genius of his generals, not to these combined with a powerful army; but to the sincerity of a few fanatic followers, who, to obey his commands rushed through, mocking the splendid armour of the crowds of courtiers, and placed a dagger into the objects of their master's wrath. These believed that eternal life would be the companion of their death in obeying his word, and with all the pleasure of fanatic glory, yielded themselves up, as the victims of his will. If sincerity is an argument for the Shakers, then there must lay an equal claim to virtue.
But we shall not be pursuing the dictates of candor, when we charge Ann and the first Shakers, with insincerity, because circumstances and the biography of some of Ann's adherents, will prove that they were sincere, though deluded in embracing opinions in the extreme. Her, and their great error was, they attempted to usher into existence the Millennium and glorious coming of the Lord Jesus.
"These days" are not to be brought about by the power of man, but the commencement of them will be the most magnificent display of divine power that was ever laid open to the sight of man. Zion, the city of righteousness, and the city of our solemnities shall then be redeemed by the righteous judgments of her God, and righteousness will dwell in her borders. Then shall be heard the song of Judah; and Jehovah shall be the strength of them that have humbly prayed for his coming.
In this, Ann and her Elders stumbled. They could, in their views, bring the city of the living God to view - they could open its gates, and with the trumpet of His inspiration call the redeemed of the Lord, that have kept the truth, to enter in. But, in reality, how sad was their mistake. They embraced a doctrine, if not of purity, a doctrine of penance, which they supposed would, in the course of its operation usher in that great day. This doctrine, to support it in its branches, forced them into an imitation of all the glory that would be attached to this glorious and last day, and with this fault they are branded. This was their great delusion.
To conclude upon the character of Ann, I would remark, that what has been said upon it, may, and ought to be the subject of scrutiny, but the charges before mentioned are too firmly substantiated, even without the circumstances, to be gainsayed in truth. Her character, which we now leave, was formed on the principles above mentioned, and was in my weak opinion, more of a delusive than of a vicious cast, as some have represented. Her vices, as all mortals have them, arose from the embracing of, and attempting to support false and deluded opinions, and her end should be a warning to all, that it is dangerous to swerve from the doctrine of a Christ crucified, as revealed in the word of his truth.
We will proceed to the history, which will present the vast mutation,16 which transpired from time to time, by the influence of her successors, and the introduction of the common stock system.
On the death of Ann, Elder Whitaker succeeded her as the superior of the Society. Elder Whitaker was a man of superior judgment, profound cunning, and of a fascinating address, which was well calculated to recommend the former, and craftily employ the latter.
The Society were well pleased with their new leader, whom by order of Mother Ann they called Father.
That expression which Ann had made, and which she, from the dictates of policy, was obliged to teach, that she never would never die, was now a stumbling block to many. A spirit of disaffection to the cause was prevalent, and many, pleading the death of Ann, as a sufficient apology for their secession, daily departed from the faith. Although, many were prevailed upon to relinquish that as an apology, by the pursuasion of Whitaker, and their love and respect for him, yet others, who considered her death too emphatical to be evaded, left the Society. Whitaker resorted to argument to prove to them, that she meant that her spiritual part should not die; and that the same expression was used by Jesus, who was crucified, and who said, "if a man keep my sayings, he shall never see death." And, again, "whosoever liveth and believeth in me shall never die." With these texts, he made a reformation in the minds of some, but others, who had well considered her sayings, departed from the Society. Whitaker, finding himself unable to impede the secession of the members, resorted to persuasion and cunning. He warned them in this manner. "Wherever you are, whatever may betide you, how dark soever things may appear, how unjustly soever you may suffer, keep your faith; for the time will come when all wrongs will be righted." And again, " I am not ashamed to build up your faith; for your faith is most holy." But how sad was his last resort. His mind, endowed by nature with superior talents, affianced to these an elegant address, was lost, and worse than lost, in pursuing the dictates of policy. He pronounced these words, to cast a damp upon the feelings of the weak members, which had, on some the intended effect.
"Whosoever," said he "from this time forsakes the blessed work of God, will never prosper in this world, nor in the world to come, nor die the death of other men; if they do, God never spake by me." This expression shews the delusion under which he was bound, and exposes the humanity of the doctrine which he defended. The Shakers, on this subject observe as follows,"as there were some who received great faith in Mother Ann, and were zealous during her ministration, yet as their faith centered in her person,17 and not in the revelation and power of God, which dwelt in her, and which was transmitted through her to her successors, consequently, such ones were exposed to suffer loss, and some indeed did suffer great loss, after she was taken from them. Father James felt a deep sense of their danger in this respect, and of the unspeakable worth of souls, and being thus impressed with the great importance of a deep and genuine work of salvation in every soul, he did not cease to warn the people, with tears in his eyes, to be faithful and persevering, and not lose that which they had already gained, by neglecting to labor for an increase of the gospel in their own souls."
Millennial Church p. 45.
By closely observing this extract, it will be perceived that there was some cause for the secession of the members, and that this cause originated in Ann; and that Elder Whitaker, from a sense of the value of souls never ceased to warn, them in the manner mentioned, from seceding from the faith. Some, unhesitatingly, have not only considered, from Ann's expressions, that she was a blasphemer, but that Whitaker was an unholy and insincere wretch, in supporting the cause after her death, by the means he did.
But let us charitably view his, and the circumstances which were then prevailing, before we conclude on such an opinion. Whitaker was brought up in the Society, and received the doctrine of Shakerism in his youth. He saw that it inculcated purity, as far as celibacy and morality do, and he professedly formed his character by these principles. The extravagant conduct of Ann and her adherents, he plainly saw, was performed by their zeal; and he, as he supposed, foresaw the benefit of which the doctrine, on the establishment of common stock would be productive; and therefore he passed by their actions in silence. He probably conceived that this mode of warning, would be better suited to retain his followers, than persuasion, which he had ineffectually used. The Society during the latter part of Ann's ministration, had reformed in many things. This reformation was owing to Elder Whitaker, who acted as prime minister under Ann, and upon her death, he, being her successor, was sedulous in effecting a reformation in the character of the Society, of as much as circumstances would admit. It is true, he passed beyond the dictates of a divine constitution, in this expression, but he loved his followers, he was sincere, and his aim was, that he might retain them. He preached incessantly to them to continue in the gospel of Christ crucified, and had he only been influenced by reason, and not the dictates of an over zealous love, he might have saved himself from this stigma.
However, the Shakers say, that Elder Whitaker, after he made this expression, said, "I am but a poor worm of the dust, and a very little one too; I feel many times as though, I could crumble into the dust before God." At another time he kneeled down and said, "God has committed the gospel to my trust." He then paused and wept. He proceeded, "I pray that God would lay nothing to my charge." Whether these were the expressions of a mind convicted of its guilt, I leave the reader to judge.
This expression was not original in him. It is spoken of in a work entitled "The Customs of the Russians," published in 1671. It mentions their credulous opinions concerning backsliders from that church, and that few, the Russians say, who have seceded from their church ever died the natural death of men.
The Shakers when they hear of the death of a backslider, say, if he or she died in a lingering, sickness" that "Father James" prophesied it would be so. They consider the sickness and pain, the judgment; but when one dies in a lingering manner among them, then they say God gave him or her up to do his will and to shew the strength of their faith. If a man break his neck among them, they say he was taken away without pain, and it was a blessing; but if a backslider do, they then say, "Father James' judgment is upon him."
The Shakers are very fond of raising arguments out of every thing that will place the advantage on their side, and have said, "if persons go away from us, they always want to come back, that is because we are the true people of God, and convicted, of this they return, and when they do stay away, they never do any good among mankind, but become immoral, and this shews that God is with us, and out of us there is no salvation." This supposed argument will be reviewed thus: As it is political that such governments should bring up their followers in ignorance, the Society have paid full attention to this policy. They are not only ignorant of literature and human nature, but not even possessed of a superficial knowledge of them. They have placed their affections on their fellow members, from whom they have received marks of friendship, and with whom only they are acquainted. The Shakers teach them that the world is nothing but a transcript of the infernal pit, and the continued teaching of this doctrine, makes its impression. The Shakers turn them out without a cent, and so as to clear themselves from an exposure, stigmatize the character of the seceder. He enters the world pennyless, stared at for his peculiarities, awkward in his deportment, with the sly look of Shakerism upon his face. A life of servility has taught him silence, a consciousness of his ignorance restrains him from speaking, and, in short he sees a people in almost every respect different from his own; their manners different, their movements to him entirely strange. A concurrence of these things, places him in a strange position. Busy thought flies to her happiest moments, and his conceptions are pointed to his home. There he meets his equals, in language, in manner and in faith, for in the world he knows no one. The happiness he once felt, when no care of life and its troubles wore upon him, has left him sunk in the latter, and he tastes it with the bitter reflections of better days, when he lived in a social band, whose friendship was not founded on the "cursed lust of gold." It is acknowledged, when they are ignorant and content, that they enjoy more happiness among the Shakers, than they do among the "world," and it must be acknowledged that this is the case, as mentioned above, with them when they come into it. A home is the main desire of man, the love of one is innate, and the want of one distressing. This distress is as severe as the mind is weak, and in proportion as the mind is powerful, this home sickness is less prevailing. The Swiss are so much subject to it, that when they have left their homes, and on the wide ocean, distant from the beautiful vales of their native country they cast themselves into the sea, and die the victims of this feeling. It is called Nostalgio by some philologists, by others, Malay du pays. If this desire of home is an argument, how will it be applied to the Bastilian captive, who, when he was released, sought for, but found no friends, and then returned back, and begged, that he might find a home in the walls of his former prison. Again, slaves who have been liberated, how often do we hear of them returning to their masters, and with tears beg for a home in the bosom of slavery. It is therefore conclusive that the Shakers have but little argument in this point, and the next, the seceders' retrogression into immorality and irreligion. They are brought up in ignorance of the scriptures, and receive their instruction only from the Elders, who impress notions congenial to their views. When they enter the world, their ignorance and awkwardness introduce them into company tantamount to themselves in point of talent and politeness. Long taught to despise and satirise upon every doctrine, but Shakerism, they profane the religion of Jesus, and bear themselves up from remorse, by their yet uneradicated faith in Ann Lee. Soon as they become conscious of the character of Ann, and the great delusion of believing her to be Christ, they condemn all religion as a mere hoax. This is natural, because, when they are once deceived, they become determined to evade every thing, that bears the appearance of the artifice that deceived them. Then they sink into rank infidelity. - Without a mind powerful enough to see the excellency of Christianity, they have sufficient to look at the "sins of God's people," and then on these settle into infidelity, or deism, and consequently become immoral. - Without Christianity, it is almost impossible to support the strict principles of morality. Few men possess such great power and stoicism of mind as to pursue a moral life, without the influence of Christianity.
I should not have said any thing on this argument of the Shakers, had it not been that I have heard some conversation on the subject, and the Shakers make a great use of it; therefore the reader will please excuse this digression from the subject, and pardon my tedious manner of refutation.
The enterprising genius of Whitaker was unsatisfied to be confined at the head of a band, whose doctrines were only known by a few and which by a degree of activity, might be disseminated throughout the world. In the year 1786, the project of building a ship was brought into operation, and by the next year she was built and completely furnished with every thing requisite for a voyage. She was built in the town of Rehobeth, and intended as a missionary; but the differences that arose between Wheaton and Baker, either of whom were competitors for the Captainship, caused Whitaker to relinquish his plans.18 She was freighted with a cargo of flour, &c, in the hold and horses on deck. Morrel Baker was the commander, and a few of the hands were Shakers. He made several voyages with her, but she made nothing as a return to the Church. During these voyages, the conduct of Baker disgusted the few Shakers who were aboard as sailors, and they left him at Savannah, and walked home, a distance of 1200 miles. Baker, who had deviated from the principle of Shakerism by taking his wife to live with him, on the complaints of the deserted crew, after their return home, especially on those of Mory and Cole, who had embarked their property in the completion of the project, was deprived of his membership. On his return home, he went to Whitaker, and begged on his knees, to be again received into the church. On the confession of his sins, Whitaker received him into full communion. The conduct of Baker was the means of ruining some families, by his departure with the ship. Mory left the Society. In the month of August, 1786, Elder John Hocknell, and John Partington went to New York, and took a passage to England. James Whitaker was opposed to their departure. The next year, these Elders returned; Partington in about a year after his return, left the Society. Soon after, James Shepherd, one of the Founders of the institution left the Society. He afterwards returned and was received, but from the conduct of affairs, he again seceded. William Skails, a man of superior education, had belonged to the Society for several years, and was during his adhesion, remarkable for his zeal in the gospel. Soon after this time, he seceded from the Society. After his departure, he wrote several pieces concerning their faith and practice, but his pecuniary circumstances would not admit of his giving them publication. He went to the Capital, and had an interview with Gen. Washington, to whom he presented his paper but received a modest answer, that they were of a nature foreign from his business. He however, gave him a small sum of money. A variety of opposing circumstances concurring after his departure from Washington, ,were the means of his becoming delirious. During the delirium, at times, he spoke favorably of the. Shakers, to those who opposed them, and to the Shakers, he sometimes spoke with severity, and again with mildness.
Elder Whitaker, through storms of persecution and internal contrarieties, had established, by his perseverance, several churches or societies; not in the present form of living, but in unity of the faith, and still continued assiduous in preaching. There were meetings of these people in Lebanon, Neskeyuna, Hancock, Richmond, Pittsfield, Shirley, Harvard and Tyringham, in Massachusetts, Canterbury, Loudon, State of New Hampshire, at Enfield Con. and at Alfred in the State of Maine. The Shakers agregately amounted to about 3000. The contined state of hostilities, between England and America, obliged the latter to find sufficient men to bear arms, either to repulse an invasion, or to send them as reinforcements to the principal army. Those who were engaged in pressing men for these purposes, stopped at New-Lebanon, and took several Shakers whom they were going to compel to bear arms. They marched them on towards Troy, and on the road thither, they attempted to put the muskets into their hands, but the Shakers declined. They then tried various manners, to make the Shakers take the guns but without effect. The Shakers nobly declared they would not perform any action that approached to the system of war, and with boldness informed their persecutors, that they were called to a more glorious cause - the cause of King Jesus, whose gospel was opposed to the bloodshed and butchery of brethren. The press gang seeing the inflexibility of the Shakers, and the impossibility of changing them to their views, commenced the disgraceful alternative of beating them with their muskets and pricking them with the bayonets. This was ignoble persecution, yet withall, they endured it with patience, and gloried in the privilege of being persecuted for the gospel of peace.
Though the Society received much opposition, it was in a prosperous way, owing to the splendid abilities of Whitaker, who was now at the head of affairs. His active mind, would not allow any time to be spent idly, that could be engaged in the cause of promulgating his doctrines. He was on a preaching excursion a little prior to his death, in company with R. Rathbone. On his return home, he was taken sick, at Enfield, Con. in March, where he remained until he died, which was on the 20th of July, 1787; in the 37th year of his age. He fell a martyr to his activity and zeal. As his biography is worthy of notice, the introduction of it may be proper in this place.
BIOGRAPHY OP JAMES WHITAKER
James, the son of Jonathan Whitaker, was born on the 28th of February, 1751, in Oldham near Manchester, England. His mother was an adherent of Jane Wardly. and was esteemed a pious and fine woman. His father for awhile was opposed to the Society, but by his wife was converted into the belief of its doctrines. James received the principles of Shakerism in his youth, By the precocity of his talents, he imbibed the notions of Shakerism with firmness, and when introduced into manhood by time, he was inflexible in his opinions. In addition to a superior genius, he was possessed of an elegant person. In height he was about five feet ten inches, and was of an uncommon activity. He was grave without austerity; social without levity; and remarkable for his command of temper. Combined with a fine judgment, he was gifted with a retentive memory. Voluble in the conveyance of his ideas, persuasive as an orator, and amiable, kind and affectionate to his followers, he was esteemed by the Society for his usefuless; by his auditors, as a man of candour and talents; and by his followers as unequalled in prudence by any of his predecessors. In his conversation with the world he was plausible, social and engaging; with professing christians, who opposed him, he was mild, but inflexible in the maintainance of his opinions.
His undaunted spirit mocked the persecution that presented itself in the preaching of his sentiments, and his sincerity urged him to action, in the promulgation of the cause, in which he, with the whole prowess of his soul, was engaged. He was taken at one time from his house and dashed upon a rock, upon which two of his ribs were broken, but this he bore with mildness and resignation.
However virtuous and noble his mind by nature, he was subject to those frailties which, in every situation and station, accompany man. His natural love of truth was lost in the vast labyrinth of human policy and dynastical stratagems. His office, to support which, he was obliged, at times, to employ his cunning, and thereby to forfeit to exposure the divinity of his institution, was the means of his digression from probity, and to him can be applied the words of Dr. Young,
"Shall men of talents fit to rule mankind,His adhesion to this doctrine was the effect of his juvenile teachings. Naturally firm, and the impression being made in his youth, and sincere in the cause, he would not forsake it. It is said, however, that he would not conform to all the rules of Ann Lee, and when they performed their enthusiastic actions, as dancing naked &c. he said as he could not see into these "gifts of mother" he would not condemn them, but modestly withdrew from the room. He was sincere in his preaching, and by a correspondence of living it is hoped, though he were linked with fanatics, that he will receive the reward of a faithful believer. In his last moments, he expressed his willingness to die, and tenderly exhorted his followers, a few of whom, were by his bed side, to continue unto the end in the doctrine of Christ, and to maintain, untarnished from reproach, the gospel, for which he was now about to yield up his life, by the sufferings and persecutions he had endured to establish it in the world. His last words were sermons to his followers, and comprehended the most orthodox of sentiments, "be ye holy, be ye righteous, and prepare to follow me" It is with a species of wonder we look upon him, and regret the perversion of such brilliant talents; but if his religious sentiments were dissonant with the gospel of Christ crucified, not as a hypocrite, treat him, but consider them, as implanted in his youth and then reflect, that opinions and sentiments formed with our speech, however virtuous or vile, lose their influence only in the embrace of death. When we reflect on such men, we are ready to say, "man is a miracle," and beware of the mind. Let us, however, consider Whitaker as following the inculcations of his youth, and we may truly say, to the stranger, "tread lightly on his ashes, ye men of genius, for he was your kinsman," and if we cannot say, "ye men of goodness, he was your brother," we should remember that "we all are sinners, let us forbear to judge, but away to meditation."
Stoop to mean wiles that would disgrace a fool!"
Prior to Elder Whitaker's death, he appointed as successor to him, Joseph Meacham, who had been a preacher with Whitaker, and next in office. His activity in business, his zealous endeavors for the farther promulgation of the doctrine of the gospel, and especially, on account of the esteem and love which was manifested by Ann Lee towards him, made him an object of veneration in the church. As is usual to men in this office, they addressed him not only with respect, but with servile adulation. Meacham now commenced the arduous task of gathering the believers into families, and regulation, as a better way, for them to maintain their character unspotted from the world, by not being exposed to its allurements, doctrine and contagious vices. To perform, and properly effect this bold and happy design, considering the variety of character, the then extreme indigence of the people, and the great opposition which they continually, met, was no small duty, but withall, one which he embarked in, with an enterprising enthusiasm, and performed, what cool reflection would not have have dared to attempt. His brother, David Meacham, was a man of some property, and willingly embarked in the enterprise. Elder Meacham was naturally of a weak constitution, and at times afflicted with sickness; but these difficulties he surmounted, by close attention to, and assiduous employment in business, while he was well. It was essential that a great deal of preaching should be used to convince the believers of the propriety of an institution of the joint interest, which however, he impressed, upon the minds of the members, as not only scriptural, but as necessary for the establishment of, comportable with, and required under the doctrine, of the second appearing of Christ. The first requisite on the part of the members was, to labor out of natural affections,19 and concentrate the whole affections of the soul, upon the church and its welfare, and further to secure its prosperity, and for the right government of them, by which harmony would be preserved, they were inculcated that implicit obedience must be yielded to J. Meacham, as the successor to Christ in his second appearance. Accordingly they commenced building a large house, and soon accomplished it. Deacon Meacham, brother to Elder Meacham, was the principal person in all business of this kind. A collection was made among the believers for the smartest young people as mechanics and farmers, and the family composed of this choice now was established in the year 1788. The meetinghouse was built in the year 1785, and the upper part of it was occupied as the residence of Meacham, and several other Elders. Lucy Wright was also a resident with Meacham, and his companion in office. The members having commenced as a family, it was deemed proper by the Elders to have a covenant, by which the society would meet no disparagement from the secession of members; their charges for services, or pretended prerogative of taking or claiming, a ratio of the property. In this oral covenant, by obligations of the most serious kind, they bound themselves to each other, faithfully to pursue the benefit of all, to consecrate to the Lord the whole powers of their minds in manifesting the refulgent glory of the church by a reciprocal interchange of virtuous and pure feelings, and to render passive obedience to the "Gifts and Orders" of the ministry, as successors of Christ in his second appearance. By this instrument, they concentrated the affections and views of the members to one point, the benefit of each other, the general weal of the system, and the security of the leading power. After an assurance of fidelity was gathered from the conduct of the members, to the obligations mentioned in the above mutual contract, a mutation of scene ensued. Elder Meacham, conscious of the power invested in his hands, professed to have new revelations, and assured his followers that strict adhesion was required of them, so as to insure success in gospel travail.
The deluded notion of attaining a state of perfection, and of possessing ability to annihilate every feeling of appetency, incident to human nature, was the incentive that moved them to action. They expected, after having exhausted the natural powers of the human system, to be able, by successively following his prescriptions, to eradicate every principle implanted by the disobedience of our first parents, and to be restored to that primitive innocence and purity that characterised them prior to the fall. As absonous as this notion was, its adherents gave themselves up to the direction of Meacham, and followed every prescription advised by him. A reduction of the animal powers, was the first attempt to conform with the principles laid down by Meacham. This was to be effected by dancing, and the various manners, which would exert the powers of the body to the extreme, and so debilitate the system of nature, as to render a libidinous thought entirely unnatural.
The believers, (as they called themselves,) gave strict attention to Meacham's orders, and with fanatic pleasure and enthusiastic zeal entered the cause. Determined on the attainment of their views, nothing was able to confront them, as an obstacle, or to withdraw their minds from the pursuance of their object. Perfectly sincere and the dupes of fanaticism; every encouragement that arises from these two, the most powerful incentives that ever actuated or moved the human mind, gave energy to their ambition. During the day they worked with all the strength that nerve could apply, and supported by the illusory vision of being eternally happy, in accordance with their zeal, they were patient under task of manual duty. The sun poured his genial rays, and imparted a warmth on their bodies, that daily decreased their native strength, but the fascinating spirit of enthusiasm, painted to them glories far more brilliant than the beaming beauty that was apparent in the majestic orb of day. Unsatisfied with the glorious and already victorious march of death in their system, they danced at night, with all the power that panting nature could give, and then to receive a portion of rest, they sought not the downy couch, but threw themselves down on cobs, chairs and chains. Such were the actions of the day, and the glories obtained by the actors, was as shocking, as the means by which they attained it. Death stalked with pride amid the commenced rages of fanatic suicide, and was the only conqueror of the field. The object of some, was realized in the loss of the power of procreation; but death was the concomitant of every such conquest. Fearful hope, saw no floating truce, nought but the triumphant banner of pale death waved within the vista of life. He, whose countenance was once fair and as healthy as the breeze that fans the mountain top, was now as pale as the light of the oilless taper; the eye that once looked with pleasure and joy on the surrounding beauties of nature, was now dimned in its socket. The young, and but a short time ago beauteous "sister," was now pallid and grave, and the once soft note of sociality, had now burst into the wild and discordant thunder of confusion and fanaticism. They became a species of themselves, sought pleasure, had a taste for it, and exerted every power of mind to attain it. But it was not earthly bliss; a happiness, peculiar to a powerful genius, sought for in eccentricity, or the glory of a brilliant fame that earth bestows; but obedience to their leader, whom they believed to be possessed of the keys of heaven and hell, and on whose pleasure depended the glory or ignominy of their hereafter, that urged them to actions so enthusiastic. So far were they led in this opinion, that many gave up their lives to accomplish the requirements of the "Gift," but no sooner had they departed this life, than their surviving compeers, instead of mourning in unison with, funereal knell, they shouted an anthem that breathed an inspiration in every enthusiastic breast, whose hearts concurring, pronounced the departed spirit a martyr and soldier in the glorious cause of Christ. They gloried in the death of the cross, and he, who says they were hypocrites knows nought of human nature. It is true, they were fanatics of the most glaring cast, but pleasures of a superior class, brightened the short scene of their spiritual warfare. Eternal glory was the vision that hope had gilded, and sincerity secured a prelibation, that they considered incomparably greater than the sacrifice of life.
But nature, like her God, is immutable. To wholly supplant our natural prospensities by angelic virtues, is as impossible, as to plunder the store house of heaven. It is true, the sedulous genius, whose mind soars above the common herd of men, and who is unwilling to grovel in the contractions and perversities of human nature can acquire a state of mind, characterised by virtue, self command, and purity; but the great anomaly in our intuitive parts, forbids a complete acquisition of these virtues to every mind. To attain these, are laudable, and the possession of them evinces, us of a man of genius. To attempt to attain the character of angels is, (as it is impossible) an index of imbecility, and to say we have attained it, sonorously, proclaims us fools. This was the fault, and on this rock was founded the opinion of the Shakers. The frailty of human nature is unable to attain that degree of perfection given to it by its Creator in its first estate; owing to the disobedience of and consequent curse on man. Corruption is our habitation and but few of our principles are dissonant with it The purity of the gospel, by a sincere embrace, adds its rich influence, but when we have put off this corruption, and have put on incorruption, then, (and not until then,) will that purity, characteristic of our first parents in their primitive estate, be attained. This idea was verified by the tacit concession of the Shakers in their failure; and they have experienced the inability of nature to divest itself of its propensities in whole.
A war like this could not fail of leaving consequences, recollective of its actions.
The few who were left in sickness, by the excesses of action, were placed in care of the physicians, and some recovered; others, by the corrosive hand of consumption, fell as martyrs to their fanaticism. Satisfied with the incompetency of nature to supersede itself, they were willing to commence a regularity in proceedings, which does credit to its author, Meacham. To this date, we point as the epoch of reformation in which the society commenced a manner of procedure, that continued down to this day, does them honor as far as the term is applicable to regularity in secular affairs. They however, continued their meetings in a manner similar to their present private ones, which are perfectly modest, though wild, enthusiastic, and at times, from their unholy pretensioxts,20, approaching blasphemy.
The industry of the Elders in promulgating their doctrines, was successfully attended by the accession of several members in Hancock, who manifested a desire to be gathered into family order, and to stand in what they termed "Church relation."21 The petition, on being presented to the mother church at New Lebanon was cordially received, and an active prosecution in building commenced in Hancock under the direction of Calvin Harlow, who received his appointment to this office, from Elder Meacham. Elder Harlow's abilities to act in the capacity of a superintendent in this business were considered competent, and in union with the "gift," the several members readily concurred to accept him as a leader. Harlow was a young man of good abilities, and possessed of sufficient energy and decision to assimilate the heterogeneous mass of beings, that surrounded him, into order and harmony. In the year 1792, the Society commenced their operations at Hancock. They were benefitted in their proceedings at this place, by the experience of Harlow, who had exerted himself in the establishment at Lebanon. Being the leader, he avoided the major part of ridiculous actions that were performed at Lebanon, in the erection of families in that place; but pursued a course equally enthusiastic. Immediately after the church was established here, one commenced in Neskeyuna.
Thus was all the various Societies established, that at present exist under the appellation of Shakers.
Source: Introduction and transcription by Bryan Wright
