Chapter 7

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

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

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

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

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

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

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

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

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

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

SHAKERS, OR THE UNITED SOCIETY OF BELIEVERS.

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

“Respected Friend,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“Faith And Principles Of The Society.

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

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

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

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

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

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

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

“Manner Of Admitting Members.

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

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

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

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

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

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

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

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

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

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

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

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