The Society of Friends believes that war is wholly at variance with the spirit of the Gospel, which continually breathes peace on earth and good-will to men. That, as the reign of the Prince of Peace comes to be set up in the hearts of men, nation shall not lift up sword against nation, neither shall they learn war any more. They receive, in their full and literal signification, the plain and positive commands of Christ: "I say unto you that ye resist not evil, but whosoever shall smite thee on thy right cheek, turn to him the other also ;"—"I say unto you, love your enemies; bless them that curse you, do good to them that hate you, and pray for them that despitefully use you and persecute you, that ye may be the children of your Father which is in heaven." They consider these to be binding on every Christian, and that the observance of them would eradicate from the human heart those malevolent passions in which strife and warfare originate. ܂ great Head of the Church, bestowed both upon men and women, without distinction of rank, talent, or learning; and must be received immediately from Him, through the revelation of his Spirit in the heart, agreeably to the declarations of the Apostle: "He gave some apostles, and some prophets, and some pastors and teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ;""to one is given by the Spirit the word of wisdom, to another the word of knowledge, by the same Spirit; to another faith; to another the gifts of healing; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues;-but all these worketh that one and the self-same Spirit, dividing to every man severally as he will." "If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth, that God in all things may be glorified through Je-lieves itself bound by the express comsus Christ." Viewing the command of our Saviour, "Freely ye have received, freely give," as of lasting obligation upon all his ministers, the Society has, from the first, steadfastly maintained the doctrine that the Gospel is to be preached without money and without price, and has borne a constant and faithful testimony, through much suffering, against a manmade hireling ministry, which derives its qualifications and authority from human learning and ordination; which does not recognise a direct Divine call to this solemn work, or acknowledge its dependence, for the performance of it, upon the renewed motions and assistance of the Holy Spirit. Where a minister believes himself called to religious service abroad, the expense of accomplishing which is beyond his means, if his brethren concur in his engaging in it, and set him at liberty therefor, the meeting he belongs to is required to see that the service be not hindered for want of pecuniary means. In the same manner, the Society be mand of our Lord, "Swear not at all;" and that of the apostle James, "But above all things, my brethren, swear not; neither by heaven, neither by the earth, neither by any other oath; but let your yea be yea and your nay nay, lest ye fall into condemnation;" and, therefore, its members refuse, for conscience' sake, either to administer or to take an oath. Consistently with its belief in the purity and spirituality of the Gospel, the Society cannot conscientiously unite in the observance of public fasts, and feasts, and holy days, set up by the will of man. It believes that the fast we are called to, is not bowing the head as a bulrush for a day, and abstaining from meats or drinks; but a continued fasting from every thing of a sinful nature, which would unfit the soul for being the temple of the Holy Ghost. It holds that under the Gospel dispensation there is no inherent holiness in any one day above another, but that every day is to be kept alike holy; by denying ourselves, taking up our cross daily and following Christ. | the spread of the peaceful reign of the Hence it cannot pay a superstitious re- Messiah. verence to the first day of the week; but inasmuch as it is necessary that some time should be set apart to meet together to wait upon God, and as it is fit that at some times we should be freed from other outward affairs, and as it is reasonable and just that servants and beasts should have some time allowed them for rest from their labour; and as it appears that the Apostles and primitive Christians used the first day of the week for these purposes: the Society, therefore, observes this day as a season of cessation from all unnecessary labour, and for religious retirement and waiting upon God; yet not so as to prevent them from meeting on other days of the week for divine worship. The society has long borne a testimony against the crying sin of enslaving the human species, as entirely at variance with the commands of our Saviour, and the spirit of the Christian religion; and likewise against the unnecessary use of intoxicating liquors. It also forbids its members to go to law with each other; enjoining them to settle their disputes, if any arise, through the arbitration of their brethren; and if peculiar circumstances, such as the cases of executors, trustees, &c., render this course impracticable or unsafe, and liberty is obtained to bring the matter into court, that they should on such occasions, as well as in suits with other persons, conduct themselves with moderation and forbearance, without anger or animosity; and in their whole demeanour evince that they are under the government of a Divine principle, and that nothing but the necessity of the case brings them there. their houses; that, daily living in the fear of God and under the power of the cross of Christ, which crucifies to the world and all its lusts, they may show forth a conduct and conversation becoming_their Christian profession, and adorn the doctrine of God our Saviour in all things. In conformity with the precepts and examples of the Apostles and primitive believers, the Society enjoins upon its members a simple and unostentatious mode of living, free from needless care and expense; moderation in the pursuit of business; and that they discountenance music, dancing, stage plays, horse Friends believe magistracy or civil races, and all other vain and unprofitgovernment to be God's ordinance, the able amusements; as well as the changegood ends thereof being for the punish-able fashions and manners of the world, ment of evil-doers, and the praise of in dress, language, or the furniture of them that do well. While they feel themselves restrained by the pacific principles of the Gospel from joining in any warlike measures to pull down, set up, or defend any particular government, they consider it a duty to live peaceably under whatever form of government it shall please Divine Providence to permit to be set up over them-to obey the In the year 1827, a portion of the laws so far as they do not violate their members in some of the American yearly consciences; and, where an active com- meetings, seceded from the Society, and pliance would infringe on their religious set up a distinct and independent assoscruples, to endure patiently the penal-ciation, but still holding to the name of ties imposed upon them. The Society Friends. The document issued by the discourages its members from accepting first meeting they held, bearing date posts or offices in civil government which the 21st of 4th month, 1827, and statexpose them to the danger of violating ing the causes of their secession, says, its Christian testimonies against war," Doctrines held by one part of Society, oaths, &c., and also from engaging in political strife and party heats and disputes, believing that the work to which it is particularly called, is to labour for and which we believe to be sound and edifying, are pronounced by the other part to be unsound and spurious." The doctrines, here alluded to, were certain opinions promulgated by Elias Hicks, to observe that, by the census of 1851, there appears to have been 326 meetings, or congregations, of Friends and those professing with them; and the aggregate number may be estimated at from 18,000 to 20,000. denying or invalidating the miraculous conception, divinity, and atonement of our Lord Jesus Christ, and also the authenticity and Divine authority of the Holy Scriptures. These, with some other notions, were so entirely repugnant to Some changes, it is alleged, have, of the acknowledged and settled principles late years, taken place in the Society of of the Society, that endeavours were used Friends. This, however, is not correct; to prevent the promulgation of them. there being no change, either as regards The friends and admirers of Elias Hicks the doctrine or discipline of the body. and his principles were dissatisfied with There have, it is true, been individual this opposition to their views; and after members, who, both by writing and some years of fruitless effort to get the preaching, have put forth what may be control of the meetings of Friends, they termed modified views on some points finally withdrew and set up meetings of of Christian doctrine, as there may have their own. In this secession some mem- been among other denominations. But bers in New York, Philadelphia, Balti-the writings referred to never received more, Ohio and Indiana yearly meetings, the sanction of the Society. About fifteen and a few in New England, went off from years ago, a secession took place in Manthe Society. In the others; viz., Lon-chester, of about 200 members, who don, Dublin, Virginia and North Caro- adopted the name of " Evangelical lina, no separation took place. This new Friends." They built a place of worSociety (commonly known by the ap-ship, but held together only for a short pellation of Hicksites, after the name of time. Their meeting-house was sold to its founder), being still in existence, another body of professors, and the conclaiming the title of Friends, and mak-gregation became dispersed. ing a similar appearance in dress and This brief addendum may be approlanguage, some notice of the separation seemed necessary, in order to prevent confusion. The foregoing history, by Thomas Evans, is so thoroughly correct and satisfactory, that to re-write it would be a work of supererogation. I have, therefore, made only a few slight alterations, chiefly relating to the yearly meetings held in the United States, so as to adapt the account to present circum stances. As regards the number of Friends in Great Britain and Ireland, it may suffice priately closed by quoting the following minute of London yearly meeting, bearing date 5th Month, 1848; and forming, in my view, a complete refutation of the allegation, as to changes having taken place in the Society. "In the course of our deliberations, we have been introduced into a deep religious concern for the preservation of our Society every where, as a united body; upholding our ancient standard of Faith and Practice, in all its fulness, spirituality, and simplicity." WILLIAM SMEAL. GLASGOW, 27th of 9th Month, 1852. THE SHAKERS. OR UNITED SOCIETY OF BELIEVERS. BY SETH WELLS AND CALVIN GREEN, OF NEW LEBANON, N. Y. THE UNITED SOCIETY OF BELIEVERS, phets, as they were then known, were or Millennial Church, commonly called James Wardley, and Jane, his wife, SHAKERS, although originating in formerly Friends, living at Bolton, France and England, is now confined Lancashire county. About the year to the United States. They trace their origin to the Camisars, or Camisards, more commonly known as the French Prophets, whose origin is attributed by M. Gregoire to a certain "School of Prophets," in Dauphiny, conducted by a Calvinist named Du Serre. or 1747, a society was formed without any established creed, or particular mode of worship, professing perfect resignment, to be led and governed, from time to time, as the Spirit of God might dictate. The leading members of this society were James Wardley, Jane Wardley, John Townley and his wife, both of Manchester; John Kattis, a distinguished scholar; but, it is said, did not retain his faith. Wardley and his wife Jane conducted their meetings. Jane having the principal lead in meeting was called "Mother." Some years after the formation of this society, a personage of no ordinary importance in the history of the United Believers, connected herself with them Ann Lee was born February 29, 1736. These prophets first appeared in Dauphiny and Vivarias, in France, 1688; in which year five or six hundred of them, of both sexes, professed to be inspired of the Holy Ghost; and they soon amounted to many thousands. When they received, what seemed to them to be, "the spirit of prophecy," their bodies were greatly agitated-they trembled, staggered, and fell down, and lay as if they were dead. They re--afterwards known as Mother Ann. covered, twitching, shaking, and crying for mercy, in their assemblies, houses, and fields. About the year 1705, three of the most distinguished of their number, Elias Marlon, John Cavilier, and Durand Page, left France, and repaired to England. Under the influence of this spirit, they propagated the like spirit to others, so that before the year was out, there were two or three hundred of these prophets in and about London, of both sexes, and of all ages. The great subject of their prediction was, the near approach of the kingdom of God, the happy times of the Church, and the millennial state. Among other prominent persons who had joined the French and English pro In consequence of receiving a special revelation in the year 1770, Ann was received and acknowledged by all the faithful members of the society, as their spiritual Mother in Christ; and the true leader whom God had appointed for the society. Thenceforth she has ever been distinguished and known throughout the community by the address and title of Mother Ann. A few years after this extraordinary revelation, Mother Ann received a revelation from God to repair to America, where, as she prophesied, there would Father Joseph deceased August 16, 1796. Since that period, according to his directions, given by divine authority, the administration and leading authority has been vested in a ministry, and confirmed by the general approbation of the society. This ministry generally consists of four persons, two of each sex. be a great increase and permanent | formerly been a Baptist elder and establishment of the Church. Accord- preacher, and held in much estimation. ingly, as many as firmly believed her testimony, and could settle their temporal concerns and furnish necessaries for the voyage, concluded to follow her. They procured a passage at Liverpool, in the ship Maria, Captain Smith, and arrived at New York in 1774. Those who came with her, were her husband Abraham Stanley, William Lee, James Whittaker, John Parlington, and Mary, his wife; John Hocknel, James Shepard, and Ann Lee, a niece of hers. In 1776, they settled in the town of Watervliet, seven miles from Albany. Here they remained in retirement till the spring of 1780. In the beginning of this year, the society consisted, in all, of but about ten or twelve persons, all of whom came from England. There was a gradual increase in numbers, until the year 1787, when those who had received faith began to collect at New Lebanon. This still remains as the Mother-Church. Concerning their mode of worship. This subject is generally greatly misunderstood. The people of this society do not believe that any external performance whatever, without the sincere devotion of the heart, with all the feelings of the soul, in devotion and praise to the Creator of all their powers and faculties, can be any acceptable worship to Him who looks at the heart. But in a united assembly, a unity of exercise in acts of devotion to God is desirable; for harmony is beautiful, and appears like the order of Heaven. It will be difficult to describe all the various modes of exercise given in the worship During a period of five years, from of God at different times; because the 1787 to 1792, regular societies were operations of the spirit are so various, formed and established upon the same that even the leaders are unable to tell principles, in the various parts of the beforehand what manner will be given Eastern States. But after 1805, the by the Spirit in the next meeting. Yet, increase was chiefly in the Western in a regular meeting, where nothing States. The testimony has mostly pre-extraordinary appears, they sometimes vailed in the States of Ohio, Kentucky, exercise in a regular dance, while and Indiana. There is at present formed in straight lines, and sometimes (1847) a gradual increase of numbers in a regular march around the room, in in the various branches of the community, which are in a general state of prosperity, both temporally and spiritually. Mother Ann deceased at Watervliet, September 8, 1784, and was succeeded in the leading authority of the society, by James Whittaker, known by the title of "Father James." Under the administration of Father James, the affairs of the society were ably conducted. Father James deceased at Enfield, in Connecticut, July 20, 1787, and was succeeded in the administration of the Society by Father Joseph Meacham, who was a native of Enfield, and had harmony with regular songs sung on the occasion. Shouting and clapping of hands, and many other operations are frequently given, all which have a tendency to keep the assembly alive, with their hearts and all their senses and feelings devoted to the service of God. Our benevolent Creator has given us hands and feet as well as tongues, which we are able to exercise in our own services And where a people are united in one spirit, we know of no reason why a unity of exercise in the service of God should not be attained, so as to give the devotion of every active power of soul and body as a free-will offering to |