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HISTORY

OF

THE UNITED SOCIETY OF BELIEVERS,

BY SETH WELLS AND CALVIN GREEN, OF NEW LEBANON, N. Y.*

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

for mercy, in their assemblies, houses and fields. The least of their assemblies made up four or five hundred, and some of them amounted to even three or four thousand. About the year 1705, three of the most distinguished of their number: Elias Marlon, John Cavilier, and Durand Fage, 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 UNITED SOCIETY OF BELIEVERS, or Milennial Church, commonly called SHAKERS, maintain, and with much plausibility, as they believe, that the apostolic church gradually degenerated, and ulti-recovered, twitching, shaking, and crying mately became rather anti-christian under the secular protection of Constantine the Great, a Roman emperor in the fourth century, who, after having made a profession of christianity, was not baptized till he fell sick, A. D. 337, in which year he died in the vicinity of Nicomedia, after a reign of thirty-one years. They, however, admit that notwithstanding an extended degeneracy of true christianity, God has, in every age, raised up witnesses to bear testimony against sin and the demoralizing power of antichrist. They reckon among these witnesses the Camisars, or Camisards, or 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.

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,

The historical, doctrinal, and statistical facts of this article were furnished the editor

by S. Wells and C. Green. The former, aged eighty years, has been a member of the society for half a century, who regrets his present inability to furnish an entire article.-Editor.

The great subject of their prediction was, the near approach of the kingdom of God, the happy times of the Church, and the millenial state. Their message was the acceptable year of the Lord.

Among other prominent persons who had joined the French and English prophets, as they were then known, were James Wardiey, and Jane, his wife, formerly Friends, living at Bolton, Lancashire county. About the year 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

Hughson's French and English Prophets.

Wardley, John Townley and his wife, both | William Lee, James Whittaker, John of Manchester; John Kattis, a distinguish- Parlington, and Mary, his wife; John ed scholar; but, it is said, did not retain Hocknel, James Shepard, and Ann Lee, his faith. Wardley and his wife Jane con- a niece of hers. ducted 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-afterwards known as Mother Ann. Ann Lee was born February 29th, 1736. At a marriageable age she entered the bonds of matrimony with Abraham Stanley. In 1758 she joined the society. "By divine inspiration she received a powerful testimony against the carnal nature of the flesh, and, through the spirit, declared it to be the root of human depravity, and the foundation of the fall of man. Her testimony on this subject was delivered with such mighty power and demonstration of the Divine Spirit, that it was received and acknowledged as the greatest revelation of Divine Light that had ever been given to the society, and that it was beyond dispute the true gospel of Christ's second appearing."*

This revelation was made in the year 1770, and from that period 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 reve lation from God to repair to America, where, as she prophesied, there would be a great increase and permanent establishment of the Church. Accordingly, 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,

* Wells.

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. Early in the Spring of that year, the people in this country, having heard their testimony, began to gather to them; and from this time there was a gradual and extensive increase in numbers, until the year 1787, when those who had received faith, and had been faithful from the beginning, and who were the most fully prepared, began to collect at New Lebanon. Here the church was established as a common centre of union, for all who belonged to the society, in various parts of the country. This still remains as the Mother-Church, being the first that was established in gospel order. And all the societies in the various parts of the country which are established upon the same gospel foundation, and governed by the same spirit and principles, are branches of the one Church of Christ.

During a period of five years, from 1787 to 1792, regular societies were formed and established upon the same principles of order and church government, in the various parts of the Eastern States, where the testimony of the gospel had been received. The local situation of each society, and the present estimate of their numbers, may be stated as follows:

The first and largest society is at New Lebanon, situated about two and a half miles South of Lebanon Springs, in the county of Columbia, and State of New York, about twenty-five miles South-east from Albany, and contains at present between 5 and 600 persons, including old and young, male and female.

There is also one at Watervliet, about seven miles North-west from the city of Albany, in the same State. This was established soon after the church at New Lebanon, and contains about 200 members.

One at Hancock, in the county of

Berkshire, and State of Massachusetts. | power, about four years. During the This is situated about three miles South- latter part of the year 1804, many of the east from New Lebanon, and five miles subjects of this mighty work, were powerWest from Pittsfield, and contains about fully impressed with a belief that another 300 members. One at Tyringham, about summer would not pass away without sixteen miles South from Hancock, in the realizing a full display of that great salsame county, which contains about 100 vation from sin, for which they had been members. so long and so earnestly praying, and which they had not yet attained by all the light and power of the revival.

One at Enfield, county of Hartford, State of Connecticut, about five miles East of Connecticut River, and eighteen miles North-easterly from Hartford, and contains about 200 members.

One at Harvard, in the county of Worcester, and State of Massachusetts, about thirty miles North-westerly from Boston, which contains about 200 members.

One at Shirley, county of Middlesex, in the same State, about seven miles West from Harvard, which contains about 150 members.

One at Canterbury, county of Rockingham, in the State of New Hampshire, about twelve miles North by East from Concord, which contains upwards of 200 members.

One at Enfield, county of Grafton, in the same State, about twelve miles Southeast from Dartmouth College, which contains upwards of 200 members.

One at Alfred, county of York, about thirty miles South-westerly from Portland, in the State of Maine, which contains about 200 members.

One at New-Gloucester, county of Cumberland, in the same State, about twenty-five miles North-west from Portland, which contains about 150 members. These were all the societies formed prior to the year 1805.

But the greatest and most remarkable increase has been in the Western States. About the beginning of the 19th century a most extraordinary revival of religion, commonly called The Kentucky Revival, commenced in the Western States. This work was swift and powerful, and exhibited such evident proofs of supernatural power, that it excited the attention of all classes of people, and for a season bore down all opposition.

This remarkable work extended through several of the Western States, and continued, with increasing light and

Accordingly, near the close of the last mentioned year, the church at New Lebanon was impressed with a feeling to send messengers to visit the subjects of the revival in that country, and to open the testimony of salvation to them, provided they were in a situation to receive it. John Meacham, Benjamin S. Youngs and Issachar Bates, were selected for this important mission.

Without any previous acquaintance in the western country, or any correspondence with the innabitants, these messengers set out on the first day of January, 1805, on a pedestrial journey of more than a thousand miles.

They arrived in Kentucky about the first of March, visited a number of places where the spirit of the revival had prevailed, saw and conversed with many who had been the subjects of it, and felt some freedom to declare their mission. They then passed over into the state of Ohio, and proceeded on to Turtle Creek, so called, near Lebanon, in the county of Warren, where they arrived on the 22d of March. They were providentially led to the house of a man of respectable character, and liberal education, who had been a leading character in the revival. Here they felt freedom to declare their mission and open their testimony in full, which was received with great joy. This man had before frequently testified, by the spirit, that the work of the latter day, which would usher in the kingdom of Christ, in that country, would commence in this place, and spread between the two Miamies. This place is situated between these two rivers, near Turtle creek; and there the work did begin in reality, and he and his family were the first who embraced it.

From thence it spread, and was cordially received by many of the subjects of the revival in that vicinity; and in a

short time had an extensive circulation | prosperity, both temporally and spiritthrough that part of the state, and soon ually. afterwards extended into Kentucky and Indiana, and was joyfully received by many, and violently opposed by many others. Indeed, the violence of opposition, in various places where the testimony was received, was often so great, that nothing short of Divine Power could have tected the lives of these messengers, and rendered their testimony effectual.

Mother Ann deceased at Watervliet, Sept. 8, 1784, and was succeeded in the leading authority of the society, by James Whittaker, who was received and acknowledged by the society as her true successor, and was known by the title of pro-"Father James." Though after Mother Ann's 'decease, there was a number whose faith and confidence centred in her, and extended no further, who withdrew and left the society; but there was no general apostacy, nor any great decrease of numbers. The number of this community in Mother Ann's day, was far short of what it has been for many years since. Under the administration of Father James, the affairs of the society were ably conducted, and all faithful believers found much spiritual increase, and were fully prepared to be gathered into united communities, which soon after took place.

The testimony has mostly prevailed in the states of Ohio, Kentucky and Indiana, where societies have been established. There are at present, 1847, four societies in the state of Ohio: one at Union Village, in the county of Warren, about four miles west from Lebanon, and thirty north by east from Cincinnati. This is the oldest and largest society in the Western states, and contains perhaps 500 members. One at Watervliet, on Beaver Creek, in the county of Montgomery, about 22 miles north of Union Village, and six miles south-east from Dayton, which contains about 100 members. One at White Water, Hamilton county, 22 miles north-west of Cincinnati, containing about 150 members. One at North Union, about 8 miles northeast from Cleaveland, containing about 200 members. One at Groveland, Livingston county, New York, about 4 miles south of Mount Morris, containing about 150 members. The three last named have been formed since the year 1824. There are also two in Kentucky, formed not long after that in Union Village. One at Pleasant Hill, in Mercer county, about seven miles easterly from Harodsburg, and 21 miles south-westerly from Lexington, containing between 400 and 500 members. The other is at South Union, Jesper Springs, Logan county, about 15 miles north-easterly from Russellville, and contains between 300 and 400 members. One was formed at West Union, Knox county, Indiana, 16 miles above Vincenness, and contained about 200 members. But on account of the unhealthiness of the location, has been dissolved, and the members who resided there have removed to other branches of this community. There is, at present, a gradual increase of numbers in the various branches of the community, which are in a general state of

Father James deceased at Enfield, in Connecticut, July 20th, 1787, and was succeeded in the administration of the Society by Father Joseph Meacham, who was a native of Enfield, and had formerly been a Baptist Elder and preacher, and held in much estimation—

Father Joseph was thence received and acknowledged as the true successor of Father James, and as the spiritual Father of the Society. Under his administration, together with others, as helps, both male and female, who formed the ministry, the people who had hitherto been scattered far and wide, were gathered into associations or communities, in which they since enjoy equal rights and privileges, in a unity of interest in all things, both spiritual and temporal, after the order of the primitive church. Wherever any branch of the Society finds a permanent location, this united interest is its ultimate order.

Father Joseph deceased August 16th, 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.

Concerning their mode of worship. This subject is generally greatly misun

derstood. 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. The people of this society were at first led into the manner of external worship by repeated operations of supernatural power and divine light. These operations were various, according to the various movements of the Spirit; but they find that they were fully supported, by the Scriptures. It will be difficult to describe all the various modes of exercise given in the worship of God at different times; because the operations of the Spirit are so various, that even the leaders are unable to tell beforehand, what manner will be given by the Spirit in the next meeting. Yet, in a regular meeting, where nothing extraordinary appears, they sometimes exercise in a regular dance, while formed in straight lines, and sometimes in a regular march around the room, in 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 service. 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 the God of all goodness, who has given us these faculties. When the Israelites were delivered from their Egyptian bondage, they praised God with songs and dances. (See Exod. chap. xv.) This was figurative of the deliverance of spiritual Israel from the bondage of sin. This dancing before the Lord was predicted by the ancient prophets. (See Jeremiah chap. xxxi.) See also the account of David's dancing before the ark

of the Lord. (See 2 Saml. vi. 14.) This is considered figurative of the spiritual ark of salvation, before which, according to the faith of God's true witnesses, thousands and millions will yet rejoice in the dance. See also the return of the prodigal son. (Luke xv. 25.) We notice these figurative representations and prophetic declarations as evidently pointing to a day of greater and more glorious light, which in those days was veiled in futurity, and if this is not the commencement of such a day, then where shall we look for it?

The remarkable supernatural and spiritual gifts showered down upon the Apostles and primitive Christians on the day of Pentecost and onward, have not only been renewed in this church and society, but extensively increased. See 1 Cor. chap. xii., "Diversities of gifts, but the same spirit." The gift of speaking in unknown tongues has been often and extensively witnessed. The gift of melodious and heavenly songs has been very common. The gift of prophecy has been wonderful, by pouring forth a degree of light and understanding never before revealed to mortals. The gift of healing has been often witnessed, but not so common as many other gifts.

Touching their religious tenets: "they believe that the first light of salvation was given or made known to the Patriarchs by promise; and that they believed in the promise of Christ, and were obedient to the command of God made known unto them, were the people of God; and were accepted by him as righteous, or perfect in their generation, according to the mea. sure of light and truth manifested unto them; which were as waters to the ankles; signified by Ezekiel's vision of the holy waters, chap. xlvii. And although they could not receive regeneration, or the fulness of salvation, from the fleshy or fallen nature in this life; because the fulness of time was not yet come, that they should receive the baptism of the Holy Ghost and fire, for the destruction of the body of sin, and purification of the soul. But Abraham being called and chosen of God, as the father of the faithful, was received into covenant relation with God by promise; that in him, and his feed, all the

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