and trust, yield to the influences of evil, and cease from his faithfulness, he would unavoidably lose that union of the spirit which so strongly binds the faithful together in the bonds of love and harmony; of course, he would forfeit the esteem and confidence of the members, and could no longer retain his office in the Church. The very spirit of the gospel, which governs the Church, and influences all its members, has a direct tendency to excite every faithful soul to feel an interest in building up Christ's Kingdom on earth, in things spiritual and temporal; consequently all the faithful are united, as the heart of one man," to improve their time and talents in acts of virtue and goodness. This work is effected by a life of daily self-denial and the cross; by subduing every evil propensity; by fulfilling the law of love to God and good-will to man; by cultivating the principles of peace and harmony; by practising industry and prudence, kindness and charity; by seeking the comfort and happiness of each other, and endeavoring to promote the prosperity of the Church.

These are duties which all are conscientiously bound to perform; and herein is a practical illustration of that genuine love which distinguishes the true followers of Christ from all others. 66 By "this shall all men know that ye are my disciples, if ye have love 66 one to another."*"Ye shall know them by their fruits." Here the rich and the poor all fare alike, according to their needs and circumstances, without any respect to the property which they have separately brought in. And here is verily fulfilled, in substance, what was prefigured by the manna gathered in the wilderness: "He that gathered much had nothing over, and he that "gathered little had no lack.”‡`

It is certain that nothing short of Divine Wisdom could ever have devised a system of equalization, so just and equitable, and yet so contrary to the partial, aspiring and selfish nature of man. And surely, no selfish motives could ever lead any people to embrace a system of religion which strikes at the very foundation of selfishness, and inspires its subjects with the principles of impartial love and disinterested benevolence. But all honest-hearted believers, being the subjects of that one religion, are governed by one spirit, which tends directly to a oneness in all things. And this oneness gains the ascendency over disorder and confusion, and necessarily produces order and regularity, in things spiritual and temporal; while those things which lead to disorder and confusion, are gradually purged away.

Such is the force of conscience, and the sense of rectitude in every faithful member, that should any inadvertently violate the rules of good order, or in any manner transgress the law of Christ, and be overcome with evil, they would immediately lose their

*John xii. 35.

† Matt. vii. 16.

Exod. xvi. 18.

justification, and could feel no peace of mind until they had confessed the wrong and found forgiveness: this every faithful soul would readily do. But if any are found unfaithful, and regardless of good order, they soon lose their union, and it becomes the duty of the elders to examine, admonish and reprove them, and endeavor to reclaim them in the spirit of kindness and charity. But if such ones will not be reclaimed, they will fall of course; because no one who lives in any known violation of faith, or wilfully persists in any wrong, is able to keep the union of the spirit, which is the very life and support of the Church and all its members.

All those of the Society who have received an understanding faith in the work of God, are conscious that the most faithful, honest and upright souls do not only gain the greatest share of love, confidence and respect from their brethren and sisters; but do actually experience the greatest measure of the Divine favor and blessing. Hence all the honest-hearted are stimulated to faithfulness, feeling and knowing it to be the only means of securing the favor and blessing of God, and the love and confidence of their brethren and sisters; conscious also, that if they fail in these things, they must eventually lose their union and relation to the Society, and fall off, like withered branches, as has been the case with many, whose fate is a solemn warning to all who prize their privilege in the gospel.

CHAPTER III.

The Government and Education of Children.

THE suitable government and education of children is a very important concern, and one among the practical duties of the Society, which claims particular attention. The time of childhood and youth, is the choicest period of life to instil into the mind the principles of virtue, to store it with useful instruction, to form practical habits of goodness, and to regulate and bring into operation every useful talent. It is also the most critical period of life, and requires the greatest care and attention to form, regulate and govern the various dispositions of the mind, and subdue the natural propensities to evil, before they become habitual and unconquerable, as they most generally will, if neglected in childhood.

By strict attention at this early period, the mind, in ordinary cases, is easily formed for a life of virtue and usefulness; but by neglect, the child is often ruined. Where children are suitably governed by their parents and guardians, when young, they readily acquire habits of self-government; and thus a most important point is gained for a man or woman without the power of selfgovernment, is like a ship without a rudder, which becomes at

once the sport of winds and waves. Hence a suitable government in childhood, is a matter of the first concern.

When a

Moral and religious instructions come next in order. man is able to govern himself, and subdue his evil propensities, or at least to keep them in subjection, he is then, and not till then, in a fair way to be benefitted by moral and religious instructions. So when a child is governed, it may be instructed to some profit; but not before.

A suitable school education, if not next in importance, is undoubtedly the next in point of time and age. Indeed children may be governed, and receive their moral, religious and literary instructions, and be conducted along by degrees, in all these points, to good advantage, provided each is wisely administered in its proper time, place and order.

But to give children literary instructions, without governing, and teaching them to govern the natural propensities and dispositions of their minds, and without instructing them in the principles of moral virtue, would be a ready way to lead them to ruin. Because, in such a case, their literary knowledge would only tend to sharpen their talents, and assist them in the pursuit of evil inventions. A few such characters (and there are generally more or less such ones to be found in all public seminaries) would be liable to ruin the morals of thousands.

Were all children suitably governed and instructed in early life, one single age would undoubtedly produce a vast reformation in the morals of the community at large; and criminal courts, state prisons and the gallows would, probably, in the course of a single century, become nearly or quite useless.

The government of children, being of essential importance, was strictly enjoined upon the believers, and especially upon parents, by Mother Ann, and received the earliest attention of the Society. Moral, religious and literary instructions were also particularly recommended by her, and carefully and punctually attended to, where children were gathered into families, within the reach of such instructions. But in the early stages of the Society, believers who had children, were very much scattered; so that much of the moral and religious instructions administered to the children, were often lost upon them, in consequence of the prejudices continually infused into their young minds, against every thing that had any connection with what was contemptuously called Shakerism.

The inveterate enmity and opposition which, in those days, prevailed so extensively against the Society, was a serious obstacle in the way of schooling children. The Society was not, at that time, sufficiently organized to establish regular schools of their own; and it was found altogether unsafe to send their children to the neighboring schools, where they had nothing to expect but abuse,

or a corruption of morals. It was therefore extremely difficult, for a number of years, to pay much attention to literary instruction, even had the object been ever so desirable; besides, the general attention of the believers was engrossed with matters, which then appeared of much greater concern.

But the children were not altogether neglected in this respect. Day and evening schools were opened and kept up, where it was practicable. By means of these and other private instructions, given from time to time, as circumstances permitted, the children brought up in the church, both male and female, are all able to read and write; and those who possessed the best capacities and the brightest natural talents, have generally received a proportionate degree of literary instruction. This is indeed more than could have been expected, considering the difficulties which attended the organization of the Society, and which, for many years, pressed so heavily upon the people.*

But these difficulties were at length so far surmounted, that schools were regularly organized and maintained in the Society; so that the children now gathered in, are regularly instructed in the various branches of common school education; and where traits of genius appear, they have opportunities of instruction accordingly; and thus all receive instruction proportioned to their genius, talents and capacities for usefulness. This we consider as sufficient; because it will avail nothing for children to spend their time in acquiring a knowledge of the higher branches of literature, and especially of what is called classical learning, unless they can apply their knowledge and learning to some beneficial purpose. Learning without usefulness is, at best, but mere lumber of the brain, and often excludes those things which might have been far more useful in its place.

We are not insensible that among the most numerous and popular professors of christianity, and especially those of the theological school, a liberal education is deemed indispensable in those whom they are willing to receive as ambassadors of Christ. Many youth are annually sent to college for this purpose; and after having spent four years time, and obtained a sufficient classical education, they are admitted to the study of divinity. They must now spend, perhaps, three years more in some theological seminary, in order to finish their education, and qualify them for the

*The people, at the time of their coming together, were mostly poor; a large propor⚫ tion of them were utterly destitute of any temporal property, and had therefore nothing to recommend them but their faith To establish order and regularity among a large body of people, so circumstanced, to provide for their support, protection and convenience, and to build them up in the principles of union, peace and harmony, both in things spiritual and temporal, was an arduous undertaking, which required much time and labor, and was attended with many trying difficulties; and these difficulties were greatly increased by the powerful opposition of an unbelieving world, which, like a mighty flood, often threatened the destruction of the Society.

gospel ministry. Thus qualified, they are commissioned and sent forth as ambassadors of Christ!

Those who commission these young students, are doubtless very careful to see that they are, according to their rules, fully qualified, by their classical and theological studies, for such a work. But what evidence have they that God has chosen them to this work? or that their studies have qualified them, in his view, for ambassadors of Christ? Are they as careful to obtain evidence of these facts, as of their literary attainments? And dare they commission these pupils without evidence equally positive and satisfactory? These theological divines will doubtless acknowledge that it is the prerogative of Christ to chuse his own ministers, and to commission whom he sees fit; and yet they presume to act as diviné agents in this business; but by what authority? and where is their divine commission? They will admit also, that Jesus Christ called Peter and others from their nets, and conferred on them the apostleship, without a liberal education. He also called Paul, and sent Annanias to commission him for a like purpose; and altho it is admitted that he had received an education; yet who ever supposed that he was educated with a view to the apostleship?

What man would presume to educate his son for a foreign minister, and then commission and send him to a foreign country, in the name of his government? And what government would accept such a minister, unauthorized by the government which he professes to represent? Civil governments do not receive nor acknowledge ministers of this description; and yet what better is the common practice of educating and commissioning those who are styled ambassadors of Christ? And where is the divine authority to sanction the practice? Is it not an impious and heaven-daring usurpation of a Divine prerogative? for if the individual subjects of a government cannot educate and commission foreign ministers, nor even ministers for the home department, for their own government, which is composed of men of like passions with themselves, how can they, without a divine commission, presume to do it for HIM who "seeth not as man seeth."

Without boasting of any extraordinary literary attainments, believers have hitherto been able to learn their duty, and to do it; to receive moral and religious instructions, and live according to them; to understand the plain and simple truths of the gospel, and walk in them; firmly believing that those who know their Master's will and do it, render a far more acceptable service to God, and will obtain a more glorious reward than those who, with the greatest literary attainments, have never learned to do the will of God.

In their schools, the Society at New-Lebanon and some other