WHEN we consider the infant state of civil power in America, since the revolution began, every infringement on the natural rights of humanity, every effort to undermine our original constitution, either in civil or ecclesiastical order, saps the foundation of independency. To see a body of more than two thousand people, having no will of their own, but governed by a few Europeans conquering their adherents into the most unreserv­ed subjection, argues some insatuating power; some deep, very deep design at bottom. To describe what this power is will be the design of the follow­ing Natrative, and by what means this people are supported in their delusion.

[Page 4] There are sew people in this land no doubt but what have heard of the contents of VALENTINE RATHBUN'S Narrative, in which some gross ab­surdities in point of doctrine and worship are point­ed out. But since this people have increased in numbers, they have established such orders and founded such institutions among themselves as ren­ders it very easy to trace them in their discipline to the seat and foundation of their power. For this purpose the writer thinks proper to lay open to the learned world, more particularly, the whole body of their discipline, that the publick may be able to judge for themselves what this power is, and from what it proceeds.

The predominant principle in the heart of man is the love of dominion and preeminency. Pride is the root of all sin. From this principle the whole fabrick of that religion is founded. These people are artful, designing men, especially their leaders. The common people who are imposed up­on are many of them very sincere. If any person opens his mind to them, as the confession of sin is termed, they commonly gain their point. The reason of their success may be attributed on the one hand to a very extraordinary skill which these people have acquired in hearing confessions; and on the other to a likeness of principle and motive which creates a peculiar sympathy and union. They are universally of one spirit in belief of, o­bedience to, and raised expectations from their church. Their discipline is founded on the sup­posed perfection of their leaders: The Mother, it [Page 5]is said, obeys God through Christ; European el­ders obey her; American labourers obey them: The common people obey them while confession is made of every secret in nature, from the oldest to the youngest. The perpetual labours of which gives their teachers experience and skill. By this means the people are made to believe themselves to be seen through and through in the gospel glass of perfection by their teachers, as they express themselves, for hundreds of miles in an instant, and that they are arrived to that state of glory by which they behold not only the estate of the liv­ing, but of the dead, with innumerable worlds of spirits good and bad.

When the extraordinary appearance of strange exercise in their way of worship causes a doubt in the minds of any spectator, they frequently in­culcate the innocency of laying open the secrets of life, provided a confession is kept concealed, inti­mating the benefit of the experience of their leaders in particular cases of conscience, as being privi­leged thereby with especial opportunities to judge for themselves concerning the truth of their pro­fession.

Such like arguments to a mind that begins to be open to their insinuations, especially where there has been the weight of some burden on the con­science beforetime, will by the allurement of these people, introduce a person partly from curi­osity, or some impression from these instructions, to use a familiarity of laying open the whole of his life, upon which the greatest condescension is paid to the intended proselyte.

[Page 6] His principles and practices in life are all laid open—predominant vices exposed—habit of mind and thoughts of his heart are drawn from him. The person thus exposed receives instruction ap­plicable to secret cases of conscience; is told that there is no delusion but only in sin. That is it which they warn him against. And these people have a faculty to draw the attention of new pro­selytes into a belief of extraordinary perfection in resolving the difficulties laid before them, studious­ly disengaging their attachment to common vice into a spirit of idolatry in respect to them and their instructions, effectually to secure their domi­nion over the conscience. The adherent finds some consistency of moral instructions and skill in determining cases of conscience; an easy conquest over former vices; suddenly grows perfect in his own imagination; sees on the one hand great con­formity in their society, alike in sentiment, each one forgoing his old habitual course, comented together in opposition to a world of persecution, having one will to govern them though of the female sex. Which sympathy, love, power and union in this delusion they believe to be of God. On the other hand observing some spirit of intemperance a­mong those who are not acquainted with this splendid scheme of new religion, he is thereby con­firmed in his error. Sometimes they endeavour to frighten those whom they cannot allure, by throwing out a censorious spirit; by judging all who fall not in with their way; which has the de­fired effect, more especially with persons of a ti­morous make and constitution, which is but a sta­vish [Page 7]scheme in their delusion. Subservient to their purposes, are strict injunctions laid on every adherent, not to weaken one another by scruples of conscience, trials and darkness, such cases be­ing reserved to their elders and teachers; besides all records and general orders are kept concealed, excepting from the individuals who are particular­ly concerned.

The doctrines which are more clearly come to light since the first rise of their religion, are as follows, viz.

First. That God, through Jesus Christ in the Church, is reconciled with man.

Second. That sins confessed to God's witnesses are forgiven in the Church as soon as forsaken.

Third. That Christ is come a light into human nature, to enlighten every man that cometh into the world without distinction.

Fourth. That no man is born of God until by faith he is assimulated into the character of Jesus Christ in his Church.

Fifth. That in obedience to that Church a man's faith will increase until he comes to be one with Christ in the millenium Church state.

Sixth. That every man is a free agent to walk in the true light, and so to choose or reject the truth of God within him.

[Page 8] Seventh. Of consequence that it is in every man's power to be obedient to the faith without which he shall suffer so much loss.

Eighth. That this is the gospel of the first re­surrection which is now preached in that Church.

Ninth. That all who are born of God (as they explain the new birth) shall never taste of the se­cond death.

Tenth. That those who are said to have been regenerated among Christians are only regenerat­ed in part, therefore are not assimulated into the character of Christ in his Church while here in the body, of consequence not tasting the happiness of the first resurrection, cannot escape in part the se­cond death.

Eleventh. They hold that the word everlasting when applied to the punishment of the wicked, refers only to a limited space of time, excepting in the case of those who fall from their Church.

Twelfth. That the second death having power over such as rise not into the character of Christ in the first resurrection, will in due time fill up the measure of his sufferings beyond the grave.

Thirteenth. That the righteousness and suffer­ings of Christ in his members are both one; that every man suffers personally for himself, with in­expressible woe and misery for sins not repented [Page 9]of notwithstanding this union, until final redempti­on.

Fourteenth. They believe Christ will never make any publick appearance as a single person, but only in his saints: That the judgment day is now begun in that Church.

Fifteenth. They believe no salvation out of o­bedience to the sovereignty of their dominion; That all sin which is committed against God, is done against them, and must be pardoned for Christ's sake through them, for which confession must be made to them.

Sixteenth. They believe that their Church is come out of the order of natural generation, to be as Christ was; that those who have wives are as though they had none; that by these means Hea­ven begins upon earth, and they thereby loose their sensual or earthly relation to Adam the first, and come to be transparent in their ideas in the bright and heavenly visions of God.

Seventeenth. They hold to a travel and labour for the redemption of departed spirits.

There are other articles less important which they occasionally advance, which for brevity's sake must be omitted but the above are a summary of their principles.

The writer will now proceed in order to trace them to that seat of power which produces those [Page 10]strange operations that are frequent among them. By the same caution they use in the first introduc­tion of their proselytes, they carefully lead them by several degrees into the belief of their tenets, and of consequence into the several exercises of their worship. They firstly inculcate a principle of passive obedience, as introductory to some fu­ture knowledge of divine mysteries to which they will attain by a strict adherence to Church pre­cepts. They are exhorted not to despise (by strict order) the things they understand not. And being supposed to have some resolution of warfare against their sins by personal labours, they are bid to judge of the safety of communion with that so­ciety by the victory they obtain against predomi­nant vice, not to inquire into principles any faster than as they shall come into vision by leaving their sin.

And since the human frame and construction of man is such, that great effects may be produced merely by, as it were, a mechanical operation on the nerves, they improve them to excite the atten­tion of mankind, as if it were the strange work spoken of in Scripture, which should be brought to pass in the latter days. They therefore exhort their adherents, with great solemnity in their ad­dresses, to cherish such kind of motions upon them­selves as are frequently observed on the human body of others, telling them the operations of God's spirit are in scripture said to be diverse. And that as they become more acquainted with them, although they carry some outward appear­ance of gross absurdities in the eyes of the world, [Page 11]yet will they assuredly find an inward spirit of piety and holiness running through the whole of their ex­ercises: Tell them that God therefore owns them, and his holy spirit moves them to such extraordina­ry extasies of mind and motions of the body. Thus are their proselytes duped into the belief of something more than common, and are led to judge of every whimsical passion of animal nature, separate from grace to be a part of their religion, while they at the same time, through a misled judgment, condemn the grace of God in the hearts of those who make not so much of human passion. It has been observed that persons who newly open their minds to this society, leave immediately the company of their old neighbours and acquaintances, some of their old vicious habits, and all their old religion, and experiences, and are cemented into the union of deep delusion, resigning their former wills to this new mother, to be governed by her, through her elders, tutors and labourers, which of consequence, produce likeness of sentiment and raised elevation of mind. However mysterious it may seem, numberless instances can be produced where lyars, swearers, drunkards, extortioners, unclean, unjust, covetous persons, proud, self-will­ed, heady, high minded, &c. at least many of these characters have all been brought down to confess, and absolutely for a time to leave their ordinary and common vices for the sake of uniting into one general spirit of downright idolatry, crying out with one voice as in Acts xix. 34, great is Diana of the Ephesians; or, great is the Elect Mother of the Sha­kers! These people gain advantage to rise in autho­rity by judging in matters of conscience; giving [Page 12]out their precepts; receiving perpetually confessi­on from their converts; elevating their minds in their several exercises; reforming them from the common delusion of ordinary vice for this grand delusion, still more notoriously absurd, of worship­ing the creature, instead of the Creator, who is God blessed forevermore. Some have been ready to query if these operations can be performed with­out the assistance of some supernatural power. The delicacy of an answer to which requires moderati­on in determining a matter of universal enquiry. It will be granted however, by what has been alrea­dy written, that great appearances of more than common power may proceed from the union and fellowship of such a deluded body of people, whose affections and animal spirits are cemented into a likeness of passion and transport, being bewitched, as it were, or enchanted with the splendid shew of perfection: Should this be the most favourable cir­cumstance in regard to that people, and they be ig­norant of any absolute league, but only among themselves; it is most worthy of being truly distin­guished from pure and vital religion, and ought to be abhorred and utterly detested by all, even as an infringement on the common rights of humanity. For there is a perpetual scene of trembling, quiver­ing, shaking, sighing, crying, groaning, screaming, jumping, singing, dancing and turning, which strikes the animal part, operating on the nerves of the greatest opposers, in following which the adhe­rent finds an easy transition from favour with them to go into their several exercises, to mourn and rejoice with them, to kneel, to leap, and dance, to turn and shake, and sometimes to utter [Page 13]forth their unknown mutter, so gibberish that a person not deluded would imagine they were a company of madmen, by whom their passions in different colours are artfully displayed; this they call the gift of new tongues, by which their oppo­sers oftentimes find themselves severely scolded at, sometimes mocked, entreated or flattered, accord­ing to the operation of their several humours, fre­quently gathering round some one of their own company who is not quite obedient enough for them, like spiteful birds in fighting, and peck upon him in their unknown mutter, as if they would pick his flesh from him. If this will not do in such a case of discipline, the common people are informed of his secret sins, long before confessed to the el­ders, and gone before hand to judgment who now begin to hold their disobedient rebel in open derision, shewing the anger of God towards him, as they term it. They tell him that God has re­vealed to them that he has been guilty of such and such sins, that he has never repented of them; for if he had, these sins would never have come up again to judgment; that he is in danger of falling away; that it is impossible for their church to lay any thing upon him which is contrary to the will of God. All hands fall to, and justify some in­junction he complains of as a matter of grievance. If his mind is perplexed, and he seeks to know the reason of particular orders, they entangle him in his difficulty to make him comply with his duty, warning him at his peril not to dispute the autho­rity of the church, not suffering him to enjoy any peace until bewitched with the effect of their dis­cipline, he finally gives up his reason, sense, judg­ment, [Page 14]will and affection, being overcome with their apparent harmony among themselves, and excessive severity towards him. He then receives double congratulations from their whole society, in full rejoicing over him as a sinner that is brought to repentance. By which time this conquered one is prepared for new battles, in order to help subdue the next rebellious wretch who dare dispute the mighty canons of that august assembly.

A particular account of the writer's experience in five different governments is now fitting for the press: In which every useful matter of intelligence concerning the rise of that people, and their several advances in this new system will soon be publish­ed in the Second Number.

Some of the principal heads of this people are said to be born in the town of Manchester, in the west of England, and members of West's separate church there.—The names of those who have re­sided in Harvard, Commonwealth of Massachu­setts, from May 1781, to February 1782, are Anna Leese, the Mother, William Leese, her natural brother, John Parkinton, formerly a Bap­tist preacher in England, James Whittiker, chief speaker in the Assemblies, James Shepherd said to have been a merchant in England, besides two wo­men of that church, seven in all: The rest of the European Shakers have still resided in Nisqueunia, above Albany, since their first settlement there, a­mong whom Elder Ocknell, as he is called by that people, is chief.

[Page 15] The above Mother and four Elders have had the lead of government at Harvard, over all their adherents for hundreds of miles round them, who have kept up a store of provision, sufficient for eighty or an hundred people at a time; and on their settlement first at Harvard, their meeting was kept up by day and night, chiefly in singing, un­til after they had got some footing, when it was immediately turned into heavy dancing, generally about forty or fifty men together, and as many women separate by themselves in different rooms. Their meetings consisted of a constant variety of some newly come, and others just ready to leave them;—some would stay two, some six, some ten, and some twenty days on a visit;—some would come twice, some thrice, some five, and some ten times a piece;—some would come twenty, some fifty, some an hundred, and some two hundred miles: Besides they have had labourers constantly going and coming, making new proselytes, and confirming their old ones further and further in this millenium state of their church as they profess; the whole of which is manifestly done to introduce popery and ecclesiastical power.—Their meetings generally continued every night until about two o'clock after midnight, and very frequently until the break of day; no distinction on the sabbath, excepting on the account of hard labour.

These people are generally instructed to be very industrious especially at their own dwelling places of abode, to bring in their ability to keep up their meeting. Multitudes spend their whole time this way, and are supported by others; they [Page 16]generally come, and always go, by order. They vary in their exercises—their heavy dancing, as it is called, is performed by a perpetual springing from the house floor, about four inches up and down, both in the men's and women's apartment, moving about as thick as they can crowd, with extraordinary transport, singing sometimes one at a time, and sometimes more than one, making a perfect charm.

This elevation draws upon the nerves so as that they have intervals of shuddering as if they were in a strong sit of the ague.—They sometimes clap hands and leap so as to strike the joyce above their heads. They throw off their outside garments in these exercises, and spend their strength very cheerfully this way; their chief speaker of­tentimes calls for their attention, when they all stop and hear some harrangue, and then fall to dancing again. Sometimes when they are weary of this heavy exercise of body, they stop and fall on their knees and make a sound like the roar­ing of many waters, in groans and cries to God, as they say, for the wicked world who persecute them.

There might be written a volume if it were ne­cessary to settle their character that way; but the writing will be brief, therefore shall conclude this first number by requesting those who are masters of language to excuse his manner of style, as not being reviewed by any man of learning, but wrote chiefly at first hand, and committed to the press, promising to accept of the best assistance in the next number—Warning all men to guard against [Page 17]these destructive errors; desiring to give publick praise to God for his own escape from that delusion.

It is to be hoped from all people knowing to any part of their character, that necessary matters of in­telligence will be minuted down and communicat­ed for the press, so that any evidence of witchcraft, or unchaste behaviour more particularly may be produced from good authority, if any such things there be, which the writer shall cheerfully give notice of in his next publication.

That God may preserve the United States of America from publick innovations is the desire of the writer, and that this people may brought to see their mistake will be the unfeigned wish of every considerate person, as it is of