“IVVILI. SHAKE ALL NATIONS, AND THE DESIRE OF ALL NATIONS SHALL COME; AND I VVILL FILL THIS HOUSE WITH GLORY, SAITH THE LORD."

Published Monthly, by, and under the direction ‘of the Mt. Lebanon Bishopric.

Von. I.

SHAKERS, ALBANY co, N. Y., NOVEMBER, 1871.

No. 11.

Extremes.

That one extreme produces another, is
a truism. Dogmatic theology “ demands
absolute, unswerving submission from the
human mind. Doubt is sin; unbelicf is
damnation.” The other extreme-——simple
materialism—res'ts upon the axiom that
religious (as well as every other) belief is
the result of evidence; that nnbelief, in
any proposition, arises from the want of
proof-——demonstration.

All children are materialists; and if,
as they grow to puberty, they would never

"profess to believe what they do not under-

stand, it would “ save” them from
hypocrisy, and cause their ‘teachers to
reason, not to threaten. They would not
then, as now, “ afiirm things whereof they
know not.”

“ Come now, and let us reason together,
saith the Lord!” Why do not the clergy,
who profess to be his ambassadors, pass
the invitation down to the people ? Simply
because their dogmas are unreasonable, or,
as they [in phrase polite) express it,
“ above reason ;” and every man and
woman ought to be “ above” pretending to
believe them as an act of the will, a thing
impossible.

Let any one try to believe that his
mortal body, when laid six feet deep in
the ground, will do anything but decom-
pose, as would the body of a horse, “ for
both go to one place—the earth; and as
dieth the one, so dieth the other,” as
decayeth the one, so decayeth the other.

Then let him try to disbelieve that a
grape-vine, anywhere within twenty feet
thereof, will send its roots thereto, tomake
that human body into grapes. Or, let him
try to doubt the additional fact that some
mischievous boys, or busy girls, will incor-
porate those grapes into their living bodies,
and give some to their friends, thus utterly
subverting the absurd doctrine of a phy-
sical resurrection by proving that men
and women,_in more ways than one, are
continually “ eating one another.”

He is a “ fool, who saith, in his heart,
There is no God,” and equally a fool is he
who saith with his tongue, “ There is a
God,” wlfen he knows it not with his under-
standing, and (“ in his heart”) does not
believe it.

I honor, as honest men or women, those

who are just what “ they seem to be, and
who profess and seem to be just what they
are.” Do they believe simply in external
matter—-the object of their external
senses? Let them honestly declare, “I
am a materialist! and what I do believe
all human beings believe!” materialism
being rudimentary to the race.

Who knows when Spiritualism, as an
idea, first enters the brain? and when
endless life and immortality (which are
the same thing) come into the understand-
ing, as a light shining in a dark place,
making things visible which (before) were
“ not seen?”

I love the frank simplicity of soul that
enables one to say, I have done wrong;
I have been mistaken; or, “I do not
know.” Teach me, and I shall be
instructed ; turn me, and I shall be turned;
convince me, and “lead me in the way
everlasting.” That is true nobility!
Cannot you convert me by your good
words? then confound me by your good
works, so shall I believe for your “ very
Works’ sake,” inasmuch as, by the superior
fruits of the spiritually religious Believers
in Christ’s second advent, all men and
women shall distinguish, or “ know,” them
from the innumerable sects who, though
naming the name of Christianity, do not
depart from selfishness, nor do they love
one another into areligious Community.

F, W. E.
The Difficult Lesson.

LOSING ALL, AND GAINING noun THAN ALL.

One of the most difiicult lessons for indi-
viduals to learn, is the fact that there are two
planes of existence for humanity, either in
this world, or in that to which we are hasten-
ing with every diurnal revolution of our

planet.
The vulture-eyed philosopher, nor the lion-

hearted reformer, outside of Shakerism, seem
to comprehend this fact, excepting in very
rare instances. Hence, we are not surprised,
when Horace Greeley, writing of THE
SHAKERS, asks : “ Are our relations with men
and Women so universally pure, that we may
rightly despise those, who, unable to separate
the palpable evil from the latent good, reject
both together?” Nor are we disappointed,
when Alcander Longley, of The C'ommu/nist,
asserts that Ann Lee’s very proper disgust at
the low state of morals around her, caused
her to run to the other cxtreme—-that of

cclibacy—instead of stopping at the condition
of rcsp«:table marriage!

In answer to “ our later Franklin,” and our
would-be founder of -a community, we here
say: That we are just as able to see, and to
separate the good from the evils of the marital
relation as any others; and that We have
“run to the other extreme,” not so much
from our disgust of social evils, as for our
admiration of the superior joys of angelhood.
VVe know marriage has its proper sphere——on
the earthly plane—-there it is honorable, when
honorably conducted; and for a criterion of
honorable marriage we would name either the
system of Mosaism or that of George Fox.
Scarcely an instance can be produced of mari-
tal relations being conducted now, upon either
of these admirable bases. Andyet, not be-
cause of the mourning cry of humanity from
one end of the land to the other, do we invite
any to become celibates! The Jews were
very perfect in their reproductions, when they
could bring forth such specimens of humanity
as Jesus.’ and yet, amid the most perfect on
the earthly plane the necessity appeared for a
celibate order of beings ; and he who was the
fulfillment of God’s promise to Moses, in
“ taking all sickness from the midst of
Israel,” became the leader of the celibate or
Christian order! Was the reason of Jesus’
renunciation of the marital relation, because
he could not separate “ the ‘palpable evil from
the latent good ?” Or were his surroundings
so disgusting in consequence of lust that he
“ ran to the other extreme?” ‘

Jesus and Ann were the evangelists, not of
an improvement of the old order of things, but
for the introduction of the New Creation ; not
for the recuperation of “the earth and those
who are earthy,” but to baptize souls with
the rcsurrecting power of “the Lord from
heaven”——the very antipode'of the “ Adam of
the earth, earthy !” Recognizing the distinc-
tion between the earthly and the heavenly as
we do, we can easily “comprehend the good
and the bad of the earthly,” and “ reject both
''together,” because of the superior joys and
relations of the heavenly. Could we enjoy
the felicities of matrimony exceeding the most
finely drawn picture of the most exaggerating,
sensational novelist; and could we reproduce
olfspring as perfect as was Jesus; we should
feel no more permission to engage therein,
than we now do, when “incompatibility of
temper” is so common, and when the produc-
tion of less healthful progeny than monkeys
is so general! To us there is a sphere that is
as elevated above the reproductive, as our

estimates of heaven are superior to our

8‘-.3

TIE Ii‘.

SI-IAI{ER

estimates of the earth. “Marriage peoples
the earth,” said the saint; “ but Celibaey in-
creases the forces of heaven!” and _said a
greater: “The children of this world (the
earthy), marry and are given in marriage,”
very properly so, and we wish more honor-
ably so; “but my children——the children of
the Resurrection order——I am the Resurrec-
tion—neither marry nor are given in mar-
riage !” Claiming, as we do, to be Christians
———having aspirations to be “the children of
the Resurrection;” how can we be expected
to soil our bodies or souls in the mire and
filth of that which constitutes the order we
profess to having been raised above? And
yet, we are not practicing celibacy because
Jesus did; nor because Ann Lee taught it to
be a necessary element in the C‘-hristian’s
character; but we have risen in love with the
eternal principles they have presented to our
enlightened understandings, instead of falling
in love with the temptations of nature, pure,
or perverted! Could the angelic hosts per-
sonate physical humanity, so would we, have
our lives resemble them; not for the appear-
ance, but for the enjoyment here upon ‘the
earth, the fruition of the- same principles
engaged in by the disembodied pure and per-
fected. '

Let others cleave to the earth ; to earthly in-
stitutions and practices as seems to them
proper; such cannot reasonably expect that
we, who have had our lives cut of from the
earthy plane, can remain satisfied with the
nourishment of earthly pleasures ; but having
become ripe for the Christian harvest, we find
a new and higher source of supplies; when
leaving our loves of earth, its vanities and re-
lations, we find the never-failing manna, and
the ever—flowing fountains of life, eternal life.

We are being schooled into eternal life. We
have forsaken the loves of the word as well as
its lusts, because neither are eternal. VVe
realize war to be the product of earthly loves
and relations; We will not fight, nor vote for
those who do fight; nor for: those who believe
in marriage,,private property, or who engage
in fleshly lusts" of Whatever description; for
these are not eternal, and We pray for their
discontinuance, But few have ripened up to
this necessity, and to the solving of this diffi-
cult lesson——a lesson impossible for the car-
nally-minded to learn ; but the fields of human
souls are ripening unto the harvest, and for
such we have attempted an -illumination.
Already in the distance, in America and over
the waters, we see, we hear mighty souls pro-
claiming the everlasting testimony; still
nearer, we see, we hear, from Ilammonton,¢
N. J ., to Monticello, Minn., the more perfect
testimony of an enduring life; and nearer
still, we see, we hear, we feel Brethren and
Sisters in Christ—“ the few who have found
it”——walking the narrow way, and “despis-
ing the shame” of peculiarity from the multi-
tude, losing their lives on the plane of earth,
for an eternal residence in the heavens. *

AM01\'G the many justifiable Bible authorities for
Wrong doing,’ is the following :—The tobacco user
finds his in: “ He that is filthy, let him be filthy still.”
What says the “ SHAKER?" E. M.

Hope On.
Hope on to the last, tho’ the dark clouds may gather,
Enclrcling. thy course in tempest array;
The storm shall pass o’er, and the sun in its splendor,
Will brighter the beauties of nature display.

Hope on to the last, tho’ many oppose thee,
Be true to the cause of justice and right;

For truth is a. legion, and God will sustain thee, _
And turn in their souls the darkness to light.

Hope on to the last, tho’ the soft shades of evening,
Are hidden behind the curtains of night,

And the haven of rest, which glemned in the distance,
Enveloped in blackness, is hid from thy sight.

Hope on to the last, there are joys in the future ;
Weep not for those phantoms long since past away,

For the pleasures of earth are exceeded in heaven,
As the stars are outshone by the brightorb of day.

Hope on to the last, for thy joys are eternal,
And thousands shall join in thy welcome above,
lVhile the nntiring strains of heavenly music,
Announce thy approach to the regions of lore.
‘ J. V. CALVER.

“ Owe no Man,” etc.

“I do not know that I owe any man a
dollar !”——Edward Fowler.

“ Once it was the custom for each individual
to“repeat, from 'memory,'some regulation of
the family or society, when all had gathered
for worship. The ministry were notexcepted.
We were all anxious to know which rule
Elder Ebenezer Bishop (then the presiding
Elder of Believers) would repeat, supposing it
Would bethe most important spiritual requi-
sition. All were disappointed when he repeated,
‘ Believers must not run into debt!’ But
circumstances have since proved the wisdom
of his choice, as touching both the temporal
and spiritual prosperity of our people.”—-
Chauncy Miller.

“ I have been in the '_I‘rustee’s oflice for many
years, yet I never gave my note to any one,
and I never will.”-—-Simon Atherton.

“ Of all afflictions, being in debt is the worst.
I make it a rule to pay my employees in full
once a month, whether they want their-wages
or not.”—-Benjamin Gates.

“I endeavor to keep my accountsjin that
manner, that the whole could be straightened
and balanced with an hour’s notice.”—Levi
Shaw.

“Hand in hand, with the injunction that
we must not run in debt, should be an injunc-
tion not to live, nor desire to live, beyond our
means.”——Galen Richmond.

The above, as may be seen, are the remarks

of some of the most prominent members of
Shaker Society to-day, doing business as
Trustees. “ That child around, and taking
notes, and faith he’ll print them,” will surprise
these members somewhat, but he, nevertheless,
feels honored by the testimony he has unob-
servedly obtained, and in being able to record
for the benefit of others their sage counsels.
Undoubtedly, the column could be many times
filled with like matter, all tending to advise :
“Look before you leap,” and “ Dip not out
more than gets in, else you will come to want.”
Carelessness on the part of Believers has caused
them to swerve somewhat from the rule
enforced by that good Elder in an eastern
Society, who would not permit the Trustee to
mingle -with the rest in worship, because he
had failed to pay two or three shillings due on
a hogshead of molasses he had brought home!
Suppose the same rule were now inforce, how
many trustees would be in durance? "“

Salvation by Obedience.

Obedience to God——obedience to his laW——to
faith and principle: This has always been re-
quired ever since the creation of man, and his
being placed in Eden’s Garden. It was
necessary for the order and regulation of
man’s doings in the ordinary course of busi-
ness life. It was needful for_man’s daily pro-
tection and salvation, spiritually. Law, with-
out obedience, is like faith without works-—
man without soul, or a body without spirit.
Obedience is the very life principle of law.
The laws of a people, country or nation are of
but little value without obedience, for they
will be neither enforced nor kept. The law
which saith, “Thou shalt not commit adul-
tery ;” if a man commit adultery, how is he
benefited by the law? He may meet the
penalty of the law by chastisement or im-
prisonment; but unless his confinement or
sufferings by such penalty work repentance,
he will again sin when opportunity offers.

In tracing back God’s ‘dealings with his
creature—man-—we find the original law de-
livered to him bylhis Creator, when placed in
the Garden of Eden, was, “Of every tree of
the garden thou mayest freely eat ; but of the
Tree of the Knowledge of Good and Evil, thou
shalt not eat of it: for in the day that thou
eatest thereof, thou shalt surely die.” This
was God’s law or commandment to man in
the beginning. Didman keep this law? N ow,
this law, whether given to man verbally or
written upon his heart-intuitive knowledge—
it matters not. He was, doubtless, made able
to comprehend ,it. The breath of the
Almighty breathed‘ into man, by which he
became a living soul, endowed him with rea-
son and understanding sufficient to know his
duty to his Maker, and What was in that day

required of him.
By disobedience to law, to the command-

ment or the knowledge of God implanted in
the soul, man lost his union and communion
with his Creator, and his right to the Tree of
Life, which was also in the garden placed.
Shame and dishonor ensued; yea, even death!
Consequently, the disposition in man to hide
in the bushes, to evade the countenance of the
Almighty. Man discovered his own naked-
ness. He knew he had transgressed God’s
law. He was fearful of the consequences-
the doom pronounced upon disobedience-—the

penalty of the law.
The promise of God afterwards given to

man, that the “seed of the woman should
bruise the serpent’s head,” has ever been
man’s anchor and hope through all time of the
past up to the present. And ever since the
sad event of the fall, it has been man’s duty
and privilege, through God’s goodness and
mercy, to be eradicating from his soul the
bane then received by disobedience.

Jesus Christ opened the door, and led the
way to man’s redemption. “All who will
may partake of the waters of life freely.”
Man is still left to choose or refuse. “ Come
unto me all ye that labor andare heavy laden,
and I will give you rest. Take my.yoke upon
you, and learn of me; for I am meek and
lowly in heart; and ye shall find rest to your
souls. For my yoke is easy, and my burden
is light.”

 

_TIIfE SI-IAKER.

83

From the day of the original transgression

-of God’s law, there have always been ‘ministers
or teachers of God’s word, those endowed

with a measure of lightand truth, suflicient
to show mankind their duty, and to lead them
upward (by degrees) from death to life, if
they would yield obedience to the divine
truths made known by those empowered to
teach. Those who ‘were obedient to the in-
structions and "warnings of Noah, were saved
from the mighty deluge which was about to
destroy the world. Abram was a teacher of
righteousness. His faith and obedience was

an example to mankind, worthy of imitation.

Obedience to God’s laws through Moses, was
leading the human race, step by step, higher
up the Ladder of Progress, into a knowledge
of God’s will to man, as pertaining to the work
of his redemption from under the curse.

It is as impossible for man, in his lost state

and condition, to become imniediatelyrein-_ J

stated, or joined in full union and communion
with his Creator—God— to be redeemed from
the fall, all at once, as it is fora child ‘who
has commenced to learn his a, b, c, in literary
knowledge, to become immediately master of
the arts andsciences. He has departed from
the true knowledge of his Maker, and must
retrace hissteps, grow into the knowledge of
the truth, by degrees, as he has departed from
it. For man did not—could not fall into the
lowest state of degradation all at once. This
immediate conversion and redemption from
death to life, without self—mortification, and a
daily cross-bearing, is a deception. The im-
puted righteousness of Christ, which is said
to release converted souls from all responsi-

bilityand trouble thereafter, on the part of the

sinner, is a false covering of the adversary of
souls, designed to ease the consciences of men
and women, ‘and lull them into sleep and
death, deeper than before. “Except a man
deny_himself, take up his cross and follow
me,” saith Jesus, “ he cannot be my disciple.”

Jesus did not effect the great work of over-
coming the world in himself, in a moment, an
hour, nor a day. It was by daily training from
childhood to manhood, up to the time of his
Baptism in the River Jordan, and many sor-

. rowful days thereafter. . How greatly was he

tempted, and how severe were his struggles,
combatting with his enemy, the Devil (what-
ever may have been his form or feature) which,
according to Scripture account, lasted forty
days and nights! “ The kingdom of heaven
suffereth violence, and the violent take it by
force.”

Jesus set the example of daily cross-bear-
ing, overcoming evil with good, whenever and
wherever opportunity offered. “ Let him that
nameth the name of Christ depart from
iniquity.” The law of Moses served as a
schoolmaster to lead souls to Christ. In
obedience to that law the children of Israel
inherited the promised land—-a land flowing
with milk and honey.

If there had been no law or commandment
saying, “ Thou shalt not kill; Thou shalt not
steal; Thou shalt. not commit adultery,” etc.,
man would not be culpable for so doing. By
the knowledge of the law, ‘sin in revealed.
“ Where there is no law, there is no transgres-
sion.” “ For sin is the transgression of the

law.” Jesus Christ came into the world to
put an end to sin, and introduce an everlast-
ing righteousness. This he did by overcom-
ing the woe'3.d in himself, and setting an ex-
ample for others to do likewise.

“ I am the Resurrection,” said Christ. Man
must be resurrected from death and deathly
works, into the new life, which is in Christ.
He must be born again. This new birth is
spiritual, not carnal-not physical. “ Except
a man be born again,” said Christ, “he can
not see the Kingdom of God.” This saying
of our Saviour was not comprehended by
Nicodemus. Our Savior explained it to him
more fully. That he must be born of the
spirit, and not after the flesh. “ That which
is born of the flesh is flesh, and that which is
born of the spirit is spirit. . Marvel not that I
say unto you, ye must be born again.”
Mankind, instead of being led by the spirit
of Christ, which worketh by love and purity
of heart, are governed too much by selfish-
ness, passion, pride and lust; seeking their
own ease and aggrandizement, not G,gd’s
honor and glory.

Trace the travel and progress of the
children of Israel from their rise to their fall
--from their deliverance from Egyptian bond-
age to the destruction of Jerusalem; and you
will find that in all or "nearly all cases, where
they were subject to God’s word and law to
them, prosperity attended; but when they re-
jected or disobeyed, they were smitten by
their enemies, or in some way suffered loss.
It reasoned not who was ruler, judge or king
over the people, disobedience to God’s re-
quirements always brought trouble. Kings
and rulers may err and deviate to the right
and left of the true standard of Truth and
Equity, but God’s word abideth forever.
Principles vary not. While under the law,
all must be subject to the law. But when

having come out from under the old com—;

mandment into the new, or covenant of Grace,

the latter takes the pre—eminence—the old is’

fulfilled-—as in Jesus Christ. “One jot or
one tittle shall in nowise pass from the law
till all be fulfilled.” Jesus Christ was the
end of the law to them that believe—those
who walk no more after the flesh, but after
the spirit—who follow not the ‘first Adam in
the work of generation, but the Second
Adam in the work of the regeneration.

If we say we have no faith in such a one or
ones, or that we have no confidence in the
administration of God’s law by or through
such individuals or persons called to be rul-
ers in the Church or House of God, are
we justified in rejecting, or in going contrary
to their counsel and instruction ? Such
are ministers of God’s word or law; and
obedience to the law or testimony is required
of all under it. If we respect not the person
or persons, have respect for God’s law,
though administered by them. The principles
of truth and right should govern us, not pas-
sion and partial feelings. Man cannot change
principles by misdirection or misapplication
of them. i

Jesus said, “ If a man love me he will keep
my sayings.” Many professors of Christianity

make great pretensions of their love to God, '

or love to Christ, who really are unwilling to
prove their love by acts of kindness, self-
denial and the daily cross, as Jesus did. They

"seem willing to name the name of Christ, but

unwilling to depart from iniquity.

The teachings of our Lord and Saviour were
on this wise: “ 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.” “ Whosoever shall
smite thee on thy right cheek, turn to him the
other also.” “Render not evil for evil, but
good for evil.” ~

Here is a new commandment given under
the gospel dispensation. It is Universal
Love. No more an eye for an eye, a tooth
for a tooth, but love and good will toward all
men. No more war and bloodshed, strife and
contention, selfishness and individual promo-
tion, one rising above another with superior
claims and usurpation, but community of
goods, united interests, brotherly and sisterly
love, justice, righteousness and equity in all
things. No special toleration for particular,

personal fellowship, or affection for this or ’

that one, but it is all ours—universa1 brother-
hood. . ,

Every house set in order must have laws,
rules and regulations to keep it so. But who-
ever knew one kept in that condition, unless
the gift or principie of obedience reigned
there? D. A. BUCKINGHATQI.

Truth, Faith, and Reason.

Truth and reality must be the basis of all"

moral excellence and durable bliss.

Fiction and false views, like unsuspected
counterfeit coin, may appear like reality, and
give great present satisfaction, but sooner or
later the deception will be discovered, when
the sting of disappointment will succeed, and
be in proportion to the ever-departed joy.

As we rarely or never discover the true
amount of large accounts, without carefully
considering and adding each particular item,
so neither shall we ever attain to truth without
patient and careful investigation.‘

lVe may reasonably suspect the man who
requires us to believe without investigation,
for, if he be neither dishonest nor designing,
he must be under the influence of a credulity
that renders his opinions unreliable.

He that imposes first on his own under-
standing by believing without examination,
will most likely impose on that of others, if
permitted.

He that has thoroughly investigated a sub-
ject, and satisfied his own understanding of its
truth, far from wishing others to take it upon
trust, earnestly desires them to examine for
themselves. >

There can be no permanent happiness, only
in conformity to the truth and reality of things ;
whatever is forced, far—fetched, or false, must
ultimately fail.

Man assertions do not make one truth.

He t lat does nothing but that which is good,
says nothing but that which is true, thinks
nothing but that which is pure, need not fear
being put to shame.

“ All power,” said Jesus, “in heaven and

84.

TIJE S]}IAI{E-R.

earth is given me,” 1'. e., all power—the power
of God is pledged for the support of my gospel,
the truth which I have taught, for truth is
Almighty. God is truth. 4

O, Heavenly Father, teachme thy truth!
my desire is to believe all that is true, and
practice all I believe.

If we cannot bring truth to agree with our

wishes, we must subject our desires to truth.

We never act rationally while in our affec-
tions we give temporal things the ascendancy
over those which are spiritual and eternal.

To deceive, and act the hypocrite, costs
more than sincerely to be what we pretend.

‘How base, then, is hypocrisy.
Universal truth comprehends all the real‘

qualities, relations, and dependencies that
exist in and between all things in the universe.
Some’ small portion of these have been dis-
covered by, or revealed to, man.

For convenience of investigation, universal
truth may be divided into two departments,
Moral and Physical —-the one relating to mind,
the other to matter.

All truth is precious, but truth in relation
to moral subjects is infinitely more important
than that which merely relates to the physical,
inasmuch as it relates to the present and eternal
well-being of infinite millions of immortal in-
telligences. PELHAM.

The World.
What is the world? A l';lind§ing maze.
Whcrelsin hath marked ten thousand ways,
’ Its victims to ensnarn;
Tl_1ey’re broad, they’re winding, and aslope,
'.I‘hey’re void of truth, and void of hope,
All ending in despair.

Millions of travelers throng these roads,
Borne down by sin in heavy loads,
To dark and dismal night.
One humble patth, that never bends,
Narrow, yet rough and steep. ascends
From darkness into light.

15 there no guide to show that path 2
The Gospel! He alone who hath
The Gospel, need not stray;
But he who hath, yet doth not give
The Gospel light that souls may live’,
Himself shall lose the way.

DANIEL Onourr, Ennelcl, Conn.

Hampton Logic.
In order that a religious superstructure of
organization may be eternal -in duration, its

foundations must be deeply laid in a substra-

tum of Eternal Truth. In accordance with
this proposition, I propose to show that We,
as a Church of Believers in Christ’s first and
second appearing, are based upon an immut-

able and steadfast foundation, impregnable to A

any assault, so long as we ourselves continue
to build thereon ; conferring upon each faith-
ful builder complete immunity from sorrow
and danger, and, finally, placing such in a

condition of sinless perfection, completely‘

saving all souls, in all worlds, who are
obedient to its practical suggestions : , '

1. The highest wisdom possible to be
brought to bear on human weal must» be em-
braced in that plan only, which, in its prac-
tical results, will secure the greatest good to
the greatest number. i

2. Again, this wisdom can reach and benefit
man only through the agency of a universal

law-—that the less is and must be blest of the
better. In other words, those possessing a
measure of wisdom, goodness and perfection,
must reach higher degrees of these through
the agency of those possessing a greater
amount of wisdom, goodness, etc., or remain
forever where they are.

Now, if our system of religious life can be
proved to stand upon these two immutable
principles, it is safe for all time and eternity.
Let us see: I remark then, first, that we are
organized on the plan of the Pentecostal
Church of Jesus ; that is to say, we have all
things in common, none being permitted to
consider‘ or to call aught that he holds his
own, but distribution made as each has need.
We are equally conditioned according to our
several needs and circumstances relative to
labor and clothes—equal in facilities for intel-
lectual improvement, and equal in all the

‘gifts, graces and consolations of the Holy
'Spirit.

And, moreover, the sexes are equal
in regard to the distribution" of powers, privi-
leges, responsibilities and ofiices, in‘ the ad-
ministration of the government of our organi-
zation, in things temporal and spiritual. Is
not our organization, on this principle, the
only one capable of securing the greatest good
to the greatest number; at least the best that
can be devised for man, during his abode on
this earth?

A society or organization based on these

~princi'ples‘ is manipulated with undeviating

reference to that great law of the universe, by
which “ the less is blest of the better.”
here, it seems to me, is the point in which the
Religious System, based on the foregoing
principles, pre-eminently lays legitimate claim
to a foundation firm as the everlasting hills.
Every individual of Christ’s true Church,
from the least child to the highest ofliicer, is

lmediately superintended and cared for  all

the orders and spheres of the heavens who
are farther progressed than he is ; and super-
intended immediately by an order of persons
supposed to be sufiiciently in advance of him
to subserve his every purpose for protection,
and salvation from sin, as well as for growth
in grace and holiness 1 -
Now, this Divine Arrangement does not
terminate in the highest representatives there-
of here on the earth, but is continued through
many orders, reaching, in its sublime gyra-
tions, our Mother Ann and Jesus our Father,
then their direct ministering angels and intel-
ligences, etc., passing on through myriads on
myriads of heavenly orders of spirits; in fact
passing into a boundless infinitude of arrange-
ment whose end is nowhere. If this sublime
system of agency terminated at the highest
point reached here in time, how could we be
linked to the great battery of heaven, so as to
receive its magnetic influence, and through
that, our power to progress .7 VVe have better
assurances. This connecting, transmitting
claim of agency passes beyond the gateway of
death, and on through sphere after sphere and
order after order of heavenly intelligences,
even ad i/n,fim't'um. _
Jesus and Ann are only heavenly links in
the great chain or concatenation of agencies,
through which the magnetisms and powers of
progress are transmitted to all below them,

And _

for the purposes of spirit culture in holiness,
and every good and perfect gift. That there
is no end to this series of agencies, I think I
have the best of reasons for believing, viewing
the subject from philosophical and logical
points. Besides, I have the testimony of one
who declared, “there was no end to the
heavens,” when interrogated upon the subject
of the different orders therein. Then the
query arises, where is the great center of this
magnetic influence, permeating every part of
the universe, and moving by grand and sub-

lime pulsations through the countless heavens,

and earths, which “ roll in the depths of im-
mensity 2”

I answer: Where there is no circumference
there can be no center; consequently this
Divine influence is distributed wherever the
visible or invisible machinery is found for its
transmission in the Whole concatenation of in-
dividualized intelligences throughout the uni-
verse. The direction of this power of the All

, Father and All Mother is forevertoward-higlier
' and higher degrees of perfection in‘ goodness and

intelligence, from lower and more imperfect
conditions. It maybe av-s~ked:'Do you not,
by this argument, destroy the theory of 3
personal God outside of and independent of
the universe of forms and forces? Answer‘-
ing this question indirectly, we think we fur-
nish a “local habitation and a name” for the
Father and Mother God, more consistent than
any other theory can develop; and indeed any
other theory or ascription of personality to
God, will not bear the rigid scrutiny of logic
or common sense for a moment ; so at least it
seems to the writer. The universe then is the
home of our Father and Mother, and all pro-
gressive manifestations are the results of their
influence and presence. This must be so, for
if the universe of mind and matter is bound-
less and infinite, no God can be predicated as
having a separate, personal existence outside
of it, because there is no outside, and, conse-
quently, 'no room for such existence. Again,
if the universe is peopled by infinite myriads
of entities and individual intelligences, and the
Father and Mother spirit permeate and abide
in these, what need of a separate, incompre-
hensible abode outside of all these, or if these
are infinite in extent, which is Ann Lee’s tes-
timony, what room, as before stated, is left
for this separate abode? ‘Nherr we pray,
we pray to all the hosts’ of heaven, even the
myriads of individualized intelligences embrac-
ing the entire universe who are greater, holier
and more perfect than ourselves; through
these we reach the heavenly Father and
Mother, who reside in this multinomial series
as a: sublime whole. Is not this praying to
the All Father and Mother in their entirety, as
far as we can have any intelligent comprehen-
sion of that entirety ? ' But in this view is im-
plied the great law of the universe, that “the
less is blest of the better,” and through this,
that other condition, the plan by which the
greatest good is secured to the greatest num-
ber. Millions of purposes are subserved
through the medium of this arrangement, hav-
ing for their object the best and highest re-
sults in the evolution of all things toward
perfection. Among these benevolent purposes

 

luv r1VrivIvr*' ‘ *“" :

 

TIE-IE SHAKER.

85

and intents, the eternal progress of man in in-
telligence, and greater and greater degrees of
goodness and consequent salvation and happi-
ness, stand pre-eminent. Jesus being the
most holy, as well as the most intelligent
organizer of which we have any history, and
Mother Ann Lee having organized her Church
precisely after Jesus’ model, and both being
based upon the two eternal laws of the
universe (above stated), therefore it would
seem to be proved that the foundation of the
Church of Christ’s second appearing is sure,
steadfast, eternal, one upon _which we may
forever build in safety, passing on from grace
to grace and from glory to glory forever,
evolving from age to age higher degrees of in-
telligence, goodness and felicity during all the
endless ages of the interminable future.
0. C. IIAluProN.

The Flowers.

I walked through a beautiful garden so green,

My heart was quite illled with delight at t.he scene;
The flowers were all blooming, most gorgeously

dressed;
But soon sad emotions my spirit depressed;
For this thought came o’er me: How short is your
stay,

Ye beautiful flowers, so brilliant and gay ?

VVith leaves now expanding, with‘ colors so bright,
And buds bursting sweetly the eye to delight;
Refreshed by the dews of the morning so fair,
Exhaling sweet odors, perfuming the air;

But all those enchantments, so gay to the eye,
Though rich in their beauty, soon wither and die.

The beautiful summerl—how soon it is o’er,

And the bloom of the flowers is remembered no
more;

But deep in the heart that is free from all stain,

There are flowers that bloom, and their beauty re-
tain 5

No rough wintry storms, nor fierce tempcsts that roll

Can harm those sweet flowers that bloom in the soul;

’Mid the hot scorching rays of earth’s flerce summer
sun,

Their freshness and vigor appear just begun.

They will blossom anew in that heavenly land,

VVhere joys are eternal and beauties expand;

Where pure crystal streamlets continually roll

To water those flowers that bloom in the soul.
PLEASANT HILL, Ky. POLLY M. RUPE.

 

THE following article speaks -for itself.
Some of our correspondents need just this in-
struction, with additions. We have some
otherwise good articles. on hand, which we
know not what to do with, while very many
have been reluctaiyly hurled into the waste
basket:

The Lowell Courier says: “When will
that millenium for editors arrive when cor-
respondents and writers for the press will no
longer fill their articles ‘with such abbrevia-
tions as “Sect.” for secretary, “ Pres.” for
president, “o’clk.” for o’clock and the like?
when they will not interlard their sentences
with nondescript hieroglyphics which they
think answer for punctuation, but which are
as meaningless to the typographical eye as an
inscription from the Moabite stone P when will
they not underscore every third word under
the mistaken notion that the italic fronts of
type are as large as the Roman? It is ordin-
arily easier for the journalist to copy a piece
of manuscript than attempt to edit that fur-
nished by those unaccustomed to write for the
press. And yet the only directions to be fol-
lowed are the simplest : to let the manuscript
alone after putting down the words needed to
express the meaning. As for not writing on
bot.h sides of the paper, we despair of ever
beating that into the heads of correspon-
dents.”

Materialism. _

The influence of Spiritualism, and its wide-
spread action, is, indeed, one of the wonders
of the nineteenth century. And, while it is a
fulfillment of past predictions, it is also a
prophecy that the face of modern civilization
will undergo a change. I

Several years (about 1843) before the ad-
vent of the “ rappings,” I heard the following
prophecy uttered: “ That which you have
witnessed (Spiritualism on a small scale
among the Shakers, will break forth among
the world.” This prophecy struck me with
much force, for I saw in its fulfillment, revo-
lutionary results. It has been, and is being
fulfilled to an overflow beyond measure.

The mission of Spiritualism thus far has
been to arrest materialism, and to disintegrate
old organizations and ideas. All attempts by
spiritualists to organize, have made bad worse.

In the present phase of Spiritualism, there
also is a prophecy, namely: “ That as a wave
of spiritual light has reached rudimental
humanity, so it will be succeeded by a wave
of light and warmth combined, producing re-
ligious conviction, which, in its results, will
be organizing. The elements with which to
organize are plentifully strewn all over the
realms of sentiment and intelligence. Promi-
nently among these will ,be new 1'eligious
formations ; the organization of labor, and its
results; physiological matters, referring them-
selves to the right use of the generative and
nutritive functions. Also, governmental
adaptations, taking cognizance of property in,
and the distribution of, land, with the aboli-
tion of usury.* Getting into debt makes a
man a slave; and taking usury makes a man
a robber, abstractly. Quietly standing amid
the din of human thought, is the Shaker
form of human social life——“_not numbered
with‘ the nations”——-a Peak, isolated and
alone. Its foundations not resting on mere
human animal emotions, but on their denial,
as a substratum, to be overlaid with human-
divine emotions, as a new base of action.

Human reproductive emotions are the foun-
dations of all forms of social life; domestic
happiness and embroilments rest there also.
Hence the wisdom of watching the heart, the
emotions—with all diligence——for out of them
are the issues of hate and war, as well as of
love and peace.

One of the prominent sentiments of society
at present is in the direction of a permanent
amelioration and elevation of humanity as a
whole. Governments that rule by might and
power, force and fraud, as do lions and tigers,
are less and less acceptable. The power to
obtain and possess wealth, by merely lending

*The law of Moses required an equal division of the
land to the Jewish people. It also made provision
for such of them as might be too poor to cultivate
their lots, for it, in the name of God of Israel, called
upon the more Wealthy of the people to give, or lend,
to their poor brethren all they might be in need of
for that purpose, without asking or receiving either
usury or 2'.n.crease. And, moreover, if (through
poverty or misfortune) any of the poor were unable

to discharge the debt before the end of the sixtlf

year, they were, in the serenth (or Sabbatical year) to
be freely and entirely liberated from all and every
demand of their creditors.

What a brilliant contrast is herein presented be-
tween the ilfosmfcrzl and the (as it is very improperly
called) “ Ch/rz'sI’ian” modes of providing the means of
subsistence for the poor!

money without creating any wealth, is too
palpably iniquitous to be recognized under any
othendenomination than that of Satanic. The
antagonism between the accumulated products
of labor and the laborer, shows such a devia-
tion from the rule of right as justifies an as-
sertion to which I have to plead guilty,
“That humanity is now comparatively in
hell.” All over Christendom war establish-
ments exist to kill and destroy, associated
with extensive efforts, at home and abroad, to
preach a gospel of peace, mercy and love,
which is comparatively heaven yet. This is
so outrageous and unnatural a mixture, that
there can be no wonder in truthful men and
women spurning with contempt such a com-
bination, and looking elsewhere than to the
meeting-house or the churches for hope and
peace. Such a state of things so long con-
tinued has brought forth the infidel dogmatic
materialist. He is the product of the absence
of the divine in “ the powers that be,” coupled
with doings which violate the common sense,
as well as the higher instincts of humanity.

That form of materialism which ignored
spiritual facts is to me the most’ illogical of all
isms, because spiritual entities and their
forces are the most material of all things,’ and
are eternally manifesting themselves in tan-
gible creations or effects. Our world is a
world of effects modified by conditions; the
unseen world is the world of causes-—of
spiritual intelligent forces. The most repug-
nant form of materialism is found in a pray-
ing, fighting, singing Christianity. To all
doubters I would say, “ Doubt, but be
honest ;” yet, do not allow doubting to make
ruts, lest the wheels of progress should get
bemired, and new and open ground could not
be reached. ‘ '

A few days ago a person said to me, “ I am
amaterialist; what my five senses can take
cognizance of, I can believe.” He then began
to decry Spiritualism as a humbug. To prove
it so, he and some friends formed a circle, and
the table began to move; abulky person
placed himself on the table, and still the table
moved. His idea is, that the force that
moved the table was confined to those in the
body. I then began to analyze and illustrate
somewhat as follows: It was not the bodies
of those who formed the circle that moved the
table, but an unseen impalpable force in pos
session of the circle. I then drew his atten-
tion to the indubitable evidences of spirit en-
tity. I asked him if he ever had seen a dead
spirit? implying, that as spirits in the body
(taking him on his own ground), being in
possession of an unseen impalpable force,
when out of the body, would not be destitute
of the same attribute. Spirit is force organ-
ized. Force is eternal, and that power which
renders force subservient to intelligent Will,
could not be less than eternal.

He related the following : “ He had a friend
engaged in carrying (by water) butter to
market. At a distance of more than a hun-
dred miles, he saw his friend’s vessel go to
pieces ; in a few days he had a letter inform-
ing him of the loss. I remarked that he was
in possession of another sense in addition to
the five.”

lllli IE "I ifi. ill iii ..—»Ii- ‘ i"ii......,._ » _RL

86

THE SHAKER.

A person well known and of good standing
among his friends, had spent the best part of
his life an invulnerable materialist; and had
shown his great devotion to truth by much
doubting. This, with its associate cavilmg,
had made some ruts in his mind. Spiritual-
ism came in his way—in his family, if I don’t
mistake. On its appearance, he met it with
his old tactics; but the manifestations came
so thick and strong that the old ruts caved in,
and he appeared in print, declaring his con-
version and adhesion to the truth of disem-
bodied spirit-entity. Robert Owen, the social
reformer and materialist, was met in the same
way, and with the dignity of a true man, and
the simplicity of a child, he accepted Spirit-
ualism as a substantial reality.

The many proofs of spirit-entity have so
thinned the ranks of the whole class of ‘earthly
materialists, that a corporal’s guard is about
all that is left of them. One fact.dissipates
the whole fabric of their doubts and negations.

I consider anti-religious materialism as only
a. passing phase of abnormal spirit-life, in-
duced (as above stated) by long-continued
outrages. against the common sense and
higher instincts of humanity which, by its
love of truth, has providentially operated to
destroy the system that gave it birth, a sys-
tem falsely called “Christian,” but which
(its professions and practices considered) is
really the most Satanic the world has ever
beheld.

I have been asked, “What is your idea of
God P” Upon this subject I have but few
words to offer. I am capable of thought
and of organizing thoughts, and of manifest-
ing them in external forms. I am child
enough to believe that I had a father and
a mother; and that there is a Great Central
Father and Mother of us all, who are capable
of thought, and of organizing thoughts, even
as I am, and of manifesting those thoughts by
creations so grand and good, as to impress
me with wonder, admiration and awe. They
are not far from any one of us. I will follow
on to know them.

I am thankful for the “express image” of
their Divineattributes, as manifested through
their first-born Son and Daughter from the
human family—Jesus of Nazareth, and Ann
of Manchester, which manifestation, with in-
crease, is still continued through their succes-
sors in Christ—the Shaker Church, of their
own establishing. These I will follow, to
them I will gather, as to the properly anointed
Shepherds of those whom Jesus Christ
designated a “little flock.” "

“ Come !” and (with me) learn of them, for
they are “meek and lowly in heart.” They
seek not their own but others’ welfare.

DANIEL FRASER, Mt. Lebanon, N. Y.

“ Virtue‘ alone is Happiness
Below.”

And, of course, the more perfect the virtue the
more perfect the happiness. Self-indulgence is not
virtue. Virtue is selt‘-denial--“ the narrow way that
leadeth unto lil'e”—l1appiness. Vice is sell‘-indulgence,
gratification-—“the broad road that leadeth unto
death"~$1nhappiness. Norma UNION, O.

Consectatien,
According to \Vebster, means “devoted to
sacred uses.’ ’ Letfius consider this important
subject. \Ve, as members of the Society of
Believers, have covenanted to consccrate our
all to the upbuilding of the principles of Zion.
This is a weighty obligation ! It signifies oir
willingness to sacrifice our Worldly inclina-
tions, and yield obedience to a visible lead.
These cannot be accomplished by following our
own inclinations, unless these are consecrated
and ratified by the Church. If I say I am
consecrated, yet claim the right to dispose of
my services as I think proper, I give the lie to
my profession, for I have solemnly agreed to
yield myself obediently to a visible Lead, and

. failing to do so destroys my avowal of conse-

cration. - No matter how talented an individual
may be, if not consecrated, he may be the
means of great discord, and the cause of
S'ociety’s failure of blessing. Consecrated
truly, will be the devotion of our all for the
benefit of mankind, having no selfish objects
in view, no personal desires to gratify ; looking
not for any reward, other than an approving
conscience; standing firm for the cause of truth
and justice ; devoted to the right because it is
right. Then are we truly consecrated.
G. B. PRICE, Shakers, N. Y.

 

Angel’s Call.
Hear the voice of Angel spirits
Calling loudly unto all,
"Come up higher—Come away from
Sinful acts by Adam's fall. _
“ Leave behind all works of darkness-—
Leave a life of sin and woel
Live to God—-live pure and holy,
\Vhile upon this earth below.

“ God's right arm will guide you yonder,
Far above earth's pleasures vain,

Whex'e pure joys, substantial, holy,
With you cvermore remain.

“ Then let all be found advancing-
Toiling with a heart and will ;
Laying waste the haunts of cvil,
And the Oil of Love distill.”
Snaxrzns, N. Y. ANN BUCKINGHAM.

Truth’s Mission.

All hail with joy the blessed day,
That gospel truth may wing its way
O’cr this heaven-favored land of ours,
To aid the s0ul’s expanding powers.

0, mayit enter every heart,

And quenchless light and faith impart;
Until the kingdom here shall come,

To be the humble seeker's home.

0, Gospel, gentle as a dove,

Thine olive branch of peace and love
Shall guide the weary travclcr’s feet,
Through fields where hostile armies meet.

For in ea1jth’sfield of toil and strife,
The soul that seeks the higher life
VVill, by thy talismanic charm,

Be kept secure from every harm.

Thou art the very Source of Truth,—-
A lamp alike to age and youth,-—
From each polluting thing a shield,
For all in thee, to God are scaled.

Bright Gospel, let thy glory roll

In thunder tones from pole to pole;

And wake the slumbering ones of earth,
To struggle for the heavenly birth.

Yea, cast the veil of night aside,
And break the bands of sin and pride ;
Unto the sorrowing race of man
Reveal B€llVatl0l1"S lowly plan.
L. A. WooDwAnD, Whitewater, O.

The Omnipresence of Deity.

Alas, how weak, short-sighted, and incon-
sistent are we! We may say we feel the
power of God within us, but would be shocked
to hear one say, “ I feel God within me.” It
will do very well to say that no "soul can be
saved without the operation and indwelling of
the spirit of God; we should be startled to
hear one say he could not be saved without
the indwelling of God in his soul. So, we
hesitate not to admit that God is Onmipotent
—Almighty, but we can scarcely grant the pos-
sibility of his ubiquity. We must fix him a
local habitation, give him a form, and take
from him Infinity. Nevertheless, we may be
assured that wherever the power of God is
felt or perceived, there is the 'God of Power,
since it is as absurd to suppose the power of
God without God, as to suppose God without
power. VVhere the spirit of God is, there is
God, for God is spirit; and it would be as
absurd to suppose the Spirit of God without
God, as to suppose God without Spirit. It is
a mere figment of the fancy to suppose that
the Spirit of God is something distinct from
God, and is as absurd as to consider the mind
or spirit of man something distinct from man.
The phrase, “Spirit of God,” may be defined
as God’s influence, and it is mostly applied to
the manifestation of Divine power in individual-
ized being—-an inspirational saving influence
of God in the soul of man. As to the Omni-
presence of God, which is so much more diffi-
cult for some to perceive than his Omnipotence,
it will be found that the latter cannot be
rationally conceived to exist without the
former. It must be admitted that where God
is there is power, and because his presence is
infinite, his power must also be infinite; and
it is for this very reason that his power is
infinite, because he is everywhere, there ready
to do what he sees should be done. “ The eye
of the Lord is in every place, beholding the
evil and the good.” (Prov. xv., 3.) Again,
His Omniscience can no more be rationally
admitted Without supposing his Omnipresence,
than can his Omnipotence. Inasmuch as he
is everywhere present, he in every place sees
and knows all that exists or takes place, and
happy is he who believes that nothing, the
most minute, can take place without, at least,
his notice. “ The very hairs of your head,”
said Jesus, “ are all numbered, and not one of
them falls to the ground without your Heavenly
Father’s notice-—not one sparrow falls to the
ground without your Father.” How could he
have taught the ubiquity of God in stronger
language? How, more clearly and cogently,
could he have set forth the infinity of his
power and providence, his goodness and govern-
ment even in the most minute things ? Happy
are they who heartily and habitually believe in
this Omnipresence and infinite goodness of
God, the Heavenly Father and Mother, and
who are reconciled to everything which He
permits; who see his footsteps in every thing
Without them, and feel Him “ working within
them to will and to do of his own good
pleasure,” being conscious that they are daily
and faithful co-workers with him. By Father
and Mother, I do not mean two distinct
persons or beings in Deity,'but that in the one

THE ‘SHAKER.

87

Infinite Spirit or Divine Essence, there exists
the attributes of Father and Mother, just as!
much the one as the other. But Father and
Mother are the names of relations, not of
essences, and belong to that class of things
which logicians call accidents. They are acci-
dental qualities or titles. This by-the-by.
VVe will proceed with our main subject, the
Omnipresence. If it is diflicult to conceive the
ubiquity of Deity, how shall we comprehend
his eternity? How shall we grasp the tre-
mendous thought that “ He inhabiteth eter-
nity !” (Isa. lvii., 15)-——that all time, allbeing,
and all possible events, past, present, and to
come, are alike intimately present with ‘him,
so that he “inhabits,” dwells in, and compre-
hends the whole as fully and clearly as the
least iparts—-that, as he inhabits and fills infi-
nite space, so he as perfectly inhabits and
comprehends the whole infinite duration? Yet
all this is but a faint and inadequate idea of
his infinity. Our ideas on this subject must
always be imperfect, and can only amount to
this, that after extending them to the utmost
bounds of thought on every-side, there is still
something to be added—an infinity of greatness
and glory beyond, that a finite mind can never
reach. Yet even such inadequate thoughts of
Deity are profitable and consoling, when we
consider that this incomprehensible infinity of
power and goodness stands pledged for the
protection and final happiness of all who put
their trust in him and obey his laws. Into
what insignificance and nothingness we little
worms do sink, with all our boasted greatness!
Surely, if God Were anything less than infinite
we should be entirely overlooked. But while
the thought of his infinity humbles us in the
dust, it consolingly assures us that we cannot
exist without his special notice and regard.
For if we should conceive of the least animalcule
or atom existing somewhere in the universe
out of the reach of his knowledge and notice,
we should instantly destroy the idea of his
infinity, yea, of his existence, because if one
animalcule or atom can exist without his
creative and sustaining power, thousands more
—yea, all the animals and atoms in the
universe can exist without him! Thus, the
necessity of God’s infinity rests on the same
foundation as that of his existence, and we
cannot overturn one without destroying the
other. R. W. PELHAM.

SIIAKERISM is a desperate remedy for a des-
perate disease. It is radical, certainly, and it
is a question whether any less radical measure
can meet the appalling character of the pas-
sions, as they appear in the unvarnished
manifestations of every day life. But whether
it be a finality or not, it is manifest that there
can scarcely be even a decent degree of saint-
liness till men and women are able to live a
celibate life, so long as duty, inspiration or
reason shall dictate. If there be a possibility
of living out a partial afiiliation of fraternal
love and sexual passion, without the Qast iron
rules imposed by monogamic marriage and the
Shaker brotherhood, the road to it lies through
Shaker grounds, at least.—New Campaign.

To the Juvenile Class.

Childhood, Youth, Zllrmhood, and Old flge
are analogous to the seasons. The human
heart represents the soil. Childhood is the
spring time of life. Then is the proper time
to prepare the mind and heart to receive the
seeds of truth, such as Honesty, Chastity,
Meekness and Love. The heart, like the earth,
contains seeds or germs that would grow spon-
taneously and bring forth fruit ; but an enemy
has infused poison into the soil, and sowed
seeds there that are not pure and good, and, if
left to grow,w0uld produce wild and bitter fruit,
if not decidedly poisonous, and they are un-
worthy to occupy a place in such a beautiful
garden as the human heart should be. Hence
the necessity for commencing early to plow
deep, that we mayupturn the soil andidestroy
any vile Weed that may already have taken
root there. Some young persons cling with
great tenacity to those plants which spring
spontaneously from the heart, because they are
pleasant to the eye and sweet to the taste, and
are not very bad. But, if wise, we shall seek
the best—-the very best. There is only so much
soil, and we can ill—afi‘ord space, even for the
indifferent. If young minds would only decide
upon one point, i. e., that they will always
relinquish the inferior for the superior, and
welcome the hand of the cultivator to pass
over them, and pluck up and cut down every-
thing but the_useful and the good, then, through
the medium and by the help of those instru-
ments which the great Husbandman of souls
has provided, together with the action of the
spiritual and divine elements, wind, rain, dews
and sunshine, every good plant will flourish
and grow, and yield its increase a hundred fold.
And, like the industrious tiller of the material
soil, such will gather with a prudent hand all
the choice fruits in their season—natural and
spiritual truths——in science and religion, and
store the mind with all useful knowledge per-
taining to the life that is present and future,
and cause the reason and conscience tg be co-
workers in gathering all that is virtuous, good,
and true into the mind and heart. And when
spring, summer and autumn have passed, and
the infirmities of age creep upon them, they
will be able to wrap themselves in a mantle of
truth which they have woven, and feast upon
the fruits of their labors, until an angel mes-
senger is sent with his chariot to convey their
spirits home. Then they can lie down upon
their couch and be gathered in peace to their
spiritual fathers and mothers, to feast upon the
fruits of their toil in the bright summer land,
where the wintry winds can never reach them
more.

The change from the terrestrial to the
celestial spheres will be a source of joy, not of
sorrow and sadness, to those who have well-
performed all the duties pertaining to the rudi-
mentary sphere of existence._ The death-sting
is taken away, and the grave can have no
victory over the heart where nought but true
plants have been cultivated, and which will
continue their growth, and bear fruit in the
immortal land. Love-angels stand ready to
extend the hand of welcome to such, and to
offer the meed “well done, enter ‘into rest.”
But rest does not imply inaction. The highest

order of angels work. An approving conscience
in reference to the past will stimulate to future
action in the life and real home of the soul,
which is beyond the shadowy vale of time.

My young friends, you are now in the spring-
time of life. What is to be your future course
of action? Will you seek to satisfy the
emotional feelings which so often crave present
pleasure, at the expense of principle, and thus
produce the Wild flowers and plants of nature
at the expense of the good and the true—-
blight the finer feelings, and desecrate the soil
of your hearts ? Or, will you choose the better
part, and cultivate in your hearts innocence,
purity, child-like simplicity, and every other
virtue that will fit you to be companions of
angels in spheres above? .

In the celestial garden, immortal flowers are
blooming of the fairest, richest hue, and they
send forth a sweet perfume. It is the work of
the angels. They sow, and they reap What
they sow. They plant vineyards, andieat the
fruit of the vine. The blight, nor the canker-
worm does not reach that clinic, for there law
is not broken, and sin is not known.

Life in God.

Men are hunting for God, seriously looking
after a physical being who will compare with
their pre—conceived opinions of a Supreme
Being; by continuing the search, they will
certainly come up somewhere, perhaps among
the ancient Egyptians, Greeks, or Romans, for
they had gods many. The holy Saviour said,
“God is spirit, and they that worship him
must Worship in spirit.” Again, “ no man
hath seen God at any time,” for the simple
reason that he cannot be seen by the natural
eye. We may see and feel the agency of God
in our fellow beings, where he is manifest for
salvation; we judge of good men, who are
intellectually enlightened, by their actions-—
those who see, know, speak, and act the truth.
God is truth. _ Every work of God is founded
on truth, and the continued growth in truth is
a positive test that the work is divine; the
man of God is thus manifested to the world.
In the Lord Jesus was God manifest, in flesh
or humanity; so in his faithful followers, the
apostles, and thus in every pious man or woman
in his or her degree.

God is justice, and is manifested in every
just person, whose life is a continued exempli-
fication of the divine attribute.

God is love, and whenever and wherever love
flows into our souls direct, it is God, and from

the brethren and sisters, it is God flowing '

through his children to each other—-in fact,
love is the permeating and pervading, and all-
uniting bond of the universe.

God is wisdom, as seen in all his plans and
works ; for the universe of organized mind and‘
matter is planned and executed with the most
consummate skill and intelligence.

God is power, the motive power of the worlds
without end; this force of the Almighty is
continually in operation, carrying forward the
universal machinery; without this infinite and
continued propelling force, the whole would
cease action.

Growth, of every description, comes under

88

THE SHAKER

the same supervision and law of love, in the
development and maturation of all plants, and
their continuation and perfection by the im-
mutable'laws of increase.

To sum up, the‘ whole, both animate and
inanimate, the plan, the execution, and con-
tinuation of the vast expanse, all are of our
Heavenly Parents!

It will not do to talk of inherent principles,
for principles are only the emanations of the
Godhead, and of themselves they are simply a
nullity-— without the creative Original, a
blank. ’

If man is carelessly curious to see God, and
will not be satisfied to believe that he is,
because of his intangibility, as an ocular demon-
stration, let us ask him to make some experi-
ments on himself. He is moved by spirit or
intelligence ; has he ever had ocular demonstra-
tion of his own powers of thought?

Can he inform us of the mode, of the wonder-
ful Working of the machinery in the production
of his ideas, and his continuous faculties on
the complications of mind and matter?

Man is said to be a microcosm of the World,
of the solar system, and of the universe. In
him there is a center, or focus of thought; the
Whole body is moved and controlled by the
nerves connected with the power of thought,
and extending to the extremities of the animal
machinery. Also, the mind has the power of
self-control ; the whole economy of body and
mind is moved by the central controlling influ-
ence-—intelligence and love.

Looking at the solar system, we see the sun
himself, with his deputed power, in the center
of the dependent orbs, controlling and carrying
them with him in his unceasing cycles; this
system is in concatenation with another, and
it again has its joining; and so, by analogy,
the whole universe is joined to the Empyrean
of the Eternal; the center-the God-home of
intelligence and love!

Around this eternal center—the Empyrean-—
revolve the whole universe of mind and matter,
and from this inexhaustible sour-ce radiatelaw,
life, love, and intelligence to the whole creation.
God governs the universe of matter by fixed
and inherent laws; the universe of mind by
agency of ministering spirits.

And if We may be allowed and permitted
the figure of speech, by way of illustration: to
the Empyreal battery are connected all the
ethereal telegraph wires which send the divine
intelligence to the innumerable hosts of intelli-
gent beings, from the highest archangel down
through the conjoined precincts, with their
kingdoms and families, to our earth, peradven-
ture, near the very verge of intelligence.

WM. REDMON.

Life is like a flower bed, in which thorns and roses
grow promiscnously. Wisdom alone teaches us to
gather one and refuse the other.

The great test of true friendship is constancy in the
hour of danger, and adherence in the season of dis-
tress.

A mind well trained and long exercised in virtue,
does not easily change any course it once undertakes.

Stereoscopic Views of Shaker villages—l\It. Le-
banon, Watervliet, N. Y., and Hancock, Mass, can
be obtained of James Irving, Troy, or at this ofliee,
32.50 per doz.

Be Encouraged.
Wlien dark spirits, round us stealing,
Storm the castle of our heart,

Let us, to our faith appealing,

Bid them, in God’s name, depart!
Why, with clouds dark o'er us rolling,
Veil the radiance of our sky,

While bright angels, ’round us calling,
Come with sunshine from on high I

All above, around, is beauty,

Sun by day and stars by night;
Happiness our only duty,

And in God our sole delight.
Every pulse that beats to heaven,
Every thought attuned to prayer,
Every tear to pity given,

Is a crown of glory there.

There each stream is music flowing,
And each breeze is melody,

Heart to heart in union growing,

Soul to soul in purity.

See the golden chain ascending,

Joining earth to heaven above ;

_See bright glories with it blending,

And its links all formed of love.

E. T. LEGGETT, Union Village.

 

Freedom.

What is Freedom and Where is it to be found?

Our» fathers fought for freedom. We in-
herited it; are said to be the free-born sons
and_ daughters‘ of America. We certainly are
inspired with a love for freedom, and conse-
quently have acquired a strong detestation of
bondage. But liberty, true liberty, is not at-
tained by the sword. Though our country
may boast of freedom, yet are the people free ?
Are they not fettered down to earth by pas-
sion, pride, envy, revenge, and evils too numer-
ous to mention? Can we boast of liberty
when we are not able to govern ourselves?
Jesus said : “Ye shall know the truth, and
the truth shall make you free.” Cowper, in
some of his inspired writings, says: “ He is a
free man whom the truth makes free, and all
are slaves beside.” This has been a subject I
have considered attentively from my youth
up. It seems really lamentable that in these
professedly free United States, after the
strugglelthere has been to emancipate slavery,
that it should still exist in our midst, wherein
all might and should be free. I hate slavery.
I read in one of my school books, words like
these : “'And even now in some parts of
united America, Women are but little better
than slaves.” How shocking! And again :
“ Man tarnishes his name and brightens it
again; but if woman chance to swerve from
the strictest rules of virtue,

“ Ruin ensues reproach and endless shame,
And one false step forever blasts her fame;
In vain with tears the loss she may deplore,
In vain look back to what she was before,
She sets like stars that fall to rise no more."

Is this right? I think not. It is not so in
Christ’s kingdom. Jesus said: “He that is
without sin, let him first cast a stone.” And
to the woman : “ Go and sin no more.” Ifit
is so in the kingdom of this world, I do not
blame the women for wanting more rights.
Certainly all now have a right not to tarnish
their name ; and I would that they all had the
grace and dignity not to do it. I am sensible
that I live in a very enlightened age and
country, and do feel a strong sympathy with
those of my sex who would be glad to live
lives of purity, if they could find the requisite

protection. I believe there are many refined
Iyoung females who would wish to live virtu-
ous lives devoted to God, if they knew of a
way. To all such I would say there is an
asylum—-—I have found it, and have for many
years breathed its pure air free from all con-
taminating influences, surrounded by dear
brethren and sisters who are ever willing to
strengthen and encourage, not draw down, and
back, but onward and upward. This haven,
and this relation, THE SHAKER. will point you

to. ’ LAURA A. PRENTISS.
Obituaries.

Henrietta Beal, at Shirley . . . . . . . . . ..Aug. 10 aged 17
Sarah Blanchard, at Harvard . . . . . . . .Sept. 21 “ 65
Mary Fosgate, at Harvard. . . . . . . . . .Sept. 28 “ 81
Margaret Keamer, at Mt. Lebanon . .Oct. 6 “ 41
Caroline Ulrich, at Watervliet. . . . . .Oct. 8 “ 20
Anna Smith, at Mt. Lebanon . . . . . . ..Oct. 10 “ 75

THE SHAKER.-—ThlS is the title of an able
periodical, published monthly at Albany, N.
Y., under the direction of the Mt. Lebanon
Bishopric of Shakers, and in the interests of
that interesting people. While almost every
other sect and ism in the United States h-as its
organ, it was only last January that the
Shakers established one of their own for the
first time, and it was done in response to the
urgent demands of the friends of reform, that
they should give their ideas of life and happi-
ness as viewed from the Shaker platform.
The world at large is somewhat cognizant of
the life and practice of the Shakers, but are
almost entirely ignorant of their principles
and doctrines. “ The Shaker ” gives informa-
tion upon all these points, and is a very inter-
esting paper to every inquiring mind. Fifty
cents per annum. Address G. A.°Lomas.
—Spring_field (Mass.) Union.

MEMBERS OF SOCIETY

flppointeol to answer Correspondents, among
whom are the Board of Editors.

Elder F. W. Evans, Mt. Lebanon, Columbia Co., N. Y.
“ Issachar Bates, Shakers, N. Y.

Calvin G. Reed, Mt. Morris, Livingston Co.,
N. Y.

Simon Mabee, ‘Vest Pittsfield, Mass.

Stoughton Kellog , Thompsonville, Conn.,
Shakers.

Albert Battles, Tyringham, Berkshire Co.,
Mass. .

Wm. Leonard, Ayer, Mass., Shakers. '_‘

John Whiteley, Shirley Village, Middlesex Co.,
Mass.

Nehemiah Trull, Shaker Village, Merrimack
Co., N. H.

Henry Cummings, Enfield, Grafton Co., N. H.

John B. Vance, Alfred, Shakers, York Co., Me.

Alonzo Gilman, West Gloucester, Cumberland
Co., Me., Shakers.

Chas. Clapp, Union Village, VVarren Co., 0.,
Shakers.

Ezra Sherman, Preston, Hamilton Co., Ohio,
Shakers.

Stephen Ball, Dayton, Shakers, Ohio.

Jacob Kulp, Pleasant Hill, Mercer Co., Ky.

J. R. Eades, South Union, Logan Co., Ky.

J. S. Prescott, Cleveland, Ohio, Shakers.

PUBLICATIONS.

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