had embraced universal salvation believed, that the effects of sin and the means of grace extended into a future life: the terms Restorationist and Universalist were then used as synonymous; and those who formed that convention adopted the latter as their distinctive name.

During the first twenty-five years, the members of the Universalist Convention were believers in a future retribution. But about the year 1818, Hosea Ballou, now of Boston, advanced the doctrine that all retribution is confined to this world.

That sentiment at first was founded upon the old Gnostic notion, that all sin originates in the flesh, and that death frees the soul from all impurity. Subsequently some of the advocates for the no-futurepunishment scheme, adopted the doctrine of materialism, and hence maintained that the soul was mortal; that the whole man died a temporal death, and that the resurrection was the grand event which would introduce all men into heavenly felicity.

Those who have since taken to themselves the name of Restorationists, viewed these innovations as corruptions of the gospel, and raised their voices against them. But a majority of the convention having espoused these sentiments, no reformation could be effected.

The 'Restorationists, believing these errors to be increasing, and finding in the connexion what appeared to them to be a want of engagedness in the cause of true piety, and in some instances an open opposition to the organization of churches; and finding that a spirit of levity and bitterness characterized the public labours of their brethren, and that practices were springing up totally repugnant to the principles of Congregationalism, resolved to obey the apostolic injunction, by coming out from among them, and forming an independent association. Accordingly a convention, consisting of Rev. Paul Dean, Rev. David Pickering, Rev. Charles Hudson, Rev. Adin Ballou, Rev. Lyman Maynard, Rev. Nathaniel Wright, Rev. Philemon R. Russell, and Rev. Seth Chandler, and several laymen, met at Mendon, Massachusetts, August 17, 1831, and formed themselves into a distinct sect, and took the name of Universal Restorationists.

Since the organization of this association, they have had accessions of six or seven clergymen, so that their whole number of clergymen in 1834, was estimated at fourteen, and the number of their societies at ten or twelve. With all or nearly all these societies an organized church is associated. These societies are principally in Massachusetts, though there is a large society in Providence, Rhode Island, and one in New York city. The largest societies are those of Boston and Providence.

The Independent Messenger, a paper published weekly at Mendon, Massachusetts, by Rev. Adin Ballou, is devoted to the cause of Restorationism.

It ought also to be stated in connexion with this, that there are several clergymen who agree with the Restorationists in sentiment, who still adhere to the Universalist connexion. And if we were to present a complete list of those who believe that all men will ultimately be restored, we might enumerate many of the Unitarian and Christian clergymen. This sentiment prevails more or less among the laity of every sect. The Restorationists are Congregationalists on the subject of church government.

In relation to the trinity, atonement, and free will, the Restorationists' views harmonize with those of the Unitarians.

In relation to water baptism, they maintain that it may be administered by immersion, suffusion, or sprinkling, either to adults or infants. They do not regard baptism as a saving ordinance; and they are rather disposed to continue this rite from the example of Christ and his apostles, than from any positive command contained in the New Testament. They maintain that the sacrament of the Supper is expressly commanded by Christ, and should be open to all believers of every name and sect; and while they admit that every organized church should have the power to manage its own private and local affairs, they recognise no power in any church to exclude believers of other denominations from the table of our common Master.

The difference between the Restorationists and Universalists relates principally to the subject of a future retribution. The Universalists believe that a full and perfect retribution takes place in this world, that our conduct here cannot affect our future condition, and that the moment man exists after death, he will be as pure and as happy as the angels. From these views the Restorationists dissent. They maintain that a just retribution does not take place in time; that the conscience of the sinner becomes callous, and does not increase in the severity of its reprovings with the increase of guilt; that men are invited to act with reference to a future life; that if all are made perfectly happy at the commencement of the next state of existence, they are not rewarded according to their deeds; that if death introduces them into heaven, they are saved by death, and not by Christ; and if they are made happy by being raised from the dead, they are saved by physical, and not by moral means, and made happy without their agency or consent; that such a sentiment weakens the motives to virtue, and gives force to the temptations of vice; that it is unreasonable in itself, and opposed to many passages of scripture.

SHAKERS.

BY THOMAS BROW N,
ORANGE CO., N. Y.

THE Shakers, or the Millennial Church, the subject of this article, hold that the Apostolic Church gradually degenerated, and finally became a church of Antichrist, under the favour and protection of Constantine, the Roman emperor; but, at the same time, profess to believe that God has, in every age, raised up witnesses to bear testimony against sin and the power of Antichrist; among these they claim to be, and profess to be of those known by the name of the French prophets who were raised up, and endued with the true spirit of prophecy; and that they were the two witnesses mentioned by St. John, who "after three days and a half," i. e. twelve hundred and sixty years, stood upon their feet," i. e. were not slain or persecuted unto death.

The French prophets alluded to, first appeared in Dauphiny and the Cevennes in France, about 1688; in a few years, several hundred Protestants professed to be inspired; their bodies were much agitated with various operations: when they received the spirit of prophecy, they trembled, staggered, and fell down and lay as if they were dead; they recovered twitching, shaking, and crying to God for mercy for themselves and for all mankind, not only in their assemblies, but at other meetings. Three of their most distinguished prophets, namely, Elias Marlon, John Cavilier, and Durand Fage, left France about the year 1705, and repaired to London, where they also began to prophesy, with the like operations and ecstasies, as in France. In England they met with much opposition. Several of the prophets went from London to Scotland, and afterwards to Holland, where the magistrates committed them to prison.

James Wardley, a tailor by trade, and Jane, his wife, formerly Quakers, lived at Bolton, county of Lancashire, England, joined the French prophets in testifying against all the churches then in standing. About the year 1747, several other persons were added to them and

a small society formed without any established creed or particular manner of worship, as they professed to be only beginning to learn the new and living way of complete salvation, which had long been the subject of prophecy; and therefore they professed to be resigned, to be led and governed, from time to time, as the Spirit of God might dictate. The principal members were, beside Wardley and his wife, John Townley, of Manchester, and his wife, and John Kattis, who, it is said, was a scholar; but did not retain his faith. Wardley and his wife, Jane, conducted their meetings. Jane Wardley was called "mother," and to her confessions of sin were made. She had the principal lead in their meetings. In 1757, Ann Lee joined their society, by confessing her sins to Jane Wardley. Ann was born. about the year 1735; at a marriageable age she entered the bonds of matrimony with Abraham Stanley; some years after joining the society, Ann united her testimony against "the root of human depravity;" and professed she had received the greatest gift; and from the year 1768 or 69, she was owned as the "spiritual mother," and took the lead of the society, thenceforth familiarly known as " Mother Ann." Their society, in the year 1772, numbered about thirty persons, though many more had joined it, but had fallen off. As the prospects of any further increase were gloomy, as the people in general disbelieved their testimony, Mother Ann, about that time, received a revelation from God to repair to America. She prophesied of a great increase and permanent establishment of the church and work of God in this country. Accordingly, as many as firmly believed in her testimony, and could settle their temporal concerns and furnish necessaries for the voyage, concluded to follow her; they procured a passage at Liverpool, in the ship Maria, Capt. Smith, and arrived at New York-in 1774. Those who came with the "mother" were her husband Abraham Stanley, William Lee, James Whittaker, John Parlington, and Mary his wife; John Hocknell, James Shepard, and one Ann Lee, the "mother's" niece. In the spring of 1776 she went to Albany, thence to Niskeuna, now Water Vliet, eight miles from Albany, where a small society was established in Sept., 1776, and still exists. They own here about 2000 acres of good land, well cultivated, and divided into four farms, on each of which is a family, the whole amounting to about 80 persons of both sexes and all ages. From this society have grown several communities, one of which is established at New Lebanon, N. Y. The community here consists of about 600 members, divided into several orders and families. Another community is found in the State of New York, in Wayne county; another at Enfield, Connecticut; and two in Ohio, one at

Union village, in the county of Warren, thirty miles from Cincinnati, which contains nearly 600 members; and one at Beaver creek, in Montgomery county, six miles southeast of Dayton, which contains rising 100 members. In Kentucky there are two societies, one at Pleasant Hill, Mercer county, containing about 500 members; one in Logan county, which contains nearly 400 members. One society at West Union, Knox county, Indiana, with rising of 200 members.

Among their first, and distinguished converts were David Darrow,. Valentine Rathbone, a Baptist preacher, Daniel Rathbone, and Reuben Rathbone. Valentine Rathbone renounced his union with the society within a few months after he had joined them, and soon published a pamphlet against their faith and practice.

Their number had been considerable at one time in the United States, but on the death of "Mother Ann," who died at Water Vliet, Sept. 8, 1784, they began to diminish. They live in communities, and are generally instructed to be very industrious, and to bring in according to their ability to keep up the meeting. They vary in their religious exercises; their heaving 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 apartments, moving about with extraordinary transport, singing, sometimes one at a time, sometimes more, making a perfect charm. They sometimes 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.

Their religious tenets are as follows: We believe that the first light of salvation was given or made known to the patriarchs by promise; and that they, who believed in the promise of Christ, and were obedient to the command of God made known unto them, were the people of God, and were accepted by him as righteous, or perfect in their · generation, according to the measure of light and truth manifested unto them: which were as waters to the ankles; signified by Ezekiel's vision of the holy waters (chap. 47). And although they could not receive regeneration, or the fulness of salvation; from the fleshly and fallen nature in this life; because the fulness of time was not yet come that they should receive the baptism of the Holy Ghost, for the destruction of the body of sin, and purification of the soul.

But

* In 1828, the number of societies was sixteen; the number of preachers about fortyfive, members gathered into their societies, about 4500; those not received, 900; making in all about 5400.-EDITOR.