USA > Ohio > Shakers of Ohio; fugitive papers concerning the Shakers of Ohio, with unpublished manuscripts > Part 5
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KENTUCKY REVIVALS.
Considering the purport of the Universalist church no rea- sonable man could take exceptions to the above, unless it is the grammatical error in the first article. Yet for twenty years the ministers wrangled over the word "restore," when all contro- versy was throttled and the following theological monstrosity was adopted at Boston in 1899:
II. The conditions of fellowship shall be as follows :
1. The acceptance of the essential principles of the Universalist Faith, to-wit: 1. The Universal Fatherhood of God; 2. The Spiritual authority and leadership of His Son, Jesus Christ; 3. The trustworthiness of the Bible as containing a revelation from God; 4. The certainty of just retribution for sin; 5. The final harmony of all souls with God.
The Winchester Profession is commended as containing these prin- ciples, but neither this nor any other precise form of words is required as a condition of fellowship, provided always that the principles above stated be professed.
2. The acknowledgment of the authority of the General Convention and assent to its laws.
Only a slight examination of these conditions of fellowship exhibits that it is :
I. Anti-Christian, for it teaches that God is without mercy, , pity and compassion; it teaches the doctrine of retaliation.
II. It teaches post mortem punishment, a doctrine in which Universalists have always been divided.
III. It is materialistic.
. IV. It is fatalistic.
V. The word "Universal" is all-reaching, unlimited in its signification. Then this creed places man on a level with the brute and inanimate creation. Doubtless it was intended to mean that "God is the father of all mankind," but the words do not say nor mean that.
VI. It contains a gross falsehood. It states that the "Winchester profession is commended as containing these prin- ciples," when the utmost stretch of the imagination cannot make it teach "the certainty of just retribution for sin."
VII. One of the cardinal principles of Christianity is for- giveness, but here we have "the certainty of retribution."
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SHAKERS OF OHIO.
The adoption of such a conglomeration is evidence that the Universalist church has no humorist in it, and that such theo- logians as it may contain have their vision obscured.
PRESENT RELIGIOUS STATUS.
The religious, moral and intellectual status of the Miami country will compare favorably with any other part of the State of Ohio. Whatever may be deleterious in that region may also be found elsewhere. If other districts are progressive, likewise the same elements are here at work. To speak of any particular phase would only be to rehearse what may be known elsewhere.
So far as the Kentucky revival is concerned it has passed into history never again to repeat itself. It has been observed that when one species of animals died out it can never be re- claimed, because the conditions are against it. Likewise the Ken- tucky revival can never be repeated. The conditions have changed. Society is not the same. The standards have been raised. In order to have a revival the minds of the people must be concentrated on that one point. The daily newspaper distracts the attention by its variety and sensational publications. The free schools direct the minds of youth into various channels and pursuits become innumerable.
BIOGRAPHICAL.
In previous issues of the Quarterly I have given sketches of all the prominent men hereunto mentioned, save Barton Warren Stone. He was born near Port Tobacco, Maryland, Dec. 24, 1772; · in 1779 the family moved near the Dan river in what was then the backwoods of Virginia; in 1790 he commenced the study of Latin at Guilford (N. C.) Academy ; active and a leader in the Kentucky revival, during which time he was settled at Cane Ridge; first married in 1801 and again in 1811; taught school; commenced publishing the "Christian Messenger" in 1826, and through his efforts the New Lights in Kentucky were turned over to the Campbellites in 1832; removed to Illinois in 1834; wrote his autobiography in 1843; died at the residence of his daughter, in Hannibal, Mo., November 9, 1844. Besides writing
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KENTUCKY REVIVALS.
part two of the "Apology," in 1805 he published his "Letters on the Atonement," and "Address to the Christian Churches," and in. 1822 appeared his "Letters to Dr. James Blythe." His au- tobiography was edited by John Rogers and published in Cincin- nati in 1847. The editor closes the volume with a lengthy and wholesome chapter upon the bodily phenomena produced during the great revival. Among other things he observes: "While it is granted that genuine Christians have been, in many instances, subjects of these strange agitations, this cannot be admitted as
ELDER BARTON W. STONE.
proof, that they are the offspring of proper influences: for no such cases occurred under the preaching of Christ, and His Apostles. And we cannot doubt that under their ministry, all proper influences were brought to bear upon their hearers. The conclusion therefore cannot be avoided, that the gospel, preached as it should be, never produces such results." "Where these ex- ercises were encouraged, and regarded as tokens of the divine presence there they greatly prevailed. But where they were looked upon as manifestations of enthusiasm, and fanaticism, and therefore, opposed, they did not prevail" (p. 371).
CONCLUSION.
Spasmodic efforts in behalf of mankind are not to be looked upon with the eye of censure. While there may be much chaff,
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SHAKERS OF OHIO.
yet it is out of the chaff that the grain of wheat is rescued. Sometimes the cloud of dust obscures even the brightness of the sun, yet when that dust is settled the road way may be more passable. Thoughts are often quickened, and experience is a tell-tale for future good. I have not condemned the Kentucky revival. Good did flow from it. When all the circumstances are considered it was an effort greatly demanded, however wild was the revel, and grotesque the carnival. Persecutions of all descriptions must be condemned. The history of man proves that in every instance the persecuted have been nearer the Kingdom than the persecutors.
May 19, 1903.
J. P. MACLEAN.
NOTE. On May 27th, I received from Eldress Jane Cowan, the principal leader of the Shaker community at South Union, Lo- gan county, Ky., the church records of that society. Prefacing these records is an autobiographical sketch of Rev. John Rankin written in 1845. As this throws light on the Kentucky revival, and what has never been published before, I herewith transcribe a portion of it :
"In August, 1799, a sacrament was appointed at Gasper River, old meeting house five miles below South Union. The preachers attended, gifts were given to men, their language was clothed with power which pervaded the congregation, many were convicted, some called on ther neighbors to pray for them, one under view of his exposure to justice, asked in consternation of soul: "Is there no hand to stay the justice of God?" Some few could rejoice in hopes of mercy and promise of God, et cetera. This same summer or early fall, at a sacrament held at Big Muddy River Meeting House : a work of similar nature made its appear- ance in a very striking manner; my text on this occasion was Acts 40 and 41. Beware therefore, lest that come upon you which was spoken of in the Prophets; Behold ye despisers and wonder and perish; for I work a work in your days, a work which you shall in no wise believe, though a man declare it unto you: Due attendance, serious attention to preaching, and solemn inquiry, what they should do to be saved appeared to agitate the minds of the congregations throughout the following winter and spring. In the mean time, the members of this society (Gasper) were cordially engaged in building a meeting-house for their future accommo- dation.
"Sometime in the month of June in the year 1800, the principal mem- bers of the three awakened congregations met together at the Red River Meeting house, with a large accession of citizens of every description, and
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KENTUCKY REVIVALS.
also two zealous preachers from the state of Tennessee, in whom we could: confide, came to see the strange work, and take part in the labors of the day. Believing them to be men of the same spirit with ourselves, we made them more than welcome to participate on the occasion; and re- joiced in hope that they might be instruments, destined to transfer the same light and power to their respective neighborhoods, which was the result. All our gifts and ministerial efforts were united and tended to the same end; the conviction, conversion and salvation of souls .; The surrounding multitudes sat and heard with reverence and awe, with in- creasing solemnity depicted in their countenances through the meeting; at the conclusion of which, a part of the people went out of the liouse, in order to return to their places of residence. A large part remaining on their seats in contemplative silence. But wonderful to be seen and heard; on a sudden, an alarming cry burst from the midst of the deepest silence; some were thrown into wonderful and strange contortions of features, body and limbs, frightful to the beholder - others had singular gestures, with words and actions quite inconsistent with Presbyterial order and usage - all was alarm and confusion for the moment. One of the preachers, a thorough Presbyterian, being in the house beckoned me to one side, and said, in evident perturbation of mind: What shall we do? What shall we do? He intimated some corrective to quell the con- fusion. I replied: We can do nothing at present. We are strangers to such an operation. We have hitherto never seen the like; but we may observe, their cry, and the burden of their prayers to God is for mercy and the salvation of their souls. This prayer is both scriptural and ra- tional, and therefore it is most safe to let it work; lest in attempting to root out the tares, we should root out the wheat also. Let the disorder stand to the account of human imperfection. At this instant the other preacher from Tennessee, a son of thunder, came forward and without hesitation, entered on the most heart stirring exhortation, encouraging the wounded of the day never to cease striving, or give up their pursuit, until they obtained peace to their souls. On seeing and feeling his con- fidence, that it was the work of God, and a mighty effusion of his spirit, and having heard that he was acquainted with such scenes in another country, we acquiesced and stood in astonishment, admiring the wonder- ful works of God. When this alarming occurrence subsided in outward show, the united congregations returned to their respective abodes, in contemplation of what they had seen, heard and felt on this most oppres- sive occasion.
The next large meeting was held on Friday week after the before- mentioned meeting on Red River, being an appointment for a sacra- mental meeting at Gasper River, at the new meeting house one mile and a half below South Union in the month of July, 1800.
In the intervening two weeks, the news of the strange operations which had transpired at the previous meeting had run throughout the
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SHAKERS OF OHIO.
county in every direction, carrying a high degree of excitement to the minds of almost every character. The curious came to gratify their curi- osity. The seriously convicted, presented themselves that they might re- ceive some special and salutary benefit to their souls, and promote the cause of God, at home and abroad. The honorable (?) but sentimental exemplary and strictly formal Presbyterians attended to scrutinize the work, and judge whether it was of God and consistent with their senti- ments, feelings and order, or whether it was a delusive spirit emanating
from the Prince of darkness, of which they were very apprehensive. * * On Friday morning at an early hour, the people began to assemble in large numbers from every quarter, and by the usual hour for preaching to commence, there was a multitude collected, unprecedented in this or any other new country of so sparse a population. The rising ground to the south and west of the meeting house, was literally lined with covered wagons and other appendages - each one furnished with provisions and „accommodations, suitable to make them comfortable on the ground during the solemnity. When I came in view of this vast assemblage I was as- tonished." On the evening of the following Monday "inquirers began to fall prostrate on all sides, and their cries became piercing and incessant. Heavy groans were heard, and trembling and shaking began to appear throughout the house ; and again in a little time, cries of penitential and confessional prayer sounded through the assembly. Toward the approach of night, the floor of the meeting house was literally covered with the prostrate bodies of penitents, so that it became necessary to carry a num- ber out of doors and lay them on the grass or garments, if they had them."
Rev. John Rankin was born November 27, 1757, in North Carolina. He took charge of the Presbyterian church on the Gasper (now South Union), in December 1798. Similar to the other revivalists, his views were not in harmony with those of his co-religionists. On October 28, 1807, he avowed his belief in Shakerism and confessed to Issachar Bates, Richard McNemar and Matthew Houston. He was the preacher at South Union until his death, which occurred July 12, 1850.
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THE SHAKER COMMUNITY OF WARREN COUNTY.
ITS ORIGIN, RISE, PROGRESS AND DECLINE.
INTRODUCTION.
Located three miles west of Lebanon, Ohio, is the seat of the bishopric of the Shaker communities west of the Allegheny Mountains. The tract of land possessed by them is irregular in its boundaries, and embraces 4,500 acres of as rich soil as may be found in the state. Its location meets the approval of the most critical eye. The postoffice is known as Union Village, but to the surrounding country it is known as Shakertown. The people who own this tract of territory are honored and respected by their neighbors. The land has been brought under a high state of cul- tivation, and the buildings are commodious, well constructed with all modern improvements. The Shakers number about forty-five souls, who take life quietly, and enjoy all the luxuries they desire. The office, where resides the ministry, is one of the finest executive buildings in America, and furnished more luxuriously than any business office in the state. Notwithstanding the fact that here we may find nearly every desire that an upright mind might de- mand, yet the community is growing less, and apparently its days are numbered.
On Monday, May 20, 1901, I called upon Dr. Joseph R. Slin- gerland, first in the ministry, who had both special and general charge of all the western communities of Shakers, for the purpose of obtaining all the facts relative to the transactions of the mob of 1810, and further to see if I could secure the privilege of examin- ing the archives of the recently extinct community at Watervliet, near Dayton. During the conversation I was informed that there was a MS. history of the Union Village community. Requesting the loan of the MS., it was placed in my hands, with liberty to make such use of its contents as I might deem advisable.
(59)
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SHAKERS OF OHIO.
SHAKER MS. HISTORY.
The MS. history of the Shaker community of Union Village is: type-written and covers 221 pages of foolscap, and the product of one who was a member for eighty years. It is entitled, "A history of the principal events of the Society. of Believers, at Union Vil- lage, commencing in the month of March, 1805, containing a toler- · ably explicit account of most of the scenes of the said society on- ward. Compiled both from memory and the several journals kept. in the society from the beginning. By O. C. Hampton, who was a member of said society since 1822." The MS. can hardly be said to be a history. It is simply an epitome of each year's trans- actions as viewed by the com- piler, Oliver C. Hampton,. born April 2, 1817, died March 29, 1901, becoming a Shaker through the conver- sion of his father in 1822, having held important posi- tions ever since his early life, not the least of which was. that of schoolmaster, and sec- ond in the ministry until a short time before his decease, possessed all the information relating to the community he loved so well. However, he did not possess the ordinary instincts so essential in an historian. His MS. is disap- OLIVER C. HAMPTON. pointing in many respects ... The manners, customs, cos- tumes, etc., we only learn when said expressions were ordered discontinued. Besides this, there is often a want of clearness. which not only confuses the reader, but leaves the account so broken as to make it unintelligible to the uninformed reader. The account that follows is based on the Hampton MS.
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THE SHAKER COMMUNITY OF WARREN COUNTY.
ORIGIN OF THE SHAKERS OF UNION VILLAGE.
The wild carnival of religion of 1800, 1801, but better known as the "Great Kentucky Revival," thoroughly shook and even prostrated the Presbyterian and Methodist churches that came un- der its influence. The effect was felt in the valley of the Great Miami; and although one hundred years have elapsed, still the Presbyterian church within the last named region has not recov- ered from the stroke. After the revival had spent its force we find the Rev. Richard McNemar, who had been a prominent figure in the movement, preaching at Turtle Creek church, at Bedle's Station, now Union Village. The noise of the revival reached the Shakers at New Lebanon, New York, who, in consequence of which, sent three missionaries-John Meacham, Benjamin S. Youngs and Issachar Bates-to the southwest as a propaganda. On March 22, 1805, having traveled the whole distance on foot, they reached the Turtle Creek church, and first went to the house of Malcolm Worley, a wealthy and influential man, and on the fol- lowing day visited Rev. Richard McNemar. The first convert was Malcolm Worley and Richard McNemar soon after. {
On the ensuing Sunday, after the arrival of the missionaries, Benjamin S. Young and Issachar Bates attended the public meet- ing of the Revivalists, or Newlights, as they were later called, and by permission read the following letter :
"The Church of Christ unto a people in Kentucky and the adjacent states, sendeth greeting: We have heard of a work of God among you; Who worketh in divers operations of His power, for which we feel thankful, as we have an ardent desire that God would carry on His work according to His own purpose. We know that God's work as it respects the salvation and redemption of souls, is a strange work which He hath promised to bring to pass in the latter days. We also know that the servants of God have been under sackcloth and darkness since the falling away of the Apostolic Order which from the time of Christ's ministry continued about four hundred years; since that time Anti-Christ has had power to reign in Christ's stead, and hath 'set 11p the abomination that maketh desolate,' spoken of by Daniel the prophet, and which, according to the Scriptures, Christ was to consume with the spirit of His mouth, and destroy with the brightness of His coming. But not to tarry on those things we will come to matters in the present day. The time being nearly finished, according to the Scriptures, that Anti-Christ should reign, and time fully come for Christ to make His
,
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second appearance, God, out of His everlasting goodness and mercy to His creatures, in the fulness of His promises, raised up to Himself witnesses and gave unto them the same gifts of the Holy Spirit that were given to the Apostles in the day of Christ's first appearing. The light . and power and gifts of the Holy Spirit were so convincing, especially in the First Pillar, attended with the word of prophecy in so marvelous a manner, that every heart was searched and every rein of those that heard was tried. The loss of man and the way and work of salvation by Christ in the present witnesses appearing so unspeakably great, that although we had been a people that were greatly wrought upon by the spirit of God, and were looking for the coming of Christ, yet the light manifested in the witnesses showed us that we were unspeakably short of salvation, and had never travelled one step in the Regeneration towards the New Birth. For it showed us that it was impossible for those who lived in the works of natural generation, copulating in the works of the flesh, to travel in the great work of regeneration and the new birth. And as these witnesses had received the revelation in this last display of grace of God to a lost world they taught and opened unto us the way of God which is a way out of all sin in the manner following: First. To believe in the manifestations of Christ in this display of the grace of God to a lost world. Secondly. To confess all our sins; and thirdly, to take up our cross against the flesh, the world, and all evil; which (counsel) we, by receiving and obeying, from the heart, have received the gift of God which has separated us from the course of this world and all sin in our knowledge, for twenty years past and upward.
We, therefore, as servants of Christ and children of the resur- rection, testify to all people that Christ hath made his second appearing here on earth, and the poor lost children of men know it not. We know there are many among the wise and prudent of this generation who are looking for the coming of Christ in this latter day, who entirely overlook the work of God as the ancient Jews did, in the day of Christ's first appearing; for Christ has come and it is hid from their eyes and we marvel not at it, for Christ said, 'I thank Thee, O Father, Lord of heaven and earth, that Thou hast hid these things from the wise and prudent, and revealed them unto babes.' But as the work of God which has wrought mightily in us to purify us from the nature of sin, has been progressive from step to step, as we were able to hear, from one degree to another, we cannot write particularly in this letter. We hope and trust you will be so far informed as will be necessary for your salvation. We feel union with the work of God that is among you as we have heard, and have a desire to communicate something to you that will be for your good. The light of God in the Gospel has taught us the straight and narrow way that leadeth to life, and not only so, but has given us to see the devices of Satan that from ages past down to this day when God hath given His Holy Spirit to enlighten and con-
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THE SHAKER COMMUNITY OF WARREN COUNTY.
vert the children of men, of sin, Satan would also work to heal their wounds slightly and to lead them into by and forbidden paths, if possible, to dishonor and destroy the work of God, even in them that God had enlightened and called to be his witnesses. We have had a great desire that some of you might have visited us before now, and we have been waiting for some time to know the mind of God in relation to you. We now, out of duty to God and our fellow creatures, have sent three of our brethren unto you, viz., John Meacham, Benjamin S. Youngs, and Issachar Bates, who, we trust, will be able to declare things more: particularly, and to open unto you the way of life which is a way out of all sin - a way that the vulture's cye never saw and the fierce lion never passed. Receive them, therefor, as messengers of Christ and friends to your salvation.
Written in the church at New Lebanon, in the Township of Canaan, County of Columbia, and State of New York, December 30, 1804.
Signed in behalf of the Church,
DAVID MEACHAM, AMOS HAMMOND, EBENEZER COOLY."
The second convert was Anna Middleton, a slave, who was received just as cordially as though she had been white and free. Richard McNemar, wife and children were received on the 24th of the following April. On May 23 the first meeting of the Believ- ers was held on the farm of David Hill, about a mile southwest of Union Village. During the year 1805, or shortly thereafter about sixty families had united, together with many unmarried persons- of both sexes and all ages, making a total of about 370 persons.
On June 29, Elder David Darrow, Daniel Mosely and Solo- mon King arrived at the home of Malcolm Worley, the first named having been ordained and sent by the leading authority of the parent church at New Lebanon, to take charge of the newly forming communities in the West.
REIGN OF DAVID DARROW, 1805-1825.
The history of the Shakers of Union Village is essentially the- history of the one who was first in the ministry, which office is practically that of a bishop. The selection of the ministry has al- ways been made by the ministry of New Lebanon, and afterwards confirmed by vote at Union Village.
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SHAKERS OF OHIO.
For a period of 20 years David Darrow was the head of the western ministry, and most faithfully bore the burdens of his call- ing, with an upright and conscientious integrity. He possessed that desirable combination of qualities of firmness, justice, and unswerving righteousness, blended with charity and tenderness, which added to his wisdom or foresight, made him just such a leader as the infant colony required. The success or failure of the entire movement rested upon the shoulders of this man. He became a father to his people, and in his hands were placed their temporal, spiritual, moral and intellectual welfare. The people had been brought out of the Calvinism of Knox, and now entered into a different faith, and different manners and customs. Elder Darrow must direct the new ship amidst breakers and other dan- gers until he safely brings it into a haven of stability. The coun- try was comparatively new, the people lived in log houses, and the state of society was somewhat primitive. The herculean task was undertaken, and the work fully accomplished. While it was nec- essary for Elder David to begin at the very foundation and build carefully and substantially, yet it was absolutely necessary that his hands should be strengthened. To this fact the New Lebanon ministry was fully alive. To his assistance they sent Eldress Ruth Farrington, Prudence Farrington, Lucy Smith, Martha San- ford, Molly Goodrich, Ruth Darrow (David's daughter), Peter Pease, Samuel Turner, Constant Mosely and John Wright, all of whom arrived at the residence of Malcolm Worley on May 31, 1806. All of these remained in the West except John Wright, who returned in the following August. Eldress Ruth Farring- ton, before leaving New Lebanon, was appointed as the First in ·care on the Sisters' side and to stand in the lot with Elder Dar- row. On the 5th of the following June all the brethren and sis- ters who had come from the East, removed from Worley's house, which had been the headquarters, to their own premises, which they had purchased of Timothy Sewell, which had some log cabins on it. This now was called the Elders' Family. However, they soon erected a frame building and moved into it at what was termed the South House. On December 6 following Peter Pease, Issachar Bates and others purchased a farm owned by Abraham
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