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

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

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

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

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

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

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

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

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

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

places, have adopted the Lancasterian mode of instruction, as preferable to any other; but with some variations, more congenial with their manner of government and tuition: And the remarkable proficiency of the scholars is a proof of the excellency of their institution.*

After a suitable common school education, the youth are instructed in some manual occupation, which, as far as practicable, is adapted to their genius and capacities; so that all may have the benefit of some useful calling, by which they can procure a maintenance, provided they are capable of it. The children gathered into the Society, are mostly those brought in by their believing parents; tho the Society has, occasionally, taken in the children of others, by the earnest solicitations of their parents and guardians; but this is not a common practice.

All are carefully taught to regard the principles of honesty, punctuality and uprightness, in all their conduct; to keep a conscience void of offence towards God and all men; to be neat, cleanly and industrious; to observe the rules of prudence, temperance and good economy in all their works; to subdue all feelings of selfishness and partiality; to let the law of kindness, love and charity govern all their feelings towards each other; to shun all contention and strife, and be careful never to give nor take offence; to conduct themselves with civility, decency and good order before all people; to promote the happiness of each other as the only sure way to enjoy happiness themselves; and to bless one another as the best means of securing the blessing of God,

In short, both aged and young, male and female, are required to live and conduct themselves towards each. other as becomes faithful brethren and sisters in the gospel. And it is found by actual experience, that those who are the most solicitous to promote the peace and happiness of their brethren and sisters, do themselves enjoy the greatest measure of peace and happiness. Hence male and female, as faithful brethren and sisters in Christ, renouncing all amorous conduct and conversation, can live together, from year to year, in gospel purity, peace and union, enjoy each other's society in social harmony, freely share in each others kindness, and faithfully labor to promote each other's happiness.

* We feel no disposition to combat the false reports of our enemies; they are welcome to all the benefit they can reap from such reports; but to quiet the anxiety of those who have been induced thereby to believe that we bring up our children in heathenism, by de nying them the use of the Bible, we would merely state that, besides other useful books on various subjects, the Society has always been well supplied with Bibles and Testaments, of various sizes, suitable for all ages; and we believe there cannot be found a single dwel· ling room in the Society, that has not one or more Bibles in it; and the children have, at að times, free access to them, as soon as they are able to read.

Progress and present state of the United Society.

In the beginning of the year 1780, the Society consisted, in all, of but about 10 or 12 persons, all of whom came from England. Early in the spring of that year, the people in this country, having heard their testimony, began to gather to them; and from this time, there was a gradual and extensive increase in numbers, until the year 1787, when those who had received faith, and had been faithful from the beginning, and who were the most fully prepared, began to collect at New-Lebanon. Here the church was established, as a common center of union, for all who belonged to the Society, in various parts of the country. This still remains as the Mother-Church, being the first that was established in gospel order; and all the Societies in the various parts of the country, which are established upon the same gospel foundation, and governed by the same spirit and principles, are branches of the one Church of Christ.

During a period of five years, from 1787 to 1792, regular Societies were formed and established upon the same principles of order and church government, in the various parts of the eastern states, where the testimony of the gospel had been received. The local situation of each Society, and the present estimate of their numbers, may be stated as follows.

The first and largest Society is at New-Lebanon, situated about 2 miles south of Lebanon Springs, in the county of Columbia and state of New-York, about 25 miles southeast from Albany, and contains, at present, between 5 and 600 persons, including old and young, male and female.

There is also one at Watervliet, about 7 miles northwest from the city of Albany, in the same state. This was established soon after the church at New-Lebanon, and now contains upwards of 200 members.

One at Hancock, in the county of Berkshire and state of Massachusetts. This is situated about 3 miles southeast from New-Lebanon, and 5 miles west from Pittsfield, and contains about 300 members.

One at Tyringham, about 16 miles south from Hancock, in the same county, which contains about 100 members.

One at Enfield, county of Hartford, in the state of Connecticut, about 5 miles east from Connecticut River, and about 18 miles northeasterly from Hartford, which contains about 200 members.

One at Harvard, in the county of Worcester and state of Massachusetts, about 30 miles northwesterly from Boston, which contains about 200 members.

One at Shirley, county of Middlesex, in the same state, about 7 miles west from Harvard, which contains about 150 members.

One at Canterbury, county of Rockingham, in the state of NewHampshire, about 12 miles north by east from Concord, which contains upwards of 200 members.

One at Enfield, county of Grafton, about 12 miles southeast from Dartmouth college, in the same state, which contains upwards of 200 members.

One at Alfred, county of York, about 30 miles southwesterly from Portland, in the state of Maine, which contains about 200 members.

One at New-Gloucester, county of Cumberland, about 25 miles northwest from Portland, same state, which contains about 150 members.

These were all the Societies formed prior to the year 1805. About the year 1785, the testimony was withdrawn from the world; so that for a number of years, there was no public manifestation of the faith of the Society to those without. The great and important work which was then progressing in the Church, rendered this cessation of the testimony essentially necessary for while the believers were gathering themselves into Societies, and establishing gospel order, they found enough to do, without testifying their faith to others. As this was an important change, and absolutely necessary for the protection and permanent establishment of the Society, it required all the energies of soul and body to accomplish it.

It was necessary for the believers, after having received the faith of the gospel, to prove the efficacy of their faith, to try their obedience, to establish their principles by the test of actual experience, and to build themselves on that foundation which could never be shaken. And even after the order of the Church was gained, and its general principles established by the revelation of God, it required some years of persevering faithfulness in every good work, on the part of the people, to strengthen and invigorate the whole system. This was essentially necessary in order to render it a permanent, spiritual institution, calculated to be a pattern and an example of a true gospel church, a purified body, in which the true Spirit of Christ could abide, and from which could proceed that spiritual life and Divine light, which must extend the power of salvation to all who are willing to receive it.

During this important period, very few were added to their number. But near the close of the 18th century, the order of the Church being established, and the foundation of Zion laid, for the ingathering of souls, the way was prepared for the sound of the gospel trumpet to be renewed. Accordingly the testimony began to be held forth to those whose minds were awakened to enquiry. Many, by reflecting upon the signs of the times, and comparing them with the prophecies of scripture, concerning the se