MASTER 
 
 NEGA TIVE 
 
 NO. 91-80416-16 
 
MCROELMED 1991 
 COLUMBIA UNIVERSITY LIBRARIES/NEW YORK 
 
 as part of the 
 "Foundations of Western Civilization Preservation Project" 
 
 Funded by the 
 NATIONAL ENDOWMENT FOR THE HUMANITIES 
 
 Reproductions may not be made without permission from 
 
 Columbia University Library 
 
COPYRIGHT STATEMENT 
 
 The copyright law of the United States - Title 17, United 
 States Code — concerns the making of photocopies or other 
 reproductions of copyrighted material.., 
 
 Columbia University Library reserves the right to refuse to 
 accept a copy order if, in its judgement, fulfillment of the order 
 would involve violation of the copyright law. 
 
AUTHOR: 
 
 MACLEAN, JOHN 
 
 PATTERSON 
 
 TITLE: 
 
 A SKETCH OF LIFE 
 AND LABORS OF... 
 
 PLACE: 
 
 FRANKLIN 
 
 DA TE : 
 
 1905 
 
COLUMBIA UNIVERSITY LIBRARIES 
 PRESERVATION DEPARTMENT 
 
 Master Negative # 
 
 BIBLIOGRAPHIC MICROFORM TARGET 
 
 Original Material as Filmed - Existing Bibliographic Record 
 
 ( 938.98 
 M22 
 
 MacLean, John Patterson, 1848- 1939. 
 
 A sketch of the life and labors of Richard McNemar, by 
 J. P. MacLean ... Franklin, O., Printed for the author by 
 the Franklin chronicle, 1905. 
 
 67 p. lllus. (port.) 23i- 
 
 "Edition limited to 250 copies." 
 Bibliography : p. 64-67. 
 
 Restrictions on Use: 
 
 1. McNemar. Richard, 1770-1839. 
 
 ,/^N 
 
 Library of Ciongress 
 
 16-13880 
 
 TECHNICAL MICROFORM DATA 
 
 FILM SIZE: ^^ Www 
 IMAGE PLACEMENT: lA ( 11 
 
 IB IIB 
 
 REDUCTION RATIO: ^A]^ 
 
 DATE FILMED:__CQL_\£~Ia_q.2 INITIALS__:^^>Wa^^__ 
 
 nLMEDBY: RESEARCH PUBLICATIONS. INC WOODBRIDGE. CT 
 
c 
 
 Association for information and image Management 
 
 1100 Wayne Avenue, Suite 1100 
 Silver Spring, Maryland 20910 
 
 301/587-8202 
 
 Centimeter 
 
 iiiiiiiiiiiiiiiiiiiiiiiiiiiii 
 
 I 
 
 4 5 6 
 
 iliiiiliiiiliiiiliiiiliiii 
 
 ^ 
 
 7 8 9 10 11 12 13 14 15 mm 
 
 iUlUiilUlJUUlliUl^^ 
 
 Ml 
 
 Inches 
 
 1 1 1 
 
 TTTTJTT 
 
 4 
 
 TTT 
 
 1.0 
 
 14.5 
 
 1^ 1 
 
 ■ 6.3 
 
 [l 1 
 
 1.4 
 
 2.8 
 3.2 
 
 3.6 
 
 4.0 
 
 2.5 
 2.2 
 
 2.0 
 1.8 
 
 1.6 
 
 I.I 
 
 1.25 
 
 I 
 
 MRNUFRCTURED TO flllM STflNOflRDS 
 BY FIPPLIED IMRGE, INC. 
 

 yx-f \ 
 
 •^p-f 
 
 .,.4; 
 
 ■:\ 
 
 )-. "'•#• 
 
 .# .- 
 
 «..". 
 
 ■jv- 
 
 >- . ^■. 
 
 :f' 
 
 am, .gfilK" ,Nav " 
 
 '^' ,.'*■' 
 
 V. 
 
 ""A ■»■ 
 
 i' , f' ^ 
 
 J-^- 
 
 t; / 
 
 r' 
 
 .' -■*»■' 
 
 ->! 
 
 .% 
 
 £..■• I 
 
 ■f 
 
 •#-i» ;-it*. 
 
 ^t- 
 
 ">>■ 
 
 H 
 
 
 M.': l->r-' 
 
 }\ 
 
 .•^.«^-:- 
 
 '•=?v- 
 
 1"% ^» 
 
 V.' 
 
 
 .-■r'^.r- 
 
 ^; 
 
 V 
 
 
 i-^.t::. 
 
 /^v* > 
 
 x%^ 
 
 i. 
 
 '« X 
 
.«lt' "I 
 
 I ^^ 
 
 K*^ , 
 
 I*' 
 
 gifuijf fifgrnjiJipjiJfrinir ji^^ 
 
 f^ 
 
 m 
 
 m 
 
 i 
 1 
 
 1 
 
 1 
 
 i 
 
 THE LIBRARIES 
 
 COLUMBIA UNIVERSITY 
 
 i 
 
 i 
 1 
 
 1 
 
 — ^ 1 
 
 1 
 
 General Library bn 
 
 i 
 
 |Ei rxnJl rug[rUgf r0i!inifgf r5ilfrinlf rin3|[3l 
 
 J f: 
 
 
I 
 
 -4. 
 
SKETCH 
 
 OF THE 
 
 LIFE AND LABORS 
 
 OF 
 
 Richard McNemar 
 
 *. 
 
 BY 
 
 J. P. MacLean 
 
 • I I 
 
 Edition Limited to 250 Copies 
 
 Price 50 Cents 
 
 FRANKLIN, OHIO 
 
 Printed for the Author by 
 
 THE FRANKLIN CHRONICLE 
 
 1905 
 

 Richard McNemar. 
 
 ViNCT McNemar 
 
 * 
 
 (Aged 80 years) 
 
 CHAPTER I. 
 
 EARLY LIFE. 
 
 The reputation of a man depends largely on his environment. 
 Some men climb the ladder of fame, not on account of their ability or 
 worth, but owing to their surroundings. There are others of unques- 
 tioned mental powers and force, who have toiled with unceasing disin- • 
 terestedness and achieved a certain degree of succe8s,but finally became 
 unknown because their sphere of action was circumscribed. 
 
 When a man of pronounced talents has labored faithfully and 
 perseveringly, with an eye single to what he believed to be the best for 
 the welfare of his fellow-creatures, and on account of his devotedness to 
 principle has been maligned by those differing from his views, and 
 moreover persecuted by those of his household of faith, it not only be- 
 comes a problem in sociology, but also a cause for pointing out a lesson 
 in our common humanity. 
 
 There once lived in the Miami country a man who had attained 
 to a greater renown in religious eircles than any who have succeeded 
 him in the same borders where his toils were displayed. No man has 
 ever lived who had greater powers of swaying a multitude. So great 
 was his eloquence and magnetism that people flocked to hear him, com- 
 ing on horseback, in wagons and on foot, many of whom were from 
 long distances. In one instance it is reputed that 30,000 assembled 
 and listened to his wonderful flights of oratory. At one time he be- 
 came the principle leader in a new religious movement and practically 
 stood at the head of a young and vigorous sect. Had he been . a time 
 server, a lover of the world's approbation, and proved false to his con- 
 victions, the name of Richard McNemar would not have been a mere 
 tradition at this late day. Such a commanding figure deserves more 
 than a passing notice. 
 
 Two descriptions of this remarkable man have been preserved. 
 One represents him as **talland gaunt, but commanding in appearance, 
 
 3760 
 
 n 
 
RICHARD McNEMAR 
 
 RICHARD McNEMAR 
 
 with piercing, restless eyes, ever in motion, and an expressive counte- 
 nance. He was a classical scholar, and read Latin, Greek and Hebrew 
 with ease. His manner of preaching inclined to the fervent and ex- 
 citing, with much animation and vociferation, which gave him great 
 power over the uncultivated audiences he addressed." An elderly 
 lady, who personally knew McNemar,thu8 writes to me concerning him: 
 **It would be admitted no doubt that in respect to person, features, 
 manly and winning address, that his equal would not be easily found 
 by the general observer. I cannot expect to describe Justly a man who 
 was counted as handsome as was Richard McNemar, embodied in the 
 wealth of his native endowment, toilsome acquirement, and qualities 
 of mind studiously trained in the successful mission conducive to rul- 
 ing attainment, thus making supremely expressive the features and 
 visage of face derived from the storage recesses of a most receptive and 
 fruitful mind. In the social gathering, especially when surrounded by 
 mutual friends, his visage and manners were charming, attractive and 
 fairly adorable. I have ever heard him spoken of, by those who knew 
 him best, as being very industrious, and whenever at home (returning 
 from his missionary tours, or business trips), he would generally go to 
 the carpenter shop. He was a good chair and cabinet maker, and un- 
 excelled as a bookbinder. He was especially choice of his tools, and 
 for them made a bureau with drawers, which was fastened in a tool 
 cupboard. This cupboard with the little bureau, still stands in the 
 brick building opposite the present Centre Family dwelling at Union 
 Village. He worked very fast and with a marvelous slight. Never 
 did he balk with two strokes where one should suflace." 
 
 The patronymic McNemar is a corruption of MacNamara, and 
 literally means (according to Long's "Personal and Family Names") 
 **Son of the Sea." There are two of McNemar's poems extant in MS. in 
 which he interprets McNemar to mean "Nobody's Son." One of these 
 poems concludes as follows : 
 
 *'I have heard and believed what the gospel declares. 
 And strictly obeyed it for more than two years, 
 And yet you may see after all that is done, 
 My name is McNemar, or nobody's son." 
 
 The name is not uniformly spelled. In the several editions 
 of his **Kentucky Revival" it is spelled "McNemar," but in his or- 
 iginal MSS., so far as I have examined, it is **McNamer." 
 
 The family of McNemar belonged to the great Scotch-Irish mi- 
 gration that swept over and populated the western half of Pennsylva- 
 
 I 
 
 I 
 
 I 
 
 4 
 
 I i 
 
 nia. This race was characterized by intelligence, resolution, energy, 
 religious zeal and morality. It was a God-fearing, liberty-loving, 
 tyrant- hating, Sabbath-keeping, convenant-adhering people. The 
 women were fine specimens jot the sex, medium in height, strongly 
 built, fair complexions, light blue or grey eyes, ruddy cheeks and 
 faces indicating a warm heart, intelligence and courage ; and possess- 
 ing those virtues which constitute the redeeming qualities of humanity. 
 The forbears of Richard McNemar belonged to this race. His 
 mother was a Knox. In a MS. entitled **Memorable events in the 
 life of Richard McNemar," written by himself, we learn that he wag 
 born Nov. 20, 1770, inTuscarora, Pa. In 1775 the family moved further 
 up the Juniata river, to a place called Heart's Log, five miles above the 
 Standing Stone,now called Huntingdon. After residing there four years 
 the family moved eastward about ten miles to a rich settlement on 
 Shaner's Creek where they continued about three years. About the 
 close of the Revolutionary War or in the autumn of 1783, the family 
 moved south into the Kishacoqueller Valley. Richard the youngest 
 of the family lived with his parents after all his brothers and sisters 
 were scattered, or gone into the world. In the summer he worked on 
 the farm with his father and in the winter went to school until the 
 year 1786, with the good will and consent of his parents, he left 
 home and took charge of a school in Stone Valley, on April 1st. Dur- 
 ing the summer of 1787 he worked at odd jobs and in the fall went to 
 the Redstone country. In the fall of 1788 he taught school in the Vallev, 
 and in the spring of 1789 he returned to Redstone and commenced teach- 
 ing; went to Kentucky, returned on January 1st, 1790 began to 
 teach at Ligonia and continued until the last of April 1791. About 
 the middle of May following began teaching at Salem ; six 
 months later descended the Ohio in company with Findley, Marshall 
 and Allen, arrived at Maysville (then called Limestone) November 8th. 
 About Christmas following in company with Malcolm Worley, he en- 
 tered school and began the study of Latin. On March 31st, 1792, 
 embarked for Cincinnati where he arrived early the next morning. 
 Here he remained three months and preached fifteen sermons in Cincin- 
 nati, Columbia, Round Bottom and Covalt's Station, in the interests of 
 the Presbyterian church. About the last of June he returned to Elk- 
 horn and resumed his studies. The following December he removed 
 to Caneridge, Ky., and lived with Robert Finley until May 1793, 
 when he took up his abode with Elder John Luckes, where he remained 
 till the spring of 1795, and then commenced to reside in Madison 
 
e RICHARD McNEMAR 
 
 county and taught school in the autumn of 1796. He returned to 
 Caneridge, and in January 1797 was licensed to preach, and in the 
 fall moved to Cabin Creek. In the fall of 1798 resided on the river 
 hill. Attended the General Assembly in Virginia, May 1799, return- 
 ing the last part of elune, and the following November was present at 
 Presbytery at Orangedale,a small hamlet south of Middletown, Ohio, now 
 called Le Sourdsville, He attended the Presbytery in company with 
 John Dunlavy, for the purpose of ordaining Archibald Steel as pastor of 
 the congregation. *'0n that occas:*on I found a large and respectable 
 congregation, had an interview with their pastor, James Kemper, at the 
 house of Jonathan Tichnor, one of the elders, where I held an eve- 
 ning meeting, and where we lodged together. Kemper was about to 
 move up his family from the vicinity of Cincinnati and to takc- 
 charge of the Turtle Creek (now Union Village) congregation." It 
 was during this time that Richard preached at Turtle Creek for the 
 
 first time. 
 
 The mind of Richard McNemar was undergoing an evolution to 
 which he was not awakened until his teachings caused much question- 
 ing. Essentially he had a broad mind, and while he believed fervent- 
 ly and was ever faithful to the dictates of his conscience, yet his mind 
 was ever open for more light. In no sense was he a bigot. He ac- 
 corded to others the same rights he reserved for himself. When con- 
 scious of errors in theology he did not hesitate to accept and reject. 
 He was ever conscientious in the pursuit of the things he believed to 
 be true. 
 
 CHAPTER II. 
 
 CHARGES OF HERESY. 
 
 The records of the Presbytery of Washington show that its first 
 session was held at Johnston's Fork Meeting house, April 9th and 10th, 
 1799. This Presbytery was composed of seven ministers and the 
 churches known as Johnston's Fork, Cabin Creek, Washington, Union, 
 Lee's Creek and Red Oak, in Kentucky, and Springfield, (Springdale), 
 Hold's Creek, West Union, Clear Creek, Orangedale, Brush Creek, 
 Denny's Station on Mad river,and Chillicothe, in Ohio. At this session 
 Eagle Creek congregation, three miles from West Union, Adams Co., 
 Ohio, petitioned, through McNemar to be taken into the Presbytery. 
 At the session at Orangedale in November, McNemar presided. The 
 ministers were Richard McNemar, John Dunlavy, James Kemper, 
 
 RICHARD McNEMAR 7 
 
 Mathew G. Wallace, John E. Finley, William Speer and John P. Camp- 
 bell. At the first session McNemar was appointed commissioner to the 
 Assembly, and to supply Union church, Kentucky, one half the time. 
 At the session of Presbytery, October 24, 1799, he gave a narrative of 
 the transactions of the Assembly, and the ^Tresbytery expressed their 
 approbation of his faithfulness as commissioner." 
 
 In Presbytery, held at Red Oak, April 14 — 15, 1801, by request 
 of McNemar, his pastoral relation with the church at Cabin Creek, 
 Lewis County, Kentucky, was dissolved. That church was represented 
 by General Joseph Darlinton, an elder in the West Union church, 
 who stated **that on account of the inability to comply with the terms 
 of McNemar's settlement, they agree to a dissolution of their connec- 
 tion with their parson, provided he continue half the time." Presby- 
 tery then directed ^ 'that Mr. McNemar employ only half his time in 
 that congregation, and that they pay him proportionately according to 
 the terms of his settlement." 
 
 The period of Richard's life now reached was during the rise 
 of the Kentucky Revival which had such a potent influence over the 
 minds of some of the ablest Presbyterians ministers of Ohio and Ken- 
 tucky. Doubtless these ministers were not cognizant of what influ- 
 ence had been awakening their religious perceptions. The doctrine of 
 free grace was and had been vigorously promulgated with perceptible 
 effect even in the Presbyterian fold. The more liberally disposed 
 Presbyterian clergy engaged in the work of the revival, though frowned 
 upon by the more rigid. The preachers who had been drawn into the 
 movement omitted the doctrines of election and reprobation as 
 taught in the Confession of Faith and vigorously proclaimed a free 
 salvation to all, through the blood of the Lamb. They engaged in no 
 contradictory explanations and double meanings which scholastic di- 
 vines had made acceptable. This style of preaching was not such 
 as was common among Presbyterians, which caused a murmuring that 
 spread throughout certain sections of the country. The campmeetings 
 brought different types of the clergy together and from this mutual 
 interest broader views rapidly began to dominate. Amid this gather- 
 ing of the storm the ministers treated one another in a tolerant spirit. 
 
 Richard McNemar had forged to the front as the leading spirit 
 in the revival that had shaken the population of Ohio and Kentucky. 
 Being of an independent cast of mind, imaginative and fervent he was 
 led to preach more explicitly than the others. It is then of no sur- 
 prise that he should be singled out as the first victim to rest under the 
 
8 
 
 RICHARD McNEMAR 
 
 RICHARD McNEMAR 
 
 9 
 
 charge of heresy. The opposition originated in the congregation of 
 Cabin Creek, of which Richard McNemar had charge. The complaints 
 and charges dated November 3, 1801, were laid before the Presbytery 
 at Springfield, (Springdale, Hamilton County, Ohio,) on the 11th fol- 
 lowing, of which a transcript is here given : 
 
 ^^TheJiev, Presbytery: — As we expect some accounts of the un- 
 happy situation of our congregation have reached you and excited anx- 
 iety, and as we consider ourselves under your care, and look to you 
 for counsel, and interference between our pastor, Mr. McNemar, and 
 us, who were members of his session, together with a great part of the 
 people ; we take tne liberty to give you a brief account of our differ- 
 ences, from their first commencement to the present time. 
 
 *'Some time last winter he began, as we believe, in his preaching 
 to deviate from the doctrines contained in the Confession of Faith of 
 the Presbyterian church, which we believe to be perfectly consistent 
 with the word of God ; an account of which we enclose to the Rev. 
 Presbytery. Some of us then privately conversed with him on the 
 subject, but to no purpose. We then as a session collectively, conversed 
 with him, but the consequence was, that the difference in our opinions 
 was augmented. We continued frequently as individuals to deal with 
 him on more points ; but to no other purpose than to make him more 
 zealous in propagating those sentiments which we opposed. And al- 
 though we endeavored to keep those differences private from the peo- 
 ple, yet he frequently made use of such language, when on those points 
 as naturally led the people to understand that there was a difference 
 between him and us, and repeatedly misconstrued our conduct and 
 principles, ridiculing us from the pulpit; though not by name, yet in 
 such language as to convince every attentive person present, who and 
 what he meant. Our influence was hurt, and deviations in doctrine 
 and church discipline increased to such a degree that we could do little 
 or no business in session ; and the people over whom we considered 
 ourselves guardians, were some of them sucking in those ideas, which 
 we believed to be dangerous and pernicious. Others of them, from a 
 sense of those dangers, were urging us to take some measures to pre- 
 vent the people from being imposed upon. In this situation we were, 
 and the time of the meeting of that Presbytery, to which we deigned 
 to apply for redress, being far distant, we applied to a neighboring 
 Bishop for advice ; and finally concluded on a week day meeting, pub- 
 licly to vindicate that cause in which we were engaged ; and to show 
 wherein Mr. McNemar's doctrine was inconsistent with the doctrine 
 
 and discipline of our church ; and after informing him, before a num- 
 , , ber of witnesses, of the measures we were going to adopt, and he re- 
 I ^ maining obstinate, we proceeded to the disagreeable though in our 
 opinion necessary task. And ever being desirous of accommodating 
 the unhappy difference, we lately proposed to Mr. McNemar in the 
 presence of the Rev. John Dunlavy, and Messrs. James Bairdand John 
 Donalson, two of his elders, that if he would profess to believe in the 
 doctrine contained in the Confession of Faith of the Presbyterian 
 church, and that he would propagate and defend the same, and no 
 other in contradiction to them, and be ruled by the book of discipline, 
 that we would then bury all our former differences ; that we would re- 
 turn and go hand in hand in countenancing and assisting him, as far 
 as in our power, in his ministry among us. But he replied that our 
 proposals were improper, and that a compliance would be attended 
 with bad consequences, and futher added, that he would be bound by 
 no system but the Bible ; and that he believed that systems were detri- 
 mental to the life and power of religion. 
 
 * *Thus we have given to the Reverend Presbytery a brief ac- 
 count of our situation, and submit the business to your superior judg- 
 ment, praying that you will take such measures as in your judgment 
 will best establish that faith, once delivered to the saints; and pro- 
 mote the interest and peace of Christ's kingdom among us. 
 
 **The charges contained in the enclosed statement can be fully 
 substantiated. We are, with due submission, yours, etc. 
 
 Joseph Darlinton, 
 Robert Robb, 
 Robert Robinson." 
 
 **A statement of such doctrines as have been advanced and ad- 
 vocated by Richard McNemar, which are considered to be inconsistent 
 with the word of God, and the constitution of the Presbyterian church. 
 
 **1. He reprobated the idea of sinners attempting to pray, or 
 being exorted thereto, before they were believers in Christ. 
 
 "2. He has condemned those who urge that convictions are 
 necessary, or that prayer is proper in the sinner. 
 
 **3. He has expressly declared, at several times, that Christ 
 has purchased salvation for all the human race without distinction. 
 
 **4. He has expressly declared that a sinner has power to be- 
 lieve in Christ at any time. 
 
 **5. That a sinner has as much power to act faith, as to act 
 
10 
 
 RICHAKD McNEMAR 
 
 RICHARD McNEMAR 
 
 11 
 
 unbelief ; and reprobated every idea in contradiction thereto, held by 
 persons of a contrary opinion. 
 
 **6. He has expressly said, that faith consisted in the creature's 
 persuading himself assuredly, that Christ died for him in particular ; 
 that doubting and examining into evidences of faith, were inconsistent 
 with, and contrary to the nature of faith ; and in order to establish 
 these sentiments, he explained away these wordB'-Faith is the gift of 
 God, by saying it was Christ Jesus, the object of faith there meant, 
 and not faith itself; and also, these words, *No man can come to me, 
 except the Father who hath sent me draw him' ; by saying that 
 the drawing there meant, was Christ offered in the Gospel ; and that 
 the Father knew no other drawing, or higher power, than holding up 
 
 his Son in the Gospel." 
 
 The action of the Presbytery, there being present McNemar, 
 Kemper and Wallace, and but one elder, Mo&es Miller, was thus noted : 
 
 **A letter, with certain other papers, from three of the former 
 elders of Cabin-creek congregation, containing certain charges respect- 
 ing doctrines, against the Rev. R. McNemar, was presented to Presby- 
 tery. Presbytery having taken into consideration the papers from 
 Cabin-creek, concluded it irregular to take any further notice of them ; 
 as no person, at present, proposed to substantiate the charges stated 
 
 in them." 
 
 Having thus disposed of the charges McNemar asked privilege 
 to explain his position. His remarks were not then reduced to writing, 
 but afterward he related the substance of them. With respect to the 
 petition he stated that previous to bringing it forward, that the movers 
 in it,by the advice of a neighboring Bi8hop,engaged in a public vindica- 
 tion' of the Confession of Faith, in which they tried to prove that the 
 general call of the Gospel was inconsistent with the Westminister doc- 
 trine of Election, Reprobation and Faith. This discussion greatly contri- 
 buted to the unhappiness of the congregation and tended to check the re- 
 vival work in which the church was engaged. Upon the first charge 
 he declared that faith is the first thing God requires of the sinner ; 
 and he had no idea of him praying but in faith. 
 
 On the second, the question in debate was, whether any other 
 convictions are necessary to authorize the soul to believe, than those 
 which arise from the testimony of God in his word. 
 
 On the third, Christ is by office the Savior of all men. 
 
 On the fourth, the sinner is capable of receiving the testimony 
 of God at any time he heard it. 
 
 Concerning the fifth the sinner is as capable of believing or dis- 
 believing, according to the evidence presented to the views of his mind. 
 
 The first part of the sixth, charge is groundless. The second 
 part, that doubting the veracity of God, and looking unto ourselves 
 for evidence, is contrary to Scripture. On the third part, viz., ex- 
 plaining away Scripture, he replied if that was explaining them away, 
 had done it. 
 
 The wise and prudent action of Presbytery suppressed the flame 
 of opposition, and an agreement during the month of March following 
 was entered into, which took place in the presence of Rev. John E. 
 Finley, and with his approbation, of which the following is a copy : 
 
 **Whereas, a difference has existed for some time between the 
 Rev. R. McNemar of the one part and Joseph Darlinton, Robert Robb^ 
 and Robert Robinson, ruling elders in the congregation of Cabin-creek 
 of the other part, upon certain points of doctrine, which has threat- 
 ened much evil to that branch of the church: — We having met, and 
 entered into a free and full conversation on the subjects in controversy, 
 do now mutually agree to pass over all past altercations, and cordially 
 unite in communion for the future. In witness whereof, we have here- 
 with set our hands, this 6th day of March, 1802. Signed by 
 
 J. Darlinton, 
 R. Robb, 
 Robert Robinson, 
 Testis, John E. Finley. R. McNemar." 
 
 Among persistent men, none are more ungenerous, malignant, 
 clamorous, uncharitable, thaa the heresy hunter. It may be safely 
 affirmed that the persecuted invariably is nearer the Kingdom than 
 the persecutor. The wedge had been driven in, and, although appar- 
 ently rendered harmless, it was destined to disunite and prostrate the 
 Presbyttrian church in Ohio, Kentucky and Tennessee. From the blow 
 given it has never been able to recover the proportionate power then 
 sacrificed. The heresy hunter had only been lulled into a temporary 
 sleep. 
 
 Mr. McNemar, in the spring of 1802, took charge of Turtle 
 Creek church, four miles west of^Lebanon, Ohio. This was the larg- 
 est and most influential church in Ohio, with the probable exception of 
 the Presbyterian church in Cincinnati. The people were cordially 
 united,and there was no dissention until Mr. Tichnor,one of the elders 
 began to object to the doctrines in general. It was believed that he 
 was inspired in this by his particular friend, Rev. James Kemper. 
 
12 
 
 RICHARD McNEMAR 
 
 Without ever stating a single objection to Mr. McNemar, in private, 
 Mr. Tiehnor gave the first notice of his disaffection to a surrounding 
 crowd of careless men, in the interval of public worship. He also 
 tried to poison McNemar's mind against some of the leading members 
 of the congregation. He was seriously taken to task by the session, 
 and advised to state bis objections to the doctrine, and place the same 
 regularly before Presbytery. It now became evident that he had no 
 accurate ideas that anything erroneous had been specifically advanced. 
 
 The next session of Presbytery was held at Cincinnati, October 
 6 — 9, 1802, and, although no petition was presented yet an elder in 
 Mr. Kemper's congregation at Cincinnati, arose and entered a verbal 
 complaint against Mr. McNemar, as a propagator of false doctrine ; 
 and desired Presbytery to look into it. Mr. McNemar insisted that 
 the measure was out of order, and that the only method by which 
 <5harges could be heard was by reducing the same to writing. Never- 
 theless Presbytery proceeded to what it called examination of Mr. Mc- 
 Nemar, on the fundamantal doctrines of the Scripture, but in reality 
 it was an inquisition. The following action was taken : 
 
 **Whereas it has been reported, for more than a year past, that 
 the Rev. Richard McNemar held tenets hostile to the standards of the 
 Presbyterian church, and subversive of the fundamental doctrines 
 contained in the sacred Scriptures; and whereas these reports have 
 daily become more clamorus, notwithstanding Mr. McNemar has been 
 warned of these things both privately and more publicly ; both by pri- 
 vate persons and the members of Presbytery, separately and jointly ; 
 therefore the Presbytery have thought it necessary to enter in to a more 
 particular and close examination of Mr. McNemar, on the doctrines of 
 particular election, human depravity, the atonement and the applica- 
 tion of it to the sinner, the necessity of the Divine agency in this ap- 
 plication, and the nature of faith. Upon which examination had, it is 
 the opinion of this Presbytery that Mr. McNemar holds these doctrines 
 in a sense specifically and essentially different from that sense 
 in which Calvinists generally believe them, and that his 
 ideas on these subjects are strictly Armenian, though clothed in 
 such expressions and handed out in such a manner, as to keep the 
 body of the p)30ple in the dark, and lead them insensibly into Arme- 
 nian principles, which are dangerous to the souls of men and hostile 
 to the interests of all true religion." **Ordered* that a copy of this 
 minute be forwarded by the Stated Clerk, as early as may be, to th 
 <}hurches under our care." 
 
 RICHARD McNEMAR 
 
 1» 
 
 This minute was introduced and carried on the last day of the 
 session. The moderator, Mathew G. Wallace, was absent on account 
 of sickness, and Kemper moved an adjourment to his home, for 
 without his vote the minute could not receive a majority. As 
 McNemar's friends were unaware of the intrigue, the plot succeeded. 
 When the object was manifested McNemar withdrew from the house 
 and then Kemper brought forward a written copy of the foregoing 
 minute. About sunset McNemar returned, and after the minute was 
 read to him he declared it was not a fair statement of his sentiments, 
 and expressed his desire that the matter might be referred to the 
 Synod, which was to meet at Lexington, Kentucky, on the ensuing 
 week, but it was not so to be. 
 
 Notwithstanding that the action of Presbytery was to be pub- 
 lished to all the churches, yet the extraordinary procedure was taken 
 that although McNemar's teachings were ** hostile to the interests of 
 all true religion," he should preach one half of his time at Turtle- 
 Creek, two Sundays at Orangedale, two at Clear-creek (just south 
 of Franklin, Ohio) ; two at Beulah (Beavertown, near Dayton, Ohio) ^ 
 one at the forks of Mad River (Dayton), and the rest at discretion. 
 
 The foregoing minute leaves the impression that the members 
 of Presbytery acted justly; but McNemar stated that it was other- 
 wise, for he was uniformly treated with shyness, and . the principal 
 warnings he had received, were of the threatening kind. 
 
 At the meeting of the Presbytery at Springfield (Springdale) 
 April 6-11, 1803, a petition was presented praying **the examina- 
 tion of the Rev. Richard McNemar, on the fundamental doctrines^ 
 of religion ; or, on what the petitioners call free will or Armenian doct- 
 rines, and also that the Rev. John Thompson undergo the like exam- 
 ination." 
 
 It is but justice to observe that the names on this petition 
 took in an extent of about fifty miles, and found fourteen subscribers^ 
 acting solely as individuals, some of whom had never heard either 
 McNemar or Thompson. The record shows: 
 
 *»The petition of Wm. Lamme, John McCabe, John Ewing, 
 William Waugh, John Steele, Jonathan Tichenor, Andrew Small, 
 Fergus McClane, Francis Dill, John Bone, Jonathan Whittaker, 
 Daniel Reeder, James Jones and James Ewing, from the congrega- 
 tions of Beulah,Turtle Creek,Bethany (three miles east of Lebanon,0.), 
 Hopewell, Duck Creek, and Cincinnati, was taken up, and Presbytery 
 determined that it was improper to go into the examination of Mr, 
 
14 
 
 RICHAED McNEMAR 
 
 RICHARD McNEMAR 
 
 15 
 
 McNemar and Mr. Thompson on the prayer of said petitioners, as 
 being out of order." 
 
 Against the proceedings of Presbytery two of the clergy, with 
 one of their elders, entered the following protest ; 
 
 ••Messrs. James Kemper, M. G. Wallace and Stephen Wheeler 
 protest against the proceeding of Presbytery,in the case of petition of 
 Wm. Lamme and others, praying the reexamination of Mr. McNemar, 
 and also the examination of Mr. Thompson, because the people cannot 
 be deprived of the right of proposing to Presbytery for discussing 
 €uch difficulties respecting the doctrines taught them as cannot be set- 
 tled by the session, and especially because Mr. McNemar 's principles, in 
 particular, now stood condemned by the last meeting of Presbytery 
 as Armenian. The above named members also protest against th 
 proceedings of Presbytery in the case of the call to Mr. McNemar, 
 from Turtle Creek, for the above reasons, and especially, because the 
 Presbytery now refuses to pay any attention to McNemar's principles, 
 or doctrines, notwithstanding the proceedings had at the last meeting 
 of Presbytery, as they appear in our minutes." 
 
 In this session Revs. Richard McNemar, John Dunlavy and 
 John Thompson acted in unison. 
 
 At the same session a petition from Turtle Creek, signed by 
 sixty persons was presented requesting the whole of Mr. McNemar's 
 time. The same was granted. 
 
 The Synod met at Lexington, in Kentucky, and on September 7, 
 1803, the documents relative to the actions of Presbytery at Cincin- 
 nati and Springfield were acted upon. The action of Presbytery in 
 condemning McNemar, at its session at Cincinnati was approved, 
 and the action at Springfield condemned. When the Yeas and Nays 
 were called, Robert Marshall, James Welsh, Barton W. Stone, William 
 Robinson, clergymen, voted in the negative. 
 
 This action of the Synod was the final cause of the split in the 
 Presbyterian church and the beginning of the New Light, or Christ- 
 ian church in the West. At Lexington, September 10, 1803, Robert 
 Marshall, John Dunlavy, R. McNemar, Barton W. Stone and John 
 Thompson formerly withdrew, and organized the Presbytery of 
 Springfield. Not to be out done in this matter Synod **su8pended them 
 severally from the office of the ministry, and declared their pulpits va- 
 cant, and referred them to their several Presbyteries to be restored up- 
 on repentance." 
 
 In the writings of McNemar I have not found the least 
 
 .1 
 
 J 
 
 trace of any reference to his trials for heresy, nor the difficulties he 
 was forced to encounter owing to the attempted dissensions thrown in 
 his path. Indeed it is a noticeable feature, in his public writings, 
 he keeps himself almost wholly in the back-ground. The same is 
 true in such of his MSS. as have come under my inspection. 
 
 CHAPTER III. 
 
 THE KENTUCKY REVIVAL. 
 
 Any history of the Kentucky Revival must be very incomplete 
 that does not fully identify Richard McNemar as the principle mover. 
 Although he has left us the best history of that phenomenal occurence 
 yet written, one would not suspect from what he has recorded that he 
 had any special relation to it. 
 
 It is not necessary here to enter into the full particulars of that 
 religious upheaval, only in so far as McNemar is concerned. Even the 
 great campmeetings he attended can only be inferred from his narra- 
 tive. The movement commenced- under the preaching of Rev. John 
 Rankin at the old meeting house, Gasper river, five miles below South 
 Union, Logan county, Kentucky, and gradually spread over Kentucky, 
 Ohio, Tennessee, and even as far east as Vermont. The revival is 
 more noted for the remarkable physical manifestations attending it 
 than for anything that was practically effected. However strange the 
 attending phenomena, yet on account of it, the leaders regarded all as 
 the special work of God. 
 
 The physical phenomena accompanying the religious services 
 attracted great crowds, in so much so that the forests became the tem- 
 ple of worship. This was the origin of the campmeeting, and as the 
 services continued several days, tents were resorted to for protection. 
 The phenomena have thus been described : 
 
 **The bodily agitations or exercises, attending the excitement 
 in the beginning of this century, were various, and called by various 
 names: — as the falling exercise — the jerks — the dancing exercise — 
 the barking exercise — the laughing and singing exercise, etc. — The 
 falling exercise was very common among all classes, the saints and 
 sinners of every age and of every grade, from the philosopher to the 
 clown. The subject of this exercise would, generally, with a piercing 
 scream, fall like a log on the floor, earth, or mud, and appear as dead. 
 * * * 1 have seen very many pious persons fall in the same way from 
 
Hi 
 
 16 
 
 RICHARD McNEMAR 
 
 RICHARD McNEMAR 
 
 17 
 
 ii 
 
 a sense of the danger of their unconverted children, brothers, or sis- 
 ters — from a sense of the danger of their neighbors, and of the sinful 
 world. I have heard them agonizing in tears and strong men crying 
 for mercy to be shown to sinners, and speaking like angels to all 
 around. 
 
 **The jerks cannot be so easily decribed. Sometimes the sub- 
 ject of the jerks would be affected in some one member of the body, 
 and sometimes in the whole system. When the head alone was affect- 
 ed it would be jerked backward and forward, or from side to side, so 
 quickly that the features of the face could not be distinguished. When 
 the whole system was affected, I have seen the person stand in one 
 place, and jerk backward and forward in quick succession, their heads 
 nearly touching the floor behind and before. All classes, saints and 
 sinners, the strong as well as the weak were thus affected. I have in- 
 quired of those thus affected. They cannot account for it; but some 
 have told me that those were among the happiest seasons of their lives. 
 I have seen some wicked persons thus affected and all the time curs- 
 ing the jerks, while they were thrown to earth with violence. Though 
 so awful to behold, I do not remember that any one of the thousands 
 I have seen ever sustained an injury in body. This was as strange as 
 the exercise itself. 
 
 **The dancing exercise. This generally began with jerks, and 
 was peculiar to professors of religion. The subject, after jerking awhile, 
 began to dance, and then the jerks would cease. Such dancing was in- 
 deed heavenly to the spectators ; there was nothing in it like levity, 
 nor calculated to excite levity in the beholders. The saints of heaven 
 shown on the countenace of the subject, and assimilated to angels ap- 
 peared the whole person. Sometimes the motion was quick and some- 
 times slow. Thus they continued to move forward and backward in the 
 same track or alley till nature seemed exhausted, and they would fall 
 prostrate on the floor or earth, unless caught by those standing by. 
 While thus exercised, I have heard their solemn praises and prayers 
 ascending to God. 
 
 '*The barking exercise (as opponents contemptuouly called it), 
 was nothing but the jerks. A person affected with the jerks, especially 
 in the head, would often make a grunt, or bark, if you please, from 
 the suddenness of the jerk. This name of barking seems to have its 
 origin from an old Presbyterian preacher of East Tennessee. He had 
 gone into the woods for private devotion, and was seized by the jerks. 
 Standing near a sapling, he caught hold of it, to prevent his falling, 
 
 and as his head jerked back, he uttered a grunt or kind of noise sim- 
 ilar to a bark, his face being turned upwards. Some wag discovered 
 him in this position, and reported that he found him barking up a 
 tree. 
 
 **The laughing exercise was frequent, confined solely with the re- 
 ligious. It was a loud, hearty laughter, but one sui generis \ it excited 
 laughter in none else. The subject appeared rapturously solemn, and 
 his thoughts excited solemnity in saint and sinners. It is truly inde- 
 scribable. 
 
 '*The running exercise was nothing more than, that persons 
 feeling something of these bodily agitations, through fear, attempted 
 to run away, and thus escape from them ; but it commonly happened 
 that they ran not far, before they fell, or became so greatly agitated 
 that they could proceed no farther. * * * 
 
 "I shall close this chapter with the singing exercise. This is 
 more unaccountable than anything else I ever saw. The subject in a 
 very happy state of mind would sing most melodiously, not from the 
 mouth or nose, but entirely in the breast, the sounds issuing thence. 
 Such music silenced everything, and attracted the attention of all. It 
 was most heavenly. None could ever be tired of hearing it." 
 
 Another writer has described **The rolling exercise:" 
 
 **Thi8 consisted of being cast down in a violent manner, doubled 
 with the head and feet together, and rolled over and over like a wheel, 
 or stretched in a prostrate manner, turned swiftly over and over like a 
 log. This was considered very debasing and mortifying, especially if 
 the person was taken in this manner through the mud and sullied 
 therewith from head to foot." 
 
 The date of the beginning of these scenes was during the 
 month of August 1799 and grew in intensity for several years, and to a 
 certain extent endured for a period of thirty or more years. It has 
 been pointed out that * 'where these exercises were encouraged, and re- 
 garded as tokens of the divine, presence there they greatly prevailed. 
 But when they were looked upon as manifestations of enthusiam, and 
 fanaticism and therefore opposed, they did not prevail." It was then 
 due to a hypnotic influence. The effect produced was due to the char- 
 acter of the preaching and singing. Davidson, in his * 'History of the 
 Presbyterian church in Kentucky," in speaking of the character of 
 the preaching says : 
 
 "The style of the discourses varied according to the various 
 dispositions of the speakers. It is impossible to find any particular 
 
18 
 
 RICHARD McNEMAR 
 
 standard to which all the phenomena can be reduced. Some spoke in a 
 plain, solemn, instructive way ; some in a highly decorated style : and 
 others, in a desultory, incoherent, but kindly manner. There was one 
 class who delighted in alarming the conscience with victories of terror, 
 and launched the thunders of Sinai with inspiring hand. Of this sort 
 were McGready, Rannels, Marshall, Houston, and McNemar. McNe- 
 mar was desultory, but interspersed many good remarks. He was very 
 animated and impressive and exerted all his powers, both in preach- 
 ing and singing. He would stamp with his foot, and slap the Bible,and 
 roar *Hell and Damnation!' with aloud voice. But I cannot find that 
 this style of preaching was the most effective. It was such sermons as 
 were delivered with tenderness and tears, that elicited the deepest 
 emotions among the audience. The greater the pathos of the speaker, 
 the greater was the ebullition of feeling ; and copious floods of tears 
 weakened and prostrated the corporeal organization to such a degree, 
 as to prepare it for operations beyond the ordinary control of the will." 
 
 Small children were drawn into the vortex, some of whom became 
 noted as effective speakers. Among these was Vincy, daughter of 
 Richard McNemar. Her father held her on his arm, and sometimes 
 on his shoulder, while she addressed the multitude. As she was born 
 in 1797, she could not have exceeded the age of six at the time of her 
 advent as a public speaker. 
 
 The power of song is proverbial. Among the popular songs 
 was that written in 1801 by Richard McNemar, and entitled "A Pure 
 Church Anticipated:" 
 
 * *The glorious day, is drawing nigh. 
 
 When Zion's light shall come; 
 She shall arise and shine on high. 
 
 Bright as the morning sun. 
 The north and south their sons resign. 
 
 And eartk's foundation bend; 
 Adorn'd as a bride Jerusalem, 
 
 All glorious shall descend. 
 
 **The king who wears the glorious crown. 
 
 The azure flaming bow. 
 The Holy City shall bring down. 
 
 To bless the saints below : 
 Descending with such melting strains, 
 
 Jehovah's name adore ; 
 Such shouts thro earth's extensive plains. 
 
 Were never heard before. 
 
 RICHARD McNEMAR 19 
 
 **Let Satan rage and boast no more. 
 
 Nor think his reign is long ; 
 The saints tho feeble, weak and poor. 
 
 Their great Redeemer's strong; 
 In storms he is a hiding place — 
 
 A covert from the wind, 
 As a stream from the rock in the wilderness, 
 
 Flows through the weary land, 
 
 **The crystal stream comes down from heav'n, 
 
 It issues from the throne; 
 The floods of strife away are driv'n — 
 
 The Church becomes but one; 
 That peaceful union they shall know. 
 
 And live upon his love. 
 And shout and sing His praise below. 
 
 As angels do above." 
 
 The campmeetings began where the excitement originated. On 
 the edge of a prairie the multitudes came together and encamped on 
 the ground for several nights and days. Various Presbyterian minis- 
 ters were drawn to the spot, and the enthusiasm there instituted was 
 carried home and diffused to their congregations. The revival became 
 a veritable contagion. By January 30, 1801, it had reached Nashville, 
 Knoxville, and other places in Tennessee. 
 
 The first campmeeting of note began at Cabin Creek, Mason 
 county, Kentucky, May 22, 1801, under the direction of Richard Mc- 
 Nemar, and continued four days and three nights. The next was at 
 Concord, in Bourbon county, in May and June, same year, conducted 
 by Barton W. Stone. There were present seven Presbyterian clergy- 
 men with a multitude reckoned at 4,000. The next at Eagle Creek, 
 Adams county, Ohio, under John Dunlavy, commencing June 5, and 
 continuing four days and three nights. Following this was one at 
 Pleasant Plain, Kentucky, which, equalled, or even surpassed any that 
 had heretofore been held. The meeting at Indian Creek, Harrison 
 county, began July 2tl:th, and continued nearly a week. Next came 
 the great meeting at Cane Ridge, seven miles from Paris, beginning 
 August 6th. The number of people on the ground at one time was 
 supposed to have numbered 20,000. The encampment consisted of 
 one hundred and thirty-five wheel-carriages, and tents proportioned to 
 the people. Rev. James Crawford, who kept as accurate account as 
 he could, computed there were 3,000 that fell on that occasion, or an 
 average of 500 a day. 
 
20 
 
 RICHARD McNEMAR 
 
 About the middle of June, 1803, a campmeeting was held near 
 Beavertown, some five miles from Dayton, Ohio. This was during the 
 time when the breach began to widen in the Presbyterian church. Both 
 factions were in attendance at Beavertown. The only account of this 
 meeting I have seen is in the handwriting of Richard McNemar. 
 
 * *At this meeting Robert Marshall, from Kentucky, with James 
 Kemper, Richard McNemar and John Thompson attended. The most 
 memorable circumstance that is noted of this occasion was, that the 
 people were divided, part held with Kemper, a sober and rigid Calvin- 
 ist, but the principal part with the other three. It is particularly 
 recollected that on Saturday Mr. Kemper preached from Isa. 22:23^ 
 making presdestination the nail in a sure place. On Sabbath 
 morning Marshall followed and literally fulfilled the context, verse 25, 
 for in that day was the nail fastened in the sure place removed, cut 
 down and fell, and the burden that was upon it was cut off. The 
 contest grew so warm and the exercises so powerful that in the after- 
 noon Kemper and his company withdrew from the meeting and re- 
 treated homeward. The effect of this meeting served to excite a spirit 
 of free inquiry on the doctrinal points of difference, which ultimately 
 prepared the congregation as a body for the approaching event which 
 was a separation from the government of the Presbyterian church, 
 which took place in the month of September following." 
 
 This campmeeting was followed by another, in the same vicin- 
 ity, during the last of July 1804, under the direct control of the New 
 Lights with Richard McNemar as the leading spirit. 
 
 *'At this meeting the work was powerful, the gifts and exer- 
 cises singular, and the light transcendent. The jerking and barking ex- 
 ercises were astounding, and the effects of a sermon preached by Mc- 
 Nemar from Zech. 11:7 to 14, are well remembered. The breaking 
 the two stones (the creed and form of government) excited the most 
 unbounded enthusiasm. — The breaking to pieces a beautiful system 
 and a beautiful order of government on which millions were resting for 
 support was so emphatically announced and so rhetorically pictured 
 that it seemed as if the old heavens were already passing away with a 
 great noise and the elements melting with fervent heat.*' 
 
 The split in the Synod at Lexington which resulted in the or- 
 ganization of the New Light church, swept every Presbyterian church 
 in Ohio into the new fold, except Cincinnati, Round Bottom and Duck 
 creek. Even these had been visibly affected. The preachers carried 
 their congregations with them. The Presbyterians called the with- 
 
 RICHARD McNEMAR 
 
 21 
 
 drawing brethren schismatics, but John Thompson, in 1804, gave to 
 the new order of things, the name New Lights. This was afterwards 
 repudiated by the sect, who claimed for themselves the title of Chris- 
 tian. 
 
 CHAPTER IV. 
 
 CONVERSION AND NEW ORDER. 
 
 The spring of 1805 found Richard McNemar residing at Turtle 
 Creek, (now Union Village), Ohio, in a hewed double-logged cabin, on his 
 own farm, surrounded by his family. The wife, Jenny, an intelligent, 
 capable, amiable woman, was born in Rowan County, North Carolina, 
 a sister of Judge Francis and Rev. John Dunlavy. To this union were 
 born Benjamin, James, Vincy, Elisha, Nancy, Betsy and Richard. 
 
 The Turtle Creek Presbyterian Church had followed Richard 
 into the New Light fold. Over this congregation he presided without 
 a dissenting voice. It was the largest and most influential of all the 
 western churches of its order. Before Richard there appeared to be 
 every prospect of a bright future. His courage and energy had not 
 abated, and like a faithful warrior was ever ready to do battle. A 
 campmeeting had been appointed to be held at Turtle Creek on April 
 28, 1805, under the direct care of Richard McNemar, which was widely 
 advertised. Before that event Richard was destined to undergo a rad- 
 ical change both in his views and social relations. If his pathway had 
 been thorny he was now devoted to undergo vicissitudes, hardships and 
 persecutions he little dreamed of. 
 
 There arrived at Turtle Creek, March 22, 1805, three men pre- 
 possessing in appearance, grave and unassuming in their manners, very 
 intelligent, and ready in the Scriptures, and withal possessed of great 
 boldness in their faith. 
 
 **Their dress was plain and neat, perfectly uniform and quite 
 old -fashioned — white fur hats, crown fi.yQ inches deep, rim five and a 
 half wide, grey coats, blue waist-coats and overalls of a beautiful 
 brown, — their walk and general carriage sprightly, yet majestically 
 grave, and their affability in conversation banished every idea of sup- 
 erstition or sly deceit." 
 
 They came from Mt. Lebanon, N. Y., having traversed on foot 
 a distance of 1233 miles. They were Issachar Bates, Benjamin S. 
 Youngs and John Meacham. Their mission was to establish Shakerism 
 in the West. They came direct to the house of Malcolm Worley, an 
 
22 
 
 RICHARD McNEMAR 
 
 RICHARD McNEMAR 
 
 23 
 
 opulent, influential man, who had been prominent in religious work. 
 He received the trio, and on the 27th, formally accepted the message 
 of the Shakers. 
 
 The three men knew that if they should meet with success they 
 must convert men of prominence. Hence they turned to Richard Me- 
 Nemar. On the 23rd they visited him in his home. They readily de- 
 tected that he was an unbiased man, and had fully imbibed the idea 
 that the Bible alone should be the resort for religious instruction. He 
 observed that he had never undertaken to build a church and if they 
 had come with that intention he would not staDdin the way, but would 
 go to the Gentiles. He probably had imbibed the prevalent idea that 
 during that year Christ would make his visible second appearance. 
 They gained the impression from the conversation that his mind was 
 fruitful soil for their opinions, and began in earnest to convert him. 
 From time to time they held meetings together. During one of these 
 conferences, Richard's son, James, burst into the room and into his 
 father's arms, in a screaming fit. This James was sorely afflicted. 
 While yet in his dresses, his mother missed him and started out in 
 search of her boy. She found him in close proximity to a black snake, 
 the serpent with its head raised and staring the boy in the face. With 
 a piercing scream she seized the child and ran to the house, believing 
 the serpent was close at her heels. Almost fainting she burst into the 
 door. From that day forward James was subjected to screaming fits, 
 which gradually grew worse. Everything known was done for him, 
 but >vithout relief. The only way he could be pacified was by the 
 parent seizing him tightly and pressing him to the bosom. In 
 time the boy came to learn when the attack was coming on. He would 
 then run to his parent, and was held until the fit passed away. Mc- 
 Nemar, holding his child tightly in his arms, said to the missionaries, 
 **If you will cure my child of his malady I will believe your doctrines.'* 
 This was a test not anticipated. They did not profess to be workers 
 of miracles, and for the time being uttered no reply. When the silence 
 had become oppressive, the wife, Jenny, arose and said "Let us pray." 
 When the prayer was ended, it was found that James was gone. Search 
 being instituted he was discovered in the yard playing. That was the 
 last attack he ever experienced. 
 
 A few days later as Richard was walking in his meadow he 
 saw the nude arm of a woman reach out from heaven toward him. 
 Looking at it intently he exclaimed **I will follow thee ever." 
 
 United with Turtle Creek were the congregations of Salem, and 
 
 Orangedale. March 31st the preaching was at Salem, where many in- 
 quiries were made concerning the strangers, all of which were answered 
 in the sermon, taken from Luke XIV. 17. The discourse created the 
 first suspicion that McNemar felt union with the visitors. Daniel Doty, 
 James McClure and others took offence, and caviled at the new idea ; 
 while Samuel Rollins, James West and others desired to hear more on 
 the subject. 
 
 The following Sunday, April 7th, the services were held at 
 Turtle Creek, and the sermon was based on Titus II . 11, with a strong 
 Shaker leaning. At this time individuals and whole families began to 
 look with favor upon Shaker doctrines. Visitors from different places 
 began to call upon McNemar among whom were John Thompson and 
 Peter Smith, preachers of the New Lights, who tried to entangle him, 
 but without avail. 
 
 April 21st the meeting was held at Calvin Morrell's, who lived 
 on the great prairie, ten miles west of the Turtle Creek meeting house, 
 and about the center of the Orangedale society. Services were held in 
 the woods, with Bates and Youngs in attendance. The assemblage 
 was large. The text was Math. XI. 3. Richard, "observing, that if 
 they were good men we should profit by their fellowship ; but if they 
 were bad men they would not incline to tarry among us." Bates spoke 
 for himself at the close of the discourse, which increased the faith of 
 some and brooked opposition in others. 
 
 The general campmeeting appointed at Turtle Creek for April 
 28, as usual began on Friday, the 26th. Much depended on McNemar 
 as regarded the order of the meeting, and the rights and privileges of 
 the Shakers ; **therefore in order that he might be the better prepared 
 to do his duty on the occasion, it was thought proper that he should 
 previously oonfess his sins, which was done on Wednesday, April 
 24th." 
 
 **Great were the expectations of all for the events of that meet- 
 ing, as that year had been marked out, by the spirit of prophecy, as 
 pregnant with the final results of the past and present work ; which 
 according to the prevailing sense, could be nothing short of the descent 
 of the Holy City from God out of Heaven, and the beginning of the 
 reign of Christ on earth." 
 
 A vast multitude assembled ; but the chief topic of conversa- 
 tion was the advent of Shak^ers and their proclamation that Christ 
 had already made his appearance. It proved to be the last of the great 
 revival campmeetings, for the shock there felt was almost a death blow 
 
24 
 
 RICHARD McNEMAR 
 
 to the general interest that had prevailed. As Turtle Creek was con- 
 sidered the first and foremost of all societies, it was respected as a safe 
 example in all matters of faith and practice. 
 
 The first to take alarm at the advent of the Shakers was 
 John Thompson, in charge of the Springdale congregation. He was 
 indefatigable, and succeeded in saving the New Lights, in the West, 
 from utter ruin. He deserted the cause five years later by turn- 
 ing a back somersault into the Presbyterian fold. Thompson was on 
 hand at the Turtlecreek campmeeting and created a stormy scene. 
 Issachar Bates who was present thus describes the tumult ; 
 
 **A great body of blazing hot Newlights, with John Thompson 
 at their head determined to break down all before them. Thompson 
 mounted the stand and began his preachment, and undertook to show 
 how they had been imposed on by deceivers, and how he had borne 
 with one Worley, and how these Eastern men had come to tell us that 
 Christ had made his second appearance (pause) ; but they are liars, 
 they are liars, they are liars. I will venture to say that the tumult at 
 Ephesus was no greater than at this place. For about an hour it was 
 one steady cry of glory to Jesus, glory to Jesus, glory to Jesus, and 
 almost every other noise. The cause of their giving glory to Jesus 
 must have been that these poor suffering witnesses were proved to be 
 liars. I stood on a log hard by alone, for I had been ordered back to 
 hell from whence I came, and called all the bad names that they could 
 think of. After the noise had begun to cease I stepped off the log and 
 passed through the multitude, and as I passed they cried out, *'See 
 how his conscience is seared as with a hot iron. He does not regard it 
 at all.'" 
 
 **A wicked man followed John Meacham from place to place, 
 spitting in his face, and crying aloud to make a great fire, and burn 
 these false prophets ; some of the foremost, who professed the worthy 
 name, Christ-ian, were at his back, laughing and encouraging him 
 on.'* 
 
 Richard McNemar gives this account of the affair : 
 **Thompson was arraying his forces for battle, and at an early 
 period Friday took the ground, and began the exercise, preparing to 
 give the Believers a warmer reception, as soon as they appeared, and 
 made themselves masters of the encampment. But great was their dis- 
 appointment when Richard entered the assembly, calmly met the out- 
 cry of the multitude and the roaring accusations of his colleague, and 
 finally, called to order, at the same time announcing his right on the 
 
 RICHARD McNEMAR 
 
 25 
 
 ground and his determination to superintend the meeting and admin- 
 ister the sacrament as usual. This was done and the meeting conducted 
 according to circumstances. John preached on Friday, pointedly 
 against the testimony, which was followed with great shout and much 
 glorying in the flesh. Saturday it came Richards turn. The next was 
 Oal. VI. 14. Sabbath, the feast (which was called the passover) was 
 celebrated; and Monday the closing address was delivered to the Be- 
 lievers from II. Sam. X. 12. During the sermon most of the opposition 
 party fled, railing as they went, and so left the despised few, with in- 
 creasing confidence, to pursue unmolested, the peaceful lesson of their 
 way." 
 
 The next campmeeting was held the second Sunday in May at 
 Salem, where most of the Shakers were in attendance. *'But such was 
 the growing spirit of animosity, enmity and abuse, that this meeting 
 resulted in a final separation." 
 
 The first regular meeting of the Shakers was held at the house 
 of David Hill, who lived on the ministerial reserve, on May 23, 1805. 
 It was opened by John Meacham with an explanatory address relating 
 to the manners, customs and economy of the Shakers. Then Issachar 
 Bates pitched up a step song and John Meacham and Benjamim S. 
 Youngs began the dance, in which the new Believers united in some 
 way, so that a variety of exercises were exhibited. The turning exer- 
 cise was performed in a very striking manner by Polly Kimbel. The 
 society then formed began with one ordained minister, two ordained 
 elders, two licensed exhorters, two physicians, with about thirty other 
 respectable persons. Meetings became public and stated; and, for a 
 time the old meeting house was used, '* where they preached, and sang, 
 danced and shouted till the opposing party withdrew and left us in 
 peaceable possession." 
 
 The conversion of Richard was soon followed by his wife, .Jenny. 
 All their children died at Union Village, except the youngest son, 
 Richard, the only one who left the Shakers. James and Vincy became 
 quite prominent, the former dying in 1875 and the latter in 1878. With 
 the exception of her nose, Vincy resembled very much her father. 
 
 The Shakers and their converts now became exceedingly active 
 in the promulgation of their tenets, and followed in the wake of the 
 revival meetings. Church after church tumbled into their laps, and 
 many prominent men were converted among whom were John Dunlavy, 
 John Rankin and Mathew Houston. Permanent communities were 
 rapidly formed at Turtle Creek, Beavertown in Ohio, South Union and 
 
26 
 
 RICHARD McNEMAR 
 
 Pleasant Hill in Kentucky. The Turtle Creek congregation followed 
 McNemar almost bodily into the Shaker order. 
 
 The people united their worldly possessions into one. Their in- 
 terests were in common. The farm of Richard McNemar, which he 
 had purchased in 1802, formed the highest table land in the village, 
 and upon it was located the East Family, with Mathew Houston as 
 elder, and by his choice was made the Gathering Order. A Family 
 continued there until 1836, when its members were scattered among 
 the other villages. 
 
 CHAPTER V. 
 
 AN ACCOUNT OF LABORS AND SUFFERINGS. 
 
 The period that Richard McNemar became a Shaker was when 
 Ohio had been a state but two years, and when facilities for travel 
 were in their infancy. The roadways for the most part were trails, 
 and bridges but few in number. In the year 1800 Ohio had a population 
 of about 45,000 whites, while Cincinnati contained only 500. In 1800 
 Kentucky's population was 220,959, and 406,511 in 1810. When con- 
 sidered with the present number of inhabitants these states were but 
 sparsely settled. The country for the most part was a forest with in- 
 numerable swamps, and during the winter and spring travel was a 
 great undertaking. The labors of the early Shaker missionaries 
 were then nearly in the wilderness. To establish a new order of church 
 relationship under the greatest of difficulties must require sacrifice, 
 fortitude and intelligence as well as zeal. 
 
 It must be regarded as fortunate that David Darrow was placed 
 at the head of affairs. He had been a lieutenant during the American 
 Revolution ; was converted to Shakerism towards the close of the war, 
 and gave his lands — now possessed by the North Family,Mt. Lebanon, 
 N. Y. — to the cause he espoused. He arrived at Union Village June 29th, 
 1805, immediately assumed full charge of affairs, and so continued 
 » tintil his death, in 1825. During the entire period of his administra- 
 tion the chief adviser was McNemar, who was among the foremost in 
 missionary work and establishing the various communities in the 
 West. Where there was a difficulty, legal, or otherwise, Richard Mc- 
 Nemar was deputed to manage it. He never hesitated, and almost in- 
 variably succeeded in his undertaking. He even became known as 
 **the lion hearted," so fearless was he in what he believed to be right. 
 
 Many were the missionary journeys he undertook through suff- 
 
 RICHARD McNEMAR 
 
 27 
 
 erings and privations. Perhaps the worst was that described by Ben- 
 jamin S. Youngs, of a trip to the Wabash, in Knox County, Ind., when 
 both Issachar Bates and Richard froze their feet. This journey was 
 accomplished on foot. On Jan. 18th, 1809, Richard McNemar, Issachar 
 Bates and Benjamin S. Youngs started from Union Village, with knap- 
 sacks on their backs, directing their course to the mouth of the Ken- 
 tucky river, encountering both rain and ice. At night they rested on 
 such timber as they were able to secure. On the trail to the Vincen- 
 nes road, they were forced to cut their way for ten miles without 
 any path. Before reaching the White river they were obliged to wade 
 a stream with the water up to their thighs, and through a rain slept 
 on a bed of brush. On the 22nd the rain turned to snow, and at night 
 they made a camp of poles. The next morning they faced a keen air. 
 Reaching the White river they found the back water covered with a thin 
 ice. Issachar tied poles to his feet in order to cross over, but broke 
 through. They now encamped until the ice would bear them up. By the 
 24th provisions ran short, but were saved from hunger by finding a part 
 of a turkey at the opening of a fox's den. On the 25th the ice bore them 
 up, and after reaching the river made a raft. Reaching the other side 
 they passed over five miles of cracking ice, with the snow from five to 
 six inches in depth. For drink they used melted snow, and for a bed 
 brushes placed on the snow. The morning of the 26th was very cold, 
 starting early they soon reached the Knobs, and finding they were 
 clear of waters they were so overjoyed that they sang and danced on the 
 first knob ; but during the dav came to another stream where there 
 was ice and snow for three miles. The 27th they met snow and cold, and 
 over hill and dale travelled 33 miles. On the 29th they nearly perished 
 with cold and were greatly exhausted,but were relieved by a squatter 
 whose wife gave them bear meat,venison,cornbread and coffee. Crossed 
 the Wabash on the 30th, and after struggling through the water and ice 
 for one mile and a half they came upon a camp of Miami Indians, 
 where they partly dried their clothes. After sixteen days of perilous 
 travelling they reached the house of Robert Gill, and there had their 
 frozen feet poulticed. In that region (Busro or West Union, Knox Co., 
 Ind.) they remained, preaching and proselyting until April 31st, when 
 they started on their return. The whole distance travelled was 235 
 miles each way. 
 
 The itinerary shows Richard to have been exceedingly busy dur- 
 ing the planting of Shakerism. I find records showing that he was 
 influential in establishing all the various communities, and in convert- 
 
^8 
 
 RICHARD McNEMAR 
 
 RICHARD McNEMAR 
 
 29^ 
 
 ing those with whom he had formerly associated. It would be impossi- 
 l)le, and even not necessary, to make a record of all his missionary 
 journeys. It is recorded that on June 22nd, 1805, in company with 
 Youngs and Malcolm Worley he visited Beaver Creek and remained un- 
 til tne 24th. On March 22nd, 1806, he was again at the same place at- 
 tended by Bates and Youngs. There was preaching in private houses, 
 and converts reported. While on this visit, John Thompson put in an 
 appearance, and in a discourse proclaimed that the Shakers were * 'rav- 
 ing wolves in sheep's clothing.'' On July 8th, in company with Bates 
 and Daniel Mosely, another trip was made to Beaver Creek, where the 
 trio tarried until the 14th. On April 26th, 1806, the society was formally 
 recognized by going**forth to worship in the dance, "and the following 
 year the number of Believers was increased to thirty-three. 
 
 Eagle Creek (three miles from West Union, Ohio) and Straight 
 Creek(now Georgetown, Ohio) received early recognition; for over their 
 congregation John Dunlavy presided, and at the former place Garner 
 McNemar, brother of Richarad, owned a farm. Both congregations were 
 brought into the Shaker fold. The ablest advocates worked persistently 
 among these people. The first Shakers to visit Eagle Creek were David 
 Spinning and Youngs who left Union Village June 27th, 1805 for 
 Kentucky, via Eagle Creek. On their return from Kentucky accom- 
 panied by Bates and McNemar, they reached Eagle Creek July 26th 
 Three days later the Rev. John Dunlavy became a convert. The 
 vicinity of Eagle Creek was again visited, on August 8th, 1805, 
 by McNemar, Bates and Worley, while on their way to Kentucky. By 
 this time the principle people at Eagle Creek had embraced the Shaker 
 faith. On December 31st, McNemar, Bates and Youngs reached the 
 neighborhood, and on the following Sunday addressed an audience of 
 60 of whom 30 were Believers. After visiting the several families, and 
 holding meetings, the missionaries proceeded to Kentucky, but return- 
 ed March 5th, 1806. July 30th McNemar and Bates arrived at Eagle 
 Creek and remained until August 9th. On December 9th McNemar, 
 David Darrow,Bate8 and Solomon King arrived at the Settlement and 
 returned to Union Village on the 25th. On May 23rd, 1807, McNemar, 
 David Spinning and Samuel Rollins made a visit,-the Believers now 
 numbering 90 souls. In 1810 it was determined to purchase 1000 acres 
 of land between Eagle Creek and Straight Creek,but this was aband- 
 oned and the decree went forth that a part of the society should be 
 moved to Union Village,and the rest to Busro (West Union), Knox Co., 
 Ind., where many converts had been gathered. " 
 
 McNemar was among the earliest advocates at Busro. In com- 
 pany with Archibald Meacham he started for that'frontier March 27th, 
 1810, and on May 10th started for Union Village, accompanied by John 
 Slover, son of John Slover, the famous scout and Indian fighter, who 
 was in Crawford's Campaign. Both father and son died Shakers and 
 are buried at South Union, Kentucky. 
 
 March 17th, 1807, in company with Darrow and Youngs, Richard 
 started for the Indian encampment, at Greenville, Ohio, on a mission, 
 where he arrived on the 23rd, and started on the return trip the 27th. As 
 the Indians returned this visit, it caused the Shakers much trouble, 
 because the evilly disposed took advantage of it by inflaming the minds 
 of the settlers agpinst Believers. 
 
 April 9th, 1811, Richard set out on amission through Kentucky, 
 and returned August 2nd ; June 1st, 1812, visited the Governor of the 
 State at Dayton respecting military matters that concerned the Shak- 
 ers; March 8th, 1813, went to Beaver Creek, (then called Watervleit), 
 where he was taken sick, and on the 16th was brought home by Nathan 
 Sharp. 
 
 In the establishment of the Whitewater community McNemar 
 was a prominent factor. The people were mostly gathered from Darby 
 Plains, Union County, Ohio. The settlement there was first visited by 
 McNemar and Calvin Morrell during the month of June, 1820. On 
 the following day after their arrival they addressed, in a grove, a pub- 
 lic meeting. The third day they returned to Union Village. January 
 8th, 1823, McNemar and Bates started for the Plains aud remained un- 
 til the 24th. Early in 1824 the people were removed to Whitewater 
 in Hamilton County, Ohio. During his life McNemar took great in- 
 terest in this people. 
 
 In the beginning of the existence of the community near Cleve- 
 land, Richard McNemar, along with Richard W. Pelham, James Hodge, 
 Anna Boyd and Betsey Dunlavy were deputed to proceed from Union 
 Village and organize the Believers into a common family, to be known 
 in reference to the parent as "North Union." 
 
 The rapid stride made by the Shakers between the years 1805 
 and 1810 was the cause of great alarm among the sects. So long as 
 the inroads were made upon the domain of the New Light, or Christian 
 Church, the discomfiture of the latter was greatly enjoyed by the other 
 sects ; but when visible success was made in other folds, then all united 
 to put down the Shakers. Slander, of the most outrageous and in- 
 decent kind was resorted to and McNemar's character was assailed. 
 
30 
 
 RICHARD McNEMAR 
 
 RICHARD McNEMAR 
 
 31 
 
 The dissatisfaction finally culminated in the mob that assembled at 
 Union Village, August 27th, 1810. Active in this mob, and Chief 
 spokesman, was Rev. Mathew G. Wallace. A company of light horse 
 from Springdale was in the array. There were five hundred men in 
 military order, led by officers, that swooped down upon the peaceable 
 villagers, besides fifteen hundred others. Richard McNemar boldly 
 <Jonfronted one of the leaders, Col. James Smith. This Smith had been 
 a Presbyterian then a New Light preacher, then a Shaker and then an 
 apostate. Judge Francis Dunlavy was on hands and commanded the 
 peace and ordered the mob to disperse. The Shaker houses were 
 searched, and after much persausion from disinterested parties the 
 mob quietly dispersed. The announced purpose of the mob was to tar 
 and feather Richard McNemar, drive those Shakers who had come 
 from the East out of the country, and break up the community. 
 
 The year 1817 was fruitful in disturbances at Union Village 
 The Western ^^a/-,published atLebanon,became very vindictive towards 
 the Shakers, and one of the editors published a scurrillous pamphlet 
 against them. On July 31st, under pretense of law, a scene of mob- 
 bing and rioting was perpetrated. The excuse made was to obtain 
 Jonathan Davis, a youth who had been given to the Society by his 
 father. When the mob appeared the boy was on the evetrough of 
 what IS now the Office, painting. McNemar was likewise painting the 
 building, but rested on a ladder. When the boy discerned the mob 
 approaching he devined their errand, slid down the corner of the 
 building, ran to the Mill Family and there hid until after night fall 
 When the mob came in front of the building McNemar began to preach 
 to them m poetry and thus continued for a space of two hours. This 
 caused a feeling of good humor in the majority, who came into the 
 yard, and there rested on the grass until the conclusion of the discourse 
 —McNemar meanwhile remaining on the ladder. McNemar and some 
 others were indicted by the grand jury, and some litigation grew out 
 of the retaining of the boy. On December 3rd, following, McNemar 
 and Calvin Morrell went to Columbus in order to present a remonstrance 
 to the legislature against the persecution by the * ^Western Star." 
 
 It was about this time that a command from heaven was re- 
 ceived by a visionist that a curse should be placed upon Lebanon, Ohio 
 on account of the persecution its inhabitants had dealt out to the 
 bhakers, and a blessing on Dayton because of favors shown. The lot 
 fell to McNemar and Francis Bedle. The former opposed the scheme 
 And said it should be passed over; but, in obedience to David Darrow 
 
 reluctantly consented. Early in the morning the two messengers to- 
 gether appeared on the principal street of Lebanon, on horseback, 
 waved their hats and pronounced woe upon all persecutors. In the 
 afternoon they appeared in Dayton, waived their hats and pronounced 
 blessings on all denizens thereof. News of this action of the Shakers 
 wafted over the banks and hills of the Miami and Mad rivers. Up to 
 that time Dayton had made slow progress. The people having been 
 thus blessed, the farmers sold or rented their lands, moved into the 
 town, which gave it an impetus that has remained even unto the present 
 
 time. 
 
 There is an instance recorded when McNemar forgot his pro- 
 fession of non-resistance. Issachar Bates returned late on Saturday 
 night in August, 1808, with a package of money. This was discovered 
 by a band of thieves, who broke into the house for the purpose of seizing 
 the money. Fortunately Bates had it carefully concealed so that but 
 six dollars were secured. The robbers broke open doors and cupboards 
 and awakened all the sleepers. McNemar slept in the garret and be- 
 ing awakened and realizing the situation hurled a chair upon the 
 theives, and by his intrepidity succeeded in driving out the intruders. 
 The next morning, being Sunday, he composed and sang in the church 
 meeting the following composition : 
 
 "Will a man rob God? Said the prophet of old- 
 Can the sons of the whore be so wicked and bold? 
 
 This question is answered, the thing has been done — 
 We have witnessed the fact since the last setting sun. 
 
 "The church was beset by a black painted band, 
 
 With their candles and clubs and their pistols in hand; 
 
 Twelve strokes of the clock told the dark silent hour 
 
 When those wretches came rushing like wolves to devour. 
 
 **With their pistols presented they entered each room. 
 Crying, 'Give us your money, or death is your doom!' 
 
 Beset by such monsters determined to kill. 
 Our good Elder brethren all chose to be still. 
 
 **With threats and menaces they searched around— 
 The chests they broke open and took all they found : 
 
 Till a chair from the garrett struck one on the head ; 
 Then the stairs they descended and hastily fled. 
 
 **Ye lucrative monsters ! ye fiends in disguise ! 
 
 How great was your trouble! how small was your prize! 
 How careful kind heaven your scheme to defeat ! 
 
 And how thankful the saints when they saw your retreat! 
 
il 
 
 
 32 EICHARD McNEMAR 
 
 "Such mischievous wretches let statesmen pursue 
 
 Believers have got something better to do ; 
 By their faith and obedience the nations they'll heal, 
 
 And lay up a good treasure which theives cannot steal." 
 
 CHAPTER VI. 
 
 TRAVELS AND SPECIAL MISSIONS. 
 
 The travels or journeys of Richard McNemar were frequent, 
 arduous, and sometimes very long, most of which were accomplished 
 on foot. The time when he visited Mount Lebanon, New York, on his 
 first trip, may be determined from the outline of a poem, addressed to- 
 Mother Lucy Wright, which he has left, would fix it in the year 1811. 
 The closing stanza of this draft reads : 
 
 **The world hates the name of the Old McNemar 
 And threatens to coat him with feathers and tar. 
 
 But his name and nature may go to the ditch, 
 I'll cleave to my Mother and call myself Rich." 
 
 The threat of **tar and feathers" of the Mob of 1810, was fresh 
 in his mind. By direction of David Darrow he went to Mount Leba- 
 non on special business concerning the ministry, and on arriving there 
 was assigned quarters in the Office. While transacting his mission he 
 received a summons from Mother Lucy Wright to visit her at her 
 rooms before his departure. By an Office trustee Richard was ushered 
 into the room of the Ministry Sisters, who introduced him as **an 
 author, the brightest of preachers, and now an envoy from the fair 
 western country." The two sisters heartily greeted and welcomed him 
 to their presence. Mother Lucy stated that she desired especially for 
 him to describe his views relative to Christ's Second appearing on the 
 earth, and his ^'opinion of the manifestations pervading the wonder- 
 ful power of the Kentucky revival," for both had read his book on 
 that subject. Richard expressed his views without reservation on the 
 subjects indicated, and went on at length to vindicate what he had 
 stated in his book, **The Kentucky Revival," and from time to time 
 would stop that the sisters might make such observations as they de- 
 sired. But they did not wish to express opinions, as they were intent 
 solely on listening, and evinced the closest attention. The views put 
 forth on Christ's second appearing, greatly encouraged Mother Lucy. 
 When he had concluded, he was commanded to **tell us all your ex- 
 perience of life as far as you might feel to impart. Tell us more than 
 
 RICHARD McNEMAR 
 
 33 
 
 we can clearly know from any reports and remote information. Tell 
 us without any restraint of your guidings leading up to the day in 
 which you were found (March 23rd, 1805,) by the eastern brethren in 
 the midst of your family circle." 
 
 After all the information desired had been imparted Mother 
 Lucy said unto Richard : *'l make you a High Priest in Zion. I give 
 you a new name. I call you Elder Eleazar Right, because you under- 
 stand Mother's gospel right." 
 
 **I am delighted with my new name," Richard responded; *'but 
 would like to have it one letter longer." Mother Lucy not seeming to 
 notice the request, Richard turned to the other sister and said, ''That 
 letter is W, and I will call myself Eleazar Wright." *'You are wel- 
 come to add the letter W to own Mother' s name, and so become another 
 one in the file of her many namesakes, ' ' said the sister. After express- 
 ing to the Ministry Sisters his grateful thanks for the happiest visit 
 of his life, Richard withdrew from their presence. 
 
 When Richard's mission had been accomplished and preparations 
 for his return journey were being made, both brethren and sisters 
 came to his room to hear more from his lips. When the hour for de- 
 parture arrived he passed from the Office to the front gate, where he 
 encountered a large friendly crowd all of whom individually bade him 
 farevrell and expressed their kindest regards. Mounting his steed and 
 adjusting his saddle-bags, he rode up to the fence and once more 
 viewed the friendly faces, reluctant to leave them. In that assemblage 
 were the Ministry, the elders of the Church Family, the Office officers 
 as well as many others. Just then a brother rode up and announced 
 to Richard that he had been honored by being appointed to accompany 
 him home. It Was a comforting thought to Elder Eleazer that the 
 brother designated to be his companion was the one he had greatly ad- 
 mired as the special attendant during his sojourn at the Office. 
 
 When the two horsemen arrived at the Center House gate. Union 
 Village, the people came swarming out to greet them, and the family 
 at the Brick House ran forth with joyful expressions of welcome, and 
 all joined in a song composed for the occasion. When the greetings 
 had subsided the companion led Richard to a point where all could be 
 seen, and then announced that he had brought back their much es- 
 teemed and beloved elder, with the new name, Elder Eleazar Wright, 
 by which he should be addressed. 
 
 Owing to 80 many Richards and so many of the surname Mc- 
 Nemar in the two families the name was pleasing both to brethren and 
 
34 
 
 RICHARD 3IcNEMAR 
 
 sisters. After this Richard usually signed his letters by the one word 
 Eleaza7\ 
 
 The second trip East was more extended than the first. Rich- 
 ard left Union Village on June 9th, 1829. At Chillicothe he took the 
 boat for Cleveland ; from there to Buffalo; thence to Schenectady, 
 and from there to Mt. Lebanon, fromMt. Lebanon to Hancock, Mass. 
 On July 25th from Canterbury he wrote to the Mt. Lebanon Ministry 
 requesting their advice as to what message he should give the people. 
 August 2nd, he preached to the people at Harvard. This discourse 
 has been preserved and is printed in Hollister's * 'Pearly Gate Bible 
 Lessons." His diary shows the amount of money contributed person- 
 ally to him by the various Societies on his route: Enfield, Conn., $42.- 
 50; Hancock, $15; Canterbury, $90; Enfield, N. H.,$35; Shirley, $35. 
 It is probable the Central Ministry had sent for him, because he gives 
 a minute of the ''Subjects of conference with the Ministry." The 
 principal themes were the difficulties that occurred after the death of 
 David Darrow and the character and esteem in which the Western 
 Ministry wers held by the people. He gives the names and ages of the 
 North Family, Mt. Lebanon, and also those of the Canaan Family. He 
 returned via Schenectady, Lyons, Rochester, Buffalo and Cleveland, 
 and arrived home October 1st. 
 
 The final revision of the Covenant was made in 1829, and Rich- 
 ard McNemar was appointed by the Central Ministry to visit all the 
 Western communities and exert all his powers to induce them to re- 
 ceive it. His diary* shows there was much opposition manifested to 
 its acceptance ; but he succeeded in overcoming all opposition. 
 
 John Dunlavy, in temporary charge of the West Union Commun- 
 ity, Knox County, Ind.,died September 16th, 1826. On September 25th, 
 Richard was released from eldership of the Brick House to go and take 
 charge of West Union, where he arrived October 6th following, and at 
 once assumed the entire care. On October 19th he assembled the peo- 
 ple and informed them that it was the decision of all the Western Min- 
 istry that "all the people should rise once more and move away from 
 Busro, and so abandon the place forever." The cause of this decision 
 was owing to the malaria that afflicted the people. January 1st, 1827 
 he presented an article of conveyance of all their lands to Nathan Sharp 
 and Francis Vores as trustees, which most of the members signed. He 
 remained in charge until the removal took place, which was March 20th, 
 1827, when he left, taking a route through Kentucky, and arrived at 
 Union Village on May 4th. Soon after his return he was sent to Pleas- 
 
 RICHARD McNEMAR 
 
 35 
 
 I 
 
 ant Hill, Kentucky, to look after the interests of that Society in the 
 matter of lawsuits in which it was engaged with seceding members. 
 He had the general oversight and management of the Shaker interests. 
 He remained until the following year. 
 
 "The Ministry and Elders at Union Village having agreed to 
 send Eleazar to Kentucky as a help in regulating the cause of Believ- 
 ers against sundry lawsuits and other grievances instituted by aposta- 
 tes, on Tuesday March 30, 1830, set out from home and by way of 
 Cincinnati, Port William and Frankfort, arrived at Pleasant Hill 
 April 4th.'' April 7th a suit was tried at Harrodsburgh, in which 
 the jury hung. In May the new revision of the covenant was pre- 
 sented and the preliminary articles called **Revision'' were written. 
 He was also largely engaged in examining papers and entering up 
 matters on the book of records, all of which he had found in great 
 confusion. August 2nd he started for South Union, arriving there the 
 6th. Elder Benjamin S. Youngs, then in care of the Society, assigned 
 him commodious appartments. At once he entered upon the work of 
 preparing court documents for the suit set at Russelville on the 8th, 
 but it was continued until the November term. On the 15th he preached 
 to a large assembly. On the 21st there was a general council of the 
 principal brethren of South Union, twenty in number, to canfer 
 with McNemar **on the course proper to be pursued for the defence of 
 the rights and privileges of the Society, whether in conformity to the 
 act of the legislature of 1828, or according to the order and general 
 rules of the church, and after much freedom of investigation it was un- 
 animously agreed that the said act was to be considered unconstitu- 
 tional and void, founded on falsehood and misrepresentation and to be 
 disregarded. That in order to meet the unjust attacks of the enemies 
 of the Society on proper ground, it became necessary to attend to the 
 proper organization of all matters on gospel principles which require 
 that a lawful conveyance, transfer and surrender of all personal claims 
 to the consecrated interest of the Church be made to regular trustees 
 by executing a firm covenant. To which all present individually ex- 
 pressed their agreement, and their readiness to enter into those meas- 
 ures whenever it should be considered necessary and proper." 
 
 On the 25th Richard set out for Pleasant Hill, and during his 
 stay there it was agreed that a remonstrance should be prepared to the 
 legislature against the Act of 1828 and to have the MS. * 'Revision" 
 printed at Harrodsburgh. 
 
 The suits at Harrodsburgh were heard on October 6th, and the 
 
if 
 
 i 
 
 ( 
 
 36 
 
 RICHARD McNEMAR 
 
 Shakers were cast in $48, "which they mean not to pay." October 
 12th Richard started for South Union, and on the 27th printed an 
 address to the legislature, and on the 28th and 29th finished writing 
 and printing the public documents. The suit instituted by John Boon 
 alleged that he had given a $1000 note instead of one for $110 as he 
 had intended, and that he did not realize the mistake until sometime 
 after he had paid the same. The suit commenced November 3rd and 
 continued until the 10th, which ended in favor of the Society. Nov. 
 16th Richard arrived at Pleasant Hill. December 2nd started for 
 Frankfort and presented the « 'Remonstrance" to the legislature, and 
 on the 9th returned. On the 20th started for Frankfort and returned 
 the 23rd. On the 26th there was a conference relative to what Rich- 
 ard should do, either stay and help carry on the lawsuits or leave for 
 home. Opinions were greatly divided,— Benjamin S. Youngs and 
 Richard favoring the latter. January 1st, 1831, Richard drew up the 
 deed of trust of the Pleasant Hill Society's lands to the trustees, and 
 next day started for Frankfort, where on the 16th, he took the boat. 
 Volant, for North Bend. From there to Whitewater where he tarried 
 till the 20th. It probably was at this time he carried his trunk on 
 his back from Whitewater to Union Village,— some 30 miles. 
 
 Of this trip to Kentucky I transcribe McNemar's own words, as 
 follows: *'As the principal object of Eleazar's last trip to Kentucky 
 was to assist in the line of printing it will be proper to state what par- 
 ticularly occurred relating to that business. It was proposed and agreed 
 that in order to accomplish what other small jobs of printing that 
 might be thought necessary for the defence of the gospel, it might be 
 expedient to procure a sufficient quantity of new types at the Cincin- 
 nati foundry, but from the circumstances of the company passing 
 hastily through the town that matter was neglected, so that we be- 
 came dependent on the world as usual for executing the job in hand, 
 which gave occasion to what might be called some serious trials. It 
 was first proposed by Eleazar to have the remomstrance printed early 
 and circulated among the members to give time for digesting the subject. 
 This was strenuously opposed by Ministry, Elders and Trustees. 
 What then? postpone the printing till just before the Assembly meet, 
 to get it forward before the enemy can get up anything to oppose it. 
 On this point the two Societies were much divided in their feelings. 
 No doubt the Pleasant Hill plan would have been wise enough could 
 the printing have been privately done, but from the public press it 
 unavoidably went out and at that most precarious period excited an op- 
 
 RICHARD McNEMAR 
 
 37 
 
 posite statement calculated to defeat the whole business. At South Union 
 matters were happily managed by means of a small press constructed 
 by Elder Benjamin (Youngs). While at Pleasant Hill Elder Benjamin 
 expressed a wish to have their general articles printed and wish- 
 ed me to stay and assist. On this subject we had a serious labor, and 
 but for the entire disgust which I had got at attending the world's 
 presses, it would have been done. While at Frankfort this subject 
 occupied considerable conversation, and we agreed that it would be of 
 great importance at this time to have a suitable press in some of our 
 societies for the purpose of executing such jobs and for other purposes, 
 and so the matter was left to be considered at the Center Union, wheth- 
 er at all or where it will be proper for such a thing to be established. 
 
 *»With regard to Eleazar's being sent for the particular pur- 
 pose of aiding in the management of lawsuits at Pleasant Hill, it 
 proved to be the most perfect abortion. Neither minister, elder, deac- 
 on or member ever once invited him to take any special concern in 
 that business, not even so much as to present a paper, or a thing, or 
 give any statement how matters stood further than as he intruded by 
 way of inquiry. He attended the April court merely as a spectator. 
 At the October term he was not even invited to attend till after the 
 trial was over and the Society was cast in two suits. On the back of 
 all this, his furlo is lengthened out till the February court and great 
 anxiety manifested to have him stay. But when the matter came to be 
 duly considered by the united wisdom of both Societies it was agreed 
 to loose him and let him go, upon this principle that he was identified 
 with no orders or gift in that Society, and that he had during his resi- 
 dence there been accommodated and treated in a manner entirely in- 
 consistent with the views or purposes for which he had been sent. Some 
 apologies were made for those improprieties." 
 
 It is further recorded that Richard, during his sojourn at 
 Frankfort, in behalf of the Pleasant Hill Society, paid his own expenses, 
 using $31 of the money he had received from the Eastern Societies 
 during his last sojourn among them. On this point he naively re- 
 marks: *^0n a subsequent occasion Eleazar received at the office, $25 
 for spending money, being sent on business to Cincinnati: part of 
 which served for expenses of the journey, and the balance was laid 
 out for types, which left but eleven dollars balance to test the gener- 
 osity of the honorable trustees." 
 
 April 30th, 1831, Richard, in company with Mathew Houston 
 visited the Society of Watervliet, Ohio, in the interests of the revised 
 
38 
 
 RICHARD McNEMAR 
 
 I 
 
 Covenant. May 1st he gave a discourse, in the Church services, an 
 epitome of which is given in his diary. On Monday evening a meet- 
 ing of Ministers, Elders and Deacons convened in the garret for the 
 purpose of hearing the Church Covenant. The reasons for adopting 
 the same — only of interest to Believers — are fairly stated. On Wednes- 
 day evening the subject was opened for discussion, with reasons for 
 and against given at length when *'on motion it was agreed by a general 
 union to refer that matter to Ministry and so the meeting closed." 
 To this minute, in October 1834, McNemar notes : "The matter was 
 referred to the Ministry as there was the Ministry then in the meeting, 
 hence it was not to any ministers of God on earth or in heaven that it 
 was referred, but to the ministers of satan, and sure enough they 
 have had the control of the business ever since." 
 
 May 11th Richard arrived at Whitewater and took lodging in 
 the meeting house. His journal is quite lengthy relative to the investi- 
 gations entered into concerning the internal affairs of the Society. 
 May 17th, he left for Union Village. On the 24th he again appeared 
 at Whitewater, the burden of which appeared to have been to release 
 Calvin Morrell from his office and send him to Union Village, on the 
 plea of old age. Calvin complained bitterly to Archibald Meacham 
 about being **scrouged out," which the latter repeated to Richard, and 
 thus he replied: **Heis not the first that has been scrouged out by 
 one who could not hold his own people together. Jesus has been a 
 mighty scrouger and has scrouged many a fellow out of his nest and 
 it is well known that he could not hold his own people together, they 
 all forsook him and fled. St. Paul was another scrouger, and what be- 
 came of all they of Asia ; what became of Demas and all the rest who 
 loved this present world? If the unbelieving depart this will not dis- 
 qualify a faithful shepherd from protecting the sheep, but if any pro- 
 fessed minister of Christ should avail himself of the gift committed to 
 him to gather a church, society or people of his own, it need not be 
 thought strange if a stranger should come upon him and take from 
 him his armor wherein he trusted and divided the spoil. Where then 
 is the damage if C. is robbed and spoiled and scrouged out and separ- 
 ated from the people that he considered his own?" 
 
 Issachar Bates took charge of the Watervleit, Ohio, conmunity 
 October 24th, 1824, though he had never felt himself capable of tak- 
 ing the first care of any people. Owing to internal troubles, the posi- 
 tion was a difficult one. As he was to stand alone in the Ministry, 
 everything was practically in his hands. Issachar always claimed to- 
 
 RICHARD McNEMAR 
 
 39 
 
 have been the founder of the Society, and regarded it as his child. He 
 was greatly desirous that it should be the headquarters of Shakerism 
 in the West. During his administration of affairs, while not successful 
 in that direction, he endeared himself to all the members, who 
 were anxious that his remaining days should be spent with them. 
 Affairs remaining in an entangled condition, Richard McNemar was 
 sent there February 10th, 1832 to * 'examine their state as respected 
 covenant matters, records, etc." On April 1st Elder Issachar was re- 
 leased from the care of the Society and Richard appointed in his 
 place. Soon after Issachar started for Kentuckey and returned Septem- 
 ber 16th, 1833. A division arose in the Society, some holding that 
 Issachar was still in charge and others holding that Richard stood 
 first. Elder Archibald Meacham of Whitewater thought Issachar 
 should enter his Society because so long as he "remained on the ground 
 the people would never be gathered to another." Instead of asserting 
 his authority Richard uniformly acted on the principle that he stood 
 only as a help to the order that was and has therefore kept Elder 
 Issachar as much forward as express orders and the nature of the case 
 would admit. Hence he has been exposed to censure in the feelings of 
 some as tho he was not faithful in holding and exercising the gift 
 committed to him, and keeping up a gift that was obsolete and not 
 profitable to the people. This censorious feeling, however sincere and 
 conscientious, was rather misguided, seeing the gift had been so ex- 
 pressly divided, leaving a part to Elder Issachar, as before stated, 
 and knowing also that would have shown a very impertinent spirit 
 for Eleazar to attempt to scrouge Elder I. out of any gift or privilege 
 that was granted him by the ministry. On this ground there have been 
 trial and tribulation on both sides, particularly between Elder Issachar 
 and the sisters, all which mig lit be summed up in a few words with- 
 out reflecting the least degree of censure on either side. We say that 
 the sisters (whose study and labor day and night is too make Elder 
 Issachar comfortable) have in many cases manifested a wish to have 
 him eased of any burden in the management of affairs, — they have la- 
 bored to weigh his weakness and infirmities, and place them as an 
 overbalance to any good that could result from his further labors. This 
 they have unwarily breathed out on some occasions, which to Elder 
 Issachar has felt the most cruel and ungrateful and calculated to excite 
 a passion which Solomon says is cruel as the grave. Hence it has 
 sometimes appeared to him as if he was totally set at naught ; that 
 this Eldership has conspired against him to cut him off from .any 
 
40 
 
 RICHARD McNEMAR 
 
 RICHARD McNEMAR 
 
 41 
 
 part or lot in the matter, and that he might as well retire from their 
 fellowship and seek his union where he could find it, which of course 
 must be with those who had no union with the Elders and had still re- 
 tained their respect and confidence in him." 
 
 It appears that Elder Issachar had many conferences with Elder 
 Richard relative to his grievances, some of which are recorded. On 
 August 24th, 1834 this is given; **Ia the late discussion of mat- 
 ers with Elder I relative to his rights and privileges as Elder to every 
 Believer in the West, I explained the title as nearly relating to his 
 seniority in the gospel ; that his lot and labor were not in the Elder- 
 ship at all; that he was called and sent forth as a minister, and had 
 stood as a help to the ministry in gathering and establishing the church. 
 He said I did not understand him ; that he did not mean that he was 
 a regular or active Elder, but that all would have to acknowledge 
 him in that relation. I very cordially admitted that he was and would 
 forever be acknowledged and respected in his proper order and relation 
 to us all and doubtless rewarded for all the good he had done. As to 
 his special relation to this Society he was respected as a father, but 
 first and last our mutual gift and calling had been as helps to the 
 Ministry. [This he had repeatedly stated as a special communication 
 from F. D. (David Darrow) in his words; that he, F. D., had often 
 said, you and Eleazar are my ministers]. Accordingly I proposed 
 the real state of the case to be as follows, and to which he very cordi- 
 ally agreed: That after his long libor at West Union and return to 
 Union Village, Father (David Darrow)sent him to Watervleit to take the 
 ministerial charge of the Society and ease the burden off him, as he 
 was becoming burdened beyond his strength; that he had filled that 
 lot until the gift came for introducting the new covenant ; that at that 
 period I was sent as a help to the present ministry (Union Village 
 Ministry) to ease the burden off them and regulate the Society ac- 
 <5ording to the increase but had not succeeded in accomplishing the work, 
 and therefore we stood in a double capacity, — He was a help to Father 
 David, or the former ministry, and I as a help to Elder Solomon 
 (King), as the Ministry thus present. In this statement we mutually 
 agreed." 
 
 There were four brethern who spoke in public meeting. It was 
 arranged that Richard and William Phillips should speak on alternate 
 Sundays with Issachar and Henry Miller. This gave Watervliet the 
 two most powerful preachers — McNemar and Bates — the Shakers ever 
 had in the West, — or even in the East. McNemar's rule was fortunate 
 
 in Watervleit, although his remaining there was not in accordance 
 with his desires. He succeeded finally in inducing all to sign the new 
 revision of the covenant and establishing harmony. He looked care- 
 fully after the spiritual and temporal welfare, and engaged in literary 
 enterprises. On December 28th, 1835, he was released from his duties 
 at Watervleit, and on January 13th, 1836, in company with Ashbel 
 Kitchen and Malinda Watts left for Union Village. Malinda Watts 
 was regarded as the ablest of the Western sisters. She was a daughter 
 of Judge Kitchell, and sister of Elder Ashbel Kitchell. 
 
 CHAPTER VII. 
 
 LITERARY AND OTHER INDUSTRIES. 
 
 It has already been intimated that Richard McNemar was both 
 a poet and an author. His poems were of the fugitive kind, for there 
 is no evidence that he courted the muses, save only as the inspiration 
 seized him, or else to while away such times as dragged heavily on 
 his hands. An instance of the latter is funished in his diary, where 
 at Frankfort Ky ., waiting on the legislature, for pasttime he composed 
 a poem of forty eight lines. This poem has never been published. His 
 longest production is called -Slug," of one hundred and sixty-tour 
 lines, which is printed in his Selections of 1833. This caught the 
 fancy of Nordhoff, who reproduced it almost entire in his -Commun- 
 istic Societies of the United States.- His next longest Poem was en- 
 titled -A Concise Answer to the General Inquiry Who or What are 
 theShakers,-writteninl808, but never printed until 1823. Every 
 subject of special interest to the Shakers he threw into rhyme and this 
 
 made it attractive to Believers. ^ . . f 
 
 It would be impossible to determine the scope and extent ot 
 McNemar's poetical effusions, because many verses were printed 
 anonymously, and he appears to have exercised no care, save in one m- 
 stance, in preserving those written anterior to 1805. He wrote hymns 
 that were sung during the Kentucky revival, but in the rapid change 
 which have taken place since, these have gone into oblivion. It was 
 probably due to the great influence of the power of song, recognized 
 fn the Kentucky revival, that he continued the art when he entered 
 the Shaker fold. Shaker hymnolgy owes its origin to the early western 
 converts. It is true these people had music, but it was unaccompan ed 
 by words. It may not be susceptable of proof that McNemar was the 
 
42 
 
 RICHARD McNEMAR 
 
 father of Shaker hymns, though there is evidence in that direction. 
 He did carry songs into the Shaker church and was a frequent con- 
 tributor. He exerted his influence, and the Shakers were early noted 
 for their musical powers. The Eastern Shakers kindly took to the in- 
 novation, and a variety of hymn books have since been produced. 
 
 So far as I know the first of McNemar's poems published 
 in separate form, was in 1823, and called »'A Concise Answer. '» It 
 grew out of an application from an individual in Georgia requesting 
 information concerning the Shakers. This poem at one time was very 
 popular among the Shakers. The editions of 1823 and 1825 appeared 
 at Union Village; also an edition of 1825 at Enfield, N. H. ; another 
 at Stockbridge, Mass., in 1825 ; in 1835 an edition at Hartford, Conn. ; 
 one edition at North Union, near Cleveland, in 1841, followed by an- 
 other in 1844. In 1849 Lorenzo D. Grosvenor enlarged and published 
 it both in pamphlet and circular form at South Groton, Mass. 
 
 In 1829 appeared two of Richard McNemar's effusions. One is 
 entitled *'Thumb paper and Captain Me Big," the first part ^'(Captain 
 MeBig") has seventy-two lines and the other eight. 
 
 Probably, about this period his two poems— one commencing 
 **L8t names and sects and parties accost my ears no more" and the 
 other ''How precious is the way of God," were printed. 
 
 Under the pseudonym of Philos Harmoniae, at Watervliet, Ohio, 
 in 1833, McNemar published **A selection of hymns and poems, for 
 the use of Believers." The book is divided into two parts, the first be- 
 ing hymns and the second prose and poetry, consisting of ninety-one 
 hymns and fifty-six poems. His own contributions are indicated by 
 the initials "R. M." and *'E. W.'' being thirteen hymns and five 
 poems. 
 
 At Watervliet, 1835, McNemar, under the pseudonym, E. W. 
 (C. S.), published "A selection of Choice poetry New and Old, Doc- 
 trinal and Devotional." There are thirty-eight selectionB, all of which, 
 save six, were probably composed by McNemar. The book has this 
 curious preface : 
 
 "Caution. As we are aware that many of our hymns, however 
 edifying to Believers, aught never to fall into the hands of the wick- 
 ed ; and as we would be sorry that our good should be evil spoken of, 
 we hope that all will wisely consider these things. We think that in 
 thiscasethesayingof Christ may not be inapplicable: Give not that 
 which is holy unto dogs; neither cast ye your pearls before swine 
 
 RICHARD McNEMAR 
 
 43 
 
 And what Newton said of religious experiences, will equally apply to 
 
 all such sacred things : 
 
 'Like precious swines their taste they lose. 
 Expos' d to open air. — ' 
 
 Parts one and two of the poem '^John the Baptist" in the "Ken- 
 tucky Revival" belong to McNemar; also the poem that concludes the 
 First, Second and Third editions of "Testimony of Christ's second 
 
 appearing^^^^ be conceded that Richard McNemar was the father of 
 Shaker literature. The first production made by the Shakers was a 
 small tract, written by Joseph Meacham, entitled "A Concise btate- 
 ment of the Principles of the Only true Church of Christ, to which 
 was added a letter from James Whittaker. This was struck from a 
 press at Bennington, Vt., in 1790. There was no other publication 
 until the appearance of McNemar's "Kentucky Revival," which was 
 the first bound volume. It was written at Union Village and printed in 
 Cincinnati. It went to press June 15th, 1807. So far it is the best history 
 of that wonderful religious awakening that has been given to the 
 Dublic It has been noticed that McNemar keeps back the part he took 
 in those great campmeetings, nor does he tell that it was his daughter 
 Vincv who was held by her father while she preached to the multitudes 
 until she sank exhausted on his shoulder. Besides the history the 
 volumne contains a brief account of the entrance of Shakerism among 
 the subjects of the revival; the work among the Indians; observations 
 on church government, and the last will and testament of the Spring- 
 field Presbytery, making in all one hundred and forty-three pages. 
 With a Cincinnati imprint it was published in 1808 at Albany, N. \ 
 and the same year still another edition at Pictsaeld, Mass. In 1837, 
 McNemar prepared two copies for a reprint of whit he called the 
 "Third Edition,-Union VilUge, 1837," and the other copy: "Union 
 Village-Revised by the author 1837." This edition wus never publish- 
 ed owing to the want of money caused by the defalcation of Nathan 
 Sharp in 1835, and the necessity for a new residence, which made 
 strict economy imperative. However an edition was printed in New 
 York in 1846. Notwithstanding these various reprints, the book be- 
 came so scarce that it was reproduced in "The Manifesto " commenc- 
 ing in the number for January 1891, ard concluded in the issue for 
 
 "^"^^ ^ Owing to an assault made on the Shakers, in a pamphlet, by 
 
44 
 
 RICHARD McNEMAR 
 
 Col. James Smith, entitled **Shakerism Detected," McNemar published 
 a re ply, entitled: ^'Shakerism Detected (A pamphlet published by Col. 
 James Smith, of Ky.) Examined and Refuted. In Five Propositions.'* 
 It was first published at Lebanon, Ohio,in 1811, and again at Lexington, 
 Ky. It was reprinted at Watervleit, Ohio, in 1833. 
 
 In March 1818, McNemar prepared '^An address to the people 
 of Ohio, protesting against a certain clause of the Militia Law, enacted 
 by the Legislature, at their last session ; And Shewing the inconsis- 
 tency of Military power interfering with persons or property consecrat- 
 ed to the pious and benevolent purposes of the Gospel." It was pri::'od 
 at Lebanon. It concludes with a poem entitled **Rights, Civil rnd 
 Sacred, Contrasted." 
 
 Owing to **the evil reports and defamatory statements, wLich 
 for two or three years past, have been circulated through this country, 
 and particulary f rom the office of the Western Star," and *'in a pamph- 
 let entitled *An account of the conduct of the Shakers,' etc. — published 
 by VanVleet & Camron, Lebanon, 1818," McNemar prepared '*The 
 Other Side of the Question," published in Cincinnati, in 1810. The 
 book is in three parts, one and two being reprints of Shaker documents 
 relating to Eunice Chapman and Mary Dyer, and part three (by Mc- 
 Nemar), being ** An account of the proceedings of Abram Van Vleet, 
 Esq., and his associates, against the said United Society at Union 
 Village, Ohio." The last contains fifty closely printed pages. 
 
 In 1823, it was deemed necessary to edit and publish the third 
 edition of '^Testimony of Christ's Second Appearing," commonly 
 called the Shaker Bible. This book was originally written by Benja- 
 min S. Youngs, and the first edition was commenced to be printed 
 June 15th, 1808. There is no positive evidence that any one assisted 
 the author in his undertaking, although it is more than probable that 
 David Darrow, John Meacham, and Richard McNemar were con- 
 sulted. Haskett, in his **Shakerism Unmasked," declares that it was 
 regarded as truth in one of the Eastern Societies that the book owed its 
 origin **to the talents and education of McNemar and Worley," but un- 
 fortunately Haskett is not a reliable witness, as his book too frequently 
 demonstrates.^ The third edition is the work of both McNemar and 
 Youngs. The edition was printed at Union Village, It was commenced 
 June 2nd, 1823, Brownlow Fisher and Joshua Worley at the press and 
 Andrew Burnett and Andrew C. Houston at the case. The press work 
 was finished Saturday, October 4th, 1823. The interesting fact is 
 given us that of the first edition (1808) there were printed fifteen hun- 
 
 RICHARD McNEMAR 
 
 45 
 
 AU^.n 1810 twenty-five hundred, and 1823, three thous- 
 dred copies; edmon^^^^^^^^ thousand copies. 
 
 and copies. The fourtn eaii ' ^ ^^^^^ edition. He gives 
 
 McNemar is very minute in his ^^^^ ^^^^^^^^^^^^ ^^^^^ .^^ unbound, 
 
 a minute of all who ^''''"^f^Z^J^^^^^^ with deer-skins, 
 
 ^hen the binding commenced, how^^ ^^^ ^^^^.^^^ 
 
 how many he individually bound, ^^.^'/"T^^ 
 
 own two copies of A revision pleasant Hill, Ken- 
 
 pact of the United Society called Shakers at Pie 
 Tucky." published ^t Harrodsburg^^^^^^^^ ^ t b^d bLn'previous.y en- 
 in securing the preBs ^^ ^ -dsb^^^^^^,, ,„ ,„ „„eh of the work 
 gaged, and when free, McNemar w commenced in 
 
 nimself. The work was a continuation of ^^ Lexington, in 
 
 1828, when he wrote the ''Inv-UgaJ^or ^ P^^ -'^^^^^^ ^.^.^ ,,, 
 1828. It was a defense ^ J« «^ ^^^ ^f ,^,, ,,, reprinted in 
 
 legislative P--f -g^^^^^^^tt a'supplement to the 'Investiga. 
 New York, in 1846, McN^*"^' J' /,j ht pages of closely writ- 
 
 tor," which is preserved in his diary, oi eigu y & 
 
 McNemar. It was published, same year, 
 
 at Frankfort, Ky., in 1832, and again in New ^or^ ^«^« ^^ j,_ 
 
 Wright, P"^l^«*>"^^"™.!-;;''l°ong other particulars it gives a mem- 
 to the Shakers in the '^'^'- J'^!'^^,^' f,l jgos to 1831 amounting 
 orial of all the deceases at Umon Village ^^ important 
 
 in all to one hundred and ninty-six, besiaes iwe 
 
i 
 
 46 
 
 RICHARD McNEMAR 
 
 necessity of using the press for the communication of light in the de- 
 fence of the gospel beyond what has heretofore been deemed necessary. 
 In the early stages of the work, there has been more freedom of speeck 
 that on almost every important occasion the gospel and the sacred 
 rights of Believers could be vindicated viva voce. But in the East 
 when public difficulties arise we find them obviated in print, 
 pamphlet after pamphlet illustrating and supporting those sacred 
 principles which have long been recognized in the covenants and other 
 writings of the church. In courts of justice it devolves on our hired 
 attorneys to do the speaking, men who collect their force principally 
 from the letter. And it has appeared through the course of our legis- 
 lation in Kentucky, that from our little blue books they did collect a 
 surprising degree of light and energy. Yet after all this lack of un- 
 derstanding renders it in many cases precarious to trust them with 
 important business, without better information.'' 
 
 In all probability McNemar urged upon the Watervleit Communi- 
 ty the necessity of owning a printing outfit, for the members contributed 
 out of their personal savings and purchased types, cases and a press, 
 which they presented to him, to be held as his personal property. This 
 he took with him on his return to Union Village. The first use he 
 made of his press was to republish, with corrections and additions 
 ^ 'Brief Exposition of the Established Principles of the Believers." 
 The original of this document embraces twelve pages, while the addi- 
 tion numbers twenty-two. In this revision he was assisted by David 
 Spinning. The pamphlet was put out in 1832. Since then there have 
 been six different reprints. Of all the pamphlets put out by the 
 Shakers this has been the most popular. 
 
 Under the title of *^The Constitution of the United Society of Be- 
 lievers," in 1833, McNemar published a collection of sundry Shaker 
 covenants, general rules, «^Brief Exposition," '^Circular letter," '*Re- 
 vision and Confirmation," poetry etc., embracing one hundred and 
 thirty-eight pages. 
 
 In 1834, at Waterleit, he printed and edited a pamphlet 
 presenting the decision of the Kentucky Court of appeals relating to 
 the Shakers. From the pagination of this pamphlet and that used in 
 his ^^Constitutions," it is evident he intended to comprehend many 
 things m one large book, which, for some reason, now unknown, was 
 abandoned. 
 
 In 1824 McNemar prepared for publication **The Moderator, or 
 only safe medium between the Old and New manner of doctoring." The 
 
 RICHARD McNEMAR 
 
 4T 
 
 MS. contains thir.tyf our closely written pages. Why it was not printed 
 
 " "' MrN;mar not only kept a day-book but also a diary, fragments 
 of which only remain. That part now existing at Union Village 
 warfound dismembered in a waste basket by an aged sister, who care- 
 
 '''''' 'ZTAl:^^^^^^^^^ i^ is more than prob^ 
 
 able he kept a correct account of all the Pf ^f f^.^^^^^^^^^ 
 
 tn This may he proved in his accounts of the third edition of Christ s 
 
 each leaving 238 of the latter and 168 of the former. »<> then we ao 
 not know wLt was the size of any of the editions of the booj-vh f 
 L printed. It is more than probahle that all were «>-": Jf ^J^J 
 of the reasons why his books are now scarce, and a premium is readily 
 
 ^^^^ ^ KiZrd MS;mar was the father of journalism among^^ 
 Shakers To preserve the more important facts he started 'The We t 
 etriew.. wU was P-- ^ ^ ---^J Cw hu^ir;:!;" I 
 r;eTr;:trnu^:r:f ..^^^^^^^^^^^ publhed ^etemher .1834 
 thlch is wTolly devoted to the life and labors of David Darrow. No. MI 
 ;red7uly UlSBT, contains a f r.ndly lette. to A e^^^^^^^^ 
 ell of Eaton, Ohio, and a revival hymn of 1801 i ^^ 
 orfi^l^ tftken from the "Western Review Vol. 6, p. ^u*s- 
 
 Nor d"d al his labors interfere with his preaching. Whatever might 
 have feen the cause of his journey, the people were ever anx.ous to 
 heir him and on the following Sunday and in the family ^/"^hip he 
 I n'wf sneaker "It was the usual arrangement that at the 
 :Zl\ hTL^lt^rship (round .uick dance, -d marcMn^ - 
 ;.e by side) and the assembly -^"-^TirllsTt: oZ theLTs'- 
 time was given to any one who -'gl^*;j;l;7;7;^t^'' ,, ,ee Richard 
 timony. In the silent moments of ^^'*-^' ^^^^^jbute their mite 
 
 hLr t. ste to the head o^J^^jT or£'Z:lo:^^^ 
 length.and always adding to the '^^'^^^J' ^ j^j^ discourses 
 
 the observer both by his manner and ma te. Most ot 
 
 terminated in pleasing tones of poetical lines. Then he wo 
 
48 
 
 RICHAKD McNEMAR 
 
 up some favorite song and starting the march up and down the church 
 aisle, his hands and his feet timing his voice while tracing the space 
 back and forth, singing his song all alone. As he thus worshipped he 
 looked tall, more spare than fleshy. His form was erect, shoulders 
 square, his head large and clad in a wealth of heavy straight black 
 hair, combed smoothly down from the crown and evenly hanging across 
 the back of his neck, touching his white collar. Now turning with 
 face to the east in his march up the aisle, his visage in enraptured 
 glow, his eyes upturned as drawing unction divine, and so inspiring 
 his manifestations in the force of his zeal, that it almost seemed the 
 heavens were opened to his survey. 
 
 ^^I distinctly remember the song, when thus engaged, I heard 
 him smg, which was composed by himself: 
 
 *My robe is new, my crown is bright, 
 
 I'm happy blest and free: 
 I feel as little as a mite 
 
 As lively as a bee. 
 I sip the honey from the flower 
 
 That grows in Zion's yale, 
 I smell the odor form the bower 
 
 That floats upon the gale.' 
 
 -Richard, thus marched along the aisle and sang his song, his 
 unbuttoned coat hung long and loose, disclosed his jacket and uniform 
 church meeting suit of home made texture of blue-broad-cloth • his 
 eyes large and of a deep blue and full, his eye-brows long and wider 
 than usually seen, but not overhanging; nose long, thin and inclined 
 to the Roman, and full and prominent chin, greatly impressed my 
 childish mind. The vision is just as clear to me today as it was when 
 I last saw and heard him in the meeting house.'' 
 
 Richard McNemar was a man of prayer and fully believed in 
 its erticacy. It was ever the true guiding light in which he supremely 
 and faithfully trusted. It was well known and often alluded to, that 
 he made it an uncompromising rule, that whenever he was appointed 
 to go out on a preaching tour, or on legal business, his time was so 
 arranged that when he was dressed and all the equipments for the 
 journey were in readiness, he still had one-half hour to spare in com. 
 munion with his God. In her youth, the daughter, Vincy, went ta 
 him m the evening, crying and said to him, *»I have had bad luck all 
 day in everything that I have tried to do." Attentively listening ta 
 her lament, he turned in her face a strong, searching look of concern 
 
 RICHARD McNEMAR 
 
 49 
 
 "fairly burning conviction into her conscience, by feeling that some- 
 thing wrong in herself might have been the main cause of all her mis- 
 takes through the dav,*' as she long after related. He finally inquired 
 of her, after his long studied look into her countenance: *'Vincy, did 
 you kneel this morning when you first arose from your bed?'' *'0 nay," 
 she acknowledged, '-I was in a hurry to get to the kitchen and forgot 
 it." To this he replied: "If I did not kneel in prayer when first 
 getting up in the morning and ask God's blessing for the day, I should 
 not expect to have it." 
 
 On December 19th, 1838, in church meeting, Richard offered up 
 a prayer of thanksgiving which so impressed the people that two of the 
 leading brethren waited upon him, ia his room, and requested him to 
 reduce it to writing. The following is a transcript: 
 
 "Mighty God, Father of all mercies, we humbly thank Thee for 
 all thy goodness and loving kindness to us and to all the creation 
 to which we are a part. We bless Thee for our being, 
 our preservation and all the comforts and blessings of life, national, 
 social, special and individual; but above all for the gospel of salvation 
 by which we are called and separated from the nations of the earth to 
 be a consecrated and happy people, to do thy will in earth as it is done 
 in heaven. We humbly acknowled:^e thy gracious providence in cele- 
 brating the free and liberal government of these United States, and 
 those just and impartial laws under which we are permitted to live 
 according to our faith and conscience to serve thee with our bodies and 
 our spirits which are thine, and none to make us afraid. May we, O 
 God, learn to prize and wisely improve these our great and precious 
 privileges to thy honor and glory, our own comfort and salvation, and 
 the good and the benefit of mankind. And considering ourselves only 
 stewards of thy manifold gifts and blessings, may our hearts ever be 
 open to relieve the wants of the poor and needy according to the 
 abilities thou hast given, that we may show forth thy praise, not only 
 in word and in tongue, but in deed and in truth, by the fruits of holi- 
 ness and goodness in our daily lives and conversation, through our 
 spiritual and heavenly parents, who are one with thee, blessed forever, 
 world without end. Amen." 
 
 In all that tended to the welfare of his fellow man, Richard took 
 an early and active part. His poem against intemperance must rank 
 among the first produced. It is preserved in the * 'Selection of Hymns 
 and Poems," and composed in 1817, under the title, **In temperance 
 Abdicated." 
 
 
50 KICHARD McNEMAR 
 
 **From all intoxicating drink 
 
 Ancient Believers did abstain : 
 Then say good brethren do you think 
 
 That such a cross was all in vain? 
 
 Inebriation we allow 
 
 First pav'd the way for am'rous deeds, 
 Then why should pois'nous spirits now 
 
 Be ranked among our common needs? 
 
 As an apothecary drug 
 
 Its wond'rous virtues some will plead, 
 
 And hence we find the stupid Slug 
 A morning dram does often need. 
 
 Fatigue, or want of appetite. 
 At noon will crave a little more, 
 f • And so the same complaints at night. 
 
 Are juot as ardent as before. 
 
 By want of sleep, and this and that, 
 
 His thirst for liquor is increas'd, 
 Till he becomes a bloated sot — 
 
 The very scarlet colored beast. 
 
 Why then should any soul insist 
 On such pernicious, pois'nous stuff! 
 
 Malignant Spirits, you're dismissed! 
 You have possessed us long enough." 
 
 It is true that Shakers upheld McNemar in his temperance at- 
 titude, for it was one of their cardinal principles. Father Job Bishop, 
 among the first converts made by Ann Lee, stated: **We do not use 
 ardent spirits in any common way at all." The following was a church 
 rule: **A11 spirituous liquors should be kept under the care of the 
 nurses — that no drams, in any case whatever, should be dispensed 
 to persons in common health, and that frivolous excuses of being un- 
 well should not be admitted." 
 
 Richard McNemar was never known to be idle. His literary 
 work was done at odd moments or at such times when he was away, 
 and business did not press itself upon him. In handicraft but few ex- 
 celled him, as is testified to] by much of his labor that still remains. 
 He was just as much at home in the workshop, as in the pulpit, the 
 elder's lot, or with his pen. Besides his manifold duties as a help for 
 the ministry, he found time to exercise his ingenuity as a workman. 
 As a mechanic he could construct a lathe, make a chair, bind a book 
 
 RICHARD McNEMAR 
 
 51 
 
 or weave cloth. From November 15th, 1813, to December, 1817, h 
 manufactured 757 chairs, 20 big wheels, 20 little wheels, 20 reels, be- 
 sides spools and whirls. Up to April 15th, 1820, he had made 1366 
 chairs and from that time until May, 1821, the number was 1463. I 
 own a chair he made for David Darrow. It is strong and honestly 
 made. He constructed a weaver's loom and was often engaged in 
 making cloth. He not only bound books for the Shakers, but also for 
 the people of Lebanon, Ohio. I find his books to be just as sound, in 
 their binding, as if recently done. 
 
 There must have been many incidents illustrative of McNemar's 
 character, only one of which has reached me. This was frequently 
 related by Charles Hampton, who always laughed loud and heartily 
 over it. In 1822, the two were sent to open the testimony of Shakers in a 
 distant part of the country, going on foot. One day they passed along 
 the edge of a forest which had a fence separating it from the cleared 
 ground. About the center of the field a man was ploughing, and who, 
 upon seeing them, let go his plough, threw up his hands and arms, and 
 yelling at the top of his voice said *'Stop! Stop! Stop!" On the run 
 and jump he came towards them. Richard went to the fence and 
 awaited the stranger's arrival. Richard stood in his machless manners 
 and grace which strongly marked his address and presence, enhanced 
 by being arrayed, as ever was his want, in the cleanest and neatest at- 
 tire, when prepared to appear in a gathering of his people. When the 
 stranger drew nigh he carefully looked both over, and then bowing, he 
 commanded : *Trepare to march ! " Instantly he wheeled around and 
 retraced his steps. Richard without a sign of a smile or wasting a 
 word on what had just happened, calmly resumed his onward course. 
 Meanwhile Charles was so full of laughter that in order to suppress 
 it, tried to keep behind, until the fit would pass over. 
 
 The trend of Richard's life, as preserved, would indicate tha 
 he was seriously inclined. Though he could and did use satire, yet it 
 was upon that class who needed to be stung. With the timid, the 
 young and the sincere he was ever a religious father and friend. 
 
52 
 
 RICHARD McNEMAR 
 
 CHAPTER VIII. 
 
 PERSECUTION, EXPULSION, TRIUMPH AND DEATH. 
 
 Only indirectly has it been stated what was McNemar's position 
 in Shakerism. The Ministry in the brethren's lot, until 1825 was filled 
 by David Darrow and Solomon King. As Elder Solomon stood second, 
 his duties were only incidental. The first in the Ministry is practically 
 in sole charge. As all the Western societies were under David Dar- 
 row, it became necessary to delegate his powers into the hands of those 
 in whom he could trust. Sometimes it was necessary to put a Society 
 temporarily in the hands of one person, and again some one was en- 
 trusted with a special mission. Such persons were called helps to the 
 Ministry, and were thus in the Ministerial order. Such was the posi- 
 tion of Richard McNemar. He was a help to Darrow until his 
 decease; then to Solomon King until 1836, when the latter resigned 
 and lived at Mount Lebanon. 
 
 On the resignation of Solomon King, the position of Richard 
 McNemar became rapidly changed. He was an Elder in another sense. 
 He refused the first eldership at Union Village, owing to his re- 
 peated absences from home. However he was always the elder of 
 one of the families at Union Village, usually the one at the Brick 
 House. On his removal from the Watervleit Society, he was re- 
 leased from the eldership entirely, whi?h reduced him to the ranks. 
 He took up his residence at Union Village, as that was his home, and 
 became a member of the Church Family. The elders of this family at 
 that time were Stephen Spinning and Andrew C. Houston. Owing to 
 the high character of Richard McNemar and his untiring services in 
 the mutual cause, and knowing that he would always be busily and 
 righteously engaged, the elders assigned him no special duties. Rich- 
 ard was welcomed back to his old home, for all rejoiced over his re- 
 turn. He was now easily reached, and counsel could be received from 
 him without difficulty. The continued applications both to him and 
 Malcolm Worley, for advice, encouragement, consolation and religeous 
 instruction, so rapidly increased that both applied to be permitted to 
 live in the Office, which would be more convenient for all parties con- 
 cerned. The reason why this was denied and the final results must 
 
 now be told. 
 
 Owing to the fact that for a period of over half a century garb- 
 eled accounts of the expulsion of Richard McNemar have been pub- 
 
 RICHARD McNEMAR 
 
 53 
 
 lished by the enemies of the Shakers, I have thought it best herewith 
 to give a full account of the affair, and let the wrong rest where it 
 deservedly belongs. 
 
 Freegift Wells, a member of the Watervleit, N. Y. Community 
 was appointed first in the Western Ministry, by the Central or Mt. 
 Lebanon Ministry. He arrived at Union Village April 27th, 1836, and 
 on that day installed himself as First Minister of the Society. Elder Free- 
 gift was a narrow, bigoted,vain, ambitious, self-conceited, jealous man. 
 Why able men who lived at Union Village were not chosen to fill that po- 
 sition, can only be accounted for on the ground that Eastern favorites 
 must precede all others. Freegift had some good points, the best of 
 which appears to have been that he was * 'skilled in the handling of 
 tools from coarse common work to the finest trinket." He could be at- 
 tentive and kind, and possessed enough shrewdness to rally some to 
 
 his support. 
 
 It is one of the unfortunate phases of human nature to forget or 
 discount the laudable services which have been rendered, and rally to 
 the support of the untried and unknown. A statesman may be one 
 day the nation's adoration, and the next day its execration. Too often 
 men will turn against their benefactors, the true and tried friends, 
 and rally to the one who offers an inducement or wields power. 
 
 Freegift Wells saw the popularity of both McNemar and Wor- 
 ley, and the respect and veneration in which they were held. His 
 jealousy became thoroughly aroused. He was first in position and 
 power,and could not brook the thought that any member of the Society 
 would seek counsel from any one but himself. A broad minded man 
 would have been thankful to McNemar and Worley for their willing- 
 ness to relieve him of some of the burdens of his office. It is not sur- 
 prising then, that both McNemar and Worley were denied admission 
 to the Office. McNemar's influence and popularity particularly aroused 
 the spirit of Freegift, in so much so, that it must be thoroughly brok- 
 en, The irritating process and charges were put in force. Let Rich- 
 ard speak for himself. The following is an account from his ''Day 
 Book," preserved at Mt. Lebanon N. Y. : 
 
 **U. V.April 18, 1839: There is at present some serious 
 
 bearings relative to my state and standing as a member of this United 
 Society at Union Village. Being at this time under suspension for 
 causes not clearly defined according to the common rules of inflicting 
 censure, but through the influence of a visionary spirit that searches 
 
 PI 
 
54 
 
 RICHAKD McNEMAR 
 
 and judges the secrets of the heart and from whose sentence there is 
 
 no appeal. 
 
 * It being suggested as a principal cause of my exclusion from 
 union that I felt above subject to order and to the rules of the 
 family where I reside. To cast some light on the subject I insert the 
 following extracts from my day book verbatim et literatim. 
 
 Thursday, January 6, 1837. 
 
 **I was called to the ministry's shop to investigate and settle 
 matters with the Elders, Stephen and Andrew. After opening our 
 minds severally in relation to times past, it was admitted that I had 
 been held in rather an uncomfortable situation during the period that 
 I have been here, in consequence of my singular situation in times 
 past being ranked in the order of the ministry, at least as help. The 
 Elders felt at a loss to admit me under their care as a common member 
 and that probably I was not disposed to stoop to their government, 
 and subject myself to their counsel. On this point strict examination 
 was made, whether I had at any time refused to submit to the common 
 order of the family, on which I was fully acquitted as to anything 
 actual ; and after cancelling matters on all sides as far as was deemed 
 necessary, it was agreed that the Elders had full right and authority 
 to counsel and direct Eleazar in all matters relating to his labor and 
 his privileges as a member of the family. And if they required any- 
 thing beyond what he was able lo comply with, he had a right to 
 plead his excuse and to open to the ministry anything whatever con- 
 sistent with the common rules of freedom and if any occasion required 
 an appeal to the primary authorities in the East — he was not to be pro- 
 hibited from making it by letter at any time. 
 
 **In the course of this labor inquiry was made relative to the place 
 assigned me in the family, and it appeared that I had not been told 
 where to stand, to labor or to march in meeting, neither where to sit 
 at table. It was questioned whether I would be willing to accept of a 
 place at table that might be assigned me. I replied that [ would be 
 willing to accept the lot vacated by Watch or Dragon (two dogs 
 that had been killed a few days before). This passed for a joke. * * 
 * * * 
 
 **My labor thro this summer was various. Some-printing, some 
 book binding, but principally chair-making. Every thing went smooth- 
 ly along till about the first of October, they commenced moving off the 
 buildings from the East premises, to which very much opposition was 
 felt among the brethren and sisters and in which I was (as I might 
 
 RICHARD McNEMAR 
 
 55 
 
 say) irresistibly forced to take a part, which gave me a kind of set off 
 from the feelings of the leadership which has admitted of no alleviation, 
 but from time to time and from thing to thing I have been held and 
 treated as an alien and not really a member of the body, not indeed 
 that I ever placed myself in that condition or by any means desired so 
 
 to be. * * * 
 
 *'May 5, 1837. This is a time of uncommon bearing particularly 
 from jealousies and misunderstandings as to my calling and duty. It 
 being clearly understood that in composing the body called the church 
 I was reserved for the work or service of the ministry and not incor- 
 porated with the rest as a member. 
 
 **October 7th, 1837. After dinner I was called to a conference 
 with Elder Freegift and E. B. Stephen, relative to my state and stand- 
 ing. The conversation lasted about three hours, the import of all 
 which was that I never had signed the church covenant ; of course 
 was not an orderly member of the body; that I had been reserved for 
 ministerial services ; but since the late change in the leadship, my ser- 
 vice was not needed, and therefore I was under no government nor 
 protection ; no one had any authority to set me to work ; nevertheless 
 that I had worked faithfully at several branches of business, chair- 
 making weaving etc. ;but was at the call of any who chose to employ 
 me; that I was charged with no moral evil or disorderly conduce, yet 
 beingentirely onesideandoutof thelineof order members were in- 
 quiring what I was about and he (Stephen) could not inform them. 
 Of course they would be waked up to feel against me and hold me at a 
 distance as not united or joined to the body ; that this I would not be 
 able to bear which would render my condition very precarious indeed 
 exceedingly dangerous ; that altho I had been instrumental in doing 
 much g3od, I was evidently in danger of falling and losing my crown. 
 All which was admitted. But what could possibly be done that had 
 not been done or that I was unwilling to do? The first express agree- 
 ment of January 6th stands good,~The Elders have had and still have 
 a right to counsel and direct and I have a right to obey or to plead 
 excuse or to appeal to the higher powers ; if they do not set me to 
 work I am not to blame for that ; if they exclude me from privileges I 
 have only to submit ; and if they release themselves from having any- 
 thing more to do with me, and give me up to the malice and scorn of a 
 misinformed populace, I have a right to appeal either to the higher 
 authorities of the church or submit myself to the overruling providence 
 of God. But let no lying spirit attempt to rob me of that conscious 
 
56 
 
 RICHARD McNEMAR 
 
 w < 
 
 innocence, simplicity and subjection that I have maintained on to the 
 present date. I have a conscience of my own." 
 
 In this narrative there are two points that need special reference. 
 One is the affirmation that McNemar had not signed the covenant of 
 1829. His name does not appear on the covenant of 1810; but I find 
 the name **Richard McNemar" immediately under that of Issachar 
 Bates, in the Covenant (as printed by himself) adopted at Watervleit, 
 Ohio, in January 1833. But whether or not his name was attached to 
 that of 1829, it was a quibble raised, unworthy of an honorable person, 
 when all circumstances have been considered. 
 
 Richard did take decided action when the attempt was made to 
 remove the residence at the East Family. The land was that donated 
 by Richard to the Society, and he always felt a special interest in it. 
 The building was being moved off the premises without his knowledge. 
 He saw the action from his window, and running out called upon the 
 men to desist, with which order they complied. 
 
 While Richard was in the midst of his troubles the ditticulties 
 were aggravated by one Randolf West, who had been for some years a 
 covenant member. He had learned to imitate Richard's handwriting, 
 and then wrote scurrilous scraps and placed them, where Elder Freegift 
 would be sure to find them. This greatly enraged Freegift, who could 
 not otherwise be persuaded than that these papers were the product of 
 Richard. To prove fiis he sent in various directions for the known 
 chirography of Richard. The greater the attempt to persuade him 
 that Richard was incapable of doing such an act, the greater was his 
 determination to believe that he was guilty. Eldress Betsey Hastings, 
 who stood first in the Ministry in the Sisters' Lot, thought Freegift 
 foolish to take such a stand. She was too high minded to deny the 
 accusation, reposing full confidence in Richard's integrity. Richard 
 himself took no part in the matter, holding it to be beneath his notice, 
 nor did his friends take any steps to ferret out the culprit. As a final 
 resort for proof Freegift called on the mediums to have the matter re- 
 vealed by spirits. Months after the death of Richard, the perpetrator 
 in an unguarded moment, betrayed himself. .Suspicion had never rested 
 upon him. He left the village, and two years later committed suicide 
 by hanging. 
 
 During these measures, instituted to a greater or less degree by 
 Freegift, not one of which he frowned upon, there was a potent, unseen 
 force steadily at work in his behalf. At Watervleit, N. Y., Spiritual- 
 ism had broken out during the latter part of the year IsW, through 
 
 RICHARD McNEMAR 
 
 57 
 
 the instrumentality of Ann Maria Goff, and soon after spread through 
 all the Shaker Communities. Reports of spiritual revelations from 
 various Societies, reaching Union Village greatly excited Freegift' s 
 mind. South Union and Pleasant Hill were aglow with visions, which 
 caused wonder at Union Village why they were not so blest. The first 
 intelligent outbreak at Union Village occurred on August 26th, 1838, 
 On that day **Elder Freegift read a letter from the ministry at Pleasant 
 Hill, and after reading, he spoke some concerning this marvelous work 
 of God that was going on in other Societies of Believers, and said con- 
 fidently that' we should be visited in like manner without doubt. After 
 he had concluded a song was pitched up, and shaking commenced, and 
 it appeared almost like electricity; the p^wer of God seemed to shower 
 upon the assembly, and to a number it appeared to be irresistible." 
 About this time involuntary exercise, such as jerks, occurred in a few 
 instances. During the latter part of October ^'several individuals hear 
 heavenly sounds of trumpets, instrumental music, singing, etc." For 
 November 18th, the record states that '*the supernatural work of God 
 (which the Shakers still calP'Mother's Work" ie The Holy Spirit's 
 work) in its new increase, has now broken out into an open flame in 
 the young order of Believers at the West Section. The powerful bodily 
 operations and heart-searching conviction that accompanies it, battles 
 all attempts at description." For November 20th, the record has it 
 that * 'sometimes the visionist will lie for hours abstracted from things 
 of time." During the early stages of these manifestations the 
 phenomena consisted in bodily operations, visions, new and heav- 
 enly songs, and powerful testimonies "against sin, hypocracy and in- 
 sincerity ;" but about the beginning of April 1839, the work took a 
 phase which was pushed to an extreme, in several directions, which 
 the leaders appeared unwilling to interfere with or modify. In all 
 probability the most extravagant actions will never be known. 
 Oliver C. Hampton, a pronounced spiritualist, who passed through the 
 seige, which lasted until 1847, in his MS. history of Union Village, 
 speaks of then as 'indiscretions" which were ''finally corrected, con- 
 doned and reconciled among all parties." Again he says that -'the 
 vail of oblivion" should be drawn over some of the extravagances, 
 and they should "rest in eternal sleep." And agtfin, "in looking back 
 over the whole ground covered by it, we are able to see many things 
 which happened during its advent that were the consequences of a 
 want of wisdom in the leaders of the Society ; yet, when these un- 
 toward features are allowed their full weight and measure, there stiP 
 
58 
 
 RICHARD McNEMAR 
 
 RICHARD McNEMAR 
 
 5^ 
 
 remains a precious residuum, outweighing all the eccentric^ 
 and, in some cases, unfortunate features of their work amongst us." 
 
 To pursue this question any farther would be contrary to the 
 purpose of this narrative, only in so far as Richard McNemar is con- 
 cerned. 
 
 In the community, at this time, was a recent convert, not long 
 arrived from Ireland, — one Margaret O'Brian. She was among the 
 earliest sensitives, and her **gift was most beautiful," but her art soon 
 became exhausted. Freegift continually hounded her for more revela- 
 tions, and in order to please him she tried to continue in her art. 
 
 During the changing scenes presented by the mediums Richard 
 McNemar and Malcolm Worley were silent spectators. What were 
 their actual views no one knew, for they neither sanctioned nor op- 
 posed the new cult. On the other hand Freegift was in his element^ 
 and it was unspeakable pleasure to receive ''the baskets of flowers and 
 rubies, pearls and diamonds the angels sent him through the inspired 
 instruments." His watchful eye soon detected that neither Richard 
 nor Malcolm took any part in these demonstrations. This was a mat- 
 ter of grave offense, for which he severely reproved the two aged 
 brethren, bat without any indications of reformation. 
 
 The jealousy felt by Freegift towards Richard and Malcolm 
 was a matter of notoriety in the village. Margaret O'Brian saw that he 
 was provoked at the supposed stubborness of the two rivals. So, she, 
 was suddenly seized with a revelation from Mother Ann Lee, and in 
 church meeting, in the presence of all the various families, loudly 
 called, "Elder Richard, step forth! I have a revelation from Mother 
 Ann." Richard arose from his seat and quietly moved into the direct 
 presence of Margaret. The revelation was an upbraiding of the un- 
 offending Richard. When she desisted, without uttering a word, he 
 resumed his seat, as though nothing had happened. Then dancing to- 
 wards him she struck up a song, which she had composed for the oc- 
 casion, and in it said, "Your proud spirit shall be brought low." 
 Freegift was happy. His hated rival had been humiliated before the 
 entire congregation. 
 
 '■" * Just how far Freegift had a hand in this transaction will never 
 belcnown. It is probable that Margaret read ^ him closely, and worked 
 upon his vanity. Soon after Mother Ann again took possession of 
 Margaret and revealed, in a family meeting, to the willing ears of 
 Freegift, that Believers made idols out of Richard McNemar, Garner 
 McNemar and Malcoln Worley, and as such they must be removed out 
 
 r f 
 
 tfJS ^l.3.i: 
 
 of the Society. This revelation was a sweet smelling balm in the nos- 
 trils of Freegift, — it was a potion sweeter than honey to his taste. 
 His hated rivals were now to be disgraced and he should be freed from 
 their presence. The edict immediately went forth that the&e brethern 
 should no longer be numbered among the faithful, nor should they 
 live among the Believers. The community was appalled when they 
 learned of the decision. All felt that a great calamity had befallen 
 them. There was sorrow, crying and despair. Great hot tears rolled 
 down the cheeks of Eldress Malinda Watts and other sisters who had 
 long realized the true worth of these disgraced brethern. Freegift 
 stood undaunted, a proud victor in the fray. Mother Ann Lee had 
 spoken the word, and for authority, there was the testimony of Mar- 
 garet O'Brian. Had Margaret rendered any services to Shakerism 
 during her short membership? Yea, verily, she was the mouth piece of 
 Mother Ann, and that should weigh against the thirty four years of 
 faithful service rendered by Richard, Malcolm and Garner. These 
 brethern had never violated the covenant, and never had waivered. 
 They had been tried, even as by fire, and never were found wanting. 
 
 If the picture were touched by the hand of romance it would be 
 somewhat after the following similitude : The veteran Richard stood be- 
 fore his prosecutor, judge and executioner, humble in spirit to plead his 
 case and ask a stay of proceedings, while Freegift gloated over his 
 triumph. "Listen, Elder Freegift, I plead with thee to hear me before 
 final action is taken. Pity the sorrows of a poor old man. In less than 
 two years I will have passed the period of man's allotted time on earth,- 
 the three score years and ten. It is too late in life for me to struggle 
 for a living. My ways, my thoughts and my manners are those of the 
 Shakers, and the cold world will frown upon me. I must die of starva- 
 tion. Look to the East aad you will see the fairest lands of the Shak- 
 ers, either East or West. That once was my happy home. I surrendered 
 it to the holy cause; I gave up home and family, and now will you 
 turn me penniless from your midst?" Richard paused for a moment, 
 and then continued: "No one has been more faithful, no one has en- 
 dured more privations; I have waded through rivers amidst the ice; 
 I have traversed swamps, and plunged through snow and forests; I 
 have frozen my limbs, in the holy cause, and will not this save me 
 from the sentence under which I now rest?" Freegift uttered not a 
 word. ''I have sacredly kept the coveaant, and have been the trusted 
 servant of Elder D ivid and Elder Solomon. Call together all the Be- 
 lievers in the W.'stei-n S >ciefcies, and ev^n .ill cliose in such of the 
 
60 
 
 RICHARD McNEMAR 
 
 Eastern as I have visited, and ask if there is even one to whqm I have 
 been a cause of offense. If they will speak truly they will say that all 
 my actions have inured to their benefit. If counsel was needed, it was 
 just as freely given, and whosoever approached me that one was 
 never turned away. Listen Elder Freegift ! I have never eaten the 
 bread of idleness. Wherever I have been, no one has ever seen me idling 
 away my time. When not engaged as a help to the Ministry I have 
 more than earned my keeping in the workshops. I call thee to wit- 
 ness if I have not been busily engaged weaving cloth, making chairs, 
 and binding books during your brief administration?" Freegift gave 
 no response. '^Listen to me a little longer, I pray thee Elder Freegift. 
 In yonder graveyard rest the remains of my beloved children Benja- 
 min, Elisha, and Betsey, and there I expect to bury my beloved wife, 
 Jenny, and there may all my other children ultimately be interred. 
 With my kindred dust I also desire to be entombed. In the course of 
 nature the time is not far distant when I shall ba called hence. Will 
 you,0,Elder Freegift! deny me this last boon?" Richard pled in vain. 
 Just as well might he have addressed an image of stone. 
 
 Let us turn our eyes in another direction. Some of the vision- 
 ists were not slow to take advantage of their gifts. At Alfred, Maine, 
 this class early began to make trouble, and declared they were in- 
 spired by Mother Ann, and from her the revelation came that such 
 and such a one should be expelled. Elder Elisha Pote, the father of 
 Shakerism in Maine, was still alive, though at a greatly advanced ao-e, 
 yet with a clear mind. When that declaration came he said, ''These 
 revelations must be stopped." The medium answered, "It is Mother's 
 voice." Springing up on the floor the venerable father exclaimed, '*It 
 is the voice of the mother of harlots!" Then turning to the congrega- 
 tion he proceeded to instruct the people that the Covenant was the 
 bases upon which they should stand; that no revelation received by 
 the visionists could supercede that. At another time an offensive meas- 
 ure was about to be executed in the same Society; the brethern called 
 a meeting by themselves and protested, and gave out word that "they 
 would close the Meeting- House ; that they would have no Ministry, if 
 the proposition was effected. Immediately the matter was adjusted. 
 
 At Mount Lebanon the visionists were not allowed to transcend 
 the authority of the Elders where they resided, although great lati- 
 tude was permitted them. The messages were of no authority unless 
 approved by]|the Elders or Ministry. '*It is a fundamental principle of 
 our system that the head for the direction of the visible body, is 
 
 RICHARD McNEMAR 
 
 61 
 
 our leaders; and no gift or direction from the spirit world has any 
 force without their approbation. That was one test for excluding 
 disorderly spirits." 
 
 While Freegift Wells was rejoicing over his triumph the soul& 
 of Richard, Malcolm and Garner were serene. They made no outcry, 
 nor plotted treason. Richard was long-headed and all his friends re- 
 posed confidence in his judgment. He knew fully the lessons of Saker- 
 ism and had an abiding faith in its justice. He knew that Freegift 
 was now in the act of violating both the letter and spirit of the Coven- 
 ant, as well as the organic law of the State. He determined to place 
 his reliance in the principles of his sect, and to them he looked for 
 redress. 
 
 Freegift determined to put the revelations of Margaret into 
 immediate effect, and he would countenance no delay. Garner was 
 old and almost entirely helpless having lost the use of his legs. It 
 was decided to board him in the house of one of the tenants. Malcolm 
 was aged and infirm. Ithamar Johnson was directed to take him ta 
 Brown County, and there to hire his board. Ithamar said, in sorrow- 
 ful tones that this was the greatest trial of his life. Richard was ta 
 be dropped in the streets of Lebanon. Out of the magnanimity of his 
 heart Freegift had placed the old hand printing press,* given to Rich- 
 ard at Watervleit, in the wagon that was to carry McNemar away. 
 In the streets of Lebanon Richard could earn his living by the aid of 
 his press. Richard had other thoughts; with him he took nothing 
 save that which would supply his immediate wants. Reaching Leba- 
 non he asked the driver to set him out in front of the residence of 
 Judge Francis Dunlavy. The Judge himself responded to the rapping 
 on the door. Richard requested permission to be a guest in his home 
 until he could communicate with Mt. Lebanon. He was welcomed to 
 partake of the hospitality of the Dunlavy home. Richard wrote a 
 full statement of the recent transactions and forwarded the same to 
 the Central Ministry. Word came back directing him to take his im- 
 mediate departure for Mt. Lebanon. When he reached that place, the 
 case was placed wholly in the hands of Rufus Bishop, second in the 
 
 *The handpress was returned to Union Village, and on Richard's re- 
 turn he presented it to Richard W. Pelham, who published manv of his 
 tracts with it. The botanical catalogues of 1847 and 1850 were printed on it. 
 Oliver C. Hampton printed on it his ''Musical Messenger, a compilation of 
 hymns, slow and quick marches, etc., used in worship by Believers." It is 
 probable that the journal, *'Day— Star," and the book ^'Condition of Socie- 
 ty" were also printed on it. The last known of the press it was at the North 
 Family. 
 
62 
 
 RICHARD McNEMAR 
 
 RICHARD McNEMAR 
 
 68 
 
 Ministry. This was during the month of June 1839. Rufus dispatched 
 to Watervleit, N. Y., for the expert medium in that Society. She im- 
 mediately set out for Mt. Lebanon. After her arrival there she took 
 her position close by the side of Richard and Rufus, and then passed 
 into the trance state. She traveled over the journey of Richard. The up- 
 shot of the whole matter was that the expelled brethern should be re- 
 turned to the community, with a circular letter directing the manage- 
 ment of the visionists. The placing of Margaret O'Brian in her proper 
 position so incensed her that she left the Society. 
 
 I have put forth every endeavor to discover whether or not any 
 word of censure was passed on Freegift. Common justice would de- 
 mand his immediate removal. This did not occur until July 1843, 
 when he was recalled to Watervleit, N. Y., to become an elder in one 
 of the families there. 
 
 Great were the rejoicings at Union Village when Richard arriv- 
 ed. On the following Sunday the young brethern carried him to the 
 Meeting House in a chair. At the proper time a demand was made that 
 he should address them. On being carried to the center of the floor, 
 he slowly arose and supporting himself by the chair, his eyes filled 
 with tears, he began his message. He recounted some of his labors 
 in their behalf, told them how he loved them, and as the orator pro- 
 ceeded many broke down in tears, and sobbing could be heard from 
 every part of the house. Finally turning towards Freegift, and stretch- 
 forth his arms, with tears rolling down his cheeks, and with trembling 
 voice, he said **Elder Freegift, I have always loved you. There never 
 has been a moment when I entertained even the least ill-feeling to- 
 wards you" — what think you gentle reader? Freegift did not allow 
 the venerable speaker to finish his sentence. Rushing upon him Free- 
 gift threw his arms around Richard, and declared that he had always 
 loved him ! ! ! ! I have no words of comment. Let others fill up the 
 blank. 
 
 The journey to and from Mt. Lebanon, with all the attendant 
 •circumstances, proved too much for Richard McNemar. To this must 
 be added age and a long standing infirmity — weakness of stomach, 
 which also affected his son James and daughter Vincy — which sorely 
 distressed him. Soon after his return Richard passed into the great 
 beyond. 
 
 Richard McNemar departed this life at about 8 o'clock, Sunday 
 evening, September 15th, 1839. He lies buried amidst his kindred 
 -dust, in the graveyard, marked by tall pines, a little south of the 
 
 V 
 
 OflSce at Union Village, in an unmarked and an unknown grave. In 
 the same place rest the remains of all the distinguished dead of 
 Union Village. 
 
 The memorial poem, which Richard McNemar wrote on the 
 death of David Darrow, with a slight change, could be applied to him- 
 self : 
 
 *'He was a cross-bearer, we all must agree ; 
 
 His faithfulness none can dispute. 
 Yea, from the beginning, this flowering tree 
 
 Could always be known by his fruit. 
 Among the first plants on American soil, 
 
 His standing he firmly maintained. 
 And shar'd with Believers the labor and toil. 
 
 By which gospel freedom was gain'd.' 
 
 >> 
 
 Note.— As an act of justice it is due Alonzo G. Hollister and Sister 
 Susannah C. Liddell, both Shakers of the old school,and rich m reminis- 
 cences, to acknowledge that much of the original matter used in this sketch 
 was furnished by them. Without the timely subscriptions of thirty copies 
 each from Elder Arthur Bruce, East Canterbury, Elder Charles H. Sturr, 
 Whitewater,Eldres8 Anna White,Mt. Lebanon ,Eldress Miriam Offord,En- 
 field, Eldress Sophia Helfrech Hancock and Sister Aurelia G. Mace, 
 Sabbathday Lake this publication would still be in manuscript. 
 
 Franklin, O., June 4, 1905. 
 
64 
 
 RICHARD McNEMAR 
 
 BIBLIOGRAPHY. 
 
 Many of the publications of Richard McNemar have passed 
 out of knowledge. Since this book was sent to the printer my attention 
 has been called to No. 418, of my ^^Bibliography of Shaker Literature," 
 with the statement that said number should be credited to Richard 
 McNemar ; that the discourses were so highly pleasing to David 
 Darrow that he caused them to be published in pamphlet form. The 
 following is as complete a bibliography of Richard's books as I have 
 been able to compile. The figures on the left correspond with those 
 used in "Bibliography of Shaker Literature," when the number is 
 accompanied by an asterisk (*) it shows he was an assistant editor. 
 
 * 1. Account of some of the proceedings of the Legislatures 
 
 of the States of Kentucky and New Hampshire, 1828 etc., in relation 
 
 to the people called Shakers. New York, Egbert, Hovey <(• King, 
 
 printers, 1846. 103 pp. 12 mo. 
 
 This edition embraces pamphlets Nos. 349, 473, and *'some account of 
 the proceedings of the Legislature of New Hampshire in relation to the 
 people called Shakers in 1828. 
 
 * 14. Constitution (The) of the United Societies of Believers 
 (called Shakers) containing sundry covenants and articles of agree- 
 ment definitive of the legal grounds of the institution. [Compiled by 
 Richard McNemar]. Watervleit, (Ohio), 1833. 138 pp. 16 mo. 
 
 65. The KENxucky revival ; or, a short history of the late ex- 
 traordinary outpouring of the spirit of God in the western states of 
 America, agreeably to scripture promises and prophecies concerning 
 the latter day: with a brief accou at of the entrance and progress of 
 what the world called Shakerism among the subjects of the late revival 
 in Ohio and Kentucky. Presented to the true Zion traveller as a mem- 
 orial of the wilderness journey. Cincinnati: from the press of John W, 
 Browne, 1807. 143 pp. 12 mo. This copy belonged to David Dar- 
 row. 
 
 66. . Cincinnati printed: Albany: reprinted by E. and E, 
 
 Hosford, 1808. 12 mo. 
 
 67. . Pittsfield: reprinted by Phineas Allen, 1808. 176 
 
 pp. 12 mo, 
 
 69. . Third edition. Union Village, 1837. 
 
 70. 
 
 RICHARD McNEMAR 
 
 •. yew York : reprinted by Edward 0. Jenkins^ 
 
 65 
 
 1846. 156 pp. 12 mo, 
 
 * 76. Other (The) side of the question. In three part3. I. An 
 explanation of the proceedings of Eunice Chapman and the legisUture, 
 against the United Society, called Shakers, in the State of New York. 
 II. A refutation of the false statements of Mary Dyer against the said 
 Society, in the State of New Hampshire. III. An account of the pro- 
 ceedings of Abram VanVleet, Esq., and hie associates, against the 
 said United Society at Union Village, Ohio, comprising a general vin- 
 dication of the character of mother and the elders against the attacks 
 of public slander — the edicts of a prejudiced party — and the misguided 
 zeal of lawless mobs. Published by order of the United Society of 
 Union Village, Ohio. Cmcinwa/i : Looker, Reynolds & Co., printers, 
 1819. 164 pp. 16 mo. 
 
 80. Philos Harmoniae. pseud, of McNemar. A selection of 
 hymns and poems ; for the use of believers. Collected from sundry 
 authors. Watervleit, Ohio, 1833. 184 pp., 4 1. 16 mo, 
 
 A little selection of choice poetry, new and old, doctrinal and 
 devotional, submitted to the patronage of the pious. By E. W. (C. S.) 
 A ^ Watervleit, Ohio, 1885. 55 pp. 
 
 * 103. Testimony (The), of Christ's second appearing ; con- 
 taining a general statement of all things pertaining to the faith and 
 practice of the church of God in this latter day. Published in Union 
 by order of the Ministry. Third edition corrected and improved. Union 
 Village, (Ohio): B. Fisher A , A, Burnett, printers, 1823. XXXVI. 
 576 pp. 12 mo, 
 
 110. Address (An) to the state of Ohio, protesting against a 
 certain clause of the militia law, enacted by the legislature, at their 
 last session ; and showing the inconsistency of military power inter- 
 fering with persons or property consecrated to the pious and benevo- 
 lent purposes of the gospel. Lebanon, Ohio: Printed at the offlce of the 
 Farmer, by George Smith, March 1818. 24 pp. 12 mo, 
 
 * 150. Brief (A) exposition of the established principles and 
 regulations of the United Society of Believers, called Shakers, Printed 
 at Albany, in the year 1830 ; [Calvin Green and Seth Youngs Wells] ; 
 and now reprinted, with sundry improvements suggested by the 
 author. Watervleit, Ohio, 1832. 36 pp. 12 mo. 
 
 * lil. . Improved edition. Albany: Hoffman E. 
 
 White, 1834. 36 pp. 12 mo. 
 
(i6 
 
 152. 
 
 RICHARD McNEMAR 
 
 Improved edition. New York : Edward 0, 
 
 pTenkivs, 184(5. 36 pp. 12 mo. 
 
 * 163. . Improved edition. Hartford: Press of Elihu 
 
 Geer, 1850. 36 pp. 12 mo, 
 
 * 154. . New York : Edward O. Jenkins^ 1851. 80 pp. 
 
 12 mo. 
 
 * 155. . 2^ew York: E, 8. Dodge Printing Co,, 1879. 
 
 30 pp. 12 mo, 
 
 * 482. . Improved edition. Canterbury, N, H, 1895. 
 
 27 pp. 12 7no. 
 
 190 Concise (A) answer to the general inquiry who, or what 
 are the Shakers. [By Richard McNemar.] A hymn, composed by 
 Samuel Hooser. Union Village, 1823. 12 pp 32 mo, 
 
 (Poem.) 
 
 191 . Union Village, 1825. 8 pp. 24 mo. 
 
 192. . EnJield,N. H.: Albion Chase, printer, 1825. 14 pp. 
 
 24 mo, 
 
 193. . dialogue* between the church and the old gentle- 
 man (added). Stockbridge, 1826. 16 pp. 16 mo. 
 
 194. (as No. 191) Hartford: Review Office Print, 1835. 
 17 pp. 16 mo, 
 
 195. 
 
 196. 
 
 •. (as No. 190) North Union, 1841. 16 pp. 32 mo, 
 ', North Union, 1844. 16 pp. 32 mo. 
 
 Union Village. 1868. 8pp. 16 mo. 
 
 * 205. Decision (The) of the court of appeal?, (Kentucky), 
 in a case of much interest to religious communities in general, a'ld to 
 the Shakers in particular. To which is prefixed a brief illustration of 
 the grounds of action. Dayton, Ohio, 1834. 66 pp. 16 mo. 
 
 349 Investigator ; or, a defence of the order, go vernmert and econ- 
 omy of the United Society called Shakers, against sundry charges and 
 legislative proceedings. Addressed to the political world by the Socie- 
 ty of Believers at Pleasant Hill, Ky. Lexington, Ky.: Smith <t Palmer, 
 1828. 47 pp. 12 mo. 
 
 369 A friendly letter to Alexander Mitchell. A solitary Christ- 
 ian oPEaton,Ohio; in answer to his **religious circular lately present- 
 ed to the public, dated June, 1837. Union Village July 15, 1837. 
 [Western Review; No. VH.] Broadside, 8 vo, 
 
 370. . The life and labors of father David Darrow. 
 
 Watervleit, Ohio, 1834. 12 pp. 12 mo. (Western Review.) 
 
 H, 
 
 RICHARD McNEMAR 
 
 67 
 
 >. 
 
 I) ^ 
 
 ^ 
 
 :k 
 
 371 . Journal of Peter Pease. (A fragment from West- 
 ern Review. 19-22 pp. from Dec. 5, 1806 to March, 1810.) 12 mo, 
 
 372. . Shakerism detected. (A pamphlet published by 
 
 Col. James Smith, of Kentucky) examined and r*?futed in five pro- 
 positions; published at Lebanon, (O.) and Lexington, (K.) in 1811. 
 Reprinted by request. WatervUet, Ohio, May 8, 1833. 12 pp. 16 mo, 
 
 373. . A thumb paper. Captain Me Big ( Union Village), 
 
 1828. 9 pp. 32 mo. (Poems.) 
 
 386. Names ("Let) and sects and parties accost my ears no 
 more;" — '*how precious is the way of God." (Both by Richard Mc- 
 Nemar.) 2 pp. 8 mo. (Poems.) 
 
 * 418 Public discourses delivered (in substance) at Union 
 Village, August, 1823, and prepared for publication by order of 
 the Ministry. (Union Village). 36 pp. 12 mo. 
 
 * 425. Revision (A) and confirmation of the social compact 
 of the United Society, called Shakers, at Pleasant Hill, Ky. Harrods- 
 burg, Ky. : Randall tfc Jones, 1830. 12 pp. 16 mo. 
 
 At the same time and place "A Remonstance" to the legisla- 
 ture of Kentucky was published. This I have never seen, nor do I 
 know of a copy. 
 
 476 Wright (Eleazer), psued. of R. McNemar. A review of 
 the most important events relating to the rise and progress of the 
 United Society of Believers in the West ; with sundry other documents 
 connected with the history of the Society, collected from various 
 journals. Union Village, Ohio, 1831. 34 pp. 16 mo. 
 
1 
 
1»* '.■ »f' 
 
 \ 
 
 .M^ 
 
 
 1^ below, and if not retoracd at er before tet time a fine of 
 ^ five cents a day will be incurred. 
 
 FES 4 
 
 IS32 
 
 f—. 
 
 4 
 
mmtmam 
 
 VMMfe