The Book of Religions Part 19
Mr. Miller was born at Hampton, N. Y., Feb. 15, 1782. He is a farmer, of common school education, and possesses strong intellectual and colloquial powers. He is a man of unexceptionable character, is a member of the Baptist church, in good standing, and has a license to preach the gospel. For the last fifteen years, he has almost exclusively devoted himself to investigating Scripture prophecies, and in promulgating his peculiar views of them to the world.
The Rev J. V. Himes and Rev. J. Litch, No. 14 Devonshire Street, Boston, publish the _Signs of the Times_, a weekly paper, devoted to Miller's views. They also publish Miller's works, and a variety of other books, embracing similar sentiments.
COME-OUTERS.
This is a term which has been applied to a considerable number of persons in various parts of the Northern States, princ.i.p.ally in New England, who have recently _come out_ of the various religious denominations with which they were connected;-hence the name. They have not themselves a.s.sumed any distinctive name, not regarding themselves as a sect, as they have not formed, and do not contemplate forming, any religious organization. They have no creed, believing that every one should be left free to hold such _opinions_ on religious subjects as he pleases, without being held accountable for the same to any human authority. Hence, as might be expected, they hold a diversity of opinions on many points of belief upon which agreement is considered essential by the generality of professing Christians. Amongst other subjects upon which they differ is that of the authority of the Scriptures of the Old and the New Testaments, some among them holding the prevailing belief of their divine inspiration, whilst others regard them as mere human compositions, and subject them to the same rules of criticism as they do any other book, attaching to them no authority any further than they find evidence of their truth. They believe the commonly-received opinion of the plenary inspiration of the writers of those books to be unfounded, not claimed by the writers themselves, and therefore _unscriptural_, as well as unreasonable. Whilst, then, they believe the authors of the Gospels to have been fallible men, liable to err both in relation to matters of fact and opinion, they believe they find in their writings abundant evidence of their honesty. Therefore they consider their testimony satisfactory as regards the main facts there stated of the life of Jesus Christ, at least so far, that there can be no difficulty in deducing therefrom the great principles of the religion which he taught. They _all_ believe him to have been a divinely-inspired teacher, and his religion, therefore, to be a revelation of eternal truth.
They regard him as the only authorized expositor of his own religion, and believe that to apply in practice its principles as promulgated by him, and as exemplified in his life, is all that is essential to const.i.tute a Christian, according to his testimony, (Matt. 7:24,)-"_Whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man which built his house upon a rock,_" &c. Hence they believe that to make it essential to Christianity to a.s.sent to all the opinions expressed by certain men, good men though they were, who wrote either before or after his time, involves a denial of the words of Christ. They believe that, according to his teachings, true religion consists in purity of heart, holiness of life, and not in opinions; that _Christianity, as it existed in the mind of Christ, is a life rather than a belief_.
This cla.s.s of persons agree in the opinion that _he only is a Christian who has the spirit of Christ_; that all such as these are members of his church, and that it is composed of none others; therefore that membership in the Christian church is not, and cannot, in the nature of things, be determined by any human authority. Hence they deem all attempts to render the church identical with any outward organizations as utterly futile, not warranted by Christ himself, and incompatible with its spiritual character. Having no organized society, they have no stations of authority or superiority, which they believe to be inconsistent with the Christian idea, (Matt. 23:8,)-"But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren." (Matt. 20:25, 26,)-"Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. _But it shall not be so among you._"
As might be inferred from the foregoing, they discard all outward ordinances as having no place in a spiritual religion the design of which is to purify the heart, and the extent of whose influence is to be estimated, by its legitimate effects in producing a life of practical righteousness, and not by any mere arbitrary sign, which cannot be regarded as a certain indication of the degree of spiritual life, and must consequently be inefficient and unnecessary.
Their views of worship correspond, as they believe, with the spiritual nature of the religion they profess. They believe that true Christian worship is independent of time and place; that it has no connection with forms, and ceremonies, and external arrangements, any further than these are the exponents of a divine life; that it spontaneously arises from the pure in heart at all times and in all places: in short, they regard the terms _Christian worship_ and _Christian obedience_ as synonymous, believing that he gives the highest and only conclusive evidence of worshipping the Creator, who exhibits in his life the most perfect obedience to his will. These views they consider in perfect harmony with the teachings of Jesus, particularly in his memorable conversation with the woman of Samaria.
They also agree in the belief that the religion of Christ a.s.serts the equality of all men before G.o.d; that it confers upon no man, or cla.s.s of men, a monopoly of Heaven's favors; neither does it give to a portion of his children any means of knowing his will not common to the race. They believe the laws of the soul are so plain that they may be easily comprehended by all who sincerely seek to know them, without the intervention of any human teacher or expounder. Hence they regard no teaching as authoritative but that of the Spirit of G.o.d, and reject all priesthoods but the universal priesthood which Christianity establishes.
They believe that every one whose soul is imbued with a knowledge of the truth is qualified to be its minister, and it becomes his duty and his pleasure, by his every word and action, to preach it to the world. It follows, then, that, as Christ prepares and appoints his own ministers, and as they receive their commissions only from him, they are accountable to him alone for their exercise, and not to any human authority whatsoever. They therefore reject all human ordinations, appointments, or control, or any designation by man of an order of men to preach the gospel, as invasions of his rightful prerogative.
Amongst the prevailing sins, against which they feel bound to bear testimony, are slavery and war; and it is alleged as the main reason why many of them have disconnected themselves from the professedly Christian denominations to which they belonged, that those bodies gave their sanction to those anti-Christian practices. They believe slaveholding to be sinful under all circ.u.mstances, and that, therefore, it should be immediately abandoned. They believe, not only that national wars are forbidden by Christianity, but that the taking of human life for any purpose, by governments or individuals, is incompatible with its spirit. A large proportion of them, also, consider all resort to punishment, as a penalty for crime, equally inconsistent with the law of love. Hence they deem it their duty to withhold their voluntary sanction or support from human governments, and all inst.i.tutions which claim the right to exercise powers which they thus regard as unlawful.
In various places, these persons hold meetings on the first day of the week, which are conducted consistently with their views of Christian freedom and equality. It is understood that the object of thus meeting together, is to promote their spiritual welfare. For this purpose, they encourage a free interchange of sentiment on religious subjects, without any restraint or formality. They have no prescribed exercises, but every one is left free to utter his thoughts as he may feel inclined; and even those who differ from them in opinion are not only at liberty, but are invited, to give expression to their thoughts. They believe this to be the only mode of holding religious meetings consistent with the genius of their religion, and for an example of like gatherings they refer to those of the primitive Christians. They meet on the _first day of the week_, not because they believe it inc.u.mbent to devote that portion of time more than any other to objects regarded as peculiarly religious,-for they regard all days as equally holy, and equally devoted to the service of the Lord,-but merely because they have become habituated to abstain from their ordinary occupations on that day, and it is, therefore, the most convenient time for them to a.s.semble.
The practical acknowledgment of the moral equality of the s.e.xes is another distinguishing characteristic of these people. They regard woman as equally qualified to hold any station in society from which she is not excluded by her physical disability; and that she alone must decide for herself what position she shall occupy, or what duties in the community she shall perform; the control of woman never, as they conceive, having been delegated to man by the Creator. Therefore they consider her equal in all mental and intellectual pursuits. And when they a.s.sociate together for religious and benevolent objects, they exercise the various duties pertaining to them indiscriminately.
The number of persons who hold a similarity of opinions on these subjects cannot be known. It is, at present, comparatively small, but rapidly increasing.
JUMPERS.
Persons so called from the practice of jumping during the time allotted for religious worship. This singular practice began, it is said, in the western part of Wales, about the year 1760. It was soon after defended by Mr. William Williams, (the Welsh poet, as he is sometimes called,) in a pamphlet, which was patronized by the abettors of jumping in religious a.s.semblies. Several of the more zealous itinerant preachers encouraged the people to cry out, "_Goganiant_," (the Welsh word for _glory_,) "Amen,"
&c. &c., to put themselves in violent agitations, and, finally, to jump until they were quite exhausted, so as often to be obliged to fall down on the floor, or the field, where this kind of worship was held.
BAPTISTS.
This denomination of Christians holds that a personal profession of faith and an immersion in water are essential to baptism. There are several bodies of Baptists in the United States, which will be found under their different names. The _Regular_ or _a.s.sociated Baptists_ are, in sentiment, moderate Calvinists, and form the most numerous body of Baptists in this country.
The Baptists being Independent, or Congregational, in their form of church government, their ecclesiastical a.s.semblies disclaim all right to interfere with the concerns of individual churches. Their public meetings, by delegation from different churches, are held for the purpose of mutual advice and improvement, but not for the general government of the whole body.
The following Declaration of Faith, with the Church Covenant, was recently published by the Baptist Convention of New Hampshire, and is believed to express, with little variation, the general sentiments of the Regular or a.s.sociated Baptists:-
"I. OF THE SCRIPTURES.-We believe the Holy Bible was written by men divinely inspired, and is a perfect treasure of heavenly instruction; that it has G.o.d for its Author, salvation for its end, and truth, without any mixture of error, for its matter; that it reveals the principles by which G.o.d will judge us, and therefore is, and shall remain to the end of the world, the true centre of Christian union, and the supreme standard by which all human conduct, creeds, and opinions, should be tried.
"II. OF THE TRUE G.o.d.-That there is one, and only one, true and living G.o.d, whose name is JEHOVAH, the Maker and Supreme Ruler of heaven and earth; inexpressibly glorious in holiness; worthy of all possible honor, confidence, and love; revealed under the personal and relative distinctions of the Father, the Son, and the Holy Ghost equal in every divine perfection, and executing distinct but harmonious offices in the great work of redemption.
"III. OF THE FALL OF MAN.-That man was created in a state of holiness, under the law of his Maker, but by voluntary transgression fell from that holy and happy state; in consequence of which all mankind are now sinners, not by constraint, but choice; being by nature utterly void of that holiness required by the law of G.o.d, wholly given to the gratification of the world, of Satan, and of their own sinful pa.s.sions, and therefore under just condemnation to eternal ruin, without defence or excuse.
"IV. OF THE WAY OF SALVATION.-That the salvation of sinners is wholly of grace, through the mediatorial offices of the Son of G.o.d, who took upon him our nature, yet without sin; honored the law by his personal obedience, and made atonement for our sins by his death; being risen from the dead, he is now enthroned in heaven; and uniting in his wonderful person the tenderest sympathies with divine perfections, is every way qualified to be a suitable, a compa.s.sionate, and an all-sufficient Savior.
"V. OF JUSTIFICATION.-That the great gospel blessing which Christ, of his fulness, bestows on such as believe in him, is justification; that justification consists in the pardon of sin and the promise of eternal life, on principles of righteousness; that it is bestowed, not in consideration of any works of righteousness which we have done, but solely through his own redemption and righteousness; that it brings us into a state of most blessed peace and favor with G.o.d, and secures every other blessing needful for time and eternity.
"VI. OF THE FREENESS OF SALVATION.-That the blessings of salvation are made free to all by the gospel; that it is the immediate duty of all to accept them by a cordial and obedient faith; and that nothing prevents the salvation of the greatest sinner on earth, except his own voluntary refusal to submit to the Lord Jesus Christ; which refusal will subject him to an aggravated condemnation.
"VII. OF GRACE IN REGENERATION.-That, in order to be saved, we must be regenerated, or born again; that regeneration consists in giving a holy disposition to the mind, and is effected in a manner above our comprehension or calculation, by the power of the Holy Spirit, so as to secure our voluntary obedience to the gospel; and that its proper evidence is found in the holy fruit which we bring forth to the glory of G.o.d.
"VIII. OF G.o.d'S PURPOSE OF GRACE.-That election is the gracious purpose of G.o.d, according to which he regenerates, sanctifies, and saves sinners; that, being perfectly consistent with the free agency of man, it comprehends all the means in connection with the end; that it is a most glorious display of G.o.d's sovereign goodness, being infinitely wise, holy, and unchangeable; that it utterly excludes boasting, and promotes humility, prayer, praise, trust in G.o.d, and active imitation of his free mercy; that it encourages the use of means in the highest degree; that it is ascertained by its effects in all who believe the gospel; is the foundation of Christian a.s.surance; and that to ascertain it with regard to ourselves, demands and deserves our utmost diligence.
"IX. OF THE PERSEVERANCE OF SAINTS.-That such only are real believers as endure unto the end; that their persevering attachment to Christ is the grand mark which distinguishes them from superficial professors; that a special Providence watches over their welfare; and they are kept by the power of G.o.d through faith unto salvation.
"X. HARMONY OF THE LAW AND GOSPEL.-That the law of G.o.d is the eternal and unchangeable rule of his moral government; that it is holy, just, and good; and that the inability which the Scriptures ascribe to fallen men to fulfil its precepts, arises entirely from their love of sin; to deliver them from which, and to restore them, through a Mediator, to unfeigned obedience to the holy law, is one great end of the gospel, and of the means of grace connected with the establishment of the visible church.
"XI. OF A GOSPEL CHURCH.-That a visible church of Christ is a congregation of baptized believers, a.s.sociated by covenant in the faith and fellowship of the gospel; observing the ordinances of Christ; governed by his laws; and exercising the gifts, rights, and privileges, invested in them by his word; that its only proper officers are bishops, or pastors, and deacons, whose qualifications, claims, and duties, are defined in the Epistles to Timothy and t.i.tus.
"XII. OF BAPTISM AND THE LORD'S SUPPER.-That Christian baptism is the immersion of a believer in water, in the name of the Father, Son, and Spirit; to show forth, in a solemn and beautiful emblem, our faith in a crucified, buried, and risen Savior, with its purifying power; that it is prerequisite to the privileges of a church relation, and, to the Lord's supper, in which the members of the church, by the use of bread and wine, are to commemorate together the dying love of Christ,-preceded always by solemn self-examination.
"XIII. OF THE CHRISTIAN SABBATH.-That the first day of the week is the Lord's day, or Christian Sabbath, and is to be kept sacred to religious purposes, by abstaining from all secular labor and recreations; by the devout observance of all the means of grace, both private and public; and by preparation for that rest which remaineth for the people of G.o.d.
"XIV. OF CIVIL GOVERNMENT.-That civil government is of divine appointment, for the interests of good order of human society; and that magistrates are to be prayed for, conscientiously honored, and obeyed, except in things opposed to the will of our Lord Jesus Christ, who is the only Lord of the conscience, and the Prince of the kings of the earth.
"XV. OF THE RIGHTEOUS AND THE WICKED.-That there is a radical and essential difference between the righteous and the wicked; that such only as through faith are justified in the name of the Lord Jesus, and sanctified by the Spirit of our G.o.d, are truly righteous in his esteem; while all such as continue in impenitence and unbelief are in his sight wicked, and under the curse; and this distinction holds among men both in and after death.
"XVI. OF THE WORLD TO COME.-That the end of this world is approaching; that, at the last day, Christ will descend from heaven, and raise the dead from the grave to final retribution; that a solemn separation will then take place; that the wicked will be adjudged to endless punishment, and the righteous to endless joy; and that this judgment will fix forever the final state of men, in heaven or h.e.l.l, on principles of righteousness.
"CHURCH COVENANT.-having been, as we trust, brought by divine grace to embrace the Lord Jesus Christ, and to give up ourselves wholly to him, we do now solemnly and joyfully covenant with each other, TO WALK TOGETHER IN HIM WITH BROTHERLY LOVE, to his glory as our common Lord. We do, therefore, in his strength engage,
"That we will exercise a mutual care, as members one of another, to promote the growth of the whole body in Christian knowledge, holiness, and comfort; to the end that we may stand perfect and complete in all the will of G.o.d.
"That, to promote and secure this object, we will uphold the public worship of G.o.d and the ordinances of his house, and hold constant communion with each other therein; that we will cheerfully contribute of our property for the support of the poor, and for the maintenance of a faithful ministry of the gospel among us.
"That we will not omit closet and family religion at home, nor allow ourselves in the too common neglect of the great duty of religiously training up our children, and those under our care, with a view to the service of Christ and the enjoyment of heaven.
"That we will walk circ.u.mspectly in the world, that we may win their souls; remembering that G.o.d hath not given us the spirit of fear, but of power, and of love, and of a sound mind, that we are the light of the world and the salt of the earth, and that a city set on a hill cannot be hid.
"That we will frequently exhort, and, if occasion shall require, admonish, one another, according to Matthew 18th, in the spirit of meekness; considering ourselves, lest we also be tempted; and that, as in baptism, we have been buried with Christ, and raised again, so there is on us a special obligation henceforth, to walk in newness of life.