Chapter VIII: Preface (7)

Mr. George Rapp and other emigrants arrived from Germany, and settled in the interior of Pennsylvania, about the year 1805. They formed an economy on the primitive plan of having “all things in common.” They appear to have prospered. In 1814 they sold their property in Pennsylvania and removed to Indiana, to form a new establishment, on an improved plan. They profess the Protestant religion, but admit of universal toleration. They cultivate the learned languages and professions, and maintain strict morals, with a due observation of the Sabbath. They keep watch by turns at night; and, after crying the hour, add, “A day is past, and a step made nearer our end. Our time runs away, and the joys of heaven are our reward.” (See Acts 4:32.)

DORRELITES.

A sectary, by the name of Dorrel, appeared in Leyden, Mass., about fifty years ago, and made some proselytes. The following are some of his leading sentiments:—Jesus Christ is, as to substance, a spirit, and is God. He took a body, died, and never rose from the dead. None of the human race will ever rise from their graves. The resurrection, spoken of in Scripture, is only one from sin to spiritual life, which consists in perfect obedience to God. Written revelation is a type of the substance of the true revelation, which God makes to those whom he raises from spiritual death. The substance is God revealed in the soul. Those who have it are perfect, are incapable of sinning, and have nothing to do with the Bible. The eternal life, purchased by Christ, was an eternal succession of natural generation. Heaven is light, and hell is darkness. God has no wrath. There is no opposition between God and the devil, who have equal power in their respective worlds of light and darkness. Those who are raised are free from all civil laws; are not bound by the marriage covenant; and the perfect have a right to promiscuous intercourse. Neither prayer nor any other worship is necessary. There is no law but that of nature. There is no future judgment, nor any knowledge in the future state, of what is done in this world. God has no forethought, no knowledge of what passes in the dark world, which is hell, nor any knowledge of what has taken place, or will take place, in this world. Neither God nor the devil has any power to control man. There are two kinds of perfection—that of the head, and that of the members. The leader is perfect as the head; but none of his followers can be so, in this sense, so long as the leader continues. All covenants which God has heretofore entered into with man, are at an end, and a new covenant made with the leader, (Dorrel,) in which he has all power to direct, and all the blessings of which must be looked for through him. Neither Moses nor Christ wrought any miracles. I (says Dorrel) stand the same as Jesus Christ in all respects. My disciples stand in the same relation to me, as the disciples of Christ did to him. I am to be worshipped in the same manner as Christ was to be worshipped, as God united to human flesh. This sect was broken up in the following manner:—

One of Dorrel’s lectures was attended by Captain Ezekiel Foster, of Leyden, a man of good sense, of a strong, muscular frame, and a countenance which bespoke authority. When Dorrel came to the declaration of his extraordinary powers, he had no sooner uttered the words, “No arm can hurt my flesh,” than Foster rose, indignant at the imposture he was practising on his deluded followers, and knocked down Dorrel with his fist. Dorrel, in great trepidation, and almost senseless, attempted to rise, when he received a second blow, at which he cried for mercy. Foster engaged to forbear, on condition that he would renounce his doctrines, but continued beating him. Soon a short parley ensued, when Dorrel consented, and did renounce his doctrines in the hearing of all his astonished followers. He further told them, that his object was to see what fools he could make of mankind. His followers, ashamed and chagrined at being made the dupes of such an unprincipled fellow, departed in peace to their homes. Dorrel promised his assailant, upon the penalty of his life never to attempt any similar imposition upon the people.

OSGOODITES.

These people profess to believe in one God, who is fully acquainted with all his own works; but they believe there are some things done by wicked agents, of which God has no knowledge. They reject the idea of Christ’s divinity, and of any thing special in regeneration. They pretend to miraculous gifts, such as healing the sick, and praying down the judgments of God upon those who oppose them. They deny any thing peculiarly sacred in the Christian Sabbath, although they generally meet on that day for religious worship, but without much regard to order. They reject the ordinances of baptism and the Lord’s supper. They are opposed to Bible societies, and other moral and religious institutions of the day, particularly to temperance societies.

This sect arose about the year 1812, in the county of Merrimack, N. H. where a few societies exist. Jacob Osgood is their leader.

ROGERENES.

This is a sect calling themselves Seventh-Day Baptists, that arose in New England about the year 1674. John and James Rogers were their leaders. They were peculiar in their language, dress, and manners; they employed no physician, nor used any medicine: they paid no regard to the Christian Sabbath, and disturbed and abused those that did. It is said that a few of this people still remain. See the _Battle-Axe_, a work published by them a few years ago, at their printing establishment, at Groton, Conn.

WHIPPERS.

This denomination sprang up in Italy, in the thirteenth century, and was thence propagated through almost all the countries of Europe. The society that embraced this new discipline, ran in multitudes, composed of persons of both sexes, and all ranks and ages, through the public streets, with whips in their hands, lashing their naked bodies with the most astonishing severity, with a view to obtain the divine mercy for themselves and others, by their voluntary mortification and penance. This sect made their appearance anew in the fourteenth century, and taught, among other things, that flagellation was of equal virtue with baptism and other sacraments; that the forgiveness of all sins was to be obtained by it from God, without the merit of Jesus Christ; that the old law of Christ was soon to be abolished, and that a new law, enjoining the baptism of blood, to be administered by whipping, was to be substituted in its place.

A new denomination of Whippers arose in the fifteenth century, who rejected the sacraments and every branch of external worship, and placed their only hopes of salvation in _faith_ and _flagellation_.

WILKINSONIANS.

The followers of Jemima Wilkinson, who was born in Cumberland, R. I. In 1776, she asserted that she was taken sick, and actually died, and that her soul went to heaven. Soon after, her body was reanimated with the spirit and power of Christ, upon which she set up as a public teacher, and declared she had an immediate revelation for all she delivered, and was arrived to a state of absolute perfection. It is also said she pretended to foretell future events, to discern the secrets of the heart, and to have the power of healing diseases; and if any person who had made application to her was not healed, she attributed it to his want of faith. She asserted that those who refused to believe these exalted things concerning her, will be in the state of the unbelieving Jews, who rejected the counsel of God against themselves; and she told her hearers that was the eleventh hour, and the last call of mercy that ever should be granted them; for she heard an inquiry in heaven, saying, “Who will go and preach to a dying world?” or words to that import; and she said she answered, “Here am I—send me;” and that she left the realms of light and glory, and the company of the heavenly host, who are continually praising and worshipping God, in order to descend upon earth, and pass through many sufferings and trials for the happiness of mankind. She assumed the title of the _universal friend of mankind_.

Jemima made some converts in Rhode Island and New York, and died in 1819. She is said to have been a very beautiful, but artful woman.

AQUARIANS.

WATER-DRINKERS, a branch of the _Encratites_, a sect in the second century, who abstained from marriage, wine, and animal food; who carried their aversion to wine so far, that they substituted water in the holy communion, though some refused it only in their _morning_ ceremonies. It is well known that the ancient Christians mingled water with their wine for sacred use, partly, perhaps, for economy, and partly from sobriety; but Cyprian gives a mystical reason—because the wine and water represent Christ and his people united.

BAXTERIANS.

The Baxterian strikes into a middle path between Arminianism and Calvinism, and thus endeavors to unite both schemes. With the Calvinist, he professes to believe that a certain number, determined upon in the divine councils, will be infallibly saved; and with the Arminian, he joins in rejecting the doctrine of reprobation, as absurd and impious;—admits that Christ, in a certain sense, died for all, and supposes that such a portion of grace is allotted to _every_ man, as renders it his own fault if he does not attain to eternal life.

This conciliatory system was espoused by the famous Nonconformist, Richard Baxter, who was celebrated for the acuteness of his controversial talents, and the utility of his practical writings.

Among Baxterians are ranked both Watts and Doddridge. Dr. Doddridge, indeed, has this striking remark—“That a Being who is said not to tempt any one, and even swears that he desires not the death of a sinner, should _irresistibly_ determine millions to the commission of every sinful action of their lives, and then, with all the pomp and pageantry of a universal judgment, condemn them to eternal misery, on account of these actions, that hereby he may promote the happiness of others who are, or shall be, irresistibly determined to virtue, in the like manner, is of all incredible things to me the most incredible!”

In the scale of religious sentiment, Baxterianism seems to be, with respect to the subject of divine favor, what Arianism is with respect to the person of Christ. It appears to have been considered by some pious persons as a safe middle way between two extremes.

MILLER’S VIEWS ON THE SECOND COMING OF CHRIST.

The following letter from Rev. WILLIAM MILLER to Rev. JOSHUA V. HIMES contains a synopsis of Mr. Miller’s views on this interesting subject:—

“Rev. J. V. Himes:

“My dear brother: You have requested a synopsis of my views of the Christian faith. The following sketch will give you some idea of the religious opinions I have formed, by a careful study of the word of God:—

“I believe all men, coming to years of discretion, do and will disobey God; and this is, in some measure, owing to corrupted nature by the sin of our parent. I believe God will not condemn us for any pollution in our father; but the soul that sinneth shall die. All pollution of which we may be partakers from the sins of our ancestors, in which we could have no agency, can and will be washed away in the blood and sacrifice of Jesus Christ, without our agency. But all sins committed by us as rational, intelligent agents, can only be cleansed by the blood of Jesus Christ, through our repentance and faith. I believe in the salvation of all men who receive the grace of God by repentance and faith in the mediation of Jesus Christ. I believe in the condemnation of all men who reject the gospel and mediation of Christ, and thereby lose the efficacy of the blood and righteousness of our Redeemer, as proffered to us in the gospel. I believe in practical godliness, as commanded us in the Scriptures, (which are our only rule of faith and practice,) and that they only will be entitled to heaven and future blessedness, who obey and keep the commandments of God, as given us in the Bible, which is the word of God. I believe in God, the Father of our Lord Jesus Christ, who is a Spirit, omnipresent, omniscient, having all power, Creator, Preserver, and self-existent. As being holy, just, and beneficent, I believe in Jesus Christ, the Son of God, having a body in fashion and form like man, divine in his nature, human in his person, godlike in his character and power. He is a Savior for sinners, a Priest to God, a Mediator between God and man, and King in Zion. He will be all to his people, God with us forever. The spirit of the Most High is in him, the power of the Most High is given him, the people of the Most High are purchased by him, the glory of the Most High shall be with him, and the kingdom of the Most High is his on earth.

“I believe the Bible is the revealed will of God to man, and all therein is necessary to be understood by Christians in the several ages and circumstances to which they may refer;—for instance, what may be understood to-day, might not have been necessary to have been understood a thousand years ago; for its object is to reveal things new and old, that the man of God may be thoroughly furnished for, and perfected in, every good word and work, for the age in which he lives. I believe it is revealed in the best possible manner for all people, in every age and under every circumstance, to understand, and that it is to be understood as literal as it can be and make good sense; and that in every case where the language is figurative, we must let the Bible explain its own figures. We are in no case allowed to speculate on the Scriptures, and suppose things which are not clearly expressed, nor reject things which are plainly taught. I believe all of the prophecies are revealed to try our faith, and to give us hope, without which we could have no reasonable hope. I believe that the Scriptures do reveal unto us, in plain language, that Jesus Christ will appear again on this earth; that he will come in the glory of God, in the clouds of heaven, with all his saints and angels; that he will raise the dead bodies of all his saints who have slept, change the bodies of all that are alive on the earth that are his, and both these living and raised saints will be caught up to meet the Lord in the air. There the saints will be judged and presented to the Father, without spot or wrinkle. Then the gospel kingdom will be given up to God the Father. Then will the Father give the bride to the Son Jesus Christ; and when the marriage takes place, the church will become the ‘New Jerusalem,’ the ‘beloved city.’ And while this is being done in the air, the earth will be cleansed by fire, the elements will melt with fervent heat, the works of men will be destroyed, the bodies of the wicked will be burned to ashes, the devil and all evil spirits, with the souls and spirits of those who have rejected the gospel, will be banished from the earth, shut up in the pit or place prepared for the devil and his angels, and will not be permitted to visit the earth again until a thousand years. This is the first resurrection, and first judgment. Then Christ and his people will come down from the heavens, or middle air, and live with his saints on the new earth in a new heaven, or dispensation, forever, even forever and ever. This will be the restitution of the right owners to the earth.

“Then will the promise of God to his Son be accomplished—‘I will give him the heathen for his inheritance, and the utmost parts of the earth for his possession.’ Then ‘the whole earth shall be full of his glory.’ And then will the holy people take possession of their joint heirship with Christ, and his promise be verified, ‘The meek shall inherit the earth,’ and the kingdom of God will have come, and ‘his will done in earth as in heaven.’ After a thousand years shall have passed away, the saints will all be gathered and encamped in the beloved city. The sea, death, and hell, will give up their dead, which will rise up on the breadths of the earth, out of the city, a great company like the sand of the sea-shore. The devil will be let loose, to go out and deceive this wicked host. He will tell them of a battle against the saints, the beloved city; he will gather them in the battle around the camp of the saints. But there is no battle; the devil has deceived them. The saints will judge them; the justice of God will drive them from the earth into the lake of fire and brimstone, where they will be tormented day and night, forever and ever. ‘This is the second death.’ After the second resurrection, second judgment, the righteous will then possess the earth forever.

“I understand that the judgment day will be a thousand years long. The righteous are raised and judged in the commencement of that day, the wicked in the end of that day. I believe that the saints will be raised and judged about the year 1843, according to Moses’ prophecy, Lev. ch. 26; Ezek. ch. 39; Daniel, ch. 2, 7, 8-12; Hos. 5:1-3; Rev., the whole book; and many other prophets have spoken of these things. Time will soon tell if I am right, and soon he that is righteous will be righteous still, and he that is filthy will be filthy still. I do most solemnly entreat mankind to make their peace with God, to be ready for these things. ’The end of all things is at hand.’ I do ask my brethren in the gospel ministry to consider well what they say before they oppose these things. Say not in your hearts, ‘My Lord delayeth his coming.’ Let all do as they would wish they had if it does come, and none will say they have not done right if it does not come. I believe it will come; but if it should not come, then I will wait and look until it does come. Yet I must pray, ‘Come, Lord Jesus, come quickly.’

“This is a synopsis of my views. I give it as a matter of faith. I know of no scripture to contradict any view given in the above sketch. Men’s theories may oppose. The ancients believed in a temporal and personal reign of Christ on earth. The moderns believe in a temporal, spiritual reign as a millennium. Both views are wrong; both are too gross and carnal. I believe in a glorious, immortal, and personal reign of Jesus Christ, with all his people, on the purified earth forever. I believe the millennium is between the two resurrections and two judgments, the righteous and the wicked, the just and the unjust. I hope the dear friends of Christ will lay by all prejudice, and look at and examine these three views by the only rule and standard, the BIBLE.

“William Miller.”

A Bible Chronology, From Adam To Christ.

By William Miller.

No. Names of Age. A. M. B. C. Reference. Patriarchs, &c. Creation, 1 4157 Gen. i., ii. 2. Adam 130 130 4027 Gen. v. 3. 3. Enos 90 325 3832 Gen. v. 6. 4. Cainan 70 395 3762 Gen. v. 9. 5. Mahalaleel 65 460 3697 Gen. v. 15. 6. Jared 162 622 3535 Gen. v. 18. 7. Enoch 65 687 3470 Gen. v. 21. 8. Methuselah 187 874 3283 Gen. v. 25. 9. Lamech 182 1056 3101 Gen. v. 28. 10. Noah 600 1656 2501 Gen. vii. 6. The Flood 1 1657 2500 Gen. viii. 13. 11. Shem 2 1659 2498 Gen. xi. 10. 12. Arphaxad 35 1694 2463 Gen. xi. 12. 13. Salah 30 1724 2433 Gen. xi. 14. 14. Heber 34 1758 2399 Gen. xi. 16. 15. Peleg 30 1788 2369 Gen. xi. 18. 16. Reu 32 1820 2337 Gen. xi. 20. 17. Serug 30 1850 2307 Gen. xi. 22. 18. Nahor 29 1879 2278 Gen. xi. 24. 19. Terah’s life 205(4) 2084 2073 Gen. xi. 32. 20. Exode, &c. 430(5) 2514 1643 Exod. xii. 40, 41. 21. Wilderness 40 2554 1603 Josh. v. 6; xiv. 7. 22. Joshua 25(6) 2579 1578 Josh. xxiv. 29. 1. Elders and 18 2597 1560 See Josephus. Anarchy,(7) 2. Under Cushan 8 2605 1552 Judges iii. 8. 3. Othniel 40 2645 1512 Judges iii. 11. 4. Eglon 18 2663 1494 Judges iii. 14. 5. Ehud 80 2743 1414 Judges iii. 30. 6. Jabin 20 2763 1394 Judges iv. 3. 7. Barak 40 2803 1354 Judges v. 31. 8. Midianites 7 2810 1347 Judges vi. 1. 9. Gideon 40 2850 1307 Judges viii. 28. 10. Abimelech 3 2853 1304 Judges ix. 22. 11. Tola 23 2876 1281 Judges x. 2. 12. Jair 22 2898 1259 Judges x. 3. 13. Philistines 18 2916 1241 Judges x. 8. 14. Jephthah 6 2922 1235 Judges xii. 7. 15. Ibzan 7 2929 1228 Judges xii. 9. 16. Elon 10 2939 1218 Judges xii. 11. 17. Abdon 8 2947 1210 Judges xii. 14. 18. Philistines 40 2987 1170 Judges xiii. 1. 19. Eli 40(8) 3027 1130 1 Sam. iv. 18. 20. Samuel, 24(9) 3051 1106 1 Sam. vii. 2-17. prophet 1. Saul, King 40 3091 1066 Acts xiii. 21. 2. David 40 3131 1026 2 Sam. v. 4. 3. Solomon 40 3171 986 1 Kings xi. 42. 4. Rehoboam 17 3188 969 2 Chron. xii. 13. 5. Abijam 3 3191 966 1 Kings xv. 2. 6. Asa 41 3232 925 1 Kings xv. 10. 7. Jehoshaphat 25 3257 900 1 Kings xxii. 42. 8. Jehoram 5 3262 895 2 Kings viii. 17. 9. Ahaziah 1 3263 894 2 Kings viii. 26. 10. Athaliah, 6 3269 888 2 Kings xi. 3, 4. his mother 11. Joash 40 3309 818 2 Kings xii. 1. 12. Amaziah 29 3338 819 2 Kings xiv. 2. Interregnum(10) 11 3349 808 2 Kings xv. 1, 2. 13. Azariah 52 3401 756 2 Kings xv. 2. 14. Jotham 16 3417 740 2 Kings xv. 33. 15. Ahaz 16 3433 724 2 Kings xvi. 2. 16. Hezekiah 29 3462 695 2 Kings xviii. 2. 17. Manasseh 55 3517 640 2 Kings xxi. 1. 18. Amon 2 3519 638 2 Kings xxi. 19. 19. Josiah 31 3550 607 2 Kings xxii. 1. 20. Jehoahaz 3550 607 2 Kings xxiii. 31. 21. Jehoiakim 11 3561 596 2 Kings xxiii. 36. The 70 years of 70 3631 526 2 Chron. xxxvi. Captivity began 5-10. Cyrus 6 3637 520 Rollin i. p. 354. Cambyses 7 3644 513 Rollin i. p. 366. Darius 36 3680 477 Rollin ii. p. 9. Hystaspes Xerxes 13 3693 464 Rollin ii. p. 9. Artaxerxes 7 3700 457 Ezra vii. 10-13. Longimanus Birth of 457 4157 Christ(11) Add present 1840 5997 year, 1840 To 1843 3 6000

Mr. Miller adduces the following texts of Scripture in support of his sentiments:—Rev. 22:20. Ps. 130:6. 1 Thess. 3:13. Ps. 50:4. Rev. 11:15. Isa. 2:19-21. John 5:28. 1 Thess. 4:17. 2 Thess. 1:5-7. 1 Cor. 15:52. Rev 5:9. Dan. 7:9-14. Rev. 14:14-16. Matt. 26:64. Isa. 27:13. Matt. 24:29. Rev. 20:11. Isa. 66:15, 16. Mal. 4:1. Isa. 5:24. Rev. 19:18. Ezek. 39:17-20. Dan. 2 35, 44. Isa. 17:13. Rev. 13:1-7; 20:10. Isa. 24:20, 23. 2 Pet. 3:13. Rev. 19:8; 21:2. Heb. 4:9-11; 6:2, 3. Isa. 35:10; 65:17. Rev. 20:6; 20:9. Zech. 8:5. Rev. 3:12; 5:10, 20:2, 3, 7; 21:1; 20:8, 9, 13. Rom. 7:5. 1 Pet. 4:6. Ps. 59:6-14. Jer. 4:12. Rev. 21:12, 27. Zech. 14:9-11. 1 Cor. 6:2. Rev. 20:9, 14, 15. Mal. 4:2. Isa. 4:3-5. Hos. 13:14. Rom. 8:17. Rev. 21:23; 22:5. Jer. 31:12-14. Eph. 1:10. Tit. 2:13. Rev. 4:11. Eph. 6:13. Heb. 10:36, 37.

The believers in Mr. Miller’s theory are numerous, and converts to
his doctrines are increasing.

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, principally 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 assumed 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 constitute 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 assent 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 class 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 asserts the equality of all men before God; that it confers upon no man, or class 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 God, 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 circumstances, 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 institutions 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 incumbent 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 assemble.

The practical acknowledgment of the moral equality of the sexes 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 associate 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 assemblies. 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 _Associated 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 assemblies 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 Associated 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 God for its Author, salvation for its
end, and truth, without any mixture of error, for its matter; that
it reveals the principles by which God 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 GOD.—That there is one, and only one, true and
living God, 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 God, wholly given to the gratification of the world, of
Satan, and of their own sinful passions, 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
God, 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 compassionate, 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 God, 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 God.

“VIII. OF GOD’S PURPOSE OF GRACE.—That election is the gracious
purpose of God, 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 God’s sovereign
goodness, being infinitely wise, holy, and unchangeable; that it
utterly excludes boasting, and promotes humility, prayer, praise,
trust in God, 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 assurance; 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 God through
faith unto salvation.

“X. HARMONY OF THE LAW AND GOSPEL.—That the law of God 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, associated 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 Titus.

“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 God.

“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 God, 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 hell, 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 God.

“That, to promote and secure this object, we will uphold the
public worship of God 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 circumspectly in the world, that we may win
their souls; remembering that God 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.

“And may the God of peace, who brought again from the dead our
Lord Jesus, that great Shepherd of the sheep, through the blood of
the everlasting covenant, make us perfect in every good work to do
his will; working in us that which is well pleasing in his sight,
through Jesus Christ; to whom be glory forever and ever. AMEN.”

(See Matt. 3:5, 6, 11, 13-16; 20:22, 23; 21:25; 28:19. Mark 1:4,
5, 8, 9, 10; 11:30; 16:15, 16. Luke 3:3, 7, 12, 16, 21; 7:29, 30;
12:50; 20:4. John 1:28, 31, 33; 3:22, 23; 4:1, 2. Acts 1:5,2 2;
2:38, 41; 8: 12, 13, 36-39; 9:18; 10:37, 47, 48; 13:24; 16:15, 33;
18:8, 25; 19:4, 5; 22:16. Rom. 6:3, 4. 1 Cor. 1: 13-17; 10:2;
12:13; 15:29. Gal. 3:27. Eph. 4:5. Col. 2:12. Heb. 6:2. 1 Pet.
3:31.)

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“This denomination claims an immediate descent from the apostles,
and asserts that the constitution of their churches is from the
authority of Jesus Christ himself, and his immediate successors.
Many others, indeed, deduce their origin as a sect from much later
times, and affirm that they first sprang up in Germany in the
sixteenth century. This denomination of Christians is
distinguished from others by their opinions respecting the mode
and subjects of baptism. Instead of administering the ordinance by
sprinkling or pouring water, they maintain that it ought to be
administered only by immersion: such, they insist, is the meaning
of the Greek word _baptizo_, to wash or dip, so that a command to
baptize is a command to immerse. They also defend their practice
from the phrase _buried with him in baptism_, from the first
administrators’ repairing to rivers, and the practice of the
primitive church, after the apostles.

“With regard to the _subjects_ of baptism, this denomination
alleges that it ought not to be administered to children or
infants at all, nor to adults in general; but to those only who
profess repentance for sin and faith in Christ. Our Savior’s
commission to his apostles, by which Christian baptism was
instituted, is to _go and teach all nations, baptizing them_, &c.,
that is, not to baptize all they meet with, but first to examine
and instruct them, and whoever will receive instruction, to
baptize in the _name of the Father, and of the Son, and of the
Holy Ghost_. This construction of the passage is confirmed by
another passage—‘_Go ye into all the world, and preach the gospel
to every creature; he that believeth, and is baptized, shall be
saved._’ To such persons, and to such only, this denomination
says, baptism was administered by the apostles and the immediate
disciples of Christ; for those who were baptized in primitive
times are described as repenting of their sins, and believing in
Christ. (See Acts 2:38, 8:37, and other passages of Scripture.)

“They further insist that all positive institutions depend
entirely upon the will and declaration of the institutor; and
that, therefore, reasoning by analogy from previous abrogated
rites is to be rejected, and the express commands of Christ
respecting the mode and subjects of baptism ought to be our only
rule.

“They observe that the meaning of the word _baptizo_ signifies
immersion or dipping only; that John baptized in Jordan; that he
chose a place where there was _much_ water; that Jesus came up
_out of_ the water; that Philip and the eunuch went down both
_into_ the water; that the terms _washing_, _purifying_, _burying
in baptism_, so often mentioned in Scripture, allude to this mode;
that immersion _only_ was the practice of the apostles and the
first Christians; and that it was only laid aside from the love of
novelty, and the coldness of our climate. These positions, they
think, are so clear from Scripture, and the history of the church,
that they stand in need of but little argument to support them.”

There are some interesting facts connected with the history of the Baptists in America. In 1631, the Rev. Roger Williams, who had been a clergyman of the church of England, but, disliking its formalities, seceded, and ranged himself with the Nonconformists, fled to America from the persecutions which then raged in England. The great principles of civil and religious liberty were not then understood in the western world, and, as Mr. Williams was a man of intrepid firmness in advocating those principles, we are not surprised at the excitement and opposition which his doctrines awakened. He settled first in Salem, New England, the magistracy of which condemned his opinions, and subsequently sentenced him to banishment. Under that cruel act of legislation, he was driven from his family, in the midst of winter, to seek for refuge among the wild Indians. After great sufferings, having conciliated the Indians, he commenced the formation of a colony, to which he gave the name of _Providence_, situate in Rhode Island, a name which it still bears.

Thus he became the founder of a new order of things. Several of his friends afterwards joined him, and in that infant settlement he sustained the twofold character of minister and lawgiver. He formed a constitution on the broad principle of civil and religious liberty, and thus became the first ruler that recognized equal rights. Nearly a century and a half after that, when the Americans achieved their independence, thirteen of the states united in forming a government for themselves, and adopted that principle; thus America became, what the little colony of Providence had been before, a refuge for the persecuted for conscience sake. It has been well observed that the millions in both hemispheres who are now rejoicing in the triumph of liberal principles, should unite in erecting a monument to perpetuate the memory of ROGER WILLIAMS, the first governor who held liberty of conscience, as well as of person, to be the birthright of man.

In the year 1639, Mr. Williams formed the _first_ Baptist church in America, at Providence. Throughout succeeding years, few changes, comparatively, were experienced in the movements of the Baptist denomination on this vast continent. Baptist churches multiplied exceedingly, until they assumed a leading attitude among the religious communities of America. They have amply provided for an efficient and learned ministry, and the extraordinary revivals with which they have been frequently favored, invest them with a moral strength and glory which cannot be contemplated but with astonishment and admiration.

ANABAPTISTS.

Those who maintain that baptism ought always to be performed by immersion. The word is compounded of _ana_ “new,” and _baptistes_, “a Baptist,” signifying that those who have been baptized in their infancy, ought to be baptized _anew_. It is a word which has been indiscriminately applied to Christians of very different principles and practices. The English and Dutch Baptists do not consider the word as at all applicable to their sect, because those persons whom they baptize they consider as never having been baptized before, although they have undergone what they term the ceremony of sprinkling in their infancy.

FREE-WILL BAPTISTS.

The first church gathered, of this order, was in New Durham, N. H., in the year 1780, principally by the instrumentality of Elder Benjamin Randall, who then resided in that town. Soon after, several branches were collected which united with this church; and several preachers, of different persuasions, were brought to see the beauties of a _free salvation_, and united as fellow-laborers with Elder Randall.

They believe that, by the death of Christ, salvation was provided for all men; that, through faith in Christ, and sanctification of the Spirit,—though by nature entirely sinners,—all men may, if they improve every means of grace in their power, become new creatures in this life, and, after death, enjoy eternal happiness; that all who, having actually sinned, die in an unrenewed state, will suffer eternal misery.