is known to few in what that dwells, in its fulness: it dwells in the love
of possessing the goods of all others, and in the love of ruling; for this
latter love is such, that, as far as the reins are given to it, so far it
bursts forth, until it burns with the desire of ruling over all, and, at
length, wishes to be invoked and worshipped as a god. This love is the
serpent, which deceived Eve and Adam; for it said to the woman, _God doth
know, in the day that ye eat of the fruit of that tree, your eyes will be
opened,_ AND THEN YE WILL BE AS GOD. (Gen. iii. 4, 5.) As far, therefore,
as man, without restraint, rushes into this love, so far he averts himself
from God, and turns to himself, and becomes a worshipper of himself; and
then he can invoke God with a warm mouth from the love of self, but with a
cold heart from contempt of God. And then, also, the divine things of the
church may serve for means; but, because the end is dominion, the means
are regarded no more than as they are subservient to it. Such a person, if
he is exalted to the highest honors, is, in his own imagination, like
Atlas bearing the terraqueous globe upon his shoulders, and like Phœbus,
with his horses, carrying the sun around the world.
“Since man hereditarily is such, therefore all who, by papal bulls, have
been made saints, in the spiritual world are removed from the eyes of
others, and concealed, and all intercourse with their worshippers is taken
away from them; the reason is, lest that most pernicious root of evil
should be excited in them, and they should be brought into such fantastic
deliriums as there are with demons. Into such deliriums those come, who,
while they live in the world, zealously aspire to be made saints after
death, that they may be invoked.
“Many of the Roman Catholic persuasion, especially the monks, when they
come into the spiritual world, inquire for the saints, particularly the
saint of their order; but they do not find them, at which they wonder; but
afterwards they are instructed that they are mixed together, either with
those who are in heaven, or with those who are in the earth below; and
that, in either case, they know nothing of the worship and invocation of
themselves, and that those who do know, and wish to be invoked, fall into
deliriums, and talk foolishly. The worship of saints is such an
abomination in heaven, that, if they only hear it, they are filled with
horror; since, as far as worship is ascribed to any man, so far it is
withheld from the Lord; for thus, he alone is not worshipped; and, if the
Lord alone is not worshipped, a discrimination is made, which destroys
communion, and the happiness of life flowing from it. That I might know
what the Roman Catholic saints are, in order that I might make it known,
as many as a hundred were brought forth from the earth below, who knew of
their canonization. They ascended behind my back, and only a few before my
face; and I spoke with one of them, who, they said, was Xavier. He, while
he talked with me, was like a fool; yet he could tell, that, in his place,
where he was shut up with others, he was not a fool, but that he becomes a
fool as often as he thinks that he is a saint, and wishes to be invoked. A
like murmur I heard from those who were behind my back. It is otherwise
with the saints, so called, in heaven: these know nothing at all of what
is done on earth; nor is it given them to speak with any of the Roman
Catholic persuasion, who are in that superstition, lest any idea of that
thing should enter into them.
“From this their state, every one may conclude that invocations of them
are only mockeries; and, moreover, I can assert, that they do not hear
their invocations on earth, any more than their images do at the sides of
the streets, nor any more than the walls of the temple, nor any more than
the birds that build their nests in towers. It is said by their servants
on earth, that the saints reign in heaven, together with the Lord Jesus
Christ; but this is a figment and a falsehood; for they no more reign with
the Lord, than a hostler with a king, a porter with a grandee, or a
footman with a primate; for John the Baptist said, concerning the Lord,
_that he was not worthy to unloose the latchet of his shoe_, (Mark 1:7.
John 1:27.) What, then, are those who are such?
“There appears, sometimes, to the people of Paris, who are in the
spiritual world, in a society, a certain woman of a common stature, in
shining raiment, and of a face, as it were, holy; and she says that she is
GENEVIEVE; but, when any begin to adore her, then her face is immediately
changed, and also her raiment, and she becomes like an ordinary woman, and
reproves them for wishing to adore a woman, who, among her companions, is
in no higher estimation than as a maid-servant, wondering that the men of
the world should be captivated by such trifles.
“To the above, I shall add this, which is most worthy of attention. Once,
MARY, THE MOTHER OF THE LORD, passed by, and was seen overhead in white
raiment; and then, stopping a while, she said that she was the mother of
the Lord, and that he was indeed born of her; but that he, being made God,
put off all the human from her, and that, therefore, she now adores him as
her God; and that she is unwilling that any one should acknowledge him for
her son, since in him all is divine.”
FIGHTING QUAKERS.
The term _Fighting_ or _Wet_ Quaker is applied to those who retain the
Quaker faith, but adopt the manners and costume, of other denominations.
The celebrated Nathaniel Greene was one of this character, as were many of
the people of Rhode Island, where religious liberty first erected its
standard in America.
“When the British army had possession of Philadelphia, a committee of
three of the leading men of the society of Friends had permission to go to
the head-quarters of General Washington, relative to some matters of
inconvenience of some of their brethren, within Washington’s command. The
general listened to them with his usual courtesy and wisdom, but could not
determine the business till the next day. In the mean time, he told them
he would put them under the protection of an officer of their own society,
and thereupon sent for General Nathaniel Greene; and when he arrived, in
full uniform, he introduced ‘the Friends’ to each other. After a little
silence, Friend James Pemberton turned slowly to General Greene, and said,
‘Dost thou profess to be one of our persuasion?’ ‘O, yes,’ said the
general; ‘I was so educated.’ The committee looked at each other, and upon
the general’s sword, when one of them said, ‘May I ask General Greene what
part of our land thou wast born and brought up in?’ ‘O, yes, yes,’ replied
Greene; ‘I’m from RHODE ISLAND.’ ‘Oho,’ rejoined more than one of them,
‘yes, yes, a RHODE ISLAND QUAKER! Yes, Friend Greene, we are satisfied
with thy explanation, and will accept of thy kind offer.’ Greene betrayed
a momentary flush of disconcertion, at which, it was said, Washington’s
countenance half smiled at the _Rhode Island Quaker_!”
HARMONISTS.
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.’