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,