LIBRARY
THE UNIVERSITY
OF CALIFORNIA
SANTA BARBARA
PRESENTED BY
MRS.
ERIC SCHMIDT
JHINESE IMAGE OF BUDDHA.
HISTORY OF ALL RELIGIONS;
CONTAINING A STATEMENT OF THE
ORIGIN, DEVELOPMENT, DOCTRINES, FORMS OF WORSHIP
AND GOVERNMENT
OF ALL THK
RELIGIOUS DENOMINATIONS IN THE WORLD
SAMUEL M. SCHMUCKER, LL. D.
NEW YORK:
JOHN B. ALDEN, PUBLISHER
r \
,.
COPYRIGHT, 1881, BY HUBBAKD BROS.
TROWS
NO BOOKBINDING COM
NEW YORK.
PREFACE.
THE design of the following work is essentially different
from that of other publications on the same subject, which
already exist. The larger and more extensive of these are
composed of articles on the Religious Sects in the United
States, which were written by members of the several de-
nominations described, and are often expanded into immense
length by reiterated and familiar arguments intended to
demonstrate the truthfulness and Scriptural authority of the
Sects to which the respective writers belonged. This method
of treatment is much better suited to works on Polemic
Theology than to those which profess merely to contain a
statement of opinions and a narrative of events. On the
other hand, the smaller works which have appeared on this
subject are superficial and incomplete, being generally made
up of very short articles, of clippings from Encyclopaedias
and Biographical Dictionaries, and are utterly unfit to con-
vey even to the general reader a satisfactory idea of the vari-
ous subjects which come under consideration.
The Old and New School Presbyterian bodies have been
consolidated into one organization since the articles con-
cerning them were written, so that the distinctions main-,
tained in this work are not strictly correct ; but in view of
the fact that many will regard the causes of separation with
great interest, and will desire to refer to some trustworthy
account of the differences, <the subject is allowed to remain
(iii)
iv PREFACE.
unchanged, believing that the book will be more valuable ot\
this account.
The great changes in our relations and communications
with the Chinese and Japanese have increased the interest in
these peculiar peoples. A full account of their religious
creeds and cereirionies seemed to be demanded, and it has
accordingly been prepared with great care from the best
sources, expressly for this work, and will be found exceed-
ingly interesting. That the work will long continue a stand-
ard authority and a be blessing to mankind, is our wish.
CONTENTS.
Page
Abelians, or Abelites .... 112
Abyssinian Church - ... 112
Adventists 284
Anabaptists, or " Munster
Baptists" 37
Antinomians 152
Arians 186
Arminians 65
Associate Reformed .... 108
Athanasians 181
Atheism 344
Baptists 38
Baxterians 106
Bereans 136
Brahmins 36
Brownists - 37
Buddhists 36
Calixtins 193
Calvanists 193
Campbellites 250
Catholics, Roman 7
Chinese 259
Christian Connection .... 320
Church of God 306
Church Government ..... 347
Cocceians 198
Copts 318
Come-Outers 236
Congregationalists 54
Covenanters 302
Creeds of the World 349
Cumberland Presbyterians . . 277
Deism 344
Disciples 250
Druses 134
Dunkers 143
Dutch Eeformed 88
Episcopal, Eeformed. . .
Episcopal, Protestant . .
Evangelical Alliance . .
Evangelical Association .
Page
. 323
. 124
. 135
. 136
Flagellants 254
Fratres Albati 254
French 'Prophets 255
Free- Will Baptists 114
Free Communion Baptists . . 112
Friends, Orthodox 58
German Seventh-Day Baptists.308
German Reformed 31
Gnostics 199
Greek Church 137
Hicksite Quakers 51
Hopkinsians 230
Huguenots 94
Humanitarians 119
Hutchinsonians 240
Jansenists 213
Japanese ... 264
Jesuits 214
Jews 145
Labbadists 257
Lamaism 36
Latitudinarians 258
Libertines 258
Lutherans, Evangelical ... 19
Mahommedans * . . 171
Manicheists 249,
Maronites 133
Materialists 285
(v)
Page
Mennonites 142
Methodists, Episcopal .... 72
Methodists, Protestant . . . 282
Millerites 284
Millenarians 116, 265
Monophysites 35
Monothelites 35
Montanists 35
Mormons 98
Moravians 67
Mystics . . 139
Necessarians 105,207
Nestorians 241
New Jerusalem Church ... 45
Origenists 244
Paganism 340
Pantheism 842
Pelagians 243
Pre-Existents 271
Presbyterian Reunion .... 165
Presbyterians, Cumberland , . 277
Presbyterians, New School . . 81
Presbyterians, Old School . . 155
Presbyterians, Reformed . . . 302
Progressive Friends 311
Protestants 343
Puritans 343
Puseyites 290
Quakers 51, 58, 311
Quietists 247
Page
Reformed, German 31
Reformed, Dutch 88
Reformed, Associate 108
Reformed, Presbyterian . . . 302
Religions of the World ... 349
Religious Denominations in
U. S 348
Seceders 108
Servetians 206
Seventh-Day Baptists . . 150, 308
Shakers 216
Six Principle Baptists. . . . 142
Socinians = . 204
Spiritualism . 338
St. Simonians 79
Swedenborgians 45
Theophilanthropists 94
Tractarians 290
Unitarians 167
United Brethren 67
United Brethren in Christ . 132
Universaliste 169
Wesleyan Methodists ... 281
Wilkinsonians 138
Winebrennerians 306
Whippers . . - 115
Yesidees ; or. Worshippers
of the Devil 344
LIST OF ILLUSTRATIONS.
FRONTISPIECE. Page
St. Peter's, at Eome 6
Cathedral at New Orleans 16
Gautama, the Buddha 36
Group of Idols from Ongole, India 44
Harvard College 56
Mormon Tabernacle at Salt Lake City 104
Mosque of St. Sophia 172
Mohammedans Praying 178
Group of Chinese Idols 260
Ceremonies in a Chinese Temple 262
Shinto Shrine at Yokohama, Japan 264
Jimmu Tenno, a Japanese God . 265
Group of Pagan Altars 340
Juggernaut and his Companion Idols 342
HISTORY OF ALL RELIGIONS.
THE ROMAN CATHOLIC CHURCH.
THE career of the Roman Catholic Church in the
United States commenced in the winter of 1633, when
Lord Baltimore landed with a number of immigrants near
the mouth of the river Potomac in Maryland. He had
obtained the charter of the colony of Maryland from
Charles L, with the avowed intention of colonizing a new
province, of which his brother, Lord Calvert, was to be
the Governor. The great majority of the immigrants who
accompanied these noblemen were Roman Catholics. The
first act of the Governor after landing was to erect a cross
upon the shore. He himself was a Catholic ; the whole
administration of the colony was in the hands of the
Catholics ; the laws which subsequently controlled the
community were enacted and administered by Catholics ;
and, therefore, it is with great truth asserted that the State
of Maryland was first established by members of the Cath-
olic Church. Contemporary with the founding of the col-
ony were also the introduction and establishment of the
Catholic Church and religion.
The colony of Maryland was governed by laws of the
most liberal description. Lord Calvert enacted that, in
the civil government of the colony, there should be an
absol ite equality of rights extended to all religious per-
(7)
8 HISTORY OF ALL RELIGIONS.
suasions, and that religious liberty and toleration should
be one of the fundamental principles upon which that com-
munity should ever afterward exist, and be conducted.
The Assembly of the Province, composed for the most part
of Roman Catholics, passed an "Act Concerning Reli-
gion," by which it was ordained that no person within the
limits of the colony should be compelled in any way to
the belief or observance of any particular form of reli-
gion ; and that, provided they did not conspire against the
civil authority, no one should be interfered with in any
way, in the enjoyment of the most absolute religious lib-
erty. 'This policy is in strange contrast with the usu-
al course pursued by this church, which in general is
very jealous of other denominations, and it is in direct
conflict with the decrees of the couucil of Lateran,
which goes so far to enjoin as a duty the extermina-
tion of heretics.
The religious services of the Catholic Church in Mary-
land began on the 23d of March, 1634, when the first mass
was celebrated on the Island of St. Clement, in the river
Potomac. The priests who accompanied the Maryland
colonists were Jesuits ; and from that hour till the present
time, the Catholic community in Maryland has continued
to be numerous and influential ; although in the progress
of time the influx of residents and settlers from various
other States and from Europe, who were Protestants,
gradually and without resistance withdrew from them tho
authority of the State, constituted a majority of voters,
and divorced the administration of the colony from the
possession and supremacy of its original holders. Thia
state of things existed at the commencement of the Amer-
ican Revolution.
While the Roman Catholic Church was thus taking firm
root in Maryland, her doctrines and worship were being
gradually introduced in various places throughout the orig-
inal thirteen States, and elsewhere on the American con-
tint. From 1634 till 1687, Catholic missionary prints
HISTORY OF ALL RELIGIONS. 9
ehiefly Jesuit*?, were traversing the immense region which
exists between Canada and the present site of New Orleans.
A Jesuit, Claude Allouez, explored the then unknown
southern shores of Lake Superior. Another Jesuit, Mar-
quette, discovered the mouth of the Missouri River. A
third, Menan, preached among the Mohawk Indians. Oth e r
members of the same order missionated among the Onon-
dagas, the Oneidas, the Senecas, and the Miamis. During
a hundred years this quiet and gradual process continued.
Meanwhile, Catholics were emigrating into the various
States from all the countries of Europe ; and Catholic
churches, generally small in the beginning, were erected,
which were supplied and visited by missionary priests as
often as they were able, who thus administered the rites,
and kept up the celebration of the services of the Church.
" Father Formei " was one of the first and most celebrated
Catholic missionaries in Pennsylvania. "Father Rasle"
was equally distinguished for his apostolic zeal in Maine
Cardinal Cheverus was renowned for his sanctity and use-
fulness in Massachusetts. Bishop England, at a later day,
was renowned throughout the Southern States, especially
in South Carolina, for similar qualities and similar achieve
ments. Archbishop Carrol was a worthy patron and ad
vocate of the Church of Maryland. The first Episcopal
See established in this country was that of Baltimore ;
and the Rev. John Carrol was elected and consecrated aa
its first prelate. This event took place on August 15th,
1790, after the Catholic priests of the province, amount-
ing at that period to twenty -four, had convened, and after
due deliberation had chosen Dr. Carrol as the most suita-
ble person to wear the Episcopal mitre, and therefore had
commended him to the Pope for consecration. Dr. Car-
rol received twenty-two votes out of the whole number.
Subsequent to this period the Sees of New York, Phila-
delphia, Boston, and Bardstown, were successively estab-
lished, as the growth of the Church seemed to require.
Several very eminent men have tigu red, and still flourish
in the more recent history of the Church. The lat
10 HISTORY OF ALL RELIGIONS.
Archbishop Hughes, of New York, who was formerly
pastor of DC. John's Church, in this city, was justly
esteemed as one of the most able, sagacious, and eloquent
churchmen of the present time ; and whose rise from
poverty and obscurity to distinction and influence, by the
sheer force of his superior talents and personal merits,
constitutes one of the most interesting and remarkable
episodes in American history. Another very able Catho-
lic prelate, Archbishop Kenrick, of Baltimore, formerly
Bishop of this diocese, was a man of more profound
and extensive erudition than Dr. Hughes, and occupies
an equally elevated position in the Church ; but was his
inferior in popular eloquence, in dexterity and craft, and
in the efficiency with which he promotes the interests and
extension of the Church.
The Roman Catholic religion is pre-eminently a ritual
'one. Forms and ceremonies occupy a prominent place
in her public worship and her private religious usages.
Earnest and enthusiastic Protestants call the Church of
Rome the great drag-net of Christianity, by which they
mean that, as that Church descended the stream of time
until the Reformation, she collected and preserved, as she
went along, all sorts of rites, observances, superstitious
conceits, doctrinal imaginings, and perversions, which the
peculiar circumstances of each successive age and country
may have originated and introduced ; and that she has
preserved them all, by incorporating the whole of them,
without selection or rejection, into her present established
and now unalterable form of worship, belief, and govern-
ment. We will leave our readers to judge for themselves
of the truth or the falsehood of this compliment. Since
the period of the Council of Trent, however, which com-
menced its sittings in the year 1545., no change whatever,
either in doctrine, or in government, or in ritual, has been
introduced. The Decreta of that memorable assemblage
fossilized the church, so that no change will ever again occur
in anything that concerns her, except it be in violation of
her wishes, and by persons hostile to her real genius. The
HISTORY OF ALL RELIGIONS. 11
only alteration which has been made during three centu-
ries in the doctrinal system, or credenda of the Church,
has been the acknowledgment and proclamation of the
dogma of the Immaculate Conception of the Virgin Mary,
which has recently been promulgated at Rome as one of
he established principles of the true faith.
What, then, are the chief doctrines which are taught
y the Roman Catholic Church, and which are implicitly
*nd universally believed by the "faithful" everywhere?
in every system of religious belief the doctrine con-
cerning Gf-od, the Supreme Being, lies at the foundation of
r\ii the rest. The existence of God, then his attributes,
rnen his works, and then his providence, are the first and
r.mdameutal points which are discussed, determined, and
adopted. Thus it is in regard to the doctrinal system of
the Romish Church. The first point is that concerning
God, (De Deo,] and on this subject she teaches what Pro-
testants term tLe Orthodox view of the Divine nature and
being. She believes that God is self-existent, eternal,
supreme, infinite in wisdom, goodness, justice, immutable,
omnipresent, and omnipotent. At the same time she
teaches that while there is but one true God, that single
being is composed of three separate and divine persons
the Father, the Son, and the Holy Ghost who exist to-
gether in a mysterious and inexplicable manner, constitu-
ting one single essence, yet composed of three divine and
separate persons, who perform different and distinct func-
tions. She teaches that the second person in the Trinity,
the Son, proceeds by an eternal procession from the
Father ; and that the Holy Spirit, the third person in the
Trinity, proceeds by an equally eternal procession from
both Father and Son. She teaches that the Son descended
from Heaven to earth, assumed human nature, in conjunc-
tion with the nature of the Infinite ; that he taught, suf-
fered on the cross, and died for human guilt in order to
avert the vengeance of God incurred by the fall of Adam,
by man's inherited and original sin, and by his actual and
habitual rebellion against the Pivine law The Catholic
12 HISTORY OF ALL RELIGIONS.
Church teaches that the Holy Spirit is the " Comforter"
promised by Christ to his disciples ; and that this Spirit
is sent by the Father into the hearts of the faithful. This
Spirit, thus sent by the Father, is coequal in every respect
with the Father. It is, in truth, the Infinite, Omni-
present Jehovah, who, on one occasion, took the form of
a dove, and descended visibly on Christ. At another time
the Infinite Jehovah assumed the appearance of flames of
fire, as at Pentecost, and thus sat visibly on the heads of
the disciples.
Next in dignity to the Godhead, in the Catholic system,
is the Virgin Mary. Innumerable prayers and petitions
are offered to her, and she is invoked in all parts of the
world at the same time. Hence we may infer that she is
supposed to possess the attribute of Omnipresence ; else it
were vain to pray to her in more places than one at the
same time. But Omnipresence is an attribute which be-
longs to God alone ; and, therefore, the ascription of it
to the Virgin Mary seems like the ascription to her of a
portion of the Divinity. She is called, moreover, the
" Mother of God ;" and those who make objection to this
title are answered thus : " Mary was the mother of Christ,
was she not ?" " Yes." " Christ was God, was he not ?"
"Yes." "Then, surely Mary is the mother of God."
But the obvious reply to this reasoning is, that Mary was
the mother only of Christ's human nature ; and, there-
fore, even though Christ were God, the union of a human
and divine nature in Christ did not extend the maternity
of Mary to both natures. It would be utterly impossible,
for many reasons, for Mary to have been the mother of
Christ's divine nature ; because no finite human being can
give existence to an infinite being, any more than a pint
measure can possibly hold a quart. Moreover, the Catho-
lic Church teaches that Christ, as God, created all things :
nence he created Mary; and if Mary was the mother of
his divine nature, she actually gave birth to the sam*
Omnipotent Being who created her ; and therefore Mary
HISTORY OF ALL RELIGIONS. lil
is not, and cannot be, the mother of God. She was
simply the mother of the man, Christ Jesus.
Recently the Catholic Church, by her highest authori-
ties, has decreed the Immaculate Conception of the Virgin
Mary ; and this doctrine is now, as we have said, a portion
of the belief of the Church. A large portion of the ritual
is devoted to prayers offered to her ; and in one place the
same expressions, addressed to her with slight variations,
are repeated forty times. In truth, the invocation of
saints occupies no insignificant position in the Avorship of
Catholics ; and doubtless many are encouraged and com-
forted by the idea, that their interests are promoted by the
interposition and the prayers of the good arid wise, who
have gone before them to the land of spirits, and have al
ready explored its solemn mysteries.
The inspired authority of the Scriptures is one of the
leading tenets of the Catholic Church ; yet she contends
that, though inspired, the Scriptures are in themselves in-
sufficient, incomplete, and defective ; and that the aid of Trar
dition is necessary in order to constitute the whole sum of
Christian truth and doctrine. By Tradition is meant the
oral teachings and sayings of the Apostles, which, though
not committed to writing by themselves or by their imme-
diate successors, were repeated from one person to another,
and by this means communicated to the whole Church.
Thus Paul says to Timothy : " The things which thou
hast heard from me, before many witnesses, the same com-
mit to faithful men, who shall be fit to teach others also."
2 Tim. ii. 2. The chief argument used by Catholics in
favor of Tradition is, that, by the use of Scripture, all the
various sects may prove and establish their various and
contradictory opinions ; whereas, Tradition is unifopm and
harmonious in defending only those doctrines which are
held and taught by the Catholic Church. Protestants, on
the other hand, retort to this assertion, that Tradition is
more variable, contradictory, and diversified in its teach-
ings, than even the Scriptures ; and if this argument ha#
14 HISTORY OF ALL RELICJIONS.
any weight against the authority and sufficiency of the
Scriptures, it has much more weight against Tradition.
The doctrine of the Catholic Church, in reference to
the Church herself, is peculiar. She believes greatly in
the external organization, the visible form, the outward
crust of religion, which is termed the Church ; and holds
that immense authority, prerogative, and sanctity, have
been conferred upon her, as a separate and distinct entity,
by Christ himself. Roman Catholics believe that the
Church is entitled to absolute obedience from her members .
and of course, in this connection, obedience to the Church
means obedience to the priesthood for who ever heard
of the priesthood obeying the laity ? And this doctrine
is based on the words of Christ addressed to the Apostles :
" Whosoever's sins ye remit, they are remitted." But
the question naturally arises, whether this authority to for-
give sins, like that of working miracles, was not confined
to the Apostles only. The Catholic believes in the Unity
and Universality of his Church. All theological writers,
in treating of the attributes of the Christian Church, in-
variably enumerate these two qualities as being fundamen-
tally essential to the existence of the true Church ; where-
as, every one who knows anything of the history of Chris-
tianity during all past ages, knows perfectly well that there
never was a time when any church or denomination pos-
sessed either perfect Unity or Universality. Even
previous to the Reformation, the Catholic Church could
not boast of Unity ; for in every age there were diver-
sities of opinion and differences of doctrine. Even exter-
nal Unity, the dryest, deadest, and most worthless of all,
was never completely possessed ; and sometimes the ex-
ternal divisions of the Catholic Church were carried even
to the papedom, the supreme head of the Church, the in-
fallible source of all authority ; and as many as three rival
and hostile Popes existed at one and the same time, who
fulminated, fumed, and cursed away against each other.
As to Universality, it would be difficult, we think, to prove
HISTORY OF ALL RELIGIONS. U
that any religious sect possesses it at the present time, or
ever possessed it.
The Roman Catholic Church teaches that she is infalli-
ble, and cannot err, in matters of faith. This opinion is
defended by the following arguments : that Christ pro-
nrised to his disciples that the Spirit of all truth should
remain with them she infers that this promise was in-
tended to apply not only to the apostles, but also to their
successors ; that Christ appointed Peter as the foundation
of the Church, and that therefore if the gates of hell are
not to prevail against her, she must have some infallible
protection against falling into error. This infallibility
centres in the Pope as the head of the Church on earth ;
though unfortunately the Popes have at different times
decreed directly contradictory decisions. To obviate this
difficulty, a large proportion of eminent theologians in the
Catholic Church have contended that this infallibility did
not belong to the Pope alone, but to the Pope in conjunc-
tion with a general or oecumenical Council. But suppose
the Pope and the Council differ, as has repeatedly been the
case, how then ? The Protestant answers, in fact, that
the history of the Church proves that there has been as
much disunion and difference of belief among Catholics as
among other religionists ; and that this results from the
fundamental laws of the human mind, which lead to differ-
ences of opinion in spite of all authority.
The Roman Catholic Church has seven sacraments,
while nearly all other sects have only two. The seven
Roman Catholic sacraments are, Baptism, the Lord's
Supper, Confirmation, Penance, Extreme Unction. Holy
Order, and Matrimony. The most important of these
sacraments in the estimation of the laity, is the Eucharist,
or Lord's Supper. Catholics believe that the bread or
wafer, after being consecrated by the officiating priest, is tho
body, blood, and divinity of Christ, and that, as there are
at one single period of time myriads of consecrated wafers
distributed over various countries of the earth, the body of
Christ is necessarily divided and subdivided into an infinitf
16 HISTORY OF ALL RELIGIONS.
number of portions, and received by the faithful every
where, while at the same time that body remains unmuti
lated in heaven. In other words, the doctrine of tran
substantiation, as held by Roman Catholics, is a mystery
a thing, the mode of which cannot be explained and de-
fended to the satisfaction of common sense ; which is
indeed revolting to every dictate of common sense; but
which must be received, if received at all, by the exercise
of a submissive and obedient faith. We must believe that
it is so, because the Church teaches that it is so : and to
many sincere minds this is sufficient and satisfactory
authority. The chief text of Scripture on which this doc-
trine is based, is that in Matthew xxvi. 26-28, where
Christ says : " Take, eat, this is my body," arid giving the
cup, said : " This is my blood of the New Testament,
which is shed for the remission of sins." A consecrated
wafer is constantly kept on the altars of the churches, and
hence it is that Catholics suppose that they are in the im-
mediate presence of God while they are in church ; and
therefore they kneel to the wafer on the altar frequently,
when entering and leaving the church, or when passing
from one side of the sanctuary to the other. If indeed it
be true that the great Creator and Sovereign of the uni-
verse, or even a small fraction of him, is reposing on the
altar, it is certainly proper enough to kneel to him, when
in his direct presence. And it cannot be denied that
this view of the thing leads to a much greater appearance
of devoutness and solemnity in Roman Catholic Churches,
than is to be seen in the churches of any other denomina-
tion of Christians.
The sacrament of Penance is connected with the duty
of Auricular Confession. It is the popular notion that
Catholic priests claim the power absolutely to forgive sins;
but though the laity may entertain this opinion, the
Church herself does not teach it. Her doctrine really is,
that after a sin has been sincerely repented of and entirely
forsaken, and after it has been fully and freely confessed
to the priest, 'hen the latter is empowered to forgive it.
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HISTORY OF ALL HELIG IO.V. ll
and remit the penalty which might otherwise have followed
it. St. James says : " Confess your sins to one another ;"
and on the authority of this passage the Confessional is
based. But the Protestant here objects that these words
plainly enjoin a mutual confession of each other's faults,
whereas no priest ever confessed to a layman. Confession
r > always required in the Catholic Church before going to
..he Lord's Supper. A portion of Penance consists in
catisf action satisfaction to God, and satisfaction to the
Church, whom the penitent has offended. Sometimes the
most sees fit to relax the rigor of the Church, and romit
a portion of the penance or satisfaction which would other-
wise be. enjoined. This is called an indulgence. Old
Tetztal once did a thriving business in selling these indul-
gences for money, until Luther arrested his course, and
" made a big hole in his drum," which silenced it forever.
The abuses which existed in the sixteenth century, in
reference to these indulgences, led to the first outbreak of
the Reformation, and to the down-break of the Papal
Dower throughout a large portion of Christendom.
Roman Catholics administer Extreme Unction to those
about to die, as a sacrament a rite which is based on the
words of St. James : "Is any sick among you, let him
call for the elders of the Church, and let them pray over
him, anointing him with oil, in the name of the Lord."
The Church also regards Marriage as a sacrament; mean-
ing thereby that, when the ceremony is performed by a
Catholic priest, a vow is thereby made to God, which can-
not be dissolved. Hence the Church does not permit full
divorces for any cause, even for those specified and allowed
by the 1-iw of the land. Yet the Popes have frequently
granted dispensations for divorces, whenever the interests
of the Church were promoted by them, thus apparently
making a fundamental law and principle subservient to
interest. But the church permits limited divorces, or
separations a mensa et thoro.
The Invocation of Saints occupies a very prominent place
m the worship and religious exercises of the Catholic
18 HISTORY OF ALL UKLIGIOHS.
Church ; for the reason that, if pious friends and relations
when on earth pray for those whom they love, it is a rea-
sonable inference that they would continue so to do, here-
after, in Heaven. Of the truth and propriety of this
view, there can be no doubt ; yet whether this ?onsidera-
tion justifies us in offering them our prayers, when in
another world, is a question on which men will be disposeJ
to differ.
Of Purgatory, or the intermediate state between death
and judgment, the Catholic Church teaches, that the jus-
tice of God will not punish those whose sins are of a
trivial nature, to the same severe extent as those who are
guilty of the most enormous crimes. Hence, as Hell is
believed to be composed entirely of the elements of brim-
stone and teeth-gnashing, without any grades, of misery
or diversity of torment, another place named Purgatory
has very opportunely been discovered, where minor trans-
gressions are disciplined by a lighter and more equitable
punishment ; so that when their venial sins have been suffi-
ciently suffered for, the purified spirits will be admitted to
Heaven.
A portion of the public services of the Catholic Church
is celebrated in Latin. * The reason of this is because the
liturgy of the Church was anciently composed in that lan-
guage, and si just reverence for antiquity induces her to
retain the form in which her prayers were originally
uttered. In this country all the prayers are translated
into English and printed, in the people's editions, togethei
with the Latin. The Mass is a series of Latin prayers,
during the utterance of which the consecrated host is of-
fered to God by the officiating priest.* The term Mass
itself is derived from the concluding words of this solemn
and imposing rite, which are "Ite, missa et" In the
great cathedral churches of Europe the ceremonies con-
nected with this portion of Catholic worship are solemn,
imposing, and sublime in a pre-eminent degree, and the
spectacle has often led the most thoughtless and irreverent
minds to pious and penitent emotions.
HISTORY OF ALL RELIGIONS. 19
Notwithstanding the prevalence of Protestant sects and
churches, the Roman Catholic Church is still more numer-
ous than any other single denomination. Her members
may be said, at a rough guess, to amount to a hundred
millions. In the United States they have increased with
a steady and rapid pace during the last fifty years, till at
the present time they are one of the leading denomina-
tions. The spirit of this ancient and venerable church is
aggressive, and her aspirations for extension never cease.
But we believe that all those fears which some timid Pro-
testants profess to entertain, of future danger to Ameri-
can liberty from the encroachments of the Church of
Rome, are most preposterous arid absurd ; for that Church
has enough to do to protect and preserve her own inte-
rests and security, without having any means, even if she
possessed the will, to interfere with the rights and inte-
rests of others.
EVANGELICAL LUTHERAN CHURCH.
ONE of the oldest of the Protestant churches, and in
Europe one of the most distinguished, is the Evangelical
Lutheran. There are probably more historical incidents
of interest and importance connected with the early career
of this sect, than belongs to any other. The na:ne or
title by which they are designated the term Lutheran
was first applied to them by their opponents, the Roman
Catholics. When Luther met Dr. John Eck. the Romish
theologian, in his celebrated debate at Leipsic, 1519, the
latter endeavored to stigmatize the friends of the Reformer,
and to turn both him and them into ridicule, by calling
them Lutherans, in opposition to Catholics and Christians.
The term thus used in the first instance as one of reproach,
Decame universally prevalent among the enemies and
friends of the new sect ; and it has since become renowned
and esteemed for the honorable and memorable associa-
tions connected with it. The other title which Lutherans
tpply to themselves that of Evangelical is the one
20 HISTORY OF ALL RELIGIONS
which Luther nnd his followers originally claimed, when
they abandoned and renounced what they held to be tho
errors and abominations of the Romish Church.
The birth of the Lutheran denomination may with some
fitness be dated from the year 1507, in which Luther then
a monk, and twenty-four years of age, first discovered a
Latin Bible among the rubbish of his convent library,
from the perusal of which he derived his novel nnd then
almost unknown ideas in reference to the doctrinal system
of Protestant theology. During 'ten years he continued
to investigate and study the Scriptures, at the end of
which period, in 1517, he made his first public foray into
the territories of Rome, by attacking the sale of Indul-
gences, which at that time was carried on by Tetzel, in
the vicinity of Luther's residence. Luther refused abso-
lution, as a priest, to those who had bought forgiveness of
their sins with money from Tetzel. A violent controversy
ensued between Luther and Tetzel, in reference to this
business, in which the former gained an overwhelming
advantage. His violent conduct, however, excited the in-
dignation of the authorities of the Catholic Church, and
the Papal Court decreed that his writings should be pub-
licly burnt. In return for this compliment, Luther col-
lected together some of the standard works of the Romish
Church and burnt them, together with the condemnatory
bull of the Pope, in the view of the inhabitants of the city
of Wittenberg. To punish this audacity, the Pope fulmi-
nated another bull or decree, excommunicating the refrac-
tory and contumacious priest. Thus the breach was made
irreparable, and the career and independence of the new
sect were formally and publicly begun.
The first churches, or religious organizations connected
with this new sect, were established in Saxony. The
*nonarch of that State, the Elector Frederic, became a
patron of Luther at the commencement of his career : and
as the Reformer was one of his subjects, being professor
At Wittenberg, his favorite University, his protection was
&f immense value. Soon Reformed and independent
HISTORY OF ALL RELIGIONS. 21
churches were established in every city arid town of
Saxon^ , from Saxony the new faith spread rapidly into
Hanover. Wurtemburg, Prussia, and many of the minot
principalities which constituted the then Germanic Empire.
The views of Luther even extended into France and Eng-
land, into Denmark and Sweden ; and it may with truth
be asserted that the most potent and efficient enemy which
the Roman Catholic Church has ever met with, during the
progress and vicissitudes of many centuries, was " Brother
Martin," the Monk of Eisleben, the illustrious founder of
Lutheranism.
The history of the Lutheran Church in Europe presents
two very marked and prominent features. Her conflicts
have been divided between those which she waged with
the Church of Rome, and those which were carried on
within her own bosom by the disputes and everlasting
differences of her own members. Debate and disturbances
seem indeed to have been the natural and normal state of
this sect during their whole past history. Even before
the death of Luther, the opinions of Melanchthon, his most
intimate and trusted friend, became so widely dissimilar
from his own, that a coldness of feeling ensued between
them. The various diversities of sentiment, among the
Lutherans, were somewhat harmonized by the memorable
Diet at Augsburg, at which the Confession or creed known
by that name was set forth, as the system of doctrine
which the Lutheran Churches then entertained. At a
subsequent period efforts were made to terminate the dis-
putes which raged between the Lutherans and the Catholic
Church ; and the Reformers prepared a revised edition of
the Augsburg Confession, called the Smalcald Articles, in
which some concessions were made toward the Romish
system. These purposes of conciliation ended in nothing.
Luther died in 1546, in the sixty-second year of his age,
arid he left his followers an inheritance of great peril ; for
thoy soon became involved in the horrors of war with the
Emperor Charles V., who was then champion of the
Romish Church and of its supremacy. The Elector of
22 HISTORY OF ALL RELIGIONS.
Saxony and the Landgrave of Hesse were the politica-
and military heads of the Protestant party. The Emperor,
suddenly surrounded by the armies of t-hc Protestants at
Innspruck, in 1552, was compelled to make some impor-
tant concessions to the Protestant leaders, which are
known by the epithet of the Treaty of Passau. The Pro-
testants eventually wrested from the Emperor an edict, by
which he finally decreed and allowed that all those who
had adopted the Confession of Augsburg should thence-
forth be free from the ecclesiastical jurisdiction of the
Roman pontiff, and were at perfect liberty to ordain laws
for themselves in reference to all matters pertaining to
their religious belief, discipline, and worship; and all the
inhabitants of the German Empire should be permitted to
judge for themselves in religious matters ; and that who-
ever should injure or persecute them, or any of them, on
account o'f their opinions, should be treated as enemies ot
the Empire, and disturbers of its peace.
At a subsequent period in the history of the Lutheran
Church, another creed was added to their standards, in
addition to those which we have already named, in order
to aid in healing disputes and controversies which had
arisen among her members and her theologians. This was
called the Formula of Concord, which differs in some re-
spects from the Augsburg Confession. The two catechisms
of Luther, the Larger and the Smaller, also hold the rank
of authority with the members of this sect ; so that the
symbolical books which contain their creed, when taken
altogether, are of enormous size and volubility. The con-
sequence is that the utmost diversity of opinions exists
among the Lutherans in the various countries of Europe
where they prevail. Every possible shade of sentiment
and belief can be found among them, from the semi-Romish
" old Lutheran," who, like Luther, adheres to the doc
trine of consubstantiation, to tho semi-Infidel, who. like
Strauss, Paulus, Rohr, and the other modern rationalistic
theologians of Germany, deny the inspiration and mira-
cles of the Scriptures. In this country the same tendency
HISTORf OF ALL RELIGIONS. 23
to diversity of sentiment exists among the Lutherans,
though it is not carried out to the same extremes ; and a
certain degree of uniformity, together with considerable
liberty, prevails among them here.
From the period of Luther's labors the church which
he represented gradually spread over a large part of north-
ern Europe. In 1525, it became the established Church
of Saxony. In 1527 the Lutheran doctrines were intro-
duced into Sweden, with the sanction of the monarch,
Gustavus Vasa Ericson. Lutheranism was introduced
into Denmark in 1527, under the reign of Frederic I.,
whence it was carried into Norway, Lapland, and other
countries of the extreme North. During the progress
of half a century after Luther's death, his. doctrines
were proclaimed by able and learned advocates in the
Netherlands, in Poland, in Franre, besides in all those
German States and communities vhich we have, already
named.
In Europe the Lutheran Church is at the present time
the most numerous of all the Protestant sects. Her mem-
bers number eight millions in Prussia, two millions in
Austria, two millions in Saxony, one million in Wurtem-
berg, one million in Hanover, two millions in the smaller
German States, two millions in Denmark, four millions in
Norway and Sweden, two millions and a half in Russia,
half a million in Poland, and a hundred and twenty thou-
sand in the Netherlands. Lutheranism is the established
religion in more separate States and kingdoms than is any
other Protestant Church. There are more universities
connected with this denomination than any other Protes-
tant sect can boast of; for nearly all the great seats of
learning in Germany exist in connection with that sect,
and are served by professors, who, for the most part, are
Lutherans. Yet it must not be inferred from this fact that
there is any unity of opinion among these numerous asso-
ciations of learned and scientific men ; for their belief ex-
hibits the utmost possible differences. It no more implies
unity or harmony of belief between people, to say of them
24 HISTORY OF ALL RELIGIONS.
in Europe that they are all Lutherans, than it wouM
imply similarity of appearance and of character, to sax
of certain other people that they were all Swiss or all
Frenchmen.
The Lutheran Church in Germany has produced, during
the several centuries of its past existence, a greater num-
of learned and illustrious scholars than any other sect,
either Romish or Protestant. It would be absurd to begin
any enumeration of even a portion of these ; for they
would form a catalogue of many hundreds. Her clergy
in Europe are the most learned, as a body, in theological
science, of any sect in the Avorld. At a time when candi-
dates for the priestly office in England and Scotland were
admitted, without their being able to understand a single
word of the Hebrew, in which the original of the Old
Testament is written and the knowledge and interpreta-
tion of which are indispensable to every well-read theolo-
E'an, or even intelligent preacher at that time the
utlieran churches in Germany required, and still require,
in all their candidates for the sacred office, a perfect ac-
quaintance with the original languages of the Scriptures,
and an equally accurate knowledge of every other depart-
ment of theological science. It must be admitted that the
three most influential and powerful sects in Europe at the
present time, and since the Reformation, have been the
Church of Rome, the Reformed Church of England, and
the Lutheran Church in Germany.
We will now proceed to sketch the history of this last
in the United States, and set forth the doctrines and
usages which now predominate among her members and
preachers.
The first religious assemblage of Lutherans which ever
existed in the United States was composed of a few immi-
grants from Holland, who came to New York about lt>30,
a few years after the landing of the Pilgrims on Plymouth
Rock, and while the colony of New York still remained
under the jurisdiction of the Dutch. They belonged
originally to the small community of Lutherans who lived
HISTORY OP ALL RELIGIONS. U
in Holland, and who fled to this country probably tc es-
cape the horrors of the Thirty Years' War, which at that
disastrous period threatened to exterminate Protestantism
from Germany and the Netherlands. Their first minister
was named Fabricius, who arrived in 1669, and who
preached for them during eight years. Their first church
was a log building erected in New York in 1671, for which
a stone edifice was afterwards substituted.
The next settlement of Lutherans in this country was
that of the Swedes on the Delaware, at Philadelphia, iii
1636. They continued to hold their religious services in
their native language for many years ; after this the pre-
valence of the English around them, the difficulty of ob-
taining native preachers from Sweden, and the fact that
the other then existing Lutherans of this city held all their
public exercises in the G-erman language, induced the
Swedish Lutherans to apply to the Protestant Episcopal
Churches for a supply of ministers. This request was
readily complied with ; and the consequence was, that in
the progress of time the whole congregation were trans-
ferred to the Episcopal Church, and were formally united
with that body.
The German Lutherans commenced to immigrate to this
country about the year 1700, and gradually spread over a
large portion of New York, Pennsylvania, Maryland, and
Virginia. In 1710, three thousand of them came from
the Palatinate and settled in New York. In 1733, a large
number established themselves in Georgia, at a place which
they called Ebenezer. These were driven from Saltzberg,
in Bavaria, by the persecutions of the Jesuits, who then
exercised an absolute supremacy in that kingdom. This
colony was supplied with native ministers from Germany,
and they have ever since been a prosperous and highly
respected community. When George Whitefield traveled
in this country, he visited the Lutheran Churches in
Georgia, and was much pleased with their piety and use-
fulness ; and besides preaching for them, presented them
with a bell for one of their churches, as a token of his
26 HISTORY OF ALL RELIGIONS.
esteem. The descendants of these people still adhere tc
the religion of their forefathers, and are connected with
the flourishing Lutheran Synod of South Carolina and the
adjacent States.
The most numerous and prosperous colonies of Lutherans
were located in Pennsylvania ; and about the year 1742
they began to assume their first importance and promi-
nence in the community. It was in that year that the
great patriarch of American Lutheranism reached this
country. This was the Rev. Henry Melchior Muhlenberg,
a remarkable man in every respect, one of the most useful
and distinguished persons in the history of this sect in
this country. He is the direct ancestor of the well-known
family of Miihlenbergs which still exists, and has pro-
duced several men of eminence in the pulpit, in politics,
and in the battle field. Previous to 1742, the Lutherans
in Philadelphia worshiped in connection with a few mem-
bers of the German Reformed Church, in a small log
house, in the lower part of Arch street. Muhlenberg,
having been sent out from the University of Halle, in
Germany, as a missionary to supply the wants of the Lu-
therans here, immediately commenced his labors, and these
he continued with great success during nearly half a cen-
tury. He was admirably adapted in every respect for his
difficult post. He was one of the most learned men of his
time, and could preach fluently in German, English, Dutch,
French, Latin, and Swedish. He was also thoroughly versed
in Greek, Hebrew, and several of the cognate Oriental lan-
guages. He was one of the most laborious and indefati-
gable of men. Probably no missionary every toiled in
this country with more unremitting effort than he. Often
he preached four and five times on a Sunday, and in as
many languages. He traveled extensively, and wherever
his services were needed among the stray communities of
Lutherans through the middle States, he was prompt and
ready to bestow them. As might be expected, his work
prospered ; he himself became greatly esteemed, and ac-
quired an immense influenca in the community.
HISTORY OF ALL RELIGIONS. 27
Through his instrumentality the first Lutheran Synort
which ever convened in this country was held at Phila-
delphia, in 1748. At that time there were only eleven
preachers belonging to the sect in the United States, with
fifteen congregations, and a community of fifty thousand
people. During the Revolutionary war the Lutherans
were zeal DUS in the support of the cause of liberty. A
eon of Dr. Melchior Miihlenberg was a General in the
Continental army ; and the Germans were prompt, accord-
ing to their means, in assisting the good cause. Zion's
church, their largest edifice then, and even still, in this
country, located at Fourth and Cherry streets, in this
city, was occupied at one time (in 1778) by the British
army as a hospital. Their oldest church, that of St.
Michael, at the corner of Cherry and Fifth streets, was
also used by the British as a garrison church in the
morning of Sunday ; though the congregation were allowed
to occupy it in the afternoon. These outrages were con-
tinued until the final expulsion of the invaders from the
precincts of the city of Penn.
After the Revolutionary war the Lutherans began to in-
crease rapidly, not only by the growth of their native
members, but by foreign immigration. In 1786, they had
about twenty-five ministers ; and the number of the
churches and pastors gradually grew, until, in the year
1820, the most important event in their career which ever
occurred in this country took place. This was the estab-
lishment of their General Synod, by which the five or six
separate District Synods which had previously risen into
existence, in various portions of the country, were consoli-
dated and united into one chief body. The results of thia
arrangement were soon felt, and were found to be highly
beneficial. The General Synod served to give harmony,
consistency, and unity to the various portions of the
church which were scattered over the several States ; and
this result was much needed. The members of the sect,
who immigrated to this country, came from the various
Protestant States of Germany, and they brought witb
28 HISTORY OF ALL RELIGIONS.
them tlic peculiar opinions and usages to which they had
been accustomed at home. These are different and dis-
similar in most of those States ; and the result would very
naturally follow here, that considerable difference of
opinion should prevail among the aggregate masses on
every point of doctrine and worship. It is but due to the
Lutherans to say that, though harassed by this tendency
to diversity and discord, they have gradually coalesced
into a degree of uniformity and homogeneity which could
hardly have been expected. Yet one cause of this result
is to be found in that indifference to church matters which
gradually prevailed among many of them, when their at-
tention became diverted toward the opportunities for ac-
quiring wealth with which they were favored in this
country. A large proportion of them, devoted to their
pecuniary interests, did not care what became of the
church of their forefathers ; and by giving twenty-five
cents a year, to secure their right of burial, many of them
became indifferent to the prosperity and welfare of that
faith for which their forefathers had fought and suffered,
and for the possession of which many of them had deserted
their native land, and had ventured upon the perils and
deprivations of a howling wilderness.
One of the first fruits of the establishment of the Gene-
ral Synod Avas the erection of the Theological Seminary at
Gettysburg, Pa., intended to prepare the young men of
the church for the ministry. This is the most important
institution connected with 1 he Lutheran sect in this country,
and was established in 1325. It is provided with largo
and commodious buildings, and with one of the best theo-
logical libraries in the country. The President of this in-
stitution is Rev. S. S. Schmucker, D. D., who was elected
i is first professor in 1825; who still continues, after the
lapse of thirty-three years, to fill the important duties of
his office, and is the most eminent Lutheran theologian in
this country. There are two other professors connected
with the institution, completing the usual routine of the
most the rough theological instruction. A large portion
HISTORY OF ALL RELIGIONS. 21'
D{ the library was obtained by Dr. B. Kurtz from sjme of
the universities and clergy of Germany and Denmark.
As an auxiliary to the seminary, Pennsylvania College
was founded at the same place in 1827, Dr. Schmucker
and Thaddeus Stevens, Esq. being instrumental in pro-
curing the charter of the institution from the Legislature.
A branch of this college, and one of the most meritorious
portions of it, is the Medical College in Ninth street, below
Locust, in Philadelphia.
The Schmucker family, like that of the Muhlenbergs,
holds a prominent place in the history and development
of the Lutheran Church in this country ; there being no
less than eleven persons of the connection who have been,
or now are, clergymen of that sect. The younger mem-
bers of this family sometimes write their names " Smucker,"
for the sake of convenience and brevity. Other eminent
names occur in the history of the Lutheran Church in
this country, such as those of Dr. Helmuth, formerly pastor
of Zion's Church in Philadelphia ; Dr. Kuntze, one of the
best Oriental scholars of modern times ; Rev. Drs. Kurtz,
Brunholtz, Handschuch, Lochman, Geissenhainer, Quit-
man, (father of the late General Quitman of Mexican
fame,) Schaeffer, Demme, Mayer, and Bachnian, of
Charleston, the greatest of American entomologists.
In addition to the institutions at Gettysburg the Lu-
therans have a seminary at Columbus, Ohio; another at
Hartwick, New York ; others at Lexington, South Caro-
lina, and at Springfield, Ohio. They have Education,
Home Mission, Foreign Mission, and other benevolent
societies. At present they number twenty-two synods,
fifteen of which Tire connected with the General Synod.
They have about five hundred ministers, fourteen hundred
congregations, and a hundred and forty thousand regular
communicants. They hold, in point of numbers and
iniluencc, a very respectable position among the secondary
denominations of this country.
In Europe the Lutheran Church is governed by bishop^
30 HISTORY OF ALL RELIGIONS.
and by superintendents, whose functions are the satne as
those of diocesan bishops ; but in this country parity ex-
ists in their ministry, and each preacher is regarded as a
bishop. In other words, their church government is Pres-
byterian ; and their doctrines, or the doctrines which are
entertained by the great majority of them, are termed
Evangelical. They believe in the Trinity, the Deity of
Christ and of the Holy Spirit, the vicarious atonement,
and the fall of man ; but they discard the doctrine of Pre-
destination and Absolute Decrees of God respecting Man's
Salvation. They hold to Justification by Faith alone ; to
the necessity of good works, nevertheless ; and to the eter-
nity of future hell-f^re for the finally impenitent. Their
opinions exhibit the greatest diversity on the subject of
the Lord's Supper ; some of them adhering to the dogma
of Consubstantiation, as taught by Luther ; while others
hold that the bread and wine are merely commemorative
symbols of the broken body and shed blood of Christ.
Luther declared to the last his belief in Consubstantiation.
In one of his later works he says : " I should have wished
to have denied the real presence of Christ* in the Eucha-
rist, in order to confound the Papists. But so clear and
strong are the words of Scripture which establish it, that
in spite of my inclination so to do, and though I strained
every nerve to reach the point, yet I could never persua le
myself to doubt or deny it." Hence the " old Lutherans,"
who profess to be strict Lutherans, adhere to this opinion ;
though their numbers in this country are comparatively
few. The vast majority, however, go to the opposite ex-
treme, strip the Eucharist of all mystery, and invest it
only with a commemorative efficacy. Tlfe Lutherans also
differ about "old and new measures," some being opposed
to prayer meetings and other revival ways and means ;
while others adopt the Methodist method of converting
sinners, and sometimes carry their usages to the utmost
possible limits. These Lutherans are, however, founu
chiefly in the western States. They claim the liberty to
believe and reject the Augsburg Confession, which is the
HISTORY OF ALL RELIGIONS. Si
principal creed of the sect, when they please and as far as
they please. The rationalistic Lutheran theologians of
Germany, many of whom are the most learned men of the
age, assert that they carry out the great principle of the
Reformation that of private judgment in religious mat-
ters to its full and legitimate extent ; and thus each on^
of them has a creed of his own. There are a few German
Lutheran Churches in this country who belong to this wing
of the sect, some of whom are Unitarians, and others as
good as Infidels and Rationalists. But with these heretics
the main body of the Lutheran Church hold no communi-
cation whatever, regarding their sentiments with horror
and condemnation.
GERMAN REFORMED CHURCH.
The German Reformed Church, as it exists both in
Europe and in this country, is historically descended from
the Swiss churches which were established in the sixteenth
century, through the instrumentality of the distinguished
reformer, Ulric Zwingli. The original seat of the sect
was in Switzerland ; but many of these churches exist in
the various Protestant States of Germany, as well as in
this country.
Zwingli was the contemporary of Luther. He commenced
his reforming zeal nearly at the same time, and was led
t3 tne adoption of his Protestant sentiments by a process
somewhat similar to that used by Luther. He was born
at Wildhaus, in the canton of Schweitz, in January, 1484.
At an early age he exhibited proofs of superior intelli-
gence ; and his parents, who were poor, made every effort
to give him the benefit of a learned education. He was
intended foi the priesthood, as the best avenue which could
then be foun,d for the display of talent and the gratifica-
tion of ambition. In due time he was ordained as a Roman
Catholic priest, after having completed his studies at the
University of Basle. In 1506 he became the parish priest
of Glaris, a village near his native Wildhaus, and here he
32 HISTORY OF ALL RELIGIONS.
commenced to study and examine the Scriptures with spe-
cial reference to the absurdities which were committed by
the pilgrims who at that time traveled to the venerable
ahrine at Einsidlen, which, by some imposture or other, had
at that time acquired a widely-spread notoriety. By op-
posing this local superstition, he invited and incurred the
condemnation of his ecclesiastical superiors ; while at the
same time he acquired great popularity among the multi-
tude as a young man who was able and determined to ex-
ercise some freedom of thought. His growing fame at
length procured ftr him the post of preacher in the cathe-
dral church of Zurich. This event occurred in Decem-
ber, 1518. He was an eloquent speaker ; and though
while at Claris his morals had not been any better than
they should be, this defect was overlooked and gradually
overshadowed by his superior abilities as an orator.
Meanwhile Luther was carrying forward the Reforma-
tion of Wittenberg, and the new doctrines which he pro-
pounded and defended found a ready and an able advocate
in Zwingli. The latter preached one novelty after another
as fast as he became convinced, by a careful examination
of its Scriptural authority, until he had gone over the
whole ground of Protestant theology. During the pro-
gress of these labors many of the Swiss cantons became
the partizans of the Protestant cause; and the centre of
the new faith remained at Zurich, of which city Zwingli
was the leading and most powerful intellect. In some re-
spects, and on several important points, Zwingli diifered
from Luther, especially in regard to the nature of the
Lord's Supper. For the purpose of comparing their views,
and,. if possible, of forming an ecclesiastical and religious
union, they held several conferences together ; but in both
cases the rude and resolute manner in which the Saxon Re-
former insisted on his own peculiar and unmodified opin-
ions as being the only and the immutable truth, and his
determination not to depart a single jot from his previ-
ously expressed sentiments, rendered all prospect of ac-
commodation utterly hopeless, and sadly disappointed the
HISTORY OF ALL RELIGIONS. 33
charitable hopes which Zwingli had reasonably enter-
tained on the subject.
Zwingli, therefore, proceeded to carry on his reforms in
Switzerland in entire independence of the movements of
Luther. One canton after another declared in favor of
the Reformation, until all, save five of them, ranged them-
selves on that side of the dispute. The names of those
which refused to do bo were Uri, Lucerne, Schweitz, Unter-
halten, and Zug. It is probable that, had the Reformer
Jived longer, he might have been able to extend his doc-
trines among the inhabitants of these cantons also ; but in
October, 1531, a religious war was declared between the
cantons of opposite faith, and Zwingli went forth as chief
chaplain in the army of his confederates. He was slain
at the battle of Cappel, and thus prematurely terminated
a career which might have ultimately led to very impor-
tant and permanent results. Zwingli was an inferior man
to Luther in every sense. He was his inferior in native
genius, in learning, in boldness, in eloquence, in the ex-
tent and grandeur of the arena on which he labored, in
the results which he produced, in the fame which he ac-
quired, and in the completeness and duration of his public
career. Notwithstanding these disadvantages, Zwingli
occupies a very honorable place in history, as the foundei
of the German Reformed Church.
After the death of Zwingli, his place as the head of this
church was assumed by a much greater man than himself
by John Calvin who resided at Geneva, and rendered
that city the head and centre of Swiss Protestantism.
Calvin differed from Zwingli on several points; especially
pn the nature of the Lord's Supper, and on the proper
nature of church government. Zwingli regarded the
Eucharist merely as a commemorative symbol of Christ's
death ; while Calvin taught that the worthy communicant
received, in the bread and wine, the actual body, blood,
and bones of Christ. As to church government, Zwingli
was in favor of subjecting the church to the civil authority,
30 far as her temporal and secular affairs were concerned ,'
M HISTORY OF ALL RELIGIOUS.
while Calvin contended that in all things, hoth temporal and
spiritual, the church ought to be wholly free and separate
from the civil power. Calvin never succeeded in persuad-
ing the Swiss, much less any German community, to re-
ceive and adopt his views of church government, though
they were doubtless founded in truth and justice.
The German Reformed Church in the United Slates
took its rise about the year 1720, when the first immi-
grants who belonged to that sect came to this country.
These settled in Eastern Pennsylvania ; but other churches
were gradually formed in various portions of this State,
and subsequently in Virginia, Maryland, New Jersey, and
the Carolines. In this country their church government
is essentially Presbyterian. Some of the congregations
of this sect are in a flourishing condition ; though they
never have had any very large churches, nor have they
had any eminent or distinguished persons among their
membership. In this respect, as well as regards numbers,
wealth, and social influence, they have always been infe-
rior to the Lutheran and Dutch Reformed churches.
The creed of this sect is set forth in the Heidelberg
catechism. Their doctrines are regarded as orthodox, be-
lieving as they do in the Trinity, the vicarious atonement,
and other fundamental points of Protestant theology.
The Heidelberg Catechism was drawn up in 1563, and
adopted at the city of that name. Its purpose was to effect
a compromise between the Reformed Churches of Switzer-
**md and Germany; and it was composed by several emi-
nent and learned men who represented several different
parties. These were Dr. Zacharias Ursinus, who was a
aisciple of Melanchthon, Dr. Casper Olevianus, a follower
of Calvin ; and the Elector Trederic III., sovereign of the
Palatinate, of which Heidelberg is the capital, who was a
disciple of Zwingli. This catechism says nothing about
the cardinal doctrine of the imputation of Adam's sin to
his posterity ; the atonement is regarded as general, in
oppDsition to Calvin's opinion ; and the theories of Calvin
and Zwingli about the Lord's Supper are so mingled, thai
HISTORY OF ALL RELIGIONS. 35
a compound of the two is made. It also teaches that
mankind cannot repent without the assistance of the
Spirit of God'; yet it admits that when the Spirit im-
pels and urges men to repent, they have the power to
resist that impulse and act as free agents.
MONOPIIYSITES are properly the followers of a
monk of the sixteenth century, Severus, but the term
is applied to all the Eastern churches who believe in
the one nature of Christ, holding that the divine na-
ture was so united to and mingled with the human
that they formed but a single nature. The churches
that hold to this faith at present are the Syrian, the
Jacobite, the Coptic, including the Abyssinian, the
Chaldean, the Arminian,and the Indo-Syriac. These
churches all hold this one article of faith in common,
though their creeds differ widely.
MOXOTHELITES, a sect which was suppressed
in the latter part of the seventh century. They claim-
ed that as Christ had two natures he must have two
wills, but that the human will was so overpowered by
the divine that it became entirely subordinated to it,
and consequently there could be but one free will in
the same person. This practical denial of the perfec-
tion of Christ's human nature raised the opposition
of other Christians, and they were condemned in
General Council.
MONTANTSTS, followers of Montanus, who, in the
second century, claimed that the Spirit, the Paraclete,
dwelt in him, and through him would give a more
perfect system of religion than that expounded by the
apostles. He was aided by two women whom he had
won over to faith in him and his pretensions. They
allowed women to teach, forbade second marriages,
ad allowed divorce. Persons guilty of great crimes
were never after to be admitted to communion, they
denying the authority of the bishops to restore them
80 HISTORY OF ALL RELIGIONS.
LAMAISM, the religion of the Buddhist inhabitants
of Thibet, Mongolia, and of hordes of Tartars. The
Grand Lama, or Delai-Lama, is supposed to be the
deity inhabiting the body of a human being, and is
worshiped accordingly. When the man dies, the spirit
is supposed to have left the worn-out tenement, and
to have taken up his abode in the body of some child,
where he is discovered, by means of certain tokens, by
the Lamas, and the worship is accordingly transferred.
This religion is an offshoot of Buddhism, is very nearly
coeval with it, and very similar in rites and ceremo-
nies. It is the faith of a very large portion of the
human race, and has withstood the lapse of time and
the efforts of man to overthrow it.
BRAHMIN'S are the first of the four castes of Hin-
doos. They take their name from Brahma, the first of
the Trinity the Creator from whose mouth, the seat
of wisdom, they proceeded. They are the sacerdotal
caste, and have the most absolute authority. Brahmin-
ism is the most extended religion on the face of the globe;
and it is even claimed that the Hindoo religion, in its
several forms, is adhered to by more than half the peo-
ple of the world. It is, however, in India and else-
where, beginning to succumb to Christianity ; and the
day is not far distant when it will be a thing of the
past, when the light of Christianity shall have dis-
pelled the heathen darkness.
BUDDHISTS. Buddhism originated in India, but
was expelled by the Brahmins, and spread to Japan,
Thibet, China, and Ceylon, where it remains the es-
tablished religion still. It was founded by Gautama.
a Hindoo sage, in the sixth century B. C., though
mythology dates it back to the eleventh century B. C.
The faith was at first aesthetic and moral, but is now
essentially idolatrous and very similar to that of the
Brahmins, which see.
AN IDOL OF GAUTAMA, THE BUDDHA.
HISTORY OF ALL RELIGIONS. 37
ANABAPTISTS, OR " MUNSTER BAPTISTS,"
a German sect which arose during the sixteenth
century, who, under the pretext that Christ himself
was about to assume all government, bid defiance to
all magistrates, laws, and every restraint. Munzer,
a fanatic, assumed the leadership and, at the head of
a large army, attempted to propagate the new faith
by force of arms. He was soon overcome, captured,
and executed by the elector of Saxony. His followers
were scattered, and a party of them settled at Muns-
ter, whence their name. Here they established them-
selves, deposed the magistrates, confiscated estates.
and deposited all treasure for common use. They
sailed their city Mount Zion, invited all of their faith
to assemBle, and proclaimed that they would reduce
the world to their doctrines. The city was, after a
long siege, taken by the army of the Catholic bishop,
and their leaders punished by death. The distin-
guishing features of their creed were: first, in common
with other Baptists, the baptism of believers by im-
mersion, denying the efficacy of infant baptism ; sec-
ond, that all civil law was an encroachment on the
rights of Christians, and that all distinctions of birth
and rank should be abolished ; third, the communist
doctrine of equality in possession of wealth ; fourth,
the patriarchal government and usages in respect to
marriage, including plurality of wives. The taking
of Munster was the death-blow to the sect, and, al-
though scattered over Germany, Switzerland, and
Holland, they dwindled and disappeared.
BROWNISTS, a dissenting sect of the Puritans,
followers of Robert Brown. Their articles of faith
were much the same as those of the Established Church,
but in government they were essentially independent
They rejected all forms of prayer, as well as all ritual-
istic forms. In 1592, there were computed to be uo1
Ies3 than twenty thousand of this sect. Marriages ic
church were not allowed, and only the children of
88 HISTORY OF ALL RELIGIONS-
believers were baptized. They recognized no distinc-
tive priesthood, but admitted of lay preaching. From
this sect sprang the company who laid the first per-
mauent settlement in this country.
THE BAPTIST CHURCH. t
THOSE religious people to whem the term " Baptist" ia
applied, both in this country and in Europe, are divided
into a variety of minor sects who are known by various
epithets, such as Free Will Baptists, Free Communion
Baptists, Seventh Day Baptists, and several others. The
most extensive and important denomination of this class,
however, are those known by the simple word "Baptists,"
and these are probably the most numerous and one of the
most influential sects in the United States ; and of these
we propose to speak in this article.
The Baptists claim to be the oldest of the present di-
visions of Christendom, on the ground that their method
of administering the rite of baptism by immersion is the
only one, as they contend, practiced by the apostles and
the primitive Church, and the only one which ought to be
practiced in succeeding ages. They hold that as baptism
was and is the only method of admission to the Church,
and as immersion is the proper way of administering this
rite, those only can be members of the Christian Church
who have thus been admitted. Consequently those who
have been merely sprinkled are not baptized ; and as, in
the early ages, we hear nothing of infants being baptized,
but only such as had first " believed," and were old
ecrough to exercise faith, they therefore infer that adults
only are suitable subjects for this rite, which incorporates
them with the Church of Christ. It is undoubtedly true
that the preponderance of proof is in favor of the position
that baptism was, in the first instance, administered only
by immersion ; that the very word for baptism used in the
Greek New Testament means plainly to " immerse," and
not sprinkle ; and that the ablest opponents of the Bap-
tists have been cDmpelled to admit that the argument
rif STORY OB ALL RELIGIONS. 89
drawn from the early practice of the Church is in their
favor.
The history of the Baptists may therefore be said, in
one sense, to begin with the apostles. But several gene-
rations after their day, the universal practice of the
Church had gradually become changed, and the sprinkling
both of infants and of adults had taken .the place of the
primitive rite, As a sect, or separate organization, they
never existed for many ages, until the rise of Peter
Waldo, in the twelfth century, who established the sect of
the Waldenses among the mountains and valleys of Pied-
mont. One of the prominent doctrines which he and his
followers believed was the impropriety of the baptism of
infants, and the necessity of immersion to the validity of
any baptism. Waldo commenced his reforming career in
1180 ; and during several centuries those who received hi?
doctrine endured immense persecutions, according to the
prevalent spirit of tne times, from the Roman Catholic
Church, which was then predominant throughout Europe.
Those Christians who adhere to " believers' baptism," in
opposition to the sprinkling of infants, next appear as a
sect, in the sixteenth century, under the epithet of the
"Anabaptists of Munster." These were fanatics of the
worst description, who did an infinite degree of harm, and
met with a terrible fate ; but they had no connection
whatever with modern Baptists, except in the single fact
that they immersed. The Munster Baptists may more
properly be regarded as the predecessors of the modern
Mennonites, who are indeed directly historically descended
from them. In 1338, Walter Lollard, a Hollander of
learning and distinction, who adhered to the doctrine of
the Baptists, visited England, preached and made many
converts, who were known by the epithet of "Lollards,"
after their leader. During the reign of Henry VIII., an J
Edward VI., they greatly increased in numbers ; though
subsequently, they were cruelly persecuted under Queen
Mary. On one occasion as many as fourteen suffered
death, rather than renounce their religious convictions
40 HISTORY OF ALL RELIGION'S.
Notwithstanding fire and sword, however, these pcoplf
continued to increase, and gradually the name by which
they were designated was changed from Lollard to Bap-
tist, and they acquired more and more importance and in-
fluence. At length religious liberty and personal security
were granted them by Cromwell, who had overthrown the
pernicious tyranny of Charles I., and had established the
Commonwealth. It was during the reign of Charles II.,
that those events occurred which planted the Baptist name
and faith in the New World.
The chief instrument in producing this result was the
celebrated Roger Williams, who was a native of Wales,
and originally a clergyman of the Church of England.
Becoming dissatisfied both with the doctrines and the
government of that church, he determined to remove to
the then infant colony of Massachusetts. His voyage
terminated in February, 1631, and he first became a resi-
dent and a pastor at Salem. At that period he was a
Puritan, and had not yet publicly announced his new
views on the subject of Baptism. But when, some years
afterward, he did so, he was expelled from the territory
of the colony, and compelled to seek a new home else-
where. Then it was that he and a few devoted followers
removed to the region of country, then inhabited wholly
by Indians, which now constitutes the State of Rhode
island. There he established the first regular Baptist
Society in this country,, at Providence, in March, 1639.
Other societies were soon formed in other localities in the
State, and the Baptists thus became the founders an 3
chief citizens of one of the sovereign Commonwealths of
this confederacy. During the progress of several gene-
rations the denomination has gradually increased in
all the States, and especially in the South, until at the
present time, as their statistics show, they approach
in point of numbers every other sect in the community.
The doctrinal system of this denomination of Baptists,
is Calvinistic and Orthodox. They believe in the eternal
decrees of God, in reference to the salvation of the Elect
HISTORY 0? ALL RELIGIONS. 41
and hold that such as have been predestined to be saved
from the foundation of the world shall be saved, and no
others. At the same time their method of preaching is very
earnest and practical as much so as that of the Metho-
dists and they are very zealous in laboring for the con-
version of sinners. It is to this fact that their remarkable
increase in this country is to be attributed. They are also
great proselytizers among the members of other churches,
by means of arguments and reasonings in reference to the
true nature and method of baptism. Their fundamental
principle on this point is, that Christians should not admit,
anything as an article of belief or of duty which is not
taught in the Scriptures, and sanctioned by the practice
of the Apostles themselves. Every other doctrine or rite
they hold to be a mere human invention. They apply
this principle to baptism, and contend that both the teach-
ings of the New Testament and the example of the Apos-
tles are plainly in favor of "believers' baptism," in pre-
ference to infant sprinkling; the former is right, and the
latter a wholly unauthorized innovation. In support of
this doctrine they can array, besides Scripture proofs, a
host of concessions and admissions which the most distin-
guished writers of other sects have made, which clearly
admit the greater propriety of immersion, and thus con-
cede the truth of the doctrine of the Baptists.
Nothing is more curious than the extraordinary fullness
<f these concessions from their opponents, and they are so
remarkable that we will repeat a few of them. Bishop
Burnet says : " To baptize means to plunge, as is granted
by all the world." Calvin says: "The custom of the
ancient churches was not sprinkling", but immersion."
Bossuet admits that " the word baptize means to immerse,
and the rite of immersion was observed by the ancient
church." Dr. Doddridge says: "It seems the part of
candor to admit that baptizing by immersion was most
osual in early times." Whitefield declares that "the
manner of baptism was by immersion." It certainly
seems to be unaccountable that writers who are willing t
42 HISTORY OF ALL RELIGIONS.
make admissions such as these, should still ha\ r e adhered
to sects which practice the sprinkling of infants, and which
have wholly abandoned the practical observance of the
rite, the scriptural and apostolical authority of which they
dc not deny.
Although Baptists place so much importance in the
mode of administering this rite, they do not go as far as
some other sects in their views of the miraculous result*
of baptism when administered. They do not believe, with
the Roman Catholic and the Episcopalian, that it neces-
sarily regenerates the nature of the baptized person ; and
they insist that unless repentance and faith accompany
this sacrament, it is of no avail, and produces no moral
benefit whatever. Baptism with them is a sign of the fellow-
ship of the recipient with Christ, of the remission of his
sins, and his heirship of eternal life ; ''provided always" it
be accompanied with repentance and change of life. They
admit but one other sacrament, that of the Lord's Supper,
which they regard merely as a commemorative ordinance,
to remind Christians, till the end of the world, of the suf-
ferings and death of Christ.
The Baptists further believe in the total fall and cor-
ruption of human nature, and in man's utter inability to
do anything whatever towards his own salvation. Hence
they hold to the doctrine of election ; because as God only
enables men to repent, and as but few do repent, it is in-
ferrod therefore that he aids but a few, leaving the balance
to the consequences of their own original sin, which
they inherited from old Adam through the fall, and of
their actual sins, which are the legitimate result of the
former.
The church government of the Baptists is purely con-
gregational. Each society is a separate and independent
organization, and has entire control over all its own affairs.
They think that the apostolic churches were organized in
this way, and that these were proper models for the guid-
ance of Christians in succeeding ages. Their church offi
ctrs are bishops, or presbyters, who preach, and deacons
HISTORY OF ALL RELIGIONS. 4?
who assist and have charge of the temporal affairs of th
congregation. Yet though the Baptists are Congregation-
alists or Independents in this respect, they long since felt
the necessity and advantage of a certain degree of inter-
course among their various churches, in different portions
of the community ; and hence they are accustomed to hold
what are termed " Associations." When difficulties occur
between a congregation and its pastor, a council of neigh-
boring ministers is called together, who take the facts of
the case into consideration, and give their opinion upon the
merits. But tl eir agency or influence is merely advisory ;
and they have no authority to prescribe any particular
course of action in the matter, either to the church or to
the preacher. The associations are composed of delegates
from the congregations existing within certain limits, and
they meet merely to consult together about the common
interests of the churches, and to engage in religious exer-
cises of more than ordinary earnestness and duration.
Besides these associations they have "Conventions," which
are composed of delegates from several associations, whose
objects are to carry forward and promote tne operations
of the Missionary, Bible, Tract, and other benevolent op-
erations of the sect ; to give counsel and advice in doubt-
ful and disputed cases, and to hold religious exercises.
Formerly the preachers of this denomination were in-
ferior to those of several others in their literary and theo-
logical attainments. This defect has been greatly im-
proved during the last few years. The Baptists have now
under their care some of the best colleges and seminaries
in this country. Among these are Brown University, at
Providence, Rhode Island, over which the able Dr. Way-
land presided for many years ; Madison University, at
Hamilton, New York ; Georgetown College, at George-
town, Kentucky ; Newton Theological Seminary, at New
ton, Massachusetts ; and other theological institutions at
Oovington, Kentucky ; Hamilton, New York ; and New
Hampton, New Hampshire. The consequence of the ex-
istence aud operations of these various establishments ha*
44 HISTORY OF ALL RELIGIONS.
been to elevate the standard of literary merit among th
ilergymen of this church, until it is now nearly equal tc
that of any of their contemporaries.
In England the Baptists can boast of many distinguished
men, prominent among Avhom were Bunyan, author of "Pil-
f rim's Progress;" John Gill, the Commentator; Robert
[all, the most eloquent preacher of his time, who declared,
in reference to the voluminous works of Dr. Gill, that they
were " a continent of mud ;" Dr. Ryland ; John Foster, the
celebrated essayist ; and more recently, Mr. Spurgeon, at
present the most popular preacher in London. In the
United States the Baptists have also had some eminent
men, among whom are Drs. William Staughton, Wayland,
Judson, the missionary, Howard Malcomb, Barn as Sears,
the learned Biblical critic, and Fuller, of Baltimore. The
present statistics of this denomination show a vast increase
during the last half century. In 1795 there were in the
United States but nine hundred churches, eleven hundred
preachers, and seventy thousand communicants. At the
present time a sufficiently accurate computation gives them
about twenty-six thousand churches, sixteen thousand or-
dained ministers, and two and a third million regular mem-
bers which number, by including negroes in the Southern
States, may probably be augmented to a sum total of three
million. These estimates, we believe, much exceed those of
any other denomination in the United States.
The Baptists are distinguished by their great zeal and
enterprise in foreign missions. They have flourishing sta-
tions in Burmah, Siam, China, India, Ceylon, Australia,
and Liberia ; and some of the most successful missionaries
of modern times have labored under the auspices. Such
were Judson and Kinkaid, men of unsurpassed ability and
usefulness in this difficult and self-denying enterprise. It
is probable that, at the present time, ten thousand natives
of the Asiatic countries just named are regular members
of their missionary churches. In consequence nf ,:he fun-
damental differences between the Baptists and other Evan-
gelical Christians on the subject of baptism, they hav*
HISTORY OF ALL RELIGIONS. 45
favored to some extent a new translation of the Scriptures,
in which the word " baptize " should be rendered " immerse,"
in accordance with their peculiar views on this subject.
SWEDENBORGIANS.
THE rciigious community founded by Emanuel Sweden-
hoi g is properly called the "New Jerusalem, or New
Christian Church ;" and while other sects boast of their
antiquity, and of their connection and identity with the
primitive apostolic Church, this sect regards it as a greater
evidence of truth to possess the character of innovators,
and to improve upon the old religion of previous ages.
The peculiar nature of their doctrines has prevented them
from becoming a very large or influential community ;
for there is a great deal of mystery, profundity, and
difficulty involved in their belief, which makes the common
understanding revolt from it.
Emanuel Swedberg was born at Stockholm, in Sweden,
in 1688. His father, Jesper Swedberg, was first a chap-
iain in the army, and afterwards the Bishop of Skara, in
West Gothland. Emanuel received a liberal education,
and indicated his superior talents by his great success and
proficiency in many departments of learning, especially in
philosophy, mathematics, chemistry, anatomy, and langua-
ges. In 1716, he received from the king the appointment
of Assessor Extraordinary of the Metallic College, in
Stockholm. Several years afterward, in consequence of
his abilities and services, the rank of a noble was con-
ferred upon him, at which time he changed his name from
Swedberg to the more sonorous one of Swedenborg. lie
thus became a member of the Equestrian Order, in Swe-
den, and took his seat in the Assembly of the States.
He retained his office in the Metallic College from 1716
till 1747 a period of thirty-one years; and although a
higher and more important office was then tendered to
him, he declined it, in order that he might devote his
46 HISTORY OF ALL RELIGIONS.
whole attention to the exposition and propagation of th<?
peculiar opinions which he had adopted. These opinions
he made known, from time to time, in the many worka
which he published, all of which bear evidence of extraor-
dinary intellectual powers, of great learning and industry,
but at the same time of a visionary and -imaginative ten-
dency, which has no parallel in the history or development
of the human mind. He lived to the great age of eighty-
five, and died at London in 1772. Ke was universally
esteemed for his personal qualities, admired for his learn-
ing and abilities ; and he numbered among his intimate
friends many of the most eminent persons of his time.
The sect founded by Swedenborg may be denominated
the predecessors of the Spiritualists of the present day,
though they greatly differ in many respects. They be-
lieve in communication with spirits, but not through the
agency or medium of material substances, and such things
as audible knockings. Swedenborg represented himself
as the chosen herald of the second coming of Christ, not
as the judge of the world, but as the revealer of new doc-
trinal truth, and of the practical results which those truths
would produce upon mankind. It is in executing this
commission that he was favored, as he thought, with fre-
quent revelations from Heaven, and with intercourse with
departed spirits, who communicated to him what he after-
ward revealed and taught to others. It is evident, from
his whole history, that he himself was sincere, and was
governed by no motive of a selfish or mercenary character
in his conduct. He was rich, and did not seek profit.
He was unambitious, and did not desire fame. He was
unobtrusive and retiring, and shrank from the dignities
and honors of this world. We must therefore infer that a
desire to utter what he believed to be the truth, was his
sole motive in proclaiming a new set of doctrines, which
greatly astonished and startled his cotemporaries and all
those who have since studied and examined them.
Communication with the spirit-woi'ld is the fundamental
idea of the system of Swedenborg. By this means he
HISTORY OF ALL RELIGIONS. . 47
professed to receive his religious opinions ; and the proofs
which exist to show that he really obtained superhuman
intelligence, are certainly remarkable. This intelligence
was not confined to religious matters, but extended also
to temporal and worldly affairs, which were, from their
very nature, palpable and unanswerable proofs that there
was something extraordinary in the man, which rendered
him different from other human beings around him. In
proof of this, we will narrate several of the events of this
character which occurred, and which are authenticated and
established beyond the possibility of a doubt.
In September, 1756, Swedenborg paid a visit to Goth-
enburg, and was the guest of one William Castel. Fifteen
other persons were invited to dinner. About ten o'clock
in the evening, Swedenborg left the company and with-
drew. After a short time he returned, and seemed to be
much agitated and alarmed. The company immediately
perceived his state of mind, and inquired the cause of it.
tie answered that he had been informed by his spiritual
agency that a fire had broken out in Stockholm, and was
at that moment raging with great fury ; that the house of
one of his friends, whom he named, was already in ashes ,
and that the conflagration was spreading rapidly. After
a short interval Swedenborg again retired, and returned
with a joyful countenance, with the intelligence that the
fire was then extinguished at the third door from his own
residence. The news of this reported conflagration rapidly
spread through Gothenburg, which is three hundred miles
distant from Stockholm. The governor of the city sent
for Swedenborg, and questioned him on the subject. He
described the fire Mgth great minuteness, how it began, how
far it had extended, how it was suppressed, and some of the
incidents connected with its progress. A messenger had
been dispatched from Gothenburg to Stockholm to ascer-
tain the truth or falsehood of the seer's revelation ; and at
the earliest possible time, on the succeeding Monday, he
returned, bringing the most full and complete confirmation
of all the statements of Swedenborg, which were further
58 HISTORY OF ALL RELIGIONS.
established by the royal, courier, who soon after arrived at
Gothenburg.
Another well attested and equally remarkable incident
is as follows : Madam Hartville, the widow of the Dutch
Plenipotentiary at Stockholm, was requested, a short time
after her husband's death, to pay a certain goldsmith for
a set of silver plate which her husband had purchased.
The widow had good reason to believe that the bill ha-.l
been paid during the lifetime of her husband, yet she was
unable to discover any receipt or memorandum to that
effect among his carefully-arranged papers. She was in
great perplexity, as the sum in question was large ; and at
length a friend suggested to her that Swedenborg, whose
alleged intercourse with spirits was a matter of general
fame, should be consulted on the subject. She visited him
and requested his aid. He promised to serve her ; and
three days afterward he called upon her, and informed her
that he had conversed with her deceased husband. He
further stated that the debt had been paid seven months
before his death, and that the receipt had been put in a
bureau in a certain apartment of her house. She replied
that this bureau had already been thoroughly searched,
and in vain. Swedenborg answered tha,t the spirit had in-
formed him, that the receipt would be found in a secret
drawer in the left side of the bureau in question, which
was hidden by the ordinary drawer, which must first be
removed ; and that, in that secret place, other important
papers, connected with her husband's official correspon-
dence, would also be found. An examination was imme-
diately made in accordance with this direction, and the
lost papers were discovered precisely s Swedenborg had
designated.
The truth of these incidents is supported by unanswer-
able evidence ; and many others, of similar character, an'
great clearness, occurred! during Swedenborg's lifetime
U becomes a matter of interest to inquire what were the
doctrines taught by a man whose spiritual insight seems
to have been so remarkable: for all the opinions which he
HISTORY OF ALL RELIGIONS. 49
fcjiught he professed to have received from the same super-
natural and infallible mode of instruction.
Swedenborg did not believe, nor do his followers now
helieve, that " all the tracts bound up in the Bible" are
necessarily inspired. They exclude from the inspired
books all the Epistles of the New Testament, yet they
read and receive them as writings of great interest and
value. Some of the sacred books they think contain
an internal sense, having been written according to the
4 -v?cience of Correspondences." Of this character is the
book of Job. The Swedenborgians also believe in a
Trinity ; but it is not the Trinity of the Orthodox sects.
It is not a Trinity of Persons, but it resembles that Trin-
ity vfhich exists in man, who was created in the image of
God. In man there are the body, the soul or intellectual
essence, and the mode of operation. So Swedenborgians
say there is one God possessing a trinity of relations ; the
Father is the spirit, the Son is the bodily form, the Holy
Ghost is the form of operation. They do not believe that
Christ is eternal as the Son of Grod ; but that his Son-
Htiip only belongs to his nature, as it was born and ex-
isted in this world. Say they: Physiologists know that a
child receives his soul from his father, and his body from
his mother. Hence, as Christ had no human father, he
had nothing corresponding with a human soul, but was
animated directly and only by a divine nature.
Regeneration they believe to be merely the restoration
of the disarranged harmony of the soul, and bringing it
back to its original resemblance of the nature of God
The object of the existence of the Christian Church in the
world is simply to aid in the accomplishment of this re-
sult. They do not regard the death of the body as a ca-
lamity or curse, but as a natural stage in the progress of
human beings, which puts an end to their probationary
Btate, and separates the soul from its material companion.
Immediately after death the spirit assumes a spiritual
body in place of the material body it has left behind. At
death men enter an intermediate state, in which their real
4
00 . HISTORY OF ALL RELIGIONS..
character is developed, according to the preponderance of
its moral tendencies. Those who possess a greater degree
of good than of evil qualities will be so developed and im-
proved as to become perfect, and be ultimately admitted
to Heaven. Those in whom the evil is the greater, get
worse and worse, till they are consigned to endless perdition.
Swedenborgians deny the doctrine of election and re-
probation, and believe that God has left salvation free to
all, and that all have an equal chance of attaining Hea*
ven. Salvation, according to Swedenborg, is not salva
tion from punishment, but salvation from sinfulness. Thost
who attain Heaven associate hereafter with angels, and in
their associations and spiritual employments the happiness
of Heaven consists. The wicked who finally enter endless
perdition become devils, or wicked angels, just as the re-
deemed finally become good angels in Heaven. None en-
ter the other world entirely good, or entirely bad ; yet
there is no repentance or reformation possible after death.
The final change and permanent situation of mankind in
the next world is accomplished by degrees ; and during
its progress th j departed are neither in Heaven nor Hell,
but in the " world of spirits," which enables them to have
intercourse, under certain restrictions, with human beings
in this world. They believe that there is a resurrection
after death, which is not the resurrection of the natural
or material body, but of the spiritual body from the nat-
ural. This resurrection, they think, generally takes place
on the third day after death, when the flesh becomes rigid
and putrefaction commences. They base this opinion on
the declaration of Saint Paul, that " there is a natural
body and there is a spiritual body" When the spiritual
body rises from the material, it. possesses spiritual organs ;
and so all the things which exist naturally in the natural
world, exist spiritually in the spiritual world. Thus the
spiritual world is in fact a perfect counterpart of the nat-
ural or material world. There, spiritual things affect the
npiritual organs of men, as natural things affect their nat-
ural organs in this w^ld. Hence Swedenborg was of
HISTORY OF ALL RELIGIONS. 51
opinion that many persons who die, on their first awaken-
ing in the other world, do not kaow that they are in that
world. But those who have their spiritual senses opened
in this life, as was the case with him, are already able to
ice the spiritual persons and things of the other world,
and hold communication with them, as he himself pretended
to da. The resemblance between the things of the other
world to those of this, is the foundation of that doctrine
of "Correspondences," which is one of the leading prin-
ciples of the system of Swedenborg. He also taught
that every person carried into the future world IT'S own
future condition, his own heaven or hell, in the moral quali-
ties which he possessed.
Swedenborg was a voluminous author, and it is the labor
of a lifetime to become thoroughly acquainted with the
mysterious and extraordinary doctrines which he taught,
and to develope them to their full and legitimate extent.
In consequence of the abstruseness of his system, his fol-
lowers have never been numerous. Their form of worship
is simple and devoid of ostentation ; hence it has little
whereby to attract the superficial and shallow. The lead-
ing man in the denomination in this country is Professor
George Bush, the Biblical commentator. They have a
few churches scattered throughout the Eastern and Middle
States, and the aggregate number of their members in
this country is about ten thousand. They are usually
classed among the un-orthodox sects, in consequence of
their views on the subject of the Trinity.
HICKSITE QUAKERS.
IN the year 1827, a great schism occurred in the Qua-
ker community in the United States. This event was
brought about by the activity and the preaching of the
celebrated Elias Hicks, who at that time succeeded in ac-
complishing a result to which the labors of several prece-
ding years had been devoted. Hicks was a man of supe-
rior ability, a good speaker, and a reasoner of great logi
52 HIS10BY OF ALL RELIGIONS.
cal acumen and power. The tendency of his mind \vaa
toward freedom and progress in religious belief; and having
become dissatisfied with some of the cardinal doctrines
which were held by the old Quakers, he commenced to in-
vestigate, to free himself from old trammels, to adopt new
conclusions, and to preauh them in the various assemblages
of the Quakers which he attended.
The consequence of this course of conduct was that,
while on the one hand, he made adherents and converts
to his views, he excited the hostility and opposition of the
rest, and thus two parties were gradually formed in many
of the meetings or congregations throughout the Middle
and Northern States. In April, 1827, the controversy
came to an open and public separation. Various disputes
subsequently arose from time to time between the two
parties, some of Avhich referred to doctrine, but more to
the possession of the property which belonged to the Qua-
ker commmunity. The Hicksites, regarding themselves
as the real Quakers, demanded possession of the meeting-
houses and graveyards of the sect a requisition which
was resisted with great earnestness by the old Orthodox
Friends.
In the progress of time these disputes were settled in
various ways ; in some instances the Hicksite, and in others
the Orthodox Quakers obtaining the victory. The new
sect established meetings of their own in Pennsylvania,
New York, Ohio, Indiana, and Maryland. Their dress,
language, church government, and usages are the same as
those of the opposite party, of which we will speak in an-
other article. In point of numbers, the Hicksites in this
country are about equal to the Orthodox, though in Eng-
land the former are very few, and their existence there is
scarcely known. In this country the Hicksites or Pro-
gressive Friends are not inferior to the other party in in-
telligence, wealth, and social influence ; though, in conse-
quence of their peculiar doctrines, they are looked down
upon by the various Orthodox sects with dislike arid aver-
sion, and are classed by them among the condemned and
I1IST011Y OF ALL RELIGIONS. 53
anathematized communities, such as Unitarians, Univcr-
galists, and Swedcnborgians.
The doctrinal peculiarities of the Ilicksitcs arc as fel-
lows : They assert that there is a tendency to progress and
development in true Christianity, according to the teach-
ing in Mark iv. 28: "There is first the blade, then the
ear. after that the full corn in the ear." In following out
this principle, they contend that they have arrived at the
belief that the light of Christ, and of religious truth, is
within them; that Christianity is wholly spiritual, the per-
fect ante-type of the visible, legal dispensation of the Old
Testament ; that under the gospel, the temple, the altar,
the sacrifices, the water, the fire, and the entire worship,
are spiritual, which require neither priest, nor book, nor
ritual, nor outward ceremonies of any kind to render them
efficacious and salutary. In a word, they carry out the
doctrine of the entire spirituality of the gospel dispensa-
tion, to its utmost possible development.
The Hicksites also deny the doctrine of the Trinity.
On this point they differ essentially from the Orthodox
Quakers, who have been believers of the Trinity from the
the first. Hicks argued with great earnestness and force
against the doctrine, and his opinion on this subject was^
one of the chief grounds of the separation which occurred.
He also denied the doctrine of satisfaction, or a vicarious
atonement, and held that such a thing as " imputed right-
eousness" did not exist. On both these fundamental
paints of orthodoxy the Hicksites are heterodox, and en-
tirely alienated from other Quakers. They are not much
more orthodox in their opinions respecting the inspiration
of the Scriptures. They believe that these are profitable
for doctrine and reproof, yet that they are an emanation
only from the fountain of truth, not that fountain itself;
that they arc a dead letter unless accompanied by the light
and influence of the inward monitor and the divine Spirit,
und that their entire usefulness depends on the existence
of the divine Spirit within the mind of the reader when
perusing their contents.
54 HISTORY OP ALL RELIGIONS.
As to divine worship, the Hicksifes believe that to wor-
ship God in a formal manner, with regular and established
ceremonies, is an abomination ; and, like the Orthodox
Quakers, they have frequently silent meetings, where no
thing is cither said or done. They have no singing cr
other outward worship, and they hold a hireling and mer-
cenary ministry in greater abhorrence and disgust, if pos-
sible, than the Orthodox. The discipline which governs
the community is the same in form as that of the other
branch of the Quakers, consisting of monthly, quarterly,
and yearly meetings. They marry, and are given in mar-
riage, and bury, like other Quakers. They have Yearly
Meetings in Philadelphia, New York, Genessee, Baltimore,
Ohio, and Indiana ; though like the other branch of the
Quakers, they do not increase, but rather diminish in
numbers with the progress of time. There is nothing in
their system of Avorship or discipline which is adapted to
win proselytes ; and the energy and zeal of other sects aro
constantly attracting the young of both sexes to their
more impressive or more edifying modes of worship and o^
association. It is the fashion of the orthodox religious
sects to stigmatize the Hicksites as nothing better than
outright infidels. This charge is very unjust and erroneous.
ORTHODOX CONGREGATIONALISTS.
THE Orthodox Congregationalists constitute one of the
rfiost numerous and important sects in this country. They
predominate throughout -New England, and are identified
with much that is excellent in New England intelligence,
enterprise, wealth, and influence. The general principle
which designates this sect in opposition to all others is,
that they believe in the entire independence of each
church or congregation of all other congregations ; that
each society is a complete whole within itself ; and that no
association or connection with any other church is neces-
sary to constitute a community truly organized according
to the apostolic model.
JKSTORY OF ALL RELIGIONS. 55
The first Congregational Church of which we have any
record Avas one which was organized in England, by one
Robert Browne, in 1583. His followers were first called
"Brownists," from their leader; but, as their views were
greatly abhorrent to the members of th.e English estab-
lishment, which was at that time flourishing un ler tho
royal favor of Elizabeth, they were immediately visited
with persecution and broken up. Browne and a few fol-
lowers escaped to Holland, and there organized another
church in accordance with their views. After some years
Browne returned to England, renounced his religious
opinions and connections, and became, as his enemies said,
openly immoral. Yet, in spite of his own apostasy, the
doctrine which he had preached gradually acquired favor
in England and about the time of the accession of James
I. they numbered twenty thousand. At that period more
stringent laws against dissenters were passed by that
weak monarch, and the Brownists were compelled to flee,
to escape the rod of persecution. Among their number
was John Robinson, a man who afterwards became famous
among them. He -led another colony of his brethren over
to Holland, and founded a Congregational Church at Am-
sterdam. Ten years elapsed, and, for various reasons,
Robinson and his friends prominent among whom were
Elder Brewster, Bradford Carver, and Winslow resolved
to seek a freer home in America. It was about the yeai
1620, that they were able to execute their purpose ; and
the first feeble colony of exiles, after traversing the wide
and stormy ocean, reached the memorable rock of Plymouth.
In 1829 an additional colony was formed at Salem. Elder
Brewster was the first pastor of the Plymouth church,
and from that church colonists went forth from time to
time, which established other societies based on the same
principles of ecclesiastical government. Such were the
churches at Marshfield, Duxbury, and Charlestown.
The principles on which New England Congregational-
ism was founded are as follows : 1. That no Christian
ouurch ought to contain more members than can conveni-
'56 HISTORY OF ALL RELIGIONS
eittly worship in one building. 2. Thai the true test of
membership in a Christian church is belief in Christ and
obedience to his precepts, u. That any number of suet,
persons have the right to constitute themselves into a
separate church, and that such an organization will pos-
sess every necessary element of validity. 4. That, having
thus associated themselves together, they have the rigl.t
to elect their own officers and invest them with legitimate
functions. 5. That these officers are of three orders
pastors or teaching elders, ruling elders, and deacons.
6. That elders being chosen, derive all their authority
from the members, and depend for its continuance on their
will and pleasure. 7. That all elders and all churches
are equal in the extent of their powers and privileges.
8. That the sacraments of the church are two Baptism,
which is to be administered both to infants and adults, by
sprinkling, and the Lord's Supper, which is to be received
sitting at the table. 9. That Christians should not ob-
serve any holydays except the Sabbath, though they
might have occasional days for fasting and thanksgiving.
10. That the functions of the ministry and the rights to
preach may be validly bestowed upon any person chosen
for that purpose by the members and officers of any Chris-
tian church ; that no clerical succession of any kind is
necessary for that purpose; that the ceremony of ordina-
tion does not in itself confer the functions of the ministry,
but that it is merely a recognition of the existence of those
functions, which are, in fact, already and solely conferred
on the preacher by his election by any Christian society
as their pastor. 11. That each congregation is totally in-
dependent, in all respects, both as regards its spiritual
and temporal affairs, of all other Christian churches.
The history of Congregationalism is closely identified
with the history of New England. It extended more and
more widely as the country became more thickly settled.
In 1638, Harvard University was founded at Cambridge.
In 1646, common schools were established by law in
Massachusetts. In 1648, the Cambridge Platfom was
HISTORY OF ALT. RELIOIONS. 57
tdopted by an assemblage of Congregational ministers,
which set forth what is usually known as the Calvinistic
system of theology. At that time the number of churches
of this sect in Massachusetts was thirty-nine ; in Connec-
ticut, four; m JSew Hampshire, three. By the revival
of religion excited by the labors of Wesley and Whit-
tield, Congregationalism began to prosper, and since
that time it has gone on greatly increasing its number
of adherents. In the selection of its minister, a church
is not restricted to a special class by education for the
office, yet an educated ministry is considered very de-
sirable, and they are usually well qualified in this
respect.
In 1708, in consequence cf various disputes on religious
subjects which had, from time to time, agitated the rel>-
gicus community, an assemblage of ministers and elders
convened at Saybrook, in Connecticut, who eventually
adopted a confession of faith, which is generally known as
the " Saybrook Platform," and is a symbol of great
authority and importance among Congrcgatiorialists. It
differs from the Cambridge Platform in its teachings in
reference to church government and discipline, and the
desirableness of having ecclesiastical councils and associa-
tions, though the doctrinal opinions set forth are the sam<\
In regard to the matter of associations, the modern Con-
gregationalists believe that it is useful for neighboring
churches to send their ministers and elders occasionally to
a meeting for the purpose of consultation and religious ex-
ercises, and for the purpose of giving advice in reference
to doubtful and difficult matters of doctrine or discipline
which may be submitted to their examination and discus-
sion ; but these associations never possess any but mere
advisory power, and the independence and supremacy of
each separate congregation is carefully maintained. It is
alsD the custom now for the candidates for the ministry to
he examined and ordained by these associations ; whereas
the custom formerly was, as we have said, for each con-
gregation to ordain its own minister.
58 HISTORY OF ALL RELIGIONS.
An important event in the history of New England Con
gregationalism was the appearance of Unitarianism among
gome of its most eminent clergymen. This event first oc-
curred in 1760. In 1785 several churches in Boston
openly avowed their Unitarian sentiments. Soon after
Hai rard University passed under the control of the new
sect, and from that time till the present the progress of
Unitarianism has heen constant. The latter are also
Congregationalists in their form of church government ;
and hence it is that the Congregationalists are frequently
designated at the present time by the single epithet of
" Orthodox." Most of the chief colleges of New Eng-
land such as Yale, Dartmouth, and Amherst, and the best
theological seminaries, such as those of Andover and
Bangor arc under their control, and hold a high place
among the literary institutions of the country. The Con-
gregationalists at the present, time number about sixteen
hundred churches, about fifteen hundred ministers, and
three hundred thousand communicants. Among their most
eminent men have been Drs. Cotton Mather, Emmons,
Edward Griffin, Leonard Woods, N. W. Taylor, and Moses
Stuart.
ORTHODOX FEIENDS, OR QUAKERS.
THIS remarkable sect had its origin in England, about
the middle of the seventeenth century. As is well known,
their head and founder was George Fox, who was born in
1624, at Drayton in Leicestershire. He was the son of a
weaver, a pious member of the Episcopal or Established
Church. Fox, who seems to have been by nature of a devout
turn of mind, received a religious education. His disposi-
tion towards solemnity and gloom appears to have been
confirmed by the occupation of a grazier, to which he waf>
con&igned at an early age. While tending his sheep it
solitude and silence, his thoughts dwelt upon the state of
religion around him. He came to the conclusion that
worldlincss, formality, and vanity were the chief cbarao-
HISTORY OF ALL RELIGIONS. 5i*
teristics of the prevalent religion ; and at the age of nine-
teen he felt convinced that he had received a divine com-
mand to separate and exclude himself from the wicked
world, and devote his time to spiritual exercises. Accord-
ingly, during five years he led a wandering, unsettled, and
lonely life. At the end of this period, he began to preach
his peculiar doctrines. He first held forth at Manchester,
in 1648, and so great was his zeal and earnestness, that
he soon acquired many converts and adherents. The
name by which they proposed to be known was that of
" Friends,"a term taken from the third Epistle of St. John,
.'. 14: " Our friend* salute then" <fcc. But at Derby the
epithet of " Quakers" was first applied to them, by way
of contempt, on account of the fact that their voices in
speaking were very tremulous, and because they shook
and quaked prodigiously in their meetings, in consequence
of their religious terrors and conscientious fears.
Persecution became the portion of Fox and his follow
ers, from the commencement of their career. This was
especially the case during the reign of Charles the Second,
when licentiousness and folly reached an unparalleled ex-
tent in England. When James the Second ascended the
throne, the severe laws against dissenters were relaxed,
and the Quakers were protected from the penalties which
they had previously suffered from their refusal to take an
oath in judicial proceedings ; their simple affirmation, in-
stead of it, was received ; and a plan was adopted by which
the levying of tithes was reconciled to their peculiar scru
pies. Fox continued to labor with great zeal during his
whole life. He traveled twice to the continent, and once
he visited America. In 16.55, meetings of his disciples-
were held in Holland and several other countries, and ut
the time of his death his sect was a well known and highly
respectable body.
Among the converts whom Fox had made, and whose
personal qualities added distinction to his, society, were
Hobert Barclay and William Penn. The frrmer wrote the
celebrated work entitled " An Apology for the Quaker* "
60 HISTOllY OF ALL RELIGIONS.
Pcnn was more distinguished by his achiovmcnts as b
politician and founder of the colony of Pennsylvania.
Penn was born in London in 1044. He was of an opulent
and distinguished family. Being sent to Oxford Univer-
sity, he Avas converted to Quakerism by happening to at-
tend a sermon by one Thomas Lee, a zealous ind able
preacher of that faith. Soon afterward he was expelled
from the University in consequence of his religious views.
He was also discarded by his father, because he refused
to take off' his hat before the king and him. In 1668,
Penn boldly came forth as a Quaker preacher, and soon
after he was sent as a prisoner to the Tower, where he re-
mained in confinement seven months.
An important event in the external progress of the
Quakers was the establishment by Penn of the colony
which still bears his name. Charles II. was indebted to
the father of Penn, in a considerable sum of money ; and
this he paid off by granting to Penn the right and title to
an immense tract of land in North America, then called
New Netherlands. This territory Penn proposed to settle
with colonists of his own religious belief. He drew up the
constitution of his proposed colony, containing twenty-four
articles, which, Avhile they granted perfect religious liberty
to all, embodied the spirit and principles of his own belief.
In 1682, Penn first visited the province. He remained
two years and then returned to England. Subsequently
he returned to Pennsylvania, and resided for forty years
in the colony which he had founded, his head-quarters
taing at Philadelphia, the capital of the new State. Du-
ring this long period he nurtured the community around
him with wise laws, and admirable regulations of all
kinds. He lived in peace and friendship with the Indians :
and Philadelphia prospered in an eminent degree. At
that time nearly all the inhabitants were Quakers. In
1710, Penn returned to England, where he died July,
1718. Beside being the founder of one of the most re-
markable and flourishing colonies which erer existed, Penn
was an eminent Christian, a voluminous writer, and an ?.u
HISTORY CF ALL RELIGIONS. til
flnential statesman. Among the works which he wrote,
were "The Sandy Fountain Shaken," " Innocency with
Her Open Face," &c. The Society of Friends are greatly
indebted to him for the favorable influence in their behalf
which he exerted in England, as well as. in the colony of
Pennsylvania. Notwithstanding the recent attack of the
historian, Macaulay, on the character and conduct of Penn,
it is true beyond cavil that he was a wise, benevolent, and
pious man.
The doctrines for which the Quakers contended through
many persecutions, and which the "Orthodox" portion of
them still generally entertain, are as follows : That God
has given to all men sufficient internal light, by which they
-can, if they will, attain their salvation; that this light is
as universal as che diffusion of sin ; and is capable of
leading all who have not the outward means of salvation,
to a saving knowledge of the truth. They believe that
God condemns none but such as refuse the means of salva-
tion which have been offered to them.
They hold that the Scriptures are not the principal
source of religious truth and "knowledge, nor the primary
rule of faith and conduct, yet that they are useful as far
as they go. The chief source of spiritual instruction is
the Holy Spirit, and the law of the spirit of truth which
is engraven on the hearts of men ; in other words, their
consciences which is the inner ligl.t. Nor do they be-
lieve that immediate revelations from God to men have
ceased ; but that a measure or portion of the Spirit of
God is given to every one, at this day and till the end of
time. They believe that as all spiritual knowledge comes
directly from God, those who have a gift of preaching
ought to preach ; 'that they ought always to obey the im-
pulse of the Spirit to that effect : and as women are as
much the recipients of the Holy Ghost as others, they
should also preach as well as men. They refer for proof
of the truth of this doctrine to the fact that St. Paul
speaks of women who had labored with him in the gospel;
and that Philip had four daughters who prophesied
Gli HISTORY OF ALL RELIGION'S.
Hence female preachers hold a prominent place in the
public services of this sect ; and they gratify their uncon-
querable dispositions to talk, as well in public as in pri-
vate ; and generally their preaching has more intelli-
gence and point, in it than the preaching of the male
Quakers.
They believe that all external ordinances and ceremonies,
including Baptism and the Lord's Supper, should not no\v
be observed by Christians ; that they were Only enjoined
for a time ; that they should be observed or commemora-
ted only spiritually ; that the baptism which should be ap-
plied is the baptism of the Spirit, of which John's baptism
was a mere figure ; and that the breaking of bread should
not actually be repeated any more than the washing of
the disciples' feet, or the anointing the sick with oil. This
they hold, because, as the gospel dispensation was purely
a spiritual institution, the external and visible observance
of these or any other ceremonies is useless and inconsis-
tent.
The Orthodox Quakers believe in the Trinity, the vica-
rious atonement of Christ, the constant presence of the
Holy Spirit in the hearts of true believers, the fall of
Adam, man's depravity and utter inability to save him-
self without the aid and inspiration of the Holy Spirit ;
and that men are justified, not by their own righteousness,
but by the righteousness and the mediation of Christ.
They believe in the divine inspiration of the Scriptures,
and are fiercely opposed to a "hireling ministry." The
latter personage is the object of their special hostility ;
and they regard those as little better than wolves and
robbers who preach for money, and who generally govern
their choice of a field of labor, as they say, in accordance
with the greater or the less amount of salary which they can
procure. In support of this doctrine they quote the lan-
guage of Christ : " Freely ye have received, freely give ;'
taking no account whatever of that other Scripture which
saith, " The laborer is worthy of his hire :" " He that
istereth at the alt<tr should live of the altar. '
HISTORY OF ALL RELIGIONS. 68
The moral principles and maxims of the Quakers are
ihoae which are the most peculiar and singular. They re-
gard it as wrong to use the ordinary terms of courtesy
which are prevalent around them, such as "your honor,"
" your lordship," " esquire," nor do they ever pay formal
compliments of any kind. They refuse to kneel or pros-
trate themselves to any human being, or even to bow the
body or uncover the head. They condemn all superfluity
or show in apparel, in the furniture of their houses, or in
anything else. They forbid indulgence in all games and
sports, all amusements and recreations, as being inconsis-
tent with religious gravity ; and they think that even jest-
ing and vain talking are pernicious to the soul and par-
take too much of the spirit of the world. Yet wealth,
the great pursuit of the world, they grasp at as eagerly
as a,ny one ; and when they cheat one another, and are
told of it, they excuse it by saying, " Friend, I merely
outfitted thee." They think it unlawful to take an
oath in courts of justice, to engage in war or conflicts of
any kind, or to resist evil in any way. They are great
opponents of slavery, and are more radical and extreme
in their condemnation of this peculiar institution than any
other Christian sect. Their religious assemblies are fre-
quently what are termed "silent meetings." Unless the
Holy Spirit directly move them, or any of them, to speak,
they keep quiet and say nothing. Yet it is presumed that,
during this interval, they are doing a good deal of think-
ing. They inculcate charity and benevolence toward all
men ; and as regards the members at least of their own
community, they practice what they teacn ; for they gen-
erally help those who are in want, and relieve them from
the miseries and inconveniences of poverty.
The Society of Friends is governed and regulated by a
system which is different from that of any other denomi-
nation. They have a discipline which consists of four
iiTerent grades of assemblies ; the least and lowest are
those which are called Preparative Meetings, where the
matters of business which require the attention and action
64 HISTCXY OF ALL RELIGIONS.
of the members of the society, are first proposed and ar
ranged. These affair.? are then referred to the second
assembly, called the I\lonthly Meetings, which are com-
posed of several Prepar itive Meetings, and have higher
executive authority. The decisions of the Monthly Meet-
ings are then referred to the Quarterly, composed of several
Monthly Meetings, which have higher jurisdiction still.
After these have made their decisions, they are referred
to the Yearly Meeting, whicb. includes a large number of
Quarterly Meetings, which examines into the condition
and interests of the whole boo'y, and pronounces its final
determination, from which ther? is no appeal. Moral dis-
cipline among the members is administered through the
agency of "overseers," who keep an eye on their conduct,
admonish the delinquent, and who report any improper
conduct first to the Preparative Meeting, and also, if
thought necessary, to the other higher meetings successively.
The principal Yearly Meetings belonging to the Ortho-
dox Quakers are those which convene in London for Eng-
land ; in Dublin for Ireland ; in Newport for Rhode
Island and New England ; in New York city for that
State ; that for Pennsylvania and New Jersey is held in
Philadelphia; in Baltimore for Maryland and others ; for
Virginia, North Carolina, Ohio, and Indiana, in those
States respectively. These various assemblies represent a
body of actual members, who number about a hundred and
forty thousand persons, which is a smaller aggregate than
that which existed twenty-five years ago.
According to the views of Quakers, their children in-
herit naturally a birthright and membership in the church,
ind no ceremony or rite is used for the purpose of initia-
ting them into the connection. This birthright they retain
chrough life, unless they forfeit it by some act of immo-
rality, or some violation of the disciplinary regulation- of
the sect. Marriages are all celebrated or enacted among
their members in public meeting, without much circumlo-
cution or ceremony, each party merely declaring that they
Accept the other as a husband or wife. This usage coin-
HISTORY OF ALL RELIGIONS. H.f
por. 8 with the idea of the marriage relation which the
Courts of Pennsylvania have decided to be the only legal
one, namely, that maiyiage is simply a civil contract, and
need not, to be valid, be invested with any ecclesiastical
or clerical sanction.
It is somewhat singular that, while the Quakers con-
demn all kinds of established forms in religion, they them-
selves are the most rigid formalists in the world ; for they
go so far as to display a peculiar formality in their dress,
in their mode of living, and even in their speech. This
inconsistency results from the fact that, after all, it is im-
possible lor any assemblage or society of persons to re-
main associated together, without some distinctive features
und badges of identity and resemblance. But Quakers,
in yielding to this UAY of our nature, adopt a formalism in
regard to such things as render them objects of ridicule to
the worldly portion of the community, and impede their
increase and their usefulness.
ARMINIANS.
TUB Arminians are those who hold the tenets of Armin-
ius, a Protestant divine, born in Holland in the year 15GO,
and latterly a professor of divinity at Leyden.
Thinking the doctrines of Calvin in regard to free will,
predestination, and grace, contrary to the beneficent per-
fections of the Deity, Arminius began to express his doubts
concerning them in the year 1591 ; and upon further in-
quiry, adopted sentiments more nearly resembling those of
the Lutherans than of the Calvinists. After his appoint-
ment to the theological (hair at Leyden, he thought it his
duty to avow and vindicate the principles which he had
embraced ; and the freedom with which he published and
defended them, exposed him to the resentment of those
that adhered to the theological system of Geneva.
His tenets included the five following propositions : Firtf,
That God has not fixed the future state of mankind by an
absolute, unconditional decree, but determined, from all
5
66 HISTORY OF ALL RELIGIONS.
eternity, to bestow salvation on those who, he foresaw,
would persevere to the end in their faith in Jesus Christ,
and to inflict punishment on those who should continue in
their unbelief, and resist to the end his divine assistance.
Secondly, That Jesus Christ, by his death and sufferings,
made an atonement for all mankind in general, and for
every individual in particular : that, however, none v >ut
those who believe in him, can be partakers of this divino
benefit. Thirdly, That mankind are not totally depraved,
and that depravity does not come upon them by virtue of
Adam's being their public head, but that mortality and ac-
tual evil only are the direct consequences of his sin to
posterity. Fourthly, That there is no such thing as irre-
sistible grace in the conversion of sinners. And Fifthly,
That those who are united to Christ by faith may fall from
their faith, and forfeit finally their state of grace.
Thus the followers of Arminius believe that God, hav-
ing an equal regard for all his creatures, sent his Son to
die for the sins of the whole world ; that men have the
power of doing the will of God, otherwise they are not
the proper subjects of approbation and condemnation ; and
that, in the present imperfect state, believers, if not par-
ticularly vigilant, may through the force of temptation,
fall from grace, and sink into final perdition.
The Arminians found their sentiments on the expres-
sions of our Saviour respecting his willingness to save all
that come unto him ; especially on his prayer over Jerusa-
lem, his sermon on the mount, and above all, on his delinea-
tion of the process of the last day, where the salvation of
men is not said to have been procured by any decree, but
because they had done the will of the Father, who is in
Heaven. This last argument they deem decisive ; because
it cannot be supposed that Jesus, in the account of the
judgment day, would have deceived them. They also say
that the terms used in the Romans respecting election, are
applicable only to the Jews as a body, without reference
to the religious condition of individuals, cither in the pre-
sent or future world.
HISTORY OF ALL RELIGIONS. G7
The asserters of these opinions in Holland were vehe-
mently attacked by the Calvinistic party, which was pre-
valent at the time ; and in 1610 the Arrninians addressed
a petition to the States of Holland for protection, from
which fact they derived the name of Remonstrants. In the
year 1618, nine years after the death of Arminius, the
Synod of Dort was convened by the States General, and a
hearing given to both parties. But the Synod was suc-
ceeded by a shameful persecution of the Arminians.
THE MORAVIANS, OR UNITED BRETHREN.
CORRECTLY speaking, the Moravians arc the oldest of the
Protestant sects, inasmuch as they are historically de-
scended from the first dissenters from the Roman Catho-
lic Church. They may trace their origin to John Huss,
the Bohemian Reformer, who, together with Jerome of
Prague, created commotions and disturbances in the Mother
Church, in Bohemia, in the fifteenth century, and who
were afterward burned at Constance in return for their re-
forming zeal. The sect languished in obscurity and amid
persecutions' during several centuries, driven to and fro,
with various and disastrous fortunes, until at length, in
1722, they besought the protection of a German noble-
man, Count Zinzendorf, who possessed a large estate at
Herrnhut, in Upper Lusatia. The Count gave them a
secure asylum ; permitted the whole community to settle
within his jurisdiction ; and from that period the pros-
perity and good fortune of the society take their date.
At Herrnhut the Moravian community was organized
upon a novel plan, which combined social features of a
marked and peculiar character, together with religious and
theological unity. They formed a body which they sup-
posed resembled the primitive apostolical congregations
They adopted as articles of faith what they regarded only
as the fundamental and chief doctrines of Chriistianity ;
while their social arrangements provided for a community
pf goods such as is referred to in the Acts of. the
68 HISTORY OF ALL RELIGIONS.
ties in reference to one or two of the primitive churches.
Zinzendorf seems to have been a man admirably adapted
to the organization of the new sect ; and he devoted not
only his time and labor, but also his wealth, to the firm estab-
lishment of principles and arrangements on which the sect
was based.
The doctrinal belief of the Moravians has always beeu
a very undefined and unsetfled one. They have constantly
avoided much argument or dispute on these points ; and
the sect has maintained an ascetic aspect, which is very
peculiar. Their distinctive features are pre-eminently of a
moral and practical nature, and 'also of a social character,
by which, indeed, they are widely distinguished from all
other denominations. They profess to receive the Augs-
burg Confession the symbol of the Lutheran Church as
the clearest statement of their religious belief, or ol the
belief, at least, of the majority of them ; and. hence, in
the absence of any creed of their own creation, they point
to that Confession as the one which comes nearest to their
views.
The chief doctrinal opinions of the Moravians may b^
defined as follows : They believe in the inspiration of the
Scriptures, and their ample sufficiency and authority as
the sole revelation of divine truth. They believe in the
Trinity, and give great prominence to the history, nature,
w^rks, sufferings, and death of Christ. They carefully
avoid abstruse argument or discussion on every topic of
theology ; and endeavor to make practical piety the prin-
cipal aim of all their religious teachings. They hold to
tl.e vicarious atonement ; they reject the doctrine of abso-
lute predestination ; and they believe in a future state of
awards and punishments. Yet few of their doctrinal
tenets are clearly or accurately defined ; and very great
liberty and variety of belief are allowed among them.
The most remarkable features connected with the Mora-
vians refer to their social arrangements, and to tho
government of their society as a church. During the ear-
lier period of their existence as a sect, they not on?y
HISTORY OF ALL RELIGIONS. 69
practiced and observed a community of goods among all
the members, but even the marriages of the young people
were arranged in the most singular manner. They were
not permitted to court and marry like other people, but
their matches were disposed of by lot. No man or woman
knew who was to be the partner of his or her life, until
the moment before the indissoluble union took place ; and
we may well imagine the strange feelings which such a
disposition of matrimonial matters would frequently pro-
duce. Sometimes the blooming and beautiful maiden
found herself tied to the object of her secret aversion and
contempt ; and so also the vigorous and athletic young
man suddenly discovered that some feeble, deformed, and
sickly creature, of the opposite sex, had become his com-
panion for life. A move stupid and detestable mode of
arranging the domestic and social relations of any commu-
nity, could not possibly be imagined ; and we think it a
fortunate circumstance that in later and present times,
the heads and leaders of the sect ha.ve had wit enough to
abolish so objectionable a feature of their discipline.
Where the Moravians form separate and distinct commu-
nities, their mode of living also is peculiar. They banish
from among them all amusements of a sort which, as they
suppose, tend to produce worldliness and a neglect of the
growth of experimental piety, such as dancing, theatres,
balls, games of cards, and even the public promiscuous
assemblages of their own young people. In the Moravian
communities in Europe, the unmarried men and boys all
reside together in buildings which are separate from the
rest ; and the same is true also of the unmarried women
and young girls. The dwellings of the former set are
called the "Single Brethren's Houses;" those of the
latter the " Single Sisters' Houses." In these dwellings
various trades and occupations are pursued, suitable to
men and women. An elder or superintendent has abso-
lute authority over each house, and all the inmates are
required to be industrious and well employed. This ar-
rangement exists in Europe in order to prevent the too
70 HISTORY OF ALL RELIGIONS.
frequent meeting of the young people of the two sexes,
and to diminish the disposition to early and precipitate
marriages ; but in this country this feature of the sect hag
been relaxed, and Moravians live like other people ; asso-
ciate with their neighbors and fellow-members ; and the
youth of the society are permitted to approach each otner
without restraint or apprehension. In this country, the
mairiage by lot is also abolished, and Moravians have the
same freedom of choice which other civilized people enjoy.
They provide for the aged unmarried women, who are
supported in the "Widows' Houses," when they are no
longer able to maintain themselves. These employ their
time in ornamental needle-work, which is sold, and the
proceeds devoted to the support of the houses in which
they reside. This arrangement prevails even in this
country only where the sect live together in distinct and
isolated communities, such as at Bethlehem and Nazareth
in this State. The young people are carefully educated,
and the schools of the Moravians are highly esteemed.
The chief government of the communities is conducted by
a Board of Elders, composed of both sexes. This Board
generally decides all differences between the members of
the community, of every sort. The Elders do not preach,
that office being confined entirely to the regularly ordained
ministers.
As a substitute for all sorts of amusement and social
intercourse in these distinct Moravian settlements, public
exercises are held every evening in the churches, which
consist of reading the Scriptures, narrating accounts which
have been received of the adventures of their absent mis-
sionaries in various portions of the world, and sacred
music. The last occupies a very prominent part in the
religious services of this sect, and is the chief attraction
connected with their religious and social organization.
They likewise observe and celebrate the leading festivals
of the Protestant Churches, such as Christmas, Easter,
and Pentecost. They also have a "Love Feast" previous
to every communion, at which the whole congregation par-
HISTORY OP ALL RELIGIONS 71
sake together of coffee, or chocolate, and cakej, in token
of their fraternal feeling and union. On Easter morning
the Moravians observe a ceremony which is peculiar to
themselves : they meet together in the grave-yard at
sun-rise ; religious services accompanied with music are
held ; and the death of all those members who have de-
parted during the preceding year, is commemorated.
They also endeavor at all times to divest death of its
oloomy and repulsive attributes. Like the Quakers, they
observe no outward signs of mourning ; but unlike them
their funeral processions proceed to the grave, accompanied
with solemn instrumental music. Their grave-yards are
usually laid out to resemble a garden ; and the last long
home of the living, or rather of the dead, is invested with
everything which could diminish its mournful and repul-
sive aspects.
When members of the Moravian communities violate
any of the duties which devolve upon them, or are immoral,
the elders first reprove them, and expostulate with them.
If this process does not reform them, they are then ex-
eluded from the Lord's Supper. If they still remain in-
corrigible, they are then expelled entirely from the society.
The highest dignitaries in the church are the bishops, who
ordain the ministers or preaching elders. They have also
the order of deacons, into which young preachers are ad-
mitted at the commencement of theif pastoral labors.
The Moravians claim to have the unbroken apostolic suc-
cession from the time of Christ to the present, by tracing
its current through the Bohemian Brethren, the immediate-
disciples of John Huss.
The most remarkable feature connected with this small
yet respectable sect is the singular zeal which they have
always exhibited in reference to missionary work. Pos-
sessing very limited resources, they have been extremely
liberal in this respect. When Count Zinzendorf died, in
1760, after presiding over the community at Herrnhut for
more than a quarter of a century, the whole concern was
insolvent, although he had expended all his estates in the
72 HISIORY OF ALL RELTGONS.
service of tne denomination. Yet by subsequent thrift
these difficulties were surmounted, and immense sums have
since been expended in the enterprise of evangelizing the
world. They have but six thousand members in the
United States, of little account in a pecuniary point of
view ; yet the same lavish expenditure for the heather
prevails among them here. Even in Europe their actual
membership does not exceed fifteen thousand persons. In
the United States the whole number of their congregations
is twenty-three, and the number of their clergymen is
twenty -live. They have here also two bishops, and four
principals of schools. Their literary institutions are
situated at Bethlehem, Nazareth, Lititz, in Pennsylvania ;
and at Salem, in South Carolina. A few churches of this
sect exist in England, and several even in Ireland. Their
missions at present are among the negroes in the Danish
West India Islands, at Jamaica, Barbadoes, in Surinam,
in Greenland, in Labrador, among the Hottentots and
Caft'rcs in Southern Africa, and among the Indians of
Upper Canada and Arkansas.
TIIK METHODIST EPISCOPAL CHURCH.
THIS prominent and active denomination of Christians
owe their origin, as a sect, to the celebrated John Wesley.
This remarkable man was born in the year 1703, and was
educated at Oxford University, in England. He entered
the Established Church, and was duly ordained a priest,
or presbyter. At first he had little more conception of
the true nature of religion, or the real responsibilities of
his office, than the majority of the clergy around him, who
were a worldly, selfish, and dissipated set of men, in gene-
ral, who knew much more about card-playing, fox-hunting,
and theatre-going, than they did about the truths and
duties of Christianity.
About the year 1729, John Wesley "became converted."
lie then saw what he supposed to be the horrors of the
existing state of religion and morals in the Established
TTISTOR\ OF ALL RELIGIONS. 7b
Church, and among its clergy of all ranks ; and he deter-
mined, if possible, to effect a reformation. He proposed
to accomplish this work, not so much among the clergy
themselves as among the people. He discerned that the
kind of preaching which at that time was prevalent in the
churches was utterly useless in awakening sinners to a proper
sense of their moral condition, and that the vast majority
of the churches were nothing less than religious dormito-
ries, where humdrum preachers were paid high salaries for
putting people comfortably to sleep twice on Sundays.
Wesley's first efforts were made in the vicinity of Oxford,
where he soon rendered himself very unpopular with the
astonished and disgusted authorities nnd students of the
University. He had been converted by perusing the
writings of William. Law, the well-known mystic. His
brother, Charles Wesley, shared his religious feelings.
The term " Methodist" was applied to them by their ene-
mies, in consequence of their orderly and composed de-
meanor. In 1735, among other persons who had joined
them was George Whitefield, the celebrated pulpit orator.
Yet a fundamental difference of opinion existed between
Whitefield and Wesley, the former being a rigid Calvini.t,
and the latter an Arminiun ; and this difference of senti-
ment characterized the followers of each when they sub-
sequently became associated in sects. In 1735, the two
Wesleys visited Georgia in order to preach to the colo-
nists ; but no very important results followed this expedi-
tion.
After their return to England, the Wesleys continued
their reforming labours in London, in 1739, and their zeal
and success constantly attracted more of the public atten-
tion, and increased the number of their converts. No
preaching like theirs had ever before been heard in Eng-
land. Their purpose was to arouse the consciences of thr-
people, and convince them of the necessity of a new lift
and a regenerated nature, in order to escape future perdi-
tion. The earnestness and sincerity with which the>
preached, produced prodigious results. Wesley established
71 HIS10RY OF ALL RELIGIONS.
congregations in various portions of England. He him-'
self was a great itinerant ; and while he did not possess
the same degree of eloquence which WhitefieU displayed,
he was equally successful in making converts. Yet he
always claimed to be a member of the Protestant Episcopal
Church ; and this fact is proved by an incident which oc-
curred some years after he began his career as a reformer.
There was a famous man in that day, a prominent person
in the ranks of elegance and fashion, named "Beau Nash,"
who. like all other dandies, was a hopeless fool. He hap-
pened to be present when Wesley preached at Bath,
and going up to him before the sermon, he asked him,
"By what authority he undertook to preach?" Wesley
replied, " By that of Jesus Christ, conveyed to me by the
Archbishop of Canterbury, when he laid hands on me and
said, ' Take thou authority to preach the gospel.' " Nash
replied that " he was acting contrary to the laws of the
Church." " Did you ever hear me preach ?" said Wesley.
"No, sir," replied Nash, "I judge of you by common re-
port." "Well, sir," answered Wesley, "I should be
more charitable than to form my opinion of you by com-
mon report." This incident serves to show at once the
severity of the preacher, the stupidity of the dandy, and
Wesley's regard for his clerical authority, as obtained
from the Protestant Episcopal Church, which he always
highly valued.
Wesley ordained the new preachers of the sect which
he gradually organized by virtue of this authority
Before the period of his death, in 1791, when he expired
at the age of eighty-eight, his followers were numerous
throughout England, though they generally belonged to
the poorer classes of the community. His labors did a
vast amount of good, not only among those who became
members of his own communion, but also in the Estab-
lished Church; for the zeal of these "Ranters," as thev
were frequently called, put to shame the hypocrisy, w Diid-
liness. and wickedness of the Established clergy, and
showed both them and the people who attended their ser-
HISTORY OF ALL RELIGIONS. <
ficcs the necessity of a reform at least in external pro-
priety ; and a few were led to sincere reformation and re-
pentance, both of the clergy and the laity.
The first congregation of Methodists in the United
States was formed in the city of New York in 1766. It
vvas composed of a few Irish immigrants, who had become
converts in their native land. Among them was a local
preacher named Embury, who preached in his own house,
at first, to an assemblage of five persons. Very soon their
numbers increased, and it became necessary for them to
obtain a larger place of worship. They next hired a rig-
ging loft in William Street in that city, and continued
their exercises. In the progress of time they found the
accommodations afforded by this house insufficient ; and
the members, who were generally poor and obscure persons,
petitioned the Mayor and other prominent citizens of New
York ftfr pecuniary assistance. This was afforded them,
and in 1768 the Methodists obtained a lot on John Street,
and erected a house of worship sixty feet in length and
forty-two in width, which they named "Wesley Chapel."
This was the first Methodist meeting house ever built in
the United States, and their first sermon was delivered in
it in October, 1768, by Mr. Embury. Immediately after-
ward the congregation sent a request to John Wesley that
he would send them a more competent preacher. In an-
swer to this petition, Richard Boardman and Joseph Pill-
more sailed for this country and commenced to labor, the
former in New York, the latter in Philadelphia. This
event ocurred in 1770.
From this auspicious beginning, the growth of Method-
ism in this country was rapid and extensive. The zeal
of their preachers and members, the earnestness and ex-
citement which characterized their religious exercises, their
powerful appeals to the fears and hopes of their hearers,
their whole system of church government and ecclesias-
tical discipline, which were then characteristics pretty
much the same as they are now, were all admirably
adapted to impress their audiences, to influence the less
?0 HISTORY OF ALL RELIGIONS.
intelligent and educated class of hearers, and to make con-
verts among the multitude.
In 1771, Francis Asbury and Richard Wright werese/ii
out by Wesley to aid the infant sect. These persons tra-
veled extensively throughout many of the colonies, preach
ing and making converts, and founding congregations. So
successful were they, that, in 1773, there were ten trvvrel-
ing preachers and more than eleven hundred merooera
connected with the churches. Probably no sect ever ex
isted in the United States which increased in numbers as
rapidly as the Methodist ; and the reason of this is the
fact that their method of religious worship is eminently
aggressive, and they use every possible means and expe-
dients which can be devised to impress the feelings of
their bearers. Tbis earnestness and zeal may seem to
some to be carried to excess. But the good results far
overbalance any evil arising from these peculiarities.
No sect has been more instrumental in pushing- Chris-
tianity to the confines of civilization and making the
offer of salvation known to thousands who would
otherwise be neglected.
At the time of the Revolution the Methodists were a
well-known and numerous sect. After its conclusion some
trouble occurred among them, in consequence of their
separation from the Methodist churches in England. Pre-
vious to the Revolution, all the Methodist preachers who
were in this country were merely " lay preachers," and
had no power or authority to ordain any persons to the
ministry. It now became necessary to adopt some means
by which a valid commission might be obtained by the
American churches, for the purpose of ordaining men to
preach without being dependent upon their brethren iu
England. At first, John Wesley had some scruples as to
his power or authority to comply with this desire, and some
doubts as to the propriety of the measure. At length,
however, all his doubts were removed ; and in September,
1784, assisted by other Methodist preachers whom he had
HISTORY OP ALL RELIGIONS. 77
himself previously ordained, he consecrated the Rev.
Thos. Coke, a clergyman of the Church of England, as a
Superintendent, and ordained Richard Whatcoat and Tho-
mas Vasey to the office of elders, and sent them to the
United States to carry on the work. These men itiner-
ated through the country, established many churches in
various States, and ordained many preachers as elders
arid deacons. Mr. Coke was, in fact, the Bishop of the
church in this country, for the term " superintendent" was
merely another name for bishop. The question here
arises : How could Mr. Wesley, who had only received
priest's orders, confer orders on another, while diocesan
bishops only possessed that right, according to the views
of the Church of England, to which Wesley still professed
to belong ? And, more especially, How could he, a mere
presbyter, confer on another (Mr. Coke) the functions of
an office which was higher than his own those of a
bishop ? This objection, however, was answered by as-
serting that, in the New Testament, the functions and the
offices of presbyters and bishops were the same ; and that
if a man were a presbyter he was also a bishop, and could
confer upon another the office which he himself possessed.
Yet to this position another objection applies, which is
lhat this position is contrary to the teachings of the Church
>f England, to which Wesley professed to adhere in doc-
trine ; and hence some think he should either have
abandoned that connection, or renounced a theory
which that church condemned.
Having thus obtained full authority, as they supposed,
to ordain, and preach, and carry on a separate and inde-
pendent organization, the Methodists of this country con-
tinued their career with greater success than before. In
1792, they held their first General Conference, having
control over all the district conferences of the church.
At that time there were two hundred and sixty-six regular
preachers, and sixty-five thousand members, in the United
States. New circuits had been formed in various portions
of the country : and annual conferences had been organized
78 HISTORY OF ALL RELIGIONS.
in the different States, all Df which sent delegates to the
General Conference. At the present time the Methodists
have about five thousand regular and traveling preachers,
about nine thousand local preachers, and one million
church members, of whom about two hundred thousand
are negroes in the Southern States.
The government of the Methodist Church is an anomaly
in itself, yet admirably adapted to promote the ends and
views of the organization. They have bishops, whose
jurisdiction extends over the whole church conjointly, and
is not confined to any one particular State. They have
also presbyters, or traveling and regular preachers, and
local preachers and deacons. Their churches arc divided
into various classes, each class consisting generally of a
dozen members. Each class is presided over by a class-
leader. They have also stewards, who are chosen by the
quarterly meeting conference, who have charge of all the
moneys contributed by the members for the support of the
preachers ; and trustees, to whom is committed the care of
the church property. The bishops are elected by the
General Conference. The presiding elders have control
over the several circuits and stations which compose a dis-
trict. The "leaders' meetings" are attended by all the
class-leaders belonging to one church or station. The
preachers receive but a very small yearly salary. In tho
country formerly, each one was allowed a hundred dol-
lars for himself, a hundred for his wife, sixteen dollars
for each child underseven years of age, and twenty-four
dollars for each child above that age. A further allow-
ance was made for the table expenses and fuel of the
preacher's family. In cities, where such s'ims would
be of little account for the support of a family, the sums
allowed were generally much larger. Bishops received
no greater remuneration than itinerant preachers.
During the last fewy.>ars the Methodist clergymen have
been generally better educated than they were formerly,
and they have established and conducted several literary in-
stitutions for this purpcje. They have the Wesley au
HISTORY OF ALL RELIGIONS. 79
University, located at Middletown, Connecticut ; Dickin-
son College, at Carlisle ; Allegheny College, at Mead-
ville ; and others of minor importance. Their most remark-
able and valuable institution is their Book Concern, located
in New York, which has published a vast number of reli-
gious works and accumulated an immense capital. The
separation which took place between the Northern and
Southern portions of the church, in consequence of differ-
ences on the subject of slavery, does not seem to have
inflicted much injury on either branch.
The doctrines of the Methodists are well known. These
do not differ from the teachings of other orthodox sects,
except on two fundamental points. They are strenuous
Arminians, holding to "free grace," or the theory that
the oft'ers of the gospel are made to all men alike, and not
to an elect few ; and that all may repent if they desire to
do so. They also believe in " Christian Perfection," 01
the ability of Christians to attain such a state of holiness
in this world that they will become entirely free and ex-
empt from all moral turpitude. In many respects the
Methodists are among the most zealous and useful of reli-
gious sects. Among their most eminent preachers have
been Adam Clarke, Bishop Soule, Drs. Bascom, Durbin,
Maffit, and Olin.
SAINT SIMONIANS.
CLAUDE HE^RI, Count de St. Simon, of the ancient
family of that name, born in 1760, was engaged during
the greater part of his life in a series of unsuccessful com-
mercial enterprises, a traveler, and in the early portion
of his career a soldier in America ; but having dissipated a
considerable fortune, and being unable to draw the atten-
tion of the public to a variety of schemes, political and
social, which he was constantly publishing, he attempted
buicide in 1820. He lived, however, a few years longer.
and died in 1825, leaving his papers and projects to Olindc
llodriguez. St. Simon's views of society and the destiny
8U HISTORY OF ALL RELIGIONS.
of mankind are contained in a variety of works, and es-
pecially in a short treatise entitled the Nouveau Chrixti-
anisme, published after his death by Rodriguez. This
book does not contain any scheme for the foundation of a
new religion, such as his disciples afterwards invented.
it is a diatribe against both the Catholic and Protestant
pects for their neglect of the main principle of Christian-
ity, the elevation of the lower classes of society; and in-
veighs against " 1'exploitation de 1'homme par 1'homme,"
the existing system of individual industry, under which
capitalists and labourers have opposite interests and no
common object.
The principle of association, and equal division of the
fruits of common labor between the members of society,
he imagined to be the true remedy for its present evils.
After his death these ideas were caught up by a number
of disciples, and formed into something resembling a sys-
tem. The new association, or St. Simonian family, w<u
chiefly framed by Rodriguez, Bazar, Thierry, Chevalier,
and other men of talent. After the revolution of July,
1830, it rose rapidly into notoriety, from the sympathy
between the notions which it promulgated, and those en-
tertained by many of the republican party. In 1831, the
society had about 3,000 members, a newspaper called
the Grlobe, and large funds.
The views of the St. Simonian family were all directed
to the abolition of rank and property in society, and the
establishment of associations, of which all the member?
should work in common and divide the fruits of their labor.
But with these notions, common to many other social re-
formers, they united the doctrine, that the division of the
goods of the community should be in due proportion to the
merits or capacity of the recipient. Society was to be
governed by a hierarchy, consisting of a, supreme pontiff,
apostles, disciples of the first, second, and third order.
It was not until about this period (1830) that they be-
gan to invest these opinions with the form and character
of a religion ; but shortly after having done so they went
HISTORY OF ALL RELIGIONS. 8l
into great extravagances. There was a disunion among
them as to the fittest person to preside over the society ; and
consequently Messrs. Bazar and Enfantin divided, for
some time, the duties and dignity of the " Supreme Fa-
ther," as he was termed. But on the 19th of November,
L831, Bazar and many others left the association, of which
Enfantin remained the supreme father. Their doctrines
and proceedings now became licentious and immoral to
the last degi-ee. On the 22d of January, 18? 2. the family
was dispersed by the government. Enfantin and Rodri-
guez were tried on various charges, and imprisoned for a
year. The former afterwards collected again a part of
the society at Menilmontant ; but it was dissolved for want
of funds. Some former members of the St. Simonian as-
sociation attained places of rank and consideration ; some
of the most extravagant traveled to the East ; but En-
fantin, we believe, has now no followers,
NEW SCHOOL PRESBYTERIAN CHURCH.
THE New School branch of the Presbyterian Church
claims to be a genuine and consistent descendant of the
Presbyterian Church as it exists in Scotland, asserting at
the same time that the Old School are the schismatics who
have departed from their ancient hereditary faith. Ac-
cording to this assumption, the history of the Presbyterian
Church in Scotland and the United States until the great
division of 1830, will apply to the New School Church as
well as to the Old ; and hence we may fitly continue the
history of the former by commencing with the separation
in question, and describe the career of the New Schoo
branch from that time till the present.
Previous to the year 1830, the Rev. Albert Barnes
was pastor of the Presbyterian Church at Morristown,
New Jersey; and while residing there he preached and
published a sermon on "The Way of Salvation," which
excited remark, as it seemed to teach a theory somewhat
different from that set forth in the " Confession of Faith."
82 HISTORY OF ALL RELIGIONS.
The matter, however, attracted but little attention until
Mr. Barnes received a call from the First Presbyterian
Church of Philadelphia, inviting him to assume the pasto-
ral charge of it. The case was discussed by the Presby-
tery of Philadelphia in April, 1830 ; and at length the
call was admitted by that body according to Presbyterian
usage, but accompanied by a protest against it, which was
signed by twelve members. After Mr. Barnes' removal
to Philadelphia, a complaint was made by the aforesaid
twelve to the " Synod of Philadelphia," based on the pro-
test which they had previously made, setting forth the
fact that Mr. Barnes had been settled and received by the
Presbytery, notwithstanding the fact that he had taught
heretical doctrines in the sermon entitled " The Way of
Salvation," and demanding an investigation of the case.
The matter was fully discussed in the Synod ; after which
the whole subject was referred back again to the Presby-
tery. The latter debated the questions involved at great
length; and, after due deliberation, expressed their disap-
proval of the doctrine defended by Mr. Barnes, and ap-
pointed a committee to confer with him for the purpose
of convincing him of his error, and bringing him back to
a knowledge and confession of the truth.
Mr. Barnes and his friends appealed from this decision
to the General Assembly, in 1833. The questions in-
volved, both of doctrine and discipline, were fully investi-
gated by that body, who eventually reversed the proceed-
ings of the Synod of Philadelphia, and confirmed the acts
of the preceding year. This decision brought the dispute
again before the Synod for final examination, and the re-
sult was that the Synod annulled the decisions of the
General Assembly, and dissolved the Second Presbytery
of Philadelphia, which the Assembly had organized in ac-
cordance with the wishes of the friends of Mr. Barnes.
After some further attempts to compromise and arrange
the existing difficulties which were unsuccessful, the con-
test >vn> brought to a crisis by the action of the Rev
. HISTORY OF ALL KELIOIONS. 83
George- Junkin, a member of the Presbytery of Newton,
who preferred a chai'ge against Mr. Barnes in a regular
and formal manner, before the Second Presbytery of Phila-
delphia, to the effect that he had taught dangerous errors
and heresies contrary to the word of God, in his recently
published "Notes on the Romans." After a full investi-
gation of the charge, with all that endless volubility of
argument and harangue which generally characterizes the
meetings and the proceedings of Presbyterial bodies, the
accused was acquitted by a decisive majority. This deci-
sion of course satisfied nobody who was of the opposite
opinion ; and an appeal was at once taken to the Synod
of Philadelphia, which convened in 1835. After another
interminable outlay of speeches, the Synod reversed the
decision of the Presbytery, and condemned it as contrary
to truth and righteousness, while they censured Mr. Barnes'
new doctrines as contrary to the teachings of the . Presby-
terian Church, and in opposition to the instructions of the
word of God ; and they further suspended Mr. Barnes from
the functions of the ministry. From this sentence Mr.
Barnes of course appealed to the General Assembly of
1826.
When this body met, they were deluged with all man-
ner of "complaints," "appeals," "protests," and "me-
morials," having reference to this dispute. Eventually,
after one of the most protracted and violent discussions
known in the history of the churches in this country, the
Assembly rescinded all the acts of the Synod of Philadel-
phia, absolved Mr. Barnes from all censure, removed the
sentence of suspension which had been pronounced upon
him, and proclaimed in substance that the theories which
he taught in his aforesaid books were in accordance with
Scripture and the standards of the Presbyterian Church.
This decision only increased the alienation and bitterness
which already existed between the two parties in the
Church, and it was evident that these troubles would not
end there. The differences which divided the two bellige-
rent parties may be described in brief as depending upon
S4 HISTORY OK ALL RELIGION'S. .
or resulting from, the way in which they severally inter
pretcd the " Confession of Faith,' one party adhering tc
a strict interpretation, and the other a more lax and liberal
one. Both factions now prepared themselves for a grand
and decisive conflict in the ensuing General Assembly of
1837.
A week previous to the opening of the Assembly, an in-
formal Convention of Ministers was held in Philadelphia,
for the purpose of comparing views and discussing the
matters in litigation. This convention sent the result of
their deliberations to the General Assembly, immediately
after its opening, in a document which was entitled a
"Testimony or Memorial," and in it they condemned as
erroneous a long list of subjects, which they supposed
would probably come up for subsequent discussion such
as sixteen doctrinal errors, ten departures from the order
of the Presbyterian Church, and five invasions of Chris-
tian discipline. They also set forth their views of some
necessary reforms, which comprised measures such as these :
The abolition of the Plan of Union which then existed with
the Congregational ists, and which had been adopted in
1801 ; the discontinuance of the American Home Mis-
sionary and Education Societies ; the separation from the
church of all presbyteries and synods which contained un-
sound and disorderly members ; the separation from the
church of all presbyteries and synods which were not or-
ganized on strictly and exclusively Presbyterian principles ;
and the requisition on all candidates for the ministry that
they shall make an explicit acceptance of the Confession
of Faith and Form of Government of the Presbyterian
Church.
The Convention having sent in their memorial to the
Assembly of 1837, the latter approved of all its views
and suggestions, and carried out the " reforms" which it
had recommended. The doctrinal views which the conven-
tion condemned and submitted to the Assembly were also
censured and pronounced in opposition to the teachings
of the Presbyterian Church. As the document which sets
HISTORY OF ALL RELIGIONS. 86
these alleged errors forth is one of the most extraordinary
and remarkable which has ever been elaborated in the
history of any Christian church, and as it is rarely to be
found at the present time, we will insert it for the edifica-
tion of our readers :
" I. God would have been glad to prevent the existence
if sin in our world, but was not able, without destroying
the moral agency of man ; or, that for aught which ap-
pears in the Bible to the contrary, sin is incidental to any
wise moral system.
"II. Election to eternal life is founded on a foresight
of faith and obedience.
44 III. We have no more to do with the first sin of Adam
than with the sins of any other parent.
"IV. Infants come into the world as free from moral
defilement as was Adam when he was created.
44 V. Infants sustain the same relation to the moral gov-
ernment of God in this world as brute animals, and their
sufferings and death are to be accounted for on the same
principle as those of brutes, and not by any means to be
considered as penal.
" VI. There is no other original sin than the fact that
ill the posterity of Adam, though by nature innocent, or
possessed of no moral character, will always begin to sin
when they begin to exercise moral agency. Original sin
does not include a sinful bias of the human mind and a
just exposure to penal suffering. There is no evidence in
Scripture that infants, in order to salvation, do need re-
demption by the blood of Christ and regeneration by the
Holy Ghost.
" VII. The doctrine of imputation, whether of the
guilt of Adam's sin, or of the righteousness of Christ,
has no foundation in the word of God and is both unjust
and absurd.
" VIII. The sufferings and death of Christ were not
truly vicarious and penal, but symbolical, governmental,
and instructive only.
' IX. The impenitent sinner by nature, and indepen
86 HISTORY OF ALL RELIGIONS.
dently of the renewing influence or alir.igrity energy o'
the Holy Spirit, is in full possession of all the ability
necessary to a full compliance with all the commands of
God,
" X. Christ never intercedes for any but those who are
actually united to him by faith ; or Christ does not inter-
cede for the elect until after their regeneration.
"XI. Saving faith is the mere belief of the word cf
God, and not a grace of the Holy Spirit.
" XII. Regeneration is the act of the sinner himself,
and it consists in a change of his governing purpose, which
he himself must produce, and which is the result, not of
any direct influence of the Holy Spirit on the heart, but
chiefly of a persuasive exhibition of the truth, analogous
to the influence which one man exerts over the mind of
another ; or regeneration is not an instantaneous act, but
a progressive work.
" XIII. God has done all that lie can do for the salva-
tion of all men, and man himself must do the rest.
" XIV. God cannot exert such influence on the minds
of men as shall make it certain that they will choose and
act in a particular manner, without impairing their moral
agency.
"XV. The righteousness of Christ is not the sole ground
of the sinner's acceptance with God ; and in no sense docs
the righteousness of Christ become ours.
" XVI. The reason why some differ from others in re-
gard to their reception of the gospel is, that they make
themselves to differ."
The Convention pronounced these " errors unscriptural,
radical, and highly dangerous," which in "their ultimate
tendency, subvert the foundation of Christian hope, and
destroy the souls of men."
The session of the General Assembly of 1837, was not
long enough to complete the schism of the church, and
the final dissolution did not take place till the meeting of
that body in 1838. Besides the irreconcilable doctrinal
differences which existed between the two opposing factions,
HISTORY OF ALL RELiarc.Y??. 87
other causes of dispute arose. The Moderator of the As-
sembly refused to entertain a motion which was made to
receive the Commissioners who had been chosen and sent
from the four Synods of Genesee, Geneva, Utica, and the
Western Reserve, because the members of those Synods
were not supposed to be rigidly Presbyterian, and because
their correspondence with the Assembly had been previ-
ously suspended by a vote of the Assembly of 1837, in
accordance with the suggestion of the " Convention" al-
ready referred to. When this extreme degree of rigor
was exhibited by the Moderator of the General Assembly,
the New School party deemed that the proper time had at
length arrived for them to secede and separate themselves
from a body of whose acts and views they so little ap-
proved. Accordingly it did so ; they withdrew from the
Assembly, organized themselves in the edifice of the First
Presbyterian Church, (Mr. Barnes',) elected a Moderator
and clerks, and thus commenced a separate and indepen-
dent ecclesiastical existence, which still continues to the
present day. They are sometimes termed the " Puritan"
party in the Presbyterian body, in opposition to the
u Scotch" party, which term is applied to the Old School
faction. The General Assembly of the former meet once
in three years, that of the latter once each year.
Since this memorable separation, the two Churches
have greatly flourished ; though the Old School have in-
creased more rapidly than the New. The differences of
doctrine between them may be described simply thus : the
New School are not quite as extreme Calvinists as the
opposite party ; though the distinction between them is in
truth sc slight, that it is almost impossible to define it
clearly. Both parties claim to be purely Calvinistic, and
disclaim any admixture of Arminianism in their views.
They differ most materially on the subject of slavery. Aa
a large majority of the members of the Old School Church
live in Southern States, that Church has declared authori-
tatively by her Synods and Assembly that slavery is right,
allowable, and even an institution recognized and permitted
SS HISTORY OF ALL RELIGIONS.
in the Scriptures. As a large majority of the members
of the New School Church live in Northern and Western
States, that Church has decided by its several tribunals
that slavery is utterly wrong, condemned by the word of
God, atrocious, and justifiable by no law human or divine.
The literary institutions of the NCAV School Church are
the Theological Seminaries at Auburn, the Union Semi-
nary in New York city, Lane Seminary at Cincinnati,
that at Marysville, Tennessee, and the Western Reserve
College, Ohio. The General Assembly has under its
jurisdiction twenty synods, about one hundred and five
presbyteries, fifteen hundred ministers, two thousand
churches, and about two hundred thousand regular com-
municants. Among the eminent men belonging to the
New School Church are Drs. Nathan S. S. Beman, Ezra
Stiles Ely, Albert Barnes, Lyman Beechcr, and Edward
Kobinsou. For reunion of old and ne\v schools, see
p. 165.
TIIK DUTCH REFORM KD CHURCH.
THE Protestant religion was established in Holland in
the year 1573, after that country had achieved its liber-
ties, and thrown off the yoke and tyranny of Spain, through
the agency of ihe heroic William of Nassau, Prince of
Orange. Previous to this period the doctrines of the Re-
formation had been gradually introduced, and isolated
churches had besn formed throughout all the United Pro-
vinces ; but it vus not till the period just named that the
Protestant relig'on became established and recognized by
law. It then took the name of the Dutch Reformed
Church, and became the national religion of North Hol-
land.
The first members of this communion who existed in
this country wvre the original settlers and inhabitants of
Albany and New Amsterdam, in the colony of New York.
The name of the latter town was subsequently changed to
that of Now York the predecessor of the present vast
metropolis of wealth, vice, and misery, of this country.
HISTORY OF ALL RELIGIONS. Otf
Soon after tlic arrival of the Dutch immigrants in the
colony of New York, they sent to the Classis or Synod
of Amsterdam, desiring that they might be supplied with
ministers. This request was conveyed by several cap-
tains who were in the service of the Dutch West India
Company, who at that time visited the port of New York.
The Classis of Amsterdam took the matter into considera-
tion, and finally selected several young clergymen to visit
the distant colony and reside in it.
The first Dutch Church in the United States was erected
in NCAV York, on the spot now occupied by the Battery, at
the foot of Broadway. Other authorities, however, con-
tend that a small religious edifice had been built shortly
anterior to this, near the lower end of Stone Street, about
the year 1620. Another church was afterward con-
structed, in 1G42, in what was then the Fort. The next
in the order of time was a church erected by Governor
Stuyvesant on his farm, or, as it was called in the Dutch
language, his bowery. It is from this source that the
celebrated street now known as the Bowery, in the city
of New York, Derived its appellation. The first ministers
who supplied I'hese churches, and preached only in the
Dutch or HolU'ndish language, were Dominies Bogardus
and J. and S. Megapolensis. These clergymen came from
the Classis of <-ld Amsterdam ; and it was this fact which
afterward gave rise to the fierce and long dispute which
subsequently er^ued between the Dutch churches of New
York and the Classis of Amsterdam, when the latter
claimed the ri'/ht of exercising an absolute jurisdiction
over the Dutc'i churches in the colony. Two parties arose
in those chu^ohes, one of which was in favor of recogni-
zing the claw of the Classis of Amsterdam, and the other
in favor of regarding the churches in New York as per-
fectly fre^ iud independent of foreign jurisdiction. Ac-
cording to the view of those who were in favor of the
Amsterdam Classis, all questions of devotion and disci-
pline, nd all casses of ecclesiastical controversy, were to
be *?Dt over to the old country for adjudication ; and aii
90 niSTORY OF ALL RELIGIONS.
young candidates for the ministry should be sent thei<3
also to be educated and ordained. These obligations were
regarded as a great and unnecessary burden by the Native
American party in the church, and were strenuously op-
posed by them. The controversy which ensued was one
of the longest and most determined which has occurred in
the history of religious denominations in this country. At
length the zeal of the parties expended itself; a compro-
mise was gradually adopted ; and the authority and do-
minion of the foreign Classis dwindled down till at last it
amounted to nothing more than a recogition of fraternal
alliance.
The Dutch Reformed Church remained the leading sect
in New York till about the year 1670, when the Protestant
Episcopal Church began to attain a superior power and
importance. In 16G4 the province was surrendered by
the Dutch to the English monarch, and from that period
the tide of influence turned ; although the majority of the
inhabitants of the colony were Dutch, and were connected
with the Dutch church. As might naturally be expected,
an intense spirit of jealousy arose between the two churches
in New York, which has not even yet entirely passed
away. In 1693 the project began to be mooted by the
then Governor Fletcher, of making the Episcopal Church
the established religion of the colony ; he proposed that
all the citizens should be taxed, without exception, for its
support ; and in a short time, through his agency, the As-
sembly passed a law to that effect, which attained the
purposed end in the counties of New York, West Chester,
Richmond and Queen's. This state of things continued
from 1694 till the year 1776 a period of eighty-two
years. The Dutch Reformed Churches, beside maintain-
ing their own preachers, were compelled by taxes to aid
in the support of the clergymen of the Church of England.
This miniature copy of the ecclesiastical despotism of the
established church in England continued to exist until the
outbreak of the American Revolution, when it fell to the
HISTORY OF ALL RELIGIONS. 91
ground, along with many other detestable monuments of
the avarice, tyranny and ambition of Great Britain.
After the Revolution, the Dutch Church in New York
begun to flourish greatly. About the year 1771, Dr.
John H. Livingston appeared upon the stage of action ;
and his superior talents and influence were thenceforth de-
voted, during a long life, to the promotion of the interests
of this church. His is the most eminent name which oc-
curs in the history of the Dutch Reformed sect in this
country. He was to them what Dr. Henry M. Muhlen-
bcrg was to the Lutheran Church. Dr. Livingston was a
man of unusual ability, of great prudence, and was admi-
rably adapted to accomplish much good in the then forma-
tive and transition state of the Dutch Reformed Church.
He, together with other men of like views and spirit, went
tc M ork and drtw up a plan of church government for the
future and independent control of the churches. The
leading men in the sect at that time were Livingston,
Hardenberg, Roosevelt, Westerlo, Romeyn, and Schoon-
maker; and these having approved the form of discipline
and government which Dr. Livingston had prepared, it
was submitted to a convention of all the ministers and
ciders of the church in this country, and was ultimately
approved by them. A copy was then sent to the great
Classis of Amsterdam, in Holland, by whom it was als
approved. By the attainment of this happy result, the
harmony and unity of the churches were promoted, and
the most favorable results attained.
The next important step in the progress of this church
was the establishment of a college for the education of
young ministers. Of this institution Dr. Livingston was
elected President. In 1784 the old and almost defunct
Queen's College, which was located at NCAV BrunswicK,
was revived by the Classis ; and their new college was in-
corporated into it. That institution, after various vicissi-
tudes, still continues to exist, with a considerable share
of prosperity. Its public buildings, libraries and philo-
sophical apparatus, are all on a liberal scale. From the
U2 HISTORY OF ALL RELIGIONS.
year 1816 till 1825, its exercises were wholly suspended,
in consequence of pecuniary embarrassments. The emi-
nent and venerable Dr. Milledoler was for many year*
afterward its President, and the worthy successor of Dr.
Livingston. This establishment, which has a theological
department connected with it for the purpose of educating
young clergymen, is the chief literary institution bejong-
ing to the Dutch Reformed Church. In New York city
some of the congregations of the sect are very numerous
and wealthy ; and they number among their members
many persons occupying the highest positions of influence
and importance in the community.
The doctrinal system held by the Dutch Reformed
Church is that of extreme and ultra Calvinism. They be-
lieve in the Predestination of a few of the human family
to eternal life, and the reprobation of a vast majority of
them to eternal misery. They hold to the limited atone-
ment of Christ ; to man's entire and total moral corrup-
tion ; to his utter inability to repent, unless it be in ac-
cordance with a divine and eternal decree to that effect ;
arid to the final perseverance of the Saints that is, if a
person be once converted, it is impossible for him to fall
away and come short of salvation. These doctrines were
proclaimed by the great Synod of Dort, or Dordrecht,
which convened in 1618, and were promulgated there in
thirty-seven articles. They are the same as those which
are set forth in the Heidelberg Catechism, which is the
symbol of the German Reformed Church. The Dutch
Church believes in .the inspiration and sufficiency of the
Scriptures as a rule of faith and practice for Christians.
There is, in fact, no difference in doctrine between this
sect and the Old School Presbyterian Church. Nor do
they differ as to church government ; for both believe in
the parity or equality of all ordained ministers, and both
are governed by Synods and a General Assembly, or
what is the same thing, by Classes and*a General Synod.
Each congregation has its session, or consistory, which is
equivalent to the vestries of other churches. The Deacons
HISTORY OF ALL RELIGIONS. %
are entrusted generally with the secular affairs of the
congregation. The only essential difference between the
Dutch Reformed and the Presbyterian churches is, that,
in the former, the Ruling Elders are always chosen to
serve for two years, whereas in the latter they are elected
for life.
The Dutch Church in this country holds a prominent
place among the secondary sects. Her preachers are gen-
erally well educated; though sometimes clergymen are
admitted from other denominations who are deficient in
suitable theological attainments. They have twenty
Classes, or Synods, and a General Synod. The number
of members, or of persons who attend the churches of this
sect, is about a hundred thousand. There are three hundred
organized congregations and two hundred and ninety min-
isters in the United States. Among them are some cler-
gymen of distinction, such as Drs. Bethune, De Witt,
Knox, Milledoler and Brownlee. Among the past and
present laymen of the Church, the distinguished names
occur of Van Rensselaer, Freylinghuysen, Roosevelt,
Schuyler, Stuyvesant, and others. This sect has always
been remarkable for its liberality of feeling toward other
orthodox sects ; and it is a singular fact that the Rev. Mr.
Vesey, the first rector of Trinity Church in New York, was
inducted into his office, in 1697, in the Dutch Church, in Gar-
den street ; that two Dutch clergymen, Messrs. Solyn and
Nucella, officiated on the occasion ; and that Mr. Vesey after-
ward conducted his public services in the Dutch Church,
until the building of Trinity Church, which was then in
progress, was completed. In 1779, during the Revolu-
tionary war, the Dutch Church in Garden street was
seized by the British troops and used as a hospital ; on
wbj';h occasion the vestry of Trinity Church reciprocated
tne favor, and tendered to the Dutch congregation the use
of St. George Church for the purpose of holding their re
ligious services therein. We doubt very much whether
the Episcopal Church would exhibit the same fraternal
0-i HISTORY OF ALL RELIGIONS.
feeling anywhere at the present day, to any of the "dis-
senters," even in their direst necessity.
HUGUENOTS.
IN French History this name was given in the sixteentb
century to the Protestants or Calvinists of France. The
writers of that time were not acquainted with the true de-
rivation of this popular epithet, to which they assigned
various absurd etymologies. It is undoubtedly a corrup-
tion of the German "Eidgenossen," signifying the Swiss
confederates.
The Huguenots arose in the year 1560, and greatly in-
creased until the year 1572, in the reign of Charles IX., when
at the feast of Bartholomew on the 24th of August, nearly
eighty thousand Protestants were massacred in France,
by the decree of this king. Twenty-six years afterwards,
Henry IV., caused the Edict of Nantz to be passed, which
enabled the Protestants to worship God agreeably to the
dictates of their consciences. Their privileges were thus
enjoyed by them to the time of the voluptuous and sensual
reign of Louis XIV., when they were again persecuted,
their churches destroyed, and thousands put inhumanly
to death. From the best authorities it is said that near
one hundred thousand were driven out of their own coun-
try during that reign.
V^ast numbers found an asylum in England, who brought
with them the manufacture of silks, which became a great
source of wealth to the government of England. Many
found refuge in the United States, particularly in South
Carolina, and theii descendants are among the most re-
spected of American citizens.
THKOPII1LANTHROPISTS.
THIS title was assumed by a society formed at Paris
luring the first French revolution. It is a compound
word, derived from the Greek, and implies a profession of
adoration towards God and love for mankind.
HISTORY OF ALL RELIGIONS. 9ft
The object of the founders of this sect was to establish
. new religion in the place of Christianity, which had
been formally abolished in France by the Convention, and
had lost its power over the minds of large classes of tho
people. The Directory granted these philosophical secta-
rians the use of ten parish churches in Paris, where they
held meetings for religious service ; at first on the Decadi,
or revolutionary holiday, afterwards on Sunday. Their
system of belief was a pure Deism ; their service a simple
liturgy, with some emblematical ceremonies. The follow-
ing inscriptions were placed upon their altar :
FIRST INSCRIPTION. We believe in the existence of a
God, in the immortality of the soul.
SECOND INSCRIPTION. Worship God, cherish yoor
kind, render yourselves useful to your country.
THIRD INSCRIPTION. Good is every thing which tends
to the preservation or the perfection of man.
Evil is every thing which tends to destroy or deteriorate
him.
FOURTH INSCRIPTION. Children, honor your fathers
and mothers. Obey them with affection. Comfort theii
old age.
Fathers and mothers, instruct your children.
FIFTH INSCRIPTION. Wives, regard in your husbands
che chiefs of your houses.
Husbands, love your wives, and render yourselves re-
ciprocally happy.
" The temple most worthy of the divinity, in the eyes
of the Theophilanthropists," said one of their number, "is
the universe. Abandoned sometimes under the vaults of
heaven to the contemplation of the beautks of nature,
they render its author the homage of adoration and grati-
tude. They nevertheless have temples erected by the
hands of men, in which it is more commodious for them to
assemble and listen to lessons concerning his wisdom.
Certain moral inscriptions, a simple altar on which they
deposit, as a sign of gratitude for the benefits of tho Crea-
tor, such flowers or .fruits as the season affords, and n
9t> HISTORY OF ALL RELIGIONS.
tribune for lectures and discourses, form the \vhole of the
ornaments of their temples."
The attempt on the part of the Theoplrlanthropists to
found a new religion was a failure. In 1802, they were
forbidden the use of the churches of Paris by the consuls,
and then ceased to exist.
GNOSTICS.
GNOSTICISM was a philosophical system of religion
which prevailed in the East during the first four centuries
of our era, and exercised great influence upon Christian
theology, giving birth to numerous and widely-diffused
heresies, and insinuating itself under a modified form even
into the writings of the most orthodox fathers. The ori-
gin of the system is involved in considerable obscurity ; in
its leading principles it seems to point to the Oriental
philosophy as its genuine parent, but it is objected to this
solution that the fathers refer it, together with the errors
similarly introduced by Platonism, to a Greek origin, and
appeal to the cosmogonies of Hcsiod and others, as the
real exemplars, from which it is imitated. It is to be re-
marked, however, that the fathers were universally igno-
rant of the Oriental philosophy ; from which we may con-
clude that their opinion upon such a point is not necessa-
rily conclusive. A modern solution conceives Alexandria
to have been the central point to which the speculations
of the Greeks and the Orientals converged, and from
whence they frequently re-issued, after having undergone
the process of fusion into a common mass. It is certain
that Alexandria was, during the time we have spoken of,
a celebrated resort of Gnostic opinions, both within anil
without the Church.
The grand principle of this philosophy seems to have
be3n an attempt to reconcile the difficulties attending upon
the existence of evil in the world. Evil, it was supposed,
being the contrary of good, must be contrary to, and
therefore, the opponent of God ; if the opponent of God,
HISTORY OF ALL RELIGIONS. 91
then independent of him and coeternal. From the many
imperfections which are involved in all outward and sensi-
ble objects, it was held that matter must contain in itself
the principle of all evil The human soul on the contrary,
which aspires after,' and tends to a higher and more per-
fect development, was held to be the gift of the Supreme
Deity, imparted to man for the sake of combating against
the material principle, and with the prospect of finally
subduing it. From the Supreme God on the o/ie hand,
and matter on the other, succeeding philosophers pro-
duced various fanciful genealogies of superior intelligences,
under the name of ^ons a Greek word, signifying pro-
perly, periods; thus representing these divinities them-
selves by a name expressive of the time and order of their
generation, much as in our current language the term
reign, or government, is frequently put for the king or
ministers governing. The Demiurgus who formed the
world out of matter, appears to have been an ^on de-
rived from the evil principle. He was also the God of
the Old Testament, who was considered by the Gnostics
to be an object of aversion to the One Supreme God, to
coi.nteract n-hose machinations the .ZEon Christ was sent
into i^e vorld. This is the earlier and simpler system,
which .s attributed to Simon Magus ; the number of the
/Eons was fancifully multiplied in latter times, and an ex-
travagant theory of morals founded upon the system.
The object of this principally was, as may be supposed,
to depreciate the honor due to the body, as being a part
of matter, and to elevate the thinking faculty, or at least,
to remove it from all consideration of worldly things.
The Gnostics imagined that by assiduous practice of cer-
tain mental and bodily austerities, they could obtain an
intuition of the divine nature, and dwell in communion
with it ; and this part of their system is adopted to a COP-
siderable extent by Clemens Alexandrinus, whose opinions,
as expressed in the Pcedagogus, are very similar to those
of a Pietist of more modern times.
The Gnostics split in process of time into various hecta,
7
9A HISTORY OF ALT RELIGIONS.
distinguished rather by the different cosmogonies they in
vented, than by any variation in principle. Of these, the
principal. were founded by Carpocrates, Basilides, Tatian,
and Valentinus. The system did not survive the 4th cen-
tury. The Christians seem sometimes to have adopted
the general designation of Gnostics.
MORMONS OR LATTER DAY SAINTS
NOTWITHSTANDING the general abhorrence and con-
tempt with which the Mormons are regarded by all other
religious sects, they adhere pertinaciously to their claim to
be the true church ; and are in no degree daunted or dis-
couraged by the universal hostility which is manifested
against them. Their pretensions, and the prominent pluce
which they have obtained in the history of religion, false
and true, in the United States render it proper that we
should include them in this work.
Joseph Smith, the founder of this remarkable commu-
nity, was born in Sharon, Vermont, in December, 1805.
In his youth his parents removed to Palmyra, New York,
and he commenced his public career in the vicinity of that
place. He never enjoyed the benefit of much education ;
to "read, write, and cypher" was the extent of his scholas
tic attainments. He pretended that in September, 1823,
he was favored with a divine vision, in which he saw a
light, brighter than the noonday sun, and that an angel
from heaven stood before him in person, who informed him
that he was chosen by Christ to proclaim a new religion,
an improvement upon the old Christianity ; that the end
of the world, the latter day glory, was approaching, of
which he (Smith) was appointed to be the herald and the
forerunner. He was also informed that certain golden
plates, containing a new revelation, and a record of tho
history of the Aborigines of this continent, were buried
at a certain place under ground ; and he was commissioned
to obtain, read, and interpret them, and proclaim theu
contents to the world.
HISTORY OF ALL RELIOIONS. 99
It is pretended that these plates contained the Book of
Mormon, which has since become well known. Smith be-
gan to give himself out, after this, as a teacher sent from
God. His immediate relations and friends were those to
whom he first preached ; and after some time and labor,
lie succeeded in converting five of them to his creed. The
Sr^t regular organization of a Mormon church took place
in April, 1830, in the town of Manchester, New York.
The translation of the contents of the golden plates, which
were written in an unknown and mysterious language,
Smith professed to accomplish by means of the " Urira
and Thummim," the keys of light and knowledge which
were miraculously imparted to him. The opponents of
the Mormons, however, assert that the Book of Mormon
is nothing more than a religious history, or romance,
written by a person named Solomon Spauldiug, who was
a graduate of Dartmouth College, and became a clergy-
man, who afterward relinquished the profession and en-
tered into commercial pursuits. Having removed to Ohio,
he conceived the idea of writing such a work, and he spent
three years in the execution of it. Two of the principal
personages in the story are Mormon and Moroni, and from
the former of these the book is named. In 1812 Spauld-
ing brought the manuscript to Pittsburgh, and offered it
to a bookseller named Patterson, for the purpose of pub-
lication. Before the matter could be arranged, Spaulding
died, and the work remained in the possession of Patter-
son, who paid no further attention to it. After his death,
in 1826, the manuscript fell into the hands of one Sidney
Rigdon, by whose means it came under the inspection of
Joseph Smith. From it Smith conceived the idea of found-
ing a new sect, on the basis of the new revelation which
this book was supposed to contain.
The Book of Mormon is an imaginary narrative of the
early history of the American Indians, who, the writer
endeavors to show, are the descendants of the ten lost
tribes of the Jews. It gives a detailed account of their
supposed journey from Jerusalem, both by land and sea,
100 HISTORY OF ALL RELIGIONS.
till their arrival in America, under the guidance of Neprn
and Lehi. The identity of these two works was proved
by the assertions under oath of several respectable per
sons who had heard Spaulding read portions of his manu-
script, and who readily discovered that a perfect sameness
and resemblance pervaded them. Yet the book answered
the purposes of Smith admirably, for it was written in an
.antique style, was filled with Oriental allusions, and was
singularly adapted to answer the preposterous end to which
the Prophet subsequently appropriated it.
The great object which Smith professed to have in view
in the establishment of his new sect was to prepare the
way for the second coming of Christ to judgment, to usher
in the millennium, and to gather a round him all those who,
by belonging to his community, should be in a state of
preparation to receive Christ, and thus become heirs of
Heaven. His earnestness and zeal soon gathered around
him a considerable number of adherents ; and the first
conference of all the " saints" was held in June 1830, at
Fayette, N. Y. The palpable absurdity and falsehood of
the whole concern soon surrounded Smith and his asso-
ciates with many and bitter enemies, and they found it
necessary to remove. They first emigrated to Kirkland,
Ohio ; but here their sojourn was short. After a few
weeks they proceeded further west, and halted in Jackson
county, Missouri. Here Smith resolved to found the
" New Jerusalem." The surrounding country was beau-
tiful, game and fish of all kinds were abundant, and every-
thing seemed propitious for the purposes of the new pro-
phet. Moreover, the Almighty had informed Smith, by a
direct "revelation," that this spot was the one which was
agreeable to him as the future home of the saints, and
predestined for that purpose. A site for the temple was
laid out and dedicated. Subsequently a printing press
was obtained, and a paper commenced, called the Evening
and Morning Star. At this time Smith's followers
amounted to several hundreds. But soon the new sect
was again surrounded and assailed by persecution ; serious
HISTORY OF ALL RELIGIONS. 101
charges were made against their morals ; the peoj le around
them rose in a mob ; public indignation meetings were
held ; some of the Mormon leaders were taken, tarred, and
feathereo ; and at last the Avhole community were expelled
from the county. The greater portion of them took refuge
ir the neighboring county of Clay, where for a time they
obtained a precarious resting place.
The Mormons remained in this locality about four years,
at the end of which time their enemies became so deter-
mined and resolute in their persecutions that a new flight
became necessary to their safety. On one occasion they
were attacked by an armed band of several hundred per-
sons at a place known as " Hawn's Mill," when twenty
persons were killed and wounded. Threats were made to
exterminate the whole community, and it became abso-
lutely necessary for them again to remove. Then it was
that these persecuted fanatics selected the place which
they afterwards termed Nauvoo, Illinois, as their head-
quarters. The " saints" numbered at this period about
ten thousand persons, including women and qhildren ; and
soon afterward they increased to fifteen thousand by the
addition of immigrants from the Eastern States and Eng-
land. At Nauvoo they immediately commenced to lay
out and build a regular town, to erect a temple, and pro-
vide other edifices suitable to their future plans and pur-
poses. They had purchased the land on which the new
town was erected ; and as none but Mormons sought a
residence among the inhabitants of the place, the whole
community was of one mind, and the Mormon leaders
possessed not only supreme religious influence, but all the
secular and political power.
The temple which was erected at Nauvoo, was an extra-
ordinary building. The foundations were laid in April,
1841, Joseph Smith officiated on the occasion. It was
built of polished white limestone, being a hundred and
thirty-eight feet in length, and eighty-eight in breadth.
It was surmounted by a spire a hundred and seventy feet
iigh. In the course of several years the Mormons erected
102 HISTORY OF ALL RELIGIONS.
two thousand houses, public schools, and buildings ; had
established a paper known as the Times and Seasons, and
had sent forth a large number of missionaries and elders
to Europe and other distant countries to make converts
The success of some of these emissaries was extraordinary,
Orson Hyde, and Heber C. Kimball, converted and bap-
tised two thousand persons in England and Scotland dur-
ing the course of a single year; though all their converts
were among the lowest and most ignorant classes of the
community.
Nauvoo and the Mormons thus continued to grow at a
rapid rate ; but with prosperity came its usual concomi-
tants in such cases spiritual pride and internal dissen-
sions. It was about this period that Sidney Rigdon, one
of the twelve apostles, first proposed and asserted the doc-
trine of the plurality of wives as being a part of the true
Mormon creed. It is but justice to Joe Smith to say, that
he was opposed to this innovation, and that it was not
till after his death that it became a fully recognized and
admitted principle and practice of the Mormon commu-
nity. Rigdon was subsequently expelled from the church ;
but he had gained a large number of followers in his views,
and a dangerous schism followed his exit. But the chief
trouble of the Mormons at Nauvoo arose from the fact
that, led on by Smith and his confederates, they assumed
an independent jurisdiction in Nauvoo, refusing to ac-
knowledge the authority of the State of Illinois within
their limits ; and a law was passed by the municipal au-
thority of Nauvoo, severely punishing any stranger who,
within the limits of the city, should use any disrespectful
language toward the prophet or his religion. So great
had the arrogance of these fanatics become, that, in 1843,
Smith was publicly nominated and proposed by them as a
candidate for the Presidency of the United States.
Various acts of injustice and tyranny gradually in-
censed the community in Illinois against the Mormons,
which ultimately led to furious hostilities, and to the death
of Smith and several of his leading associates. They were
HISTORY OF ALL RELIGIONS. 103
arrested and confined at Carthage on the charge of de-
stroying the office of a newspaper named the Expositor t
which had been commenced at Nauvoo by an anti-Mormon ;
and also on the charge of treason against the authority
of the State of Illinois. While confined on this charge,
an infuriated mob attacked the jail ; fire-arms were used ;
and Smith, in attempting to escape through a window, was
struck by many balls, and fell to the ground a corpse.
Thus ended the life and personal career of one of the most
extraordinary men of the age, who without learning or
culture, or real ability of any kind, but by the mere force
of boundless craft and impudence, succeeded in establish-
ing a sect which has obtained no obscure place in the his-
tory of the present century, and which bids fair to exist
for several generations to come.
It was after the death of Smith that Brighain Young,
the present leader of the Mormons, first assumed a prom-
inent place in their community. He succeeded in being
chosen to the Presidency of the sect, in the defunct pro-
phet's place ; and he has since managed to retain his
supremacy. He resembles his predecessor in many im-
portant respects in his want of education, his impudence,
his craft and cunning, and his ability to control the opin-
ions and actions of his co-religionists. But the death of
Smith did not appease the vengeance of the enemies of
the Mormons. New persecutions were commenced, which
resulted finally in an attack on Nauvoo, and the expulsion
of the Mormons from Illinois in January, 1846. They
now resolved to seek a home beyond the Rocky Mount-
ains. They had heard of the desirable features of a tract
in the distant and unoccupied territory of Utah, named
the Great Salt Lake Valley, and thither they determined
to travel. Four thousand persons constituted the com-
pany, who under the guidance of Brigham Young, com-
menced and completed this long and laborious journey.
In July, 1847, they reached Great Salt Lake Valley, and
began to build the town which they still inhabit.
The career of the Mormons since their removal to Utah
tV.<4 HISTORY OF ALL RELIGIONS.
is so familiar to the public that it is unnecessary for us ta
dwell upon it here. We will conclude with a brief state-
ment of their doctrines. They believe in the Trinity, en-
tertaining on this point the orthodox Christian theory.
They deny that men will be punished in any way for
Adam's sin, or that they fell in consequence of Adam's
transgression. They believe that all mankind may b
saved by Christ's atonement, and by the use of the sacra-
ments and ordinances of the Mormon church. These or-
dinances they hold to be Faith, Repentance, Baptism by
Immersion, Laying on of hands, and the Lprd's Supper.
They believe that the true church should be organized
like the apostolic church, with Apostles, prophets, elders,
teachers, evangelists, e., who should possess, like them,
the power to work miracles, to heal the sick, &c. They
hold that the Scriptures are inspired, and that the Book
of Mormon is equally so, and possessed of an authority
and sanctity similar to that of the Bible ; that Israel will
be literally " gathered in ;" that Christ will reign in per-
son a thousand years on the earth ; that his head-quarters
will be with the Mormon saints, wherever they may be at
the time of his advent ; and that when he comes there
will be a new heaven and a new earth. In addition to
these points, they hold to the literal resurrection of the
body, a literal judgment, and the reigning of the saints
with Christ over the whole earth.
But the most remarkable feature of the Mormon creed
is their "spiritual wife" doctrine. This theory is based
on the idea that the future kingdom of the saints is to
consist solely of their, own posterity, and hence the more
children a " saint" has, the more heirs of glory are created ;
and that women may become heirs of heaven also, by be-
coming "sealed" to a saint, and entering paradise with
him. This spiritual relation, however, always involves
the usual incidents which accompany ordinary marriage,
and it is in fact nothing but a subterfuge to excuse and
justify the monstrous sensual excesses of polygamous life,
in which they indulge. Some of the saints are said tc
HISTORY OF ALL RELIGIONS. 10/S
i..*ve as many as twenty, others tuirty, and others even
forty wives ; and the having of more than one wife is tho
generally prevalent custom among the inhabitants of Salt
Lake City. It is probable that the whole Mormon com-
munity now dwelling in Utah territory may amount to
forty thousand persons ; and the sum total of the sect
throughout the world cannot, by the most liberal estimate,
exceed a hundred thousand.*
NECESSARIANS.
THAT scheme which represents all human actions and
feelings as links in a chain of causation, determined by
laws in every respect analogous to those by which the
physical universe is governed, is termed the Doctrine of
Necessity. This doctrine has been attacked and defended
with great zeal, in almost every period of speculative in-
quiry since the Reformation.
The inductive method of research, Applied by Bacon
and his contemporaries to the phenomena of nature, led
very soon to the adoption of a similar method in reference
to the phenomena of mind. The discovery, or rather the
distinct re-assertion, of the law of association by Hobbes,
and the ready soluti^t: which it appeared to furnish of
states of consciousness, which, without it, would have
seemed capricious and unaccountable, encouraged many
philosophers to attempt its application to every province
of the human mind. It is only in connection with this
fact that the prevalence of Necessarian views in modern
times can be adequately explained.
Without venturing an opinion on the merits of the
question at issue, between the advocates of free will and
of necessity, we are sufficiently assured of the historical
fact, that the distinction between man and nature, between
the actions of a self-conscious agent and the workings of
See the Social, Religious, and Political History of the Mormons,
from their Origin to the Present Time. Edited and Completed b^
8anriei M. Smucker, A. M. New York. 1857-.
LOij HISTORY OF ALL RELIGIONS.
blind, unintelligent powers, was considered by the grea-t
philosophers of antiquity as the groundwork of their sys-
tems of morality, and as involved in the very conception
of moral science. It was natural that this distinction
should be felt to be a barrier to the progress of the exclu-
sively empirical psychology to which we have alluded.
To the historians of man's nature, the necessity of his ac-
tions appeared in the light of an hypothesis which lay at
the very foundation of their inquiries, precisely as the
natural philosopher is compelled to assume the regular re-
currence of the same outward phenomena under the same
circumstances.
The psychologist considers the states of which he is
conscious, merely as they are related to each other in
time ; and, thus considered, it seems to him a mere identi-
cal proposition to assert that all that can be known of them
is the order of their succession. If their succession were
arbitrary or uncertain, nothing could be known of it, and
the science which he professes could no longer have an
existence.
It is HI this consideration, rather than in the dialectic
subtleties by which the doctrine has been sometimes de-
fended, that the real strength of the Necessarian lies. So
long as he can maintain the merely phenomenal character
of human knowledge, he can reduce his opponents to the
dilemma of either denying the possibility of mental sci-
ence altogether, or of admitting the existence of those
uniform laws which are its only object.
BAXTERIAXS.
IN ecclesiastical history, the name of Baxterians is ap-
plied to those theologians, who adopted the sentiments of
Richard Baxter on the subject of grace and free will, form-
ing a sort of middle way between Calvinism and Armin-
ianism. They never formed, strictly speaking, a sect, and
the name is now disused ; nevertheless, similarly modified
pinions are common among Presbyterians at this day.
HISTORY OF ALL RELIGIONS 107
With the Calvinist, Baxter professes to believe that a
certain number, determined upon in the divine councils,
will be infallibly saved ; and with the Arminian he joina
in rejecting the doctrine of reprobation as absurd and im-
pious ; 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 at-
tain eternal life.
Among Baxterians are ranked both Watts and Dod-
dridge. Dr. Doddridge, indeed, has this striking re-
mark : " 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 pagfeintry of an universal judgment condemn
them to eternal misery, on account of these actions, that
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 !"
Baxter, who was born in Shropshire, England, in 1615,
was an extraordinary character in the religious world.
He wrote about one hundred and twenty books, and had
above sixty written against him. His " Saint's Rest" is
a work with which every intelligent Christian, of what-
ever denomination he may be, should be familiar. Though
he possessed a metaphysical genius, and consequently
sometimes made a distinction without a difference, yet the
great object of most of his productions was peace and
amity. Accordingly his system was formed, not to in-
flame the passions and widen the breaches, but to heal
the wounds of the Christian church, under which she
had long languished.
As a proof of this assertion, we take the following affecting
declaration from the narrative of his own Life and Times :
"I am deeplier afflicted at the disagreements of Chris-
tians, than when I was a young Christian ; except the
case of the infidel world, nothing is so sad arid grievous to
my thoughts as the case of the divided churches ! An<J
108 HISTORY OF ALL RELIGIONS.
therefore, I am the mere deeply sensible of the sinfiilnesa
of those who are the principal cause of these divisions.
Oh, how many millions of souls are kept by their igno-
rance and ungodliness, and deluded by faction, as if it were
true religion ! How is the conversion of infidels hindered,
Christ aud religion heinously dishonored ! The conten-
tions between the Greek church and the Roman, the Pa-
pists and the Protestants, the Lutherans and the Calvinists,
have woefully hindered the kingdom of Christ!"
THE SECEDERS OR ASSOCIATE REFORMED.
THE history of this sect, which is a prominent branch
nf the great Presbyterian family, illustrates forcibly the
effects which result from that prodigious ^irit of contro-
versy and contention which has often characterized the
Scotch churches. This sect arose in 1733, and was oc-
casioned by the delivery of a sermon by the Rev. Ebenezcr
Erskine, at the opening of the Synod of Perth and Stir-
ling, in Scotland, in which he condemned the then recent
laws passed by General Assembly in reference to the set-
tlement of ministers. He was afterward arraigned for
trial, was censured, refused. to submit to the censure, and
then seceded from the Presbyterian or Established church.
He, with half a dozen other ministers, formed themselves
into a new and distinct body, which they called the " As-
sociate Presbytery." They also published a document, in
which they set forth their views and their motives for
making the secession, which they called their Testimony.
A few years elapsed, and in 1746 a controversy arose
imong them in regard to the "Burgher's Oath," some of
them contending that the taking of this oath Avas wrong,
the others maintaining that it was right. They split into
two parties eventually, who were known by the names of
the Burghers and the anti-Burghers, each claiming to be
the true Secession church. In 1796 the Burgher party
again divided and underwent a sub-split, in consequence
of a dispute among them in reference to the powers of the
HISTORY OF ALL RELIGIONS. 109
civil magistrate. One party was called the " Old Light
Burghers," and the other the " New Lights.*' In 1806 the
anti-Burghers were also agitated and eventually divided
by a dispute on the same subject, and the two parties into
which they formed themselves were called the " Old" and
"New Light" anti-Burghers. Subsequently the fever for
ashisms subsided, and a contrary tendency took place
among these people. The New Light Burghers and the
anti-Burghers united m one body ; and it is a curious cir-
cumstance that this union took place in the very same
building in Edinburgh in which seventy years before the
original separation had occurred. In 1837, the Old
Light Burghers returned to the Established Church of
Scotland. Such repeated divisions and subdivisions pre-
sent no very favorable illustration of Christian unity and
forbearance.
In 1751, the anti-Burgher Synod of Scotland deter-
mined to send several ministers of their sect to the United
States, to supply the wants of a few members \vho had
emigrated to this country. Several preachers were ap-
pointed, who eventually refused to obey the injunction.
The Synod then, in 1752, indignantly passed a resolution
to the effect that, should any minister or licentiate there-
after refuse to remove to the American colonies after they
had been appointed by the Synod so to do, they should
be expelled from the clerical office. This was an act of
ecclesiastical tyranny which was a disgrace to the Chris-
tian name ; for unless the Synod professed to act in the
choice made directly under Divine inspiration, there could
be no certainty that their resolution was infallible and al-
ways demanding unqualified obedience.
Accordingly, in 1752, the Rev. Messrs. Gellatly and
Arnot were appointed to this mission, and they soon after
reached this country. The latter, however, was not sent
out to remain permanently, but. to make a tour of obser
vation in regard to the state of the sect in this country,
Mid tlien return to Scotland. In the next year Rev.
James Proudfit came over. In 1770, there were aboul
110 HISTORY OF ALL RELIGIONS.
ten ministers of this denomination in this country, whc
constituted what they termed the Associate Presbytery of
Pennsylvania. Fro^ this date the churches and members
of the Associate Rearmed sect continued steadily to in-
crease in the Middle States.
After the American Revolution, the scattered churches
of this sect made an effort to consolidate themselves undei
an ecclesiastical government. In 1782, their ministers
accordingly associated together, and took the title of the
" Associate Reformed Synod of North America," and
adopted a set of articles containing their doctrinal opin-
ions. These were chiefly as follows : That Christ died
only for the elect ; that the gospel is addressed indiscrimi-
nately to all mankind ; that the righteousness of Christ is
the only ground of salvation ; that civil government origi-
nates with God the Creator, and not with Christ the Me-
diator ; that the administration of providence is given into
the hand of Christ, and that the civil magistrates are ap-
pointed to execute the purposes of God's government and
providence, and to promote the welfare of his spiritual
kingdom ; that the law of nature and the moral law taught
in the Scriptures are the same, though the latter expresses
the will of God more fully and clearly ; and that therefore
all magistrates should be governed by the teachings of
Scripture in the performance of their functions ; that no
religious test, further than an oath of fidelity, should be
required of th, -nvil magistrate, except where the people
make a religious test a condition of government ; that the
Westminster Confession of Faith, the Catechisms and
Directory of Worship, shall be the future standards of the
Church ; that the American churches shall be independent
of the Scotch Ecclesiastical Courts. The peculiar tone
of these articles, which gave such prominence to the duties
and relations of the civil magi*, 'rate, arose from the nature
of the endless quarrels and squabbles which at that time
agitated the members of the sect in this country, and
which received an undue importance in the minds of the
HISTORY OF ALL RELIGIONS. Ill
Churches, in consequence of the controversies of which
they were the everlasting theme.
In the history of all the American sects, a prominent
event in their career is the establishment of a theological
seminary, which should serve as a aursery for the prepa-
ration of the young men of the Church for the ministry.
This remark applies to the Seceder denomination which
we are now describing. In 1802, the leading preachers
of the sect resolved to establish such an institution ; and
Dr. John M. Mason, the most eminent man among them,
was appointed to visit England and Scotland, and solicit
funds for the purpose. He did so, and obtained about six
thousand dollars, which were chiefly appropriated to the
purchase of a library. In 1804, the plan of the seminary
was completed, and Dr. Mason was elected Professor of
Theology. The institution was located in the city of New
York, and we believe it was the first theological seminary
ever established in this country. Under the direction of
Dr. Mason it attained considerable success ; but its pros-
perity was greatly inspired by subsequent events.
In 1822, a proposition was made by certain members of
the Secession Church, and of the Dutch Reformed Church,
that an union between the two sects should be effected.
After some discussion on both sides the plan was aban-
doned, and another substituted in its place. This was an
union between the Seceders and the Presbyterians. Reso-
lutions favorable to the union were passed, both by the
General Synod of the former, and by the General Assem-
bly of the latter. The Seceders, as a denomination, were
opposed to the union ; but the library of the seminary in
New York was immediately removed to Princeton, appa-
rently to prevent the possibility of losing so valuable an
acquisition. The Seceder Synod of New York refused to
acquiesce in the union, and demanded the return of the
books. This demand was refused ; but the decision of the
Courts afterwards restored the plundered property to its
rightful owner. Subsequently this seminary was re-estab-
liihed at Newburgh. m New York, and Dr. Joseph McCar-
112 HISTORY OF ALL RKLIGIO.N'S.
roll was appointed professor. This sect have another
theological seminary at Allegheny city, in this State, of
ivhich Dr J. T. Pressley is the chief professor ; and an-
other at Oxford, Ohio, presided over by Rev. Joseph
Claybaugh, D. D.
The Associate Reformed Church at present exists in
many of the middle and western States. They have about
two hundred and fifty ministers, three hundred congrega-
tions, and about thirty thousand members. They are re-
garded as the most rigid and extreme of all the Calvin-
istic sects; their form of worship is very simple; and they
condemn the use of any hymns but David's psalms in the
public singing of the church. They oppose instrumental
music, and even choirs; the singing being always led by
a precentor or clerk.
ABELIANS, OR ABELITES, a temporary sect of
Hippo, mentioned only by Augustine. They regula-
ted marriage after the example of Abel, who, as they
believed, married, but lived in continence. Their en-
deavor to perpetuate the sect by adopting the children
of others failed, and they died out.
ABYSSINIAN CHURCH is a mixtureof Judaism,
Christianity, and Paganism. The Abyssinians claim
to be of Jewish extraction, circumcise both male and
female, observe both the first and seventh days as holy,
regard the laws of Moses, and imitate the service of
the temple. They believe that Christ came in two-
fold nature human and divine compound, yet dis-
tinct. They also worship the Virgin Mary, and in-
voke saints and angels. They believe in penance, con-
fession, and absolution of sins.
FREE COMMUNION BAPTISTS.
THE Free Communion Baptists are a small sect in this
country, whose distinctive feature is, that they are willing
to allow Christians of all denominations to partake with
them of the Lord's Supprr, while the other Baptist de-
HISTORY OF ALL RELIGIONS. 11?
nominations are all in favor of " close communion." A
few churches of this persuasion existed in England, and
the celebrated Robert Hall believed in free communion.
He wrote a tract in defence of his opinion, in which he
says : " It is too much to expect an enlightened public
will be eager to enrol themselves among the members of a
sect which display much of the intolerance of Popery with-
out any portion of its splendor, .and prescribes as the
pledge of conversion, the renunciation of the whole Chris-
tian world." Elsewhere he remarks : " I would not my-
self baptize in any other way than by immersion, as the
ancient mode, because it best represents the meaning of
the original term employed, and the substantial import of
this institution ; and because I should think it right to
guard against the spirit of innovation, which, in positive
rites, is always dangerous and progressive ; but I should
not think myself authorized to baptize any one who had
been sprinkled in adult age." The testimony of Robert
Hall, in favor of free communion, did not, however, ac-
complish much for the dissemination of his views in Eng-
land and the sect never attained a regular and distinct
organization there.
The Free Communion Baptists exist chiefly in this
country. About the year 1800 the first church of this
faith was established in Herkimer county, New York, by
a certain Elder Corp, who remained its pastor till his
death, in 1838. Other congregations were gradually
gathered in different portions of New York and Pennsyl-
vania, by various preachers, prominent among whom were
John Farley, Nath. Dickerson, Easterbrook, Hunt, Row-
land, and Dodge. The growth of this sect has, however,
never been very rapid or extensive. They now have about
fifty preachers, sixty churches, and three thousand com-
municants. Their church government is strictly congrega-
tional, although they have a General Conference, Yearly
Conferences, and Quarterly Meetings, whose duties and
powers are only advisory, without any power to alter or
revoke the decisions of the churches. They believe in the
8
1 14 HISTORY OF ALL RELIGIONS.
Trinity and in the Atonement, and originally they held t<i
the doctrine of absolute decrees and the perseverance of
the saints, though they have in later times practically
abandoned these views. The public -washing of the feet
of the members in meeting was one of the most prominent
and important usages in this sect ; though more recently,
inasmuch as this observance gave rise to much ridicule
and opposition, they virtually abandoned it, in accordance
with a resolution, adopted by their General Conference in
1831, which provided that " all persons in connection with
us shall have a free and lawful right to wash their feet or
not, as they may best answer their conscience to God."
No denomination surpasses this sect in earnestness of
purpose and active benevolent labor in. the cause of
Christianity.
FREE WILL BAPTISTS.
ANOTHER minor denomination of Baptists are kno>v\
by this title, which designates their most prominent charac-
teristic. They believe in the freedom of the human will, in
opposition to the Calvinistic theory, which is entertained
by all the other Baptist communities. This sect was com-
menced in 1780, in New Hampshire, by a Baptist preacher
named Benjamin Randall, who had been converted by
George Whitefield. Randall imitated Whitefield in his
endeavors to promote revivals, and he made a number of
journeys, during the progress of which he preached with
great success. He founded a large number of churches,
and spread the new sect through Maine, New Hampshire,
Vermont, Rhode Island, and Massachusetts. He died in
1808. The sect is governed by a General Conference,
which was organized in 1827. They have also Yearly arid
Quarterly meetings, subordinate to the first. Their
preachers are rarely men of much education, though they
are very earnest and zealous. They have about twelve
hundred churches, one thousand preachers, and sixty
HISTORY OF ALL RELIGIONS. 115
thousand communicants. They have a theological institu-
tion at Whitestown, New York, beside several academies
m different parts of the country. They take considerable
interest in foreign missions, and have three stations in
Orissa, a province in Hindostan. They are numbered
among the orthodox sects, believing in the Trinity, tot.il
depravity of man by nature, the vicarious atonement, &c.
Their church government, like that of all the sects which
bear the Baptist name, is congregational or independent.
They have a printing establishment at Dover, New Hamp-
shire, which publishes religious books, and they issue
several newspapers and magazines, which are devoted to
the propagation and defence of their peculiar doctrine.
A prominent feature of the sect is their violent condemna-
tion of negro slavery, and their great zeal in the use of
those contrivances and measures which tend to promote
and carry on popular revivals and religious excitements.
WHIPPERS.
THIS denomination originated in Italy, in the thirteenth
century, and was thence propagated through almost all
the countries in 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 Avas soon
io be abolished, and that a new law, enjoining the baptism
of blood to be administered by whipping, was to be subst*
tuted in its place.
A new denomination of Whippers arose in the fifteenth
116 HISTORY OF ALL RELIGIONS.
century, who rejected the sacraments and every branch of
external worship, and placed their only hopes of salvation
in faith and flagellation.
MILLENARIANS.
THE Millenarians are those who believe that Christ will
reign personally on earth for a thousand years ; and their
name, taken from the Latin, mille, a thousand, has a di-
rect allusion to the duration of this spiritual empire. The
doctrine of the Millennium, or a future paradisaical state
of the earth, is not of Christian, but of Jewish origin. The
tradition is attributed to Elijah, which fixes the duration
of the world in its present imperfect condition to six thou-
sand years, and announces the approach of a sabbath of
a thousand years of universal peace and plenty, to be
ushered in by the glorious advent of the Messiah. This
idea may be observed in the epistle of Barnabas, and in the
opinions of Papias, who knew of no written testimony in
its behalf. It was adopted by the author of the Revela-
tions, by Justin Martyr, by Irenaeus, and by a long suc-
cession of the Fathers. As the theory is animating and con-
solatory, and when divested of cabalistic numbers and
allegorical decorations, probable even in the eye of Phi-
losophy, it will, no doubt, always retain a number of adhe-
rents.
But as the Millennium has during some years past
attracted the attention of the public, we shall enter into a
short detail respecting it :
Mr. Joseph Mede, Dr. Gill, Bishop Newton, and Mr.
Winchester, contend for the personal reign of Christ on
earth. To use that prelate's own words, in his Disserta-
tions on the Prophecies : " When these great events shall
come to pass, of which we collect from the prophecies,
this is to be the proper order : the Protestant witnesses
shall be greatly exalted, and the 1260 years of their pro-
phesying in sackcloth, and of the tyranny of the beast,
shall end together ; the conversion and restoration of the
HISTORY OF ALL RELIGIONS. 117
Jews succeed ; then follows the ruin of the Otliraan Em-
pire ; and then the total destruction of Rome and Anti-
christ. When these great events, I say, shall come to
pass, then. shall the kingdom of Christ commence, or the
reign of the saints upon earth. So Daniel expressly informs
us, that the kingdom of Christ and the saints will be raised
upon the ruins of the kingdom of Antichrist, vii. 26, 27 :
'But the judgment shall sit, and they shall take away his
dominion, to consume and destroy it unto the end : and the
kingdom and dominion, and the greatness of the kingdom
under the .whole heaven, shall be given to the saints of
the Most High, whose kingdom is an everlasting kingdom,
and all dominions shall serve and obey him.' So, likewise,
St. John saith, that, upon the final destruction of the beast
and the false prophet, Rev. xx., Satan is bound for a thou-
sand years ; ' and I saw thrones and they sat on them, and
judgment was given unto them ; and I saiv the souls of
them that were beheaded for the witness of Jesus Christ
and for the word of God ; which had not worshipped the
beast, neither his image ; neither had received his mark
upon their foreheads or in his hands ; and they lived and
reigned with Christ a thousand years. But the rest of the
dead lived not again till the thousand years were finished.
This is the first resurrection.' It is, I conceive, to these
great events, the fall of Antichrist, the re-establishment of
the Jews, and the beginning of the glorious Millennium,
that the three different dates, in Daniel, of 1,260 years,
1,290 years, and 1,335 years, are to be referred. And as
Daniel saith, xii. 12 : ' Blessed is he that waiteth and
cometh to the thousand three hundred five and thirty days.'
So St. John saith, Rev. xx. 6 : ' Blessed and holy is he
that hath part in the first resurrection.' Blessed and hap-
py indeed will be this period ; and it is very observable,
that the martyrs and confessors of Jesus, in Papist as well
as Pagan times, will be raised to partake of this felicity.
Then shall all those gracious promises in the Old Testa-
ment be fulfilled of the amplitude and extent, of the
peace and prosperity, of the glory and happiness of tbn
118 HISTORY OP ALL RELIGIONS.
hurch in the latter days. Then, in the full sense of the
words, Rev. xi. 15 : shall the ' kingdoms of this world
become the kingdoms of our Lord, and of his Christ ; and
he shall reign for ever and ever.' According to tradition,
these thousand years of the reign of Christ and the saints,
will be the seventh Millenary of the world: for as God
created the world in six days, and rested on the seventh ;
so the world, it is argued, will continue six thousand years,
and the seventh thousand years will be the great Sab-
batism, or holy rest to the people of God. ' One day
(2 Peter iii. 8) is with the Lord as a thousand years, and a,
thousand years as one day.' According to tradition, too,
these thousand years of the reign of Christ and the saints,
are the great day of judgment, in the morning or beginning
whereof, shall be the coming of Christ in flaming fire, and
the particular judgment of Antichrist and the first resur-
rection ; and in the evening or conclusion whereof, shall be
the Greneral Resurrection of the dead, small and great ; and
they shall be judged, every man according to their works."
This is a just representation of the Millennium, accord-
ing to the common opinion entertained of it, that Christ
will reign personally on earth during the period of one
thousand years. But Dr. Whitby, in a Dissertation on the
subject ; Dr. Priestley in his Institutes of Religion ; and
the author of the Illustration of Prophecy, contend against
the literal interpretation of the Millennium, both as to its
nature and duration. On such a topic, however, we can-
not suggest our opinions with too great a degree of modesty.
Dr. Priestley, entertaining an exalted idea of the advan-
Uges to which our nature may be destined, treats the
limitation of the duration of the world to seven thousand
years as a Rabbinical fable ; and intimates that the thou-
sand years may be interpreted prophetically : then every
day would signify a year, and the Millennium would last
for three hundred and sixty-five thousand years. Again
he supposes that there will be no resurrection of ar y indi-
viduals till the general resurrection ; and that the Millen-
nium implies only the revival of rational religion.
HISTORY OF ALL RELIGIONS. 119
HUMANITARIANS.
THIS term has been applied to those who deny the di-
vinity of Christ, and assert him to have been a mere man.
This, however, is more than the word properly signifies,
ami the term Psiianthropist, or Humanitarian, has been
suggested as conveying the idea more accurately.
One of the ablest of modern Humanitarians is the Rev.
Theodore Parker, minister of a Unitarian church in Bos-
ton, Mass. The following extracts from one of his dis-
courses will convey some idea of his views :
" Alas ! what men call Christianity, and adore as the best
thing they see, has been degraded ; so that if men should
be all that the puipit commonly demands of them, they
would by no means be Christians. To such a pass have
matters reached, that if Paul should come upon the earth
now, as of old, it is quite doubtful that he could be ad-
mitted to the Christian church ; for though Felix thought
much knowledge had made the Apostle mad, yet Paul
ventured no opinion on points respecting the nature of
God and the history of Christ, where our pulpits utter
dogmatic and arbitrary decisions, condemning as infidels
and accursed all such as disagree therewith, be their life
never so godly. These things are notorious. Still more,
it may be set down as quite certain, that if Jesus could
return from the other world, and bring to New England
that same boldness of inquiry which he brought to Judea ;
that same love of living truth, and scorn of dead letters ;
could he speak as he then spoke, and live again as he
lived before, he also would be called an infidel by the
church ; be abused in our newspapers, for such is our
wont, and only not stoned in the streets, because that is
not our way of treating such men as tell us the truth.
" Such is the Christianity of the church in our times.
It does not look fonvard but backward. It does not ask
truth at first hand from God ; seeks not to lead men di-
rectly to him, through the divine life, but only to make
I
120 HISTORY OF ALL RELIGIONS.
them walk in the old paths trodden by some gcod, pious
Jews, who. were they to come back to earth, could as
little understand our circumstances as we theirs. The
chuich expresses more concern that men should walk in
these peculiar paths, than that they should reach the goal.
Thus the means are made the end. It enslaves men to
the Bible ; makes it the soul's master, not its servant ;
forgetting that the Bible, like the Sabbath, was made
for man, not man for the Bible. It makes mar. the less
and the Bible the greater. The Saviour said, Search the
Scriptures ; the Apostle recommended them as profitable
reading ; the church says, Believe the Scriptures, if not
with the consent of reason and conscience, why without
that consent or against it. It rejects all attempts to hu-
manize the Bible, and separate its fictions from its facts;
and would fain wash its hands in the heart's blood of
those who strip the robe of human art, ignorance, or folly,
from the celestial form of divine truth. It trusts the im-
perfect Scripture of the Word, more than the Word it-
self, writ by God's finger on the living heart.
" The church itself worships not God, who is all in
all, but Jesus, a man born of woman. Grave teachers,
in defiance of his injunction, bid us pray to Christ. It
supposes the soul of our souls cannot hear, or will not
accept a prayer, unless oifered formally, in the church's
phrase, forgetting that Ave also are men, and God takes
care of oxen and sparrows, and hears the young ravens
when they cry, though they pray not in any form or
phrase. Still, called by whatever name, called by an
idol's name, the true God hears the living prayer. And
yet perhaps the best feature of Christianity, as it is now
preached, is its idolatrous worship of Christ. Jesus was
the brother of all. He had more in common with all
men, than they have with one another. But he, the
brother of all, has been made to appear as the master of
all ; to speak with an authority greater than that of Rea-
son, Conscience, and Faith ; an office his sublime and
Godlike spirit would revolt at But yet, since he lived
HISTORY OF ALL RELIGIONS. 121
divine on the earth, and was a hero of the soul, and the
noblest and largest hero the world has ever seen, perhaps
the idolatry that is paid him is the nearest approach to
true worship, which the mass of men can readily make
in these days. Reverence for heroes has its place in his-
tory ; and though worship of the greatest soul ever
swathed in the flesh, however much he is idolized and
represented as incapable of sin, is without measure be-
low the worship of the ineffable God ; still it is the purest
and best of our many idolatries of the nineteenth century.
Practically speaking, its worst feature is, that it mars and
destroys the highest ideal of man, and makes us beings of
very small discourse, that look only backward.
" The influence of real Christianity is to disenthral the
man : to restore him to his nature, until he obeys Con-
science, Reason, and Religion, and is made free by that
obedience. It gives him the largest liberty of the Sons
of God, so that as faith in truth becomes deeper, the man
is greater and more divine. But now those pious souls
who accept the church's Christianity are, in the main,
crushed and degraded by their faith. They dwindle daily
in the church's keeping. Their worship is not Faith, but
Fear ; and Bondage is written legibly on their forehead,
like the mark set upon Cain. They resemble the dwarfed
creed they accept. Their mind is encrusted with unin-
telligible dogmas. They fear to love man, lest they offend
God. Artificial in their anxiety, and morbid in their self-
examination, their life is sickly and wretched. Con-
science cannot speak its mother tongue to them ; Reason
does not utter its oracles ; nor love cast out fear. Alas,
the church speaks not to the hearty and the strong ; and
the little and the weak, who accept its doctrines, become
weaker and less thereby. Thus woman's holier heart is
often abased and defiled, and the deep-thoughted and true
of souL forsake the church, as righteous Lot, guided by
an angel, fled out of Sodom. There will always be
wicked men who scorn a pure church, and perhaps great
men too high to need its instructions. But what shall
122 HISTOB.Y OF ALL RELIGIONS.
we say when the chuich, as it is, impoverishes those it
was designed to enrich, and debilitates so often the trust-
ing souls that seek shelter in its arras ?
" Alas for us ! we see the Christianity of the church is a
very poor thing ; a very little better than heathenism. It
tak.-s God out of the world of nature and of man, and
hidjs him in the church. Nay it does worse ; it limits
God, who possesses heaven and earth, and is from ever-
lasting to everlasting, restricting his influence and inspira-
tion to a little corner of the world, and a few centuries of
history, dark and uncertain. Even in this narrow range,
it makes a deity like itself, and gives us not God, but Je-
hovah. It takes the living Christ out of the heart, and
transfigures him in the clouds ; till he becomes an anoma-
lous being, not God, and not man ; but a creature whose
holiness is not the divine image he has sculptured for him-
self out of the rock of life, but something placed over him
entirely by God's hand, and without his own effort. It
has taken away our Lord, and left us a being whom we
know not ; severed from us by his prodigious birth, and
his alleged relation to God, such as none can share.
What have we in common with such an one, raised above
all chance of error, all possibility of sin, and still more
surrounded by God at each moment, as no other man has
been ? It has transferred him to the clouds. It makes
Christianity a Belief, not a Life. It takes religion out of
the world, and shuts it up in old books, whence, from
time to time, on Sabbaths, and fast days, and feast days
it seeks to evoke the divine Spirit, as the witch of Endor
is fabled to have called up Samuel from the dead. It tells
you, with grave countenance, to believe every word spo-
ken by the Apostles weak, Jewish, fallible, prejudiced,
mistaken as they sometimes were for this reason, be-
cause forsooth Peter's shadow, and Paul's pocket hand-
kerchief, cured the lame and the blind. It never tells you,
Be faithful to the spirit God has given; open your souls
and you also shall be inspired, beyond Peter and Paul it
may be, for great though they were, they saw not ull
HISTORY OF ALL RELIGIONS.
things, *nd have not abso- v ~d the Godhead. No doubt the
Christen church has bjc.i the ark of the world. No
doubt soti;o individual churches are now free from these
disgraces ; still the picture is true as a whole.
" The Christianity of the Church is a very poor thing ;
it is not bread, and it is not drink. The Christianity of
Society is still worse ; it is bitter in the mouth, and poison
in the blood. Still men are hungering and thirsting,
though not always knowingly, after the true bread of life.
Why shall we perish witn hunger ? In our Father's house
is enough and to spare. The Christianity of Christ is
high and noble as ever. The religion of Reason, of the
Soul, the Word of God, is still strong and flame-like, as
when first it dwelt in Jesus, the chiefest incarnation of
God, and now the patteru-man. Age has not dimmed the
lustre of this li^ht that hghteneth all, though they cover
their eyes in obstinate perversity, and turn away their
faces from this great sight. Man has lost none of his
God-likeness. He is still the child of God, and the father
is near to us as to him who dwelt in his bosom. Conscience
has not left us. Faith and hope still abide ; and love
never fails. The Comforter is with us ; and though the
man Jesus no longer blesses the earth, the ideal Christ,
formed in the heart, is with us to the end of the world.
Let us, then, build on these. Use good words when we
can find them, in the church or out of it. Learn to pray,
to pray greatly and strong ; learn to reverence what is
highest ; above all learn to live ; to make Religion daily
work, and Christianity our common life. All days shall
then be the Lord's day ; our homes the house of God, and
our labour the ritual of Religion. Then we shall not glory
in men, for all things shall be ours ; we shall not be im
poverished by success, but enriched by affliction. Our
service shall be worship, not idolatry. The burthen* of
the Bible shall not overlay and crush us ; its wisdom shall
make us strong, and its piety enchant us. Paul and Jesus
shall not be our masters, but elder brothers, who open the
pearly gates of truth, and cheer us on. leading u to the
li:4 HISTORY OF ALL RELIGIONS.
Tree of Life. We shall find the Kingdom of Heaven and
enjoy it now, not waiting till death ferries us over to the
other world. We shall then repose beside the rock of
ages, smitten by divine hands, and drink the pure water
of life as it flows from the Eternal, to make earth green
and glad. We shall serve no longer a bond-slave to tradi-
tion, in the leprous host of sin, but become freemen, by
the law and spirit of life. Thus like Paul we shall form
the Christ within ; and, like Jesus, serving and knowing
God directly, with no mediator intervening, become one
with him. Is not this worth a man's wish ; worth his
prayers ; worth his work, to seek the living Christianity :
the Christianity of Christ ? Not having this we seem but
bubbles, bubbles on an ocean, shoreless and without bot-
tom ; bubbles that sparkle a moment in the sun of life,
then burst to be no more. But with it we are men, im-
mortal souls, heirs of God and joint heirs with Christ."
THE PROTESTANT EPISCOPAL CHUKCH.
THE Protestant Episcopal Church had its origin in
England, in the sixteenth century, where it is called
the Church of England. In her rites and ceremonies
she copies those of the mother church in England
making such variations as necessarily arise from a
different form of civil government under which its
members live.
The first Episcopalians who ever existed in the
United States were members of the colony of Virginia,
and the first church of this sect in this country was
built at Jamestown, in that colony, in 1607. The
rector's name was Hurst. In 1610, he was succeeded
by the Rev. Mr. Buck. Several years afterward, other
parishes were established in the vicinity of James-
town, and other English clergymen came over to sup-
ply their spiritual wants. After the lapse of a cen-
tury, about the year 1720, there were more than fifty
Episcopal churches in Virginia. At the era of the
Revolution theso had increased to the number of a
HISTORY OF ALL RELIGIONS. 125
hundred in Virginia alone. During the Revolution
many of the churches fell into decay, and were aban-
doned, so that at the present time their number does
not much exceed those which then existed.
The first English Episcopal Church in Pennsylva-
nia was built in Philadelphia about the year 1685.
After the Revolution, there were but six Episcopal
clergymen and fifteen parishes in Pennsylvania. The
successive bishops who have exercised the functions
of the Episcopate in this State have been as follows :
Dr. William White, who was consecrated on the 4th
of February, 1787, and died in 1838 ; Dr. H. U. On-
derdonk, who was consecrated Assistant Bishop on
the 25th of October, 1827, was superseded on the 21s1
of October, 1844, and died in 1858 ; and Dr. Alonzo
Potter, who was consecrated on the 23d of September,
1845.
Several of the Protestant Episcopal Churches in
Delaware are of very ancient date. Delaware did not
become a separate State till 1704 ; and from that pe-
riod till the Revolution several of those churches con-
tinued to' exist dependent on supplies of clergymen
from Pennsylvania. In 1817, there remained but two
clergymen of this sect in that State. In 1844, the
parishes were seventeen, and the clergy ten. On the
12th of October, 1841, Rev. Alfred Lee was conse-
crated Bishop of the diocese.
In Maryland, the first church of this denomination
was erected in 1675. In 1692, the whole colony con-
tained thirty-one parishes. For many years the Ro-
man Catholic Church was the dominant power in the
State though the utmost religious freedom was
granted by them, as long as they remained in the ma-
jority. In 1792, the number of Protestant Episcopal
parishes in the State was about forty. In 1844, their
number had increased to about one hundred. The
first Bishop of the church in Maryland was Rev. T. J.
Clagget, who was consecrated in September, 1792.
After him succeeded Bishops Kemp, Stone, and
12G HISTORY OF ALL RELIGIONS.
Whittingham. The last was consecrated in Septern
her, 1840.
In Massachusetts the Episcopal Church took its rise
at an early period, the first congregation being gath-
ered there in 1679. The churches grew in number
until after the era of the Revolution, when the mys-
terious and potent rise of the Unitarian faith gradually
exerted a strong influence upon a portion of the com-
munity in Boston and its vicinity, and both clergy-
men and people avowed themselves believers in the
new faith, and severed their connection with the old.
By this means, also, some of the church edifices be-
came alienated from the Episcopal service, and were
devoted to the use and occupation of the Unitarian
clergymen. The history of " King's Chapel," one of
the oldest churches in Boston, is an illustration of this
remark. Four Bishops have successively presided in
the diocese of Massachusetts Drs. Bass, Parker,
Griswold, and Eastburn : the last having been conse-
crated in December, 1842. In 1844, the number ot
parishes under his jurisdiction was forty-eight; the
number of clergymen was sixty.
It is in the State of New York that the Protestant
Episcopal Church in this country has flourished most
extensively. The first parish was formed in New
York city, in 1697, the liev. M. Vesey being the rec-
tor. He continued to perform the duties of his otiice
during the "am.x&l:i: period of more than fifty years.
In 1752, there were twenty parishes in the colony,
iind they grew rapidly. By the bounty of Queen
Anne, a very large amount of property was conferred
on Trinity parish, in the city of New York, which in-
creased in value from year to year, until now it
amounts to the sum of many millions. A large por-
tion of the surplus revenue of this wealthy and opu-
lent corporation has been spent in building churches,
and in assisting feeble parishes throughout the State
of New York thus contributing to the increase of
churches. In 1838, it was found necessary to divide
HISTORY OF ALL RELIGIONS. 127
the diocese into those of Eastern and Western New
York. In 1844, the number of parishes in Eastern
New York was one hundred and sixty-four ; those of
Western, were one hundred and sixteen. The whole
number of clergymen in the State, at that time, was
three hundred. New York has had six Bishops
Drs. Provost, Moore, Hobart, B. T. Onderdonk, (sus-
pended in January, 1845,) Potter, and De Lancey
the last of whom officiates in the diocese of Western
New York. He was the first Bishop consecrated there
since the separation. In the city and State of New
York, this sect is greatly superior to all others in
influence and wealth. The enormous resources of
Trinity Church have aided very effectually in produc-
ing this result; and it cannot be denied, in spite of
all the slanders and the opposition which that church
has had to endure, that its means have generally been
expended in a judicious and commendable manner.
The first Episcopal Church in New Jersey was
founded by the Rev. John Talbot, in 1705. After the
lapse of fifty years, the number of parishes amounted
to only sixteen, and the clergy to eight. In 1844, the
parishes were forty-six, and the clergy fifty. The
church has never flourished very much in this State,
in consequence of the operation of several unfavorable
influences. Rev. John Croes was consecrated in
November, 1815, and died in 1832. His successor
was the well-known Dr. George W. Doane, who waa
consecrated on the 31st of October, 1832.
This denomination in the United States is directly
descended from the Church of England, which doc-
trinally claims to be based on the Holy Scriptures as
interpreted in the Apostles and other ancient creeds
of the Church that have been universally received,
and to have kept herself aloof from all the modern
systems of faith, whether of Calvin, or Luther, 01
Arminius, leaving her members free to enjoy their
own opinions on all points not represented in the
Scriptures as necessary to the soul's health, and refus-
125 111STOUY OF ALL RELIGIONS.
ing to be narrowed down to any other creed or creeds
than those of the Apostles and the Primitive Church.
She claims also to have retained all that is essential
to church organization in her Episcopate, and in her
liturgy to have not only a wise and judicious coi upend
of doctrine and devotion, but also one of the most
effectual of all possible conservative safeguards for the
faith once delivered to the saints. The characteristic
tenets of the Church of England, besides the funda-
mental doctrines of the Trinity and redemption
through the all-sufficient atonement once made for all
by the death of Christ on the cross, are a regeneration
or spiritual birth in baptism, in which the baptized
becomes a member of the Church, and a growth in
grace by the use of the sacraments and ministrations
of the Church duly administered and duly received,
made efficacious by the word of divine truth and the
gracious influences of rhe Holy Ghost, freely given to
all who duly seek and faithfully use them. The con-
dition of man after the fall is such that he can do no-
thing acceptable to God without perverting grace;
good works, though pleashig to heaven, have no power
to put away sin ; works of supererogation, over and
above God's commandments, cannot be taught with-
out arrogance and impiety. The Church has power
to decree rites or ceremonies, and to decide matters
of faith ; the Roman Catholic doctrines of purgatory,
invocation of saints, and respect to relics and images,
are rejected; clergymen are allowed to marry; and
communion is to be given in both kinds. The num-
ber of sacraments is two Baptism, and the Lord's
Sapper. Three clerical orders are recognized bish-
ops, priests, and deacons, the first deriving their office
in direct succession from the Apostles by Episcopal
consecration, and the others receiving ordination at
the hands of a bishop. Those of the second order are
entitled archdeacons, deans, rectors,' vicars, or curates,
according to their functions. A reader is a layman
licensed by the bishop to read in a church or chupel
HISTORY OF ALL KELIGIONS. 129
where there is no clergyman. Parson signifies a cler-
gyman in possession of a parochial church.
From the time of the first congregations of the
Church of England in America, in 1607, to the close
of the Revolution, all the clergy in the colonies were
regarded as under the supervision of the Bishop of
London. The first American bishop was Rev. Sam-
uel Seabury, who, in 1783, was consecrated in Scot-
land as Bishop of Connecticut. All Protestant Epis-
copal churches in the United States are associated in
one national body, called the General Convention, which
meets trienuially. This body is composed of two
houses the House of Bishops, including the bishops
of all the dioceses in the country ; and the House of
Clerical and Lay Deputies. The clergy and laity,
composing the House of Deputies, meet and deliber-
ate together; but, when required, vote separately, and
sometimes by dioceses The General Convention di-
rects the manner in which the qualifications of candi-
dates for orders shall be estimated and determined ;
regulates the particulars in regard to the election and
ordination of the orders of the ministry : defines the
nature of ecclesiastical offences, and decrees the pun-
ishment thereof; settles the particular form and orders
of its common prayer, and publishes authorized edi-
tions of the Book of Common Prayer ; and directs the
mode and manner of its intercourse with foreign
churches. In all cases the House of Bishops has a
negative upon the House of Deputies ; but when ex-
ercised, must be communicated within a limited time
to that house. No law or canon can be enacted with-
out the concurrence of both clergy and laity; no man
r.an be introduced into the sacred office without testi-
monials from both orders ; no clergyman be sent to
minister where he may not choose- to go: no parish
)>e required to receive or continue a clergy man obnox-
ious to a majority of the parishioners; no man be
punished for any offence not clearly defined by the
laws of the Church, nor in any manner but iii that
130
HISTORY OF ALL RELIGIONS.
prescribed by the same, and never without an oppor-
tunity of a trial by his peers. The salaries of the
clergy are determined by the mutual agreement of
ministers and people.
We insert the following, relating to special days
and seasons observed by the Church, taken from the
" Book of Common Prayer " of the Protestant Epis-
copal Church of the United States. Some of them are
observed with a great degree of strictness and religious
devotion, while to others but little attention is given.
RULES
TO KNOW WHEN THE MOVEABLE FEASTS AND HOLT-DAIS BEGIN.
EA STER-DA Y, on which the rest depend, is always the First Sunday after the Full
Moon, which happens upon or next after the twenty-first Day of March ; and if
the Full Moon happen upon a Sunday, Easter-Day is the Sunday after.
Advent-Sunday is always the nearest Sunday to the Feast of St. Andrew, whether
before or after.
Sfptuagesima
Sexagesima
Qiiinqwigesima
Quadragesima
Rogation-Sunday
Ascrnsion-Day
Whit-Sunday
Trinity- Sunday
Sunday is
is
line )
light (
even f
ix )
'ive Weeks \
'orty Days I
even Weeks f
light Weeks J
Weeks before Easter.
After Easter.
A TABLE OF FEASTS,
TO BE OBSERVED IN THIS CHURCH THRODGHOUT THE TEAR.
All Sundays In the Year.
The Circumcision of our Lord JESUS
CHRIST.
The Epiphany.
The Conversion of St. Paul.
The Purification of the Blessed Virgin.
St. Matthias the Apostle.
The Annunciation of the Blessed Virgin.
St. Mark the Evangelist.
St. Philip and St. James the Apostles.
Thn Ascension of our Lord JESUS'
CHRIST,
fit. Barnabas.
The Nativity of St. John the Baptist.
fit. Peter the Apostle.
St. James the Apostle.
St. Bartholomew the Apostle.
St. Matthew the Apostle. t
St. Michael and all Angels.
St. Luke the Evangelist.
St Simon and St. Jude the Apostle.
All Saints.
St. Andrew the Apostle.
St. Thomas the Apostle.
The Nativity of our Lord JESUS CHRIST.
St. Stephen the Martyr. .'. '
St. John the Evangelist.
The Holy Innocents.
Monday and Tuesday in Easter- Week.
Monday and Tuesday in Whitoun-Week.
A TABLE OF FASTS.
Ash- Wednesday. Good-Friday.
OTHER DAYS OF FASTING,
OH WHICH THE CHURCH REQUIRES SUCH A MEASURE OF ABSTINENCE AS IS MORE ESPECIALLY
SUITED TO EXTRAORDINARY ACTS AND EXERCISES OF DEVOTION.
I. The Forty Days of Lent.
II. The Ember- Days at the Four Seasons, C The First Sunday in Lent.
being the < The Feast of I+ntrcasl.
Wednesday, Friday, and Saturday after r September 14, and December 13.
HI. The three Rogation- Day a, being the Monday, Tuesday, and Wednesday before
Holy-Thursday, or the Ascension of our Lord.
IV. All the Fridays in the Year, except C/iHftmas-Dny.
In addition to the above, the first Thursday in November (01, if any other day tw
appointed by the Civil Authority, then such day) shall be obser\ ed as a day of Tkumkt
fining to Almighty God. for tb Fruit* of the Earth, and all other Blessings of bU
icrclful Pruvideuce
HISTORY OF ALL RELIGIONS. 131
Tae doctrines of this Church are taught in what are
known as the " THIRTY-NINE ARTICLES," and these
articles embrace and treat of the following subjects :
Article 1st. Of Faith in the Holy Trinity. Art. 2d.
Of the Word, or Son of God, which was made very
Man. Art. 3d. Of the going down of Christ into
Hell. Art. 4th. Of the Resurrection of Christ. Art.
5th. Of the Holy Ghost. Art. 6th. Of the Sufficiency
of the Holy Scriptures for Salvation. Art. 7th. Of
the Old Testament. - Art. 8th. Of the Creeds. Art
9th. Of Original or Birth-Sin. Art. 10th. Of Free-
will. Art. ilth. Of Justification of Man. Art. 12th.
Of Good Works. Art. 13th. Of Works before Justi-
fication. Art. 14th. Of Works of Supererogation.
Art. 15th. Of Christ alone without Sin. Art. 16th.
Of Sin after Baptism. Art. 17th. Of Predestination
and Election. Art. 18tL. Of obtaining eternal Salva-
tion only by the name of Christ. Art. 19th. Of the
Church. Art. 20th. Of the Authority of the Church.
Art. 21st. Of the Authority of General Councils. Art.
22d. Of Purgatory Art. 23d. Of Ministering in the
Congregation. Art. 24th. Of Speaking in the Con-
gregation in such a Tongue as the People Under-
standcth. Art. 25th. Of the Sacraments. Art. 26th.
Of the Unworthiness of the Ministers, which hinders
not the effect of the Sacraments. Art. 27th. Of Bap-
tism. Art. 28th. Of the Lord's Supper. Art. 29th.
Of the Wicked, which eat not the Body of Christ in
the use of the Lord's Supper. Art. 30th. Of both
Kinds. Art. 31st. Of the one Oblation of Christ fin-
ished upon the Cross. Art. 32d. Of the Marriage of
Priests. Art. 33d. Of excommunicated Persons, how
they are to be avoided. Art. 34th. Of the Traditions
of the Church. Art. 35th. Of the Homilies. Art.
30th. Of Consecration of Bishops and Ministers. Art.
37th. Of the Power of the Civil Magistrates. Art
38th. Of Christian Men's Goods, which are not coi-
mon. Art 39th. Of a Christian Man's Oath.
The Protestant Episcopal Church in the United
132 HISTORY OF ALL RELIGIONS.
States occupies the first rank among Christian sect*
for several important characteristics. Her membera
are unrivalled for their liberality and taste in the erec-
tion of church edifices, and for the liberal support
which, as a general thing, they give to their clergy.
Meanness, parsimony, and similar defects, cannot be
charged upon the members of this Church; at the
same time they are distinguished for their intelligence
and mental cultivation ; and were such a thing as an
established church possible in this land of equality
and freedom, it is certain that this Church would be
admirably adapted to such a high and ambitious rela-
tion. The clergymen of this sect are generally well
educated, and in their literary accomplishments and
scientific attainments are not excelled by those of any
other denomination. It is no small glory to this sect,
that, in this country, many of those men who have
been most distinguished in the annals of war and of
statesmanship, have belonged to it ; and by their pri-
vate virtues and public fame have greatly increased its
influence.
UNITED BEETHKEN IN CHRIST.
THIS sect arose among the Germans in Penns}4va-
nia about 1760. They are frequently confounded with
the Moravians, but have no ecclesiastical connection
with that sect. They have but one grade of ministers,
are American in theology, and supply their churches
with preaching on the itinerant plan. They have
quarterly, annual, and general conferences. The
highest ecclesiastical body is the General Conference,
which meets every four years, and is composed of del-
egates from the conference districts, elected by ballot,
every member of the Church being entitled to vote.
No adhering member of any secret combination, and
no manufacturer, seller, or drinker of intoxicating
liquors, can be a member of the Church. They regaro
a change of heart as an indispensable condition ot
membership. Baptism is administered by cithei
HISTORY OF ALL RELIGIONS 133
sprinkling, pouring, or immersion, each member be-
ing permitted to exercise his own judgment in regard
to the mode. Infants are baptized when it is desired.
Open communion at the Lord's table is practised.
Until about 1829, the United Brethren in Christ con-
fined their labors almost exclusively to persons speak-
ing the German language, but at present by far the
greater number of the communicants speak English.
They have churches in the Eastern, Middle, Southern,
and Western States, in most of the Territories, and in
Canada. (New Am. Cyclop.} In 1869, the Church had
38 annual conferences, 3,663 societies, 864 itinerant
and 783 local preachers, and 108,122 members. They
have seven colleges or universities, four seminaries,
2,268 Sunday - schools, with 16,057 teachers, anc*.
106,202 scholars. The Church has five bishops.
MARONITES.
A SECT of Christians in Asiatic Turkey, dwelling
principally about Mount Lebanon. Their origin and
the derivation of their name, are matters of some un-
certainty; but the prevailing opinion is, that they
were called either after a hermit Maro, who lived in
the fifth century, or after their first patriarch, John
Maro, who flourished two centuries later. The gen-
eral opinion is, that the Maronites are sprung from
the Monothelites, who arose in the seventh century,
and held the opinion that Christ, though he united in
himself the divine and human natures, had but will.
They were supported by several emperors, particularly
Heraclius; but they were condemned and banished
by Anastasius. In the country of Lebanon, they be-
came a warlike mountain people, and defended their
froedom first against the Greeks, and subsequently
against the Saracens. At length, in 1182, they re-
nounced MonotliL'litisiu, and recognized the authority
of the Roman Church. Nevertheless, though united
with Rome, they are permitted to retain their distinc-
tive national rites and usages. They administer com-
munion in both kinds: thev no tho nn?iont Svriac
134 HISTORY OF ALL RELIGIONS.
language in their liturgy; their clergy, if married
before ordination, are permitted to retain their wives;
and they have many festivals and saints not recog-
nized in the Roman calendar. In 1584, Pope Gregory
XIII. founded at Rome a Maronite college, from
which they have since received most of their priests.
Their head is the patriarch of Antioch, whose resi-
dence, however, is the Convent of Daer-al-Shafer on
Mount Lebanon. Every tenth year he has to give an
account of the condition of the Church to the Pope at
Rome. Subordinate to the patriarchs are bishops and
several other orders of clergymen. In the district of
Lebanon there were upwards of two hundred reli-
gious houses under the rule of St. Anthony; but in
consequence of the recent war with the Druses, many
of these have been destroyed. Their political consti-
tution is that of a military commonwealth, the su-
preme government being in the hands of four chief
sheiks, who are also their leaders in time of war.
Their dependence on the Ottoman empire is little
more than nominal, consisting merely in the payment
of a', i annual tribute. In 1860, a fierce war raged be-
tween the Maronites and the neighboring Druses,
being aided and excited by the Mohammedan popula-
tion, and even by Turkish troops. The Maronites were
soon overpowered. About one hundred and sixty
towns and villages were destroyed, and nearly their
entire territory laid waste. Many of the people were
cruelly massacred. At length peace was concluded,
and to prevent the return of similar atrocities, the
European powers, at a conference held at Paris, agreed
upon an intervention in Syria for the protection of
the Christians. The number of the Maronites is abo^t
20,000.
DRUSES.
THE popular Lame of a race which inhabit a district
in the north of Syria, comprising the whole of the
south range of Mount Lebanon, and the west slope of
Anti-Lebanon In this district they hold exclusive
possession <^f about four hundred towns and villages.
HISTORY OF ALL RELIGIONS. 135
and divide the possession of about two hundred more
with the Maronites, while eighty villages in other
parts of Anti-Lebanon are peopled by them. In reli-
gion they pass among the Maronites for atheists. The
great body of the people are certainly indifferent to
any religious form ; but a certain sect styling them-
selves Akels, are very' rigid in the practice of their
faith, in which the doctrines of the Pentateuch, the
Christian Gospel, the Koran, and the Suli allegories
are wonderfully interwoven. They number about
80,000. They are noted for their hospitality; but
their resentment is easily aroused, and this character-
istic was artfully used by the Turkish authorities in
fomenting the massacre of the Christians in Lebanon,
in 1860. From May to October, of that year, it is
said the Druses slew about 12,000 men, women, and
children, of whom two hundred were priests; destroy-
ing two hundred and twenty churches und seven con-
vents. Elaborate efforts have been made to prove
that the Druses are the remnants of the lost ten tribes
of the Jews. Their peculiar and apparently foreign
belief gives some color to the supposition.
EVANGELICAL ALLIANCE.
AN association of Christians of various denomina-
tions, formally organized in London, in 1846. ltd
object is to promote unity and co-operation among
the different sects of Protestants, and to unite their
efforts against the advance of Romanism and infidelity.
Their object is also to encourage and strengthen la-
borers in the cause of Christianity in all parts of the
world, particularly such as are struggling with diffi-
culties and hardships. They also exert themselves in
behalf of religious toleration in all parts of the world.
The branch associations of the Alliance are seven in
number, as follows : 1. Great Britain and Ireland; 2.
United States ; 3. France, Belgium, and the French
portion of Switzerland; 4. Northern Germany; 5.
South Germany and the German portion of Switzer-
land; f>. British North America: 7 West Tr.'lies.
136 HISTORY OF ALL RELIOIONS.
The members of the Alliance are such as hold evan-
gelical views on the following points : The divine in
spiration of the Holy Scriptures, and the right of
private judgment; the Trinity; depravity of human
nature; the incarnation; justification by faith alone;
the work of the Holy Spirit in conversion ; the im-
mortality of the soul ; resurrection and judgment; the
divine institution of the Christian ministry; and the
obligation of the ordinances of baptism and the Lord's
supper. They hold frequent conferences for devotion
and mutual consultation.
EVANGELICAL ASSOCIATION.
THIS society is sometimes popularly called Albright
Methodists, from Jacob Albright, a gifted preacher,
who was instrumental in organizing the society in
1800. In most doctrinal points they adhere closely
to those of the Methodist Episcopal Church. The
government is Episcopal in form, but the bishops are
elected quadrennially. This sect is quite strong and
highly influential in the Middle States, and are con-
stantly increasing in importance. The members are
zealous and active in all Christian enterprises.
BEREANS.
THIS is a sect formed of dissenters from the Church
of Scotland, in the year 1773. Rev. J. Barclay, who
died in 1798., was the founder. They believe that our
only source of information as to the existence, char-
acter, and attributes of God, is his inspired Word
the Bible. They believe a large proportion of the
prophecies of the Old Testament and of the Psalms,
to DC typical or prophetical of Christ, his life, and
his kingdom. Unbelief is, in their view, the "un-
pardonable sin." They take their name after the an-
cient Bereans, who " received the word with all read-
iness of mind, and searched the Scriptures daily.''
They are not numerous, but are known to some ex
tenf in England, Scotland, and America.
HISTORY OF ALL RELWIONS.
THE GREEK CHURCH.
THE Greek Church comprises the gn^at bulk of the Chris-
tian population of Russia and Greece, Moldavia and Walla-
chia, besides various congregations scattered throughout the
provinces of the Turkish and Austrian empires, who ac-
knowledge the Patriarch of Constantinople as their head.
The opinions of this church bear considerable affinity to
those of the Latin, or Roman Catholic. The fundamental
distinction is the rejection of the spiritual supremacy of
St. Peter, and the denial of any visible representative of
Christ upon earth. In the view which it takes of the
Holy Ghost it is also at variance, not only with the Ro-
man Catholic church, but with Protestants.* It recog-
nizes, however, the seven sacraments ; authorizes the of-
fering of prayer to the saints and Virgin ; arid encourages
the use of pictures, though forbidding the use of images.
It holds in reverence, also, the relics and tombs of holy
men ; enjoins strict fasting and the giving of alms, looking
upon them as works of intrinsic merit ; and numbers
among its adherents numerous orders of monks and nuns.
It allows, however, the marriage of its secular priests, and
rejects auricular confession.' It holds that modified form
of the Roman doctrine of the eucharist, which is denomi-
nated Consubstantiation ; and apparently entertains some
confused notions of a purgatory, in consideration of which
it offers prayers for the dead. It administers baptism by
immersion.
The services of this church consist almost entirely of
ceremonial observances.
Preaching and the reading of the Scriptures form but a
small part of them ; the former, indeed was at one period
altogether forbidden in Russia.
The origin of the separation which has now prevailed
for many hundred years between two such important sec-
* The variation consists in the idea, that the Holy Ghost proceedi
from the Son alone, and no 1 frora the Father and the Son.
138 HISTORY OP ALL RELIGIONS.
tions of Christendom as the Latin and Greek churches, ap-
proaching so near as they do in many of their fundamen-
tal principles, is to be attributed to the rival pretensions
set up by the bishops of the two imperial cities, Rome and
Constantinople, and dates almost from the foundation of
the latter capital. The Roman branch continued, however,
still powerful in the East, and the intrigues of the papal
see were frequently successful ; until in 1054, the mutual
excommunications pronounced upon each other by Leo IX.
and Cerularius, caused the final separation which has con-
tinued to the present day.
WILKINSON! ANS.
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 revela-
tion for all she delivered, and was arrived to a state of ab-
solute 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 re-
fused to believe these exalted things concerning her, will
be in the state of 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 a a
inquiry in heaven, saying, " Who will go and preach to a
dying world?" or words to that import ; and she said sho
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
HISTORY OP ALL RELIGIONS. 189
sufferings and trials for the happiness of aiunkind. Sho
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.
MYSTICS.
THIS denomination derived their name from their main-
taming, tuat the Scriptures have a mystic and hidden
sense, whicn must be sought after, in order to understand
their true import. They derived their origin from Diony-
sius, tht? Areopagite, who was converted to Christianity,
in the hrsi century, by the preaching of St. Paul at
Athens, la support this idea, they attributed to this
great man various treatises, which are generally ascribed
to writers who lived at a later period, particularly to a
famous Grecian Mystic, who, it is said, wrote under
the protection of the venerable name of Dionysius, the
Areopagite.
This denomination appeared in the third century ; and
increased in the fourth. In the fifth century, they gained
ground in the eastern provinces. In the year eight hun-
dred and twenty-four, the supposed works of Dionysius
kindled the flame of Mysticism in the western provinces.
In the twelfth century, they took the lead in their method
of expounding the Scriptures. In the thirteenth century,
they were the most formidable antagonists of the school-
men ; and towards the close of the fourteenth century,
they resided, and propagated their sentiments, in almost
every part of Europe. In the fifteenth and sixteenth cen-
turies, many persons of distinguished merit embraced their
tenets. In the seventeenth century, the radical principle
of Mysticism was adopted by the Behmists, Bourignou-
ists, and Quietists.
The ancient Mystics were distinguished by their pro-
fessing pure, sublime, and perfect devotion, with an entire
140 HISTORY OF ALL RELIGIONS.
disinterested love of God, and by their aspiring to a state
of passive contemplation.
The first suggestions of these sentiments have been sup-
posed to proceed from the known doctrine of the Platonic
school, which was adopted by Origen and his disciples,
that the divine nature was diffused through all human
souls, or, in other words, that the faculty of reason, from
which proceeds the health and vigor of the mind, was an
emanation from God into the human soul, and compre-
hended in it the principles and elements of all truth, hu-
man and divine.
They denied that men could, by labor or study, excite
this celestial flame in their breasts. Therefore, they dis-
approved highly of the attempts of those, who, by defini-
tions, abstract theorems, and profound speculations, endea-
voured to form distinct notions of truth, and to discover its
hidden nature. On the contrary, they maintained, that
silence, tranquillity, repose, and solitude, accompanied
with such acts of mortification as might tend to attenuate
and exhaust the body, were the means, by which the hid
den and internal word was excited to produce its latent
virtues, and to instruct men in the knowledge of divine
things.' For thus they reasoned:
They, who behold, with a noble contempt, all human
affairs, who turn away their eyes from terrestrial vanities,
and shut all the avenues of the outward senses against the
contagious influence of an outward world, must necessa-
rily return to God, when the spirit is thus disengaged from
the impediments which prevent this happy union : and
in this blessed frame, they not only enjoy inexpressible
raptures from their communion with the Supreme Being,
but also are invested with the inestimable privilege of con-
templating truth undisguised, in its native purity, whilo
others behold it in a vitiated and delusive form.
The apostle tells us, that the Spirit makes intercession
for us, &c. Now, if the Spirit prays in us, we must re-
Bign ourselves to its motions, and be swayed and guided
by its impulses, by remaining in a state of mere inaction.
HISTORY ^F ALL RELIGIONS 141
As the Rev. William Law, who was born in 1687, makes
a distinguished figure among the modern Mystics, a brief
account of the outlines of his system, may perhaps be en-
tertaining to the readers.
He supposed that the material world was the very re*
gion, which originally belonged to the fallen angels. At
length, the light and spirit of God entered into the chaos,
nd turned the angels' ruined kingdom into a paradise on
earth. God then created man, and placed him there
He was made in the image of the Triune God, a living
mirror of the divine nature, formed to enjoy communion
with Father, Son, and Holy Ghost, and live on earth, as
the angels do in heaven. He was endowed with immor-
tality ; so that the elements of this outward world could
not have any power of acting on this body. But, by his
fall, he changed the light, life, and spirit of God, for the
light, life, and spirit of the world. He died, the very day
of his transgression, to all the influences and operations of
the spirit of God upon him, as we die to the influences of
this world, when the soul leaves the body : and all the
influences and operations of the elements of this life were
open in him, as they are in any animal, at its birth into
this world. He became an earthly creature, subject to the
dominion of this outward world ; and stood only in the
highest rank of animals.
But the goodness of God would not leave man in this
condition. Redemption from it was immediately granted ,
and the bruiser of the serpent brought the life, light, and
spirit of heaven, once more into the human nature. All
men, in consequence of the redemption of Christ, have in
them the first spark, or seed, of the divine life, as a trea-
sure hidden in the centre of our souls, to bring forth, by
degrees, a new birth of that life, which was lost in para-
dise. No son of Adam can be lost, only by turning away
from the Saviour within him. The only religion, which
can save us, must be that, which can raise the light, life,
and spirit of God, in our souls. Nothing can enter into
the vegetable kingdom, till it has the vegetable life in it ;
It2 HISTORY OF ALL RELIGIONS.
or be a mcmbci of the animal kingdom, till it has the
animal life. Thus all nature joins with the gospel ID
affirming, that no man can enter into the kingdom of hea-
ven, till the heavenly life is born in him. Nothing can
be our righteousness or recovery, but the divine nature
of Jesus Christ derived to our souls.
The arguments, which are brought in defence of this
system, cannot easily be abridged in such a manner, as to
render them intelligible. Those who are fond of mystical
writings, are referred to the works of this ingenious author.
SIX-PRINCIPLE BAPTISTS.
BY this name are designated those, who consider that the
imposition of hands subsequent to baptism, and generally
on the admission of candidates into the Church, is an in-
dispensable pre-requisite for Church membei'ship and com-
munion. They support their peculiar principle chiefly
from Heb. vi. 1, 2 " Therefore, leaving the principles of
the doctrine of Christ, let us go on unto perfection ; not
laying again the foundation of repentance from dead works,
and of faith toward God, of the doctrine of baptisms, and
of laying on of hands, and of resurrection of the dead, and
of eternal judgment."
As these two verses contain six distinct propositions,
one of which is the laying on of hands, these brethren
have, from thence, acquired the name of " Six-Principle
Baptists," to distinguish them from others, whom they
sometimes call "Five-Principle Baptists." They have
fourteen churches in Massachusetts and Rhode Island.
MENNONITES.
THE Mennonites were a society of Baptists in Holland,
BO called from Mennon Simonis, of Friesland, who lived in
the sixteenth century. Some of them came to the United
States, and settled in Pennsylvania, where a consider iblc
body of them still reside.
HISTORY OF ALL RELIGIONS. 148
The fundamental maxim of this denomination is, that
practical piety is the essence of religion, and that the
surest mark of the true Church is the sanctity of its mem-
bers. They advocate perfect toleration in religion, and
exclude none unite in pleading for toleration in religion,
and debar none from their assemblies who lead picus
lives, and own the Scriptures for the word of God. They
teach that infants are not the proper subjects of baptism ;
that ministers of the gospel ought to receive no salary ;
arid that it is not lawful to swear, or wage war, upon any
occasion. They also maintain that the terms person and
Trinity are not to be used in speaking of the Father, Son,
and Holy Ghost.
The Mennonites meet privately, and every one in the
assembly has the liberty to speak, to expound the Scrip-
tures, to pray, and sing.
The Mennonites in Pennsylvania do not baptize by im-
inersion, though they administer the ordinance to none but
adult persons. Their common method is this : The per
son who is to be baptized, kneels ; the minister holds his
hands over him, into which the deacon pours water, aad
through which it runs on the crown of the kneeling per-
son's head ; after which follow imposition of hands and
prayer.
Mr. Van Beuning, the Dutch ambassador, speaking of
these " Harmless Christians," as they choose to call them-
selves, says : " The Mennonites are good people, and the
most commodious to a state of any in the world : partly,
because they do not aspire to pjaces of dignity ; partly
because they edify the community by the simplicity of
their manners, and application to arts and industry ; and
partly, because we need fear no rebellion from a sect who
make it an article of their faith never to bear arms."
DUNKERS.
CONRAD PEYSEL, a German Baptist, was the founder of
the Dunkers about the year 1724. Weary of the world,
144 HISTORY OF ALL RELIGIONS.
he retired to an agreeable solitude, within fifty miles of
Philadelphia, that he might give himself up to contempla-
tion. Curiosity brought several of his countrymen to visit
his retreat, and by degrees, his pious, simple, and pence-
able manners induced others to settle near him. They
formed a little colony of German Baptists, which they
call Euphrata or Euphrates, in allusion to the Hebrews,
who used to sing psalms on the border of that river.
This little city forms a triangle, the outside of which
are bordered with mulberry and apple trees, planted with
great regularity. In the middle is a very large orchard,
and between the orchard and these ranges of trees are
houses built of wood, three stories high, where every Dun
kor is left to enjoy the pleasures of his meditations with-
out disturbance. Their number in 1777 did not exceed
five hundred, and since that period they have not multi
plied greatly. They do not foolishly renounce mar-
riage, but when married they detach themselves from the
rest of the community and retire into another part of the
country.
The Dunkers lament the fall of Adam, but deny the
imputation of his sin to posterity. They use trine im-
mersion ( dipping three times) in baptism, and employ the
ceremony of the imposition of hands when the baptized
are received into the church. They dress like Dominican
friars, shaving neither head nor beard ; have different
apartments for the sexes, and live chiefly on roots and vege-
tables, except at their love-feast, when they eat mutton,
[t is said no bed is allowed except in case of sickness,
having in their separate cells a bench to lie upon, and a
block of wood for their pillow ! They deny the eternity
of future punishment believe that the dead have the gos-
pel preached to them by our Saviour, and that the souls
of the just are employed to preach the gospe] to those
who have had no revelation in this life.
But their chief tenet is, that future happiness is only to
be obtained by penance and outward mortification, so as
that Jesus Christ by his meritorious sufferings became th
HISTORY OF -ALL RELIGION. 145
Redeemer of mankind in general, so each individual of the
human race by a life of abstinence arid restraint may work
out his own salvation. Nay, it is said they admit of work a
af supererogation.
They use the same form of government and the same
discipline as other Baptists do, except that every person 18
aLowed to speak in the congregation, and their best speaker
is usually ordained to be a minister. They have also
deacons, and deaconesses from among their ancient wid-
ows, who may all use their gifts, and exhort at stated
times.
THE JEWS.
THE origin of this ancient and remarkable people is
traced to Abraham, who was chosen by the Almighty to
be the father arid progenitor of a favorite people, to whom
the Deity promised to reveal his law and will, in prefer-
ence to all the rest of mankind. The moral and ceremo-
nial laws, which were given to govern them, are contained
in the Pentateuch, or Five Books of Moses ; and these
present one of the most remarkable systems of ethics and
worship which the world has ever seen. The contents of
these books refer so exclusively to matters of a temporal
and mundane character, that many persons have doubted
whether the Jewish Scriptures really made any reference
to a future state after death ; and Bishop Warburton, in
his famous work on the " Divine Legation of Moses," i.e-
niud that any such doctrine was known to Moses or his
success Drs.
The jistory of the Jewish people till the time of Christ
s contained, to some extent, in several books of the Old
Testament. When the Messiah came, they were divided
into several religious sects : the Pharisees, who placed the
substance and value of their religion in external forma
and ceremonies , the Sadducees, who were remarkable for
their incredulity ; and the Essenes, who were distinguished
by their austere sanctity. These sects are referred t > in
10
Ufi , T&TORY OF ALL RELIGIONS.
the New Testament. In more modern times, the Jews ar
divided into two classes : the Caraites, who admit no rule
in religious matters except the strict letter of the law of
Moses ; and the Rabbinists, who add to the law the traditions
and comments of the Talmud.
The capture of Jerusalem by Titus, and the first dis-
persion of the Jews after the advent of Christ, occurred
A. D. 70. From that day till the present they have wan-
dered over the face of the whole earth, and have existed
in many countries under various circumstances. They still
look for the advent and appearance of the promised Mes-
siah. The fact that their ancestors were the persons who
inflicted death .i^on Christ, has made them the subjects of
unjust persecution in ?!most all Christian countries; and
nowhere do they enky the same degree of religious free-
dom and the just and inalienable rights of man, so fully
and impartially as in the United States.
The first Jews who ever existed in this country became
residents of New York, then called New Amsterdam, about
the year 1660. They were Portuguese and Spanish Jews,
who had fled in the first instance from the cruelties of the
inquisition, in their native country, to the comparative
security of the Batavian Republic ; and there becoming
acquainted with the greater benefits of a residence in the
United States, removed afterwards to New Yerk. They
gradually increased, and eventually built a small syna-
gogue for themselves. Several generations elapsed before
i v v attained to any great numbers, for till 1827 one place
of \\ rship sufficed for all their community. At that time
a second building was erected. At present the city of
New York contains the largest Jewish community whicli
exists in this country, and ten synagogues are necessary for
their use-. They there number about ten thousand persons;
and particular localities, such as Chatham street, are in a
great measure occupied by them, c th\'. as residences or
places of business.
After New York, one of the oldest Jewish communities
whioh exist in this country was assembled in NeM-port-
HISTORY OF ALL RELIGIONS. 147
Rhode Island, where there are still a synagogue and a
burying ground. About the same period (1780) the first
Jews began to settle in Philadelphia, and in several places
in Maryland and Virginia. Only one State in the con-
federacy is tyrannical enough to withhold the fullest re-
ligious freedom and equality from Israelites, and that ia
one of the poorest and the least enlightened of them. In
North Carolina the Constitution of the State forbids Jews
the privileges of citizens, and to some extent restricts
their worship.
In the United States the Jewish congregations are not
governed by the same regulations, nor by the same eccle-
siastical authorities, that prevail in Europe. There are in
reality no Rabbis in this country, though the title is some-
times given by way of compliment. Each congregation is in
a great measure free, makes its own rules and regulations,
chooses its own minister, and his ordination consists in
his election and induction into office, without any other
ceremony. The Jews have no literary institutions here,
devoted to the giving of instructions to their peculiar
tenets. But they have several charitable establishments,
which are liberally endowed. They have a religious peri-
odical called the Occident and American Jewish Advocate.
In Europe many of the most eminent persons in modern
times, in various departments of intellectual labor, have
been Jews. In the German Universities some of the most
learned of their linguists are members of this community.
The celebrated church historian, Neander, was a Jew by
birth, though he afterwards became a Christian. With
the eminence of the Rothschilds in the department of
finan ; e, every one is familiar. The Jews of all classes are
generally well read in the Hebrew language, and many of
them in Hebrew literature. Prominent among their theo-
logical writings is the Talmud, already referred to. This
is in substance a collection of doctrines and moral pre-
cepts. There are two works which bear this name, the
i; Talmud of Jerusalem," and the "Talmud of Babylon."
The former is more ancient, but it is shorter and more ob-
t48 HISTORY OF ALL RELIGIONS.
scure thaL the latter, which is clearer, more extensive,
and is generally more highly valued by the Jews.
As an illustration of the horrible cruelties to which
these people have been subjected even in recent times, we
may adduce the following instances : Dr. Grant relates
that, during his residence at Ooroomiah, in Persia, in
1840, a Jew was publicly burnt to death in that city, by
order of the Governor, on the charge of killing the child-
ren of the Gentiles to obtain their blood to mingle with
the bread of the Passover. Naphtha was poured over the
body of the poor wretch, and the torch applied. He was
instantly enveloped in flames, and died in the greatest
igonies. In Meshed, another city of Persia, the same ac-
cusation was preferred against the Jews who resided at
that place in 1839, in consequence of the mysterious dis-
appearance of a Mahometan child. The inhabitants re-
solved upon the entire extirpation of the Jews in the
place. The massacre began, and fifteen of them were
slain. The rest, to avoid the same fate, embraced the al-
ternative offered them of becoming Mahometans with
how much sincerity or admiration for their new faith, may
readily be conceived.
The number of Jews throughout the world is not far
from five millions. In the United States they do not ex-
ceed seventy thousand. They have synagogues in New
York, Philadelphia, Newport, Charleston, Baltimore,
Wheeling, Savannah, New Orleans, Cincinnati, St. Louis,
and a few other places. There are a million of them in
Poland and Russia ; half a million in Austria ; a million
in the Barbary States ; and other large communities exist
in the chief countries in Europe. It is a curious circum-
stance that the Catholic inhabitants of Spain and Portugal,
who formerly persecuted the Jews with such horrid bar-
barity, are themselves the descendants of Jews, of those
colonies which went forth from Palestine in the reign of
Solomon, and paid tribute to that monarch.
The religious belief of the Orthodox Jews does not
change. It may be stated as follows, in the language f
HTSTORY OF ALL RELIGIONS. 149
the creed, which was drawn up f:r their us" by Maimoni-
des, an illustrious Rabbi, wh: ived in the eleventh
century :
" I. I believe, with a true and perfect faith, that God
is the Creator, whose name be blessed, Governor and
Maker of all creatures, and that he hath wrought all
things, workcth, and shall work forever.
"II. I believe, with a perfect faith, that the Creator,
whose name be blessed, is one, and that sucl a unity as is in
him can be found in none other, and that he alone hath
been our God, is, and forever shall be.
" III. I believe, with a perfect faith, that the Creator,
nrhose name be blessed, is not corporeal, nor to be compre-
hended with any bodily property, and that thero is no
bodily essence that can be likened unto him.
" IV. I believe, with a perfect faith, the Creator, whose
name be blessed, to be the first and the last, that nothing
was before him, and that he shall abide the last forever.
"V. I believe, with a perfect faith, that the Creator,
whose name be blessed, is to be worshiped, arid none else.
" VI. I believe, with a perfect faith, that all the words
of the prophets are true.
" VII. I believe, with a perfect faith, the prophecies of
Moses, our master may he rest in peace that he was
the father and chief of all wise men that lived before him.
or ever shall live after him.
" VIII. I believe that the law was given by Moses.
" IX. I believe that the law shall never be altered, and
that God will give no other.
" X. I believe that God knows all the thoughts and ac-
tions of men.
" XI. I believe that God will regard the works of all
those who perform what he commands, and that he will
punish those who have transgressed his laws.
" XII. I believe that the Messiah is yet to come, though
t.3 tarry a long time.
" XIII. I believe that there will be a r ?surrection of th*
4ead, at the time when God shall see fit "
150 HISTORY OF ALL RELIGIONS.
This is the doctrinal belief of what are now termed tht
Orthodox, or Conservative Jews. In recent times there
has arisen a new school among them, who are termed Pro-
gressive, or Rationalistic, who diifer in some of their sent:
ments from the other portion of the Jewish community.
ENGLISH SEVENTH DAY BAFHSTS.
THE doctrine that the seventh day of the week, and no*
the first day, is the true Sabbath of the Christian Church,
has been entertained by many eminent divines, in various
countries ; but there are only two denominations who make
that doctrine the peculiar and distinctive characteristic of
their sect. These are the English and the German Sev
enth Day Baptists.
The former of these arose in England about the year
1650. At that time, or soon after, there were some eight
or ten small congregations of them existing in that coun
try. They were obscure, and of little importance. Promi-
nent among their members was a preacher named Edward
Stennet, who was persecuted by the authorities for his re-
ligious belief. The " Conventicle Act," which was ther.
in full force, prevented these people even from holding any
kind of religious worship in accordance with their peculiar
views. Another of their preachers, Joseph Davis, was
imprisoned for a long time. Francis Bawfield was in jail
eight years, during the reign of Charles II. , and eventu-
ally died in prison, on account of his attachment to prin
ciples which were in opposition to those inculcated by j
luxurious, pampered, hypocritical, and worldly Church.
In 1065, the first Seventh Day Baptists arrived in this
country from England. They were led by Stephen Mum-
ford, and settled at Newport, Rhode Island. But here
also they were called on to endure some persecution in
consequence of their conscientious scruples in observing
the first day of the week as the Christian Sabbath. The
sect slowly spread into Connecticut, New Jersey, and New
York. At the present time they exist in many of the
HISTORY OF ALL RELIGIONS. 151
States, in small numbers ; and they have about fifty con-
gregations, forty ministers, and seven thousand communi-
cants, in the United States. They are divided into four
associations an Eastern, a Central, a Western, and a
South- Western. They have an Annual Conference, com-
posed of delegates from these four associations ; yet they
are Congregational in their Church government each So-
ciety being in reality perfectly independent in the control
of its private and individual affairs. The officers of their
churches are pastors and deacons ; the latter of whom are
chosen for life. They have a Literary Institution at De
Ruyter, established in 1837 ; also an Academy at Alfred,
in New York. In proportion to their numbers and means,
they are an active and enterprizing sect. They are re-
garded as orthodox, entertaining the doctrine of the Trin-
ity, man's total depravity, the vicarious atonement, &c.
But their main distinctive doctrine is their strict obse"-
vance of the Seventh day, or Saturday, as the Lord's Day.
In support of this usage and belief they urge some very
plausible arguments, of which the following are a specimen.
They assert that the Seventh day of the Aveek having been
expressly set apart as the Sabbath, by God, immediately
after the Creation, and it being expressly enjoined by the
fourth commandment, some very clear injunction of Scrip-
ture is requisite to justify the change to the first day of
the week ; and that no such injunction exists. On the
contrary, Christ directly taught that " the Sabbath was
made for man," meaning thereby the Sabbath which was
then in use by the Jews, to whom he spoke. He also told
his disciples to pray that " their flight be not in the win-
ter, neither on the Sabbath day," which necessarily meant
the Seventh day. And the Psalmist declares: "All his
commandments are sure; they stand fast for ever." In
regard to the argument that Christ rose from the dead oi>
the first day of the week, they answer, that he died on
Friday, thus effecting the atonement on that day : and
that, if such an argument should have any weight, it
would give Friday a greater claim to being observed as
152 HISTORY OF ALL RELIGIONS.
the Sabbath than the Monday. It is true, Paul says, it*
his First Epistle to the Corinthians : " On the first day of
the week let every one lay by him in store," &c. ; but, say
they, this injunction did not require the early Christians
to meet on that day for public worship, and says nothing
about the change of the Sabbath day. The Holy Spirit
descended, as is supposed, on the first day of the week ;
but there is no proof that Pentecost was on that day of
the week. Paul preached to Lydia and her household on
the Seventh day. At Ephesus, he went into the syna-
gogue and preached and reasoned with the Jews on the
Seventh day ; and he did the same thing at Thessalonica,
three Sabbath days in succession. Certainly the Jews
were not observing the first day of the week as their Sab-
bath.
A.NTINOMIANS.
THESE derive their name from Greek words, meaning
against the law. In the sixteenth century, while Luther was
eagerly employed in censuring and refuting the Popish
doctors, who mixed the law and gospel together, and repre-
sented eternal happiness as the fruit of legal obedience, a
new teacher arose whose name was John Agricola, a na-
tive of Aisteben, and an eminent doctor in the Lutheran
church. His fame began to spread in the year 1538,
when from the doctrine of Luther, now mentioned, he
took occasion to advance sentiments which were interpreted
in such a manner, that his followers were distinguished by
the title of Antinomians.
The principal doctrines which bear this appellation, to-
gether with a short specimen of the arguments made use
of in their defence, are comprehended in the following
summary :
I. That the law ought not to be proposed to the people
as ^ rule of manners, nor useful in the church as a means
of instruction ; and that the gospel alone was to be incul
HISTORY OF ALL RELIGIONS. 158
cated Mid explained, both in the churches and in th
schools of learning.
For the scriptures declare, that Christ is not the law-
giver, as it is said, "The law was given by Moses; but
grace and truth came by Jesus Christ." Therefore the
ministers of the gospel ought not to teach the law. Chris-
tians are not ruled by the law, but by the spirit of regene-
ration, according as it is said, "Ye are not under the law,
but under grace." Therefore the law ought not to be
taught in the church of Christ.
II. That the justification of sinners, is an immanent
and eternal act of God, not only preceding all acts of sin,
but the existence of the sinner himself.
For nothing new can arise in God, on which account he
?alls things that are not as though they were ; and the
\postle saith, " Who hath blessed us with all spiritual bles-
sings in heavenly places in Christ Jesus, before the foun-
lation of the world." Besides, Christ was set up from
everlasting, not only as the head of the church, but as the
surety of his people ; by virtue of which engagement the
Father decreed never to impute unto them their sins. S^e
2d of Cor. iv. 19.
III. That justification by faith is no more than a mani-
festation to us of what was done before we had a being.
For it is thus expressed in Hebrews xi. 1. "Now faith is
the substance of things hoped for, the evidence of things
not seen." We are justified only by Christ; but by faith
we perceive it, and by faith rejoice in it, as we apprehend
it to be our own.
IV. That men ought not to doubt of their faith, nor
question whether they believe in Christ.
For, we are commanded to " draw near in full assurance
of faith." Heb. x. 22. "He that believeth on the Son of
God hath the witness in himself." 2d of John v. 10, i. e. t
be has as much evidence as can be desired.
V. That God sees no sin in believers, and they are no*
bound to confess sin, mourn for it. or pray that it may be
forgiven.
154 HISTORY OF ALL RELIGIONS.
For God has declared, Hcb. x. 1" " Their sins an.1
iniquities I will remember no more : ' and in Jer. 1. 20,
"In those days, and in that time, saith the Lord, the ini-
quity of Israel shall be sought for, and there shall be none ;
and the sins of Judah, and they shall not be found : for I
pardon them whom I reserve."
VI. That God 'is not angry with the elect, nor doth h
punish them for their sins.
For Christ has made ample satisfaction for their sins
See Isaiah liii. 5. " He was wounded for our transgres-
sions, he was bruised for our iniquities," c. And to in-
flict punishment once upon the Surety, and again upon the
believer, is contrary to the justice of God, as well as dero-
gatory to the satisfaction of Christ.
VII. That by God's laying our iniquities upon Christ,
he became as completely sinful as we, and we as complete!}
righteous as Christ.
For Christ represents our persons to the Father; and wo
represent the person of Christ to him. The loveliness of
Christ is transferred to us ; on the other hand, all that is
hateful in our nature is put upon Christ, who was forsaken
by the Father for a time. See 2d of Cor. v. 21. " He was
made sin for us, who knew no sin; that we might be made
the righteousness of God in him."
VIII. That believers need not fear either their own
sins or the sins of others, since neither can do them any
injury.
See Rom. viii. 33, 34. " Who shall lay any thing to
the charge of God's elect?" &c. The apostle does not say
that they never transgress ; but triumphs in the thought
that no curse can be executed ^against them.
IX. That the new covenant is not made properly with
us, but with Christ for us ; and that this covenant is all of
it a promise, having no condition for us to perform ; for
faith, repentance, and obedience, arc not conditions on
our part, but Christ's ; and he repented, believed, and
obeyed for us.
For the covenant is so expressed, that the performance
HISTORY OF ALL RELIGIONS. 155
lies upon the 3eity himself, "For this is the covenant that
1 will make with the house of Israel after those days, saith
the Lord ; I will put my laws into their mind, and write
them in their hearts ; and I will be to them a God, and
they shall be to me a people."
X. That sanctification is not a proper evidence of jus-
tification.
For those who endeavor to evidence their justification
by their sanctification, are looking to their own attain-
ments and not to Christ's righteousness for hopes of sal-
vation.
OLD SCHOOL PRESBYTERIAN CHURCH.
BOTH branches of the Presbyterian Church in the
United States dorive their origin historically from the Re-
formed Church of Scotland, whose chief founder and most
eminent leader was John Knox. It is usual to attribute
the first preaching of the Protestant doctrines in Scotland
to Knox ; but this is an error. The person who, prior to
all others, proclaimed the new system of belief in that
country, was Patric Hamilton, a friend and pupil of Luther,
who, after his return from Wittemberg, preached the
opinions which he had learned in Germany, to his coun
trymen, and was rewarded for his zeal by martyrdom, iL
1528. Among the few folloAvers whom he had acquired
was Wishart, who pursued the same career and met the
same end. After him came John Knox, who carried on
the work of Reformation with greater ability and zeal than
any of his predecessors, and eventually succeeded in con-
verting to the new faith a very large majority of the
Scottish people from the Church of Home.
Knox was born in Haddington, in 1505. His family,
though not belonging to the nobility, was wealthy arid re-
spectable. He was educated at the University of Glasgow,
und distinguished himself by his superior attainments and
abilities. He soon after entered the priesthood of the
Catholic Church, and being of a pious turn of mind, he
156 HISTORY OF ALL RELIGIONS.
endeavored to discharge the duties of his office faithfully,
and to accomplish some good.
At that time a priest who displayed such a temper in
Scotland was a phenomenon of rare occurrence. The bold
and earnest preaching of Wishart converted Knox to the
Protestant doctrine in the thirty-seventh year of his age,
and he withdrew from the priesthood and all hi ecclesias-
tical relations. But at first he seemed to have no aspira-
tions after the career of fame of a Reformer, for he settled
himself down into the quiet and obscure situation of tutor
to the sons of a nobleman. He was drawn from this re-
tirement by the eloquence of Wishart, who appreciated
the great qualities of Knox at their real value, and labored
to call them forth into active service in the Protestant
cause. Knox first accompanied Wishart, in his preaching
tours through the country, and at length undertook to
preach the doctrine which he had espoused.
The most active and dangerous enemy of the Reforma-
tion at that time in Scotland was Cardinal Beaton. Ho
succeeded in destroying Wishart, but was himself shortly
afterward assassinated by a band of young men who wero
attached to the new faith. Persecution thickened around
Knox and his associates. They took refuge in a castlr
near the city of St. Andrews, in which they were besieged
for many months, and finally captured. Knox was pun-
ished by imprisonment in the galleys, and this degraded
and revolting penalty he endured for the period of three
years and a half. On his release he fled to England, over
which country the pious Edward then reigned. The
young King properly appreciated the merits of the Re-
former, and appointed him one of the preachers to the
Court. A still higher preferment in the English Church
was offered him, but he declined it. From London he re-
moved to Berwick, and there he preached and labored
actively during two years. At the death of Edward, how-
ever, he was compelled to flee. Scotland was governed
by French influence ; a female monarch, devotedly attached
to the Catholic Church, ruled in England ; and Knox
HISTORY OF ALL RELIGIONS. 157
could find nc safe retreat except at Geneva, on the free
soil, and amid the mountain solitudes of Switzerland.
Several years were spent by Knox in this retreat,
which he employed industriously in receiving instruction
from Calvin, both as to the true doctrines of the Christian
faitl. and in regard to the proper form and model of the
government of the church. As is well known, Calvin had
established a church at Geneva, which he believed to be
arranged and governed precisely as were the churches of
the apostolic era. Knox approved of Calvin's views in
every respect, and when he returned to Scotland he was
not only a thorough convert to all of Calvin's doctrinal
opinions, but an earnest defender of the Presbyterial form
of church government, in opposition to the Episcopal or
Prelatical form.
Knox returned to Scotland in 1555. During his ab-
sence the Reformation had made some progress, and ne
found the state of affairs favorable to the continuance of
the work. He immediately commenced to preach and
labor with great zeal. He first proposed that all those
who were opposed to the Romish Church should take an
oath never again to attend the celebration of ir ss. This
was a bold measure, and Knox was cited to appear before
the Bishop's Court, at Edinburgh, to answer for his con-
duct. Ten years before, Wishart had been burnt in per-
son for a similar offence. On this occasion, so different
had the state of affairs become, that Knox was condemned
merely to be burnt in effigy. Undismayed by this penalty,
Knox drew up his celebrated " Petition to the Queen Re-
gent," desiring to be heard in the defence of himself, and
assailing the Church of Rome with great boldness and
severity. The effect of this measure eventually was that
Knox was compelled once more to flee for his life, and
once more he took refuge in the welcome haven of Geneva.
He remained there till May, 1559, when he returned
for the last time to Scotland, and resumed his work with
greater boldness and resolution than ever. He was then
fifty-four years of age, small in person, wearing a long
158 HISTORY OF ALL RELIGIONS.
beard, which reached nearly to his waist. His massivt
brow and large, piercing eye, indicated his superior men-
tal capacity. His preaching is represented as having
been effective and powerful, and as making a prodigiou?
\mpression upon the minds of his hearers. He held forth
at Perth and at various other places in the kingdom, and
soon all Scotland was in a blaze of religious excitement
and enthusiasm.
The worst enemy with whom Knox had to contend was
Mary, the beautiful and unfortunate Queen of Scotland.
It is said that in his interviews with her he spoke with
such severity and rudeness as to cause her to shecl tears.
He was no respecter of persons, and proclaimed his mes-
sage with the same spirit in the palace and the hovel.
Thus he continued to preach and labor till 1572, when his
life ended ; but he had lived long enough to secure the
prevalence of the Protestant religion throughout Scotland,
and the final and total overthrow of the Church of Rome.
He left the Presbyterian Church as it now exists, both in
doctrine and government, the dominant, religious, or
ecclesiastical power in his native land.
An attempt was made by James VI. , afterward James
I. of England, to overthrow the Presbyterian influence in
Scotland, by substituting in its place the Episcopal Church.
He procured the appointment of bishops, and the introduc-
tion of the rites and ceremonies of the Church of England,
and the abolition of the General Assembly of the Scotch
Kirk. Charles I., acting under the advice of Archbishop
Laud, endeavored to complete the work which his father
had begun, by enacting other measures of violence and
usurpation. But the Scottish people resisted his measures,
arid in 1638, they abolished the modified form of Episco-
pacy which had been introduced ; the General Assembly
again convened, and Presbyterian doctrine and discipline
once more became the recognized religion of the nation
This continued till 1660, when, during the reign and after
the restoration of Charles II., his profligate government
endeavored again to subvert Presbyterianism. It was not.
HISTORY OF ALL RELIGIONS 159
however, till 1688, when the Revolution placed William
of Orange and Mary on the throne of England, that per-
fect religious liberty was granted to the Scotch people.
From that period Presbyteriariism became the religion of
the great masses of the people, and that also which was
established by law. It has remained the same till this
day ; and although during the last century-and-a-half
there have been many ecclesiastical conflicts and disturb-
ances in Scotland, they have been always between the
members of the Scotch Church themselves.
These conflicts, which have been numerous, have often
resulted in the forming of new sects, all of whom claim to
be the true and pure Presbyterian Church such as the
Seceders, the Covenanters, the Burghers, and the anti-
Burghers, the Old and New Light Burghers, the Reformed
Presbyterian, and the Free Church of Scotland. In all
these divisions and subdivisions the inherent weakness of
the Scotch people to contend furiously for the most trifling
and insignificant differences of doctrine, displayed itself :
and the same peculiarity has been exhibited in the history
of the Presbyterians in this country, who Lave had
many controversies upon doctrinal subjects and other
matters pertaining to church government and disci
pline.
The founders of Presbyteriariism in the United States
were immigrants from Scotland and the North of Ireland.
The first Presbyterian Church which ever existed in this
country, was organized in Philadelphia about the close of
the seventeenth century. Other churches soon sprang up
around it ; and in 1706 the Presbytery of Philadelphia
was formed, consisting of seven clergymen. Francis Mc-
Kemie was the first Presbyterian preacher who ever held
forth in the Colonies. The first pastor of the first Pres-
byterian Church in this city was Jedediah Andrews, a
native of New England. In 1710, there were also one
Presbyterian congregation in Virginia, four in Maryland,
five in Pennsylvania, in Jersey two, with a few scattered
members in New York. From this time the denomination
160 HISTORY OF ALL RELIGIONS.
rrpi-.lly increased, by the growth of their native popula-
tion, and by constant immigration from Scotland, and the
north of Ireland. Certain influential members wrote to
the Synod of Glasgow, to the Presbytery of Dublin, and
to the Independents of London, for a supply of ministers.
This appeal resulted in obtaining what was desired. So
much did the denomination increase in a short time, that
in 1716, the Presbytery of Philadelphia found it desirable
to divide itself into four subordinate presbyteries, and to
assume the name and the functions of a Synod. It was
composed at this period of thirteen ministers and six
elders. In 1718, the celebrated William Tennent left the
Protestant Episcopal Church and joined the Presbyterian.
He afterward became one of the most distinguished and
eloquent preachers who have ever flourished in this coun-
try. He set forth his reasons for his change in a clear
and condensed manner ; and the Synod of Philadelphia,
of which he became a member, ordered the document to
be filed. As it is a production of some interest, we here
insert it :
" The reasons of William Tennent for his dissenting
from the Established Church in Ireland, delivered by him
to the Synod held at Philadelphia, September 17, 1718 :
1. Their government by bishops, archbishops, deans, chan-
cellors, and vicars, is wholly unscriptural. 2. Their dis-
cipline by surrogates and chancellors in their courts eccles-
iastic, is without a foundation in the word of God. 3. Their
abuse of that supposed discipline by commutation. 4. A
diocesan bishop cannot be founded, jure divino, upon
Paul's epistles to Timothy or Titus, nor anywhere else in
the word of God, and so is a mere human invention.
5. The usurped power of the bishops at their yearly visi-
tations, acting all of themselves, without consent of the
brethren. 6. Pluralities of benefices. 7. The churches
conniving at the practice of Arminian doctrines inconsis-
tent with the eternal purpose of God, and an encourage-
ment to vice. Besides, I could not be satisfied with their
ceremonial way of worship. Those have so affected my
HISTORY OF ALL RELIGIONS. 1(51
Conscience, that I could no longer abide in a Church
where the same are practised.
WILLIAM TENNENT."
Prior to the Revolution, the Presbyterian churches con-
tinued to increase by a gradual process, throughout many
of the original thirteen States ; and with the formation of
new churches, presbyteries and synods were established,
which held ecclesiastical jurisdiction over them. In Vir-
ginia, they were much persecuted by the Episcopalians,
who went so far, in 1618, as to enact by their House of
Burgesses, that if any person came within the colony, and
claimed to be a clergyman, and attempted to preach or
perform any other clerical duty, without being able to
show a testimonial that he had been ordained by an En-
glish diocesan bishop, he was to be expelled from the limits
of the colony. By the operation of this law the Presbyte-
rian clergy were entirely excluded from Virginia for a
long series of years.
When the Revolution broke out, many of the most emi-
nent patriots of the era were Presbyterians. Among these
were John Witherspoon, who took a prominent part in
securing the passage of the Declaration of Independence ;
and George Duffield, who was a chaplain in the Continen-
tal army. As a body, the Presbyterians contended for
the validity of " a Church without a bishop, and a State
without a king;" and their Church government is emi-
nently a democratic or a republican one, by which the laity,
through their representatives, the Ruling Elders, are ad-
mitted to an equal share of authority in the various eccles-
iastical tribunals of the Church. Previous to the Revolu-
tion, a friendly correspondence was carried on between
this sect and the Dutch Reformed, and Associate Reformed
Synods ; but the most important era in the consolidation
and prosperity of the Presbyterian Church in this country,
was at the time of the first convention of the General As
scmbly of the whole Church, which met in 1789.
By the establishment of the General Assembly, all th
11
162 JTTSTORY OF ALL RELIGIONS.
Presbyterians in the various States were combined intc
one ecclesiastical congregation; a uniformity oi discipline
and of doctrine was introduced among them ; and greater sys
tern was attained in carrying on their benevolent enterprises,
as well as in enforcing discipline. Among the several insti-
tutions which the Church established at successive periods,
were the Theological Seminary at Princeton, N. J., at a later
day, the Western Seminary at Allegheny City, near Pitts-
burgh, and the Union Seminary in Prince Edward County,
Virginia; while among the colleges which are exclusively
or chiefly under their control, are Nassau Hall at Prince
ton, Jefferson College at Cannonsburg, La Fayette Col
l<?ge at Easton, the University of Nashville in Tennessee,
and Centre College at Danville, Kentucky. Besides these.,
there are a Board of Education for preparing young cler
gymen for the ministry ; a Board of Publication, which
has already issued nearly a hundred and fifty standard
religious works ; a Board of Missions, both domestic and
foreign. The latter has sent forth many missionaries
to various portions of the earth. Thus in Northern India,
there is a Synod of American missionaries who are in
connection with the Old School General Assembly.
This Synod is composed of several Presbyteries which bar
eastern names, as the Presbytery of Allahabad, having
six ministers ; the Presbytery of Ferrukabad, having four
ministers ; and the Presbytery of Lodiana, with five minis
ters, besides the usual number of elders.
In the year 1830, the great schism began which resulted
in the division of the Presbyterian body in this country
into two parts, of nearly equal numbers and importance.
We will proceed to state the chief doctrines which the Old
School entertain. As the opinions taught by this sect are
those of an extremely Calvin istic character, and are
somewha* at variance with those of most other Chris-
tians, both Orthodox and Liberal, we will state them
at some length.
In regard to the Divine nature, Presbyterians hold
views which are universally termed Orthodox, such an
HISTORY OF ALL RELIGIONS. J6>J
teat God is a spirit, infinite in glory and perfection, in
pc^er and wisdom, eternal, unchangeable, incomprehensi-
ble, everywhere present, just, merciful, and gracious ; that
there is but one true God, though there are three persons
in the Godhead that these three are one, the same in
substance, equal in power and glory, though distinguished
by their personal properties. In defining what the differ-
ent properties of these three Persons are, they answer that
it is the function of the Father to beget the Son, and of
the Son to be begotten of the Father, and of the Holy
Spirit to proceed from the Father and the Son from all
eternity. Yet these three are perfectly equal in power ;
all three are equally eternal, without beginning, and un-
created.
They believe and teach that Adam was created per-
fectly pure and holy ; but that he fell from that estate
(being left to the full freedom of his own will) by eating
of the forbidden fruit. That when Adam fell, all his
future posterity fell with him ; that their nature became
totally corrupted and sinful, wholly inclined to evil, and
incapable of doing or thinking a particle of good. That
by this fall Adam and all his posterity incurred the wrath
and disfavor of Almighty God, his displeasure and his
curse ; that they became justly liable to eternal misery
hereafter; and that, if left to themselves, they would
inevitably suffer such a fate.
In regard to God's decrees and purposes, they hold
that He foreordains from all eternity whatever comes to
pass ; and that, being omnipotent, liis decrees cannot
be resisted. That He determined from all eternity that
a portion of tbe human family should be made heirs
of sal vation, while the rest should become tbe recipients
oft he eternal misery which their original and actual sins
had deserved. That He bas chosen an elect number to
eternal life ; and that, as none can enter Heaven without
being holy and pure, the repentance and regeneration of
the elect are necessarily as certainly foreordained by God,
as is their final salvation. Hence men will rcoent or not
104 HISTORY OF ALL RELIGIONS.
repent, be lost or saved, precisely as God has decreed
from all eternity.
This doctrine is the great bone of contention between
Calvinists and Arrainians ; and as commonly under-
stood by a majority of Arminians, it seems harsh anc!
implacable. It has been maintained by some of the
ablest men in the Christian Church. The decrees of
God are certainly mysterious and well calculated to
baffle the wisest finite mind. And yet there are pas-
sages of Scripture which seem to teach this doctrine
as plainly as words could express it. Thus, for in-
stance, Ephesians i. 4, 5 : "According as he hath
chosen us in hiru [Christ] before the foundation of
the world, that we should be holy having predestinated
us unto the adoption of children, by Jesus Christ, to him-
self." Verse 11 of the same chapter reads as follows:
" In whom also we have obtained an inheritance, being
predestinated according to the purpose of him who worketh
all things after the counsel of his own will." So also Ro-
mans, ix. 18 : " Therefore hath he mercy on whom he will
have mercy, and whom he will he hardeneth." And
stronger still in Romans, viii. 30 : " Whom he did predes-
tinate, them he also called ; and whom he called, them he
also justified ; and whom he justified, them he also glori-
fied." Scripture proofs, which are apparently so unan-
swerable as these seem to be, induce the members of this
denomination to adhere tenaciously and with great earn-
estness to a doctrine which Orthodox churches generally
condemn, and which liberal Christians regard as in-
consistent with God's character and attributes.
According to the Presbyterian doctrine, God has
made two covenants with the human race : one with Adam,
which Adam broke and forfeited ; another with Christ, and
in him with all the elect as his seed. The latter cove-
nant is called the covenant of grace, by which a Mediator
is provided for those whom God has ordained to eternal
life. The covenant of grace was administered under the
Old Testament by promises, prophecies, sacrifices, circum-
HISTORY OF ALL RELIGIONS. 165
vision, and other types and ordinances ; all of which were
intended to represent the subsequent coming and suffer-
ings of Christ. Under the New Testament this covenant
is administered by the sacraments of Baptism and the
Lord's Supper, the preaching of the word, and the othei
ordinances of Christianity. That the redemption procured
by Christ might be efficacious, it was necessary that he
should be both God and man. The divine nature in him
was necessary to sustain and keep the human nature from
sinking under the infinite wrath of God and the power of
death ; although his human nature did finally sink under
that exorbitant wrath ; and it was requisite that the
Mediator should be human in order that he might perform
perfect obedience to the law, suffer, and make intercession
for men in their own nature, and have a fellow-feeling of
sympathy with mankind.
PRESBYTERIAN REUNION.
AFTER the lapse of just a quarter of a century, a
formal tender toward reconciliation was made by the
" New School ; " it met with unexpected favor. It
came from Professor Henry B. Smith of the Union
Theological Seminary, New York, who as moderator
of the New School Assembly of 1863, in the sermon
which he preached at the opening of the succeeding
Assembly, took for his theme Christian Union and Ec-
desiasticai Reunion. This was the first step leading to
the opening of a correspondence between the two Gen-
eral Assemblies ; and in 1866, when the two bodies
met at the same time at St. Louis, measures were
taken towards bringing about a reunion by the appoint-
ment of a joint committee of thirty fifteen from each
School to prepare and submit a basis for it ; the
overtures coming in this instance, as at the outset,
from the " New School " branch. From that date
forward the subject was kept constantly before both
brauches of the church, and was discussed eagerly and
sartiestly in the Presbyteries, Synods, and Assemblies,
166
OF ALL RELIGIONS.
in Pamphlets, Church Journals, and Reviews. Fi
nally, on the 27th of May, 1869, the plan of reunion
presented by the joint committee was adopted by the
" Old School," the vote standing 250 yeas, to 8 nays.
With 31 members absent, the same day, the Assem-
bly of the "New School " adopted it by a unanimous
rising vote. The plan of reunion being afterwards
submitted to the Presbyteries, was adopted by all those
of the " j^ew School " and by a great majority of those
of the " Old School." The two joint Assemblies met
on November 12th, and consummated the reconcilia-
tion by formal and solemn ceremonies. From that
moment henceforth, the distinction of "Old School"
and "jSTew School " ceased to exist. In 1868 the rela-
tive standing- of the two branches was as follows :
OLD SCHOOL.
NKW SCHOOL.
TOTAL.
Synods
27
24
51
Presbyteries
143
113
256
Ministers
2 381
1 848
4 229
Communicants
258 903
175 560
431 463
The contributions of the two branches for the pre-
vious year, which also serve to show their relative and
total strength, were as follows :
OLD SCHOOL.
NEW SCHOOL.
TOTAL.
Hc.ne Missions
205,023
142.377
347,400
Foreign Missions
212,919
116,364
329,283
Education
242,511
29,492
272,003
Publication
29,020
14,491
43,511
Churcli Erection
179,100
43.013
222,113,
Ministerial Relief
Freed men
37,196
37,310
18,966
12,594
56,162
39,904
Local Expenses
3,180,102
2,866,940
6 047,042
Presbyterians believe in but two sacraments, Bap-
tism and the Lord's Supper. The former is admin-
istered on all occasions by sprinkling, and to infanta
as well as adults. Their view of the Lord's Supper
is, that the bread and wine are merely commemorative
HISTORY OF ALL RELIGIONS. 16"!
symbols intended to remind the communicant of the
events of Christ's sufferings and death, and thus give
rise to devout reflections.
UXITARIAXS.
THE controversy which took place in Boston between
Dr. Channing and Dr. Samuel Worcester, in 1815, first
attracted the attention of the whole community to the ex-
istence arid to the doctrines of Unitarianism. The polemic
storm raged during several years, many publications ap-
pearing on both sides of the question. After the tempest
passed away, the unscathed and imposing form of Unita
rian Christianity appeared through the gloom, towering
toward heaven in attractive beauty, symmetry, and solidity,
holding a recognized place among the religious denomina-
tions of the country. The principle which lies at the
foundation of this church is that of the unrestricted right
of private judgment in matters of religion. The advocates
of Unitarianism hold that each individual is responsible to
God for the opinions which he entertains, and that where
there is responsibility there must of necessity be perfect
freedom of thinking and acting. Neither primitive Fa-
thers, nor ecclesiastical councils, nor synods, nor estab-
lished creeds, possess any absolute authority for them. In
the conscientious exercise of this right the founders, or
rather revisers, of Unitarianism in this country, arrived
at a system of belief something like the following : They
hold to the absolute Unity of the Supreme Being ; thus
necessarily denying the doctrine of the Trinity, or three
persons in one God. They teach that Christ was the first
and greatest of all created beings ; that he was the wisest
and best personage who ever existed on earth ; that his
mission was divine, being what he himself, declared it to
be, sent by God " to bear witness to the truth ;" that the
Holy Spirit is not a separate personal entity, but an influ-
ence which the Creator exercises upon the minds of men
under such circumstances as may comport with his will
and purposes ; that the Scriptures are for the most part
168 HISTORY OF ALL RELIGIONS.
the product of a divine influence exerted upon the mini*
of those who wrote them, and that they contain doctrines
and precepts, the belief and observance of which will make
men wise unto salvation. The Unitarians further believe
that the death of Christ was not vicarious, but simply the
necessary and natural result of his labors and innovations
as a great and wise teacher ; that by dying on the cross he
gave the strongest possible evidence of his own sincerity,
disinterestedness, and obedience to the will of Him who
sent him ; that he was raised from the dead " by the power
of God ;"' that such miracles as he did perform, he per-
formed by that same power, which was delegated to him ;
that inasmuch as he left no very specific and minute di-
rections to his apostles in reference to the external relig-
ious organization of those who then were, and who would
afterward become, his followers, he regarded that outward
form as a matter of little consequence ; that in proportion
as mankind in every age believe and obey what they find
recorded in the Scriptures, interpreted by their own en-
lightened consciousness of what they suppose to be taught
therein, they will be happy here and hereafter. They
hold that charity, and not ecclesiastical ferocity love to
God and man, and not implacable religious bigotry and
spite constitute the great fundamental essence of Chris-
tianity. They believe that every sinful act will be pun-
ished precisely in proportion to its deserts ; and that the
ultimate consequence of that punishment will be curative
and remedial, which they regard as the only fit purpose
of punishment when inflicted by an infinitely wise and
benevolent Creator. Finally, they contend that, at the
" consummation of all things," a result will be produced
which will prove that the chief object of God in the crea-
tion of the world was not to construct an almost universal
pandemonium, in which ninety -nine hundredth? of his ra-
tional creatures should after death be eternally and hope-
lessly miserable, thus making a general hell in fact the
chef d'ceuvre of his moral government, and the most
prominent and all-absorbing object in it ; but that, on the
HISTORY OF ALL RELIGIONS. 160
contrary, the final destiny of the world will be the preva-
lence of universal holiness, such as God's pure law de-
mands ; of universal happiness, such as his merciful nature
reioices in ; a whole race redeemed from sin and misery
by obedience to the truth, such as Jesus taught it ; and a
universe exulting throughout its vast and illimitable do-
mains in that unbroken harmony, purity, and felicity, which
would alone confer glory upon the attributes and provi-
dence of the Creator and Father of all.
UXIVERSALTSTS.
OF the real doctrines of Universalism, very great igno-
rance prevails in this country. As an organized denomi-
nation it is of comparatively recent date ; being scarcely
known anterior to the opening of the present century.
Yet though the career of the organization is not very
ancient, it is a circumstance worthy of note that the chief
central doctrine of Universalism has been held by some
few Christian teachers in all ages since the Apostolic era.
Several of t'.e early Fathers taught it. Origen and Arius
believed it. Several of the divines of the Church of Eng-
land have held it, such as Tillotson ; as well as some emi-
nent '"Dissenters," such as John Foster; to say nothing
of vast numbers of what are termed the Neological or Ra-
tionalistic theologians of Germany. It cannot be denied
that important changes have taken place in the doctrinal
system held by Universalists in this country, since it was
originally preached by Hosea Ballou, the first. According
to him and his immediate successors, the theory of Univer-
salism was, that all penalty or punishment for sin was in-
flicted in the present life ; and that in consequence of the
universal and all-atoning power of Christ's sufferings and
atonement, all men entered on the enjoyment of the felici-
ties of heaven immediately after their departure from the
earth. This theory entirely ignored the existence of hell-
fire ; of a personal, living and tormenting Devil ; of a
literal judgment-day, in which a separation should bf
170 HISTORY OF ALL RELIGIONS.
*
made between the good and the bad, the sheep and tlit
goats; and it contended that though every man should be
adequately and sufficiently punished for his unforgiven
sins, that punishment would be inflicted only during the
period and the progress of the present existence.
Subsequently the main doctrine of the denomination
became altered, in consequence, probably, of future inV3s-
tigation, and also, doubtless, from the experience which
had been felt of the difficulty of maintaining, by argument,
the position originally and previously contended for.
The opinion substituted for the old one by the general
consent, or at least by the general use and concurrence
of the denomination, was, that while denying the eternity
of hell-fire, they admitted that some punishment for sin
did take place in a future state, accurately proportioned
by Infinite Wisdom and Justice to the precise deserts of
the sinner. Universalists now hold to the existence of a,
future purgatory, not unlike, in some respects, to the Ro-
man Catholic doctrine. They are at present, in fact and
substance, Rationalists, teaching the final restoration of
all mankind to holiness, and, as a necessary oonsequence,
to happiness. Other important changes have taken place
gradually in the doctrinal system held by them. Origi-
nally they taught the absolute divinity of Christ, with the
vicarious nature and the universally efficacious power of
his atonement. They held that, so great was the benefit
produced by his sufferings and death for fallen, degraded
and ruined humanity, that all men were saved thereby
from future and eternal punishment : the disciplinary and
punitive portion of human existence being confined to the
present life. Now, however, they generally deny the di-
vinity of Christ. Some are Arians, regarding him as a
member of the Godhead, but greatly inferior in nature,
power, and glory, to the Father. The majority of them
are Socinians, believing Christ to have been only a man,
but the greatest, best, and wisest of men and of teachers
who ever existed and labored on earth. They deny the
vicarious D iture of the atonement, or, rather, they do not
HISTORY OF ALL RELIGIONS. 171
belicvo in any atonement at all, for the logical reason that,
if Christ were a mere man, his sufferings, death, and obe-
dience, would not be any more efficacious in propitiating
the wrath of the offended Deity, and fulfilling the require-
ments of an all-perfect law, than would the sufferings,
d n< ith, and obedience of any other great and good man. In
fact, they go behind the theory of the atonement entirely,
and hold that no atonement is necessary, because Adam
and his descendants have never fallen. In other words,
they deny original sin and native depravity. They do
not regard human nature as the degraded, miserable, and
detestable thing which the Orthodox system represents it
as being. They contend that if Adam fell and thus threw
a black mantle of misfortune and guilt over the moral uni
verse immediately after his creation, such an event was
a failure and a baulk at the very commencement of God's
moral government, which would be by no means compli-
mentary to the providence, foresight, and power of the
Creator ; who, originally creating the world and the hu-
man race for purity, holiness, and happiness alone, at once
beheld the whole business spoiled, his handiwork defaced,
his glory marred, his enemy the Devil triumphant, and his
own benevolent purposes defeated at the very start of the
experiment. Accordingly, Universalists do not believe
that any such fearful catastrophe ever occurred ; and while
they admit that sin exists in the world, they do not believe
in the same excess of it, nor in the necessity of the same
remedy for its powers and its ravages which the Orthodox
do ; but they hold that by suffering the inevitable consequen-
ces of sin both here, and temporarily and sufficiently hereaf-
ter, it will be wiped out eventually from every spirit, and
a holy and happy race will be the winding up of the
world's history and experience.
MAHOMMEDANS.
THE Mohammedans, or Mahommedans, derive their name
and doctrine from Mahomet, who was born in Arabi-i, in
172 HISTORY OF ALL RELIGIONS.
the sixth century. He was endowed with a subtle genius,
and possessed an enterprise and ambition peculiar to him-
self. He pretended to receive revelations ; and declared
that God sent him into the world, not only to teach his
will, but to compel mankind to embrace it. The magis-
trates of Mecca were alarmed at the progress of his doc-
trines, and Mohammed being apprized of their design to
destroy him, fled to Medina : from this flight, which hap-
pened in the 622d year of Christ, his followers compute
their time. This era is called in Arabic, Hegira.
The book in which the Mahometan religion is contained,
is called the Koran, or Alcoran, by way of eminencp, as
we say the Bible, which means the Book.* Its doctrines
made a most rapid progress over Arabia, Syria, Egypt, and
Persia ; and Mohammed became the most powerful mon-
arch in his time. His successors spread their religion and
conquests over the greatest part of Asia, Africa, and
Europe ; and they still give law to a very considerable
part of mankind.
The great doctrine of the Koran is the unity of God : to
restore which point, Mohammed pretended was the chief
end of his mission ; it being laid down by him as a funda-
mental truth, that there never was, nor ever can be, more
than one true orthodox religion. For though the particu-
lar laws or ceremonies are only temporary, and subject to
alteration according to the divine direction, yet the sub-
stance of it being eternal truth, is not liable to change,
but continues immutably the same. And he taught, that
whenever this religion became neglected, or corrupted in
e^entials, God had the goodness to re-inform and re-ad-
rnonish mankind thereof by several prophets, of whom
Moses and Jesus were the most distinguished, till the ap-
* The generality of tlie Mohammedans believe, that the first manu-
script of the Koran has been from everlasting by God's throne, written
on a table of vast bigness called the Preserved Table, iu which are re-
corded the divine decrees : that a copy from this table, in one volume
on paper, was, by the ministry of the angel Gabriel, sent down to ibt
lowest heaven, in the month of Ramadan.
HISTORY OF ALL RELIGIONS. 173
pearance of Mohammed. The Koran asserts Jesus to bo
the true Messias, the word and breath of God, worker of
miracles, healer of diseases, preacher of heavenly doctrine,
and exemplary pattern of a perfect life ; denying that he
was crucified, but affirming that he ascended into Paradise ;
and that his religion was mended by Mohammed, who was
the seal of the prophets, and was sent from God to restore
the true religion, which was corrupted in his time, to its
primitive simplicity ; with the addition, however, of pecu-
liar laws and ceremonies, some of which have been used
in former times, and others were now first instituted.
The Mohammedans divide their religion into two gene-
ral parts faith or theory, and religion or practice. Faith
or theory is contained in this confession of faith, There
is but one God, and Mohammed is his prophet. Under
these two propositions are comprehended six distinct
branches :
1. Belief in God. 2. In his angels. 3. In his scrip-
tures. 4. In his prophets. 5. In the resurrection and
judgment. 6. In God's absolute decrees.
They reckon four points relating to practice, viz :
1. Prayer, with washings. 2. Alms. 3. Fasting.
4. Pilgrimage to Mecca.
The idea which Mohammed taught his disciples to enter-
tain of the Supreme Being, may be seen from a public ad-
dress he made to his countrymen, which is as follows :
" Citizens of Mecca ! The hour is now come, when you
must give an account of your reason and your talents. In
vain have you received them from an Almighty Master,
liberal and beneficent in case you use them negligently,
or if you never reflect. In the name of this Master, I
must tell you, he will not suffer you to abuse his inestima-
ble gifts by wasting life away unprofitably, and employing
them only in unworthy amusements. No more permit de-
lusive pleasures to distract your hearts ! Open your minds
and receive the truth ! Wo to you for the unworthy notion
you have entertained of God ! The heaven and the eartfr
are his own ! and there is nothing in all their copious fur-
174 HISTORY OF ALL RELIGIONS.
niturc but what invariably obeys him ! The sun and star?
with all their glory, have never disdained his service !
and no being can resist his will, and the exercise of his
omnipotence ! He will call men to an account, and require
of them the reason for all those Gods they have invented
in defiance of reason ! There is no other God but God,
and him only we must adore."*
The belief of the existence of angels is absolutely re-
quired in the Koran. The Mohammedans suppose they
have pure and subtile bodies, created of fire ; and that they
have various forms and offices ; some being employed in
writing down the actions of men, others in carrying the
throne of God, and other services. They reckon four
angels superior to all the rest : These are, Gabriel, who
is employed in writing down the divine decrees ; Michael,
the friend and protector of the Jews ; Azrael, the ange^
of death ; and Israsil, who will sound the trumpet at the
resurrection. They likewise assign to each person two
guardian angels.
The Devil, according to the Koran, Avas once one of the
highest angels, but fell for refusing to pay homage to Adam
at the command of God.
Besides angels and devils, the Mohammedans are taught
by the Koran to believe an intermediate order of creatures,
which they call Jin, or Genii, created also of fire, but of
a grosser fabric than angels ; and are subject to death.
Some of these are supposed to be good, and others bad,
and capable of future salvation or damnation as men are ;
whence Mohammed pretended to be sent for the conversion
of Genii as well as men.
As to the Scriptures, the Mohammedans are taught by
the Koran, that God, in divers ages of the world, gave
revelations of his will in writing to several prophets. The
number of these sacred books, according to them, are one
hundred and four; of which ten were given to Adam, fifty
to Scth, thirty to Enoch, ten to Abraham ; and the other
lioulunvillcr's Life of Mahomet.
HISTORY OF ALL RELIGIONS. 175
four, being the Pentateuch, tho Psalms, the Gospels, and
the Koran, were successively delivered to Moses, Da-
vid, Jesus, and Mohammed ; which last, being the seal of
the prophets, these revelations are now closed. All these
divine books, excepting the four last, they agree to be
entirely lost, and their contents unknown. And of these 1
four, the Pentateuch, Psalms, and Gospels, they say, have
undergone so many alterations and corruptions, that very
little credit is to be given to the present copies in the
hands of the Jews and Christians.
The number of prophets, who have been from time to
time sent into the world, amounts to two hundred and
twenty-four thousand ; among whom three hundred and
thirteen were apostles, sent with special commissions to
reclaim mankind from infidelity and superstition ; and six
of them brought new laws or dispensations, which succes-
sively abrogated the preceding. These were Adam, Noah,
AJbraham, Moses, Jesus, and Mohammed.*
The next article of faith required by the Koran, is the
belief of a general resurrection and a future judgment.
But before these, they believe there is an intermediate
state, both of the soul and of the body after death. When
a corpse is laid in the grave, two angels come and examine
it concerning the unity of God, and the mission of Mo-
hammed. If the body answers rightly, it is suffered to
rest in peace, and is refreshed by the air of Paradise : if
not, they beat it about the temples with iron maces ; then
press the earth on the corpse, which is gnawed and stung
by ninety-nine dragons, with seven heads each.
As to the souls of the faithful, when they are separated
from the body by the angel of death, they teach, that
those of the prophets are admitted into Paradise imme-
diately. Some suppose, the souls of- believers are with
Adam in the lowest heaven ; and there are various other
opinions concerning their state. Those who are called the
most orthodox, hold that the souls of the wicked are con-
* Sale's Koran, vol. i. p. 94, 95.
176 HISTORY OF ALL RELIGIONS.
fined in a dungeon under a green rock, to be there tor-
mented till their re-union with the body at the genera!
resurrection.
That the resurrection will be general, and extend to all
creatures, both angels, genii, men, and animals, is the re-
ceived opinion of the Mohammedans, which they support
by the authority of the Koran.
Mankind, at the resurrection, will be distinguished into
three classes ; the first, of those who go on foot ; the
second, of those who ride ; and the third, of those who
creep groveling with their faces to the ground. The first
class will consist of those believers whose good works have
been few ; the second, of those who are more acceptable
to God ; whence Ali affirmed that the pious, when they
come forth from their sepulchres, shall find ready prepared
for them, white-winged camels, with saddles of gold. The
third class will be composed of the infidels, whom God will
cause to make their appearance with their faces on the
ground. When all are assembled together, they will wait,
in their ranks and orders, for the judgment ; some say forty
years, others seventy, others three hundred, and some nc
less than fifty thousand years. During which time they
will suffer great inconveniences, the good as well as the
bad, from their thronging and pressing upon each other,
and the unusual .approach of the sun, which will be no
farther off them, than the distance of a mile ; so that the
skulls of the wicked will boil like a pot, and they will bo
all bathed with sweat. .At length, God will come in the
clouds surrounded by the angels, and will produce the
books wherein every man's actions are written. Some
(explaining those words so frequently used in the Koran,
God will be swift in taking an account,) say, that lie will
^udge all creatures in the space of half a day ; and others,
chat it will be done in less time than the twinkling of an
eye. At this tribunal, every action, thought, word, &c.
will be weighed in a balance held by the angel Gabriel, of
so vast a size, that its two scales are capacious enough to
Contain both heaven and earth.
HIS10RY OF ALL RELIGIONS. 177
The trials being over, and the assembly dissolved, those
who are to be admitted into Paradise, will take the right
hand way ; and those who are destined to hell-fire, the left ;
but both of them must first pass the bridge called in Arabic,
Al Sirat, which is laid over the middle of hell, and is de-
scribed to be finer than a hair, and sharper than the edge
>f a sword. The wicked will miss their footing and fall
headlong into hell.*
In the Koran it is said that hell has seven gates ; the
first for the Musselmen, the second for the Christians, the
third for the Jews, the fourth for the Sabians, the fifth for
the Magicians, the sixth for the Pagans, the seventh and
worst of all, for the Hypocrites of all religions. The in-
habitants of hell will suffer a variety of torments, which
shall be of eternal duration, except with those who have
embraced the true religion, who will be delivered thence,
after they have expiated their crimes by their sufferings. f
The righteous, after having surmounted the difficulties
in their passage, will enter Paradise, which they describe
to be a most delicious place, whose earth is the finest wheat,
or musk ; and the stones pearls, or jacinths. It is also
adorned with flowery fields, beautiful with trees of gold,
enlivened with the most ravishing music, inhabited by ex-
quisite beauties, abounding with rivers of milk, wine, and
honey, and watered by lesser springs, whose pebbles are
rubies, emeralds, &c. Here the faithful enjoy the most
exquisite sensual delights, free from the least alloy.!
The sixth great point of faith which the Mohammedans
are taught to believe, is, God's absolute decrees, and pre-
determination, both of good and evil. The doctrine which
* Sale's Koran, p. 90, 100, 112.
( Between Paradise and hell, they imagine there is a wall or parti-
tion, in which, some suppose, those were placed whose good and evil
works exactly counterpoised each other. These will be admitted to
Paradise at the last day, after they have performed an act of adoration,
which will make the scale of their good works to over-balance.
J Some of the most refined Mohammedans under e taud tbeir prophet's
i of Paradise iu an allegorical sense.
12
178 HISTORY OP ALL RELIGIONS.
they call orthodox, is, that whatever doth or shall come to
pass in the world, whether it be good or bad, procecdeth
entirely from the divine will, and is irrevocably fixed and
recorded from all eternity in the preserved table ; and that
God hath secretly predetermined not only the adverse and
prosperous fortune of every person in the world, in tho
most minute particulars, but also his obedience or disobe-
dience, and consequently his everlasting happiness w
misery after death ; which fate or predestination it is im-
possible by any foresight or wisdom to avoid.
Of the four practical duties required by the Koran,
prayer is the first. Mohammed used to call prayer the
pillar of religion and the key of Paradise. Hence he
obliged his followers to pray five times every twenty-four
hours, and always wash before prayers.
Circumcision is held by the Mohammedans to be of di-
vine institution.
The giving of alms is frequently commanded in the Ko-
ran, and often recommended therein jointly with prayer ;
the former being held of great efficacy in causing the
latter to be heard with God.
Fasting is a duty enjoined by Mohammed as of the ut-
most importance. His followers are obliged by the ex-
press command of the Koran, to fast the whole month of
Ramadan ; during which time, they are obliged to fast
from daylight to sunset. The reason the month of Rama-
dan is pitched upon for that purpose, is, because they sup-
pose that at that time the Koran was sent down from
heaven.
The pilgrimage to Mecca is so necessary a point of
practice, that, according to a tradition of Mohammed, he
who dies without performing it, may as well die a Jew or
a Christian ; and the same is expressly commanded in the
Koran.
The negative precepts of the Koran are, to abstain from
usury, gaming, drinking of wine, eating of blood, am 7
iwine's flesh.
The Mohammedans arc divided and subdivided into a,ti
MOHAMMEDANS PRAYING BEtfOKE THE MOSQUE OF 0?IAE-
HISTORY OF ALL RELIGIONS. 179
endless variety of sects. As it is said there is as great u
diversity in their opinions as among the Christians, it is
impossible to give a particular account of their divisions in
the compass of this work ; which will admit only of noticing
a few of their principal denominations.
. The divinity of the Mohammedans may be divided into
scholastic and practical. Their scholastic divinity consists
of logical, metaphysical, theological, and philosophical
disquisitions ; and is built on principles and methods of
reasoning very different from what are used by those who
pass among the Mohammedans themselves for the sounder
divines, or more able philosophers. This art of handling
religious disputes was not known in the infancy of Mo-
hammedism, but was brought in when sects sprang up,
and articles of religion began to be called in question.
As to their practical divinity, or jurisprudence, it con-
sists in the knowledge of the decisions of the law, which
regard practice gathered from distinct proofe. The princi-
pal points of faith subject to the examination and discus-
sion of the school-men, are, the unity and attributes of
God ; the divine decrees, or predestination ; the promises
and threats contained in the law ; and matters of history
and reason.
The sects among the Mohammedans who are esteemed
orthodox, are called by the general name of Sonnites, or
Traditionalists, because they acknowledge the authority of
the Sonna, or collection of moral traditions of the sayings
and actions of their prophet.
The Sonnites are subdivided into four chief sects, viz.,
1st. The Hanisites. 2d. The Malekites. 3d. The Sha-
feits. 4th. The Hanbalites.
The difference between these sects consists only in a few
indifferent ceremonies.
The sects whom the generality of the Mohammedans
suppose entertain erroneous opinions are numerous ; the
following are selected from a large number, in order tc
180 HISTORY OF ALL RELIGIONS.
give some ideas of the disputes among Mohammedan di-
vines.*
I. The Montazalites, the followers of "VYasel Ebn Ata.
As to their chief and general tenets : 1st. They entirely
rejected all eternal attributes of God, to avoid the dis-
tinction of persons made by the Christians. 2d. Th^y
believed the word of God to have been created in subjecto,
as the school-men term it, and to consist of letters and
sounds ; copies thereof being written in books to express
and imitate the original. They also affirmed, that what-
ever is created in subjecto is also an accident, and liable
to perish. 3d. They denied absolute predestination ; main-
taining, that God was not the author of evil, but of good
only ; and that man was a free agent. 4th. They held,
that if a professor of the true religion is guilty of a griev-
ous sin, and dies without repentance, he will be eternally
damned, though his punishment will be lighter than that
of the infidels. 5th. They denied all vision of God in Pa-
radise by the corporeal eye, and rejected all comparisons
or similitudes applied to God.
This sect are said to have been the first inventors of
scholastic divinity, and are subdivided, as some reckon,
into twenty different sects.
II. The Hashbemians ; who were so named from their
master Aba Hasham Abel al Salem. His followers were
so much afraid of making God the author of evil, that they
would not allow him to be said to create an infidel, because
an infidel is a compound of infidelity and man, and God is
not the creator of infidelity.
III. The Nohamians, or followers of Ibrahim al Ned-
ham, who imagining he could not sufficiently remove God
from being the author of evil, without divesting him of his
power in respect thereto, taught that no power ought to be
ascribed to God concerning evil and rebellious actions :
but this he affirmed against the opinion of his own disci*
Sale's Koran, p. 142, 146, 148, 150. 152.
HISTORY OF ALL RELIGIONS. 181
pies, who allowed that God could do evil, but did not, be-
cause of its turpitude.
IV. The Jabedhians, or followers of Amru Ebn Bahr,
a great doctor of the Montazalites, who differed frotn hia
brethren, in that he imagined the damned would not be
eternally tormented in hell, but would be changed into the
nature of brutes, and the vilest classes of the animal crea-
tion.
ATHAX ASIANS.
Those who profess similar sentiments to those taught
by Athanasius, bishop of Alexandria, who flourished in the
fourth century. He was bishop during forty-six years ; and
his long administration was spent in a perpetual combat
against the powers of Arianism. He is said to have con-
secrated every moment, and every faculty of his being, to
the defence of the doctrine of the Trinity. The scheme
of Athanasius made the Supreme Deity to consist of three
persons, the same in substance, equal in power and glory.
The first of those three persons and fountain of divinity to
the other two, it makes to be the Father. The second
person is called the Son, and is said to be descended from
the Father, by an eternal generation of an ineffable and
incomprehensible nature in the essence of the Godhead.
The third person is the Holy Ghost, derived from the Fa-
ther and the Son, but not by generation, as the Son is
derived from the Father, but by an eternal and incompre-
hensible procession. Each of these persons are very and
eternal God, as much as the Father himself; and yet
though distinguished in this manner, they do not make
three Gods, but one God.
This system also includes in it the belief of two natures
in Jesus Christ, viz., the divine and human, forming one
person.
To prove the divinity of Christ, and his co-equality with
the Father, this denomination argue thus :
In John i. 1, it is said expressly, " In the beginning
182 HISTORY OF ALL RELIGIONS.
was the Word, and the Word was with God, and the Word
was God." Which implies, that the Word existed from
all eternity, not as a distinct, separate power, hut the
Word was with God, and the Word was God, not another
God, hut only another person, of the same nature, sub
stance, and Godhead.
It is evident, that St. John intended the word "God" in
this strict sense, from the time of which he is speaking.
In the beginning the Word was God, before the creation.
It is not said, that he was appointed God over the things
which should be afterwards created. He was God before
any dominion over the creatures commenced.
It is said, that all things absolutely were made by him ;
therefore he who created all things, cannot be a created
being. Since nothing was made but by and through him,
it follows that the Son, as Creator, must be eternal and
strictly divine.
Christ's divinity and co-equality with the Father, are
plainly taught in Phil. ii. 5, 6, 7, &c. " Let this mind be
in you, which was also in Christ Jesus, who being in the
form of God, thought it not robbery to be equal with God,
but made himself of no reputation, and took upon him the
form of a servant."
Our Saviour says of himself, " I and my Father arc-
one." John v. 19. " He that has seen me, has seen the
Father." John x. 30. "All that the Father hath are
mine." John xvi. 15. Those high and strong expres-
sions are supposed to teach, that he is the supreme God.
The prophets describe the true God as the only Saviour
of sinners. For thus it is written, " I, even I, am Jehovah,
and besides me there is no Saviour. Jesus Christ not
only professes to save sinners, but he calls himself the
Saviour, by way of eminence. Hence it is evident, that
he assumes a character in the most emphatical way, which
the God of Israel had challenged and appropriated to
himself.
The divine titles, which are ascribed to the Son in
Scriptures arc: "The true God." 1 John v. 28- "The
HISTORY OS 1 ALL RELIGION'S. 188
mighty God." Isa. ix. 6. " The Alpha and Omega, the
first and the last." Rev. i. 8. " The God over all blessed
forever more." Rom. ix. 5. And Thomas calls Christ,
after his resurrection, his Lord and God.
The titles giveu to Christ in the New Testament, are
the same with those which are given to God in the Jewish
Scriptures. The name Jehovah,* which is appropriated
to God, Psalm Ixxxiii. 18. Isa. xiv. 5, is given to Christ.
See Isa. xiv. 23, 25, compared with Rom. xiv. 12. Isa.
xi. 3, compared with Luke i. 76. Jesus is the person
spoken of by St. John, whose glory Esaias is declared to
have seen, when he affirms he saw the Lord of hosts.
Therefore Jesus is the Lord of hosts.
The attributes, which are sometimes appropriated tc
God, are applied to Christ.
Omniscience is ascribed to Christ. John xvi. 10.
"Now we are sure that thou knowest all things." To be
the searcher of the heart, is the peculiar and distinguishing
characteristic of the one true God, as appears from Jer.
xvii. 10. Yet our blessed Lord claims this perfection to
himself. "I am he," saith he, "that searcheth the reins
and the heart." Rev. ii. 23.
Omnipresence, another divine attribute, is ascribed to
Christ. Matt, xviii. 20. " Where two or three are gath-
ered together in my name, there am I, in the midst of
them."
Immutability is ascribed to Christ. Heb. i. 10, 11, 12.
"Thou art the same, arid thy years shall not fail." This
is the very description which the Psalmist gives of the
immutability of the only true God. See also Heb. xiii. 8.
Eternity is ascribed to Christ. Rev. i. 8. The Son's
being Jehovah, is another proof of his eternity, that namo
expressing necessary existence.
* It has been observed by critics on the word Jehovah, that the first
syllable Jah moans the divine essence, and that by hovak may be under-
stood, calamity, grief, destruction. Hence some have supposed, tlxj
design of that venerable name was to convey unto us the ideas of a
divine essence in a human frame, and a suffering and crucified Messiah
184 HISTORY OF ALL RELIGIONS.
Christ ia also said to have almighty power. Heb. i. 8
See also Phil. iii. 21.
The truth and faithfulness of God are ascribed to Christ.
"I am," says he, "the truth," &c.
Divine works are also ascribed to Christ, viz., creation,
preservation, and forgiveness of sins.
There are numerous texts of Scripture, which assert
that Christ is the Creator of all things. See Heb. i. 10.
' Thou, Lord, in the beginning hast laid the foundation of
the earth, and the heavens are the work of thy hands.
See also Rev. iii. 14. 1 Cor. viii. 6, and various other
passages.
The work of creation is everywhere, in Scripture, repre-
sented as the mark and characteristic of the true God.
See 2 Kings xix. 15. Job xxii. 7. Psalm xix. 1. Hence
it is evident that Christ, the Creator, is the true God.
Preservation is ascribed to Christ. Heb. i. 3. " Up-
holding all things by the word of his power."
Christ himself says, in Matt. ix. 6, " The Son of man
hath power on earth to forgive sins.
Christ's being appointed the supreme Judge of the
world, is an evidence that he is the true God. The God
of Israel is emphatically styled, the Judge of all.
Religious worship, though appropriated to God, was by
divine approbation and command given to Christ. Heb.
.. 6. The apostle speaking of Christ, says, " Let the an-
gels of God worship him." See also Luke xxiv. 25. John
v. 23. Rev. i. 5, 6 ; v. 13, &c.
The Scripture everywhere asserts that God alone is to
he worshiped. The same Scripture asserts that our
blessed Saviour is to be worshiped. Thus St. Stephen
adores him with direct worship : "Lord Jesus, receive my
Spirit." The obvious consequence of which is, our blessed
Saviour is God.
This denomination allege, that divine titles, attributes,
works, and worship, are also ascribed to the Holy Ghost.
Many plead that the Holy Spirit is called Jehovah in
the Old Testament, by comparing Acts xxviii. 23, with
HISTORY OF ALL RELIGIONS. 185
Isa. vi. 9, And he also appears to be called God
Acts v. 4.
Eternity is clearly the property of the Holy Ghost, who
i? styled by the author of the epistle to the Hebrews,
" the eternal Spirit." Heb. ix. 14.
Omnipresence is a necessary proof of divinity. This
attribute belongs to the Holy Spirit ; for thus saith the
inspired poet, " Whither shall I go from thy Spirit ?"
Psalm cxxxix. 7.
Omniscience is ascribed to the Spirit. 1 Cor. ii. 10.
" For the Spirit searcheth all things, even the deep things
of God.' r
St. Paul declares, that his ability to work all manner
of astonishing miracles, for the confirmation of his minis-
try, was imparted to him by the Spirit. Rom. xv. 19.
The same act of divine grace, viz., our spiritual birth, is
ascribed without the change of a single letter to God and
the Spirit. John ii. 1. 1 John v. 4.
The chief texts produced to prove that divine worship
is given to the Spirit are, Matt, xxiii. 19. Isa. vi. 3.
compared with verse 9. Acts xxviii. 25, &c. Rom.
ix. 1. Rev. i. 4. 2 Cor. xiii. 14.
There are various texts of Scripture, in which, Father.
Son, and Spirit, are mentioned together, and represented
under distinct personal characters.
At the baptism of Christ, the Father speaks with an
ludible voice, the Son in human nature is baptized by
(ohn, and the Holy Ghost appears in the shape of a dove.
Vlatt. iii. 16, 17.
The Trinity of persons in the Godhead appears from
our baptism, because it is dispensed in the name of the
Father, of the Son, and of the Holy Ghost.
The Trinity of persons also appears from the apostolic
benediction, " The grace of the Lord Jesus, the love of
God, and the communion of the Holy Ghost be with you
all, Amen." 1 Cor. xiii. 14. And also from the testi-
mony of the three ifc heaven, contained in 1 John v. 7.
The Trinity in Unity is one Supreme Being. distinguisheJ
(86 HISTORY OF ALL RELIGIONS.
from all others by the name Jehovah. Deut. vi. 4. " Tho
Lord our God is one Jehovah." Yet Christ is Jehovah.
Jer. xxiii. 6. So is the Spirit. Ezek. viii. i. 3. There-
fore Father, Son, and Holy Ghost, are one Jehovah.
They are three persons, but have one name, and one na-
ture.
ARIANS.
A denomination of the fourth century, which owed its
origin to Arius, a man of subtle mind, and remarkable for
his eloquence. He maintained that the Son was totally
and essentially distinct from the Father. That he was
the first and noblest of all those beings whom God the
Father had created out of nothing, and the instrumenc by
whose subordinate operation the Almighty Father formed
the universe, and therefore inferior to the Father both in
nature and in dignity.* He added that the Holy Spirit
was of a different nature from that of the Father, and of
the Son ; and that he had been created by the Son.
However, during the life of Arius, the disputes turned
principally on the divinity of Christ.
Such is the representation which is given of the opinion
of Arius, and his immediate followers. The modern d^
fenders of this system, to prove the subordination and in-
feriority of Christ to God the Father, argue thus :
There are various passages of Scripture, where the
Father is 'styled the one or only God. Matt. xix. 17.
" Why callest thou me good ? there is none good but one,
that is God."
The Father is styled God with peculiarly high titles and
attributes. See Matt. xv. 32. Mark v. 7, &c. It is said
in Eph. iv. 6. " There is one God and Father of all, who
is above all."
* His followers deny that Christ had anything which could properly
he called a divine nature, any otherwise than as anything very excellent
may by a figure be called divine, or his delegated dominion ovei the
pys'.eni of nature might entitle him to the name of (Jod.
HISTORY OF ALL RELIGIONS. 18"
Our Lov J Jesus Christ cxpre?--ly speaks of another God
instinct from himself. Matt, xxvii. 46. John xx. 17.
Our Lord Jesus Christ not only owns another than him-
self to be God; but also that he is above, and over him-
self. He declares, that "his Father is greater than he."
J</hn xiv. 28. He says he came not in his own, but his
Father's name and authority. That he sought not his
o\\n, but God's glory, nor made his own will but God's his
rule : and in such a posture of subjection he came down
from heaven into this earth, that it should seem that na-
ture which did pre-exist, did not possess the supreme will
even before it was incarnate.
Christ's saying, that he is of the Father must mean that
he is derived from him ; and this necessarily implies, that
he is neither self-existent nor eternal ; as the being derived
from, must exist before another being can be derived from
him.
Christ professes his knowledge to be limited and inferior
to the Father's. Mark xiii. 32. " Of that day knows ni
man, no not the angels in heaven, nor the Son, but the
Father only."
In like manner the apostle declares his subjection to
another ; not only as his Father, but his God, which is
emphatically expressed, in calling the most blessed God
the God "of our Lord Jesus Christ," after his humiliation
was over. Eph. i. 17. And the head of Christ is God.
See also 1 Cor. xi. 8.
It is said in 1 Cor. xv. 24, that " Christ will deliver
up the kingdom to God, even the Father," therefore he
will be subjected to him, and consequently inferior.
There are various passages of Scripture in which it is
declared, that all prayers and praises ought primarily to
be offered to the Father. See Matt. iv. 10. John iv. 2').
Acts iv. 24. 1 Cor. i. 4. Phil. i. 3, 4.
The ancient Arians were divided among themselves, and
tern into factions which regarded each other with the bit-
terest aversion. Of these the ancient writers make men-
tion under the names of Scmi-Arians, Eusebians, Aetiang,
188 HISTORY 01 ALL RELIGIONS.
Eunomiar.s, Acacians, Psatyrians, and others. But tliei
may all be included with the utmost propriety in three
classes ; tne first of these were the primitive and genuine
Arians, who rejected all those forms and modes of expres-
sion, which the moderns had invented to render their
opinions less shocking to the Nicenians. They taught
simply, that the Son was not begotten of the Father, i. e.
produced out of his substance, but only created out of no-
thing. This class was opposed by the Semi- Arians, who
in their turn were abandoned by the Eunomians, or Ano-
mseans, the disciples of Aetias and Eunomius. The Semi-
Arians held, that the Son was similar to the Father in his
essence, not by nature, but by a peculiar privilege. The
Eunomians, who were alsc called Aetians and Exucon-
tians, and may be counted in the number of pure Arians,
maintained that Christ was unlike the Father in his essence,
as well as in other respects :
Under this general division were comprehended many
subordinate sects, whose subtleties and refinements have
been but obscurely developed by ancient writers.
The opinion of the Arians concerning Christ differs from
the Gnostics chiefly in two respects.
First, the Gnostics supposed the pre-existent spirit which
was in Jesus, to have been an emanation from the Supreme
Being, according to the principles of the philosophy of
that age, which made creation out of nothing to be an im-
possibility. But the Arians supposed the pre-existent
spirit to have been properly created ; and to have animated
the body of Christ, instead of the human soul.
Secondly, the Gnostics supposed that the pre-existent
spirit was not the Maker of the world, but was sent to rec-
tify the evils which had been introduced by the being who
made it. But the Arians supposed, that their Logos was
the being, whom God had employed in making the uni-
verse, as well as in all his communications with mankind.
Those who hold the doctrine, which is usually called
Isit Arianism say, that Christ pre-existed, but not as the
eternal Logos of the Father, or as the belhg by whom ne
HISTORY OF ALL RELIGIONS. 189
made the worlds, and had intercourse with the patriarchs;
or as having any certain rank or employment whatever in
the divine dispensation. As this doctrine had not any
existence till late years, and the author of it is unknown,
it lias not got any specific name among writers.
ARMINIANS.
THEY derive thei" name from James Arminius, who was
bcrn in Holland in the year 1560. He was the first pas-
tor at Amsterdam; afterwards Professor of Divinity at
Leyden, and attracted the esteem and applause of his very
enemies, by his acknowledged candor, penetration, and
piety. They received also the denomination of Remon-
strants, from an humble petition entitled their remonstran-
ces, which they addressed in the year 1610, to the States
ol Holland.
The principal tenets of the Arminians are comprehended
in five articles, to which are added a few r of the arguments
they make use of in defence of their sentiments.
I. That the Deity has not fixed the future state of man-
kind, by an absolute unconditional decree ; but determined,
from all eternity, to bestow salvation on those whom he
foresaw would persevere unto the end in their faith in Je-
sus Christ ; and to inflict everlasting punishment on those
who should continue in their unbelief, and resist unto the
end his divine succors.
For as the Deity is just, holy, and merciful, wise in all
Lis counsels, and true in all his declarations to the sons
of men, it is inconsistent with his attributes, by an antece-
dent decree, to fix our commission of so many sins, in such
a manner, that there is no possibility for us to avoid them.
And he represents God dishonorably, who believes, that
by his revealed will, he hath declared he would have all
men to be saved ; and yet, by an antecedent secret will, he
would have the greatest part of them to perish. That he
hath imposed a law upon them, which he requires then? tc
obey, on penalty of his eternal displeasure, though hf
190 HISTORY OF ALL RELIGIONS.
knows they cannot do it without his irresistible gra. ., ; and
yet is absolutely determined to withhold this grace from
them, and then punish them eternally for what they coulc
not do without his divine assistance.
II. That Jesus Christ, by his death and sufferings, made
an atonement for the sins of all mankind in general, and
of every individual in particular : that, however, none but
those who believe in him, can be partakers of their divine
benefit.
That is, the death of Christ put all men in a capacity of
being justified and pardoned, upon condition of their faith,
repentance, and sincere obedience to the laws of the new
covenant.
For the Scriptures declare, in a variety of places, that
Christ died for the whole world. John iii. 16, 17. " God
so loved the world, that he gave his only begotten Son,
that whosoever believeth on him, might not perish, but
have everlasting life, &c." 1 John ii. 2. "He is the
propitiation not only for our sins, but for the sins of the
whole world." And the apostle expresses the same idea
in Heb. ii. 9, when he says, " Christ tasted death for
every man." Here is no limitation of that comprehensive
phrase.
If Christ died for those who perish, and for those who
do not perish, he died for all. That he died for those who
do not perish, is confessed by all ; and if he died for any
who may or shall perish, there is the same reason to affirm
that he died for all who perish. Now that he died for
Biich> the Scripture says expressly, in 1 Cor. viii. 11.
" Ai d through thy knowledge shall the weak brother per-
ish for whom Christ died." Hence it is evident Christ died
for those who perish, and for those who do not perish ;
therefore he died for all men.
III. That mankind are not totally depraved, and tlat
depravity does not come upon them by virtue of Adam's
being their public head ; but that mortality and natural
evil only are the direct consequences of his sin to his pos-
terity.
HISTORY OF ALL RELIGIONS. 191
For, if all men are utterly disabled to all good, and con-
tinually inclined to all manner of wickedness, it follows,
that they are not moral agents. For how are we capable
of performing duty, or of regulating our actions by a law
commanding good and forbidding evil, if our minds are
bent to nothing but what is evil ? Then sin must be natu-
ral to us , and if natural, then necessary, with regard to
us ; and if necessary, then no sin. For what is natural to
us, as hunger, thirst, &c., we can by no means hinder;
and what we can by no means hinder, is not our sin
Therefore mankind are not totally depraved.
That the sin of our first parents is not imputed to us,
is evident ; because, as the evil action they committed was
personal, so must their real guilt be personal and belong
only to themselves. And we cannot, in the eye of justice
and equity, be punishable for their transgression.
IV. That there is no such thing as irresistible grace, in
the conversion of sinners.
For, if conversion be wrought only by the unfrustrable
operation of God, and man is purely passive in it, vain are
all the commands and exhortations to wicked men " to
turn from their evil ways :" Isa. i. 16. " To cease to
do evil, and learn to do well :" Deut. x. 16. " To put off
the old man, and put on the new :" Eph. iv. 22. And
divers other texts to the same purpose. Were an irresisti-
ble power necessary to the conversion of sinners, no man
could be converted sooner than he is ; because, before this
irresistible action came upon him, he could not be con-
verted, and when it came upon him, he could not resist its
operations. And therefore no man could reasonably be
blamed, that he lived so long in an unconverted state : and
it could not be praiseworthy in any person who was con-
verted, since no man can resist an unfrustrable operation.
V. That those who are united to Christ by faith, may
fall from their faith, and forfeit finally their state of grace.
For the doctrine of a possibility of the final departure of
true believers from the faith, is expressed in Heb. vi. 4,
5, 6. " It is impossible for them who were once enlight-
192 HISTORY OF ALL RKL10IONS.
ened, &c. if they shall fall away, to renew them again t;
repentance ; seeing they crucify to themselves the Son of
God afresh, and put him to open shame." See also 2
Peter, ii. 18, 20, 21, 22, and divers other passages of
Scripture to the same purpose.
All commands to persevere and stand fast in the faith,
show that there is a possibility that believers may not stand
fast and persevere unto the end. All cautions to Chris-
tians not to fall from grace, are evidences and suppositions
that they may fall. For what we have just reason to cau-
tion any person against, must be something which may
come to pass and be hurtful to him. Now such caution
Christ gives his disciples ; Luke xxi. 34, 36. To them
who had like precious faith with the apostles, St. Peter
saith, " Beware lest being led away by the error of the
wicked, you fall from your own steadfastness." 2 Pet.
iii. 17. Therefore he did not look upon this as a thing
impossible : and the doctrine of perseverance renders those
exhortations and motives insignificant, which are so often
to be found in Scripture.
In these five points, which are considered as fundamental
articles in the Arminian system, the doctrine of the will's
uaving a self-determining power is included. Perhaps
some may wish to see a sketch of the arguments adduced
to support this opinion.
Dr. Clarke defines liberty to be a power of self-motion,
or self-determination. This definition is embraced by all
this denomination, and implies, that in our volitions we
are not acted upon. Activity and being acted upon are
incompatible with one another. In whatever instances,
therefore, it is truly said of us, that we act. in those in-
stances we cannot be acted upon. A being in receiving a
change of its state from the exertion of an adequate force,
is not ati agent. Man therefore could not be an agent,
were ail liis volitions derived from any force ; or the effects
of any inechanical causes. In this case, it would be no
raoi-,3 tnia that he ever acts, than it is true of a ba 1 ! that
it acts, when struck by another ball.
HISTORY OF ALL KELIO10NS. 198
CALIXTINS.
A. BRANCH of the Hussites in Bohemia and Moravia in
{ho fifteenth century. The principal point in which they
differed from the church of Rome, was the use of the
Chalice, (Calix,) or communicating in both kinds.
Calixtins was also a name given to those among the
Lutherans, who followed the opinions of George Calixtus,
a celebrated divine in the seventeenth century ; who en-
deavoured to unite the Romish, Lutheran, and Calvinistic
churches, in the bonds of charity and mutual benevolence.
He maintained,
I. That the fundamental doctrines of Christianity, by
which he meant those elementary principles whence all its
truths flow, were preserved pure in all three communions,
and were contained in that ancient form of doctrine, that
is vulgarly known by the name of the Apostles' Creed.
II. That the tenets and opinions which had been con-
stantly received by the ancient doctors, during the first
five centuries, were to be considered as of equal truth and
authority with the express declarations and doctrines of
Scripture.
CALYTNISTS.
THESE derive their name from John Calvin, who wa8
born at Nogen, in Picardy, in the year 1509. He first
studied the civil law, and was afterwards made professor
of divinity at Geneva, in the year 1536. His genius,
learning, and eloquence, rendered him respectable even in
the eyes of his very enemies.
The principal tenets of the Calvinists are comprehended
in five articles, to which are added a few of the arguments
they employ in defence of their sentiments.
I. That God has chosen a certain number in Christ untc
everlasting glory, before the foundation of the world, ac-
cording to his immutable purpose, and of his free grace
13
194 HISTORY OF ALL RELIGION.
and love, without the least foresight of faith, good works*
or any conditions performed by the creature ; and that the
rest of mankind he was pleased to pass by, and ordair.
them to dishonor and wrath for their sins, to the praise of
his justice.
For, as the Deity is infinitely perfect and independent
in all his acts, the manifestation of his essential perfections
must be the supreme end of the divine counsels and de-
signs. Prov. xvi. 4. " The Lord hath made all things
for himself, &c." Since God is omniscient, it is evident
that he foresaw from everlasting whatever should come to
pass : but there can be no prescience of future contingents ;
for what is certainly foreseen, must infallibly come to
pass ; consequently the prescience of the Deity cannot be
antecedent to his decrees.
The sacred Scriptures assert the doctrine of the divine
sovereignty in the clearest terms. Rom. ix. 21. " Has
not the potter power over the clay of the same lump, to
make one vessel unto honor, and another unto dishonor ?"
See from verse 11 to the end of the chapter. The same
divine author presents us with a golden chain of salvation
in Rom. viii. 30. To the same purport see Eph. i. 4.
Acts xiii. 48, and a variety of other passages in the
sacred oracles.
II. That Jesus Christ, by his death and sufferings, made
an atonement for the sins of the elect only.
That is, that redemption is commensurate with the di-
vine decree. Christ has absolutely purchased grace, holi-
ness, and all spiritual blessings for his people.
For, if God really intended the salvation of all men,
then no man can perish. " For the counsel of the Lord
Btandeth forever." Psalms xxxiii. 11. There are ex-
press texts of Scripture which testify that Christ did not
die for all men. John vi. 37. "All that the Father
giveth me, shall come to me, &c." and in John x. 11,
Christ styles himself, " The good Shepherd, who lays down
his life for his sheep." This is also implied in our Savt
oui s limitation of his intercession. John xvii. 9.
HISTORY OF ALL RELHUONS. 105
To suppose that the death of Christ procured only a
possibility of salvation, which depends upon our perfor-
mance of certain conditions, is contradictory to those scrip-
tures which assert that salvation is wholly owing to free
sovereign grace. If Christ died for all, and all arc not
saved the purposes of his death are in many instances
frustrated, and he shed his precious blood in vain. To
suppose this would be derogatory to the infinite perfections
of the great Redeemer. Therefore he did not die for all,
and all for whom he died will certainly be saved.
III. That mankind are totally depraved in consequence
of the fall ; and by virtue of Adam's being their public
head, the guilt of his sin was imputed, and a corrupt na-
ture conveyed to all his posterity, from which proceed all
actual transgressions. And that by sin we are made
subject to death, and all miseries, temporal, spiritual, and
eternal.
For the inspired pages assert the original depravity of
mankind, in the most emphatical terms. Gen. viii. 21.
"The imagination of man's heart is evil from his youth."
Psalm xiv. 2, 3. " The Lord looked down from heaven
upon the children of men, to see if there Vere any that
did understand, and seek after God. They are all gone
aside, they are altogether become filthy ; there is none
that doeth good, no, not one." To the same purport see
Rom. iii. 10, 11, 12, c. And it is evident, that Adam's
sin was imputed to his posterity, from Rom. v. 19. " By
one man's disobedience many were made sinner*," &c.,
The Scriptures also teach, that all sin exposes us to ever-
lasting destruction. See Gal. iii. 10. 2 Cor. iii. 6, 7,
and Rom. iv. 14.
The total depravity of human nature is also evident
from the universal reign of death over persons of all ages.
From the propensity to evil which appears in mankind,
and impels them to transgress God's law. From the ne-
cessity of regeneration. The nature of redemption. And
the remains of corruption in the saints.
IV. That all whom God has predestinated unto life, he
106 HISTORY OP ALL RELIGIONS.
is pleased, in his appointed time, effectually to call by hi?
word and spirit, out of that estate of sin and death, in
which they are by nature, to grace and salvation by Je-
BUS Christ.
For an irresistible operation is evident from those pas-
sages in Scripture, which express the efficacious virtue of
divine grace in the conversion of sinners. Eph. i. 19.
" And what is the exceeding greatness of his power to-
wards us who believe," &c. Eph. ii. 1, 5. Phil. ii. 13.
and divers other passages. If there was any thing in us
which renders the grace of God effectual, we should have
cause for boasting ; but the sacred pages declaim against
this in the most emphatical terms. Rom. v. 27. " Where
is boasting then? It is excluded," &c. See Titus iii. 5.
1 Cor. i. 31, and a variety of other texts to the same
purport.
If the free will of man renders grace effectual, it may
be made ineffectual by the same power, and so the crea-
ture frustrate the designs of his Creator ; which is de-
rogatory to the infinite perfections of that omnipotent
Being, who worketh all things according to the counsel of
his will.
V. That those whom God has effectually called and sanc-
tified by his spirit, shall never finally fall from a state
rf grace.
For this doctrine is evident from the promises of perse-
vering grace in the sacred Scriptures. Isa. liv. 10. "For
the mountains shall depart, and the hills be removed, but
my kindness shall not depart from thee, neither shall the
covenant of my peace be removed, saith the Lord, that
hath mercy on thee." See also Jer. xxxii. 38, 40. John
iv. 14 ; vi. 39 ; x. 28 ; xi. 26. And the apostle exclaims
with triumphant rapture, "I am persuaded that neither
life, nor death, &c., shall be able to separate us from the
love of God, which is in Christ Jesus, our Lord." Rom.
Wii.. 38, 39.
The perseverance of the saints is also evident from th*
immutability of the Deity ; his purposes and the reasons
HISTORY OF ALL RELIGIONS. . 197
on which he founds them are invariable as himself. With
him there is no variableness or shadow of turning.
James i. 17. The faithfulness of the Deity is ever dis-
played in performing his promises; but the doctrine of
falling from grace frustrates the design of the promises.
For if one saint may fall, why not another, and a third,
till no sincere Christians are left ? But the doctrine of
the believer's perseverance remains firm, as it is supported
by the express tenor of Scripture, the immutability of the
Deity, and his faithfulness in performing his promises.
These are the five points which distinguish this denomi-
nation from the Arminians. The Calvinistic system also
.ncludes in it, the doctrine of three co-ordinate persons in
the Godhead forming one nature, and of two natures in
Jesus Christ forming one person. Justification by faith
alone and the imputed righteousness of Christ form an
essential part of this system. They suppose, that on the
one hand, our sins are imputed to Christ, and on the other,
that we are justified by the imputation of Christ's right-
eousness to us ; i. e. we the guilty are treated by God as
righteous persons, out of regard to what Christ has done
and suffered ; who, though perfectly innocent, was appoin-
ted to suffer by the imputation of our sins to him. The
Calvinists suppose that the doctrine of Christ's suffering
in the place of sinners is strongly expressed in a variety
of passages in Scripture. As Isa. liii. 4, 5, 6. " He
has borne our griefs, and carried our sorrows. He was
wounded for our transgressions, he was bruised for our
iniquities, the chastisement of our peace was upon him,
and with his stripes we are healed." 1 Pet. ii. 25.
" Who himself bare our sins in his own body on the tree,
that we, being dead unto sin should live unto righteous-
ness." There are also a number of other texts to the sam3
import.
198 HISTORY OP ALL RELIGIONS.
COCCEIAXS.
A DENOMINATION which arose in the seventeenth cen-
tury, so called from John Cocceius, Professor of Divinity
in the University of Leyden. He represented the whole
history of the Old Testament as a mirror, which held forth
an accurate ,view of the transactions and events, that were
to happen in the church under the dispensation of the New
Testament, and unto the end of the world. He main-
tained that by far the greatest part of the ancient pro-
phecies foretold Christ's ministry and mediation, and the
rise, progress, and revolutions of the church, not only
under the figure of persons and transactions, but in a
literal manner, and by the very sense of the words used
in these predictions. And laid it down as a fundamental
rule of interpretation, that the words and phrases of Scrip-
ture are to be understood in every sense of which they arc
susceptible. Or, in other words, that they signify in
effect every thing that they can possibly signify.
Cocceius also taught that the covenant made between
God and the Jewish nation, by the ministry of Moses, was
of the same nature of the new covenant, obtained by the
mediation of Jesus Christ.
In consequence of this general principle, he maintained:
That the ten commandments were promulgated by Moses,
not as a rule of obedience, but as a representation of the
covenant of grace. That when the Jews had provoked
the Deity by their various transgressions, particularly by
the worship of the golden calf, the severe and servile yoke
of the ceremonial law was added to the decalogue, as a
punishment inflicted on them by the Supreme Being in his
righteous displeasure. That this yoke which was painful
in itself, became doubly so on account of its typical signifi-
cation, since it admonished the Israelites, from day to day,
of the imperfection and uncertainty of their state, filled
them with anxiety, and was a perpetual proof that they
bad merited the righteous displeasure of God, and could
HISTORY OF ALL RELIGIONS. 11)9
not expect, before the coming of the Messiah, the entire
remission of their iniquities. That indeed good men, even
under the Mosaic dispensation, were immediately after
death made partakers of everlasting glory. But, that they
were nevertheless, during the whole course of their lives,
far removed from that firm hope and assurance of salva-
tion, which rejoices the faithful under the dispensation of
the gospel. And that their anxiety flowed naturally from
this consideration, that their sins, though they remain un-
punished, were not pardoned ; because Christ had not, as
yet, offered himself up a sacrifice fro the Father to make
an entire atonement for them.
GNOSTICS.
THIS denomination sprang up in the first century.
Several of the disciples of Simon Magus held the principles
of his philosophy, together with the profession of Christi-
anity, and were distinguished by the appellation of Gnos-
tics, from their boasting of being able to restore mankind
to the knowledge of the Supreme Being, which had been
lost in the world. This party was not conspicuous for its
numbers or reputation before the time of Adrian. * It de-
rives its origin from the Oriental philosophy. The doc-
trine of a soul, distinct from the body, which had pre-ex-
isted in an angelic state, and was, for some offence com-
mitted in that state, degraded, and confined to the body
as a punishment, had been the great doctrine of the eastern
sages from time immemorial. Not being able to conceive
how evil in so great an extent, could be subservient to
good, they supposed that good and evil have different
origins. So mixed a system as this is, they therefore
thought to be unworthy of infinite wisdom and goodness.
They looked upon matter as the source of all evil, and
* Under the general appellation of Gnostics, are comprehended ell
those, who, in the first ages of Christianity, blended the Oriental pbilo*
*phy with tlio doctrines of the gospel.
200 HISTORY OF ALL REL15IONS.
argued in this manner : There are many evils in this world
and men seem impelled, by a natural instinct, to the prac-
tice of those things which reason condemns ; but that
eternal Mind, from which all spirits derive their existence,
must be inaccessible to all kinds of evil, and also of a most
perfect and beneficent nature. Therefore the origin of
those evils, with which the universe abounds, must be
sought somewhere else than in the Deity. It cannot re-
side in him who is all perfection ; therefore, it must be
without him. Now there is "^thing without or beyond
the Deity but matter ; therefore matter is the centre and
source of all evil and of all vice. Having taken for granted
these principles, they proceed further, and affirmed that
matter was eternal, and derived its present form, not from
the will of the supreme God, but from the creating power
of some inferior intelligence, to whom the world and its
inhabitants owed their existence. As a proof of their
assertion, they alleged that it was incredible the supreme
Deity, perfectly good, and infinitely removed from all evil,
should either create, or modify matter, which is essentially
malignant and corrupt ; or bestow upon it, in any degree,
the riches of his wisdom and liberality.
In their system it was generally supposed that all intel-
ligences had only one source, viz., the divine Mind. And
to help out the doctrine concerning the origin of evil, it
was imagined, that though the divine Being himself was
essentially and perfectly good, those intelligences, or spir-
its, who were derived from him, and especially those who
were derived from them, were capable of depravation. It
was further imagined, that the derivation of those inferior
intelligent beings from the Supreme, was by a kind of ef-
flux or emanation, a part of the substance being detached
from the rest, but capable of being absorbed into it again.*
* The great boast of the Gnostics was their doctrine concerning the
derivation of various intelligences from the Supreme Mind, which they
thought to be done by emanation or efflux. And as those were
equally capable of producing other intelligences in the same manner
HISTORY OP ALL RELIGIONS. 201
To those intelligences derived mediately or immediately
from the divine Mind, the author of this system did not
scruple to give the name of gods, thinking some of them
capab' of a power of modifying matter.
The oriental sages expected the arrival of an extraordi-
nary messenger of the Most High upon earth ; a messen-
ger invested with a divine authority ; endowed with the
most eminent sanctity and wisdom ; and peculiarly ap-
pointed to enlighten with the knowledge of the Supreme
Being, the darkened minds of miserable mortals, and
to deliver them from the chains of the tyrants and usurp-
ers of this world. When therefore some of these philoso-
phers perceived that Christ and his followers wrought
miracles of the most amazing kind, and also of the most
salutary nature to mankind, they were easily induced to
connect their fundamental doctrines with Christianity, by
supposing him the great messenger expected from above,
to deliver men from the power of the malignant genii, or
spirits, to whom, according to their doctrine, the world
was subjected, and to free their souls from the dominion
of corrupt matter. But though they considered him as
the Son of the Supreme God, sent from the pleroma, or habi-
tation of the everlasting Father, they denied his divinity,
looking upon him as inferior to the Father. They rejec-
ted his humanity, upon the supposition that every thing
concrete and corporeal is in itself essentially and intrinsi-
cally evil. Hence the greatest part of the Gnostics de-
nied that Christ was clothed with a real body, or that he
suffered really for the sake of mankind, the pains and sor
rows which he is said to have endured in the sacred history
They maintained, that he came to mortals with no other
view, than to deprive the tyrants of this world of their in-
fluence upon virtuous and heaven born souls, and destroy-
and some of them were male, and others female, there was room for
endl^E? combinations of them. It is supposed, that the apostle Paul
When he censures endless genealogies and fables, has reference to the
philosophy of the Gnostics.
202 HISTORY OF ALL RELIGIONS.
Ing the empire of these wicked spirits, to teach mankind
how they might separate the divine mind from the impure
body, and render the former worthy of being united to
the Father of spirits.
Their persuasion, that evil resided in matter, rendered
them unfavorable to wedlock ; and led them to hold the
doctrine of the resurrection of the body in great contempt.
They considered it as a mere clog to the immortal soul ;
and supposed, that nothing was meant by it, but ei her a
moral change in the minds of men, which took place before
they died ; or that it signified the ascent of the soul to its
proper abode in the superior regions, when it was disen-
gaged from its earthly encumbrance. The notion, which
this denomination entertained, that the malevolent genii
presided in nature, and that from them proceed all dis-
eases and calamities, wars and desolations, induced them
to apply themselves to the study of magic, to weaken
the powers, or suspend the influences of these malignant
agents.
The Gnostic doctrine concerning the creation of the world
by one or more inferior beings of an evil, or at least of an
imperfect nature, led them to deny the divine authority of
the books of the Old Testament ; and when they were chal-
lenged to produce authorities for their doctrines, some re-
ferred to writings of Abraham, Zoroaster, Christ, and his
apostles. Others boasted of their having drawn their
opinions from secret doctrines of Christ. Others, that
they had arrived to these degrees of wisdom by an innate
vigor of mind. Others, that they were introduced by
Theudas, a disciple of St. Paul, and by Matthias, one of
the friends of our Lord.
As the Gnostics were philosophic and speculative peo-
ple, and affected refinement, they did not make much ac-
count of public worship, or of positive institutions of any
kind. They are said, not to have had any order in their
churches.
As many of this denomination thought that Christ had
not any real body, and therefore had not any proper fleab
HISTORY OF ALL RELIGIONS. 20$
and blood, it seems on this account, when they used to
celebrate the Eucharist, they did not make any use of
wine, which represents the blood of Christ, but of water
only.
We have fewer accounts of what they thought or did
with respect to baptism, but it seems that some of them at
least disused it. And it is said, that some abstained from
the Eucharist, and from prayer.
The greatest part of this denomination adopted rules of
life, which were full of austerity, recommending a strict
and rigorous abstinence, and prescribed the most severe
bodily mortifications, from a notion, that they had a happy
influence in purifying and enlarging the mind, and in dis-
posing it for the contemplation of celestial things. That
some of the Gnostics, in consequence of making no account
of the body, might think, that there was neither good nor
evil in any thing relating to it, and therefore supposed
themselves at liberty to indulge in any sensual excesses, is
not impossible ; though it is more probable, that every
thing of this nature would be greatly exaggerated by the
enemies of this denomination.
The Egyptian Gnostics are distinguished from the Asia-
tic, by the following difference in thei-r religious system :
I. That besides the existence of a Deity, they maintained
that also of an eternal matter, endued with life and mo-
tion, yet they did not acknowledge an eternal principle
of darkness, or the evil principle of the Persians.
II. They supposed that our blessed Saviour was a com-
pound of two persons, of the man Jesus, and of Christ the
Son of God; that the divine nature entered into the
man Jesus, when he was baptized by John in the river
Jordan, and departed from him, when he was seized by
the Jews.
III. They attributed to Christ a real, not an imaginary
body.
IV. Their discipline, with respect to life and manners,
was much less severe than that of the Asiatic sect.
204 HISTORY OF ALL RELIGIONb.
SOCINIANS.
A DENOMINATION which appeared in the sixteenth cen-
tury, and embraced the opinions of Lelius Socinus, a man
of uncommon genius and learning; and of Faustus So-
cinus, his nephew, who propagated his uncle's sentiments
in a public manner after his death.
The principal tenets maintained by this denomination
are as follow : to which are added a few of the arguments
they use in defence of their sentiments.
That the Holy Scriptures are to be understood and ex-
plained in such a manner, as to render them conformable
to the dictates of reason.
In consequence of this leading point in their theology,
they maintain, that God, who is infinitely more perfect
than man, though of a similar nature in some respects, ex-
erted an act of that power by which he governs all things ;
in consequence of which, an extraordinary person was
born of the Virgin Mary. That person was Jesus Christ,
whom God first translated to heaven by that portion
of his divine power which is called the Holy Ghost ;* and
having instructed him fully in the knowledge of his coun-
sels and designs, sent him again into this sublunary world,
to promulgate to mankind a new rule of life, more excel-
lent than that under which they had formerly lived, to
propagate divine truth by his ministry, and to confirm it
by his death.
* Socinus and some of his followers entertained a notion, of Christ's
having been in some unknown time of his life, taken up personally into
heaven, and sent down again to the earth, which was the way in which
they solved these expressions concerning him : Johu iii. 13. " No man
has ascended to heaven, but he that came down from heaven, even the
Son of man, which is in heaven." Thus Moses who was the type of
Christ, before the promulgation of the law, ascended to God upon
Mount Sinai. So Christ, before he entered on the office assigned him
by the Father, was, in consequence of the divine counsel and agency
translated into heaven, that he might see the things he had to anconnci
to the world in the name of God himselC
HISTORY OF ALL RELIGIONS. 20*
That those who obey the voice of this divine teacher
(and tkxS obedience is in the power of every one whose will
and inclination leads that way) shall, one day, be clothed
with new bodies, and inhabit, eternally, those blessed re-
gions, where God himself immediately resides. Such, on
the contrary, as are disobedient and rebellious, shall un-
dergo most terrible and exquisite torments, which shall be
Mnceeded by annihilation, or the total extinction of their
being.
The above is an account of the religious tenets o^f Soci-
nus, and his immediate followers. Those at the present
day, who maintain the mere humanity of Christ, differ
from Socinus in many things ; particularly in not paying
religious worship to Jesus Christ, which was a point that
Faustus Socinus vehemently insisted on, though he con-
sidered Christ as a man only, with divine powers confer-
red upon him. He supposed, that in condescension to
human weakness, in order that mankind might have one
of their own brethren more upon a level with them, t^
whom they might have resource in their straits and neces-
sities, Almighty God, for his eminent virtues, had con-
ferred upon Jesus Christ, the son of Mary, some years
after he was born, a high divine power, lordship, and do-
minion, for the government of the Christian world only ;
and had qualified him to hear and answer the prayers of
his followers, in such matters as related to the cause of
the gospel. The chief foundation on which Socinus
founded the opinion of Christ's being an object of religious
worship, Avas : the declarations in the Scriptures concerning
the kingdom and power bestowed upon Christ ; the inter-
pretation which he put on those passages which speak of
angels and heavenly powers being put under him and wor-
shiping him ; his having a knowledge of the secret
thoughts of men imparted to him, and the like, which with
some presumed instances of the fact, of prayer being ac-
tually ma.dc to him, he maintained to be a sufficient,
Jior^\ indirect, signification of the divine will that men
/:.;--' invoke Christ by prayer. Hut he constantly ac-
HISTORY OF ALL RELIGIONS.
knowledged, that there was DO express precept for making
him an object of religious worship.
Socinus allowed that the title of true God might bo
given to Christ ; though all he meant by it was, that he
had a real divine power and dominion bestowed upon him.
to qualify him to take care of the concerns of Christians,
and to hear and answer their prayers, though he was origi-
nally nothing more than a human creature.
There were some among the early Socinians, who disap-
proved. and rejected the worship paid to Christ, as being
without any foundation in the Holy Scriptures, the only
rule of a Christian's faith and worship.
At present it is agreed, both by Arians and Socinians,
that the Supreme God in one person is the only object of
prayer.
Socinus was a strict Pelagian, in his sentiments respect-
ing human nature.
This denomination differs from the Arians, in the follow-
ing particulars :
The Socinians assert, that Christ was simply a man*
and consequently, had no existence before his birth and
appearance in this world.
The Arians maintain, that Christ was a super-angelic
being, united to a human body. That though he was him-
self created, he was the creator of all other things under
God, and the instrument of all the divine communications
to the patriarchs.
The Socinians say, that the Holy Ghost is the power
and wisdom of God, which is God.
The Arians suppose, that the Holy Spirit is the crea-
ture of the Son, and subservient to him in the work cf re-
demption.
SERVKTIAXS.
A NAME which, in the IGth century, distinguished the
followers of Michael Servetus, a Spaniard by birth. He
taught that the Deity, before the creation of the world,
liad produced Avithin himself two personal representations.
HISTORY OF ALL RELIGIONS. 207
or manners of existence, which were to be* the medium of
intercourse between him and mortals, and by whom, con-
sequently, he was to reveal his will, and to display hia
mercy and beneficence to the children of men. That these
twD representatives were the Word and the Holy Ghost
that the former was united to the man Christ, who wag
born of the Virgin Mary, by an omnipotent act of the di-
vine will ; and that, on this account, Christ might be
properly called God that the Holy Spirit directed the
course, arid animated the whole system of nature ; and
more especially produced in the minds of men, wise coun-
sels, virtuous propensities, and divine feelings. And
finally, that these two representations were to cease alter
the destruction of this terrestrial globe, and to be absorbed
into the substance of the Deity, whence they had been
formed.
NECESSARIANS.
LEIBNITZ, a celebrated German philosopher, who was
born in the year 1646, is a distinguished writer on this
subject. He attempted to give Calvinism a more pleasing
and philosophical aspect. He considered the multiplicity
of worlds, which compose the universe, as one system or
whole, whose greatest possible perfection is the ultimate end
of creating goodness, and the* sovereign purpose of govern-
ing wisdom. As the Leibnians laid down this great end.
as the supreme object of God's universal dominion, and
the scope to which all his dispensations were directed, they
concluded, that if this end was proposed, it must be ac-
complished. Hence the doctrine of necessity, to fulfill the
purposes of predestination founded on wisdom and good-
ness ; a necessity physical and mechanical in the motions
of material and inanimate things ; but a necessity mc-ral
and spiritual in the voluntary determinations of intelligent
beings, in consequence of prepollent motives, which pro-
duce their effects with certainty, though those effects ar
203 HISTORY OF ALL RELIGIONS.
contingent, and by no means the offspring :1 xn absolute
and essentially immutable fatality.*
Mr. Leibnitz observes, that, if it be said, that the \vorld
might have been without sin and misery, such a world
would not have been the best. For all things are linked
together in each possible world. The universe, whatever
it may be, is all of a piece, like an ocean ; the least motion
produces its effect to any distance, though the effect be-
comes less sensible in proportion to the distance. God
having settled every thing beforehand, once for all, having
foreseen good and evil actions, &c., every thing did ideally
contribute, before its existence, to his creating plan ; so
that no alteration can be made in the universe, any more
than in a number, without destroying its essence, or its
numerical individuality. And therefore if the least evil
which happens in the world Avas wanting, it would not bo
the world, which all things duly considered, the all-wise
Creator has chosen and accounted the best.
Colors are heightened by shadows, and a dissonance,
well placed, renders harmony more beautiful. We desire
to be frightened by rope-dancers who ai*e ready to fall;
and to shed tears at the representation of a tragedy.
Does any one sufficiently relish the happiness of good
health, that has never been .sick ? Is it not most times
necessary, that a little evil should render a good more
sensible, and consequently greater ?
The Edwardean scheme of moral necessity is as follows :
That the will is, in every case, necessarily determined
by the strongest motives ; and that this moral necessity
may be as absolute as natural necessity ; i. e. a moral ef-
fect may be as perfectly connected with its moral cause,
as a naturally necessary effect is with its natural cause.
President Edwards rejects the notion of liberty, as im-
* Augustine, Leibnitz, and a considerable number of modern philoso-
phers who maintain the doctrine of necessity, consider this necessity
;u mc~al actions as consistent with spontaneity and choice. Accord
ing tc them, constraint alone, and external force, destroy merit and
mputation.
HISTORY OF ALL RELIGIONS. 209
frying any self-determining power in the will, any indiffer-
ence or contingency; and defines liberty to be the power,
opportunity, and advantage, which any one has to do aa
he pleases. This liberty is supposed to be consistent with
moral certainty, or necessity.
He supports his scheme by the connection between cause
nl effect by God's certain foreknowledge of the volitions
of moral agents, which is supposed to be inconsistent with
such a contingence of those volitions, as excludes all neces-
sity. He shows that God's moral excellence is necessary,
yet virtuous and praise-worthy that the acts of the will
of the human soul of Christ are necessarily holy, yet virtu-
ous, praise-worthy, and rewardable and that the moral
inability of sinners, consisting in depravity of heart, instead
of excusing, constitutes their guilt.
Lord Kames has the following idea of necessity :
That, comparing together the moral and material world,
every thing is as much the result of established laws in the
one as in the other. There is nothing in the whole uni-
verse, which can properly be called contingent ; but every
motion in the material, and every determination and action
in the moral world, are directed by immutable laws ; so
that while those laws remain in force, not the smallest link
in the chain of causes and effects can be broken, nor any
one thing be otherwise than it is.
That as man must act with consciousness and spontane-
ity, it is necessary that he should have some sense of things
possible and contingent. Hence the Deity has wisely im-
planted a delusive sense of liberty in the mind of man ;
which fits him to fulfill the ends of action to better advan-
tage, than he could do, if he knew the necessity which
really attends him.
Lord Kames observes, that in the material world, it is
found, that the representations of external objects, and
their qualities, conveyed by the senses, differ sometimes
from what philosophy discovers these objects and their
qualities to be. Were man "endowed with a microscopic
the bodies which surround him would appear as differ
14
210 HISTORY OF ALL RELIGIONS.
ent from what they do at present, as if he was transported
into --other world. His ideas, upon that supposition,
would ue more agreeable to strict truth, but they would bo
far less serviceable in common life.
Analogous to this, in the moral world, the Deity has
implanted in mankind the delusive notion of liberty or indif-
ference, that they may be led to the proper exercise of that
activity, for which they were designed.
The Baron de Montesquieu, in his Persian Letters, ob-
serves, that as God makes his creatures act just according
to his own will, he knows every thing he thinks fit to know.
But though it is in his power to see every thing, yet he
does not always make use of that power. He generally
leaves his creatures at liberty to act, or not act, that they
may have room to be guilty or innocent. In this view he
renounces his right of acting upon his creatures, and direct-
ing their resolutions. But when he chooses to know any
thing, he always does know it ; because he need only will
that it shall happen as he sees it ; and direct the resolu-
tions of his creatures according to his will. Thus he
fetches the things, which shall happen, from among those
which are merely possible, by fixing by his decrees the fu-
ture determinations of the minds of his creatures; and
depriving them of the power of acting, or not acting, which
he has bestowed upon them.
If we may presume to make comparison of a thing,
which is above all comparison, a monarch does not know
what his ambassador will do in an affair of importance. If
he thinks fit to know it, he need only give him directions
to behave so and so ; and he may be assured he will follow
his directions.
President Edwards makes the following distinction be-
tween his, and Lord Kame's ideas of necessity :
I. Lord Kames supposes, that such a necessity takes
place with respect to all men's actions, as is inconsistent
ith liberty. Edwards maintains, that the moral neces-
sity, which universally take's place, is not inconsistent
HISTORY OF ALL RELIGIONS. 21J
with the utmost liberty, which can be defined, or con-
ceived.
II. Kames seems every where to suppose, that neces-
sity, properly so cahed, attends all men's actions ; and that
the terms "unavoidable," "impossible," &c., are equally
applicable to the case of moral and natural necessity.
Edwards maintains, that such a necessity as attends the
nets of men's wills, can with more propriety be called cer-
tainty; it being no other, than the certain connection be-
tween the subject and predicate of the proposition, which
affirms their existence.
III. Kames supposes, that if mankind could clearly see
the real necessity of their actions, they would not appear
to themselves, or others, praiseworthy, culpable, or ac-
countable for their actions.
Edwards maintains, that moral necessity, or certainty, is
perfectly consistent with praise and blame, rewards and
punishments.
Lord Karnes agrees with president Edwards, in suppos-
ing, that praise or blame rests ultimately on the disposi-
tion, or frame of mind.
The Rev. Mr. Dawson in a late pamphlet entitled, The
Necessarian, or the Question concerning Liberty and
Necessity stated and discussed, endeavors to prove, that
the will is determined by motives. He accounts, however,
every act, which proceeds not from mechanical force, a
voluntary act. Every voluntary act he calls a free act,
because it proceeds from the will, from the man himself.
But calls that voluntary act necessary, in conformity to
their idea of necessity, who, on supposition of the will's
being determined by motives, will not allow it to be free,
though voluntary. Having established this species of
necessity, he endeavors to show that free will leaves no
foundation for attributing merit, or demerit, to the agent.
And, that on the contrary, the doctrine of necessity does
that, which the doctrine of free will does not. By leaving
the foundation of morality secure, it leaves a foundation
for merit and demerit, viz., the moral nature of actions.
212 HISTORY OF ALL RELIGIONS.
The morality of an action is its motive. That, whict:
gives the action its moral quality, gives it at the same
time its worth, or merit. But on the doctrine of free will
there can be no foundation for attributing merit, or demerit,
to the agent, because it destroys all distinctions between
actions ; good and bad being terms without a meaning,
when applied to actions without a moral motive.
As in the account of Dr. Priestley's sentiments, the
manner in which that celebrated author distinguishes his
scheme of philosophical necessity from the Calvinistic doc-
trine of predestination is inserted, perhaps those, who are
fond of speculating on this subject, will be gratified, by
being presented, on the other hand, with the following
distinction, which the Rev. Mr. Emmons of Franklin has
made between the Calvinistic idea of necessity, and Dr.
Priestley's.
It has long been a subject of controversy among Armin-
ians and Calvinists, whether moral agents can act of neces-
sity. Upon this subject, Dr. Priestley takes the Calvin-
istic side, and labors to prove the doctrine of necessity
upon the general principle, that no effect can exist without
a cause. His train of reasoning runs very much in this
form : Every volition must be an effect ; every effect must
have a cause; every cause must necessarily produce its
effect ; therefore every volition, as well as every other
effect, must be necessary. But though he agrees with
Calvinists in their first principle,, and general mode of
reasoning ; yet, in one very capital point, he differs from
them totally. For he maintains, that motives, which are
the cause of volitions, must operate mechanically, which,
they suppose, totally destroys the freedom of the will.
He is obliged to maintain the mechanical operation of
motives, by his maintaining the materiality of the soul.
If the soul is material, the natural conclusion is, that mo-
tives must act upon it, by a mechanical operation. This
conclusion, he owns, he means to draw from the doctrine
of materialism. In the preface to his illustrations of
philosophical necessity, he says, "Every thing belonging
HISTORY OF ALL RELIGIONS. 213
to the doctrine of materialism is, in fact, an argument fcr
the doctrine of necessity; and, consequently, the doctrine
f necessity is a direct inference from materialism."
JANSEN1STS.
A DENOMINATION of Roman Catholics in France, which
was formed in the year 1640. They follow the opinions
of Jansenius, bishop of Ypres, from whose writings the
following propositions are said to have heen extracted :
I. That there are divine precepts, which good men, not-
withstanding their desire to observe them, are, nevertheless,
absolutely unable to obey ; nor has God given them that
measure of grace, which is essentially necessary to render
them capable of such obedience.
II. That no person, in this corrupt state of nature, can
resist the influence of divine grace, when it operates upon
the mind.
III. That in order to render human actions meritorious,
it is not requisite that they be exempt from necessity, but
that they be free from constraint.
IV. That the Semi-Pelagians err greatly in maintain-
ing that the human will is endowed with the power of
either receiving, or resisting the aids and influences of
preventing grace.
V. That whoevei affirms, that Jesus Christ made expia-
tion, by his sufferings and death, for the sins of all man-
kind, is a Semi-Pelagian.
This denomination was also distinguished from many of
the Roman Catholics, by their maintaining that the Holy
Scriptures and public Liturgies should be offered to the
perusal of the people in their mother tongue. And they
look upon it as a matter of the highest moment to persuade
all Christians, that true piety does not consist in the per-
formance of external acts of devotion, but in inward holi
ness and divine love.
214 HISTORY OF ALL RELIGIONS.
JESUITS.
A FAMOUS religious order in the Romish church, estab-
lished in the year 1540, under the name of the company
of Jesus.
Ignio, or Ignatius Loyola, a Spanish gentleman of illus-
trious rank, was the founder of this order, which has made
a most rapid and astonishing progress through the world.
The doctrinal points which are ascrihed to the Jesuits,
in distinction from many others of the Roman communion,
are as follows :
I. This order maintain, that the pope is infallible
that he is the only visible source of that universal and
unlimited power which Christ has granted to the church
that all bishops and subordinate rulers derive from him
alone the authority and jurisdiction with which they are
invested ; and that he alone is the supreme law-giver of
that sacred community ; a law-giver whose edicts and com-
mands it is, in the highest degree, criminal to oppose, or
disobey.
II. They comprehend within the limits of the church,
not only many who live separate from the communion of
Rome, but even extend the inheritance of eternal salva-
tion to nations that have not the least knowledge of the
Christian religion, or of its divine author; and consider
as true members of the church, open transgressors who
profess its doctrines.
III. The Jesuits maintain, that human nature is far
from being deprived of all power of doing good that the
succors of grace are administered to all mankind in a mea-
sure sufficient to lead them to eternal life and salvation
that the operations of grace offer no violence to the fac-
ulties and powers of nature, and therefore may be resisted
and that God from all eternity has appointed everlast-
ing rewards and punishments, as the portion of men in a
future world, not by an absolute, arbitrary, and uncondi-
tional decree, but in consequence of that divine and un
HISTORY OP ALL RELIGIONS. 215
limited prescience by which he foresaw the actions, merits,
and characters of every individual.
IV. They represent it as a matter of perfect indiffer-
ence from what motives men obey the laws of God, pro-
vided these laws are really obeyed. And maintain, that
the service of those who obey from the fear of punishment,
is as agreeable to the Deity, as those actions which pro-
ceed from a principle of love to him and his laws.
V. They maintain, that the sacraments have in them-
selves an instrumental and efficient power, by virtue of
which they work in the soul (independently of its previous
preparation or propensities) a disposition to receive the
divine grace.
VI. The Jesuits recommend a devout ignorance to such
as submit to their direction, and think a Christian suffi-
ciently instructed, when he has learned to yield a blind
and unlimited obedience to the orders of the Church.
The following maxims are said to be extracted from the
moral writings of this order :
I. That persons truly wicked, and void of the love of
God, may expect to obtain eternal life in heaven, provided
that they be impressed with a fear of the divine anger,
and avoid all heinous and enormous crimes, through the
dread of future punishment.
II. That those persons may transgress with safety, who
have a probable reason for transgressing, i. e. any plausi-
ble argument or authority in favor of the sin they are in-
clined to commit.
III. That actions intrinsically evil, and directly con-
trary to the divine law, may be innocently performed by
those who have so much power over their own minds as to
join, even ideally, a good end to this wicked action.
IV. That philosophical sin is of a very light and trivia)
nature, and does not deserve the pains of hell.
V. That the transgressions committed by a person
blinded by the seductions of tumultuous passions, and des-
titute of all sense and impression of religion, however de-
testable and heinous they may be in themselves, are not
216 HISTORY OF ALL RELIGIONS.
irnputable to the transgressor before the tribunal of God ;
and that such transgressions may be often as involuntary
as the actions of a madman.
VI. That the person who takes an oath, or enters intc
a contract, may, to elude the force of the one and obliga
tion of the other, add to the form of the words that es
press them certain mental additions and tacit reservation.
This entire society is composed of four sorts of members
viz. Novices, Scholars, spiritual and temporal CoadjutorSj
and professed Members. Beside the three ordinary vows
of poverty, chastity, and obedience, which are common to
all the monastic tribes, the professed Members are obliged
to take a fourth, by which they solemnly bind themselves
to go, without deliberation or delay, wherever the Pope
shall think fit to send them. They are governed by a
General, who has four Assistants.
SHAKERS.
THE first persons who acquired this epithet were Europe-
ans ; a part of whom came from England to New York, in
the year 1774, and being joined by others, they settled at
Niskyuna, above Albany ; whence they have spread their
doctrines, and increased to a considerable number.
Anne Lee, whom they styled the Elect Lady, was the
bead of this party. They assert, that she was the woman
spoken of in the twelfth chapter of Revelation ; and that
she spoke seventy-two tongues : and though those tongues
are unintelligible to the living, she conversed with the
dead, who understood her language. They add further,
that she was the mother of all the elect ; that she travailed
for the whole world ; and that no blessing, can descend
to any person, but only by and through her, and that in
the way of her being possessed of their sins, by their con-
fessing and repenting of them, one by one, according to
her direction.
The tenets which are peculiarly distinguishing to this
denomination, are comprised in seven articles. To whicb
HISTORY OF ALL RELIGIONS. 217
IB added a short specimen of their manner of defending
their religious sentiments :
I. That the first resurrection is already come, and now
is the time to judge themselves.
II. That they have power to heal the sick, to raise the
dead, and to cast out devils.
This, they say, is performed by the preaching of the
word of God, when it is attended with the divine power,
the wonderful energy and operation of the Holy Spirit ;
which performs those things, by healing the broken-hearted,
by raising up those, who are dead in trespasses and sins,
to a life of holiness and righteousness, Avhich causes the
devils to be cast out. Matt. x. 8.
III. That they have a correspondence with angels, the
spirits of the saints, and their departed friends.
This they attempt to prove, from 1 Cor. xii. 8, 10. " There
are diversities of gifts, but the same spirit. To some is
given the, word of wisdom, to some prophecy, to some the
discerning of Spirits."
IV. That they speak with divers kind of tongues in
their public assemblies.
This, they think, is done by the divine power and in-
fluence of the Holy Spirit.
V. That it is lawful to practice vocal music with dan-
cing, in the Christian churches, if it be practiced in prais-
ing the Lord.
VI. That their Church is come out of the order of na-
tural generation, to be as Christ was ; and that those who
have wives be as though they had none. That by these
means heaven begins upon earth, and they hereby lose
their earthly and sensual relation to Adam the first, and
come to be transparent in their ideas in the bright and
heavenly visions of God.
They suppose, that some of their people are of the num-
ber " of the one hundred and forty-rfour thousand who
were redeemed from the earth, that were not defiled with
women."
VII. That the word "everlasting," when applied to tha
218 HISTORY OF ALL RELIGIONS.
punishment of the wicked, refers only to a limited space
of time, excepting in the case of those who fall from their
Church ; hut for such " there is no forgiveness, neither in
this world, nor in that which is to come."
They quote Matt. xii. 32, to prove this doctrine.
This denomination maintain, that it is unlawful to swear,
game, or use compliments to each other ; and that water-
baptism and the Lord's Supper are abolished.
They deny the imputation of Adam's sin to his poster-
ity, and the doctrine of election, and reprobation.
The discipline of this denomination is founded on the
supposed perfection of their leaders. The mother, it is
said, obeys God through Christ. European elders obey
her. American laborers, and the common people obey
them, while confession is made of every secret in nature,
from the oldest to the youngest. The people are made to
believe that they are seen through and through in the gos-
pel glass of perfection, by their teachers, who behold the
state of the dead, and innumerable worlds of spirits good
and bad.
From the shaking of their bodies in religious exercises,
they were called Shakers, and some gave them the name
of Shaking Quakers. This name, though used in deri-
sion, they acknowledge to be proper, because they are botli
the subjects and instruments of the work of God in this
latter day.
" Thus the Lord promised, that he would shake the
earth with terror:" Lowth's translation of Isaiah ii. 19,
21. " That, in that day, there should be a great shaking
in the land of Israel:" Ezck. xxxviii. 19, 20. "That he
would shake the heavens and the earth:" Isaiah xiii. 13 ;
Joel iii. 16 ; Hag. ii. 6, 7, 21. " That he would shake
all nations, and that the desire of all nations should come."
And according to the apostle : " That yet once more, he
would shake not the earth only, but also heaven :" Heb.
xii. 2o. Signifying the removing of things that are
shaken, as of things that are made, that those things which
cannot be shaken may remain. All which particularly
HISTORY OF ALL RELIGIONS. -19
to the latter day, and HOAV in reality began to be
fulfilled ; of which the name itself was a striking evidence, 1
und much more the nature and operations of the work
This work went on under Wardley, till the year 1770,
when the present Testimony of Salutation and Eternal
Life was fully opened according to the special gift and
revelation of God through Anne Lee. She was born
about the year 1736 ; her father, John Lee, lived in Toad
Lane, Manchester, and was a blacksmith ; with him she
lived till she embarked for America. She herself was a
cutter of hatter's fur, and had five brothers and two sis
ters. She was married to Abraham Standley, a black
smith, and had four children, who died in their infancy.
In 1758, this singular woman joined the society under
Wardley, and became a distinguished leader amongst
them.
When therefore Anne, who, by her perfect obedience,
had attained to all that was made manifest in the leading
characters of the society, still, however, found in herself
the seed or remains of human depravity and a lack of the
divine nature, which is eternal life abiding in the soul, she
did not rest satisfied in that state, but labored in contin-
ual watch ings and fastings, and in tears arid incessant
cries to God, day and night, for deliverance. And under
the most severe tribulation, and violent temptations, a?
great as she was able to resist and endure, such was, fre
cjuently, her extreme agony of soul, that she would clinch
her hands together, till the blood would flow through the
pores of her skin !
By such deep mortification and suffering, her flesh
wasted away, and she became like a skeleton, wholly in-
capable of helping herself, and was fed and nourished like
an infant, although naturally free from bodily infirmities,
and a person of strong and sound constitution, and invin-
cible fortitude of mind.
And from the light and power of God, which attended
her ministry, and the certain power of salvation transmit-
ted to those who received her testimony, she was T&-
220 HISTORY OP ALL RELIGIONS
ceived and acknowledged as the first Mother, or spiritual
parent in the line of the female, and the second heir in
the covenant of life, according to the present display of
the gospel. Hence among believers, she hath been dis-
tinguished by no other name or title than that of -Mother,
from that period to the present day. To such as addressed
her with the customary titles used by the world, she would
reply, 'I am Anne the Word;' signifying that in her
dwelt the Word"
In 1774, Anne Lee, with some of her followers, having
been thought mad, and sorely persecuted, settled their
temporal affairs in England, and set sail from Liverpool
for New York. James Wardley and his wife, remaining
behind, were removed into an almshouse, and there died.
The others, we are told, " being without lead or protec-
tion, lost their power, and fell into the common course and
practice of the world !" Anne Lee and their brethren
reached New York, after working a kind of miracle, for
the ship sprang a leak on the voyage, and it is more than
hinted that had it not been for their exertions at the pump,
the vessel would have gone down to the bottom of the
ocean. They fixed their residence at Niskyuna, now
Watervliet, near the city of Albany. In this retired spot,
they greatly multiplied, but Anne was not without bitter
reproaches and manifold persecutions. She and the elders
would delight in missionary journeys being out for two
or three years, and returning with wonderful accounts of
their success.
The decease of Elder William served as a particular
means of preparing the minds of believers for a still
heavier trial, in being deprived of the visible presence and
protection of Anne the thought of which seemed almost
insupportable to many. But having finished the work
which was given her to do, she was taken out of their
eight in the ordinary way of all living, at Watervliet, en
the 8tt day of the ninth month, 1784.
Thus in the early dawn of the American Revolution,
when the rights of conscience began to be established,
HISTORY OF ALL RELIGIONS. 221
the morning star of Christ's second coming, disappeared
from the view of the world, to be succeeded by the in-
creasing brightness of the Sun of righteousness and all
the promised glory of the latter day.
And thus the full revelation of Christ, in its first de-
gree, was completed ; which was according to that re-
markable prophecy of Christopher Love, who was be-
headed under Cromwell "Out of thee, England! shall
a bright star arise, whose light and voice shall make the
hea t vens to quake, and knock under with submission to the
blessed Jesus."
The most remarkable tenet of the Shakers is the abo-
lition of marriage and indeed the total separation of the
sexes. The essence of their argument is, that the Resur-
rection spoken of in the New Testament means nothing
more than conversion ; our Saviour declares that in the
resurrection they neither marry nor are given in mar-
riage, therefore on conversion, or the resurrection of the
individual, marriage ceases. To speak more plainly, the
single must continue single and the married must separ-
ate. Every passage in the Gospel and in the epistles is
interpreted according to this hypothesis.
Whatever degree of indulgence, say they, was ex-
tended to some among the gentile nations, who professed
faith in Christ, because they were not able to bear the
whole truth ; yet the truth did not conceal the pointed
distinction which Christ made between his own true fol-
lowers, and the children of this world.
"But I would have you without carefulness," saith the
apostle ; " He that is unmarried careth for the things that
belong to the Lord, how he may please the Lord : ( his
noblest and principal affections are there.) But he that ia
married careth for the things that are of the world, how
he may please his wife." The Avife is put m the place cf
the Lord, as the first object of his affections.
The unmarried woman careth for the things of the
Lord, ( upon whom she places her affections,) that she may
be holy both in body and spirit ; but she that is married
222 IIISVORY OF ALL RELIGIONS.
careth for the things of the world, how she may please her
husband, instead of the Lord.
The same pointed distinction is made by Christ; not
only when he says of his disciples, " They are not of the
world, even as I am not of the world," but when in answer-
ing the Sadducees, who denied and knew not that he was
the Resurrection, he says, " The children of this world
marry, and are given in marriage ; but they which shall
be accounted worthy to obtain that world, and the resur-
rection from the dead, neither marry nor are given in
marriage." Neither can they die any more (spiritually),
for they are equal unto the angels, and are the children
of God, being the children of the resurrection.
An idea of the notions of the Shakers in regard to their
founder may be formed from the following passages : In
the fulness of time, according to the unchangeable purpose
of God, that same Spirit and word of power, which created
man at the beginning which spake by the prophets
which dwelt in the man Jesus which was given to the
apostles and true witnesses, as the Holy Spirit and Word
of promise, which groaned in them waiting for the day of
redemption and which was spoken of in the language of
prophecy as a woman travailing with child, and pained to
be delivered, was revealed in a woman.
And that woman, in whom Avas manifested the Spirit
and Word of power, who was anointed and chosen of God,
to reveal the mystery of iniquity, to stand as the first in
order, to accomplish the purpose of God, in the restoration
of that which was lost by the transgression of the first wo-
man, and to finish the work of man's final redemption,
vras Anne Lee.
As the chosen vessel, appointed by divine Wisdom,
she, by her faithful obedience to that same anointing,
became the temple of the Holy Ghost, and the second heir
with Jesus, her Lord and Head, in the covenant and prom-
ise of eternal life. And by her sufferings and travail for
a lost world, and her union and subjection to Christ Jesus,
her Lord and Head, she became the first-born of many
HISTORY OF ALL RELIGIONS. 223
sisters, and the true Mother of all living in the new crea-
tion.
Thus the perfection of the translation of God in this
latter day, excels particularly, in that which respects the
most glorious part in the creation of man, namely, the
woman. And herein is the most condescending goodness
and mercy of God displayed, not only in redeeming that
most amiable part of creation from the curse, and all the
sorrows of the fall, but also in condescending to the lowest
estate of the loss of mankind.
The four leading peculiarities of the Shakers are : first,
community of property ; secondly, the celibacy of the en-
tire body, in both sexes ; thirdly, the non-existence of any
priesthood ; and, fourthly, the use of the dance in their
religious worship. All these they defend on Scriptural
authority, and quote very largely from the writings of the
Old and New Testaments in confirmation of their views.
The following are their rules for the admission of mem-
bers :
1. All persons who unite with the society must do it
voluntarily and of their own free will.
2. No one is permitted to do so without a full and
clear understanding of all its obligations.
3. No considerations of property are ever made use
of to induce persons to join or to leave the society ; be-
cause it is a principle of the sect, that no act of devotion
or service that does not flow from the free and voluntary
emotions of the heart, can be acceptable to God as an act
of true religion.
4. No believing husband or wife is allowed, by the
principles of this society, to separate from an unbelieving
partner, -except by mutual agreement, unless the conduct
of the unbeliever be such as to warrant a separation by
the laws of God and man. Nor can any husband or wife
who has otherwise abandoned his or her partner, be re*
ceived into communion with the society.
5. Any person becoming a member must rectify all
his wrongs, and, as fast and as far as it is in his power.
224 HISTORF OF ALL RELIGIONS.
discharge all just and legal claims, whether of creditors
or filial heirs. Nor can any person, not conforming to
this rule, long remain in union with the society. But the
society is not responsible for the debts of any individual,
except by agreement ; because such responsibility Avould
involve a principle ruinous to the institution.
6. No difference is to be made in the distribution of
parental estate among the heirs, whether they belong to
the society or not ; but an equal partition must be made,
as far as may be practicable and consistent with reason
and justice.
7. If an unbelieving wife separate from a believing
husband by agreement, the husband must give her a just
and reasonable share of the property ; and if they have
children who have arrived at years of understanding suffi-
cient to judge for themselves, and who choose to go with
their mother, they are not to be disinherited on that ac-
count. Though the character of this institution has been
much censured on this ground, yet we boldly assert that
the rule above stated has never, to our knowledge, been
violated by this society.
8. Industry, temperance, and frugality, are prominent
features of this institution. No member who is able to
labor, can be permitted to live idly upon the labors of
others. All are required to be employed in some manual
occupation, according to their several abilities, when not
engaged in other necessary duties.
As all persons enter this society voluntarily, so they
may voluntarily withdraw ; but, while they remain mem-
bers, they are required to obey the regulations of the so-
ciety.
The leading authority of the society is vested in a min-
istry, generally consisting of four persons, including both
sexes. These, together with the elders and trustees, con-
stitute the general government of the society in all ita
branches.
No creed is framed to restrain the progress of impror^.
ment. It is the faith of the society that the operations of
HISTORY OP ALL RELIGIONS. 225
Divine light are unlimited. AW are at liberty to improve
rheir talent* and exercise their gifts, the younger being
subject to the elder.
In the beginning of the year 1780 the society consisted
of but about ten or twelve persons, all of whom came from
England. From this time there was a gradual and ex-
tensive increase in their numbers until the year 1787,
when they began to collect at New-Lebanon. Here tho
Church was established, as a common centre of union for
all who belonged to the society in various parts of the
country. This still remains as the mother church, being
the first that was established ; all the societies in various
parts of the country are considered branches of this ; and
there are now twenty separate communities, numbering
about 4000 members.
In Ohio there are two societies, one at Union Village,
in the county of Warren, 30 miles northeast from Cincin-
nati, which contains nearly 600 members ; and one at
Beaver Creek, in the county of Montgomery, six miles
southeast from Dayton, which contains 100 members. In
Kentucky there are also two societies, one at Pleasant
Hill, in Mercer county, 21 miles southwest of Lexington,
containing nearly 500 members; the other at South
Union, Jasper Springs, in Logan county, 15 miles north-
east from Hussellville, which contains nearly 400 mem-
bers. In Indiana there is one society, at West Union,
Knox county, 16 miles above Vincennes, which contains
more than 200 members.
"The Shakers," says one of their visitors, "are, in
their religious notions, a compound of almost all the other
sects. They are a kind of religious eclectics, with this
commendable trait, that they are enemies to every sort of
coercion in matters of religion. They have chosen what
appeared to them to be good out of every denomination.
The Shakers unite with the Quakers in an entire submis-
sion to the Spirit, and in the rejection of baptism and the
Lord's Supper with the Calvinists an I Methodists iii
laying great stress on conversion witn the Anniniaiu
15
226 HISTORY OF ALL RELIG] )N8.
in rejecting election and reprobation, as well as the impu
tation of Adam's guilt to his posterity with the Unita-
rians in exploding a Trinity of three persons in one God.
together with the satisfaction of Christ with the Roman
Catholics in contending for the continuation of miracles
in the church with the Sandemanians in practicing a sort
of community of goods, and having no person regularly
educated for the ministry with the followers of Joanna
Southcott, in believing that a woman is the instrument to
bring on the glory of the latter day with the Moravians
arid Methodists in encouraging missi mary undertakings -
with the Swedenborgians in denying the resurrection of
the body, and asserting that the day of judgment is past--
with the Jumpers in dancing and shouting during divine
worship ; and lastly, with the Universalists in renouncing
the eternity of hell torments. To all this, they have
added a tenet hitherto unthought of by any body of Chris-
tians. The Catholics indeed led the way in enjoining the
celibacy of the clergy, and in the institution of monachism.
It was left to the Shakers to enjoin celibacy as one of
their religious exercises."
As far as the history of the Shakers can establish the
fact, it has certainly shown that, where property is held in
community, and not individually, the disposition to bestow
it in works of charity and benevolence to others is greatly
increased. And that the property itself is better managed
for accumulation and preservation, no one can doubt who
has watched the progressive advancement which this so-
ciety has made in the augmentation, as well as improve-
ment, of its possessions, and in the neatness, order, arid
perfection by which everything they do or make is char-
acterized : this is so much the case, that over all the Uni-
ted States, the seeds, plants, fruits, grain, cattle, and man-
ufactures fui nished by any settlement of Shakers, bear a
premium in tt. > market above the ordinary price cf similar
articles from o.her establishments. There being no idle-
ness among theu, all are productive. There being no in-
temperance amoL them, none are destructive There
HISTORY OF ALL RELIGIONS. 227
being no misers among them, nothing is hoarded, or made
to perish for want of use ; so that while production and im-
provement are at their maximum, and waste and destruc-
tion at their minimum, the society must go on increasing
the extent and value of its temporal possessions, and thus
increase its means of doing good, first within, and then
beyond its own circle.
The most remarkable religious ceremony among the
Shakers is that of dancing. The following account, from
Buckingham's Travels in America, appears to be a wholly
unprejudiced one:
" The males were first arranged in pairs, following each
other like troops in a line of march ; and when their num-
ber was completed, the females followed after, two and
two, in the same manner. In this way they formed a
complete circle round the open space of the room. In the
centre of the whole was a small band of about half a
dozen males and half a dozen females, who were there
stationed to sing the tunes and mark the time ; and these
began to sing with a loud voice and in quick time, like
the allegro of a sonata, or the vivace of a canzonet, the
following verse :
' Perpetual blessings to demand,
Perpetual praise on every hand ;
Tlieu leap for joy, with dauce and song,
To praise the Lord forever.'
" The motion of the double line of worshippers, as they
filed off before us, was something between a march and a
dance. Their bodies were inclined forward like those of
persons in the act of running ; they kept the most perfect
time with their feet, and beat the air with their hands to
the same measure. Some of the more robust and enthu-
siastic literally 'leaped' so high as to shake the room by
the weight with which they fell to their feet on the floor ;
and others, though taking the matter more moderately,'
bore evident signs of the effects of the exercise and heat
unite 1 on their persons. The first dance lasted about five
228 HISTORY OF ALL RELIGIONS
minutes, and was performed to the air of ' Scots whn IIH'C
vvi' Wallace bled,' sung with great rapidity. The second
dance was of still quicker measure, and to the much less
respectable old English tune of 'Nancy Dawson,' and to
this lively and merry tune the whole body, now formed
into three abreast instead of two, literally scampered round
the room in a quick gallopade, every individual of both
the choir and the dancers singing with all their might
these words :
' Press on, press on, ye chosen band,
The angels go before ye ;
We're marching through Immanuel's land,
Where saints shall sing in glory.'
" This exercise was continued for at least double the
time of the former, and by it the worshipers were wrought
up to such a pitch of fervor, that they were evidently on
the point of some violent outbreak or paroxysm. Accord-
ingly, the whole assembly soon got into the ' most admired
disorder,' each dancing to his own tune and his own mea-
sure, and the females became perfectly ungovernable.
About half a dozen of these whirled themselves round in
what opera dancers call a pirouette, performing at least
fifty revolutions each, with their arms extended horizon-
tally, their clothes being blown out like an air-balloon all
round their persons, their heads sometimes falling on one
side, and sometimes hanging forward on the bosom, till
they would at length faint away in hysterical convulsions,
and be caught in the arms of the surrounding dancers.
" This, too, like the singing and dancing which pre-
ceded it, was accompanied by clapping of hands to mark
the time, while the same verse was constantly repeated,
and at every repetition with increased rapidity. Altogether
the scene was one of the most extraordinary I had ever
witnessed, and, except among the howling dervishes of
Bagdad, and the whirling dervishes of Damascus, I re
member nothing in the remotest degree resembling it."
The Shakers vindicate this singular ceremony by quota-
tions from the Bible. " The exercise of dancing, in the
HISTORY OF ALL RELIGIONS. 229
worship of God," say they, " was brought to light not aa
an exercise of human invention, instituted by human au-
thority, but as a manifestation of the will of God, through
the special operations of his Divine power. No reader of
the Scriptures can doubt but that dancing was acceptable
to God as an exercise of religious worship in times past,
and will be in time to come, according to the prediction oi
the prophet :
" ' Again I will build thee, and thou shalt be built,
virgin of Israel ! thou shalt again be adorned with thy
tablets, and shalt go forth in the dances of them that
make merry. Then shall the virgin rejoice in the dance,
both young men and old together. Turn again, virgin
of Israel ! turn again to these thy cities.'*
" God requires the faithful improvement of every created
talent. ' clap your hands, all ye people ; shout unto
God with the voice of triumph. Sing unto the Lord a
new song ; sing his praise in the congregation of the saints
Let the children of Zion be joyful in their King ; let theiij
praise his name in the dance.'
" These expressions of the inspired Psalmist are worthy
of serious consideration. Do they not evidently imply
that the Divine Spirit which dictated them requires the
devotion of all our faculties in the service of God ? How,
then, can any people professing religion expect to find ac-
ceptance with God by the service of the tongue only ?
" Since we are blessed with hands and feet, those active
and useful members of the body on which we mostly de-
pend in our own service, shall we not acknowledge our
obligations to God who gave them by exercising them in
our devotions to him ? There is too powerful a connec-
tion between the body and the mind, and too strong an
influence of the mind upon the body, to admit of much ac-
tivity of mind in the service of God without the co-opera-
ting exercises of the body. But where the heart is sin-
* Jeremiah, o. 31, v. 4, 13, 21.
230 HISTORY OF ALL RELIGIONS.
ecrely and fervently engaged in the service of God, it has
a tendency to produce an active influence on the body."
" From every inquiry I could make," says Mr. Bucking-
ham, " of those longest resident in the neighborhood of
the Shakers, I could learn no authenticated case of evil
practices among them. On the contrary, every one ap-
peared ready to bear testimony to their honesty, punctu-
ality, industry, sobriety, and chastity."
HOPKINSIANS.
THIS sect is called after the Rev. Samuel Hopkins, D. I).,
pastor of a Church at Newport ; who in his sermons and
tracts, has made several additions to the sentiments first
advanced by the celebrated Jonathan Edwards, President
of New Jersey College.*
The following is a summary of the distinguishing tenets
of this denomination, together with a few of the reasons
which they employ to support their sentiments :
I. That all true virtue, or real holiness, consists in dis-
interested benevolen-ce.
The object of benevolence is universal Being, including
God, and all intelligent creatures. It wishes and seeks
the good of every individual, so far as is consistent with
the greatest good of the whole, which is comprised in the
glory of God, and the perfection and happiness of his
kingdom.
The law of God is the standard of all moral rectitude,
or holiness. This is reduced into love to God, and our
neighbor as ourselves ; and universal good-will compre-
hends all the love to God, our neighbor, and ourselves, re-
quired in the divine law; and therefore must be the
whole of holy obedience. Let any serious person think
* This denomination supposes, that this eminent divine not only illus-
'rated and confirmed the main doctrines of Calvinism, but brought the
whole system to a greater degree of consistency and perfection, than
%ny who had gone before Mm. They profess only to pursue the samt
iesign of gtilj further perfecting the same system.
HISTORY OF ALL RELIGIONS. -J31
are the particular branches of true piety ; when ha
has viewed each one by itself, he will find, that disinter-
ested, friendly affection is its distinguishing characteristic.
For instance, all the holiness in pious fear, which distin-
guishes it from the fear of the wicked, consists in love.
Again, holy gratitude is nothing but good will to God and
our neighbour, in which we ourselves are included, and
correspondent affection excited by a view of the good will
and kindness of God.
Universal good will also implies the whole of the duty
we owe to our neighbor. For justice, truth, and faithful-
ness, are comprised in universal benevolence. So are
temperance and chastity. For an undue indulgence of
our appetites and passions is contrary to benevolence, as
tending to hurt ourselves or others; and so opposite to
the general good, and the divine command, in which all
the crime of such indulgence consists. In short, all virtue
is nothing but benevolence acted out in its proper nature
and perfection, or love to God and our neighbor made per-
fect in all its genuine exercises and expressions.
II. That all sin consists in selfishness.
By this is meant, an interested, selfish affection, by
which a person sets himself up as supreme, and the only
object of regard; and nothing is good or lovely, in his
view, unless suited to promote his own private interest
This self-love is in its whole nature and every degree of
it, enmity against God. It is not subject to the law
of God ; and is the only affection that can oppose it. It
is the foundation of all spiritual blindness ; and therefore
the source of all the open idolatry in the heathen world,
and false religion under the light of the gospel. All this
is agreeable to that self-love which opposes God's true
character. Under the influence of this principle, men de-
pail from truth, it being itself the greatest practical lie
in nature, as it sets up that which is comparatively noth-
ing, above Universal Existence. Self-love is the source
of all profaneness and impiety in the world ; and of all pride
and ambition among men, which is nothing but selfishness
232 HISTORY OF ALL RELIGIONS.
acted out in this particular way . This is the foundation
of all covetousness and sensuality ; as it blinds people's eyes,
contracts their hearts, and sinks them down, so that they
look upon earthly enjoyments as the greatest good. This
is the source of all falsehood, injustice, and oppression, as
it excites mankind by undue methods to invade the pro-
perty of others. Self-love produces all the violent pas-
sions, envy, wrath, clamor, and evil speaking, and every-
thing contrary to the divine law, is briefly comprehended
in this fruitful source of all iniquity, self-love.
III. That there are no promises of regenerating grace
made to the doings of the unregenerate.
For as far as men act from self-love, they act from a bad
end. For those who have no true love to God, really do
no duty, when they attend on the externals of religion.
And as the unregenerate act from a selfish principle, they
do nothing which is commanded. Their impenitent doings
are wholly opposed to repentance and conversion, there-
fore not implied in the command, To repent. &c. So far
from this, they are altogether disobedience to the com-
mand. Hence it appears, that there are no promises of
salvation to the doings of the unregenerate.
IV. That the impotency of sinners, with respect to be-
lieving in Christ, is not natural but moral.
For it is a plain dictate of common sense, that natural
impossibility excludes all blame. But an unwilling mind
is universally considered as a crime, and not as an excuse,
and is the very thing wherein our wickedness consists.
That the impotence of the sinner is owing to a disaffec-
tion of heart, is evident from the promises of the gospel.
When any object of good is proposed and promised to us
upon asking, it clearly evinces that there can be no impo-
tency in us with respect to obtaining it, beside the disap-
probation of the will : and that inability, which consists in
disinclination, never renders anything properly the subject
of precept or command.
V. That in order to faith in Christ, a sinner must ap-
prove in his heart of the divine conduct, even though God
HISTORY OF ALL RELIGIONS. 233
should cast him off forever ; which, however, neither im-
plies love to misery, nor hatred of happiness.*
For if the law is good, death is due to those who havo
hroken it. The Judge of all the earth cannot but do right.
It would bring everlasting reproach upon his government,
to spare us, considered merely as in ourselves. When this
is felt in our hearts, and not till then, we shall be pre-
pared to look to the free grace of God through the redemp-
tion which is in Christ, and to exercise faith in his blood,
" who is set forth to be a propitiation to declare God's
righteousness, that he might be just, and yet be the justi-
fier of him who believeth in Jesus."
VI. That the infinitely wise and holy God has exerted
his omnipotent power in such a manner, as he purposed
should be followed with the existence and entrance of
moral evil in the system.
For it must be admitted on all hands, that God has a
perfect knowledge, foresight, and view of all possible ex-
istences and events. If that system and sense of opera-
tion, in which moral evil should never have existence, was
actually preferred in the divine mind, certainly the Deity
is infinitely disappointed in the issue of his own operations.
Nothing can be more dishonorable to God, than to imagine
that the system, which is actually formed by the Divine
* Asa particle of water is small in comparison with a generous stream,
BO the man of humility feels small before the great family of his fellow-
creatures. He values his soul, but when he compares it to the great
Boul of mankind, he almost forgets and loses sight of it : for the gov-
erning principle of his heart is to estimate things according to their
worth. When, therefore, he indulges a humble comparison with his
Maker, he feels lost in the infinite fullness and brightness of divine love.
as a ray of light is lost in the sun, and a particle of water in the ocean.
It inspires him with the most grateful feelings of heart, that he has op-
pcrtunity to be in the liand of God, as clay in the hand of the potter :
and as he considers himself in this humble light, he submits the nature
and size of his future vessel entirely to God. As his pride is lost in the
dust, he looks up with pleasure towards the throne of God, and reJDicet
with all his heart in the rectitude of the divine administration.
34 HISTORY OF ALL KELIGIONS.
hand, and which was made for his pleasure and glory, is
yet not the fruit of wise contrivance and design.
VII. That the introduction of sin is, upon the whole,
for the general good.
For the wisdom and power of the Deity are displayed in
carrying on designs of the greatest good : and the exist-
ence of moral evil has undoubtedly occasioned a more full,
perfect, and glorious discovery of the infinite perfections
of the divine nature, that could otherwise have been made
to the view of creatures. If the extensive manifestations
of the pure and holy nature of God, and his infinite aver-
sion to sin, and all his inherent perfections in their genu-
ine fruits and effects, is either itself the greatest good, or
necessarily contains it ; it must necessarily follow, that the
introduction of sin is for the greatest good.
VIII. That repentance is before faith in Christ.
By this is not intended, that repentance is before a
speculative belief of the being and perfections of God, and
of the person and character of Christ ; but only, that true
repentance is previous to a saving faith in Christ, in which
the believer is united to Christ, and entitled to the benefits
of his mediation and atonement. That repentance is be-
fore faith in this sense, appears from several considerations :
1st. As repentance and faith respect different objects,
so they are distinct exercises of the heart, and therefore
one not only may, but must be prior to the other.
2d. There may be genuine repentance of sin without
faith in Christ ; but there cannot be true faith in Christ
without repentance of sin : .and since repentance is neces-
sary in order to faith 'in Christ, it must necessarily be
prior to faith in Christ.
3d. John the Baptist, Christ, and his apostles, taught,
that repentance is before faith. John cried, " Repent, for
the kingdom of heaven is at hand;" intending, that true
repentance was necessary in order to embrace the gospel
of the kingdom. Christ commanded, " Repent ye, and
believe the gospel % " And Paul preached " repentance to-
ward God, ani faith toward our Lord Jesus Christ."
HISTORY OF ALL RELIGIONS. 236
IX That though men became sinners by Adam accord-
ing to a divine constitution, yet they have, and are ac-
countable for no sins but personal.
1st. Adam's act in eating the forbidden fruit was not
the act of his posterity, therefore, they did not sin at the
same time he did.
2d. The sinfulness of that act could not be transferred
to them afterwards ; because the sinfulness of an act can
no more be transferred from one person to another, than
an act itself. Therefore,
3d. Adam's act in eating the forbidden fruit was not
the cause, but only the occasion of his posterity's being
sinnere. God was pleased to make a constitution, that,
if Adam remained holy through his state of trial, his pos-
terity should, in consequence of it, be holy too ; but if he
sinned, his posterity, in consequence of it, should be sin-
ners too. Adam sinned, and now God brings posterity
into the world sinners. By Adam's sin we are become
sinners, not for it ; his sin being only the occasion, not
the cause of our committing sins.
X. That though believers are justified through Christ's
righteousness, yet his righteousness is not transferred to
them.
1st. Personal righteousness can no more be transfened
from one person to another than personal sin.
2d. If Christ's personal righteousness were transferred
to believers, they would be as perfectly holy as Christ,
and so stand in no need of forgiveness. But,
3d. Believers are not conscious of having Christ's per-
sonal righteousness, but feel and bewail much in-dwelling
sin and corruption. And,
4th. The Scripture represents believers as receiving
only the benefits of Christ's righteousness in justification,
or their being pardoned and accepted for Christ's right-
eousness' sake. And this is the proper Scripture notion
of imputation. Jonathan's righteousness was imputed to
Mephibosheth, when David showed kindness to him for his
father Jonathan's sake.
2.36 HISTORY 01 ALL RELIGIONS.
The Hopkinsians warmly advocate the doctrine of the
divine decrees, the doctrine of particular election, the
doctrine of total depravity, the doctrine of the special in-
fluences of the Spirit of God in regeneration, the doctrine
of justification by faith alone, the final perseverance of the
saints, and the consistency between entire freedom and
absolute dependence. And therefore claim it as their just
due, since the world sail make distinctions, to be called
Hopkinsian Calvinists.
GOME-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 them-
selves assumed any distinctive name, not regarding them-
selves 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 dif-
fer 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
HISTORY OF ALL RELIGIONS 237
themselves, and therefore unscriptural, aa well as unrea-
sonable.
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 there-
from 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. vii. 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 opin-
ions 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, accord-
ing to his teachings, true religion consists in purity of
heart, holiness of life, and not in opinions ; that Chris-
tianity, 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 com-
posed 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 chnrch identical with any out-
ward organizations as utterly futile, not warranted by
Christ himself, and incompatible with its spiritual charac-
ter. Having no organized society, they have no station?
23 HISTORY OF ALL RELIGIONS.
of autnonty or superiority, which they believe to be incon
sistent with the Christian idea, ( Matt, xxiii. 8,) " But be
not ye called Rabbi : for one is your Master, even Christ :
and'all ye are brethren." ("Matt. xx. 25, 26,) "Y
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 righteous-
ness, and not by any mere arbitrary sign, which can-
not be regarded as a certain indication of the degree of
spiritual life, and must consequently be inefficient and un-
necessary.
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 spontane-
ously 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 worship-
ing the Creator, who exhibits in his life the most perfect
obedience to his will. These views they consider in per-
fect 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 befere God ; that it con-
fers upon no man, or class of men, a monopoly of Heav-
en's favours ; neither does it give to a portion of his chil-
dren 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
aesk to know them, without the intervention of any human
HISTORY OF ALL RELIGIONS. 239
teacher or expounder. Hence they regard no teaching aa
authoritative but that of the Spirit of God, and reject all
priesthoods but the universal priesthood which Christian-
ity 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 there-
fore 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 fee 1
bound to bear testimony, are slavery and war ; and it L
alleged as the main reason why many of them have dis
connected themselves from the professedly Christian de-
nominations to which they belonged, that those bodies
five their sanction to those anti-Christian practices,
hey believe slave-holding to be sinful under all circum-
stances, and that, therefore, it should be immediately
abandoned. They believe not only that national wars
are forbidden by Christianity, but that the taking of hu-
man 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 in-
stitutions 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 weekj 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
240 HISTORY OF ALL RELIGIONS.
subjects, without any restraint or formality. They have
no prescribed exercises, but every one is left free to uttei
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 be-
lieve this to be the only mode of holding religious meet-
ings consistent with the genius of their religion, and for
an example of like gatherings they refer to those of the
primitive Christians.
HUTCHINSONIAXS.
HUTCHIXSONIANS are the followers of John Hutchinson,
corn in Yorkshire, 1674, who in the early part of his
life served the Duke of Somerset in the capacity of a stew-
ard. The Hebrew Scriptures, he says, comprise a perfect
system of natural philosophy, theology, and religion. In
opposition to Dr. Woodward's Natural History of the
Earth, Mr. Hutchinson. in 1724, published the first part
of his curious book called Moses Principia. Its second
part was presented to the public in 1727, which contains,
as he apprehends, the principles of the Scripture philoso-
phy, which are a plenum and the air. So high an opin-
ion did he entertain of the Hebrew language, that he
thought the Almighty must have employed it to commu-
nicate every species of knowledge, and that accordingly
every species of knowledge is to be found in the Old Tes-
tament. Of his mode of philosophising, the following spe-
cimen is brought forward to the reader's attention : " The
dir (he supposes) exists in three conditions, fire, light, and
spirit : the two latter are the finer and grosser parts of the
air in motion ; from the earth to the sun, the air is finer
and finer till it becomes pure light near the confines of the
sun, and fire in the orb of the sun, or solar focus. From
the earth towards the circumference of this system, in
which he includes the fixed stars, the air becomes grosser
and grosser till it becomes stagnant, in which condition
t is at the utmost verge of this system, from whence (ir<
HISTORY OF ALL RELIGIONS. 24i
his opinion) the expression of outer darkness, and black-
ness of darkness, used in the Now Testament, seems to be
taken."
NKSTORIANS.
THIS denomination, which arose in the fifth century, is
10 called from Nestorius, a patriarch of Constantinople,
who was born in Grermanica, a city of Syria, in the latter
part of the fourth century. He was educated and bap-
tized at Antioch, and soon after his baptism, withdrew to
a monastery in the vicinity of that city. His great repu-
tation for eloquence, and the regularity of his life, induced
the emperor Theodosius to select him for the see of Con-
stantinople ; and he was consecrated bishop of that Church
A. D. 429. He became a violent persecutor of heretics ;
but, because he favored the doctrine of his friend Anas-
tasius, that " the virgin Mary cannot with propriety be
called the mother of God," he was anathematized by Cy-
ril, bishop of Alexandria, who, in his turn, was anathema-
tized by Nestorius. In the council of Ephesus, A. D. 431,
(the third General Council of the Church,) at which Cyril
presided, and at which Nestorius was not present, he was
judged and condemned without being heard, and deprived
of his see. He then retired to his monastery in Antioch,
and was afterwards banished to Petra, in Arabia, and
thence to Oasis, in Egypt, where he died about A. D.
435 or 439.
The decision of the council of Ephesus caused many
difficulties in the Church ; and the friends of Nestorius
carried his doctrines through all the Oriental provinces,
and established numerous congregations, professing an in-
vincible opposition to the decrees of the Ephesian council.
Nestoriunism spread rapidly over the East, and was em-
braced by a large number of the oriental bishops. Barsu-
mus, bishop of Nisibis, labored with great zeal and activ-
ity to procure for the Nestorians a solid and permanent
footing in Persia ; and his success was so remarkable that
16
242 HISTORY OF ALL RELIGIONS.
his fame extended throughout the East. He estaolished
a school at Nisibis, which became very famous, and from
which issued those Nestorian doctors who, in that and tho
following centuries, spread abroad their tenets through
Egypt, Syria, Arabia, India, Tartary, and China.
The Nestorian Church is Episcopal in its government,
Jike all the Oriental churches. Its doctrines, also, are, in
general, the same with those of those churches, and they
receive and repeat, in their public worship, the Nicene
creed. Their distinguishing doctrines appear to be, their
believing that Mary was not the mother of Jesus Christ,
as God, but only as man, and that there are, consequently,
two persons, as well as two natures, in the Son of God.
This notion was looked upon in the earlier ages of the
Church as a most momentous error ; but it has in latter
times been considered more as an error of words than of
doctrine ; and that the error of Nestorius was in the words
he employed to express his meaning, rather than in the
doctrine itself. vVhile the Nestorians believe that Christ
had two natures and two persons, they say " that these
natures and persons are so closely united that they have
but one aspect." Now the word barsopa, by which they ,
express this aspect, is precisely of the same signification
with the Greek word prosopon, which signifies a person ; and
hence it is evident that they attached to the word aspect ,
the same idea that we attach to the word person, and that
they understood by the word person, precisely what we
understand by the term nature.
The Nestorians, of all the Christian Churches of tho
East, have been the most careful and successful in avoid-
ing a multitude of superstitious opinions and practices,
which have infected the Romish and many of the Eastern
churches.
Dr. Asahel Grant, an American, has published an in-
teresting work, in which he adduces strong evidence to
prove that the Nestorians and the "Lost Tribes" are one
people. The Lcndon Times of a recent date contains the
liltsTORV OF ALL KELIG10NS. 243
following letter, relating to the massacre of a large
of the Nestorians, and the success of the Circassians :
" The Kurds, who for a long period have entertained a
ferocious hatred to this Christian republic, situated in the
centre of the Mahometan states, committed, on their inva-
sion, all kinds of atrocities. The villages were pillaged,
women and young girls were violated, and, in fact, the
massacres committed were worthy of a plundering tribe
'having in their power a detested enemy. In the districts
adjoining Dzumalesk might be seen during several days
the Christian villages on fire. Some of those villages
were burned by the inhabitants themselves, who fled be-
fore the Pasha's hordes, destroying their property to pre-
vent its falling into the hands of the Kurds. The result
of this abominable outrage was, that the Nestorians, after
much bloodshed, surrendered their territory to the Pasha
of Mousul. This is a deplorable event, as the Nestorians
of Dzumalesk formed a small state well worthy of liberty.
They were brave, industrious, and peaceable. Dr. Grant,
who has for a long time resided at Urmia, has left for
Mousul, where he was about to take some steps in favor
tff those persecuted Christians."
PELAGIANS.
Tins denomination arose in the fifth century, and was so
called from Pelagius, a monk who looked upon the doc-
trines which were commonly received, concerning the ori-
ginal corruption of human nature, and the necessity of
divine grace to enlighten the understanding and purify
the heart, as prejudicial to the p) r gress of holiness and
virtue, and tending to establish iL.flkind in a presumptu-
ous and fatal security. He maintained the following doc-
trines :
I. That the sins of our first parents were imputed to
them only, and not to their posterity ; and that we derive
no corruption from their fall ; but are born as pure and
244 HISTORY UF ALL RELIGIONS.
unsp *tted, as Adam came out of the forming hand of hit
Crea cor.
I*. That mankind, therefore, are capable of repentance
and Amendment, and of arriving at the highest degrees of
piel f and virtue, by the use of their natural faculties and
POM era. That, indeed, external grace is necessary to ex-
cite their endeavours, but that they have no need of the
intt rnal succors of the Divine Spirit.
ill. That Adam was, by nature, mortal; and, whether
he had sinned or not, would certainly have died.
J.V. That the grace of God is given in proportion to
ou: merits.
V\ That mankind may arrive at a state of perfection in
tUs life.
VI. That the law qualified men for the kingdom of
heaven, and was founded upon equal promises with the
gospel.
ORIGENISTS.
ORIGEN was a presbyter of Alexandria, who lived in
the third century. He was a man of vast and uncom-
mon abilities, who interpreted the divine truths of religion
according to the tenor of the Platonic philosophy. He
alleged, that the source of many evils lies in adhering to
the literal and external part of Scripture ; and that the
true meaning of the sacred writers was to be sought in a
mysterious and hidden sense, arising from the nature of
things themselves.
The principal tenets ascribed to Origen, together with
ft few of the reasons made use of in their defonce, are
comprehended in the following summary :
T. That there is a pre-existent state of human souls.
For the nature of the soul is such as makes her capa-
ble of existing eternally, backward, as well as forward.
For her spiritual essence, as such, makes it impossible
that she should, either through age or violence, be dis-
solved: so that nothing is wanting to her existence, but
HISTORY OF ALL RELIGIONS. 245
His good pleasure, from whom all things proceed. And
if, according to the Platonic scheme, we assign the pro-
duction of all things to the exuberant fulness of life in
the Deity, which, through the blessed necessity of his
communicative nature, empties itself into all possibilities
of being, as into so many capable receptacles, we must
suppose her existence, in a sense necessary and in a
degree, co-eternal with God.
II. That souls were condemned to animate mortal bo-
dies, in order to expiate faults they had committed in a
pre-existent state.
For we may be assured, from the infinite goodness of
their Creator, that they were at first joined to the purest
matter,* and placed in those regions of the universe
which were most suitable to the purity of essence they
then possessed ; for that the souls of men are an order of
essentially incorporate spirits, their deep immersion intc
terrestrial matter, the modification of all their operations
by it, and the heavenly body, promised in the Gospel, as
the highest perfection of our renewed nature, clearly
evince. Therefore, if our souls existed before they ap-
peared inhabitants of the earth, they Avere placed in a
purer eleirent, and enjoyed far greater degrees of happi-
ness. And certainly, He whose overflowing goodness
brought them into existence, would not deprive them of
their felicity, until, by their mutability, they rendered
themselves less pure in the whole extent of their powers,
and became disposed for the susception of such a degree
of corporeal life, as was exactly answerable to their pre-
sent disposition of ppirit. Hence it was necessary, that
they should become terrestrial men.
III. That the soul of Christ was united to the Word
before the incarna'ion.t
* Origen supposed liat our souls, being incorporeal and invisible,
aiways stand in need ( bodies suitable to the nature of the places where
they exist.
f See this subjec' nore fully illustrated in Dr. Watts' Glory of
Christ.
246 HISTORY CF ALL RELIlWONS.
For the Scriptures tench us, that the soul of the Mes-
siah was created before the beginning of the world. See
Phil. ii. 5, 6, 7. This text must be understood of Christ's
human soul, because it is unusual to propound the Deity
as an example of humility, in scripture. Though the hu-
manity of Christ was so God-like, he emptied himself of
this fulness of life and glory, to take upon him the form
of a servant. It was this Messiah, who conversed with
the patriarchs under a human form : it was he, who ap-
peared to Moses upon the Holy Mount : it was he, who
spoke to the prophets under a visible appearance ; and it
is he, who will at last come in triumph upon the clouds.
to restore the universe to its primitive splendor anfl
felicity.
IV. That, at the resurrection, we shall be clothed with
ethereal bodies.
For the elements of our terrestrial compositions are
such, as almost fatally entangle us in vice, passion, and
misery. The purer the vehicle the 'soul is united with,
tne more perfect is her life and operations. Besides, the
Supreme Goodness, who made all things, assures us, he
made all things best at first ; and therefore, his recovery
of us to our lost happiness (which is the design of the
Gospel) must restore us to our better bodies and happier
habitations ; which is evident from 1 Cor. xv. 49, 2 Cor.
v. 1, and other texts of Scripture.
V. That, after long periods of time, the damned shall
be released from their torments, and restored to a new
state of probation.
For the Deity has such reserves in his gracious provi-
dence as will vindicate his sovereign goodness and wis-
dom from all disparagement. Expiatory pains are a part
of his adorable plan. For this sharper kind of favor
has a righteous place in such creatures as are by nature
mutable. Though sin has extinguished or silenced the
divine life, yet it has not destroyed the faculties of rea-
eon and understanding, consideration and memory, which
will serve the life, which is most powerful. If therefore.
HISTORY OF ALL RELIGIONS. 24j
ihc vigorous attraction of the sensual nature be abnted by
a ceaseless pain, these powers may resume the seeds of a
better life and nature.
As in the material system, there is a gravitation of the
less bodies towards the greater, there must of necessity,
be something analogous to this in the intellectual system :
and since the spirits created by God are emanations and
streams from his own abyss of being, and as self-existent
power must needs subject all beings to itself, the Deity
could not but impress upon her intimate natures and sub-
stances, a centra-l tendency towards himself, an essential
principle of reunion to their great original.
VI. That the earth, after its conflagration, shall become
habitable again, and be the mansion of men and other
animals, and that in eternal vicissitudes.
For it is thus expressed in Isaiah : " Behold, I make
new heavens and a new earth;" and in Heb. i. 10-12
"Thou, Lord, in the beginning hast laid the foundations
of the earth : As a vesture shalt thou change them,
and they shall be changed." Where there is only a
change, the substance is not destroyed ; this change being
only as that of a garment worn out and decaying. The
fashion of the world passes away like a turning scene, to
exhibit a fresh and new representation of things ; and if
only the present dress and appearance of things go off. the
substance is supposed to remain entire.
QUIETISTS.
THIS name has been generally applied to a class of en-
thusiasts, who conceive the great object of religion to be
the absorption of all human sentiments and passions into
devout contemplation and love of God. This idea has
found its admirers and encomiasts in all ages. A sect
called by this name (in Greek Hesychastce) existed among
the religious of Mount Athos ; and in the 17th century
it was given in France to a peculiar class of devout per-
sons with a tendency towards a higher spiritual devotion.
248 HISTORY OF ALL RELIGIONS.
which seems to have arisen, in a great measure, out of a
natural oposition to the hierarchical coldness and positive
immorality of the Roman Catholic religion at that time,
especially under the influence of the Jesuits.
A Spanish priest, Molinos, published at Rome a work
entitled The Spiritual Guide (1657), of which the ardent
language attracted a multitude of partisans. Its leading
feature was the description of the happiness of a soul re-
posing in perfect quiet on God, so as to become conscious
of his presence only, and untroubled by external things.
He even advanced so far as to maintain that the soul, in
its highest state of perfection, is removed even beyond
the contemplation of God himself, and is solely occupied
in the passive reception of divine influences. The work
of Molinos was afterwards condemned on the application
of the Jesuits.
Akin to the ideas of Molinos seems to have been those
of the French Quietists, of whom Madame de la Motte
Guyon and Fenelon are the most celebrated names. The
former was at one time treated as insane, on account of
some strange delusions which led her to represent herself
(unless she was calumniated) as the mystical woman of
the Apocalypse ; at another she was admitted to the inti-
macy of Madame de Maintenon, and high in court favor.
Fenelon praised her in his treatise Sur la Vie Interieure
(1691), in which many of the most dangerous tenets of
Quietism were contained. The writings of the latter upon
this subject were finally condemned by Innocent XII ;
and the example of the Archbishop in submitting to the
decision, and declaring himself satisfied and convinced by
the opinion of the church, has been dwelt on by pious
writers as a signal triumph of a truly religious mind.
The dissolute conduct of some hypocritical priests, un-
der the pretence of inculcating the tenets and practice of
Quietism, brought it eventually into disrepute more than
the repeated condemnations of the head of the Roman
Catholic church.
HISTORY OF ALL REL 1(3 TONS. 249
MANIC HEISTS.
THESE were the followers of Manes, an Oriental heretic
nf the third century, who, having been ordained a Chris-
tian presbyter, attempted to effect a combination between
ehe religion which he was appointed to preach, and the
;urrent philosophical systems of the East. He pursued
herein the same course as the Valentinians, Basilidians,
and many others, whose leading ideas may be denominated
Gnostic. He maintained a dualism of principles govern-
ing the world, and a succession of dualisms generated from
them,' like the Gnostic aeons.
All things were effected by the combination or repul-
sion of the good and the bad ; men had a double soul,
good and evil ; even their bodies were supposed to be
formed, the upper half by God, the lower by the devil.
The Old Testament was referred to the inspiration of the
evil principle, the New to that of the good. In the latter v
however, Manes proposed many alterations, and main-
tained also the authenticity of various apocryphal Scrip-
tures. A great part of his system related to cosmogony
and psychology, in which fields of speculation he expatiated
with the most arbitrary freedom. Like most other Oriental
systems, the Manichean heresy was celebrated alike for
the austerities which it enjoined, and for the scandalous
excesses which were attributed to its most zealous votaries.
The charge of Manicheism, which in latter times becomes
scarcely intelligible, was frequently brought against the
early reforming sects, such as the Albigenses, Waldenses,
and Picards.
Manes commanded his followers to mortify and mace-
rate the body, which he looked upon as essentially cor-
rupt ; to deprive it of all those objects which could con-
tribute either to its convenience or delight ; to extirpate
all those desires which lead to the pursuit of external ob-
jects ; and to divest themselves of all the passions and in
stincts of nature.
250 HISTORY OF ALL RELIGIONS.
DISCIPLES OP CHRIST, OB CAMPH^LLITES.
SEVERAL important movements of a reformatory raturw
have occurred in the American Church during its past his-
tory ; one of the most influential and extensive of which
was that effected by Thomas and Alexander Campbell
and which is now embodied in the denomination known bj
the title of "Disciples of Christ," or by the more popular
epithet of " Campbellites." Shortly after the commence-
ment of the present century, the Rev. Thomas Campbell,
a prominent clergyman of the Seceder Church, emigrated
from the North of Ireland to the United States, and loca-
ted in Washington county, Pennsylvania. He was ac-
companied by his son Alexander, at that time a young
man, and possessing superior talents, who had just com-
pleted his studies for the ministry. Both of these labored
at first among the destitute Seceder Churches in the west-
ern part of Pennsylvania, and as they became more
thoroughly acquainted with the state of sects and denomi-
nations in this country, and observed the vast variety and
number of religious organizations which here existed, they
conceived the idea of accomplishing an union between them.
The restoration of the primitive unity of the Christian
Church was the prominent purpose for which they deter-
mined to labor.
The Campbells began to preach among the Seceders
with reference to this object, and to aid in the accomplish-
ment of it, they resolved to discard all human creeds and
confessions, and receive the Scriptures as the only source
of instruction and authority in the development and deter-
mination of religious truth. They denied that confessions
of faith were necessary, or even useful, to the success or
purity of the Christian Church : and they contended that
the impartial and enlightened interpretation of the Bibio
would infallibly lead mankind to a knowledge of the truth.
These views were of course very obnoxious to the rigor-
ous sect of Seceders to which the Campbells belonged a
HISTORY OF ALL RELIGIONS. 251
gect who had experienced innumerable splits and subsplit.s,
divisions and subdivisions, in reference to the most minute,
and insignificant points of Christian doctrine and practice.
The Campbells accordingly withdrew from them and es-
tablished a congregation on Brush Bun, in Washington
county, in this State in 1810, which thus became the foun-
dation of their future organization the birthplace of ono
of the most numerous and influential denominations now
existing in the southern and western States. The princi-
ple on which the new Church was founded was simply
this : That nothing should be received as a doctrine of be-
lief, or as a maxim of duty, for which there could not be
produced the authority of Scripture, either directly ex-
pressed or indirectly implied by inference or example.
Guided by this principle, the Campbells proceeded in
the free examination of the Bible, and arrived at the con-
clusion, as among the first fruits of their inquiries, that
infant baptism was a usage not enjoined or approved by
Scripture, and consequently improper. They also ob-
jected to sprinkling, and contended that immersion was
the only legitimate and valid method of administering the
ordinance of baptism. In consequence of thi-s expression
of views, the Campbells and their adherents were invited
to become members of the Redstone Baptist Association.
They did so in 1813, and Alexander Campbell was ap-
pointed the "Messenger" of the Brush Run Church to
that association. Even among these people, however, Mr.
Campbell's views were singular and extreme in consequent
of their liberality ; his talents were so commanding, and
nis influence soon became so great, that the utmost jeal-
ousy was excited. About this period he engaged in seve
ral public discussions on theological topics, which greatly
extended his fame. One of these was with Rev. J, Wal-
ker, a Seceder minister; the other was with Mr. McCulla,
of the Presbyterian Church. Both debates discussed th
subject of baptism, and the result in both instances was to
create many converts to Mr. Campbell's doctrine.
His adherents had become so numerous in 1828, that ir
252 HISTORY OF ALL RELIGIONS.
that year a convention of preachers took, place, composed
chiefly of members of the Redstone Association, whose
object was to consider the ancient and apostolic order of
the church, and see what could be done to restore it. Af-
ter proper deliberation they determined to reject all hu-
man creeds, all ecclesiastical carpentry in the shape of
confessions and formulas, and, receiving the Bible as the
only source of authority, live and preach accordingly.
This principle led them to the rejection of many usages
which had been observed by the Baptists, with whom they
had formerly been associated. Thus a new sect was or-
ganized, based on different principles and characterized by
different practices from surrounding sects ; but the purpose
of the new society was to attain unity by the adoption of
a free and catholic principle which could attract and ulti-
mately embrace members of the various sects, and thus
incorporate them into one. From this period the " Dis-
ciples" formed a separate organization, the professed ob-
ject of which was to restore pure and primitive Christianity
both in letter and spirit, in doctrine and in practice.
In accordance with this principle the establishment of
the doctrinal belief of this denomination has been progres-
sive in its nature, and the different leading theories which
they entertain have been developed successively. The
starting point was the essential nature and importance of
Christian unity in the Christian church. Ten years after-
wards the doctrine of the immersion of adults was accepted
as the only proper mode of baptism, and as the only means
by which men could obtain remission of sins, and could ap-
propriate to themselves the blessings of the gospel. And
thus all the other leading doctrines which they now enter-
tain were successively approved and adopted.
Alexander Campbell, the chief founder of this denomi-
nation, was without question one of the ablest polemics
and theologians in this country. He conducted many
public debates, some of which have been with the most
eminent men of the day such as Bishop Purcell, of Cin-
cinnati, on the subject of Romanism and Protestantism,
HISTORY OP ALL RELIGIONS. 253
and Mr. Robert Owen on Infidelity and Socialism. In
both of these great logical tournaments Mr. Campbell
was confessedly the victor. He has spent a long and
active life in preaching the doctrines which he believes,
and in establishing churches and institutions which are
.n:ended to diffuse education and theological knowledge
among the community. His efforts have been highly suc-
cessful. His followers at this time are very numerous in
Virginia, Kentucky, Ohio, Indiana, Illinois, and Missouri;
and the whole number of communicants belonging to the
Disciples' churches is about two hundred and fifty thou-
sand, while their ministers number between two and three
thousand.
Among the leading peculiarities of this denomination
are the following : they practice weekly communion, the
Lord's Supper being administered in a simple manner on
every Sunday. They are not in favor of close commu-
nion, but are very liberal and charitable in this respect,
permitting persons of piety belonging to other sects to
commune with them. They observe the first day of the
week, not as a Jewish or Christian Sabbath, but as a day
commemorative simply of Christ's resurrection, and use-
ful as a season of religious worship. They condemn all
written creeds and formulas of faith. Their church gov-
ernment is congregational, each society having exclusive
control of its own affairs. They believe that the Scrip-
tures are the means employed by the Spirit to lead men to
repentance, and that the contents of the Scriptures are the
direct source of that faith by which the Gospel is received
savingly and effectually. They discard the use of all hu-
man terms and phraseology in speaking of religious truth,
such as the "trinity" "triune," &c., confining themselves
to the very words employed in Scripture. In consequence
of this peculiarity, they have been charged Avith denying
the doctrine of the Trinity ; but the truth is, that they be-
lieve and receive every thing which the Scriptures affirm
and teach in reference to the Father, the Son, and the
Holy Spirit.
254 HISTORY OF ALL RELIGIONS.
FLAGELLANTS.
THIS denomination sprang up in Italy in the yeal
1260, and was thence propagated through almost all the
countiies of Europe. They derive their name from the
Latin flagello, to whip. 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 bo-
dies 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 the 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 la\v
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 salva-
tion in faith and flagellation.
FRATRES ALB ATI.
A NAME which distinguished a denomination in the fif-
teenth century. They owed their origin to a certain
priest, who descended from the Alps, arrayed in a white
garment, and accompanied with a prodigious number of
both sexes, who, after the example of their, chief, were
also clothed in white linen. Hence they acquired the
name Fratres .Albati, i. e. White Brethren. They went
in a kind of procession through several provinces, follow-
ing a cross, which their leader held erected like a stan-
dard, and by the striking appearance of their sanctity and
HISTORY OF ALL RELIGIONS. 255
devotion, captivated to such a degree the minds of the
people, that persons of all ranks and orders llocked in.
crowds to augment their number. The new chief exhorted
his followers to appease the anger of an incensed Deity ;
emaciated his body by voluntary acts of mortification and
penanoe, endeavored to persuade the European nations
to renew war against the Turks in Palestine ; and pre-
tended, that he was favored with divine visions, which in-
structed him in the will and in the secrets of heaven.
FRENCH PROPHETS.
THEHE first appeared in Dauphiny and Vivarais. In the
year 1688, five or six hundred Protestants of both sexes
gave themselves out to be Prophets, and inspired of the
Holy Ghost. They soon became so numerous, that there
were many thousands of them inspired. They had strange
fits, which came upon them with tremblings and fainting?
as in a swoon, which made them stretch out their arms
and legs, and stagger several times before they dropped
down. They struck themselves with their hands ; they
fell on their backs ; shut their eyes, and heaved with their
breasts. They remained a while in trances, and coming
out of them with twitchings, uttered all which came into
their mouths. They said they saw the heavens open, the
angels, paradise, and hell. Those who were just on the
point of receiving the spirit of prophecy, dropped down,
not only in the assemblies, crying out mercy, but in the
fields, and in their own houses. The least of their assem-
blies made up four or five hundred, and some of them
amounted to even three or four thousand persons. When
the Prophets had for a while been under agitations of
body, they began to prophesy. The burden of their pro-
phecies was, " Amend your lives ; repent ye ; the end of
all things draws nigh." The hills rebounded with theii
loud cries for mercy ; and with imprecations against the
Priests, the Church, the Pope, and against the Anti-
Christian dominion ; with predictions of the approaching
256 nisxoRY OF ALL RELIGIONS.
fall of Popery. All they said at these times was hearu
and received with reverence and awe.
In the year 1706, three or four of these Prophets came
over into England, and brought their prophetic spirit along
with them ; which discovered itself in the same ways and
manners, by ecstasies, and agitations, and inspirations un-
der them, as it had done in France. And they propaga-
ted the like spirit to others, so that before the year was
out, there were two or three hundred of these Prophets in
and about London, of both sexes, of all ages, men, women,
and children ; and they had delivered, under inspiration,
four or five hundred prophetic warnings.
The great thing they pretended by their spirit was, to
give warning of the near approach of the kingdom of God,
the happy times of the Church, the millennium state.
Their message waa, (and they were to proclaim it as her-
alds to the Jews, and every nation under heaven, begin-
ning first at England,) That the grand jubilee ; the accep-
table year of the Lord ; the accomplishment of those nu-
merous scriptures concerning the new heavens and the
new earth ; the kingdom of the Messiah ; the marriage of
the Lamb ; the first resurrection ; or the new Jerusalem
descending from above, were now even at the door. That
this great operation was to be wrought, on the part of
man, by spiritual arms only, proceeding from the mouths
of those, who should, by inspiration, or the mighty gift of
the Spirit, be sent forth in great numbers to labor in the
vineyard. That this mission of his servants should be
witnessed to, by signs and wonders from heaven, by a del-
uge of judgments on the wicked universally throughout
the world, as famine, pestilence, earthquakes, &c. That
the exterminating angels shall root out the tares, and
there shall remain upon earth only good corn. And the
works of men being thrown down, there shall be but one
Lord, one faith, one heart, and one voice, among mankind,
They declared, that all the great things they spoke of,
would be manifest over the whole earth, within the term
f three years.
HISTORY OP ALL RELIGIONS. 2f>7
These Prophets also pretended to the gift of languages ;
of discerning the secrets of the heart ; the gift of ministra-
tion of the same spirit to others by the laying on of hands,
and the gift of healing.
To prove they were really inspired hy the Holy Ghost,
they alleged the complete joy and satisfaction they expe-
rienced ; the spirit of prayer which was poured forth upon
them ; and the answer of their prayers by God.
LABBADISTS.
A DENOMINATION which arose in the seventeenth cen-
tury ; so called from their founder John Labbadie, a native
of France, a man of no mean genius, and remarkable for
a natural and masculine eloquence. He maintained
among other things :
I. That God might, and did, on certain occasions, de-
ceive men.
II. That the Holy Scripture was not sufficient to lead
men to salvation, without certain particular illuminations
and revelations from the Holy Ghost.
III. That in reading the Scripture we ought to give less
attention to the literal sense of the words, than to the in-
ward suggestions of the Spirit : and that the efficacy of the
word depended upon him that preached it.
IV. That the faithful ought to have all things in common.
V. That there is no subordination, or distinction in the
true church of Christ.
VI. That Christ was to reign a thousand years upon
earth.
VII. That the contemplative life is a state of grace and
union with God, and the very height of perfection.
VIII. That the Christian, whose mind is contented aid
calm, sees all things in God, enjoys the Deity, and is per-
fectly indifferent about every thing that passes in the world.
IX. That the Christian arrives at that happy state by
the exercise of a perfect self-denial, by mortifying the
flesh and all sensual affections and by mental prayer.
17
268 BISTORT OF ALL RELIGIONS.
LATITUDINARIANS.
A NAME which distinguished those of the seventeenth
century, who attempted to bring Episcopalians, Presby-
terians, and Independents into one communion, by com
promising the difference between them. The chief leaderc
of this denomination were Hales and Chillingworth, men
of distinguished wisdom and piety. The respectable
names of More, Cudworth, Gale, Whitchcot, and Tillotsoii,
add a high degree of lustre to this eminent list.
They were zealously attached to the forms of ecclesias-
tical government and worship, which were established in
the church of England ; but they did not look upon Epis-
copacy as absolutely and indispensably necessary to the con-
stitution of the Christian church. Hence they maintained,
that those who followed other forms of government and
worship, were not, on that account, to be excluded from
the communion, or to forfeit the title of brethren. They
reduced the fundamental doctrines of Christianity to a few
points.
By this way of proceeding they showed, that neither the
Episcopalians, who, generally speaking, were Arminians,
nor the Presbyterians and Independents, who as generally
adopted the doctrines of Calvin, had any reason to oppose
each other with such animosity and bitterness ; since the
bubjects of their debates were matters of an indifferent na-
ture with respect to salvation, and might be variously ex-
plained and understood, without any prejudice to their
eternal interests.
LIBERTINES.
THIS denomination arose in Flanders about the yea?
3525; the heads of this party were one Copin and cm
Quintin of Picardy.
The doctrines they taught, are comprised in the follow
ng propositions :
HISTORY OP ALL RELIGIONS. 259
I. That the Deitr was the sole operating cause in the
mind of man, and the immediate author of all human
actions.
II. That, consequently, the distinctions of good an 3
evil, that had been established with respect to those actions,
were false and groundless, and that man could not prope) iy
speaking, commit sin.
III. That religion consisted in the union of the spirit,
or rational soul, with the Supreme Being.
IV. That all those who had attained this happy union,
by sublime contemplation, and elevation of mind, were
then allowed to indulge, without exception or restraint,
their appetites and passions, as all their actions were then
perfectly innocent.
V. That after the death of the body, they were to be
united to the Deity.
CHINESE.
Four different systems of religion are tolerated and
even upheld by the people and government of China.
The most ancient is that of the sect of Tau, founded
by a native philosopher about 600 years before Christ.
The founder is worshipped under the name of Shangtee,
Supreme Lord, while a host of tutelary divinities, the
wind, rain, thunder, etc.. are personified and wor-
shipped, and Emperors, warriors, and illustrious men
are considered demi-gods. All these objects of devo-
tion are embodied in idols of various shapes, which are
kept in every house. The votaries regard the highest
happ ; ness attainable, to be that of perfect tranquillity,
and utter indifference to every thing, past, present, or
future.
This sect being the most ancient, is probably the
most influential at the present day. It was at one
time, almost the only religion of the empire.
The next in point of influence, is a modified Bud-
260 HISTORY OF ALL RELIGIONS.
dhism, the worship of Fo, which was introduced abont
the year A. D. 69.
Before the death of Fo, he is said to have called
his disciples together, and instructed them that
there was no other principle of things than a vacuum,
or nothing; that from nothing all things sprung;
that to nothing all will return, and that thus will
end all our hopes and fears. After his death, the
disciples told multitudes of fables concerning him,
such as that he was still alive, and had been born 8000
times, appearing in the form of an ape, a lion, a
dragon, an elephant, etc. His last words caused dis-
sensions among his followers, some adopting his last
atheistical views, others attempting to reconcile his
last teachings with his earlier tenets. The creed was
classified as internal doctrine and external doctrine.
These who hold to the internal doctrine, believe in
the most absurd atheism, such as, that nothing is the
beginning and end of all things : that all beings are
the same, differing only in figure and quality, that the
supreme happiness of man is in acquiring a resemblance
to this principle of nothing, accustoming himself to do
nothing, to feel nothing, and to desire nothing: that
perfection is reached w r hen all bodily motion, mental
activity, and sensation cease; that when this divine
insensibility is attained, we have nothing to do with
virtue or vice, rewards or punishments, providence or
immortality, and have no changes, transmigrations or
futurities to fear, but have ceased to exist, and become
perfect like the god Fo.
The external doctrine teaches a distinction between
good and evil, a reward for the good and punishment
for the wicked after death. It acknowledges trans-
migration of souls through different animals until pre-
pared to unite with the Deity. It affirms that the
god Fo came upon earth to expiate the sins of men,
and to secure for them a happy life to come. It teaches
to pray to the god Fo, and to provide for his wor-
HISTORY OF ALL RELIGIONS. 261
in sustaining priests and temples, that through
them and by repentance sins may he forgiven. There
are five commandments to he kept: Thou shalt not
kill ; Thou shalt not steal ; Thou shalt not lie ; Thou
shalt not commit impurity ; and thou shalt not drink
wine. The punishment for breaking these command-
ments is transmigration of the soul into the bodies of
rats, dogs, horses, serpents, etc. In consequence of this
doctrine multitudes of idols, in the forms of birds,
beasts and reptiles are worshipped as possibly the form
which Fo may have taken in the course -of his trans-
migration.
The resemblance of the worship of the Hindoo
Budha and the Chinese Fo, is very striking, showing
that they are one and the same system. IJudha was
the son of May-a and one of his names is Amita. Fo,
of China was the son of Moya and his name is Om-e-to.
The Meushin or guardian of the door in China is the
same as G-anesa in India in both countries his image
is painted on almost every house. Many other points
of similarity might be cited.
Mohamedism also prevails among the Chinese to
some extent. It is somewhat modified by the various
superstitions of the other creeds, but is essentially the
same as among the Arabs, by whom it was introduced
when trading with the people. A large commerce was
at one time carried on between the Chinese and the
people of the West.
The great overshadowing system of worship it can
hardly be called a religion which pervades every
grade of society in the Empire is that of Confucius, a
philosopher who flourished about 550 years before
Christ. The maxims laid down by this sage are still
venerated by the Emperor on the throne and the
lowest menial in the land. His was a system of
morals. He taught that it was a duty to live among
men to endeavor to improve them also, to reverence
and pay homage to our ancestors, who were permitted
262 HISTORY OF ALL RELIGIONS.
to revisit their ancient homes, and had the power 6t
conferring benefits upon their relatives hence the
worship of ancestors is inculcated as an indispensable
duty and the sacred rites performed in memory of
the departed are the most conspicuous ceremonies of
all classes. The natural result of the belief of visiting
spirits is the introduction of the worship cf genii or
good and bad spirits. Confucius himself has sacrifices
and sacred rites performed in honor of his memory
but while receiving all the honors of a god, is not
called Diety.
Besides the strictly religious ceremonies performed
by the various sects, there are feasts celebrated with
more or less zeal at various seasons of the year. These
festivals are of a semi-religious character and among
the common people are held as sacred duties.
The first festival in the year is that of the shutting
up of seals, which occurs about New Year's day. Every
Court in the Empire at this time locks up its seals,
and every one makes merry, taking greater liberty
than usual in the general joy. The mathematical
court determines with great nicety every thing per-
taining the seals, both in regard to the locking up and
opening, so that the ceremony takes place on the same
day throughout the empire. The household gods of
the Chinese are during this festival. brought out and
placed in the most conspicuous position possible over
the door. This bringing out of the idols is common
at every festival, but is not so generally observed upon
other occasions.
The next in order is the Feast of Lanterns, which
takes place on the fifteenth of the first month. The
origin of this solemn festival is not certain. One
account is that a certain Mandarin whose daughter was
drowned, went with all the people, carrying lanterns
to fini the body of the unfortunate damsel, but sought
in vail-, and consoled himself by going through the
same ceremony year after year until the feast was
HISTORY OP ALL RELIGIONS. 263
established. Another story ascribes the origin to an
extravagant project of an emperor who shut himself
up in his magnificent palace with his concubines. He
illuminated the halls with gorgeous lanterns shutting
out all other light, that he might have for his canopy
a sky which would be always calm and serene, and
thus shut. out from his memory the revolutions and
strifes of the world. This singular conduct and
neglect of duties aroused the wrath of his subjects,
who demolished the palace, and, as a warning to
future emperors and to transmit the remembrance of
all such shameful conduct to posterity, hung lanterns
over the city, thus establishing the feast.
On this festival every one hangs out some kind of a
lantern. The wealthy vie with each other in the
magnificence and size of their offerings. Some of
these lanterns are twenty or thirty feet in diameter, in
which entertainments are given. The appearance of a
Chinese city during the continuance of this festival is
grotesque and beautiful beyond description.
The Festival of Agriculture, instituted by an empe
ror about one hundred and eighty years before Christ,
to encourage the pursuit of agriculture, is another
feast of great solemnity. The Magistrates of the
country take leading parts in the ceremonies. The
streets are decorated with arches and the houses are
hung with tapestry. One feature of the celebration
is a huge image of a cow made of clay and carried
by forty men. Sitting on this is a beautiful boy who
represents the genius of industry. "When the proces-
sion reaches the emperor's palace, the garlands and
flowers and the other trappings are taken off the image,
which is then opened, disclosing several small cows
compost d of clay. These are distributed by the Em-
peror to his ministers, to remind them of their duties
in the care of husbandry. The people are exhorted
never to let a piece of ground lie fallow, to avoid idle,
ness, and are taught to practice industry by the ex-
264 HISTORY OF ALL RELIGIONS.
ample of the emperor himself performing some ap.
propriate manual labor.
Thus, H will be seen that the existing worship in
China is a confused mixture of superstitions of which
individuals receive and observe what they please
while the government upholds by its patronage nearly
every form of idolatry that can be imagined. The
vast number of people embracing these superstitions,
within the limits of the Chinese Empire alone, can not
be far from 450,000,000, figures far beyond our con-
ception. Are not these multitudes worth a thousand
times the efforts which have been put forth to deliver
them from darkness? The missionary enterprises
which have been organized during the Century have
made but little impression on the tone of public opin-
ion or morals of the people, but a sure foot-hold has
been obtained, and the regeneration of these millions
will surely come, for the Lord hath said it.
JAPANESE.
The Japanese are divided into two religious sects,
those of Sinto and Budsdo. The former is the most
ancient. The followers acknowledge a Supreme Being
who inhabits highest heaven, but who is too great to
require any worship. They admit a multitude of
lesser divinities who govern earth, air, water, and
have dominion over the human race. They believe
that the good go to a region just under heaven, while
the wicked are doomed to wander to and fro about the
universe. Their places of worship contain no visible
idols although sometimes a small idol of some infe-
rior divinity^to whom the temple is dedicated, is kep'
in a small box. A large mirror is frequently placed
in the centre of the temple that the worshippers may
be reminded, that as they can see their blemishes i.i
the mirror, so can the gods perceive their most hidden
thoughts. The devotees bow before these reflectors,
proffer their prayers, present their offerings and pro-
V
JIMMU TENNO, FIRST EMPEROR OF JAPAN. NOW WORSHIPED AS A GOD.
HISTORY OP ALL RELIGIONS.
ceed to their amusements. The Mikado belongs to
this sect and worships at the temple at least once an-
nually.
Budsdo's doctrine is, like the Buddhism of India,
freatty mixed with still more absurd superstitions,
his sect believes that animals and men are equally
immortal. That the wicked are punished by passing
after death into the bodies of beasts and reptiles.
Every trade has its tutelar divinity, represented by
idols, which are characterized by their uncouth and
U2;ly forms. As many as three thousand of these un-
gainly monsters have been counted in one temple.
Both sects have monks and nuns or priests who have
their peculiar duties to perform. Part of them are
fortune-tellers and quack doctors, and others are beg-
gars who bind themselves to live upon roots and
traverse woods and mountain.
MILLENARIAXS.
A NAME given to those who believe that the saints will
reign on earth with Jesus Christ a thousand years.
The Millenarians hold, that after the coming of Anti-
christ, and the destruction of all nations which shall fol-
low, there shall be a first resurrection of the just alone.
That all who shall be found upon earth, both good and
bad, shall continue alive ; the good to obey the just, who
are risen as their princes ; the bad to be conquered by the
just, and to be subject to them. That Jesus Christ will then
descend from heaven in his glory. That the city of Jeru-
salem will be rebuilt, enlarged, embellished, and its gates
stand open night and day. They applied to this new Je-
rusalem, what is said in the Apoc. chap, xxi., and to the
temple, all that is written in Ezek. xxxvi. Here they
pretended Jesus Christ will fix the seat of his empire, and
reign a thousand years, with the saints, patriarchs, and
prophets, who will enjoy perfect and uninterrupted ftu-
city.
266 HISTORY OF ALL RELIGIONS.
The ancient Millenarians were divided in opinion : some
pretended, that the saints should pass their time in corpo-
real delights ; others that they should only exercise them-
selves in spiritual pleasures.
The opinions of some celebrated modern authors, con
cerning the Millennium, are as follow :
Dr. Thomas Burnet and Mr. Whiston concur in assert-
ing, that the earth will not be entirely consumed ; but tha)
the matter of which it consists, will be fixed, purified, and
refined ; which the action of fire upon it will naturally
effect. They suppose, that from these materials thus re-
fined, as from a second chaos, there will, by the will of
God, arise a new creation ; and that the face of the earth,
and likewise the atmosphere, will then be so restored, as
to resemble what it originally was in the paradisaical
state; and consequently, to render it a more delightful
abode for human creatures than it is at present. They
urge for this purpose the following texts : 2 Pet. iii. 13.
" Nevertheless we, according to his promise, look for new
heavens and a new earth, wherein dwelleth righteousness."
See also Matt. xiii. 29, 30. Luke xvii. 29, 30. Acts
hi. 21.
They both suppose, that the earth, thus beautified and
improved, shall be inhabited by those who shall inherit
the first resurrection, and shall here enjoy a very consid-
erable degree of happiness ; though not equal to that,
which is to succeed the general judgment ; which judgment
shall, according to them, open, when the thousand years
are expired, mentioned in Rev. xx. 4.
Though Mr. Fleming does not entirely agree with the
above mentioned scheme, he interprets Rev. xx. 6, as re-
ferring to a proper resurrection ; of which he supposes
that the event, which is recorded in Matt, xxvii. 32, was
a pledge. He conjectures, that the most celebrated saints,
of the Old Testament times, then arose, and ascended with
Christ to heaven. Agreeable to this he apprehends, that
the saints, who are to be subjects of the first resurrection,
will appear to some of the inhabitants of this earth, which
HISTORY OF ALL RELIGIONS. 267
may be the means of reviving religion among them. Yet
they will not have their abode here. But during the thou-
sand years, in which the kingdom of Christ will have tli6
highest triumph on earth, they shall be rejoicing with him
in heaven, in a state of happiness far superior to that
which they enjoyed in a separate state ; yet not equal to
that which is to be expected after the general judgment.
To this peculiar privilege of the martyrs, and some other
eminent saints, he supposed St. Paul to have referred.
Phil. iii. 9, 11.
This author argues, that as there has been already a
special resurrection of the more eminent saints of the Old
Testament ; it is rational to conclude, from the ideas we
form of Christ, as a just and impartial judge, that the emi-
nent saints of the New Testament, who lived and died
under sufferings, shall be rewarded by a special resurrec-
tion to glory, when Christ shall give universal peace and
prosperity to the Church.
Mr. Ray agrees that there will be a renovation of the
earth ; and though he does not grant, as some have sup-
posed, the same animals which once lived, shall be raised
again, yet he supposes that other like animals will be
created anew, as well as similar vegetables, to adorn the
earth, and to support the animals, only in higher degrees
of beauty and perfection than they ever before possessed.
But he pretends not to determine, whether this new
earth, thus beautified and adorned, after the general resur-
rection, shall be the seat of a new race of men, or onlv
remain as the object of contemplation to some happy sph
its who may behold it, though without any rational ani-
mals to inhabit it, as a curious plan of the most exquisite
mechanism.
He argues, that the apostle, speaking of the heavens
and earth says, "As a vesture thou shalt fold them up,
and they shall be changed." Heb. i. 12. To be changed,
is different from being annihilated and destroyed. The
earth shall be transfigured, or its outward form changed
not its matter or substance destroyed.
2G8 HISTORY OF ALL RELIGIONS.
Dr. Whitby supposes the Millennium to refer entirely
to the prosperous state of the Christian Church, after thfc
conversion of the Jews. That then shall begin a glorious
and undisturbed reign of Christ over both Jew aad Gen-
tile, to continue a thousand years. And as John the Bap-
tist was Elias, because he came in the spirit and power
of Elias ; so shall this be the Church of martyrs, and of
those' who have not received the mark of the beast, because
the spirit and purity of the times of the primitive martyrs
shall return.
He argues, that it would be a great detriment to the
glorified saints, to be brought down to dwell upon earth, in
the most pleasing form which it can be supposed to put on.
That it is contrary to the genius of the Christian reli-
gion, to suppose it built on temporal promises. For the
Christian is represented as one, who is entirely dead to
the world, and whose conversation is in heaven. Phil.
iii. 19.
Mr. Worthington's scheme is, that the gospel, being in-
tended to restore the ruins of the fall, will gradually
meliorate the world, till by a train of natural consequences,
under the influence of divine providence and grace, it is
restored to a paradisaical state. He supposes this plan is
already advanced through some important stages, of which
he thinks the amendment of the earth's natural state at
the deluge, which, with Dr. Sherlock, he maintains to
have been a very considerable one. He considers all im-
provements in learning and artb, as well as the propaga-
tion of the gospel among the heathen nations, as the pro-
cess of this scheme. But he apprehends much greater
advances are to be made, about the year of Christ, 2000,
when the Millennium will commence ; which shall be, ac-
cording to him, such a glorious state as Dr. Whitby sup-
poses ; but with this additional circumstance, that after
Borne interraption from the last effects of wickedness by
Gog and Magog, this shall terminate in the yet nobler
Btate of the new heaven and the new earth, spoken of in
Rev. xxi. xxii., which he supposes, will be absolutely para-
HISTORY OF ALL RELIGIONS. 269
Jise restored. And that all natural and moral evil shall
be banished from the earth, and death itself shall have no
further place. But good men shall continue in the high-
est rectitude of state, and in the greatest imaginable de-
gree of terrestrial felicity, till the coming of Christ, and
universal judgment, close this beautiful and delightful
scene, perhaps several thousand years hence. Indeed he
seems to intimate some apprehension, that the consummation
of all things will happen about the year of the world
25,920 ; the end of the great year, as the Platonics called
it, when the equinoxes shall have revolved. The reason-
ing by which those conjectures are supported is too
diffuse to be represented.
Mr. Lowman agrees with Dr. Whitby, in supposing the
Scripture description of the Millennium to be figurative ;
representing the happy state of the church upon its deliv-
erance from the persecution, and corruption of the third
period.
He regarded the book of Revelation, after the fifth
chapter, as a prophetic representation of the most re-
markable events, which were to befal the Christian church,
from that time to the consummation of all things.
He divides the remainder into seven periods. The first
of which represented by seals, shews according to him, the
state of the church under the heathen Roman emperors,
from the year 95 to 323.
The second period, which is that of the trumpets, ac-
cording to him, relates to what was to happen in the
Christian church, A. D. 337 to 750, when the Mahometan
conquests ceased in the west.
The third period, according to him, represents the state
of the church and world, in the time of the last head of
the Roman government, i. e. under the popes, for 1260
years, viz. from A. D. 756 to 2016. Each of the vials,
which are poured out, he supposes to denote some great
judgment upon the Papal kingdom.
The sixth ar.d seventh vials he supposes are yet to
270 HISTORY OF ALL RELIGIONS.
some ; and that the seventh will complete the final destruo
tion of Rome.
The fourth period is that of a thousand years, or th
Millennium, in which the church will be in a most pros-
perous state, A. D. 2000 to 3000. So that the seventh
chiliad is to be a kind of sabbath.
The fifth period is the renewed invasion of the enemies
of the church, for a short time, not defined, but which is
to end in their final extirpation and ruin. Chap. xx. 7, 10.
The sixth period is the general resurrection, and final
judgment, Chap. xx. 11, 15, which terminate,
In the seventh grand period, in which the saints are
represented as fixed in a state of everlasting triumph and
happiness in the heavenly world. Chap. xxi. 1, 5.
Dr. Cotton Mather supposed that the conflagration
would take place at Christ's second personal coming.
That after this great event, God will create new heavens,
and a new earth. The raised saints will inhabit the new
heaven, attending on our Saviour there, and receiving in-
conceivable rewards for their services and sufferings for
his sake. The new earth will be a paradise, and inhabited
by those, who shall be caught up to meet the Lord, and
be with him in safety, while they see the earth flaming
under them. They shall return to the new earth, possess
it, and people it with an offspring, who shall be sinless
and deathless. The raised saints in the new heavens,
who will neither marry, nor be given in marriage, but be
equal to the angels, will be sent down from time to time,
to the new earth, to be teachers and rulers, and have
power over nations. And the will of God will be done on
earth as it is in heaven. This dispensation will continue
at least for a thousand years. There will be a translation
from the new earth to the new heavens, either successively
during the thousand years, or all at once, after the termi-
nation of that period.
Dr. Bellamy supposed that the Millennium will be a
glorious scene of Christ's spiritual reign on earth, when
universal peace fihall prevail ; wars, famines, and all deso-
HISTORY OF ALL RELIGIONS. 271
lat ing judgments be at an end ; industry shall flourish,
and all luxury, intemperance, and extravagance be ban-
ished. Then this globe will be able to sustain with food
and raiment, a number of inhabitants immensely greater
than ever dwelt upon it at a time. And if all those shall,
as the Scripture asserts, " know the Lord from the least
to the greatest, and the knowledge of the Lord fill the
earth as the waters do the sea," for a thousand years to
getlier, it will naturally come to pass, that there will be
more saved in those thousand years, than ever before
dwelt upou the face of the earth from the foundation of
the world.
Some understand the thousand years in the Revelation,
agreeable to other prophetical numbers in that book, a day
for a year. By that rule, as the Scrinture year contains
360 days, the thousand years will amount to 360,000
years ; in which there might be millions saved, to one
which has been lost. But if this glorious period is to last
only a thousand years literally, there may be many more
uaved than lost.
PRE-EXISTEXTS.
A TERM which may not improperly be applied to those
who hold the doctrine of Christ's pre-existence. This
name comprehends two classes ; the Arians, who defend
Christ's pre-existence, but deny that he is a divine person ;
and others on the Calvinist system, who assert both his
divinity, and that his intelligent created soul "was produced
into being, and united, by an ineffable union, to the second
person of the Trinity, before the heavens and the earth
were created.*
Under the article Arians, the reader has been presented
with the view of the system of Arius and his immediate
followers.
* This class of Pre-cxistents are not entirely agreed in tbeir serti
t)f.uts.
272 HISTORY OF ALL RELIGIONS.
The sentiments of the celebrated Dr. Richard Price, :ir
brought to view under the article Unitarians. And, per
haps, some may be gratified with a short sketch of the
plan, which was maintained by Dr. Samuel Clarke.
This learned man held that there is one supreme cause
and original of all things ; one simple, uncompounded, un-
divided, intelligent agent, or person.* And that from the
beginning, there existed with the first and supreme cause,
or Father, a second person, called the Word, or Son.
This Son, is our Lord Jesus Christ. He derived his being,
his attributes, and his powers from the Father ; he is there-
fore called the Son of God, and the only begotten. f For
generation, when applied to God, is only a figurative word,
signifying immediate derivation of being and life from him.
This production or derivation of the Son is incomprehen-
sible, and took place before the world began. To prove,
that Jesus Christ was generated, or produced into being
before the world was created, the Dr. adduces the follow-
ing considerations.
The Father made the world by the operation of the
Son. John i. 3, 10. 1 Cor. viii. 6. Eph. iii. 9, &c. The
action of the Son, both in making the world, and in all
his other operations, is only the exercise of the Father's
power communicated to him, after a manner to us un-
known.
That all Christ's authority, power, knowledge, and glory,
are the Father's communicated to him, Dr. Clarke endeav-
ors to prove by a variety of passages of scripture.
The Son before his incarnation with God, was in the
* This learned divine considers this doctrine as the foundation of
piety, and the first principle of natural religion. He supposes, that aJl
the texts, which speak of the one God, the only God, the Father, the
most High, are to be considered as establishing the personal unity of one
only Supreme Being.
f Dr. Clarke avoids calling Christ a creature, as the ancient Ariana
did, and principally on that foundation disclaims the charge of Ariaiv
vm.
HISTORY OF AT' RELIGIONS. 273
form of God, and had glory with the Father. John i. 4 ;
xvii. 5. Phil. ii. 5.
The Son, before his incarnation, made visible appear-
ances, and spake, and acted in the name and authority of
the invisible Father.
Dr. Clarke calls Christ a divine person, solely on ac-
ncount of the power and knowledge, which were communi-
cated to him by the Father. He indeed owns, that Christ
IK an object of religious worship ; but then he confines it to
a limited sense. The worship paid to Christ terminates
not in him, but in the supreme God and Lord of all. The
doctrine of the pre-existence of Christ's human soul has
been held by several divines, as Mr. Fleming and Dr.
Goodwin. These gentlemen all profess to maintain the
divinity o r Christ. The following sketch of the plan of
Dr. Watts, is selected from the rest. He maintained one
supreme God, dwelling in the human nature of Christ,
which he supposed to have existed the first of all creatures;
and speaks of the divine Logos, as the wisdom of God,
and the Holy Spirit as the divine power, or the influence
and effect of it; which he says, is a scriptural person, i. e
spoken of figuratively in scripture, under personal char-
acters.*
In order to prove, that Christ's human soul existed
previous to his incarnation, the following arguments are
adduced :
I. Christ is represented as his Father's messenger, or
angel, being distinct from his Father, sent by his Father
long before his incarnation, to perform actions, which seen?
to be too low for the dignity of pure Godhead. The ap-
pearances of Christ to the patriarchs are described like the
appearances of an angel, or man, really distinct from God,
yet such an one in whom God or Jehovah had a peculiar
* Di\ Watts says, in his preface to the Glory of Christ, that triM
*nd proper Deity is ascribed to the Father, Son, and Holy bpirit.
The expression, Son of 0od,.he supposes is a title appropriated i
clusivcly to the humanity of Christ,
IS
274 HISTORX OF ALL RELIGIONS.
in-dwelling, or with whom the divine nature had A pet-
sonal union.
II. Christ, when he came into the world, is said, in seve-
ra 1 . passages of scripture, to have divested himself of some
glory, which he had before his incarnation. Now, if them
had existed before this time nothing but his divine nature,
this divine nature could not properly divest itself of any
glory. " I have glorified thee on earth, I have finished
the work which thou gavest me to do. And now, Fa-
ther, glorify thou me with thine own self, with the glory
which I had with thee before the world was." See John
xvii. 4, 5. " Ye know the grace of our Lord Jesus Christ,
that though he was rich, yet for our sakes he became poor,
that we, through his poverty, might be made rich." 2 Cor.
viii. 9. It cannot be said of God, that he became poor.
He is infinitely self-sufficient, He is necessarily and eter-
nally rich in perfections and glories. Nor can it be said
of Christ, as man, that he was rich, if he was never in a
richer state before, than while he was on earth.
It seems needful that the soul of Christ should pre-exist,
that it might have opportunity to give its previous actual
conseut to tht great and painful undertaking of atonement
for our sins. It was the human soul of Christ, that endured
the weakness and pain of his infant state, all the labors
and fatigues of life, the reproaches of men, and the suffer-
ings of death. The divine nature is incapable of suffering.
The covenant of redemption between the Father and Son
is, therefore, represented in scripture as being made before
the foundation of the world. To suppose, that simple
Deity, or the divine essence, which is the same in all the
three personalities, should make a covenant with itself, is
inconsistent.
Christ is the angel to whom God was in a peculiar man-
ner united, and who, in this union, made all the divine
appearances related in the Old Testament.
God is often represented in scripture as appearing in a
risible manner and assuming a human form. See Gen. iii
HISTORY OF ALL RELIGIONS. 275
3 ; xvii. 1 ; xxviii. 12 ; xxxii. 24. Exod. ii. 2, 3, and a
variety of other passages.
The Lord Jehovah, when he came down to visit men,
carried some ensign of divine majesty ; he was surrounded
with some splendid appearance. It was such a light ap
peared often at the door of the tabernacle, and fixed its
abode on the ark between the cherubims. It was by the
Jews, called the Shekinah, i. e. the habitation of God.
Hence he is described as dwelling in light, and clothed
with light as with a garment. In the midst of this bright-
ness, there seems to have been sometimes a human shape
and figure. It was probably of this heavenly light, that
Christ divested himself, when he was made flesh. With
this he was covered at his transfiguration in the mount,
when his garments were white as the light. And at his
ascension into heaven, when a bright cloud received or in-
vested him, and when he appeared to John. Rev. i. 13.
And it was with this, he prayed his Father would glo-
rify him.
Sometimes the great and blessed God appeared in the
form of a man or angel. It is evident, that the true God
resided in this man or angel ;* because, on account of this
union to proper Deity, the angel calls himself God, the
Lord God. He assumes the most exalted names and
characters of Godhead. And the spectators, and the sa-
cred historians, it is evident, considered him as true and
proper God. They payed him the highest worship and
obedience. He is properly styled the angel of God's
presence. Isa. Ixiii. The messenger or angel of the
covenant. Mai. iii. 1
This same angel of . the Lord was the particular God
and king of the Israelites. It was he who made a covenant
* God considered in the person of the Father, is always represented
as invisible, whom no man hath seen, nor can see. But Jesus Christ
is described, as the image of the invisible God, the brightness of the
Father's glory, and he in whom the Father dwells. Christ was there-
fore the person by whom God appeared to man under the Old Testa-
ment, by the name Jehovah.
-76 HISTORY OF ALL RELIGIONS.
with the patriarchs who appeared to Moses in the burn*
ing bush who redeemed the Israelites from Egypt who
?onducted them through the wilderness who gave the
law at Sinai and transacted the affairs of the ancient
church.
The angels, who have appeared since our blessed Saviour
became incarnate, have never assumed the names, titles,
characters, or worship belonging to God. Hence we may
infer, that the angel, who under the Old Testament, as-
sumed divine titles, and accepted religious worship, was
that peculiar angel of God's presence in whom God resi-
ded, or who was united to the Godhead in a peculiar man-
ner, even the pre-existent soul of Christ, who afterwards
took flesh and blood upon him, and was called Jesus
Christ on earth.
Christ represents himself as one with the Father. I and
the Father are one. John x. 30. See also John xiv. 10,
11. There is, we may hence infer, such a peculiar union
between God and the man Christ Jesus, both in his pre-
existent and incarnate state, that he may properly be
called God-man in one complex person.
Among those expressions of scripture, which discover
the pre-existence of Christ, there are several from which
we may derive a certain proof of his divinity.
Such are those places in the Old Testament, where the
angel who appeared to the ancients is called God, the
almighty God, Jehovah, the Lord of hosts, I am that
I am, &c.
Dr. Watts supposes, that the doctrine of the pre-exis-
tence of the soul of Christ, explains dark and difficult
scriptures, and discovers many beauties and proprieties of
expression in the word of God, which on any other plan
He unobserved. For instance, in Col. i. 15, &c. Christ
is described as the image of the invisible God, the first-born
:>f every creature. His being the image of the invisibl
'Jod, cannot refer merely to his divine nature, for that ia
us invisible in the Son as in the Father ; therefore it seema
to refer to his pre-existent soul in union with the God-
HISTORY OF ALL RELIGIONS. 271
head. Again, when man is said to be created in the im-
age of God, Gen. i. 2, it may refer to the God-man, to
Christ in his pre-existent state. God said, " Let us make
man in our image, after our likeness." The word is re-
doubled, perhaps to intimate, that Adam was made in the
likeness of the human soul of Christ ; as well as that he
bore something of the image and resemblance of the di-
vine nature.
From this view of Dr. Watts' plan, and what is exhibi-
ted of the Arian scheme, the difference will be obvious.
They are thus distinguished by Dr. Price : This system,
says he, speaking of Dr. Watts' sentiments, differs from
Arianism in asserting the doctrine of Christ's consisting
of two beings, one the self-existent Creator, and the other
a creature, made into one person by an ineffable union and
in-dwelling, which renders the same attributes and honors
equally applicable to both.
CUMBERLAND PRESBYTERIANS.
THIS denomination took its origin from the peculiar
wants and circumstances which the Presbyterian Churches
experienced in the early period of their existence in Ken-
tucky and Tennessee. About the year 1800, preachers
and congregations were very few in that vast country,
which had then but recently been reclaimed from savage
wildness by the emigration of the white adventurer. In
the progress of time, a few Presbyterian clergymen, who
gained a precarious livelihood by attending to the wants
of widely extended or scattered churches, formed them-
selves into an association which was known as the " Tran-
sylvania Presbytery." In view of the great religious des-
titution which existed in that part of the country, they
felt justified in admitting to the ministry some young men
who had not received a classical education, and whose at-
tainments were in other respects inferior to those which
are uniformly required of the candidates for the clerical
office in the Prcsbvterian Churches.
""8 HISTORY OP ALL RELIGIONS.
his irregular conduct on the part of the Presbyterj
was the cause of the origin of this new sect. In October,
1802, the Transylvania Presbytery was divided, by the
order of the Synod of Kentucky, into two sections ; to one
portion of which the name of the Cumberland Presbytery
was given. Several years elapsed before the peculiar
policy of this Presbytery in regard to licensing ministers
was made the subject of dispute ; but in 1804 three of its
preachers sent a remonstrance to the Synod of Kentucky,
complaining of the matter and requesting the interposition
of the higher court. Her Synod appointed commissioners
to examine into the subject, and they cited the Cumber-
land Presbytery, including all its candidates and licentiates,
to appear before them. This order the Presbytery re-
fused to obey, and after an ex parte hearing they were
called on to submit the persons whom they had licensed
and ordained to be reexamined as to their qualifications
for the ministry.
This order, also, the Presbytery resisted ; and the result
was that eventually they were interdicted from continuing
the exercise of their clerical functions. The Cumberland
Presbytery then sent a petition to the General Assembly
of the Presbyterian Church, requesting a redress of griev-
ances ; and in the meantime they resolved to lay aside the
name of Presbytery and assume that of " Council." The
result of this appeal to the General Assembly was that
that body decided that they could not act in the matter,
inasmuch as the appeal had not been regularly brought
before them ; at the same time the Synod of Kentucky was
advised to review its proceedings. The latter body accord-
ingly did so ; but the result was, that it became more con-
firmed in its conclusion than before. In 1807 it dissolved
the Cumberland Presbytery by a formal and official reso-
lution on the subject.
In 1808 the ; ' Council" again appealed to the General
Assembly, and again the answer given was, that the latter
body could not interfere in the matter. In 1809 the Sy-
nod of Kentucky sent a memorial to the General
HISTORY OP ALL RELIGIONS. 279
bly, setting forth their action in regard to the Cumberland
Presbytery ; and the result was, that the General Assem-
bly approved the action of the Synod, and excluded the
Cumberland Presbytery from the Presbyterian Church.
It now became necessary for the association to take
action in regard to their future organization. Three or-
dained preachers, Revs. Finis Ewing, Samuel McAdam,
and Samuel King, were the founders of the new denomi-
nation. In February, 1810, they organized themselves,
assumed the title of the Cumberland Presbytery, and
adopted a constitution setting forth their peculiar views.
The chief feature of their doctrinal belief was, that they
denounced the dogma of fatality, or the rigid Calvinistic
theory of election and reprobation, as taught in the Con-
fession of Faith and Discipline of the Presbyterian Church.
They also confined the examination of candidates for the
ministry to the branches of English grammar, geography,
astronomy, natural and moral philosophy, and church his-
tory. Examinations in the several departments of theo-
logical science were not required. The object of the
Presbytery was merely to admit those to the ministry
whose practical abilities for preaching were of a commend-
able character. Immediately after the organization of
the Presbytery a large number of persons were licensed to
preach, and the work of organizing and establishing con-
gregations on those popular principles was commenced
with vigor and activity.
Very considerable success attended these labors. In a
new country, preachers of this description are much more
efficient and useful than in older and more cultivated com-
munities. Accordingly the Cumberland Presbyterians
soon became numerous in Kentucky and Tennessee, and
not many years elapsed before their influence and numbers
extended to the neighboring States. In 1813, a Synod
was formed out of the various churches of the sect, which
had three Presbyteries connected with it. At this time
they so modified the Westminster Confession of Faith aa
to expunge the objectionable points, especially that having
280 HISTORY 01 ALL RELIGIONS.
reference to absolute decrees, and adapt it for the use of
the members of the church. The chief points of difference
which were introduced into that Confession were as fol-
lows : They deny that the doctrines of Election or Repro-
bation, as taught in the Bible, are absolute, irrespective
of faith or men's conduct ; but that Christians are elected
and chosen in consideration of their voluntary obedience,
and that the wicked are reprobated in consideration of their
voluntary disobedience. They teach that Christ tasted death
for every man ; that all persons who die in infancy are saved
through the merits of Christ and the sanctifying influence of
the Holy Spirit ; in this respect ditteriu^ but little from
the leading Protestant denominations throughout the
world. They believe, also, that the Holy Spirit operates
on all men in such a manner that they may be saved, and
that the reason why the Spirit is effectual in one case and
not in another, is because the dispositions of the persons
subjected t*. its influence are different.
In the progress of time the Cumberland Presbyterians
established a General Assembly, which convened for the
first time at Princeton. Kentucky, in May, 1829. By
this ir cans they organized the Presbyterian form of
church government among themselves to its full extent,
including Pastor, Session, Presbytery, Synod, and General
Assembly. About this perioi they founded a college at
Princeton, Ky., of which the Rev. F. R. Cossit was elected
the first president. The sect have also another college at
Lebanon, Tennessee, of which Rev. Richard Beard was
the first president. Subsequently several church papers
were established at different places, such as the Banner of
Peace, at Lebanon, Tennessee ; the Ark, at Memphis ; and
the Cumberland Presbyterian, at Union town, Pennsyl-
vania. The sect was introduced into Western Pcnnsyl
vania about the year 1831, and some churches still exist
in that region of country. Not a few also are to be fourd
in Texas, where a Synod has been organized. Several
Presbyteries exist in connection with it, and a paper called
Uie Texas Presbyterian. The denomination has a Board
HISTORY OF ALL 11ELIGIONS. 281
of Foreign and Domestic Missions, a Book Agency, estab-
lished at Louisville, Kentucky, and several other useful
institutions. Its members generally reside in the Southern
States. There arc twenty Synods in connection with the
General Assembly, seventy Presbyteries, eight hundred
congregations, seven hundred preachers, and about a hun-
dred thousand communicants.
WESLEY AX METHODISTS.
THE sect of Wesleyan Methodists arose in this country
in tne year 1824, in consequence of the dissatisfaction
entertained by many members of the Methodist Episcopal
Church with the introduction of Bishops into the govern-
ment of that Church. They contended that not only is
such an order in the ministry unscriptural, but also in ex-
press violation of the wishes of John Wesley. They quote
a declaration of that eminent man as contained in one of
his letters to Mr. Ashbury, in which he speaks as follows:
" One instance of this, your greatness, has given me great
concern. How can you, how dare you, suffer yourself to
be called a Bishop ? I shudder at the very thought.
Men may call me a man, or a fool, or a rascal, or a scoun-
drel, and I am content ; but they shall never, with my
consent, call me a Bishop. For my sake, for God's sake,
for Christ's sake, put a full end to this."
But Episcopacy was introduced into the Methodist Epis-
copal Church in spite of Wesley's earnest protest against
it ; and those members who could not reconcile their con-
sciences to this policy left the denomination, and formed
the Wesleyan Methodist Church. They were also in favor
of a more democratic and popular form of ecclesiastical
government, by which the laity would be allowed to have
some share in the control of the affairs of the churches. The
reformers held their first conference in Baltimore, in No-
vember, 1828. Their second meeting was in November,
1880, at which time they matured and adopted definite ar-
ticles of association, together with a constitution and dis-
282 HISTORY OF ALL RELIGIONS.
cipline. They also declared their abhorrence of the insti-
tution of American slavery, and forbade any of their mem-
bers to have any connection with it. A more complete
organization was subsequently made at Utica, N. Y., in
May, 1843. They then organized annual confeiences,
enrolled three hundred itinerant preachers, holding regu-
lar appointments, and recognized about twenty thousand
members. They have congregations in the New England
States, in New York, Pennsylvania, Maryland, Virginia,
and a few of the Western States. They possess few liter-
ary or theological institutions, and are noted chiefly for
their zeal in promoting revivals and the practical aims of
religion.
METHODIST PROTESTANT CHURCH.
THIS sect arose from a secession from the Methodist
Episcopal Church, which took place about the year 1828,
and which was occasioned by the dissatisfaction of some
of the members of that denomination with the doctrine that
the entire government of the Church should be vested in
the preachers, to the total exclusion of the laity. The
Methodist Episcopal Church -forbids her members to have
anything to do with ecclesiastical affairs in her deliberative
bodies, and denies that the people have any right to a
voice and a representation in the Conferences. A schism
arose in the Church about the time named, in reference to
a proposed change in this respect, which has resulted in
the organization of the Methodist Protestant Church.
The chief difference between these denominations are
two : the one being that of lay representation in the An-
nual and General Conferences; and the other, the parity of
the ministry, that is, the doctrine that there should be no
difference of rank or order in the ministry. Hence the
Protestant Methodists have no bishops of the sort and
jurisdiction which exist in the Methodist Episcopal
Church. At several different times about eighty preach-
ers have seceded *rom the Methodist Episcopal Church,
HISTORY OF ALL RELIGIONS. 283
from dissatisfaction with these tenets and usages of the
Church ; and all these became members of the Methodist
Protestant Church. The first General Convention was
held at Baltimore, in 1830. Eighty-three clerical, and an
equal number of lay delegates were present from New
York, Pennsylvania, Maryland. Virginia, North Carolina,
Georgia, Alabama, Ohio, and New Jersey. At that period
the members of the sect amounted to about five thousand.
The Convention adopted a Constitution, which embodied
their peculiar views, and which set forth that Christ was-
the true and only Head of the Church ; that the Scrip-
tures are the sufficient rule of faith and practice ; and that
a written constitution establishing a settled form of gov-
ernment, on an equal plan of representation, was neces-
sary to secure to Christians their religious rights.
The General Conference convenes every fourth year,
and consists of an equal number of preachers and laymen.
One of each appears for every thousand persons in full
church membership. The Annual Conferences assemble
yearly, and these have power to provide the circuits with
preachers, and procure means to pay their salaries. There
are also Quarterly Conferences, whose duties are of a less
responsible nature, being chiefly to see that the discipline
of the church is properly administered towards preachers
and members, and also to license persons to exhort and
preach. While this denomination retain the itinerant
system in theory, it is not fully carried out in practice, it
being suspended in cases where the interests of the con-
gregations may demand a more permanent relation with
their ministers. Their prominent preachers have been
the two Reeses, Dr. Waters of Maryland, J. R. Williams
of Baltimore and T. H. Stockton. The sect numbers
about fifty thousand communicants and five liundred
preachers.
284 HISTORY OF ALL RELIGIONS.
ADVENTISTS, OR MILLERITES.
THIS singular body of enthusiasts have been porting
.Mously expecting and demanding the end of the we rid,
and the conflagration of the universe, during some years
past. Several specific dates have been named by them,
as the appointed time for the occurrence of this serious
and disagreeable catastrophe ; and although all their pre-
dictions have hitherto failed, they still continue from time
to time to repeat them, and to appoint a new era for the
realization of their hopes and prophecies.
The founder of this sect was William Miller, of Low
Hampton, New York, who commenced to preach in the
year 1833, and to assert positively and emphatically
that the end of the world was to occur in 1843. His
opinions were first published in the Vermont Telegraph.
His most earnest coadjutor was Joshua V. Himes. Other
journals were commenced, advocating the same views,
such as the Advent Herald. The Millerites based their
conviction on the supposed certainty and clearness of
their interpretations of the prophecies of the Bible. They
computed, as they believed without any possibility of error,
all the statements of the Scriptures respecting the Millen-
nium ; and their conduct was governed in accordance with
their honest convictions. At the time appointed they
were all prepared with ascension robes, and other fixings,
to meet the expected exigences of the occasion ; but their
calculations were found to be erroneous. Those who still
profess to belong to this sect entertain the opinion that
the end of the world and the Millennial era are very near
at hand. The views of Mr. Miller himself may be inferred
from the following " elegant extract" from one of his pub-
lished writings :
:t I understand that the judgment day will bo a thou-
sand years long. The righteous are raised and judged in
the commencement of that day, the wicked in the end Df
that day. I believe that the saints will be raised and
HISTORY OF ALL RELIGIONS. 28&
judged about the year 1843, according to Moses' prophecy,
Lev. ch. 26; Ezek. ch. 39; Daniel, ch. 2, 7, 8-12; Hos
v. 1-3 ; Rev. the whole book ; and many other prophets
nave 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^
and be ready for these things. ' The end of all things is at
Land.' 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."
MATERIALISTS.
A short view of the distinguishing articles in this system,
and a few of the arguments, which are used in defence
of their sentiments, are delineated in the following sum-
mary :
I. That man is no more than what we now see of him ,
his being commences at the time of his conception, or per-
haps at an earlier period. The corporeal and mental
faculties, inhering in the same substance, grow, ripen, and
decay together ; and whenever the system is dissolved, it
continues in a state of dissolution, till it shall please that
almighty Being who called it into existence, to restore it
to life again.*
* Dr. Priestley considers man as a being, consisting of what is called
matter disposed in a certain manner. At death, the parts of this mate-
rial substance are so disarranged, that the powers of perception and
thought, which depend upon this arrangement, cease. At the resur-
rection they will be re-arranged in the same, or in a similar manner aa
before, and consequently the powers of perception and thought will be
restored. Death, with its concomitant putrefaction and dispersion of
Darts, is only a decomposition. What is decomposed, may be recom
posed by the Being who first composed it : o that, in the most proper
286 HISTORY OF ALL RELIGIONS.
For if the mental principle was, in its own nature, ira
material and immortal, all its peculiar faculties would bf
so too ; whereas, we see that every faculty of the mind,
without exception, is liable to be impaired, and even to
become wholly extinct before death. Since therefore all
the faculties of the mind, separately taken, appear to be
mortal, the substance, or principle, in which they exist,
must be pronounced mortal too. Thus we might con-
clude, that the body was mortal, from observing, that all
the separate senses and limbs were liable to decay and
perish.
This system gives a real value to the doctrine of a resur-
rection from the dead ; which is peculiar to revelation ; on
which alone the sacred writers build all our hope of future
life ; and it explains the uniform language of the scriptures,
which speak of one day of judgment for all mankind, and
represent all the rewards of virtue, and all the punishments
of vice, as taking place at that awful day, and not before.
In the scriptures, the heathens are represented to be with-
out hope, and. all mankind as perishing at death, if there
be no resurrection of the dead.
The Apostle Paul asserts in 1 Cor. xv. 16, that, " If
the dead rise not, then is not Christ raised ; and if Christ
be not raised, your faith is vain, ye are yet in your sins.
Then they also who are fallen asleep in Christ, are perished."
And again, ver. 32. ".If the dead rise not, let us eat and
drink, for to-morrow we die." In the whole discourse, he
does not even mention the doctrine of happiness or misery
without the body.
If we search the scriptures for passages expressive of
the state of man at death, we find such declarations, as
expressly exclude any trace of sense, thought, or enjoy-
ment. See Psalm vi. 5. Job xiv. 7.
of the word, the same body, which dies, shall rise again ; not with
every thing adventitious and extraneous, as what we receive by nutri-
tion, but with the same stamina, or those particles, which really be-
longed to the germ of the organical body These will bo collected and
^vivified at the resurrection.
HISTORY OF ALL RELIGIONS. 287
II. That there is some fixed law of nature respecting
the will, as well as the other powers of the mind, and
every thing else in the constitution of nature ; and conse-
quently, that it is never determined without some real or
apparent cause, foreign to itself, i. e. without some motive
yf choice ; or that motives influence us in some definite
and invariable manner ; so that every volition, or choice,
is constantly regulated and determined by what precedes
it. And this constant determination of mind, according
to the motives presented to it, is what is meant by its ne-
cessary determination.* This being admitted to be fact,
there will be a necessary connection between all things
past, present, and to come, in the way of proper cause
and effect, as much in the intellectual as in the natural
world ; so that according to the established laws of nature,
no event could have been otherwise than it has been, is, or
is to be, and therefore, all things past, present, and to
come, are precisely what the Author of nature really in-
tended them to be, and has made provision for.
To establish this conclusion, nothing is necessary, but
that throughout all nature, the same consequences should
invariably result from the same circumstances. For if
this is admitted, it will necessarily follow, that at the com-
mencement of any system, since the several parts of it
* The term voluntary is rot opposed to necessary, but only to invol-
untary, and nothing can be opposed to necessary, but contingent. For
a voluntary motion may be regulated by certain rules, as much as a
mechanical one ; and if it be regulated by any certain rules, or laws, it
i.3 as necessary as any mechanical motion whatever.
To suppose the most perfectly voluntary choice to be made without
regard to the laws of nature, so that with the same inclination, and
the same views of things presented to us, we might be even voluntarily
disposed to choose either of two different things at the same moment
of time, is just as impossible, as that an involuntary or mechanical mo-
tion should depend upon no certain laws or rule, or that any other
effect, should exist without an adequate cause. If the mind is as con-
stantly determined by the influence of motives, as a stone is determined
to fall to the ground by the influence of gravity, we are const raired
to conchde. that the cause in the one acts as necessarily a iu ib
ctber.
288 HISTOKY OF ALL RELIGIONS.
and their respective situations were appointed bj the Deity,
the first change would take place according to a certain
rulo, established by himself, the result of which would be
a new situation ; after which, the same laws continuing,
another change would succeed, according to the same rules,
and so on forever ; every new situation invariably lea ling
to another, and every event, from the commencement to
the termination of the system, being strictly connected;
so that, unless the fundamental laws of the system were
changed, it would be impossible that any event should
have been otherwise than it was.
In all these cases, the circumstances preceding an j
change, are called the causes of that change ; and since a
determinate event, or effect, constantly follows certain
circumstances, or causes, the connection between cause and
effect is concluded to be invariable and therefore necessary.
It is universally acknowledged, that there can be no
effect without an adequate cause. This is even the foun-
dation on which the oniy proper argument for the being
of a God rests. And the Necessarian asserts, that if, in
any given state of mind, with respect both to dispositions
and motives, two different determinations, or violations, be
possible, it can be on no other principle, than that one of
them should come under the description of an effect with-
out a cause, just as if the beam of a balance might incline
either way, though loaded with equal weights. And if
any thing whatever, even a thought in the mind of man,
could arise without an adequate cause, any thing else, the
mind itself, or the whole universe, might likewise exist
without an adequate cause.
This scheme of philosophical necessity, implies a chain
>f causes and effects, established by infinite wisdom, and
terminating in the greatest good of the whole universe.
Evils of all kinds, natural and moral, being admitted, as
far as they contribute to that end, or are in the nature of
things inseparable from it.*
* Dr. Priestley says the doctrine of necessity contains all that the
heart of man can wish. It leads us to consider ourselves, and every
HISTORY OF ALL RELIGIONS. 283
Vice is productive not of good, but of evil to us, both
here and hereafter ; though good may result from it to the
whole system. And according to the fixed laws of natare
our present and future happiness necessarily depend on our
cultivating good dispositions.*
Our learned author distinguishes this scheme of philo-
sophical necessity from the Calvinistic doctrine of predes-
tination, in the following particulars:
I. No Necessarian supposes that any of the human race
will suffer eternally ; but that future punishments will an-
swer the same purpose as temporal ones are found to do,
all of which tend to good, and are evidently admitted for
that purpose.
Upon the doctrine of necessity also, the most indiffer-
ent actions of men are equally necessary with the most
important ; since every volition, like any other effect,
must have an adequate cause, depending upon the pre-
vious state of the mind, and the influence to which it is
exposed.
II. The Necessarian believes that his own dispositions
and actions are the necessary and sole means of his present
and future happiness ; so that, in the most proper sense of
the words, it depends entirely upon himself, whether he
be virtuous or vicious, happy or miserable.
III. The Calvinistic system entirely excludes the popu-
lar notion of free-will, viz., the liberty or power of doing
what we please, virtuous or vicious, as belonging to every
person in every situation; which is perfectly consistent
thing else, as at the uncontrolled disposal of the greatest and best of
Beings; that, strictly speaking, nothing does, or cau go wrong ; and
that all retrograde motions in the moral, as well as in the natural wcilc,
are only apparent, not real.
* By O'ar being liable to punishment for our actions and accountable
Tor them, .;j meant, that it is wise and good in the Supreme Being to
appoint, l*at certain sufferings should follow certain actions, provided
they be -duntary, though necessary ones. A course of voluntary ao-
tiooi wo* suiieriugs being calculated to promote the greatest ultimate
good
13
290 HISTORY OF ALL RELIGIONS.
with the doctrine of philosophical necessity, and indeed
results from it.
IV. The Necessarian believes nothing of the posterity
of Adam's sinning in him, and of their being liable to the
wrath of God on that account, or the necessity of an infi-
nite Being making atonement for them by suffering in
their stead, and thus making the Deity propitious to them.
He believes nothing of all the actions of any man being
necessarily sinful; but, on the contrary, thinks that the
very worst of men are capable of benevolent intentions ir
many things that they do; and likewise, that very good
men are capable of falling from virtue, and consequently,
of sinking into final perdition. Upon the principles of
the Necessarian, also, all late repentance, and especially
after long and confirmed habits of vice, is altogether arid
necessarily ineffectual ; there not being sufficient time left
to produce a change of disposition and character, which
can only be done by a change of conduct of proportionably
long continuance.
In short the three doctrines of Materialism, Philosophi-
cal Necessity, and Socinianism, are considered as equally
parts of one system. The scheme of necessity is the im-
mediate result of the materiality of man ; for mechanism
is the undoubted consequence of materialism. And that
man is wholly material, is eminently subservient to the
proper, or mere humanity of Christ. For if no man has
a soul distinct from his body, Christ, who in all other re-
spects, appeared as a man, could not have a soul which
had existed before his body. And the whole doctrine of
the pre-existence of souls, of which the opinion of tho pre-
existence of Christ is a branch, will be effectually over-
turned.
TKACTARIANS, OR PUSEYITES.
THIS name has been given by their opponents to a school
of theologians, members of the established Episcopal
church in England, whose tenets have been set forth in a
HISTORY OF ALL RELIGIONS. 291
eeries of publications, Known as the Oxford tracts, which
began to appear about the year 18334. From on of the
most able and indefatigable of the champions of the party,
the Rev. Dr. Pusey, the advocates of these tenets have
been also called Puseyites.
The main points, insisted on by them, according to
their own accounts, are the following :
1. The doctrine of Apostolic succession as a rule of
practice ; that is, First, That the participation of the Body
and Blood of Christ is essential to the maintenance of
Christian life and hope in each individual. Second, That
it is conveyed to individual Christians, only by the hands
of the successors of the Apostles and their delegates.
Third, That the successors of the Apostles are those who
are descended in a direct line from them, by the imposi-
tion of hands ; and that the delegates of these are the re-
spective presbyters whom each has commissioned.
II. That it is sinful, voluntarily to allow the interfer-
ence of persons or bodies not members of the church in
matters spiritual.
III. That it is desirable to make the church more
popular, as far as is consistent with the maintenance of its
Apostolical character.
The foil owing memorandum, drawn up by Mr. Newman,
one of the most distinguished members of the school, ex-
plains more fully the original intention and peculiar doc-
trines of the Tractarians :
Considering, 1. That the only way of salvation is the
partaking of the Body and Blood of our sacrificed Re-
deemer.
2. That the means, expressly authorized by him for
that purpose, is the Holy Sacrament of his Supper.
3. That the security, by him no less expressly author-
ized, for the continuance and due application of that
Sacrament, is, the Apostolical commission of the Bishops,
and, under them,' the Presbyters of the church.
4. That under the present circumstances of the Church
of England, there is peculiar danger of these tnatten
292 HISTORY OF ALL RELIGIONS.
being slighted and practically disavowed, and of number?
of Christians being left or tempted to precarious and unau-
thorized ways of communion, which must terminate often
i;: virtual apostasy.
We dosire to pledge ourselves, one to another, reserv-
ing our canonical obedience, as follows :
1. To be on the watch for all opportunities of inculca-
ting, on all committed to our charge, a due sense of the
inestimable privilege of communion with our Lord, through
the successors of the Apostles ; and of leading them to the
resolution to transmit it, by his blessing, unimpaired to
their children.
2. To provide and circulate books and tracts, which
may tend to familiarize the imaginations of men to the
ideal of an Apostolical commission, to represent to them
the feelings and principles resulting from that doctrine, in
the purest and earliest churches, and especially to point
out its fruits, as exemplified in the practice of the primi-
tive Christians ; their communion with each other, how-
ever widely separated, and their resolute sufferings for the
truth's sake.
3. To do what lies in us towards reviving among
Churchmen, the practice of daily common prayer, and
more frequent participation of the Lord's Supper. And
whereas there seems great danger, at present, of attempts
at unauthorized and inconsiderate innovation, as in other
matters, so especially in the service of our church, we
pledge ourselves,
4. To resist any attempt that may be made, to alter
the liturgy on insufficient authority ; i. e. without the exer-
cise of the free and deliberate judgment of the church on
the alterations proposed :
5. It will also be one of our objects to place, within
the reach of all men, sound and true accounts of those
points in our discipline and worship, which may appear,
from time to time, most likely to be misunderstood or un-
dervalued, and to suggest such measures, as may promise
to be most successful in preserving them.
HISTORY OF ALL RELIGIONS. 293
In regard to the charge of Romanism, so frequently
Brought against the Tractarians, we find in the first vol-
ume of the tracts the following statement of " irreconcila-
ble differences" with Rome, by one of them :
Bii assured of this no party will be more opposed to
our ioctrine, if it ever prospers and makes a noise, than
the Roman party. This has been proved before now.
In the seventeenth century, the theology of the divines of
the English Church was substantially the same as ours is ;
and it experienced the fell hostility of the Papacy. It
was the true Via Media : Rome sought to block up that
way, as fiercely as the puritans. History tells us this. In
a few words I will state some of my irreconcilable differ-
ences with Rome, as she is ; and in stating her errors,
I will closely follow the order observed by Bishop Hall,
in his treatise on The Old Religion, whose Protestantism
is unquestionable.
I consider that it is unscriptural to say, with the
Church of Rome, that we are justified by inherent right-
eousness.
That it is unscriptural to say that " the good works
of a man justified do truly merit eternal life."
That the doctrine of transubstantiation, as not being
revealed, but a theory of man's devising, is profane and
impious.
That the denial of the cup to the laity, is a bold and
unwarranted encroachment on their privileges as Christ's
people.
That the sacrifice of masses, as it has been practised
in the Roman Church, is without foundation in Scripture
tr antiquity, and therefore blasphemous and dangerous.
That the honor paid to images is very full of peril in
the case of the uneducated, that is, of the great part of
Christians.
That indulgences, as in use, are a gross and monstrou?
.invention of later times.
That the received doctrine of purgatory is at variance
294 HISTORY OF ALL RELIGIONS.
with Scripture, cruel to the better sort of Christians, and
administering deceitful comfort to the irreligious.
That the practice of celebrating Divine service in an
unknown tongue, is a great corruption.
That forced confession is an unauthorized and danger-
ous practice.
That the direct invocation of the saints is a dangeroui
practice, as tending to give, often actually giving, to crea
tures, the honor and reliance due to the Creator alone.
That there are seven sacraments.
That the Roman doctrine of Tradition is unscriptural.
That the claim of the Pope, to be universal Bishop,
is against Scripture and antiquity.
I might add other points, in which also, I protest
against the church of Rome, but I think it enough to
make my confession in Hall's order, and so leave it.
And Mr. Newman himself says : " Whether we be right
or wrong, our theory of religion has a meaning, and that
really distinct from Romanism. They maintain that faith
depends upon the Church ; we that the Church is built
upon the faith. By Church Catholic we mean the Church
Universal ; they, those branches of it which are in com-
munion with Rome. Again, they understand by the faith,
whatever the Church at any time declares to be faith ; we,
what it has actually so declared from the beginning.
Both they and we anathematise those who deny the faith ;
but they extend the condemnation to all who question any
decree of the Roman church ; we apply it to those only
who deny any article of the original Apostolical creed."
Tractarians seem to insist that no vital Christianity can
exist out of the pale of the Episcopal Church. " A church,"
says the British Critic, their principal organ in Eng-
land, " is such only by virtue of that from which it obtains
its unity and it obtains its unity only from that in which it
centres, viz., the Bishop.- And therefore, all its teaching
must be through the medium of the Episcopate, as is ^au-
tifully expressed in the at of the synod of Bethlehem,
EISTOKY OP ALL RELIGIONS. 295
whiuli the Eastern Church transmitted to the nonjuring
Bishops.
Therefore we declare that this hath ever been the
doctrine of the Eastern Church that the Episcopal dig-
nity is so necessary in the Church, that without a Bishop
there cannot exist any Church, nor any Christian man ;
no, not so much as in name. For he, as successor of the
Apostles, having received the grace, given to the Apostle
himself of the Lord, to bind and to loose, by imposition
of hands and the invocation of the Holy Ghost by con-
tinuous succession from one to another, is a living image of
God upon earth and by the fullest communication of
the virtue of that Spirit who works in all ordinances, is the
source of and fountain, as it were, ofi all those mysteries
of the Catholic Church, through which we obtain salva-
tion. And we hold the necessity of a Bishop to be as
great in the Church as the breath of life is in man, or as
the sun is in the system of -creation. Whence, also, some
have elegantly said, in praise of Episcopal dignity, that
as God himself is in the heavenly Church the first born,
and as the sun in the world, so is every Bishop in the
Diocesan or particular church, inasmuch as it is through
him that the flock is lightened and warmed, and made into
a Temple of God. But that the great mystery and dignity
of the Episcopate has been continued, by succession from
one Bishop to another, to our time, is clear. For the
Lord promised to be with us, even unto the end of the
world ; and although he be indeed with us, also, by other
modes of grace and divine benefit, yet does he, in a more
especial manner, through the Episcopate, as the prime
source of" all holy ministrations, make us his own, abide
with us and render himself one with us, and us with him,
through the holy mysteries of which the Bishop is the
chief minister and prime worker, through the Spirit.
Tractarianism has been often called a " sacramental re-
ligion," because of the extreme views of its supporters in
regard to the efficacy of baptism and the administration of
the Lord's Supper. It, must be confessed, however, that
HISTORY OP ALL RELIGIONS.
in defence of their views they quote the earliest and most
revered authorities, and adduce numerous strong passages
from the writings of Cranmer and Ridley, the composers
of those Thirty-nine Articles, which may be said to lie at
the foundation of the Protestant Episcopal church. Thus
Ridley says : " As the body is nourished by the bread and
wine, at the Communion, and the goul by grace and Spirit,
with the body of Christ ; even so, in baptism, the body is
washed with the visible water, and the soul cleansed from
all filth by the invisible Holy Ghost."
And Cranmer, the martyr, is quoted in behalf of the
Tractarian view regarding baptism as follows: "And
when you say, that in baptism we receive the Spirit of
Christ, and in the gacrament of his body, we receive his
very flesh and blood, this your saying is no small deroga-
tion to baptism ; wherein we receive, not only the Spirit
of Christ but also Christ himself, whole body and soul,
manhood and Godhead, unto, everlasting life. For St.
Paul saith, as many as be baptized in Christ, put Christ
upon them. Nevertheless, this is done in divers respects ;
for in baptism, it is done in respect of regeneration, and
in the Holy Communion, in respect of nourishment and
sustentation."
" Thus it is," says Bishop Doane of New Jersey, " that
the bishops, doctors, martyrs of the Reformation, teach a
4 religion of sacraments.' Such and only such, is the
' sacramental religion' which the men of Oxford preach.
How can they do other, when it is written, in the words
of Jesus Christ himself, * Verily, verily, I say unto thee,
except a man be born of water and of the Spirit he can-
not enter the kingdom of God ;' and again, ' He that
eateth my flesh, and drinketh my blood, dwelleth in me,
and I in him !' When it is written, in the words of St.
Paul, 'According to his mercy he saved us, by the wash-
ing of regeneration, and renewing of the Holy Ghost ;'
and again, ' The cup of blessing which we bless, is it not
the communion of the blood of Christ ? The bread which
re break, is it not the communion of the body of Chrit>t ?'
HISTORY OF ALL RELIGIONS. 297
When it is written in the words of St. Peter, ' Repent and
he baptized every one of you, in the name of Jesus Christ,
for the remission of sins, and ye shall receive the gift of
the Holy Ghost ;' and again, ' The figure whereunto even
baptism doth now save us.' But let the whole subject be
summed up in the words of Mr. Simeon : ' St. Peter says,
" Repent and be baptized every one of you, for the remis-
sion of sins," and in another place, " Baptism doth now
save us.' And speaking elsewhere of baptized persons,
who were unfruitful in the knowledge of our Lord Jesus
O
Christ, he says, " He hath forgotten that he was purged
from his old sins." Does not this very strongly counte-
nance the idea wh^ch our Reformers entertain, that the
remission of our sins, and the regeneration of our souls, is
attendant on the baptismal rite.' '
" According to our church," says Dr. Puscy, " we are,
by baptism, brought into a state of salvation or justifica-
tion, (for the words are thus far equivalent,) a state into
which we were brought by God's free mercy alone, with-
out works, but in which, having been placed, we are to
' work out our own salvation with fear and trembling,'
through the indwelling Spirit of ' God, working in us, to
will and to do of his good pleasure.' '
And the following passage from the lectures of Dr.
Pusey's celebrated co-laborer, the Rev. Mr. Newman, may
be regarded as sufficient in imparting an idea of the views
of the Tractarians upon the subject of justification :
" In the foregoing lectures,a view has been taken, sub-
stantially the same as this, but approaching more nearly
in language to the Calvinist ; namely, that Christ indwell-
ing is our righteousness ; only what is with them a matter
of words, I would wish to use in a real sense, as express-
ing a sacred mystery ; and therefore I have spoken of it in
the language of Scripture, as ' the indwelling of Christ
through the Spirit.' Stronger language cannot be de-
sired, than that which the Calvinists use on the subject ;
so much so, that it may well be believed that many who
use it, as the great Hooker himself, at the time he wrote
298 HISTORY OF ALL RELIGIONS.
his Tieatise, meant what they say. For instance, thu
words of a celebrated passage which occurs in it, taken
literally, do most entirely express the doctrine on the sub-
ject, tvhich seems to me the scriptural and catholic view :
' Christ hath merited righteousness for as many as are
found in him. In him God findeth us, if we be faithful ;
for by faith we are incorporated into Christ. Then, al-
though in ourselves we be altogether sinful and unright-
eous ; yet even the man which is impious in himself, full
of iniquity, full of sin, him being found in Christ through
faith, and having his sin remitted through repentance, him
God beholdeth with a gracious eye, putteth away his sin by
not imputing it, taketh quite away the punishment due there-
to by pardoning it, and accepteth him in Jesus Christ, as
perfectly righteous, as if he had fulfilled all that was com-
manded him in the Law ; shall I say more perfectly right-
eous than if himself had fulfilled the whole law ? I must
take heed what I say ; but the Apostle saith, God made
Him which knew no sin, to be sin for us ; that we might
be made the righteousness of God in Him. Such we are
in the sight of God the Father, as is the very Son of God
Himself. Let it be counted folly, or phrensy, or fury, or
whatsoever, it is our comfort and our wisdom ; we care
for no knowledge in the world but this, that man hath
sinned, and God hath suffered ; that God hath made Him-
self tho sin of man, and that men are made the righteous-
ness of God.' '
"Justification, then," says Mr. Newman, in another
place, " viewed relatively to the past, is forgiveness of sin,
for nothing more can it be ; but, considered as to the pre-
sent and future, it is more ; it is renewal, wrought in us
by the Spirit of Him, who, withal by his death and passion,
washes away its still adhering imperfections, as well as
blots out what is past. And faith is said to justify in two
principal ways: first, as continually pleading before God;
and secondly, as being the first recipient of the Spirit, the
root, and therefore, the earnest and anticipation, of perfect
obedience."
HISTORY OF ALL RELIGIONS. 299
tipon the subject of transubstantiation, Dr. Pusey says:
" We believe the doctrine of our Church to be, that in the
Communion there is a true, real, actual, though spiritual,
(or rather the more real, because spiritual,) communica-
tion of the Body and Blood of Christ to the believer
through the Holy Elements ; that there is a true, real,
spiritual Presence of Christ at the Holy Supper ; more
real than if we could, with Thomas, feel Him with our
hands, or thrust our hands into His side ; that this is be-
stowed upon faith, and received by faith, as is every other
spiritual gift, but that our faith is but a receiver of God's
real, mysterious, precious gift; that faith opens our eyes
to see what is really there, and our hearts to receive it ;
but that it is there, independently of our faith. And this
Real, Spiritual Presence it is, which makes it so awful a
thing to approach unworthily."
In defence of these views, the authority of Cranmer,
the martyr, is quoted who says : " Christ saith of the
Bread, 'This is My Body;' and of the Cup He saith.
'This is My Blood.' Wherefore we ought to believe that
in the Sacrament we receive truly the Body and Blood of
Christ. For God is almighty, ( as ye heard in the Creed.)
He is able, therefore, to do all things, what He will.
And, as St. Paul writeth, He called those things which be
not as if they were. Wherefore, when Christ taketh
Bread, and saith, 'Take, eat, this is My Body,' we ought
not to doubt but we eat His very Body. And when He
taketh the Cup, and saith, ' Take, drink, this is My Blood,'
we ought to think assuredly that we drink His very
Blood. And this we must believe, if we will be counted
Christian men.
" And whereas, in this perilous time, certain deceitful
persons be found, in many places, who, of very froward-
ness, will not grant that there is the Body and Blood of
Christ, but deny the same, for none other cause but that
they cannot compass, by man's blind reason, how this
thing should be brought to pass ; ye, good children, shall
with all diligence beware of such persons, that ye suffer
300 HISTORY OF ALL RELIGIONS.
not yourselves to be deceived by them. For such mer.
surely are not true Christians, neither as yet have they
learned the first article of the Creed, which teacheth that
God is almighty, which ye, good children, have already
perfectly learned. Wherefore, eschew such erroneous
opinions, and believe the words of our Lord Jesus, that
you eat and drink His very Body and Blood, although
man's reason cannot comprehend how and after what man-
ner the same is there present. For the wisdom of reason
must be subdued to the obedience of Christ, as the Apostle
Paul teacheth."
The Tractarians are charged with inculcating the ne-
cessity of dispensing religious truth with caution, not
throwing it promiscuously before minds ill-suited to re-
ceive it. What Oxford teaches may be presented, in a few
words, from Dr. Pusey's Letter to the Lord Chancellor :
" In brief, then, my Lord, the meaning of our Church,
( as we conceive,) in these Articles, is, that the Scripture
is the sole authoritative source of the Faith, i. e. of
'things to be believed in order to salvation ;' the Church
is the medium, through which that knowledge is conveyed
to individuals ; she, under her responsibility to God, and
in subjection to His Scripture, and with the guidance of
His Spirit, testifies to her children, what truths are neces-
sary to be believed in order to salvation; expounds Scrip-
ture to them ; determines, when controversies arise ; and
this, not in the character of a judge, but as a witness, to
what she herself received."
And in this view of the meaning of the Church, we
are further confirmed by the Canon of the Convocation of
1671, the same Convocation which enforced subscriptior
to the Articles.
" The preachers shall in the first place be careful
never tb teach any thing from the pulpit, to be religiously
held and believgd by the people, but what is agreeable to
the doctrine of the Old or New Testament, and collected
out of that very Doctrine by the Catholic Fathers and an-
cient Bishops.
HISTORY OF ALL RELIGIONS. 301
" So have we ever wished to teach, ' what is agreeable
lo the Doctrine of the Old or New Testament :' and, as
the test of its being thus agreeable, we would take, not
cur own private and individual judgments, but that of the
Universal Church, as attested by the Catholic Fathers
*nd Ancient Bishops. "
Nor do we, in this, nor did they, approximate to Ro-
manism : but rather they herein took the strongest and the
only unassailable position against it. Rome and ourselves
have alike appealed to the authority of "the Church;"
but, in the mouth of a Romanist, the Church means so
much of the Church as is in communion with herself, in
other words, it means herself: with us, it means the Uni-
versal Church, to which Rome, as a particular Church, is
subject, and ought to yield obedience. With Rome, it
matters not whether the decision be of the Apostolic times,
or of yesterday ; whether against the teachers of the early
Church, or with it : whether the whole Church universal
throughout the world agree in it, or only a section, which
holds communion with herself: she, as well as Calvin,
makes much of the authority of the Fathers, when she
thinks that they make for her ; but she, equally with the
founder of the Ultra-Protestants, sets at naught their au-
thority, so soon as they tell against her : she unscrupu-
lously sets aside the judgment of all the Ancient Doctors
of the Church, unhesitatingly dismisses the necessity of
agreement even of the whole Church at this day, and
proudly taking to herself the exclusive title of Catholic,
sits alone, a Queen in the midst of the earth, and dis-
penses her decrees from herself. No, my lord ! they ill
understand the character of Rome, or their own strength,
who think that she would really commit herself, as Cran-
mer did, to Christian Antiquity, or who would not gladly
bring her to that test! What need has she of Antiquity
Tfho is herself infallible, except to allure mankind to be-
lieve her so?
So much for Tractarianism by a Tractarian
302 HISTORY OF ALL RELIGIONS.
REFORMED PRESBYTERIANS, OR COVENANTERS.
THIS denomination of Christians take their name froit
the fact that " Covenanting" has been a prominent event
and characteristic of their past history. They derive their
origin from the Reformed Church of Scotland ; their mem-
bers having united with others in signing the " National
Covenant of Scotland," and subsequently the " Solemn
League and Covenant," which Protestants in England,
Scotland, and Ireland framed and signed in 1643, which
exerted an important influence in overturning the throne
of the Stuarts, and in bringing about the execution of
Charles I.
During the eighteenth century a few members of this
sect emigrated from time to time from Scotland to this
country. At length in 1752, Rev. Mr. Cuthbertson was
sent by the Reformed Presbytery of Scotland to visit
these scattered members, and to ascertain their religious
and social condition. He traveled and preached through-
out the colonies with great zeal during twenty years ; and
in 1774, Messrs. Linn and Dobbin were sent to assist him.
These three clergymen, and their ruling elders, organized
themselves into a regular presbytery. With the progress
of time the members of the sect increased, and additional
ministers were sent over to supply their spiritual wants.
In 1799 a constitution was adopted, and various measures
were taken to give organization and solidity to the denomi-
nation. Amongst other things, they took hold of the sub-
ject of slavery at an early period, and in 1800 ordained
that no person having any connection whatever with that
'peculiar institution," should be allowed to hare commu-
nion or membership with them, under any circumstances.
In May, 1809, at a meeting of the Presbytery which
was held in Philadelphia, it was resolved to establish a
Synod, in consequence of the increase of members an'!
preachers ; and the Rev. William Gibson, being the senior
minister, officiated in organizing and recognizing the
" Synod of the Reformed Presbyterian Church in Ame-
HISTORY OF ALL RELIGIONS. 303
nca." Several years previous to this step, the Presbytery
had issued a document termed the " Testimony of the
.Reformed Presbyterian Church in the United States,"
which set forth their doctrines and opinions at length.
The most remarkable peculiarity of this denomination
is that they refuse to support the Constitution and Grovem.-
ment of the United /States, and condemn them as opposed to
religion, as impious and detestable. They contend that no
Christian ought to countenance any government "which
does not recognize the supreme authority of Jesus Christ,
and acknowledge allegiance to him. They hold that the
Constitution of the United States, and the Constitutions
of the several States, ought directly and distinctly to
introduce this topic, and to admit this principle else in
default thereof, they do not deserve the support or appro-
val of Christians. To our blind and dumb vision this
seems a most absurd doctrine, for this reason : Men should
consider what the intention of such a thing as a political
constitution is. If it be to proclaim religious truth, it is
proper that due prominence should be given to that, and
to the claims of Christianity and its founder. If its in-
tention, however, be to assert and define the various
political rights, duties, relations, and obligations of men,
it has nothing whatever to do with religious principles.
This sect might just as reasonably require that the decla-
ration which the National Convention of Dentists annually
puts forth, should contain a recognition of the truths of
Christianity, and other religious dogmas, in order to
secure the approval of Christians, as they have to require
the same thing in a political document, issued by an
assemblage of politicians, convened for a purely secular
and political purpose.
The Covenanters, or Reformed Presbyterians, wholly
condemn the Constitution and Government of the United
States, on a variety of grounds. They begin by laying
down a principle which is true ; but they deduce from it
(what we regard as) unjustifiable conclusions. That prin-
ciple is that, when immorality and impiety are made
304 HISTORY OF ALL UKLIIONS.
essential to any political system, the whole system shonM
be unconditionally condemned. Yet this premise involves
an error ; because, according to it, the whole Jewish sys-
tem of doctrine and belief, as contained in the Old Testa-
ment, should be condemned and utterly repudiated, be-
cause that system contained some essential features which
were wrong and censurable, and which Christ himself
subsequently abrogated.
Reformed Presbyterians proceed to denounce the Fed-
eral Constitution of the United States on the following
grounds : They condemn the preamble, because it does
not recognize the glory of Grod as the great end in the
establishment of civil governments ; and because it does
not propose to secure alike liberty to all the inhabitants
of the land. They condemn the first article, because it
makes a distinction between persons called "free" and
"all other persons;" because, as they think, it legalizes
the slave trade ; because, among the qualifications re-
quired for public officers, no notice is taken of religious
merits, of the piety and moral excellence of the appli-
cants. They object to the second article, because the
mode prescribed for inducting persons into office is not
adapted to give glory to God, inasmuch as they swear or
affirm, without any allusion to God's law and authority.
They also condemn the pardoning power, as applied to
murderers, allowed by this article ; and the fourth article
they denounce, as calculated to make them partakers of
other men's sins, or at least encouraging and favoring
them. They also object to restoring fugitive servants or
slaves, and to making any human law the "supreme" law
of the land. This they regard as impious in the extreme,
an offence for which there is and can be no excuse.
These are the chief grounds on which the Reformed
Presbyterians refuse to acknowledge the authority of the
Federal Constitution, and even of the State Governments.
They hold no political offices on this account, and the
emotion of patriotism seems to be extinct within them,
Th* 1 "stars and stripes" and the most glorious reminis
HISTORY OF ALL RELIGIONS. $05
cences of Revolutionary days excite no enthusiasm in
their breasts. Another prominent peculiarity of this de-
nomination is, that in public worship they sing nothing
but David's Psalms, translated into English. They regard
it as impious and idolatrous to sing any other kind of
hymns ; and they condemn not only all instrumental
music, such as organs and violins, but even choirs, as
being abominable in the eyes of God and disgusting to
Him. We never could account for the inconsistency
which this opinion appears to involve, because David, in
the very Psalms which these people insist so much on
singing, expressly says, "Praise Him (God) with stringed
instruments and organs," (Ps. cl. 4.) And yet there is
not a "Reformed Presbyterian" Church in the United
States from which, if a fiddle or organ were introduced
into it, the congregation would not rush out in holy horror
and detestation. Some of the peculiarities of this deno-
mination led to a great split among them in 1830. Rev.
Dr. Wylie and a few other prominent clergymen endea-
vored to effect a change in the existing opinions of the
members and the preachers, especially with reference to
the prevalent views of the government and Constitution
of the United States. Their eiforts were unavailing,
and the result was that the innovators were suspended
from the exercise of the ministry. Six preachers and
five ruling elders, who were thus disciplined, then
proceeded to form themselves into a new sect and a
new presbytery. The seceding ministers were Drs.
Wylie and McMaster, and Rev. Messrs. McLeod,
Wilson, Stuart, and J. McMaster. They retained the
title of Reformed Presbyterians, but entered into a
separate organization. The several points on which
they diifer from those from whom they seceded are as
follows: They do not condemn the Constitution and
Government of the United States, and they permit their
members to take office, and to maintain all such relations
to the civil society and institutions of the United States
as are not immoral. They believe that in this government
20
HISTORY OF ALL RELIG1OW*.
there is no apostasy from any religious covenant which
had formerly been entered into ; that the defects of the
laws are omissions not essential to the operations of civil
governments; that a constitutional way is provided by
which all defects in the laws may be remedied ; and that
if Christians believe such defects to exist, it is their duty
to mix in politics and employ all their influence in effect-
ing a change in the objectionable features. In regard to
Psalmody, or singing in public worship, this denomination,
while they retain the use of David's Psalms, are not as
rigid in their views about them, nor are they as strict as
the old branch in their opinions respecting the terms of
communion ; and, while in general they practice " close
communion," admitting none but their own members to
the Lord's table with them, they entertain a more liberal
feeling toward other Christians.
Reformed Presbyterians, in this country, have about
forty ministers, fifty congregations, and eight thousand
communicants. They have a theological seminary at
Cincinnati, and several religious and theological maga-
zines, such as the " Reformed Presbyterian," and the
"Covenanter." Of all the various branches of the great
Presbyterian family, this denomination may be regarded
as one of the most conservative, the most resolutely hos-
tile to all change, and to any departure from the " old
paths."
CHURCH OF GOD, OR WINEBRENNER1ANS.
THIS sect arose about the year 1825 in Dauphin county,
Pennsylvania, through the agency of Rev. John Wine-
brenner, a German Reformed preacher, who, in 1829,
settled in Harrisburg as pastor of a church of that deno-
mination. At that period those religious excitements
which are termed "revivals" were unknown among the
German churches in this country ; but the preaching of
Mr. Winebrenner was calculated to introduce this novelty
among the several congregations in town and country tc
HISTORY OF ALL RELIGIONS. 307
whom he ministered. The consequence of this state of
afl'airs was, that divisions and violent controversies arose
in regard to the propriety of these new measures ; and,
ultimately, Mr. W. and his friends seceded from the Re-
formed Church, and formed a denomination of their own
These met together in October, 1830, at Harrisburg, and
formed an association, consisting of six preachers and
6 >me elders, and this convention or assembly they called
the first "Eldership." These persons set forth their be-
lief that there is but one true Christian church ; that
Christians ought net to be designated by any sectarian or
human name ; that they should have no creed or discipline
but the Bible ; and that they should not be governed by
any extrinsic foreign jurisdiction. John Winebrenner wa?
elected the first president, or "speaker," as he was termed,
of this gathering. Female members of the society were
allowed to vote in the choice of church officers ; and "feet
washing" was declared to be an observance which was of
perpetual obligation on all Christians until the end of
time, according to the declaration of Christ, John xiii. 14,
15 : " If I, then, your lord and master, have washed your
feet, ye ought also to wash one another's feet ; for I have
given you an example, that ye should do as I have done
to you." They declared, also, that the Lord's Supper
should always be administered in a sitting posture, and
after nightfall ; because such was the posture, and that the
time, which attended the first observance of this sacrament
by Christ and the apostles.
Among the other peculiarities of this new sect was the
use of fast days, experience meetings, anxious meetings,
protracted meetings, and camp meetings. They condemn
intemperance and the manufacture of ardent spirits, sla-
very, wars, and national conflicts. They practice baptism
by immersion, and believe in the trinity, in a vicarious
atonement, in man's free moral agency and his ability to
repent, and that the doctrine of election and reprobation
has no foundation or warrant in the Bible. Thoy hold to
the idea of Christ's personal appearance to jud^e the
308 HISTORY OF ALL RELIGIONS.
world ; and that the final resurrection of the good will
take place at, the commencement of the millennium, and
that of the wicked at the end of that period.
They call their synods " Elderships," and of these there
arc four in the United States : the East Pennsylvania, the
V\ r est Pennsylvania, the Ohio, and the Ip.diana Elderships.
These " Elderships" meet once a year, arid the " General
Eldership" assembles once in three years. A newspaper
termed The Church Advocate is their organ, and is pub-
lished at Harrisburg ; its circulation is limited. This sect
may now have about fifty preachers, a hundred congre-
gations, and eight thousand members.
GERMAN SEVENTH DAY BAPTISTS.
THIS denomination of Christians is one of the most re-
markable which has ever existed in the United States ;
and though they are not numerous, or important in point
of prominence and influence, their peculiarities are such
as to render them superior to many other sects in interest.
Their remoter origin is to be traced to the year 1694, when
a religious revival took place in Saxony, Germany, in con-
sequence of the zealous preaching of Spener, a distin-
guished theologian and ecclesiastic of that period. Those
who sympathized with Spener's views were persecuted by
the members and dignitaries of the established religion,
and the result was that about the year 1719 some of them
emigrated to this country for the purpose of enjoying the
blessings of religious freedom. Their leader was named
Alexander Mack, and they settled at Mill Creek, in Penn-
sylvania. They had assumed the title of "First Day
German Baptists," and among their number was one
Conrad Peysel, who was destined afterward to act a promi-
nent part in the history of the association.
Peysel conceived the idea that there was no authority
in the Scriptures for the change of the Sabbath from the
seventh to the first day of the week ; and after some con-
troversy with the other members of the denomination, he
HISTORY OF ALL RELIGIONS. 30fi
withdrew and retired to a solitary cell on the banks of a
stream of water in the vicinity, which had cnce been occu-
pied by a hermit named Elimelich. This occurred in
1724 ; and as soon as the place of his retreat became
known, some of the members of the society at Mill Creek,
who had concurred with Peysel in his opinions in reference
to the Sabbath, withdrew from the old community and
erected huts near his cell, in order to enjoy his society and
the benefits of his religious instructions.
In the course of several years a considerable village
sprang up around the habitation of the prayerful hermit ;
and in 1732 they resolved to change their solitary life
into a monastic one, by the erection of large buildings in
which they could more completely live a life of seclusion
devoted to pious exercises. They enclosed a spot of
ground to which they gave the title of "Euphrata," and
commenced to erect a monastery. " They adopted a white
habit, resembling that of the Capuchins, consisting of a
long gown and cowl, thrown over other garments, made
of woolen web in winter and of linen in summer. A num-
ber of female members were admitted into the association
who wore a similar garb, who also assumed monastic
names, and employed their time, in a great measure, in
monastic exercises.
In the year 1740 there were thirty-six male brethren
and thirty -five sisters in the cloisters, and at one time the
members of the society who resided in the neighborhood
were three hundred. The latter were married people,
whereas those who lived in the cloister were single. No
monastic vows were required, and each one was at liberty
to withdraw at any time from the association ; but it is
eaid that during the lapse of a hundred years not more
than five or six of those who had once commenced the
monastic life in the cloister withdrew from it and married.
They maintained a community of goods, and the society
was supported by the profits of the farm and the mills
which they owned, and which were carried on by their o WD
members,
BIO HISTORY OF ALL RELIGIONS
The doctrinal belief of this sect was as follows : They
entertained the opinion that celibacy was a higher and
purer kind of life than marriage, and that the former ena-
bled those who practiced it to attain a greater degree of
holiness than the latter. In support of this opinion they
quoted the express words of Paul : " He that is unmarried
careth for the things that belong to the Lord how he may
please the Lord ; but he that is married careth for the
things of the world how he may please his wife. The
unmarried woman careth for the things of the Lord, that
she may be holy both in body and in spirit ; but she that
is married careth for the things of the world how she
may please her husband. I say, therefore, to the unmar-
ried and widows, it is good for them if they abide even as
I." According to these teachings of the apostle, the fol-
lowers of Peysel, who occupied the monastery at Euphrata,
lived a life of rigid celibacy; and their preachers con-
tinually dwelt in their exhortations upon the superior
merit of that state, and exhorted one another to con-
stancy in it. As soon, however, as any one expressed a
desire to marry, it was allowed them, though they were
compelled to withdraw from the monastery, and reside in
the adjoining village.
In regard to other points of their religious belief, this
sect hold to the doctrine of the Trinity and to that of
"free grace," asserting that Christ died to redeem all men,
and that men possessed a freedom of the will which ena-
bled them at any time to repent and obey the demands of
the gospel. They practiced baptism by immersion, and
celebrated the Lord's Supper at night, washing each other's
feet, according to the injunction of Christ. (John xiii.
14, 15.) They considered it essential to adhere to the
time and manner, and to all the details which marked the
first institution of this sacrament by Christ. The Sabbaih
they carefully observed on Saturday instead of the first
day of the week ; and in defence of this usage they urged
many plausible arguments against the unauthorized change
f the day from that which was originally appointed by
HISTORY OF ALL RELIGIONS. 311
the author of the Sabbath. They deny the eternity of
the future punishment of the wicked.
Such were the leading features of this remarkable sect.
As might be supposed, their peculiarities have subjected
(hem to a vast amount of misrepresentation ; but the truth
is, that a more exemplary and excellent association of
persons has never existed in this country. Because they
were few and feeble, and because their doctrine respecting
Sunday militated against the opinions of those in greater
power and place, they have been persecuted by other reli-
gious sects, which, under the guise of the law of the land,
have endeavored to ruin them for not observing the preva-
lent Sunday as a Sabbath. Attempts have also been made
to cheat them out of their property. For a long time
they did not "resist evil," until at length, when their
wrongs became too outrageous and infamous to be longer
borne, they appealed to the Legislature of the State. The
Legislature refused them any relief. Afterward they ap-
pealed to the Supreme Court, which eventually rendered
a decision which shielded them in a great measure from
further imposition and outrage. At the present time we
believe that the monastery at Euphrata is not used for its
original purpose ; but many descendants of the earlier
members of the Seventh Day Baptist Church still survive
in the village, thus keeping alive the memory of the ob-
scure and unobtrusive virtues of one of the most praise-
worthy, though singular, of modern religious sects.
TBE PROGRESSIVE FRIENDS.
THE religious community who are known by the title of
"Progressive Friends," derive their origin chiefly from
the Quakers. That society had been for some years dis-
turbed by disputes and differences in regard to some im-
portant points of doctrine. Many of its members believed
that a tone of domination and authority had arisen in the
ject, which was at variance with the spirit of primitive
Quakerism, which aimed at the suppression of free thought,
812 HISTORY OF ALL RELIGIONS.
wid resisted all attempts at progress or development
The result of this state of things was that, in New York,
Ohio, and Michigan, various secessions took place from
the Quaker community, and the persons who thus with-
drew formed themselves into a new association, under the
title of Congregational Friends.
In May, 1853, a similar movement took place in Penn-
sylvania, which was produced by similar causes. On the
22d of that month an assemblage was held at Old Ken-
nett, in Chester county, composed of those members of
the Society of Friends who were in favor of progress, and
.if separating religion from technical and dead theology.
These persons, however, did not exclude from their asso-
ciation any who had been members of other sects, or who
were members of no sect, who agreed with them in their
opinions ; and all were welcome who, being moral in their
lives, sympathized with the professed aims and purposes
of the convocation.
In answer to the published call, a very large number of
persons convened at the time and place appointed. The
meeting was organized and officers selected. There were
delegates present from a number of the Eastern and
Western States. Testimonies or reports were read in
reference to the most prominent evils and social crimes of
the day. Thus a distinctive form was given to the views
entertained by those present, and those whom they repre-
sented; and the Pennsylvania yearly meeting of Pro-
gressive Friends was, after a session of several days, duly
organized and concluded. From that period till the pre-
sent, yearly meetings have been regularly held in May of
each year, and an increase of numbers and of interest
would seem to indicate that a marked progress has thus
far characterized the existence of this religious community.
The various orthodox sects have regarded and still re-
gard the Progressive Friends with great apprehension and
some horror ; stigmatizing them as persons who. under the
disguise of religion, and as seekers after truth, are en-
gaged in diffusing the most rank and ravenous icfidelitj.
HISTORY OF ALL RELIGIONS. 318
That the reader may judge for himself how true or how
false this accusation is, we will set forth the prominent
opinions entertained by this sect, as avowed in their pub-
lished testimonies and other authorized documents.
I. And first, of their views of Physical Reforms. At
their meetings, from time to time, some of their testimo-
nies refer to the " Deleterious Effects of Tobacco." They
condemn the use of this popular weed on the ground that
it occasions a great waste of money, and produces the
most injurious effects on health, and leads to a want of
cleanliness of person. Instances were adduced where
children, who had been induced to taste tobacco, expired
in convulsions. The various results which follow the use
of this article were cited the gradual decay of health,
the gradual enervation of the mind, stupor, headache,
tremors, prostration, coma. They assert that in the
United States alone twenty thousand persons die annually
of diseases directly produced by the use of tobacco. They
also condemn it because it tends to the use of alcoholic
drinks, and in various ways deteriorates and degrades
humanity.
II. Another important question Avith the Progressive
Friends is the treatment which the Indians of our country
have received from the nation. These unfortunate people
are regarded as the victims of a selfish and cruel spirit,
which has for several generations promoted national and
personal aggrandizement at the expense of the rights of
the weak and the defenceless. They hold that in all
those cases where the Indians have been treated with hu-
manity, they have reciprocated with a friendly feeling,
but that one of the blackest pages in the history of our
country is the long array of persecutions and wrongs
which these people have suffered. Every humane heart
must approve of the sentiments expressed by the Pro-
gressive Friends on this subject, for it would be difficult
to excuse, on any ground of religion or human justice, the
innumerable outrages which the white man has inflicted
upon the aborigines of this country and their descendants.
314 HISTORY OF ALL RELIGIONS.
III. But the most vehement and earnest testimony of
Progressive Friends is against Southern Slavery. This
they regard as the great social and political evil of the
day. They contend that the holding of a human being aa
property is a crime against G'od and against humanity ;
that every bondman in the land is entitled to full and
unrestricted liberty ; and they demand that these inalien-
able, but plundered rights, shall be immediately and .uni-
versally restored. They denounce the Supreme Court of
the United States, because they have proclaimed the doc-
trine that persons of African descent, or whose descent is
even partly African, cannot enjoy or claim the rights o(
citizenship under any circumstances. They assert that
neither of the great political parties which now exist in
this country is entitled to their support, because the one
'the Democratic) is the avowed protector and partisan of
the institutions of the Southern States, while the other
(the Republican) merely compounds with the felony, takes
half-way ground, and endeavors to "ca*ry water on both
shoulders." They also condemn the popular and more
prevalent churches of the country, because they are in
fact the bulwarks of the sin, defending it on the ground
of religion and the Scriptures. They stigmatize the
American Tract Society, because, while it rebukes with
great outcry and clamor such harmless indulgences as
sleeping in church, dancing, and attending theatres, re-
fuses to say a word in regard to a colossal crime which
outrages the most valued rights of three millions of hu-
man beings. The same objection they make to the Ame-
rican Bible Society, which refuses to distribute the Bible
among the slaves, and uses its influence to discountenance
agitation on the subject of slavery. In all its bearings
the Progressive Friends condemn the " peculiar institu-
tion" as an unmitigated sin and curse.
IV. The question of Women's Rights is an important
one with this sect. They contend that women are entitled
to an equal voice with men in making and administering
the laws ; that they are entitled to equal rights in regard
HISTORY OF ALL RELIGIONS. 31S
to the uso and possession of property ; and that the doc-
trine of the mental inferiority of women to men is erro-
neous and absurd. They denounce the tyranny of hus-
bands over wives, and condemn the outrages which the
existing laws enable the former to inflict upon the latter
with impunity. In order to prepare women to exercise
their rights with prudence and success, they contend that
such an education should be given to women as will fit
them for that end and duty.
Under the head of women's rights comes the important
question of marriage and divorce. The Progressive' Friends
hold that marriage is simply a civil contract, and nothing
more. Hence they believe that divorces are justifiable
whenever any of the essential ingredients or elements of
the marriage contract are violated by either party. Thus
they think that divorces are justifiable for desertion, for
abusive treatment, for habitual neglect, and for all the
other causes which the law of the land the protector of
civil rights and the punisher of civil wrongs may permit
and allow. This opinion is at variance with the Orthodox
Church doctrine, which generally (though not always)
inculcates that Christ intended to restrict divorces to case?
of adultery alone. Progressive Friends condemn the idea
that marriage is a sacramental rite invested with a priestly
sanctity, or deriving any virtue whatever from priestly
benediction. In a word, they leave the question of mar-
riage and divorce entirely with the law of the land ; yet
they do not countenance the careless or unnecessary disso-
lution of the marriage tie, because that extreme leads to
pernicious social and domestic evils. To justify divorces
for desertion they quote Paul, in 1 Corinthians vii. 12-15.
V. Another point concerning which Progressive Friends
have sent forth their testimony, and have taken decided
ground, is war, both offensive and defensive. They den}
that human liberty has ever been really promoted by con
flicts ; and while they do not approve of submitting to the
burdens and exactions of tyranny with a servile and cow-
ardly spirit, they think it is still worse to resist them bj
816 HISTORY OF ALL RELIGIONS.
bloody means. Rather submit with the spirit of meek-
ness, and while protesting against tyranny in the cause of
humanity, refrain from all retaliation and violence. That
is the highest display of courage, the noblest exhibition
of heroism of character. They commend the teachings
of the New Testament : " Overcome evil with good ; re-
compense no man evil for evil ; love your enemies ; bless
them that curse you, do good to them that hate you, and
pray for them that despitefully use you and persecute
you."
VI. The opinions of Progressive Friends are decided
on the sibject of Temperance. They are in favor of total
abstinence from the use of intoxicating drinks as a beve-
rage, as the only effectual safeguard against the evils of
drunkenness, They also hold, that the adoption of penal
laws against the sale of liquors is not as effectual in sup-
pressing this vice as the use of moral suasion ; and that
the drunkard himself is much more effectually reached
and reformed by those means than by the terrors of the
penalties of the law.
VII. The Progressives also condemn capital punishment
for crime as a relic of a barbarous age, as originating in
a spirit of revenge, and as tending to increase the evils it
professes to remedy. They hold that the chief intention
of all punishment should be to reform and elevate the
offender ; and that the death penalty accomplishes neither
of these results. They also condemn the recent revival
which has taken place throughout a portion of the country,
on the ground that it is a revival of the prevalent and
popular religion, which they believe to be full of errors
and perversions ; the revival of that religion which sanc-
tions war, slavery, sectarian exclusiveness, priestcraft,
superstition, and hypocrisy.
The Progressive Friends, in establishing their new
society, appointed no forms or ceremonies as the peculiar
badges of their association. Nor did they adopt any par
ticular creed as containing a system of dogmas to which
those who associated with them were compelled to adhere.
HISTORY OF ALL RELIGIONS. 317
Though they set forth, as we have stated, those chief
points on which the majority of them seemed to agree, yet
all were allowed the most complete liberty in the senti-
ments which they espoused. Creed-making was not among
the purposes of the association. Pure Christianity, with-
out any human alloy, was the boon after which they pro-
fessed tc search. The terms of membership were confined
to morality of life and general sympathy in behalf of in-
tellectual freedom on the part of those who join them.
The most prominent persons who have identified them-
selves with this movement are Oliver Johnson, Charles C.
Burleigh, S. P. Curtis, J. A. Dugdale, Joshua R. Gid-
dings, William Lloyd Garrison, James F. Clarke, and
Theodore Parker.
As might be anticipated, the Progressives reject the
doctrines of the Trinity, a vicarious atonement, the neces-
sity of forms, ordinances, and ceremonies, the efficacy of
a priesthood, and the eternity of the future torments of
the wicked. They believe in the entire spirituality of
Christianity, and in the idea that virtue and vice, religion
and sin, constitute their own reward, and confer happiness
or inflict misery of themselves, both in this world and in
that which is to come. They admit the truth of no dogma,
the inherent nature of which outrages reason or contra-
dicts reason, and which must be accepted and entertained
by a constant process of ignoring and stultifying that
standard of human knowledge and consciousness which is
the admitted and indispensable organ and medium of
mental and moral apprehension in all other things com
mon sense. Guided by this standard, they reject the
popular idea of the nature of the Supreme Being, by
which He is made, as they think, a cruel, revengeful,
changeable, and short-sighted being, imperfect in his power,
in his wisdom, in his justice, and in all the other attributes
of his character.
HISTORY OF ALL RELIGIONS.
COPTS.
THE Copts are a sect comprising most of the Chris
lian population in Egypt, and the valley of the Nile
They claim lineal descent from that ancient people who
inhabited Egypt in the time of the Ptolemies, and hold
that their Christian Ritual is the most ancient of any in
existence. In their list of saints, is included one of
the Evangelists ; and the monks of one of their con-
vents claim to be in possession of the remains of St.
Mark, who was martyred in Alexandria.
Though they have, to some extent, intermarried and
become mixed with other races and tribes, they have
maintained great distinctness of race and character, and
take great pride in their origin, and the purity of their
descent. Intermarriage with other Egyptian races is
prohibited by ecclesiastical law. The Copts are better
educated, and are, in many respects, superior to the Mos-
lem Arabs. They were at one time a numerous and in-
fluential people; but from the millions who once ad-
hered to the Coptic faith, and who, according to legend,
had three hundred and thirty-six convents, they have
diminished in numbers to such an extent, that it is com-
puted they have now, in all Egypt, not more than
150,000 members.
The Coptic church has five orders of active and sec-
ular clergy, besides the monks. The head of the church
is the Patriarch of Alexandria, whose residence is in
the city of Cairo. Some eight or ten monks are named
by the Superior of the Convent of St. Anthony, near
the gulf of Suez, and from that list the Patriarch is
selected by lot, and holds his office for life. His author-
ity in the church is nearly absolute. Next to him are
the twelve bishops, who are chosen from the convents.
The Patriarch and bishop are no*, allowed to marry.
The arch-priests are next in ordei ; then the priests ;
and fifth in order is the deacon or incipient priest.
The Copts are zealously devoted to their ecclesiastical
HISTORY OF ALL RELIGIONS. 319
forms and system, and regard the communions of Greece
and Rome as heretical. The Coptic creed is that of the
Monophysites, who were condemned as heretics at the
council of Chalcedon, in the year 451. They do not
admit the doctrine of two natures in Christ, but be-
lieve that after the incarnation he possessed but a single
nature and a single will ; and they believe the Holy
Spirit proceeds from the Father alone. They baptize
by dipping the child three times into water which con-
tains a few drops of consecrated oil. They believe a
child who dies without being baptized, will be blind in
the next world. Like the Jews, they practice circumci-
sion, and are similar to them also in their customs re-
specting food. A form, of communion is observed by
them, and the confessional is regarded as important as
it is with the Catholics. They use the rosary, which
contains forty-one beads, and are very strict in their at-
tention to daily prayer. Seven times a day they turn
to the east, and repeat forty-one times their supplication
for the Lord's mercy. The Coptic church has four
compartments. The chancel, or heykel, occupies the
extreme end from the doorway ; next to that, is the
post occupied by the priests, who interpret ; between
the last-named and the main apartment, occupied by the
congregation, there is a high lattice-work, in which
there are three doors ; the fourth apartment is separated
from the third by a lattice partition, and is occupied by
the women, who always wear their veils during wor-
ship. On entering the church, each person must re-
move his shoes, and go and kneel before the cross. The
public services usually occupy several hours, and con-
gist of vaiious forms from their ritual, accompanied by
chantings, burning of incense, processions around the
church, beating of cymbals, etc. The service within
the heykel, or sanctuary, is from their liturgies, in the
Coptic tongue, and is interpreted by the priests in Ara-
bic to the congregation. Their days of entire or par-
lial fasting, comprise about one-half the year. Their
o20 HISTORY OF ALL RELIGIONS.
festivals also are numerous, while they commemorate,
with special attention, those of the nativity, the bap-
tism, the triumphal entry, the resurrection, the ascen-
sion, the Pentecost miracle, and the annunciation to the
Virgin.
The Copts have a convent in the city of Jerusalem,
and a chapel in the Church of the Holy Sepulchre.
Manuscripts from their convents have been obtained,
dating back as far as the fifth century. In the early
centuries of the Christian era, the Copts had great in-
fluence in establishing the doctrines of faith, and the
names of many of their patriarchs are commemorated
in the Greek and Roman calendars. Their patriarch
was then a rival of the Roman bishop. From the time
of the Mohammedan conquest, down to the reign of
Mehemet Ali, they were subject to great persecution
and oppression. But through all their trials, they have
maintained the distinctness of their race and reli-
gion ; and though but little elevated above the Moslem
Arabs in their habits and modes of life, they claim a
common origin of faith with other Christians, and ex-
tend the mendicant's hand, for fellowship and charity,
from their more fortunate Christian brethren of other
countries.
CHRISTIAN CONNECTION.
THIS denomination was formed in the United Statea,
about the beginning of the nineteenth century, and
seems to have developed from a simultaneous move-
ment, in distinct and remote parts of the country. By
some, they have been called Christ-isms, a pronunciation
of the name which they have never adopted, and which
they regard as very improper. Among themselves, they
are known simply as Christians, or as the Christian Con-
nection.
In 1793, a movement was made in North Carolina,
known as the " O'Kelley Secession," from the Methodic
HISTORY OF ALL RELIGIONS. 321
Episcopal Church, which resulted in the formation of
a new church, called Christians, and which recognized
no other code of doctrine or discipline, exeept the New
Testament. A few years later, a similar movement was
made in Kentucky, by members of the Presbyterian
church, and the seceders there organized under the
same name. About the same time, the northern branch
of this denomination sprung up in New England, being
organized mainly by those who separated from the
Baptists. Thus, unknown to each other, the secedera
from several existing denominations, became organized
in their several localities, under the same name Chris-
tians. Though several eminent persons were instru-
mental in the development of the society, they recog-
nize no individual as their leader. They point to the
New Testament as their only -creed or code of doctrine,
and to Christ as the great Founder, and leave all to
judge for themselves of the requirements of true apos-
tolic Christianity. There is considerable diversity of
opinion among them upon many of the minor doctrinal
points in theology. This would naturallv result from
two causes ; first, their origin as seceders from different
denominations ; and second, from the great latitude
which they allow and teach, that all Christians should
enjoy universal toleration, being guided only by the
Scriptures as a rule of faith and duty, instead of the
forms and creeds established and adopted by men.
Each church, or society, is independent, and keeps a
record of its actions and affairs makes choice of ita
minister, and in every respect has the management of
its own concerns. There is, however, a "connection"
between the several churches comprised Avithin a cer-
tain district, by means of what is termed an annual
conference. At these sessions, the ministers and church
delegates are associated together for the purpose of
conferring upon matters of mutual interest, transacting
such business as their common good may require, and
acting as advisory councils in matters of difficulty
21
322 HISTORY or ALL RELIGIONS.
Although there is a diversity of belief among the rnem
bers on many points of faith, there is yet an approx
imation to uniformity sufficient to secure concert of
action. The following are some of the leading doc
trines which meet their general approval, and which
embody the more important points upon which they
agree :
That there is one perfect and infinite God ; that Jesus
Christ is the Son of God in the highest sense ; that the
Scriptures, including the Old and New Testaments,
were given by inspiration of God, and that they should
constitute our rule of faith and practice; that all men
are guilty of sin, and can find pardon only through re-
pentance, and faith in Jesus Christ ; that by the Holy
Spirit, Christians are comforted, and sinners reproved ;
and that the way of salvation is freely open to all who
will repent of their sins, and corne to Christ; that God
calls men to the ministry by his Holy Spirit; that those
who " fall from grace," as well as those who have never
repented, will be lost. They observe the Lord's Supper,
and baptize by immersion. They believe in the literal
resurrection of the dead, and that the righteous will
pass into everlasting happiness, and the wicked into
everlasting misery. Although they believe in the pre-
existence and Sonship of Christ, they are Unitarian in
their views of Deity.
This denomination has not been indifferent to the
cause of education, nor the influence of the press. They
have several weekly papers in different parts of the coun-
try, and a "book concern" in Albany, New York
Among their institutions of learning, the most prom-
hie nt is Antioch College, in the State of Ohio, which
was for several years under the presidency of the lion.
Horace Mann. They have societies in most of the
States, and comprise nearly 200,000 communicants, and
have upwards of 2,000 preachers.
HISTORY OF ALL RELIGIONS. 323
KEFOKMED EPISCOPAL CHURCH.
This branch of the Church of Christ originated in the
action of the Rt. Rev. George David Cummins, D.D.,
Assistant Bishop of the Protestant Episcopal Church in
the Diocese of Kentucky. On the 10th day of Novem-
ber, 1873, Bishop Cummins withdrew from both the
ministry and membership of the Protestant Episcopal
Church. In his letter of resignation, of the above date,
to the Presiding Bishop of -that Church, he gave the fol-
lowing reasons for his action :
1. " Heavy has been the trial of having to exercise my
office in certain churches of the Diocese of Kentucky
where the services are conducted so as to symbolize and
teach the people doctrines subversive of the * truth as it
is in Jesus,' and as it was maintained and defended by
the Reformers of the Sixteenth Century. I can no longer,
by my participation in such services, be ' a partaker of
other men's sins/ and must clear my own soul of all com-
plicity in such errors."
2. " I have lost all hope that this system of error now
prevailing so extensively in the Church of England, and
in the Protestant Episcopal Church in this country, can
be or will be eradicated by any action of the authorities
of the Church, legislative or executive. The only true
remedy, in my judgment, is the judicious, yet thorough
revision of the Prayer-book, eliminating from it all that
gives countenance, directly or indirectly, to the whole
system of Sacerdotalism and Ritualism ; a Revision after
the model of that recommended by the Commission ap-
pointed in England, under Royal Authority, in 1689, and
whose work was endorsed by the great names of Burnet,
Patrick, Tillotson, and Stillingfleet, and others of the
Church of England ; a blessed work, which, failed, alas !
to receive the approval of Convocation, but was taken up
afterwards by the Fathers of the Protestant Episcopal
Church in the United States, and embodied in the Prayer-
book of 1785, which they set forth and recommended for
324 HISTORY OF ALL RELIGIONS.
use in this country. I propose to return to that Prayer-
book, sanctioned by William White, and to tread in the
steps of that saintly man, as he acted from 1785 to 1789."
3. " One other reason for my present action remains
to be given. On the last day of the late Conference of
the Evangelical Alliance, I participated in the celebra-
tion of the Lord's Supper, by invitation, in the Rev. Dr.
John Hall's Church, in the city of New York, and united
with Dr. Hall, Dr. William Arnot, of Edinburgh, and
Prof. Dorner, of Berlin, in that precious Feast. It was a
practical manifestation of the real unity of ' the blessed
company of all faithful people,' whom God 'hath knit
together in one communion and fellowship in the mysti-
cal body of His Son Jesus Christ.' The results of that
participation have been such as to prove to my mind that
such a step cannot be taken by one occupying the posi-
tion I now hold without sadly disturbing the peace and
harmony of ' this Church,' and without impairing my in-
fluence for good over a large portion of the same Church,
very many of whom are in our* own Diocese. As I can-
not surrender the right and privilege thus to meet my
fellow- Christians of other Churches around the table of
our dear Lord, I must take my place where I can do so
without alienating those of my own household of faith."
" I therefore leave the communion in which I have
la-bored in the sacred ministry for over twenty-eight
years, and transfer my work and office to another sphere
of labor. I have an earnest hope and confidence that a
basis for the union of all Evangelical Christendom can be
found in a communion which shall retain or restore a
Primitive Episcopacy and a pure Scriptural Liturgy,
.with a fidelity to the doctrine of Justification by Faith
only Articulus stantis vel cadentis Ecclesice."
it is thus .to be seen that the action of Bishop Cum-
mins was induced by his profound sense of the Sacerdotal
and Sacramentarian errors of the Protestant Episcopal
* Bishop Cummins was Assistant to the Presiding Bishop.
HISTORY OP ALL RELIGIONS. 325
Church, and by what he felt to be its narrow denomina-
tional bigotry. It was not that he had fallen away from
the great doctrinal teachings of the xxxix Articles ; on
the contrary he was more than ever attached to those
doctrines. Nor had he ceased to enjoy a Liturgical wor-
ship, especially the Morning and Evening Prayer. But
he had grown in the conviction that between the Articles,
on the one hand, and the High-Church Offices of the
Prayer-book on the other, there exists an irreconcileable
conflict; meanwhile, it being not the Articles, but the
Offices, which are educating the people of that Church,
and which have already moulded its members, for the
most part, into either opposition or indifference to the
Articles. This conviction was by no means peculiar to
the Bishop; it was the common distinction of all the
Evangelical men of that Church, and had been for years
the cause of anxiety and discussion among them, even
precipitating upon them, at times, the very question of
separation. The only difference between the Bishop and
those with whom he was associated was, that now, at
length overwhelmed by his sense of the Evangelical in-
terests at stake, he no longer talked, but acted.
A few days after his resignation, Bishop Cummins
printed, and sent by mail to various persons, a call to
organize. It was as follows :
" NEW YORK, November 15, 1873.
" DEAR BROTHER : The following circular letter has
been prepared, in consultation with a few friends like-
minded with myself, who are now, or have been, minis-
ters and laymen in the Protestant Episcopal Church.
It is sent to you for your earnest consideration. If ap-
proved by you, please sign your name to it, and thus give
your consent to the transfer of your name to the original
document for publication and more general circulation.
" Your brother in the Lord,
"GEORGE DAVID CUMMINS.
"Address me at No. 11 East 57th street, New York,
and telegraph your reply, if agreeable to you."
320 HISTORY OF ALL RELIGIONS.
" NEW YORK, November 13, 1873.
" DEAR BROTHER : The Lord has put into the hearts
of some of His servants who are, or have been, in the
Protestant Episcopal Church, the purpose of restoring
the old paths of their fathers, and of returning to the nso
of the Prayer-book of 1785, set forth by the General Con-
vention of that year, under the special guidance of the
venerable William White, D.D., afterwards the first Bishop
of the same Church in this country. The chief features
of that Prayer-book, as distinguished from the one now
in use, are the following: 1. The word ' Priest' does not
appear in the Book, and there is no countenance what-
ever to the errors of Sacerdotalism. 2. The Baptismal
Office, the Confirmation! Office, the Catechism, and the
Order for the Administration of the Lord's Supper, con-
tain no sanction of the errors of Baptismal Regeneration,
the Real Presence of the Body and Blood of Christ in
the elements of the Communion, and of a Sacrifice offered
by a Priest in that Sacred Feast. These are the main
features that render the Prayer-book of 1785 a tho-
roughly Scriptural Liturgy, such as all Evangelical
Christians who desire Liturgical Worship can use with
a good conscience. On Tuesday, the 1st [2d] day of De-
cember, 1873, a meeting will be held in Association Hall,
corner of Twenty-third street and Fourth avenue, in the
city of New York, at 10 o'clock A.M., to organize an
Episcopal Church on the basis of the Prayer-book of 1785
a basis broad enough to embrace all who hold ' the
faith once delivered to the saints,' as that faith is main-
tained by the Reformed Churches of Christendom ; with
no exclusive and 'unchurching dogmas toward Christian
brethren who differ from them in their views of Polity
and Church Order. This meeting you are cordially and
affectionately invited to attend. The purpose of the
meeting is to organize, and not to discuss the expediency
of organizing. A verbatim reprint of the Prayer-book
of 1785 is in press, and will be issued during the month
of December. May the Lord guide you and us by His
Holy Spirit. GEORGE DAVID CUMMINS."
HISTORY OP ALL RELIGIONS. 327
In reply to this call there met together, at the place
appointed, on the 2d day of December, about twenty-five
persons, clerical and lay. They succeeded in forming an
organization, with Bishop Cummins as the Presiding
Bishop ; and the Reformed Episcopal Church was born.
And then and there was held the First General Council
of this youngest branch of the Church of Christ.
DECLARATION OF PRINCIPLES OF THE REFORMED EPIS-
COPAL CHURCH,
Adopted as the Irrevocable Basis of Organization, on Dec. 2d, 1873.
" I. The Reformed Episcopal Church, holding ' the
faith once delivered to the saints,' declares its belief in
the Holy Scriptures of the Old and New Testaments as
the Word of God, and the sole Rule of Faith and Prac-
tice ; in the Creed, commonly called the Apostles' Creed;
in the Divine institution of the Sacraments of Baptism
and the Lord's Supper; and in the doctrines of grace
substantially as they are set forth in the Thirty-nine
Articles of Religion.
" II. This Church recognizes and adheres to Episco-
pacy, not as of Divine right, but as a very ancient and
desirable form of Church polity.
" III. This Church, retaining a Liturgy which shall
not be imperative or repressive of freedom in prayer, ac-
cepts the Book of Common Prayer, as it was revised,
proposed, and recommended for use by the General Con-
vention of the Protestant Episcopal Church, A.D. 1785,
reserving full liberty to alter, abridge, enlarge, and
amend the same, as may seem most conducive to the edi-
fication of the people, ' provided that the substance of the
faith be kept entire.'
" IV. This Church condemns and rejects the follow-
ing erroneous and strange doctrines as contrary to God's
Word :
" First. That the Church of Christ exists only in one
order or form of ecclesiastical polity.
328 HISTORY OF ALL RELIGIONS.
"Second. That Christian ministers are 'priests' in
another sense than that in which all believers are a ' royal
priesthood.'
" Third. That the Lord's Table is an altar on which
an oblation of the Body and Blood of Christ is offered
anew to the Father.
" Fourth. That the Presence of Christ in the Lord's
Supper is a presence in the elements of bread and wine.
" Fifth. That Regeneration is inseparably connected
with Baptism."
The Second General Council assembled in the First
Reformed Episcopal Church of the City of New York,
May 13th, 1874. The work of this Council was the adop-
tion of a Constitution, the establishment of Canons, and
a partial revision of the Prayer-book. As to what was
done in the latter particular, the subjoined account, taken
from a publication of one of the members of the Second
Council, will inform us.
" Adopting the Prayer-book of the Protestant Episcopal
Church as a basis, the new Church has made the follow-
ing changes :
" The word ' priest,' wherever it occurs in the rubrics,
has been changed to ' minister.'
" After the opening sentences, special texts have been
introduced for use on Christmas, Easter, Good Friday,
and other days.
" The ' Absolution,' as it is termed in the Protestant
Episcopal Book, is changed into a prayer. The assertion
that ' God hath given power and commandment to his
ministers to declare and pronounce to his people, being
penitent, the absolution and remission of their sins/ is
omitted, because it is not believed to be true that the
privilege of proclaiming the forgiveness of sins has been
restricted to the ordained ministry.
" The Canticle, ' 0, all ye works of the Lord,' from the
Apocrypha, being rarely used and of doubtful expediency,
is omitted.
HISTORY OF ALL RELIGIONS. 329
' "The words, ' He descended into hell/ which were in-
serted in the Apostles' Creed in the seventh century, are
omitted from the text, permission being given to the min-
ister to use them at his option.
" The Nicene Creed remains unchanged, but its latter
clauses, so constantly a burden to tender consciences in
the Protestant Episcopal Church, by reason of the use
made of them by Ritualists and Romanists, are explained
by the following note : ' By one Catholic and Apostolic
Church is signified The blessed company of all faithful
people, and by One Baptism, for the remission of sins,
the Baptism of the Holy Ghost.'
11 A slight verbal addition is made in the Prayer for
all in Civil Authority.
" The Litany is unaltered, except by the insertion of
one more petition : ' That it may please Thee to send
forth laborers into Thy harvest/ and by the substitution
of the words ' All ministers of the Gospel/ for ' All
bishops, priests, and deacons.'
" It will be seen that the structure of the Morning
. Service remains unchanged, and that the alterations in
it are slight.
" The Evening Service is modified in the same particu-
lars, while an additional service, compiled from different
portions of the Prayer-book, is added, for those who pre-
fer more variety of form.
" Coming now to the Communion Office, we find that
the language of the Commandments is that of the King
James version, and, indeed, the same is true of almost
all texts used in the services. An invitation to the com-
munion is inserted, and its use. in the following or simi-
lar language, made obligatory: 'Our fellow-Christians
of other branches of Christ's Church, and all who love
our Divine Lord and Saviour Jesus Christ in sincerity,
are affectionately invited to the Lord's Table.'
" It has been said that the new organization has ad-
vanced a step beyond any other in thus mailing it obliga-
tory upon every minister, in celebrating the Lord's
330 HISTORY OF ALL RELIGIONS.
Supper, to extend an invitation to all who love our
Divine Lord and Saviour Jesus Christ to participate. It
would be strange if any suggestion of close communion
were to be tolerated.
" In the exhortation to those about to communicate,
the words, ' So is the danger great if we receive the same
unworthily/ are omitted. All allusions to ' Holy Myste-
ries/ ' eating the flesh and drinking the blood/ etc., are
also erased.
"The minister is directed to say to all the communi-
cants around the table, 'The body of our Lord Jesus
Christ, which was given for you, preserve your bodies
and souls unto everlasting life/ and then, when deliver-
ing the bread, to each, ' Take and eat this bread in re-
membrance that Christ died for thee, and feed on Him
in thy heart, by faith, with thanksgiving.' A like change
is made in delivering the cup.
" The order of the Church of England Prayer-book, by
which a large portion of what is known as ' the Prayer
of Consecration ' is used after the elements are distributed,
is restored.
" The Communion Office, as now presented, is a work
of great time and care, and of earnest, prayerful thought.
It is believed to be completely in accordance with the
views of the sacrament entertained by all Evangelical
Christians.
" The same great principles have governed the revision
of the Baptismal Office. Children are to be presented by
their parents when practicable, and one at least of the
persons presenting them must be a communicant of some
Evangelical Church.
" The sponsors do not make pledges for the child, but
are examined with reference to their faith, and are called
upon to acknowledge their obligations to bring the child
up in the honor and service of God.
"There is nothing in this office which can be construed
into a consecration of the water, no prayer that it be
sanctified ' to the mystical washing away of sin.'
HISTOEY OF ALL RELIGIONS. 331
" In the exhortation, after the reading of a portion of
the tenth chapter of St. Mark, appears the following pas-
" ' Doubt ye not, therefore, but earnestly believe, that
He who now sitteth on the right hand of the Majesty on
high is the same tender Saviour who, in the days of His
sojourning upon earth, so lovingly regarded little chil-
dren. Wherefore, being thus persuaded of the good- will
of our Saviour towards all infants, and not doubting that
He favorably alloweth the dedication of this infant unto
Him, let us faithfully and devoutly call upon Him in its
behalf, and say/ etc.
" The words, ' Seeing, dearly beloved, that this child
is regenerate,' etc., are omitted, and a short prayer sub-
stituted.
" The change in the Confirmation Service is funda-
mental. It is easily indicated. The language of the
first rubric in the Revised Prayer-book is, ' When the
person about to confirm, 1 etc. In the Protestant Episco-
pal Book the words are, ' Upon the day appointed all that
are to be confirmed, 1 etc. In the one case the act is that
of the person coming forward ; in the other, the act is
performed upon 'the person by another. The difference
is plain, and needs no comment.
" To the Order of Confirmation a note is added, to the
effect that members of other churches uniting with this
Church need not again confirm their baptismal vows,
except at their own request.
" The Form for the Solemnization of Matrimony is but
little changed. The parties are pronounced husbind and
wife, and the allusion to Isaac and Rebekah is omitted,
in deference to the wishes of many who fail to see the
propriety of inculcating on a newly married pair the ex-
ample of Orientals, of whom we know little except a gross
and cruel deception practiced by a wife on her aged hus-
band.
" In the Burial Service special provision is made for
the case of a child, and an alternative lesson is introduced
332 HISTORY OF ALL RELIGIONS.
from the narrative of the raising of Lazarus. The sen-
tence, ' Looking for the general resurrection in the last
day, and the life of the world to come, through our Lord
Jesus Christ,' being sometimes inappropriate, is changed
to read as follows : ' Awaiting the general resurrection in
the last day, and the appearing of our Lord Jesus Christ.'
" A new form is introduced for the public reception of
presbyters from other ecclesiastical bodies; and in the
consecration of bishops and ordaining of presbyters the
words, ' Receive the Holy Ghost/ and ' Whosesoever sins
thou dost remit," etc., do not appear.
" No provision is made for the celebration of Saints'
Days.
" Such, then, are the principal changes by which it is
sought to eliminate from the Prayer-book the germs of
Romish error which the compromises of the Elizabethan
age have transmitted to us. The new Church believes
that it has set forth a thoroughly Protestant Liturgy."
The Third General Council assembled in Christ Church,
Chicago, Illinois, on May 12th, 1875, on which occasion
a delegate was received from the General Synod of the
Reformed Church in America, sent by that body to con-
vey to the new Church its Christian salutations and fra-
ternal racognition. It was a most beautiful and graceful
act on the part of the oldest Protestant body on this con-
tinent, as toward the very youngest of the Protestant
sisterhood. This fraternal intercourse, so auspiciously
begun by the venerable Dutch Church, has been con-
tinued by her ; and now the great Methodist and Pres-
byterian Churches have followed in her wake. In every
instance the Reformed Episcopal Church has answered
back by the sending of her own delegates.
The chief work done at the Third General Council was
the adoption of Articles of Religion, the xxxix of the
Church of England Prayer-book being the basis. The
Articles of the Reformed Episcopal Church have been
reduced to xxxv. Many of the old xxxix, however,
5ISTOEY OF ALL RELIGIONS. 333
have been somewhat expanded, and have been enriched
with a warmer expression of the Gospel. The Reformed
Episcopal Church is committed, by her Articles, to the
doctrines of the Plenary Inspiration of Scripture, the
Holy Trinity, the Deity of Christ, His Resurrection and
Second Coming, the work of the Holy Ghost in the con-
version of the sinner, the fallen condition of man, his con-
demnation and helplessness, the necessity of Regenera-
tion by the Spirit, Faith in Christ, Justification solely in
the Righteousness of Christ, the Sonship of Believers, the
dependence of Good Works on Justification, Election, and
Man's Responsibility. She teaches that " The souls dis-
persed in all the world, who adhere to Christ by faith,
who are partakers of the Holy Ghost, and worship the
Father in spirit and in truth, are the holy, universal
Christian Church." She strips the doctrine of the min-
istry of all its Romish and Ritualistic appendages, and
declares that "those we ought to judge lawfully called
and sent which be moved to this work by the Holy Ghost,
and are duly accredited by tiie Lord's people." She
speaks in no uncertain sound of Baptism and the Lord'*
Supper, setting them forth in their symbolical signifi-
cance, and as simple means of grace. Her Articles are
as fine a formulary of Gospel truth as, perhaps, can be
found in Christendom.
Also the following statement of points of difference
between the Protestant Episcopal Church and the Re-
formed Episcopal Church was set forth by order of the
Third General Council :
" First. These Churches differ essentially as to what
constitutes the Church of Christ. The Protestant Epis-
copal Church of the United States, as represented by a
large majority of its ministers and members, holds that
the Church of Christ exists only in one form or order of
church government, a threefold ministry of Bishops,
Priests, and Deacons, based on the divine right of Bishops,
who are the successors of the Apostles in their apostolic
334 HISTORY OF ALL RELIGIONS.
office, and derive their authority from them by succession
in an unbroken chain. On this theory, only such bodies
of Christians as possess this order and succession cor-
rupt though they may be, in doctrine and in living are
parts of Christ's Church.
" The Reformed Episcopal Church protests against this
theory as unchristian, in that it denies the claims of the
Protestant Evangelical Churches around us. It holds
that the true Church consists of all who are joined to
Christ by a living faith, and which, under varying forms
of organization, is yet one in Christ Jesus. The claims
of the Apostolic Succession, as above cited, this Church
repudiates holding to Episcopacy, not as of divine right,
but simply as a very ancient and desirable form of church
polity. Hence, while the Protestant Episcopal Church,
in its corporate capacity, turns away from the Protestant
Churches around us, to seek fellowship with the old cor-
rupt Churches as, for example, the Russo-Greek Church
the Reformed Episcopal Church, with an equally his-
toric Episcopate, and Bishops who only are presiding
Presbyters, not Diocesan Prelates, seeks the fellowship of
all Protestant Evangelical Churches, exchanges pulpits
with their ministers, and sits down with them at the
Lord's Table.
" Second. They differ concerning the nature of the
Christian ministry. In the Protestant Episcopal Church
the Presbyter is called a Pries% and the Ordinal contains
this formula: 'Receive the Holy Ghost for the office and
work of a Priest in the Church of God, now committed
unto thee by the imposition of our hands.' The Re-
formed Episcopal Church abjures this dogma as unscrip-
tural and dangerous, leading to many superstitions;
strikes the word Priest, as applied to the minister, from
its Ordinal and Prayer-book, and knows but one Priest.
CHRIST JESUS.
" Third. They differ as to the nature and efficacy of
the Sacraments. It is claimed, as the teaching of their
standards, by a large majority of the ministers and mem-
HISTORY OF ALL RELIGIONS. 335
bers of the Protestant Episcopal Church, that the Sacra-
ments convey special grace, to be derived through no
other channels.
" (a) BAPTISM. The Protestant Episcopal Church, as
thus represented, holds that the grace of Regeneration [a
regeneration of some sort] is inseparably connected with
Baptism.
(6) THE LORD'S SUPPER. In the same way the Pro-
testant Episcopal Church holds that after the priestly
consecration of the elements, Christ is present as He was
not before, and that the recipient feeds upon Him by vir-
tue of the presence thus induced or communicated.
The Reformed Episcopal Church regards the Sacra-
ments as institutions divinely appointed, and as means
of grace, because they represent the truth ; but repudi-
ates the theory that they convey a grace peculiar to
themselves, and which is not common to other divinely
appointed means.
"(a) BAPTISM. The Reformed Episcopal Church
knows of but one Regeneration, that by the Holy Ghost
through the Word, of which Baptism is to be regarded
as the outward and visible sign.
" (b) THE LORD'S SUPPER. The Reformed Episcopal
Church holds that the Supper of the Lord is a memorial
of our Redemption by Christ's death, and that through
faith we derive grace from Him in this Supper, as we do
in all other divinely appointed means.
"Fourth. The Protestant Episcopal Church suffers
altars to be erected in its churches, and tolerates auricu-
lar confession and prayers for the dead, with other imi-
tations of Rome.
" The Reformed Episcopal Church prohibits the erection
of altars in its churches, or introduction into public wor-
ship of anything calculated to teach Sacerdotalism.
" Fifth. The Protestant Episcopal Church ' deposes ' all
clergymen leaving its communion, following them with
an attempted badge of disgrace.
" The Reformed Episcopal Church commends any
336 HISTORY OF ALL RELIGIONS.
i
Bishop or Presbyter who desires to leave it, to another
Evangelical Church, with its prayers and love.
" Sixth. The Protestant Episcopal Church, in receiving
communicants from Protestant Churches, generally en-
forces a Rubric which requires them to be confirmed.
" The Reformed Episcopal Church invariably receives
to its membership, by letter or other satisfactory evi-
dence, communicants of other Churches, dispensing with
confirmation unless desired
" /Seventh. The Protestant Episcopal Church discour-
ages the use of extemporaneous prayer in the stated ser-
vices of the Church, prohibiting it by Canon.
" The Reformed Episcopal Church allows and encour-
ages the union of extempore prayer with its liturgy, and
values meetings for social worship, in which the laity par-
ticipate, as promoting the spiritual growth of churches."
Thus the Reformed Episcopal Church is at once Evan-
gelical, Episcopal, and Liturgical. Liturgical, and yet
allowing extempore prayer. Episcopal, and yet reject-
ing the doctrine of " Apostolic Succession :" although, if
any one consider the Apostolic Succession an important
fact, he may be very sure that in no Church does it exist,
if not in this. In the words of its xxivth Article, " This
Church values its historic ministry, but recognizes and
honors as equally valid the ministry of other churches,
even as God the Holy Ghost has accompanied their work
with demonstration and power;" and hence it receives
ministers of other churches without reordination. Evan-
gelical, proclaiming the simple and full salvation in Christ
according to those " doctrines of grace " which have como
down to us all along the centuries.
Previously to Bishop Cummins' death, in June, 1876,
he had consecrated two other Bishops, and now there are
five (September, 1877); Bishops Cheney, Nicholson,
Cridge, Fallows, and Gregg. Bishops Cridge and Gregg
are English subjects; the former residing in Victoria,
Vancouver's Island, the latter in England.
HISTORY OF ALL RELIGIONS. 337
The first congregation of tlie Reformed Episcopal
Church was in Moncton, New Brunswick, Canada. Now
its parishes extend from the Atlantic to the Pacific, and
from the northern parts of the Dominion of Canada to the
Carolinas. Not quite four years have passed since the
formation of this Church, and yet it now numbers about
70 ministers, and as many parishes ; and the property in
church lots and buildings now owned by the Church is
estimated at over one million dollars.
" The Reformed Episcopal Church is now an accom-
plished fact." "As yet we are few and scattered, with
very limited pecuniary resources, and struggling against
adverse influences. But we are carrying a Liturgical
Episcopal Church to. many who have long wished for it.
We have ceased to be members of a sect, strangers in the
midst of the Evangelical vigor which is the life of this Pro-
testant country, and have joined the great company of
God's brotherhood." So speaks one of its members.
And it seems as if the near future would justify tho hopes
at present entertained.
38 HISTORY OF ALL RELIGIONS.
SPIRITUALISM.
THE advocates of Spiritualism, in the modern accep-
tation of the term, comprise those who believe in the
actual and open intercourse or communication between
the inhabitants of earth, and those who have passed to
the spirit world. The phenomena of modern Spiritualism
peems to have assumed a form, and attracted attention in
the year 1848, in what has been known as the "Fox
Family," in the western part of the State of New York.
Commencing with audible sounds and mysterious rap-
pings in the house of the Fox family, the manifestations
increased in variety and character, and developed with
wonderful rapidity, not only in different families in thai
locality, but in all parts of the country, especially in the
northern and western States. Mediums, through whom
these manifestations were said to occur, multiplied by
hundreds, and were from all classes the high and low
the rich and poor, the ignorant and learned. The phe-
nomena assumed various forms of development, from
raps and sounds, and the moving of ponderable bodies
without visible contact, to the alleged perfect control of
the medium by the spirit, and through him or her to
speak, or write, as the will and intelligence of the spirit
might dictate. People from all classes of society, and
from all religious denominations, were attracted by the
new phenomena, and in a short time the subject was
one of prominent discussion in the press, and in public
and private assemblies, while the actual converts to
Spiritualism included men of science, literature, and
philosophy, and from all the learned professions. In
1859 the "Spiritual Register" estimated that there
were no less than 1,500,000 of Spiritualists in America
and 4,000,000 more who had faith in the doctrines in a
greater or less degree. They have published many
books upon subjects connected with their theory and
doctrines, and have some twenty-five or thirty pe-
HISTORY OK ALL RELIGIONS. 339
riodicals and journals. In various parts of Europe, es-
pecially England and France, there are also many be-
lievers in Spiritualism, and several journals devoted to
the subject are there published.
While Spiritualists are united in their belief as to in-
telligible intercourse between the earthly and the spir-
itual states of existence, they have no regular denomi-
national organization nor written creed, and there is
great diversity of opinion among them on theological
questions. Different views are entertained by them aa
to the character and merits of the Bible. They do not,
however, generally regard it as a book of inspiration in
an orthodox sense; but accept it as a record of his-
toric events and of the religious views and experiences
of the Jews and early Christians, including spiritual
manifestations etc., of past ages, similar in kind but dif-
fering in form and degree to those of the present day.
They claim that the phenomena of Spiritualism furnish
demonstrative and positive proof of the immortality of the
soul, and believe that the spirit world is around us and
blended with our present stats. They regard death as
a change by which the individual passes from earth
life to life in the spirit world retaining all his mental
powers and faculties and that the experiences and at-
tainments of the present life, form the basis or founda-
tion upon which he commences in the next. That this
change, instead of restricting him to a fixed state, really
enlarges his sphere of liberty ; and his happiness or
misery in the spirit world, as in this, depends on the
motives, aspirations, character, and conduct of the indi-
vidual. They regard Heaven and Hell as states or con-
ditions not fixed by arbitrary decree but the natural
results of the organization, the manner of life and the
surrounding influences of each person.
Kegarding man as the offspring of an Infinite and
perfect Parent, they believe in the progressive tendency
of the human race, and that the ultimate destiny of all
340 HISTORY OF ALL RELIGIONS.
mankind is to a higher life and continual process of de
velopment in knowledge and happiness.
They do not regard communications from the spirit
world as being, on tht account, infallible truth but
that they will in that respect, depend upon the nature
and the motives, good or bad, of the minds from which
they emanate and the mediums through which they
are received hence they should be accepted as truth
only when they are found to be in harmony with the
consciousness and reason of the person who receives
them.
PAGANISM.
PAGANISM is a term applied to those who worship
and adore idols and false gods, and who comprise about
three fifths of the entire population of the world. At
one time or another, Paganism has existed over all in-
habitable parts of the earth. In the earlier period of
the world's history, it had its votaries, not only among
the ignorant and weak, but the most powerful nations
of the earth, and those who occupied the foremost rank
in law, in literature, and in art, were devoted to the
worship of the creature instead of the Creator. At dif-
ferent periods, and by different nations, almost every
thing known to man, whether animate or inanimate,
have been objects of worship. The sun, moon, and
stars, angels and demons, and spirits of the departed,
living men and women, all kinds of animals, birds, rep-
tiles, and insects, trees and plants, rivers and mountains
and stones, fire and air; and besides these, images, al-
most without number, made of all kinds of material,
and in all conceivable forms, have received the adora-
tion and worship of countless millions of the past, and
are receiving the homage of 480.000.000 of Pagans in
the nineteenth century.
Among the ancients, the number of their heathen
temples was almost without limit, and in their magnifi
HISTORY OF ALL RELIGIONS.
cence and splendor, they comprised all that art and
munificence could bestow. The people of Rome, at
one time, worshipped their numerous deities in four
hundred and twenty -four temples. The Greeks had no
less than 30,000 gods. The great temple of Diana, at
Ephesus, was, in size, four hundred and twenty-five feet,
by two hundred and twenty feet; with one hundred mar-
ble columns, sixty feet in height, and each column weigh-
ing one hundred and fifty tons. This immense edifice
was adorned, inside and out, with the greatest profusion
of gold and costly ornaments, and in all its magnificence
and splendor, this wonderful temple was devoted to
heathen worship.
Idols of worship, at the present time, are made a
lucrative branch of merchandise, by a class of manu-
facturers and traders engaged in the business, as seen
by the following advertisement from a Chinese news-
paper- "Achen Tea Chin-Chin, Sculptor, respectfully
acquaints masters of ships, trading from Canton to
India, that they may be furnished with figure-heads of
any si^e, according to order, at one fourth of the price
charged in Europe. He also recommends for private
venture, the following idols, brass, gold, and silver:
the Hawk of Vishnoo, which has reliefs of -his incarna-
tion in a fish, boar, lion, and turtle. An Egyptian apis,
a goldm calf and bull, as worshipped by the pious fol-
lowers of Zoroaster. Two silver marnmosits, with
golden ear-rings ; an aprirnanis,. for Persian worship ;
<> /am, an alligator, a crab, a laughing hyena, with a
variety of household gods on a small scale, calculated
for faipily worship. Eighteen months' credit will be
given, or a discount of fifteen per cent, for prompt pay-
ment, of the sum affixed to each article. Direct, China
street, Canton, under the Marble Rhinoceros and Gilt
Hydra."
"it is gratifying to know that Paganism is gradually
yielding to the sublime doctrines of Christianity, and
the elevating and saving influences of the Christian re
342 HISTOKY OF ALL UKLMJIONS.
ligion are being diffused in many parts of the heathen
world ; and yet " the harvest truly is plenteous, but the
laborers are few." The fact that so many million? of
unfortunate human beings are groping their way in
ignorance and superstition, calls loudly to Christian
philanthropists to aid in rescuing them from their d? T V
and benighted condition.
PANTHEISM.
PANTHEISM is that doctrine, or system which main-
tains that the universe is God or as expressed by
Pope:
"All are but parts of one stupendous whole,
Whose body Nature is, and God the Soul."
This doctrine has had its advocates in this country,
as well as by Spinosa, and his followers in Amsterdam,
and other parts of Europe.
Some years ago, Abner Kneeland, of Boston, was,
perhaps, the most prominent exponent of this theory in
this country. In his " Philosophical Creed," he explains
his views, as follows :
" I believe in. the existence of a universe of suns and
planets, among which tnere is one sun belonging to our
planetary system, and that other suns, being more re-
mote, are called stars ; but that they are indeed suns to
other planetary systems. I believe that the whole uni-
verse is NATURE, and that the word NATURE embraces
the whole universe, and that God and Nature, so far as
we can attach any rational idea to either, are perfectly
synonymous terms. Hence I am not an Atheist, but a
PANTHEIST; that is, instead of believing there is no
God, I believe that, in the abstract, all is God ; and that
all power that is, is in God, and that there is no power
except that which proceeds from God. I believe that
there can be no will or intelligence, where there is no
euse, and no sense where there are no organs of sense
HISTORY OF ALL RELIGIONS. 343
and hence, sense, will, and intelligence, is the effect, and
not the cause, of organization. I believe in all thai
logically results from those premises, whether good
bad, or indifferent. Hence, I believe that God is all in
all ; and that it is in God we live, move, and have our
being ; and that the whole duty of man consists in
living as long as he can, and in promoting as much
happiness as he can, while he lives."
PKOTESTANTS.
THIS name was first given to Martin Luther and hia
followers, and to those who, adhering to his doctrines,
in 1529, protested against a decree of Charles V., and
the Diet of Spires, making an appeal to a general coun-
cil. The name i's now applied to all Christian denomi-
nations which have sprung from the adoption of the
principles of the Reformation, and especially distin-
guishes them from the Eoman Catholics.
PUBITANS.
THE name of Puritan was originally applied as H
term of reproach to those who, in the reign of Queen
Elizabeth, dissented from the established church, and
professed to follow the pure word of God, in opposition
to traditions, creeds, liturgies, and other human autho-
rities. Although the name was first applied to Presby-
terians, it was also used to designate all dissenters from
the established English church. Many of the first set-
tlers of JSTew England were English Puritans, or Dis-
senters from the church of England, who were also
called Independents. They comprised a highly moral
and devoted class of people, but they were very exact-
ing and rigid in their code of morals, and for many
pears manifested towards others much of that sp rit or
344 HISTORY OP ALL RELIGIONS.
intolerance and severity which had been shown toward
themselves and their ancestors in England.
DEISM.
DEISM is the doctrine of those who believe in the
existence of one God, who is an eternal, infinite, inde-
pendent, or intelligent Being or Deity ; but they do not
believe in Revelation. They claim that nature and
reason are, and should be, their only and true guides
in moral and religious matters, and reject all systems
of revealed religion as being false. Some Deists believe
in a future state of existence, while others reject the
doctrine of the immortality of the soul, and believe
that man's existence, like that of the lower animals, is
limited to the present life.
ATHEISM.
AN Atheist is one who does not believe in the ex-
istence of a God. They not only reject all revelation, and
all forms and systems of revealed religion, but deny
the existence of a Creator and Supreme Euler of the
universe. Absurd and unreasonable as this idea is, it
has had its advocates, who believed that all things exisl
and occur, simply by chance without law, design, ot
cause.
YEZIDEES;
OR, WORSHIPPERS OF THE DEVIL.
TflE following description of this peculiar class of
people, is given in an interesting work, published by
Asahel Grant, M.D., a medical missionary to the Nes-
torians :
'Soon after leaving the ruins of Nineveh, we came
HISTORY OF ALL RELIGIONS. 345
n sight of two villages of the Yezidees, the reputed
worshippers of the devil. Large and luxuriant olive-
groves, with their rich greett foliage, and fruit just
ripening in the autumnal sun, imparted such a cheerful
aspect to the scene as soon dispelled whatever of pen-
sive melancholy had gathered around me, while treading
upon the dust of departed greatness. Several white
sepulchres of Yezidee sheiks attracted attention, as t
approached the villages. They were in the form of
fluted cones or pyramids, standing upon quadrangular
bases, and rising to the height of some twenty feet or
more. We became the guests of one of the chief Yezi-
dees, of Baasheka, whose dwelling, like others in the
place, was a rude stone structure, with a flat terrace
roof. Coarse felt carpets were spread for our seats in
the open court, and a formal welcome was given us :
but it was evidently not a very cordial one. My Turk-
ish cavass understood the reason, and at once removed
it. Our host had mistaken me for a Mahometan,
towards whom the Yezidees cherish a settled aversion.
As soon as I was introduced to him as a Christian, and
he had satisfied himself that this was my true character,
his whole deportment was changed. He at once gave
me a new and cordial welcome, and set about supplying
our wants with new alacrity. He seemed to feel that
he had exchanged a Moslem foe for a Christian friend,
and I became quite satisfied of the truth of what I hac 1
often heard that the Yezidees are friendly towards the
professors of Christianity.
" They are said to cherish a high regard for the Chris-
tian religion, of which clearly they have some corrupt
remains. They practice the rite of baptism, make the
sign of the cross, so emblematical of Christianity in
the East, put off their shoes, and kiss the threshold
when they enter a Christian church ; and, it is said,
they often speak of wine as the blood of Christ ; hold
the cup with both hands, after the sacramental manner
of the East, when drinking it; and if a drop chance to
346 HISTORY OF ALL RELIGIONS
fall on the ground, they gather it up with religious
eare.
"They believe in one supreme God, and in some
sense, at least, in Christ as a Saviour. They have also
a remnant of Sabianism, or the religion of the ancient
fire- worshippers. They bow in adoration before the
rising sun, and kiss his first rays when they strike on a
wall or other object near them ; and they will not blow
out a candle with their breath, or spit in the fire, lest
they should defile that sacred element. Circumcision
and the passover, or a sacrificial festival allied to the
passover, in time and circumstance, seems also to iden-
tify them with the Jews ; and, altogether they certainly
present a most singular chapter in the history of man.
" That they are really worshippers of the devil can
only be true, if at all, in a modified sense, though it is
true that they pay him so much deference, as to refuse
to speak of him disrespectfully (perhaps for fear of his
vengeance) ; and instead of pronouncing his name, they
call him the 'lord of the evening,' or 'prince of dark-
ness ;' also ' Sheik Maazen,' or ' Exalted Chief.' Some
of them say that Satan was a fallen angel, with whom
God was angry ; but he will at some future day be re-
stored to favor, and there is no reason why they should
treat him with disrespect.
" The Christians of Mesapotamia report that the Yezi-
dees make votive offerings to the devil, by throwing
money and jewels into a certain deep pit in thje moun-
tains of Sinjar. where a large portion of them reside ;
and it is said, that when that district, which has long
been independent, was subjugated by the Turks, the
pacha compelled the Yezidee priest to disclose the
place, and then plundered it of a large treasure, the
offerings of centuries. The Yezidees here call them-
selves Dusoni, probably from the uncient name of the
district, Dasen, which was a Christian bishopric in early
times. Their chief place of concourse, the religious
temple of the Yezidees, is said to have once boen a
HISTORY OF ALL RELIGIONS 347
Christian church or convent. The late Mr. Rich speaks
of the Yezidees as ' lively, brave, hospitable, and good
humored,' and adds that, 'under the British govern
ment. much might be made of them.'
" The precise number of the Yezidees it is difficult ta
estimate, so little is known of them; but it is proba
bie that we must reckon them by tens of thousands, in-
stead of the larger computations which have been made
by some travellers, who have received their information
merely from report. Still they are sufficiently nume
rous to form an important object of attention to the
Christian church ; and I trust, as we learn more about
them, sympathy, prayer, and effort, will be enlisted ID
their behalf. It will be a scene of no ordinary interest,
when the voice of prayer and praise to God shall as-
cend from hearts, now devoted to the service of the
prince of darkness, 'the worshippers of the devil I'
May that day be hastened on !"
CHURCH GOVERNMENT.
THERE are three principal or general forms of church
government; and uader these three systems, or acombi
nation of parts of each, all Christian churches in the
world are governed.
The Episcopalian, from the Latin word Episcopu*
which signifies bishop, is the form which embraces by
far the largest number, as it includes the Catholics,
Episcopalian and English, the Greek church, and the
Methodist; while the Lutherans, one of the most nume-
rous of Protestant sects, combines the Episcopalian and
the Presbyterian forms in its church government.
The name Presbyterian is derived from a Greek word,
which signifies Senior, Elder, or Presbyter. This form
is adopted by those who hold that the church shoulj
De governed through the organisation of Presbyteries,
Synods, and General Assemblies.
348
HISTORY OF ALL RELIGIONS.
The Congregational form of church government IB
that adopted by the Cougregationalists and some other
sects, who maintain that each congregation or society of
Christians is and should be independent of all others
in its ecclesiastical power, and that no association with
any other society or church organization is essential or
accessary in church government.
KELIGIOUS DENOMINATIONS IN THE UNITED
STATES.
[1882.]
DENOMINATIONS.
Churches.
Ministers.
Members.
Adventists
91
107
11 000
Anti-Mission Baptists
900
400
40 000
Baptist
26373
16514
2 336*022
Church of God, Winebrennarians
400
350
' 30^000
Congregationalist
3,674
3,536
382920
Disciples of Christ
4,768
3488
668 928
Dunkers
710
1 665
90000
Episcopal, Protestant
3.035
3466
844,580
Episcopal, Reformed
'n
109
7,500
Free-will Baptists
1,485
1286
76706
Friends
621
876
67,643
Lutherans
5,851
8307
729,413
Mennonites
120
90
20,000
Methodist Episcopal
r.,o56
12,142
*1 742,044
Methodist Episcopal, South
4,004
837,831
Methodist Episcopal African. .
1,832
391,044
Methodist Episcopal, Zion African...
1,650
300,000
Methodist Episcopal, Colored
638
112,300
Methodist Evangelical.
912
113,871
Methodist, Free
271
12,642
24
12,550
Methodist, Primitive..
196
3,210
Methodist, Protestant
1,314
113,405
110
2,600
Methodist, \v esleyan
250
23,000
Moravian . .
75
9,212
Presbyterian Cumberland
2,000
1,239
100,000
Presbyterian North
5,598
5,086
581,401
Presbyterian, Reformed
119
107
10,492
Presbyterian, South
1,928
1,060
120,028
Presbyterian United
814
704
81,564
Reformed Churches in America (Dutch)
Reformed Churches in U. S. (German)
Roman Catholic
507
1,374
6,920
550
714
6,012
80,591
151,761
16,174,202
Seventh-day Baptist
87
103
8,606
20
17
?075
United Brethren
3,079
2,196
15t,735
Including 164,538 on probation. fEntlre Roman Catholic population.
HISTORY OF ALL RELIGIONS. 349
RELIGIONS OF THE WORLD.
THE general estimate, so far as can be determined, in
that the inhabitants of the world amount to 800,000,000.
No nation or tribe of people is known who do not
believe in and practice some form of worship from
the lowest and most repulsive phase of Pagan idolatry,
up through all gradations, to the sublime truths of Chris-
tianity. The following division of the inhabitants of
-he world, as they exist under their several systems of
religion, is regarded as being, in round numbers, nearly
correct :
Jews, 7,000,000
Mohammedans, 155,000,000
Christians, . . 327,000,000
Pagans 763,000,000
Population of the world, 1,252,000,000
The following sub-division of the Christians, may also be
regarded as nearly accurate :
Greek Christians, 75,000,000
Protestants, 100,000,000
Roman Catholics, 152,000,000
Total number of Christians, 327,000,000
CREEDS OF THE WORLD.
In Europe, America, Australia, and many of the
Polynesian Islands, Christianity is the prevailing creed
of every State. In Africa, the only independent Chris-
tian states are Abyssinia and Liberia, while Christian-
ity prevails in several European colonies. The largest
empire of Asia, Russia, is also a Christian country.
India, the third country in point of extent, is under tho
rule of a Christian government, and so is a large por-
tion of Farther India.
The Mohammedan countries in Asia are, Turkey,
Persia, Afghanistan, and the Khanates of Central Asia;
350 HISTORY OF ALL RELIGIONS.
in Africa, Morocco, the dependencies of Turkey (Egypt,
Tunis, Tripoli) and a number of interior states.
Buddhism prevails in India, Farther India, in many
parts of China, and in Japan. The governments of
Birmah and Siam are Buddhist; the government of
China adheres to the religion of Confucius ; the gov-
ernment of Japan is Sintooism ; and Judaism is repre-
sented throughout the civilized world.
E^^l
; "H
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