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| author | Roger Frank <rfrank@pglaf.org> | 2025-10-14 19:53:34 -0700 |
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| committer | Roger Frank <rfrank@pglaf.org> | 2025-10-14 19:53:34 -0700 |
| commit | 5b6828f56cb912d29c8804c720b8791ef9ffebd5 (patch) | |
| tree | ba0332724abc856061698124df7950cd29315704 /30323-tei | |
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diff --git a/30323-tei/30323-tei.tei b/30323-tei/30323-tei.tei new file mode 100644 index 0000000..dbb7c58 --- /dev/null +++ b/30323-tei/30323-tei.tei @@ -0,0 +1,23645 @@ +<?xml version="1.0" encoding="utf-8" ?> + +<!DOCTYPE TEI.2 SYSTEM "http://www.gutenberg.org/tei/marcello/0.4/dtd/pgtei.dtd" [ + +<!ENTITY u5 "http://www.tei-c.org/Lite/"> + +]> + +<TEI.2 lang="en"> +<teiHeader> + <fileDesc> + <titleStmt> + <title>The Book of Religions</title> + <author><name reg="Hayward, John">John Hayward</name></author> + </titleStmt> + <editionStmt> + <edition n="1">Edition 1</edition> + </editionStmt> + <publicationStmt> + <publisher>Project Gutenberg</publisher> + <date>October 24, 2009</date> + <idno type="etext-no">30323</idno> + <availability> + <p>This eBook is for the use of anyone anywhere at no cost and + with almost no restrictions whatsoever. You may copy it, give it + away or re-use it under the terms of the Project Gutenberg + License online at www.gutenberg.org/license</p> + </availability> + </publicationStmt> + <sourceDesc> + <bibl> + Created electronically. + </bibl> + </sourceDesc> + </fileDesc> + <encodingDesc> + </encodingDesc> + <profileDesc> + <langUsage> + <language id="en"></language> + <language id="el"></language> + <language id="ar"></language> + <language id="la"></language> + </langUsage> + </profileDesc> + <revisionDesc> + <change> + <date value="2009-10-24">October 24, 2009</date> + <respStmt> + <name> + Produced by Marilynda Fraser-Cunliffe, David King, and the Online + Distributed Proofreading Team at <http://www.pgdp.net/>. + (This file was made using scans of public domain works from + the University of Michigan Digital Libraries.) + </name> + </respStmt> + <item>Project Gutenberg TEI edition 1</item> + </change> + </revisionDesc> +</teiHeader> + +<pgExtensions> + <pgStyleSheet> + .boxed { x-class: boxed } + .shaded { x-class: shaded } + .rules { x-class: rules; rules: all } + .indent { margin-left: 2 } + .bold { font-weight: bold } + .italic { font-style: italic } + .smallcaps { font-variant: small-caps } + </pgStyleSheet> + + <pgCharMap formats="txt.iso-8859-1"> + <char id="U0x2014"> + <charName>mdash</charName> + <desc>EM DASH</desc> + <mapping>--</mapping> + </char> + <char id="U0x2003"> + <charName>emsp</charName> + <desc>EM SPACE</desc> + <mapping> </mapping> + </char> + <char id="U0x2026"> + <charName>hellip</charName> + <desc>HORIZONTAL ELLIPSIS</desc> + <mapping>...</mapping> + </char> + </pgCharMap> +</pgExtensions> + +<text lang="en"> + <front> + <div> + <divGen type="pgheader" /> + </div> + <div> + <divGen type="encodingDesc" /> + </div> + + <div rend="page-break-before: always"> + <p rend="font-size: xx-large; text-align: center">The Book of Religions</p> + <p rend="text-align: center">Comprising The</p> + <p rend="font-size: large; text-align: center">Views, Creeds, Sentiments, or Opinions,</p> + <p rend="text-align: center">Of All The</p> + <p rend="font-size: x-large; text-align: center">Principal Religious Sects In The World</p> + <p rend="text-align: center">Particularly Of</p> + <p rend="font-size: x-large; text-align: center">All Christian Denominations</p> + <p rend="text-align: center">In</p> + <p rend="font-size: x-large; text-align: center">Europe and America</p> + <p rend="text-align: center">To Which Are Added</p> + <p rend="font-size: x-large; text-align: center">Church and Missionary Statistics</p> + <p rend="text-align: center">Together With</p> + <p rend="font-size: x-large; text-align: center">Biographical Sketches</p> + <p rend="font-size: x-large; text-align: center">By John Hayward</p> + <p rend="text-align: center">Author of <q>New England Gazetteer</q></p> + <p rend="text-align: center">Boston:</p> + <p rend="text-align: center">Albert Colby And Company.</p> + <p rend="text-align: center">20 Washington Street.</p> + <p rend="text-align: center">1860</p> + </div> + <div rend="page-break-before: always"> + <head>Contents</head> + <divGen type="toc" /> + </div> + + </front> +<body> + +<pb n='003'/><anchor id='Pg003'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Preface.</head> + +<p> +A few years since, the Editor of the following pages published +a volume of <q>Religious Creeds and Statistics;</q> and, as the work, +although quite limited, met with general approbation, he has been +induced to publish another of the same nature, but on a much larger +plan, trusting that it will prove more useful, and more worthy of +public favor. +</p> + +<p> +His design has been, to exhibit to his readers, with the utmost +impartiality and perspicuity, and as briefly as their nature will +permit, the views, creeds, sentiments, or opinions, of all the +religious sects or denominations in the world, so far as utility +seemed to require such an exhibition; but more especially to give +the rise, progress, and peculiarities, of all the principal schemes +or systems of religion which exist in the United States at the +present day. +</p> + +<p> +The work is intended to serve as a manual for those who are +desirous of acquiring, with as little trouble as possible, a correct +knowledge of the tenets or systems of religious faith, presented +for the consideration of mankind;—to enable them, almost at a +glance, to compare one creed or system with another, and each +with the holy Scriptures;—to settle the minds of those who have +formed no definite opinions on religious subjects;—and to lead +us all, by contrasting the sacred truths and sublime beauties of +Christianity with the absurd notions of pagan idolaters, of skeptics, +and of infidels, to set a just value on the doctrines of HIM <hi rend='smallcaps'>who +spake as never man spake</hi>. +</p> + +<p> +To accomplish this design, the Editor has obtained, from the most +intelligent and candid among the living defenders of each denomination, +full and explicit statements of their religious sentiments—such +as they believe and teach. He is indebted to the friends of +some new sects or parties in philosophy and religion, for an account +of their respective views and opinions. With regard to +<pb n='004'/><anchor id='Pg004'/> +anterior sects, he has noticed, from the best authorities, as large a +number as is thought necessary for the comparison of ancient with +modern creeds. +</p> + +<p> +The Church and Missionary Statistics are believed to be as +accurate as can be constructed from materials which annually undergo +greater or less changes. +</p> + +<p> +The Biographical Sketches are derived from the most authentic +sources. While they convey useful knowledge in regard to +the fathers and defenders of the various systems of religious +faith, they may also stimulate our readers to the practice of +those Christian virtues and graces which adorned the lives of +many of them, and render their names immortal. +</p> + +<p> +A few only of the works from which valuable aid has been +received, can be mentioned:—Mosheim and McLaine's Ecclesiastical +History; Gregory and Ruter's Church History; Encyclopædia +Americana; Brown's Encyclopedia of Religious Knowledge; +Adams's View of Religions, and History of the Jews; Benedict's +History of all Religions; Evans's Sketches; Buck's and Henderson's +Theological Dictionaries; Eliot's, Allen's, and Blake's +Biographical Dictionaries; Davenport; Watson; Grant's Nestorians, +Coleman's Christian Antiquities; Ratio Disciplinæ; Haydn's Dictionary +of Dates, &c. +</p> + +<p> +To clergymen and laymen of all denominations, who have assisted +the Editor in presenting their various views with clearness and +fairness; to the secretaries of the several missionary boards; to +editors of religious journals, and to other persons who have kindly +furnished documents for the Statistics and Biographical Sketches, +he tenders acknowledgments of unfeigned gratitude. +</p> + +<p> +While the Editor assures the public that the whole has been +prepared with much diligence and care, and with an entire freedom +from sectarian zeal or party bias, he cannot but indulge the hope +that his <q>Book of Religions</q> will prove acceptable and beneficial +to the community, as imbodying a great variety of facts on a subject +of deep concern, worthy of the exercise of our highest faculties, +and requiring our most charitable conclusions. +</p> + +</div> + +<pb n='005'/><anchor id='Pg005'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Index.</head> + +<lg> +<l>Abelians, or Abelonians, <ref target='Pg243'>243</ref></l> +</lg> + +<lg> +<l>Addison, Joseph, <ref target='Pg417'>417</ref></l> +</lg> + +<lg> +<l>Agricola, John, <ref target='Pg370'>370</ref></l> +</lg> + +<lg> +<l>Allenites, <ref target='Pg280'>280</ref></l> +</lg> + +<lg> +<l>American Missions, <ref target='Pg336'>336</ref></l> +</lg> + +<lg> +<l>Anabaptists, <ref target='Pg190'>190</ref></l> +</lg> + +<lg> +<l>Ancient American Covenant, <ref target='Pg308'>308</ref></l> +</lg> + +<lg> +<l>Andover Orthodox Creed, <ref target='Pg138'>138</ref></l> +</lg> + +<lg> +<l>Antinomians, <ref target='Pg128'>128</ref></l> +</lg> + +<lg> +<l>Anti-Pedobaptists, <ref target='Pg196'>196</ref></l> +</lg> + +<lg> +<l>Apostles' Creed, <ref target='Pg102'>102</ref></l> +</lg> + +<lg> +<l>Aquarians, <ref target='Pg168'>168</ref></l> +</lg> + +<lg> +<l>Arians, <ref target='Pg018'>18</ref></l> +</lg> + +<lg> +<l>Arius, <ref target='Pg368'>368</ref></l> +</lg> + +<lg> +<l>Armenians, <ref target='Pg303'>303</ref></l> +</lg> + +<lg> +<l>Arminians, <ref target='Pg115'>115</ref></l> +</lg> + +<lg> +<l>Arminius, James, <ref target='Pg373'>373</ref></l> +</lg> + +<lg> +<l>Assembly's Catechism, <ref target='Pg141'>141</ref></l> +</lg> + +<lg> +<l>Athanasian Creed, <ref target='Pg102'>102</ref></l> +</lg> + +<lg> +<l>Athanasius, <ref target='Pg368'>368</ref></l> +</lg> + +<lg> +<l>Atheists, <ref target='Pg217'>217</ref></l> +</lg> + +<lg> +<l>Augsburg Confession, <ref target='Pg302'>302</ref></l> +</lg> + +<lg> +<l>Bacon, Francis, <ref target='Pg407'>407</ref></l> +</lg> + +<lg> +<l>Baptists, <ref target='Pg182'>182</ref>, <ref target='Pg311'>311</ref>, <ref target='Pg340'>340</ref></l> +<l rend='margin-left: 2'>Quaker, <ref target='Pg193'>193</ref></l> +</lg> + +<lg> +<l>Baptist Missions, English, <ref target='Pg339'>339</ref></l> +</lg> + +<lg> +<l>Baxter, Richard, <ref target='Pg376'>376</ref></l> +</lg> + +<lg> +<l>Baxterians, <ref target='Pg169'>169</ref></l> +</lg> + +<lg> +<l>Bereans, <ref target='Pg109'>109</ref></l> +</lg> + +<lg> +<l>Beza, Theodore, <ref target='Pg366'>366</ref></l> +</lg> + +<lg> +<l>Bible Chronology, <ref target='Pg175'>175</ref></l> +</lg> + +<lg> +<l>Biographical Sketches, <ref target='Pg350'>350</ref></l> +</lg> + +<lg> +<l>Bishops, Episcopal, <ref target='Pg314'>314</ref></l> +</lg> + +<lg> +<l>Bourignonists, <ref target='Pg201'>201</ref></l> +</lg> + +<lg> +<l>Boyle, Robert, <ref target='Pg412'>412</ref></l> +</lg> + +<lg> +<l>Brown, Robert, <ref target='Pg373'>373</ref></l> +</lg> + +<lg> +<l>Brownists, <ref target='Pg200'>200</ref></l> +</lg> + +<lg> +<l>Bucer, Martin, <ref target='Pg360'>360</ref></l> +</lg> + +<lg> +<l>Bullinger, Henry, <ref target='Pg363'>363</ref></l> +</lg> + +<lg> +<l>Burnet, Gilbert, <ref target='Pg429'>429</ref></l> +</lg> + +<lg> +<l>Calvin, John, <ref target='Pg365'>365</ref></l> +</lg> + +<lg> +<l>Calvinists, <ref target='Pg011'>11</ref>, <ref target='Pg313'>313</ref></l> +</lg> + +<lg> +<l>Cambridge Platform, <ref target='Pg048'>48</ref></l> +</lg> + +<lg> +<l>Campbellites, <ref target='Pg058'>58</ref></l> +</lg> + +<lg> +<l>Charles V., <ref target='Pg405'>405</ref></l> +</lg> + +<lg> +<l>Chauncey, Charles, <ref target='Pg385'>385</ref></l> +</lg> + +<lg> +<l>Christian Connection, <ref target='Pg295'>295</ref>, <ref target='Pg313'>313</ref></l> +</lg> + +<lg> +<l>Christianity, Progress of, <ref target='Pg432'>432</ref></l> +</lg> + +<lg> +<l>Chronology, Bible, <ref target='Pg175'>175</ref></l> +</lg> + +<lg> +<l>Church Government, <ref target='Pg020'>20</ref></l> +</lg> + +<lg> +<l>Church Statistics, <ref target='Pg311'>311</ref></l> +</lg> + +<lg> +<l>Clarke, John, <ref target='Pg387'>387</ref></l> +</lg> + +<lg> +<l>Clarke, Richard, <ref target='Pg399'>399</ref></l> +</lg> + +<lg> +<l>Come-Outers, <ref target='Pg177'>177</ref></l> +</lg> + +<lg> +<l>Congregationalists, <ref target='Pg020'>20</ref>, <ref target='Pg313'>313</ref></l> +</lg> + +<lg> +<l>Courtney, William, <ref target='Pg384'>384</ref></l> +</lg> + +<lg> +<l>Creed, Andover, <ref target='Pg138'>138</ref></l> +<l rend='margin-left: 2'>Apostles', <ref target='Pg102'>102</ref></l> +<l rend='margin-left: 2'>Athanasian, <ref target='Pg102'>102</ref></l> +<l rend='margin-left: 2'>Augsburg, <ref target='Pg302'>302</ref></l> +<l rend='margin-left: 2'>New Haven, <ref target='Pg142'>142</ref></l> +<l rend='margin-left: 2'>Nicene, <ref target='Pg105'>105</ref></l> +<l rend='margin-left: 2'>Orthodox, <ref target='Pg132'>132</ref></l> +</lg> + +<lg> +<l>Cumberland Presbyterians, <ref target='Pg025'>25</ref></l> +</lg> + +<lg> +<l>Daleites, <ref target='Pg272'>272</ref></l> +</lg> + +<lg> +<l>Dancers, <ref target='Pg244'>244</ref></l> +</lg> + +<lg> +<l>Deists, <ref target='Pg215'>215</ref></l> +</lg> + +<pb n='006'/><anchor id='Pg006'/> + +<lg> +<l>Diggers, <ref target='Pg246'>246</ref></l> +</lg> + +<lg> +<l>Disciples of Christ, <ref target='Pg058'>58</ref>, <ref target='Pg314'>314</ref></l> +</lg> + +<lg> +<l>Disciples of St John, <ref target='Pg284'>284</ref></l> +</lg> + +<lg> +<l>Dissenters. See <hi rend='italic'><ref target='index-puritans'>Puritans</ref></hi>.</l> +</lg> + +<lg> +<l>Doddridge, Philip, <ref target='Pg420'>420</ref></l> +</lg> + +<lg> +<l>Donatists, <ref target='Pg281'>281</ref></l> +</lg> + +<lg> +<l>Dorrelites, <ref target='Pg164'>164</ref></l> +</lg> + +<lg> +<l>Dutch Reformed Church, <ref target='Pg088'>88</ref></l> +</lg> + +<lg> +<l>Elizabeth, Princess, <ref target='Pg411'>411</ref></l> +</lg> + +<lg> +<l>Emancipators, <ref target='Pg272'>272</ref></l> +</lg> + +<lg> +<l>English Baptist Missions, <ref target='Pg339'>339</ref></l> +</lg> + +<lg> +<l>—— Methodist Missions, <ref target='Pg343'>343</ref></l> +</lg> + +<lg> +<l>Epicureans, <ref target='Pg244'>244</ref></l> +</lg> + +<lg> +<l>Episcopalians, <ref target='Pg026'>26</ref>, <ref target='Pg314'>314</ref>, <ref target='Pg341'>341</ref></l> +</lg> + +<lg> +<l>Essenes, <ref target='Pg202'>202</ref></l> +</lg> + +<lg> +<l>Family of Love, <ref target='Pg259'>259</ref></l> +</lg> + +<lg> +<l>Fighting Quakers, <ref target='Pg162'>162</ref></l> +</lg> + +<lg> +<l>Fox, George, <ref target='Pg377'>377</ref></l> +</lg> + +<lg> +<l>Free Communion Baptists, <ref target='Pg300'>300</ref></l> +</lg> + +<lg> +<l>Free-Will Baptists, <ref target='Pg190'>190</ref>, <ref target='Pg312'>312</ref>, <ref target='Pg341'>341</ref></l> +</lg> + +<lg> +<l>French Missions, <ref target='Pg346'>346</ref></l> +</lg> + +<lg> +<l>Friends, or Quakers, <ref target='Pg064'>64</ref>, <ref target='Pg319'>319</ref></l> +</lg> + +<lg> +<l>Genevieve, <ref target='Pg162'>162</ref>, <ref target='Pg428'>428</ref></l> +</lg> + +<lg> +<l>German Missions, <ref target='Pg346'>346</ref></l> +</lg> + +<lg> +<l>German Reformed Church, <ref target='Pg090'>90</ref></l> +</lg> + +<lg> +<l>Glass, John, <ref target='Pg383'>383</ref></l> +</lg> + +<lg> +<l>Glassites, <ref target='Pg126'>126</ref></l> +</lg> + +<lg> +<l>Government, Church, <ref target='Pg020'>20</ref></l> +</lg> + +<lg> +<l>Greek Church, <ref target='Pg288'>288</ref></l> +</lg> + +<lg> +<l>Hale, Matthew, <ref target='Pg408'>408</ref></l> +</lg> + +<lg> +<l>Harmless Christians, <ref target='Pg057'>57</ref></l> +</lg> + +<lg> +<l>Harmonists, <ref target='Pg163'>163</ref></l> +</lg> + +<lg> +<l>Hicksites, <ref target='Pg074'>74</ref>, <ref target='Pg319'>319</ref></l> +</lg> + +<lg> +<l>High Churchmen, <ref target='Pg308'>308</ref></l> +</lg> + +<lg> +<l>Higginson, Francis, <ref target='Pg310'>310</ref>, <ref target='Pg374'>374</ref></l> +</lg> + +<lg> +<l>Hooker, Richard, <ref target='Pg385'>385</ref></l> +</lg> + +<lg> +<l>Hopkins, Samuel, <ref target='Pg397'>397</ref></l> +</lg> + +<lg> +<l>Hopkinsians, <ref target='Pg013'>13</ref></l> +</lg> + +<lg> +<l>Humanitarians, <ref target='Pg019'>19</ref></l> +</lg> + +<lg> +<l>Huntingdon, Lady Selina, <ref target='Pg395'>395</ref></l> +</lg> + +<lg> +<l>Huss, John, <ref target='Pg354'>354</ref></l> +</lg> + +<lg> +<l>Hutchinson, Ann, <ref target='Pg389'>389</ref></l> +</lg> + +<lg> +<l>Hutchinsonians, <ref target='Pg259'>259</ref></l> +</lg> + +<lg> +<l>Independents, <ref target='Pg020'>20</ref></l> +</lg> + +<lg> +<l>Indian Missions, <ref target='Pg342'>342</ref></l> +<l rend='margin-left: 2'>Religions, <ref target='Pg210'>210</ref></l> +<l rend='margin-left: 2'>Statistics, <ref target='Pg347'>347</ref></l> +</lg> + +<lg> +<l>Jebb, John, <ref target='Pg401'>401</ref></l> +</lg> + +<lg> +<l>Jerome of Prague, <ref target='Pg352'>352</ref></l> +</lg> + +<lg> +<l>Jews, <ref target='Pg202'>202</ref>, <ref target='Pg319'>319</ref>, <ref target='Pg347'>347</ref></l> +</lg> + +<lg> +<l>Johnsonians, <ref target='Pg280'>280</ref></l> +</lg> + +<lg> +<l>Jumpers, <ref target='Pg181'>181</ref></l> +</lg> + +<lg> +<l>Justin Martyr, <ref target='Pg368'>368</ref></l> +</lg> + +<lg> +<l>Keith, George, <ref target='Pg383'>383</ref></l> +</lg> + +<lg> +<l>Keithians, <ref target='Pg193'>193</ref></l> +</lg> + +<lg> +<l>Knipperdolings, <ref target='Pg283'>283</ref></l> +</lg> + +<lg> +<l>Knox, John, <ref target='Pg363'>363</ref></l> +</lg> + +<lg> +<l>Latter-Day Saints, <ref target='Pg260'>260</ref></l> +</lg> + +<lg> +<l>Lavater, John G. C., <ref target='Pg402'>402</ref></l> +</lg> + +<lg> +<l>Lee, Ann, <ref target='Pg381'>381</ref></l> +</lg> + +<lg> +<l>Leo X., <ref target='Pg367'>367</ref></l> +</lg> + +<lg> +<l>Locke, John <ref target='Pg415'>415</ref></l> +</lg> + +<lg> +<l>London Missionary Society, <ref target='Pg335'>335</ref></l> +</lg> + +<lg> +<l>Luther, Martin, <ref target='Pg355'>355</ref></l> +</lg> + +<lg> +<l>Lutherans, <ref target='Pg009'>9</ref>, <ref target='Pg320'>320</ref></l> +</lg> + +<lg> +<l>Mahometans, <ref target='Pg220'>220</ref></l> +</lg> + +<lg> +<l>Maimonides, Moses, <ref target='Pg203'>203</ref>, <ref target='Pg370'>370</ref></l> +</lg> + +<lg> +<l>Martyr, Peter, <ref target='Pg362'>362</ref></l> +</lg> + +<lg> +<anchor id='index-materialists'/> +<l>Materialists, <ref target='Pg112'>112</ref></l> +</lg> + +<lg> +<l>Mayhew, Jonathan, <ref target='Pg398'>398</ref></l> +</lg> + +<lg> +<l>Mendæans, <ref target='Pg284'>284</ref></l> +</lg> + +<lg> +<l>Melancthon, Philip, <ref target='Pg361'>361</ref></l> +</lg> + +<lg> +<l>Mennonites, <ref target='Pg057'>57</ref></l> +</lg> + +<lg> +<l>Menno, Simonis, <ref target='Pg372'>372</ref></l> +</lg> + +<lg> +<l>Methodists, Episcopal, <ref target='Pg117'>117</ref>, <ref target='Pg321'>321</ref></l> +<l rend='margin-left: 2'>Protestant, <ref target='Pg123'>123</ref>, <ref target='Pg321'>321</ref></l> +<pb n='007'/><anchor id='Pg007'/> +<l rend='margin-left: 2'>Methodists, Primitive, <ref target='Pg305'>305</ref></l> +<l rend='margin-left: 2'>Methodists' Missions, <ref target='Pg344'>344</ref></l> +<l rend='margin-left: 2'>Views of Perfection, <ref target='Pg274'>274</ref></l> +</lg> + +<lg> +<l>Miller's Views on the Second Coming of Christ, <ref target='Pg170'>170</ref></l> +</lg> + +<lg> +<l>Millenarians, <ref target='Pg292'>292</ref></l> +</lg> + +<lg> +<l>Missionary Statistics, <ref target='Pg333'>333</ref></l> +</lg> + +<lg> +<l>Missions, American Foreign, <ref target='Pg336'>336</ref></l> +</lg> + +<lg> +<l>Missions, Indian, <ref target='Pg342'>342</ref></l> +</lg> + +<lg> +<l>Molinos, Michael, <ref target='Pg389'>389</ref></l> +</lg> + +<lg> +<l>Moravians, <ref target='Pg049'>49</ref>, <ref target='Pg333'>333</ref></l> +</lg> + +<lg> +<l>Mormonites, <ref target='Pg260'>260</ref></l> +</lg> + +<lg> +<l>Muggletonians, <ref target='Pg284'>284</ref></l> +</lg> + +<lg> +<l>Murray, John, <ref target='Pg423'>423</ref></l> +</lg> + +<lg> +<l>N.</l> +</lg> + +<lg> +<l>Necessarians. See +<hi rend='italic'><ref target='index-materialists'>Materialists</ref></hi>.</l> +</lg> + +<lg> +<l>Nestorians, <ref target='Pg306'>306</ref></l> +</lg> + +<lg> +<l>Netherland Missions, <ref target='Pg346'>346</ref></l> +</lg> + +<lg> +<l>New Haven Orthodox Creed, <ref target='Pg142'>142</ref></l> +</lg> + +<lg> +<l>New Jerusalem Church, <ref target='Pg150'>150</ref></l> +</lg> + +<lg> +<l>Newton, Isaac, <ref target='Pg403'>403</ref></l> +</lg> + +<lg> +<l>Nicene Creed, <ref target='Pg105'>105</ref></l> +</lg> + +<lg> +<l>Nonconformists, <ref target='Pg294'>294</ref></l> +</lg> + +<lg> +<l>Nonjurors, <ref target='Pg294'>294</ref></l> +</lg> + +<lg> +<l>Non-Resistants, <ref target='Pg247'>247</ref></l> +</lg> + +<lg> +<l>Novatians, <ref target='Pg305'>305</ref></l> +</lg> + +<lg> +<l>Oberlin Views of Sanctification, <ref target='Pg278'>278</ref></l> +</lg> + +<lg> +<l>Œcolampadius, John, <ref target='Pg355'>355</ref></l> +</lg> + +<lg> +<l>Orthodox Creeds, <ref target='Pg132'>132</ref></l> +</lg> + +<lg> +<l>Osgoodites, <ref target='Pg166'>166</ref></l> +</lg> + +<lg> +<l>Pantheists, <ref target='Pg219'>219</ref></l> +</lg> + +<lg> +<l>Pagans, <ref target='Pg234'>234</ref></l> +</lg> + +<lg> +<l>Pedobaptists, <ref target='Pg193'>193</ref></l> +</lg> + +<lg> +<l>Pelagians, <ref target='Pg130'>130</ref></l> +</lg> + +<lg> +<l>Penn, William, <ref target='Pg378'>378</ref></l> +</lg> + +<lg> +<l>Perfectionists, <ref target='Pg274'>274</ref></l> +</lg> + +<lg> +<l>Pharisees, <ref target='Pg202'>202</ref></l> +</lg> + +<lg> +<l>Popes of Rome, <ref target='Pg326'>326</ref></l> +</lg> + +<lg> +<l>Pre-Adamites, <ref target='Pg131'>131</ref></l> +</lg> + +<lg> +<l>Predestinarians, <ref target='Pg132'>132</ref></l> +</lg> + +<lg> +<l>Presbyterians, <ref target='Pg022'>22</ref>, <ref target='Pg322'>322</ref></l> +<l rend='margin-left: 2'>Cumberland, <ref target='Pg025'>25</ref></l> +</lg> + +<lg> +<l>Presbyterian Missions, <ref target='Pg338'>338</ref></l> +</lg> + +<lg> +<l>Priestley, Joseph, <ref target='Pg400'>400</ref></l> +</lg> + +<lg> +<l>Primitive Christians, <ref target='Pg290'>290</ref></l> +<l rend='margin-left: 2'>Methodists, <ref target='Pg305'>305</ref></l> +</lg> + +<lg> +<l>Princess Elizabeth, <ref target='Pg411'>411</ref></l> +</lg> + +<lg> +<l>Progress of Christianity, <ref target='Pg432'>432</ref></l> +</lg> + +<lg> +<l>Protestants, <ref target='Pg125'>125</ref></l> +</lg> + +<lg> +<l>Protestant Methodists, <ref target='Pg123'>123</ref>, <ref target='Pg321'>321</ref></l> +<l rend='margin-left: 2'>Missions, <ref target='Pg333'>333</ref></l> +</lg> + +<lg> +<anchor id='index-puritans'/> +<l>Puritans, <ref target='Pg200'>200</ref></l> +</lg> + +<lg> +<l>Purves, James, <ref target='Pg401'>401</ref></l> +</lg> + +<lg> +<l>Puseyites, <ref target='Pg299'>299</ref></l> +</lg> + +<lg> +<l>Quakers, or Friends, <ref target='Pg064'>64</ref></l> +</lg> + +<lg> +<l>Quaker Baptists, <ref target='Pg193'>193</ref></l> +</lg> + +<lg> +<l>Quietists, <ref target='Pg283'>283</ref></l> +</lg> + +<lg> +<l>Ranters. See <hi rend='italic'><ref target='index-seekers'>Seekers</ref></hi>.</l> +</lg> + +<lg> +<l>Re-Anointers, <ref target='Pg282'>282</ref></l> +</lg> + +<lg> +<l>Reformation, <ref target='Pg085'>85</ref></l> +</lg> + +<lg> +<l>Reformed Churches, <ref target='Pg088'>88</ref></l> +</lg> + +<lg> +<l>Reformed Dutch Church, <ref target='Pg088'>88</ref>, <ref target='Pg324'>324</ref></l> +<l rend='margin-left: 2'>German Church, <ref target='Pg090'>90</ref></l> +</lg> + +<lg> +<l>Rhenish Missions, <ref target='Pg347'>347</ref></l> +</lg> + +<lg> +<l>Restorationists, <ref target='Pg091'>91</ref></l> +</lg> + +<lg> +<l>Rogerenes, <ref target='Pg166'>166</ref></l> +</lg> + +<lg> +<l>Roman Catholics, <ref target='Pg102'>102</ref>, <ref target='Pg324'>324</ref>, <ref target='Pg347'>347</ref></l> +</lg> + +<lg> +<l>Russian Church, <ref target='Pg288'>288</ref></l> +</lg> + +<lg> +<l>Sabbatarians, <ref target='Pg191'>191</ref></l> +</lg> + +<lg> +<l>Sabellians, <ref target='Pg125'>125</ref></l> +</lg> + +<lg> +<l>Sadducees, <ref target='Pg202'>202</ref></l> +</lg> + +<lg> +<l>Sanctification, Views on, <ref target='Pg278'>278</ref></l> +</lg> + +<lg> +<l>Sandemanians, <ref target='Pg126'>126</ref></l> +</lg> + +<lg> +<l>Sandeman, Robert, <ref target='Pg396'>396</ref></l> +</lg> + +<lg> +<l>Satanians, <ref target='Pg243'>243</ref></l> +</lg> + +<lg> +<l>Saybrook Platform, <ref target='Pg048'>48</ref></l> +</lg> + +<lg> +<l>Seabury, Samuel, <ref target='Pg033'>33</ref>, <ref target='Pg398'>398</ref></l> +</lg> + +<lg> +<l>Schools, Theological, <ref target='Pg432'>432</ref></l> +</lg> + +<lg> +<l>Scottish Missions, <ref target='Pg346'>346</ref>, <ref target='Pg347'>347</ref></l> +</lg> + +<lg> +<l>Se-Baptists, <ref target='Pg281'>281</ref></l> +</lg> + +<lg> +<l>Sectarians, <ref target='Pg020'>20</ref></l> +</lg> + +<pb n='008'/><anchor id='Pg008'/> + +<lg> +<anchor id='index-seekers'/> +<l>Seekers, <ref target='Pg247'>247</ref></l> +</lg> + +<lg> +<l>Servetus, Michael, <ref target='Pg371'>371</ref></l> +</lg> + +<lg> +<l>Seventh-Day Baptists, <ref target='Pg191'>191</ref>, <ref target='Pg312'>312</ref>, <ref target='Pg345'>345</ref></l> +</lg> + +<lg> +<l>Shakers, <ref target='Pg075'>75</ref></l> +</lg> + +<lg> +<l>Simonians, <ref target='Pg233'>233</ref></l> +</lg> + +<lg> +<l>Six-Principle Baptists, <ref target='Pg192'>192</ref></l> +</lg> + +<lg> +<l>Skeptics, <ref target='Pg245'>245</ref></l> +</lg> + +<lg> +<l>Socinius, Faustus, <ref target='Pg372'>372</ref></l> +</lg> + +<lg> +<l>Socinians, <ref target='Pg019'>19</ref></l> +</lg> + +<lg> +<l>Southcotters, <ref target='Pg255'>255</ref></l> +</lg> + +<lg> +<l>Spinoza, Benedict, <ref target='Pg380'>380</ref></l> +</lg> + +<lg> +<l>Statistics of Churches, <ref target='Pg311'>311</ref></l> +<l rend='margin-left: 2'>of Missions, <ref target='Pg333'>333</ref></l> +</lg> + +<lg> +<l>Succession of Bishops, <ref target='Pg315'>315</ref></l> +</lg> + +<lg> +<l>Supralapsarians, <ref target='Pg243'>243</ref></l> +</lg> + +<lg> +<l>Swedenborg, <ref target='Pg150'>150</ref></l> +</lg> + +<lg> +<l>Swedenborgians, <ref target='Pg150'>150</ref>, <ref target='Pg330'>330</ref></l> +</lg> + +<lg> +<l>Tao-Se, <ref target='Pg282'>282</ref></l> +</lg> + +<lg> +<l>Taylor's (Dr.) Views, <ref target='Pg142'>142</ref></l> +</lg> + +<lg> +<l>Theological Schools, <ref target='Pg432'>432</ref></l> +</lg> + +<lg> +<l>Tillotson, John, <ref target='Pg402'>402</ref></l> +</lg> + +<lg> +<l>Transcendentalists, <ref target='Pg301'>301</ref></l> +</lg> + +<lg> +<l>Trinitarians, <ref target='Pg290'>290</ref></l> +</lg> + +<lg> +<l>Tunkers, or Tumblers, <ref target='Pg055'>55</ref></l> +</lg> + +<lg> +<l>Unitarians, <ref target='Pg196'>196</ref>, <ref target='Pg331'>331</ref></l> +</lg> + +<lg> +<l>United Brethren, <ref target='Pg049'>49</ref></l> +</lg> + +<lg> +<l>United Society of Believers, <ref target='Pg075'>75</ref></l> +</lg> + +<lg> +<l>Universalists, <ref target='Pg095'>95</ref>, <ref target='Pg331'>331</ref></l> +</lg> + +<lg> +<l>Waldenses, <ref target='Pg279'>279</ref></l> +</lg> + +<lg> +<l>Water-Drinkers, <ref target='Pg168'>168</ref></l> +</lg> + +<lg> +<l>Watts, Isaac, <ref target='Pg418'>418</ref></l> +</lg> + +<lg> +<l>Wesley, John, <ref target='Pg390'>390</ref></l> +</lg> + +<lg> +<l>Wesleyan Missions, <ref target='Pg343'>343</ref></l> +</lg> + +<lg> +<l>Westminster Catechism, <ref target='Pg141'>141</ref></l> +</lg> + +<lg> +<l>Whippers, <ref target='Pg167'>167</ref></l> +</lg> + +<lg> +<l>Whitefield, George, <ref target='Pg393'>393</ref></l> +</lg> + +<lg> +<l>Whitefield Methodists, <ref target='Pg293'>293</ref></l> +</lg> + +<lg> +<l>Wickliffe, John, <ref target='Pg350'>350</ref></l> +</lg> + +<lg> +<l>Wickliffites, <ref target='Pg245'>245</ref></l> +</lg> + +<lg> +<l>Wilhelminians, <ref target='Pg247'>247</ref></l> +</lg> + +<lg> +<l>Wilkinsonians, <ref target='Pg167'>167</ref></l> +</lg> + +<lg> +<l>Williams, Roger, <ref target='Pg386'>386</ref></l> +</lg> + +<lg> +<l>Winchester, Elhanan, <ref target='Pg425'>425</ref></l> +</lg> + +<lg> +<l>Worshippers of the Devil, <ref target='Pg285'>285</ref></l> +</lg> + +<lg> +<l>Xavier, Francis, <ref target='Pg161'>161</ref>, <ref target='Pg372'>372</ref></l> +</lg> + +<lg> +<l>Yezidees, or Worshippers of the Devil, <ref target='Pg285'>285</ref></l> +</lg> + +<lg> +<l>Zanchius, Jerome, <ref target='Pg366'>366</ref></l> +</lg> + +<lg> +<l>Zinzendorf, Count, <ref target='Pg383'>383</ref></l> +</lg> + +<lg> +<l>Zuinglius, Ulricus, <ref target='Pg359'>359</ref></l> +</lg> + +<lg> +<l>Zuinglians, <ref target='Pg246'>246</ref></l> +</lg> + +</div> + +<pb n='009'/><anchor id='Pg009'/> + +<div rend='page-break-before: always'> +<index index='toc'/> +<index index='pdf'/> +<head>Lutherans, Or, The Evangelical Lutheran Church.</head> + +<p> +This denomination adheres to the opinions of Martin +Luther, the celebrated reformer. +</p> + +<p> +The Lutherans, of all Protestants, are those who differ +least from the Romish church, as they affirm that the body +and blood of Christ are materially present in the sacrament +of the Lord's supper, though in an incomprehensible manner: +this they term <hi rend='italic'>consubstantiation</hi>. They likewise represent +some rites and institutions, as the use of images in +churches, the vestments of the clergy, the private confession +of sins, the use of wafers in the administration of the Lord's +supper, the form of exorcism in the celebration of baptism, +and other ceremonies of the like nature, as tolerable, and +some of them useful. The Lutherans maintain, with regard +to the divine decrees, that they respect the salvation or +misery of men in consequence of a previous knowledge of +their sentiments and characters, and not as founded on the +mere will of God. See <hi rend='italic'><ref target='augsburg-confession'>Augsburg +Confession of Faith</ref></hi>. +</p> + +<p> +Towards the close of the last century, the Lutherans began +to entertain a greater liberality of sentiment than they had +before adopted, though in many places they persevered longer +in despotic principles than other Protestant churches. Their +public teachers now enjoy an unbounded liberty of dissenting +from the decisions of those symbols of creeds which were +once deemed almost infallible rules of faith and practice, and +<pb n='010'/><anchor id='Pg010'/> +of declaring their dissent in the manner they judge most +expedient. +</p> + +<p> +The capital articles which Luther maintained are as +follow:— +</p> + +<p> +1. That the holy Scriptures are the only source whence +we are to draw our religious sentiments, whether they relate +to faith or practice. (See 2 Tim. 3:15-17. Prov. 1:9. +Isa. 8:20. Luke 1:4. John 5:39; 20:31. 1 Cor 4:6, +&c.) +</p> + +<p> +2. That justification is the effect of faith, exclusive of good +works, and that faith ought to produce good works, purely in +obedience to God, and not in order to our justification. (See +Gal. 2:21.) +</p> + +<p> +3. That no man is able to make satisfaction for his sins. +(See Luke 17:10.) +</p> + +<p> +In consequence of these leading articles, Luther rejected +tradition, purgatory, penance, auricular confession, masses, +invocation of saints, monastic vows, and other doctrines of +the church of Rome. +</p> + +<p> +The external affairs of the Lutheran church are directed +by three judicatories, viz., a vestry of the congregation, a +district or special conference, and a general synod. The +synod is composed of ministers, and an equal number of +laymen, chosen as deputies by the vestries of their respective +congregations. From this synod there is no appeal. +</p> + +<p> +The ministerium is composed of ministers only, and +regulates the internal or spiritual concerns of the church, +such as examining, licensing, and ordaining ministers, judging +in controversies about doctrine, &c. The synod and ministerium +meet annually. +</p> + +<p> +Confession and absolution, in a very simple form, are practised +by the American Lutherans; also confirmation, by +which baptismal vows are ratified, and the subjects become +communicants. Their liturgies are simple and impressive, +and the clergy are permitted to use extempore prayer. See +<hi rend='italic'><ref target='statistics-lutherans'>Statistics of Churches</ref></hi>. +</p> + +</div> + +<pb n='011'/><anchor id='Pg011'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Calvinists.</head> + +<p> +This denomination of Christians, of the Congregational +order, are chiefly descendants of the English Puritans, who +founded most of the early settlements in New England. +They derive their name from John Calvin, an eminent reformer. +</p> + +<p> +The Calvinists are divided into three parties,—<hi rend='italic'>High</hi>, +<hi rend='italic'>Strict</hi>, and <hi rend='italic'>Moderate</hi>. +The <hi rend='italic'>High</hi> Calvinists favor the Hopkinsian +system. The <hi rend='italic'>Moderate</hi> Calvinists embrace the leading +features of Calvin's doctrine, but object to some parts, +particularly to his views of the doctrines of predestination, +and the extent of the design of Christ's death. While they +hold to the election of grace, they do not believe that God +has reprobated any of his creatures. They believe that the +atonement is, in its nature, general, but in its application, +particular; and that free salvation is to be preached to sinners +indiscriminately. The doctrines of the <hi rend='italic'>Strict</hi> Calvinists +are those of Calvin himself, as established at the synod of +Dort, A. D. 1618, and are as follow, viz.:— +</p> + +<p> +1. They maintain that God hath chosen a certain number +of the fallen race of Adam in Christ, before the foundation +of the world, unto eternal glory, according to his immutable +purpose, and of his free grace 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 ordain to dishonor and wrath, for +their sins, to the praise of his vindictive justice. (See Prov. +16:4. Rom. 9: from ver. 11 to end of chap.; 8:30. Eph. 1:4. +Acts 13:48.) +</p> + +<p> +2. They maintain that, though the death of Christ be a +most perfect sacrifice, and satisfaction for sins, of infinite +value, abundantly sufficient to expiate the sins of the whole +world,—and though, on this ground, the gospel is to be +<pb n='012'/><anchor id='Pg012'/> +preached to all mankind indiscriminately, yet it was the will +of God that Christ, by the blood of the cross, should efficaciously +redeem all those, and those only, who were from +eternity elected to salvation, and given to him by the Father. +(See Ps. 33:11. John 6:37; 10:11; 17:9.) +</p> + +<p> +3. They maintain that mankind are totally depraved, in +consequence of the fall of the first man, who being their +public head, his sin involved the corruption of all his posterity, +and which corruption extends over the whole soul, and +renders it unable to turn to God, or to do any thing truly +good, and exposes it to his righteous displeasure, both in this +world and that which is to come. (See Gen. 8:21. Ps. 14:2, 3. +Rom. 3:10, 11, 12, &c.; 4:14; 5:19. Gal. 3:10. +2 Cor. 3:6, 7.) +</p> + +<p> +4. They maintain that all whom God hath predestinated +unto life, he is pleased, in his appointed time, effectually to +call, by his word and Spirit, out of that state of sin and death, +in which they are by nature, to grace and salvation by Jesus +Christ. (See Eph. 1:19; 2:1, 5. Phil. 2:13. Rom. 3:27. +I Cor. 1:31, Titus 3:5.) +</p> + +<p> +5. Lastly, they maintain that those whom God has +effectually called, and sanctified by his Spirit, shall never +finally fall from a state of grace. They admit that true +believers may fall partially, and would fall totally and +finally, but for the mercy and faithfulness of God, who +keepeth the feet of his saints; also, that he who bestoweth +the grace of perseverance, bestoweth it by means of reading +and hearing the word, meditation, exhortations, threatenings, +and promises; but that none of these things imply +the possibility of a believer's falling from a state of justification. +(See Isa. 53:4, 5, 6; 54:10. Jer. 32:38, 40. +Rom. 8:38, 39. John 4:14; 6:39; 10:28; 11:26. +James 1:17. 1 Pet. 2:25.) See +<hi rend='italic'><ref target='orthodox-creeds'>Orthodox Creeds</ref></hi>, and +<hi rend='italic'><ref target='hopkinsians'>Hopkinsians</ref></hi>. +</p> + +</div> + +<pb n='013'/><anchor id='Pg013'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='hopkinsians'/> +<head>Hopkinsians.</head> + +<p> +This denomination of Christians derives its name from +Samuel Hopkins, D. D., formerly pastor of the first Congregational +church in Newport, R. I. +</p> + +<p> +The following is a summary of the distinguishing tenets +of the Hopkinsians, together with a few of the reasons they +bring forward in support of their sentiments:— +</p> + +<quote rend='display'> +<p> +<q rend='pre'>1. That all true virtue, or real holiness, consists in +disinterested benevolence. 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 +comprehends all the love to God, our neighbor, and +ourselves, required in the divine law, and, therefore, must be +the whole of holy obedience. Let any serious person think +what are the particular branches of true piety; when he has +viewed each one by itself, he will find that disinterested +friendly affection is its distinguishing characteristic. For +instance, all the holiness in pious fear, which distinguishes it +from the fear of the wicked, consists in love. Again, holy +gratitude is nothing but good-will to God and our neighbor,—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 faithfulness, +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 +<pb n='014'/><anchor id='Pg014'/> +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 perfect in all its genuine exercises +and expressions.</q> +</p> + +<p> +<q rend='pre'>2. 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 depart from truth, +it being itself the greatest practical lie in nature, as it sets +up that which is comparatively nothing 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, 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 property of others. Self-love produces +all the violent passions—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.</q> +</p> + +<p> +<q rend='pre'>3. 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; +<pb n='015'/><anchor id='Pg015'/> +their impenitent doings are wholly opposed to +repentance and conversion, therefore not implied in the +command to repent, &c.: so far from this, they are altogether +disobedient to the command. Hence it appears that +there are no promises of salvation to the doings of the +unregenerate.</q> +</p> + +<p> +<q rend='pre'>4. That the impotency of sinners, with respect to +believing 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 disaffection 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 impotence in us, with respect to obtaining +it, besides the disapprobation of the will; and that +inability which consists in disinclination, never renders any +thing improperly the subject of precept or command.</q> +</p> + +<p> +<q rend='pre'>5. That, in order to faith in Christ, a sinner must +approve, in his heart, of the divine conduct, even though God +should cast him off forever; which, however, never implies +love of misery, nor hatred of happiness. For if the law is +good, death is due to those who have broken 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 prepared to look to the free grace +of God, through the redemption which is in Christ, and to +exercise faith in his blood, <q>who is set forth to be a propitiation +to declare God's righteousness, that he might be just, +and yet be the justifier of him who believeth in Jesus.</q></q> +</p> + +<p> +<q rend='pre'>6. 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 +into the system. For it must be admitted on all hands, that +God has a perfect knowledge, foresight, and view of all +<pb n='016'/><anchor id='Pg016'/> +possible existences and events. If that system and scene of +operation, in which moral evil should never have existed, +were 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 hand, and which was made for his pleasure and glory, +is yet not the fruit of wise contrivance and design.</q> +</p> + +<p> +<q rend='pre'>7. 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 existence of moral evil has, undoubtedly, occasioned +a more full, perfect, and glorious discovery of the infinite +perfections of the divine nature, than 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 +aversion to sin, and all his inherent perfections, in their +genuine 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.</q> +</p> + +<p> +<q rend='pre'>8. 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 before faith in this sense, +appears from several considerations. 1. 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. 2. 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 +necessary in order to faith in Christ, it must necessarily be +prior to faith in Christ. 3. John the Baptist, Christ, and +his apostles, taught that repentance is before faith. John +cried, <q>Repent, for the kingdom of heaven is at hand;</q> intimating +<pb n='017'/><anchor id='Pg017'/> +that true repentance was necessary in order to embrace +the gospel of the kingdom. Christ commanded, <q>Repent ye, +and believe the gospel.</q> And Paul preached <q>repentance +toward God, and faith toward our Lord Jesus Christ.</q></q> +</p> + +<p> +<q rend='pre'>9. That, though men became sinners by Adam, according +to a divine constitution, yet they have, and are accountable +for, no sins but personal; for, 1. 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. 2. The +sinfulness of that act could not be <emph>transferred</emph> to them +afterwards, because the sinfulness of an act can no more be +transferred from one person to another than an act itself. +3. Therefore Adam's act, in eating the forbidden fruit, was +not the <emph>cause</emph> but only the <emph>occasion</emph>, of his posterity's being +sinners. God was pleased to make a constitution, that, if +Adam remained holy through his state of trial, his posterity +should, in consequence, be holy also; but if he sinned, his +posterity should, in consequence, be sinners likewise. Adam +sinned, and now God brings his posterity into the world +sinners. <emph>By</emph> Adam's sin we are become sinners, not <emph>for</emph> it; +his sin being only the <emph>occasion</emph>, not the <emph>cause</emph>, of our +committing sins.</q> +</p> + +<p> +<q>10. That, though believers are justified <emph>through</emph> Christ's +righteousness, yet his righteousness is not <emph>transferred</emph> to +them. For, 1. Personal righteousness can no more be transferred +from one person to another, than personal sin. 2. 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. 3. But believers are not conscious of +having Christ's personal righteousness, but feel and bewail +much indwelling sin and corruption. 4. The Scripture represents +believers as receiving only the <emph>benefits</emph> of Christ's +righteousness in justification, or their being pardoned and +accepted for Christ's righteousness' 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.</q> +</p> +</quote> + +<pb n='018'/><anchor id='Pg018'/> + +<p> +The Hopkinsians warmly contend for the doctrine of the +divine decrees, that of particular election, total depravity, +the special influences of the Spirit of God in regeneration, +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 will make distinctions, to be called <hi rend='smallcaps'>Hopkinsian +Calvinists</hi>. +</p> + +<p> +The statistics of this denomination are included with those +of the <hi rend='italic'><ref target='statistics-calvinists'>Calvinists</ref></hi>, +near the close of this volume. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Arians.</head> + +<p> +The followers of Arius, a presbyter of the church of +Alexandria, about A. D. 315, who held that the Son of God +was totally and essentially distinct from the Father; that he +was the first and noblest of those beings whom God had +created, the instrument by whose subordinate operation he +formed the universe, and, therefore, inferior to the Father, +both in nature and dignity; also, that the Holy Ghost was +not God, but created by the power of the Son. The Arians +owned that the Son was the Word, but denied that Word to +have been eternal. They held that Christ had nothing of +man in him but the flesh, to which the Word was joined, +which was the same as the soul in us. +</p> + +<p> +In modern times, the term <hi rend='italic'>Arian</hi> is indiscriminately applied +to those who consider Jesus simply subordinate to the +Father. Some of them believe Christ to have been the creator +of the world; but they all maintain that he existed +previously to his incarnation, though, in his preëxistent state, +they assign him different degrees of dignity. +</p> + +<p> +(See Matt. 4:10; 19:17; 27:46. Mark 5:7; 13:32 +John 4:23; 14:28; 20:17. Acts 4:24. 1 Cor. 1:4; 11:3; +15:24. Eph. 1:17; 4:6. Phil. 1:3, 4, &c.) +</p> + +</div> + +<pb n='019'/><anchor id='Pg019'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Socinians.</head> + +<p> +A sect so called from Faustus Socinus, who died in +Poland, in 1604. There were two who bore the name of +Socinus,—uncle and nephew,—and both disseminated the +same doctrine; but it is the nephew who is generally considered +as the founder of this sect. They maintain that +Jesus Christ was a mere man, who had no existence before +he was conceived by the Virgin Mary; that the Holy Ghost +is no distinct person; but that the Father is truly and properly +God. They own that the name of God is given, in the +holy Scriptures, to Jesus Christ, but contend that it is only +a deputed title, which, however, invests him with a great +authority over all created beings. They deny the doctrines +of satisfaction and imputed righteousness, and say that Christ +only preached the truth to mankind, set before them, in himself, +an example of heroic virtue, and sealed his doctrines +with his blood. Original sin, and absolute predestination, +they esteem scholastic chimeras. Some of them likewise +maintain the sleep of the soul, which, they say, becomes insensible +at death, and is raised again, with the body, at the +resurrection, when the good shall be established in the possession +of eternal felicity, while the wicked shall be consigned +to a fire that will not torment them eternally, but for +a certain duration, proportioned to their demerits. (See Acts +2:22; 17:31. 1 Tim. 2:5.) +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Humanitarians.</head> + +<p> +The Humanitarians believe in the simple humanity of +Christ, or that he was nothing more than a mere man, born +according to the usual course of nature, and who lived and +died according to the ordinary circumstances of mankind. +</p> + +</div> + +<pb n='020'/><anchor id='Pg020'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Sectarians.</head> + +<p> +This term is used among Christians to denote those who +form separate communions, and do not associate with one +another in religious worship and ceremonies. Thus we call +Papists, Lutherans, Calvinists, different sects, not so much on +account of their differences in opinion, as because they have +established to themselves different fraternities, to which, in +what regards public worship, they confine themselves; the +several denominations above mentioned having no intercommunity +with one another in sacred matters. High, Strict, +and Moderate Calvinists, High Church and Low Church, we +call only parties, because they have not formed separate communions. +Great and known differences in opinion, when +followed by no external breach in the society, are not considered +constituting distinct sects, though their differences in +opinion may give rise to mutual aversion. +</p> + +<p> +The Jewish, Christian, Mahometan, and Pagan world is +divided into an almost innumerable variety of sects, each +claiming to themselves the title of orthodox, and each +charging their opponents with heresy. +</p> + +<p> +Where perfect religious liberty prevails, as in the United +States, and where emigrants from all quarters of the globe +resort in great numbers, it is not surprising that most of the +Christian sects in foreign countries, with some of native +origin, should be found in this part of the American continent. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Church Government.</head> + +<p> +There are three modes of church government, viz., the +<hi rend='italic'>Episcopalian</hi>, from the Latin word +<foreign lang='la' rend='italic'>episcopus</foreign>, signifying +<hi rend='italic'>bishop</hi>; the <hi rend='italic'>Presbyterian</hi>, +from the Greek word <foreign lang='el' rend='italic'>presbuteros</foreign>, +<pb n='021'/><anchor id='Pg021'/> +signifying <hi rend='italic'>senior</hi>, <hi rend='italic'>elder</hi>, +or <hi rend='italic'>presbyter</hi>; and the Congregational +or Independent mode. Under one of these +forms, or by a mixture of their several peculiarities, every +church in the Christian world is governed. The Episcopal +form is the most extensive, as it embraces the Catholic, +Greek, English, Methodist, and Moravian churches. +</p> + +<p> +Episcopalians have three orders in the ministry, viz., +bishops, priests, and deacons; they all have liturgies, longer +or shorter, which they either statedly or occasionally use. +All Episcopalians believe in the existence and the necessity +of an apostolic succession of bishops, by whom alone regular +and valid ordinations can be performed. +</p> + +<p> +The Presbyterians believe that the authority of their ministers +to preach the gospel and to administer the sacraments +is derived from the Holy Ghost, by the imposition of the +hands of the presbytery. They affirm, however, that there +is no order in the church, as established by Christ and his +apostles, superior to that of presbyters; that all ministers, +being ambassadors of Christ, are equal by their commission; +that <hi rend='italic'>presbyter</hi> and +<hi rend='italic'>bishop</hi>, though different words, are of the +same import; and that prelacy was gradually established upon +the primitive practice of making the <hi rend='italic'>moderator</hi>, or speaker +of the presbytery, a permanent officer. +</p> + +<p> +The Congregationalists, or Independents, are so called +from their maintaining that each congregation of Christians, +which meets in one house for public worship, is a complete +church, has sufficient power to act and perform every thing +relating to religious government within itself, and is in no +respect subject or accountable to other churches. +</p> + +<p> +Independents, or Congregationalists, generally ordain their +ministers by a council of ministers called for the purpose: +but still they hold that the essence of ordination lies in the +voluntary choice and call of the people, and that public ordination +is no other than a declaration of that call. +</p> + +</div> + +<pb n='022'/><anchor id='Pg022'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Presbyterians.</head> + +<p> +The first settlers of New England were driven away from +Old England, in pursuit of religious liberty. They were +required to conform to the established Protestant Episcopal +church, in all her articles of belief, and modes of worship +and discipline: their consciences forbade such conformity: +their ministers were displaced: their property was tithed for +the support of an ecclesiastical prelacy, which they renounced; +and the only relief which they could find, was +in abandoning their country for the new world. +</p> + +<p> +Most of the first settlers of New England were Congregationalists; +and established the government of individuals by +the male communicating members of the churches to which +they belonged, and of congregations by sister congregations, +met by representation in ecclesiastical councils. A part of +the ministers and people of Connecticut, at a very early period +of her history, were Presbyterians in their principles of +church government. Being intermixed, however, with Congregational +brethren, instead of establishing presbyteries in +due form, they united with their fellow-Christians in adopting, +in 1708, the Saybrook Platform, according to which the +churches and pastors are consociated, so as virtually to be +under Presbyterian government, under another name. +</p> + +<p> +The first Presbyterian churches duly organized in the +United States, were the first Presbyterian church in Philadelphia, +and the church at Snow Hill, in Maryland. +</p> + +<p> +The first presbytery in the United States was formed about +1794, by the voluntary association of several ministers, who +had received Presbyterian orders in Europe, and who agreed +to govern themselves agreeably to the Westminster Confession +of Faith, Form of Government, Book of Discipline, and +Directory for Worship. (See +<hi rend='italic'><ref target='andover-orthodox-creed'>Andover Orthodox Creed</ref></hi>.) +</p> + +<p> +The reason why the Presbyterians first settled in Pennsylvania, +Maryland, and New Jersey, was undoubtedly this—that +<pb n='023'/><anchor id='Pg023'/> +in these places they found toleration, and equal religious +rights, while the Episcopacy was established by law in Virginia, +Congregationalism in New England, and the Reformed +Dutch church, with Episcopacy, in New York. +</p> + +<p> +The doctrines of the Presbyterian church are Calvinistic; +and the only fundamental principle which distinguishes it +from other Protestant churches is this—that God has authorized +the government of his church by presbyters, or +elders, who are chosen by the people, and ordained to office +by predecessors in office, in virtue of the commission which +Christ gave his apostles as ministers in the kingdom of God; +and that, among all presbyters, there is an official parity, +whatever disparity may exist in their talents or official employments. +</p> + +<p> +All the different congregations, under the care of the +general assembly, are considered as the one Presbyterian +church in the United States, meeting, for the sake of convenience +and edification, in their several places of worship. +Each particular congregation of baptized people, associated +for godly living, and the worship of Almighty God, may become +a Presbyterian church, by electing one or more elders, +agreeably to the form prescribed in the book styled the Constitution +of the Presbyterian Church, and having them ordained +and installed as their session. +</p> + +<p> +They judge that to presbyteries the Lord Jesus has committed +the spiritual government of each particular congregation, +and not to the whole body of the communicants; and +on this point they are distinguished from Independents and +Congregationalists. If all were governors, they should not +be able to distinguish the overseers or bishops from all the +male and female communicants; nor could they apply the +command, <q>Obey them that have the rule over you, and submit +yourselves; for they watch for your souls, as they that +must give account.</q> (Heb. 13:17.) If all are rulers in the +church who are communicants, they are at a loss for the +meaning of the exhortation, <q>We beseech you, brethren, to +know them that labor among you, <emph>and are over you in the +<pb n='024'/><anchor id='Pg024'/> +Lord</emph>, and admonish you; and to esteem them very highly in +love for their work's sake.</q> +</p> + +<p> +If an aggrieved brother should tell the story of his wrongs +to each individual communicant, he would not thereby tell it +to the church judicially, so that cognizance could be taken +of the affair. It is to the church, acting by her proper organs, +and to her overseers, met as a judicatory, that he must +bring his charge, if he would have discipline exercised in +such a way as God empowered his church to exercise it. +</p> + +<p> +The general assembly is the highest judicatory in the +Presbyterian church, and is constituted by an equal number +of teaching and ruling elders, elected by each presbytery annually, +and specially commissioned to deliberate, vote, and +determine, in all matters which may come before that body. +Each presbytery may send one bishop and one ruling elder +to the assembly: each presbytery, having more than twelve +ministers, may send two ministers and two ruling elders, and +so, in the same proportion, for every twelve ministerial +members. +</p> + +<p> +Every Presbyterian church elects its own pastor; but, to +secure the whole church against insufficient, erroneous, or +immoral men, it is provided that no church shall prosecute +any call, without first obtaining leave from the presbytery +under whose care that church may be; and that no licentiate, +or bishop, shall receive any call, but through the hands +of his own presbytery. +</p> + +<p> +Any member of the Presbyterian church may be the subject +of its discipline; and every member, if he judges himself +injured by any portion of the church, may, by appeal, or +complaint, carry his cause up from the church session to the +presbytery, from the presbytery to the synod, and from the +synod to the general assembly, so as to obtain the decision +of the whole church, met by representation in this high +judicatory. +</p> + +<p> +Evangelical ministers of the gospel, of all denominations, +are permitted, on the invitation of a pastor, or of the session +of a vacant church, to preach in their pulpits; and any person +<pb n='025'/><anchor id='Pg025'/> +known properly, or made known to a pastor or session, +as a communicant in good, regular standing, in any truly +Christian denomination of people, is, in most of their +churches, affectionately invited to occasional communion. +They wish to have Christian fellowship with all the redeemed +of the Lord, who have been renewed by his Spirit; but, in +ecclesiastical government and discipline, they ask and expect +the coöperation of none but Presbyterians. See +<hi rend='italic'><ref target='statistics-presbyterians'>Statistics</ref></hi>. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Cumberland Presbyterians.</head> + +<p> +In the year 1800, a very great revival of religion took +place within the bounds of the synod of Kentucky, in consequence +of which, a greater number of new congregations +were formed than it was possible to supply with regularly-educated +ministers. To remedy this evil, it was resolved to +license men to preach who were apt to teach, and sound in +the faith, though they had not gone through any course of +classical study. This took place at the Transylvania presbyter; +but, as many of its members were dissatisfied with the +proposed innovation, an appeal was made to the synod, which +appointed a commission to examine into the circumstances +of the case, the result of whose report was, a prohibition of +the labors of uneducated ministers, which led the opposite +party to form themselves into an independent presbytery, +which took its name from the district of Cumberland, in +which it was constituted. +</p> + +<p> +As to the doctrinal views, they occupy a kind of middle +ground between Calvinists and Arminians. They reject the +doctrine of eternal reprobation, and hold the universality of +redemption, and that the Spirit of God operates on the +world, or as coëxtensively as Christ has made the atonement, +in such a manner as to leave all men inexcusable. +</p> + +<p> +The Cumberland Presbyterians have about 550 churches +and ministers, and about 70,000 members. They have a +college at Cumberland, Ky. +</p> + +</div> + +<pb n='026'/><anchor id='Pg026'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Episcopalians.</head> + +<p> +That form of Church polity, in which the ministry is divided +into the three orders of Bishops, Priests, and Deacons, +each having powers and duties, distinct from the others, the +Bishops being superior to the Priests and Deacons, and the +immediate source of all their authority, is called <hi rend='smallcaps'>Episcopacy</hi>, +and those who adhere to this polity, are called <hi rend='smallcaps'>Episcopalians</hi>. +</p> + +<p> +It is believed, by Episcopalians, that the Savior, when +upon earth, established a Church, or Society, of which He +was the Ruler and Head, and with which He promised to be, +till the end of the world. They believe, that, during the +forty days in which He remained upon earth, after His resurrection, +<q>speaking</q> to His disciples <q>of the things pertaining +to the kingdom of God,</q> He gave them such directions +for the government and management of this Society, or +Church, as were necessary; which directions, they implicitly +followed: and that, from their subsequent practice, these +directions of the Savior, whatever they may have been, are +to be ascertained. +</p> + +<p> +<q>That it was the design of our blessed Redeemer to continue +a ministry in the Church, after His ascension, is a +truth, for which we ask no better proof, than that furnished +by the narratives of the Evangelists, and the practice of the +Apostles. If, then, a ministry, divinely authorized, was to +exist, it is equally evident, that it would assume some definite +form. It would consist, either of a single grade of office, in +which every person ordained would have an equal share in its +functions and prerogatives; or, of two, three, or more grades, +distinguished from each other by degrees of authority and +peculiarities of duty.</q> There must, also, exist, <emph>somewhere</emph>, +the power of transmitting the ministry, by ordination. +Among those, who suppose there is but one grade of +office, this power is lodged in every minister. By Episcopalians, +the power is confined to the highest order of the +<pb n='027'/><anchor id='Pg027'/> +ministry,—the Bishops. It is evident, that the Savior +could not have established both these different modes; +and therefore both cannot possibly be correct. <q>To suppose, +that He, who is the Fountain of all wisdom, could have +been the Author of such inevitable disorder,—a kind of disorder +which must ever keep the axe at the root of that <emph>unity</emph> +for which He prayed,—is not only an absurdity, but an +opinion equally repudiated by all parties.</q> <q>It is manifest,</q> +therefore, <q>that whatever may prove itself to be <hi rend='smallcaps'>the</hi> form of +ministry, established and authorized by Jesus Christ, every +other must be altogether void of such authority, and based +simply on human appointment.</q> +</p> + +<p> +That this Church, or Society, might endure, it must be +provided with a well-arranged organization, or form of government, +and consist of officers and members. No society +can exist, without this; and the powers and duties of the +officers should be well defined, and so adjusted, as to promote, +in the best manner, the permanent good of the society. +That this Society might endure forever, some provision must +be made for the renewal of its officers, so that, when any +were taken away, by death, their places might be supplied +with suitable successors. That the Savior made all necessary +provision for these purposes, there can be no doubt; +and that the organization which He directed His Apostles to +establish, was Episcopal, is easily susceptible of proof. +</p> + +<p> +Throughout the Bible, different orders in the ministry are +recognized or referred to. Under the Jewish dispensation, +(which, be it remembered, was established by God Himself,) +there were the three orders of High Priest, Priests, and Levites. +When the Savior was upon earth, He was the visible +head of the Church,—the <q>Bishop and Shepherd of our +souls,</q>—and the Apostles and seventy Disciples were the other +two orders. After his ascension, the Apostles became the +visible heads of the Church, the lower orders being Bishops, +(called also Priests or Presbyters, and Elders,) and Deacons. +When the Apostles were called hence, their successors did +not assume the name or title of Apostle, but took that of +<pb n='028'/><anchor id='Pg028'/> +Bishop, which thenceforth was applied exclusively to the +highest order of the ministry, the other two orders being the +Presbyters (Priests or Elders) and Deacons. Thus it has +continued to the present day. +</p> + +<p> +It is worthy of remark, that <q>early writers have been careful +to record the ecclesiastical genealogy or succession of the +Bishops, in several of the principal Churches. Thus, we +have catalogues of the Bishops of Jerusalem, Antioch, Rome, +&c.; though it does not appear that the Presbyters and +Deacons of those Churches were honored with any similar +notice.</q> In like manner, catalogues of temporal Rulers are +preserved, when the names of officers subordinate to them +are suffered to pass into oblivion. It is easy to trace back +the line of Bishops, by name, from our own day, up to the +Apostles themselves. +</p> + +<p> +There is no ancient writer on ecclesiastical matters, who +does not speak of the division of the ministry into different and +distinct Orders, and of certain individuals as Bishops of particular +Churches; or who mentions, as existing at the same +time, and in the same Churches, any other persons by the +same name of Bishops. +</p> + +<p> +But, it is to be observed, that it is not only necessary that +a Church should preserve the true Order in the Ministry, but +also that it retain the true faith. For a true faith and true +Order are both necessary to constitute a Church. All the +heretical sects of the ancient Church had the Apostolic Ministry; +but, when they departed from the true faith, they were +excluded from the communion of the Church. <q>The Arians, +the Donatists, the Novatians, &c. &c., were all Episcopal in +their Ministry, and in this respect differed in nothing from +the Orthodox Catholic Church. Their grand error lay in the +want of that union of Order <emph>and</emph> Faith, which are essential +to the being of a Church.</q> +</p> + +<p> +An external commission, conveyed by Episcopal consecration +or ordination, is considered necessary to constitute a +lawful ministry; and it is therefore declared, by the Church, +that <q>no man shall be accounted or taken to be a lawful +<pb n='029'/><anchor id='Pg029'/> +Bishop, Priest, or Deacon, in this Church, or suffered to execute +any of said functions,</q> unless he has <q>had Episcopal +consecration or ordination;</q> and the power of ordaining, or +setting apart to the ministry, and of laying on hands upon +others, is vested in the Bishops. +</p> + +<p> +The <emph>ministry</emph> is of Divine appointment, and consists of +three orders, only,—Bishop, Priest, and Deacon. The <emph>government</emph> +is of human regulation, and may be modified as circumstances +require. Other officers may be appointed, and +the manner in which ministers are invested with their jurisdiction +may be varied. To use the language of the Episcopal +Church in the United States, in the Preface to her Book of +Common Prayer, <q>It is a most invaluable part of that +blessed liberty, wherewith Christ hath made us free, that, in +His worship, different forms and usages may, without offence, +be allowed, provided the substance of the faith be kept entire; +and that, in every Church, what cannot be clearly determined +to belong to Doctrine, must be referred to Discipline; and +therefore, by common consent and authority, may be altered, +abridged, enlarged, amended, or otherwise disposed of, as +may seem most convenient for the edification of the people, +<q>according to the various exigencies of times and occasions.</q> ... +The particular Forms of Divine Worship, and the +Rites and Ceremonies appointed to be used therein, being +things in their own nature indifferent and alterable, and so +acknowledged, it is but reasonable, that, upon weighty and +important considerations, according to the various exigencies +of times and occasions, such changes and alterations should be +made therein, as to those, who are in places of authority +should, from time to time, seem either necessary or expedient.</q> +</p> + +<p> +In the Church of England, there are Archbishops, Deans, +and various other officers and titles of office; but these are +of local authority, and do not interfere with the three Divinely-appointed +orders. To use the language of Hooker, <q>I +may securely, therefore, conclude, that there are, at this day, +in the Church of England, no other than the same degrees +of ecclesiastical orders, namely, Bishops, Priests, and Deacons, +<pb n='030'/><anchor id='Pg030'/> +which had their beginning from Christ and His blessed +Apostles themselves. As for Deans, Prebendaries, Parsons, +Vicars, Curates, Archdeacons, and such like names, being +not found in the Scriptures, we have been thereby, through +some men's errors, thought to allow ecclesiastical degrees +not known nor ever heard of in the better ages of former +times. All these are in truth but titles of office,</q> admitted +<q>as the state of the Church doth need, degrees of order still +remaining the same as they were from the beginning.</q> +</p> + +<p> +Two hundred years ago, Hooker gave the following challenge, +which has never yet been accepted:—<q>We require +you to find but one Church upon the face of the whole earth +that hath not been ordered by Episcopal regiment since the +time that the blessed Apostles were here conversant.</q> And +though, says Bishop Doane, departures from it, since the +time of which he spoke, have been but too frequent and too +great, <q>Episcopal regiment</q> is still maintained as Christ's +ordinance, for the perpetuation and government of his Church, +and is received as such by eleven twelfths of the whole Christian +world. For a period of fifteen hundred years after the +Apostolic age, ordination by Presbyters was totally unknown, +except in a few crooked cases, where the attempt was made, +and followed by instant condemnation from the Church, and +the declaration that they were utterly null and void. There +was no ministry in existence, before the era of the Reformation, +but that which had come down direct from the Apostles, +that is, the Episcopal. This is admitted by nearly all +the opponents of Episcopacy. +</p> + +<p> +The Episcopal Church in the United States, agrees with +that of England, in doctrine, discipline, and worship, with +some few unessential variations. Their Ritual, or Form of +Worship, is the same, except that some few parts have been +omitted for the sake of shortening the service, or for other +reasons. Changes became necessary in the prayers for Rulers, +in consequence of the independence of the United States. +</p> + +<p> +The different Episcopal parishes in each of the United +States, (except in some of the newly-settled parts of the +<pb n='031'/><anchor id='Pg031'/> +Country, where two or more States are united for this purpose,) +are connected by a Constitution, which provides for a +convention of the clergy and lay delegates from each parish +in the State or Diocese. This Convention is held annually, +and regulates the local concerns of its own Diocese, the +Bishop of which, is the President of the Convention. The +Conventions of the different Dioceses elect Deputies to a +General Convention, which is held once in three years. +Each Diocese may elect four Clergymen and four Laymen, +as delegates, who, when assembled in General Convention, +form what is called the <q>House of Clerical and Lay Deputies,</q> +each Order from a Diocese having one vote, and the +concurrence of both being necessary to every act of the +Convention. The Bishops form a separate House, with a +right to originate measures for the concurrence of the House +of Clerical and Lay Deputies, each House having a negative +upon the other, as in the Congress of the United States. +The whole Church is governed by Canons, framed by the +General Convention. These Canons regulate the mode of +elections of Bishops, declare the age and qualifications necessary +for obtaining the orders of Deacon or Priest, the studies +to be previously pursued, the examinations which each candidate +is to undergo, and all other matters of permanent +legislation. Deacon's orders cannot be conferred on any person +under the age of twenty-one, nor those of Priest before that of +twenty-four. A Bishop must be at least thirty years of age. +Prejudices have prevailed against the Episcopal Church, +and probably still exist in the minds of some persons, from +an impression, that Episcopacy is not congenial with a republican +form of government, and the civil institutions of our +Country. But, that this is an erroneous opinion, will be evident, +to any one who will carefully and impartially examine +the subject. It will he seen, from what has been stated above, +that its Constitution is founded on the representative principle, +and is strikingly analogous to the form of government +of the United States. <q>In the <emph>permanent</emph> official stations of +the Bishops and Clergy in her legislative bodies, our own +<pb n='032'/><anchor id='Pg032'/> +Church,</q> says Bishop Hobart, <q>resembles all other religious +communities, whose clergy also are permanent legislators. +But, in some respects, she is more conformed than they are +to the organization of our civil governments. Of these, it is +a characteristic, that legislative power is divided between two +branches. And it is a peculiar character of our own Church, +that her legislative power is thus divided. Again, a single +responsible Executive characterizes our civil constitutions. +The same feature marks our own Church, in the single Episcopal +Executive in each Diocese, chosen, in the first instance, +by the Clergy and representatives of the Laity. Nor are +these the only points in which the Bishop of our Church may +feel pleasure in asserting the free and republican constitution +of our government; for, in our ecclesiastical judicatories, the +representatives of the laity possess strict coordinate authority,—the +power of voting as a separate body, and of annulling, +by a majority of votes, the acts of the Bishops and Clergy.</q> +</p> + +<p> +The doctrines of the Episcopal Church are contained in +the Thirty-nine Articles of Religion, subjoined to this notice. +See Book of Homilies, the Canons of the Church, Archbishop +Potter's Discourse on Church Government, Hooker's Ecclesiastical +Polity, Daubeny's Guide to the Church, Burton's +Early English Church, the Church Dictionaries of Rev. Dr +Hook and Rev. Mr. Staunton, Bishop Onderdonk's Episcopacy +Examined and Reexamined, and other similar works. +</p> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Historical Notice Of The Church In The United +States.</head> + +<p> +Though the greater proportion of the early emigrants +to this Country were opposed to the form of religious +worship established in the Mother Country, some of them +were devoted adherents of that establishment, and Episcopal +churches existed, of course, in several of the Colonies, +at an early period, although, from the opposition made to them +by the other emigrants, and from other causes, the number +was not so considerable as might have been expected under +different circumstances. At the commencement of the Revolutionary +<pb n='033'/><anchor id='Pg033'/> +War, there were not more than eighty parochial +clergymen North and East of Maryland; and these, with the +exception of those in the towns of Boston and Newport, and +the cities of New York and Philadelphia, derived the principal +part of their support from England, through the <q>Society +for the Propagation of the Gospel in Foreign Parts,</q> an old +and venerable Institution, yet in existence, and still zealously +engaged in spreading the Gospel to the utmost parts of the +earth. In Maryland and Virginia, the members of the +Church were much more numerous, than in the other +parts of the Country, and the clergy were supported by a +legal establishment. +</p> + +<p> +The distance of this from the Mother Country, and the +consequent separation of the members of the Church from +their parent stock, which rendered them dependent for the +ministry upon emigrations from England, or obliged them to +send candidates to that Country, for Holy Orders, operated +as a serious obstacle to the increase of the Church here. +All the clergy of this Country were attached to the diocese +of the Bishop of London, who thus became the only bond of +union between them; but his authority could not be effectually +exerted, at such a distance, in those cases where it was +most needed; and, for these and other reasons, several efforts +were made by the clergy to obtain an American Episcopate. +But the jealousy with which such a measure was regarded by +other denominations, and the great opposition with which it +consequently met, prevented the accomplishment of the design. +When, however, the tie, which had thus bound the +members of the Church together in one communion, had +been severed, by the independence of the United States, it +was necessary that some new bond of union should be +adopted; and renewed efforts were made to procure an +Episcopate. +</p> + +<p> +The clergy of the Church in Connecticut, at a meeting +held in March, 1783, elected the Rev. Samuel Seabury, +D. D., their Bishop, and sent him to England, with an application +to the Archbishop of Canterbury for his consecration +<pb n='034'/><anchor id='Pg034'/> +to that holy office. The English Bishops were unable to +consecrate him, till an Act of Parliament, authorizing them so +to do, could be passed; and he then made application to the +Bishops of the Church in Scotland, who readily assented to +the request, and he was consecrated by them, in Aberdeen, +on the 14th of November, 1784. The Prelates, who were +thus the instruments of first communicating the Episcopate +to this Country, were, the Right Reverend Robert Kilgour, +D. D., Bishop of Aberdeen, the Right Reverend Arthur +Petrie, D. D., Bishop of Ross and Moray, and the Right +Reverend John Skinner, D. D., Coadjutor Bishop of Aberdeen. +Bishop Seabury returned to this Country, immediately +after his consecration, and commenced his Episcopal duties +without delay. +</p> + +<p> +A few clergymen of New York, New Jersey, and Pennsylvania, +having held a meeting at Brunswick, N. J., on the +13th and 14th of May, 1784, for the purpose of consulting +in what way to renew a Society for the support of widows +and children of deceased clergymen, determined to procure +a larger meeting on the 5th of the ensuing October, not only +for the purpose of completing the object for which they had +then assembled, but also to confer and agree on some general +principles of a union of the Church throughout the +States. At this latter meeting, a plan of ecclesiastical union +was agreed upon, with great unanimity; and a recommendation +to the several States, to send delegates to a general +meeting, at Philadelphia, in September, 1785, was adopted. +</p> + +<p> +At the meeting, in Philadelphia, in September and October, +1785, there were present, deputies from seven of the +thirteen States. This Convention framed an Ecclesiastical +Constitution, recommended sundry alterations in the Book +of Common Prayer, to adapt it to the local circumstances +of the Country, now severed from the parent State, and +also took some measures towards procuring the Episcopate +from England. An Address was forwarded to the English +Bishops, through his Excellency John Adams, then Minister +to England, and afterwards President of the United States +<pb n='035'/><anchor id='Pg035'/> +who zealously used his influence to promote the views of the +Convention. +</p> + +<p> +Another Convention was held in Philadelphia, in June, +1786, at which, a Letter was read, from the Archbishops and +Bishops of England, in answer to the Address forwarded +from the preceding Convention; and another Address to the +same Right Reverend Prelates, was adopted, to accompany +the Ecclesiastical Constitution now finally agreed upon. +This Convention then adjourned, to meet again whenever +answers should be received from England. The next meeting +was held at Wilmington, in Delaware, in October, 1786, +at which, Letters from the English Prelates were read, and +also an Act of Parliament, authorizing the consecration of +Bishops for foreign places. Sundry further amendments and +modifications of the Ecclesiastical Constitution, and Book of +Common Prayer, were agreed upon, another Address to the +English Prelates was adopted, and testimonials signed for +three clergymen, who had been elected Bishops by their +respective Dioceses. Two of these clergymen proceeded to +England, in the course of the next month; and, after some +further delays, all difficulties were finally removed, and the +Rev. William White, D. D., of Philadelphia, and the Rev. +Samuel Provoost, D. D., of New York, having been elected +to the Bishoprics of Pennsylvania and New York, were +consecrated to their high and holy office, on the fourth of +February, A. D. 1787, in the chapel of the Archiepiscopal +palace at Lambeth, by the Most Reverend John Moore, +D. D., Archbishop of Canterbury, assisted by the Most Reverend +William Markham, D. D., Archbishop of York, the +Right Reverend Charles Moss, D. D., Bishop of Bath and +Wells, and the Right Reverend Charles Hinchliff, D. D., +Bishop of Peterborough. The newly-consecrated Bishops +returned to America, April 7, 1787, and soon after, began +the exercise of their Episcopal functions in their respective +dioceses. +</p> + +<p> +Of these three original Bishops of the Church, Bishop Seabury +discharged his Episcopal duties between nine and ten +<pb n='036'/><anchor id='Pg036'/> +years, and died, February 25, 1796. Bishop White continued +to be as a patriarch of the Church for many years, his +life having been prolonged to the age of 88, and the discharge +of his Episcopal functions having continued forty-nine +years. He died, July 17, 1836. Bishop Provoost died, September +6, 1815, in the twenty-ninth year of his Episcopate. +</p> + +<p> +The first triennial Convention of the Church was held in +July and August, 1789, and the sessions of this body continue +to be regularly held every three years. Rev. James Madison, +D. D., was consecrated Bishop of Virginia, by the Archbishop +of Canterbury, September 19, 1790, and died March 6, 1812. +Rev. Thomas John Claggett, D. D., of Maryland, was the first +Bishop consecrated in the United States, having been elevated +to that holy Order by the Right Reverend Bishops Provoost, +Seabury, White, and Madison, in New York, September +17, 1792; since which time, thirty-three Bishops have been +consecrated, making the whole number, thirty-eight, of whom +twenty are now living. For the succession of Bishops, from +the first establishment of the Church, to the present day, see +<hi rend='italic'><ref target='statistics-episcopalians'>Statistics</ref></hi>. +</p> + +<p> +The last General Convention was held in New York, in +October, 1841, at which time, there were present, twenty-one +Bishops, and 79 clerical and 57 lay members. The +Bishops reported the consecration of 93 churches, the ordination +of 355 clergymen, and the confirmation of 14,767 +persons, in the years 1838 to 1841. The whole number of +clergymen, at the present time, (1842,) is 1114. Other facts +of interest, in relation to the Church in this Country, will be +found among the <ref target='statistics-episcopalians'>Statistics</ref> +of this volume; and for more full +information, the reader is referred to <q>Swords's Pocket Almanack, +Churchman's Register, and Ecclesiastical Calendar,</q> +a valuable little manual, published annually, and to the +<q>Churchman's Almanack,</q> also published annually; and for +historical notices, reference may be made to Bishop White's +<q>Memoirs of the Protestant Episcopal Church,</q> Journals of +the General, and State Conventions, Hawks's Ecclesiastical +History of different States, and other similar works. +</p> + +</div> + +<pb n='037'/><anchor id='Pg037'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Articles Of Religion.</head> + +<quote rend='display'> +<hi rend='italic'>As established by the Bishops, the Clergy, and Laity of the Protestant +Episcopal Church in the United States of America, in Convention, +on the twelfth Day of September, in the Year of our Lord, one +thousand eight hundred and one.</hi> +</quote> + +<p> +<q rend='pre'><hi rend='smallcaps'>Article I.</hi> +<hi rend='italic'>Of Faith in the Holy Trinity.</hi>—There is +but one living and true God, everlasting, without body, parts, +or passions; of infinite power, wisdom, and goodness; the +Maker and Preserver of all things, both visible and invisible. +And in unity of this Godhead there be three persons, of one +substance, power, and eternity; the Father, the Son, and the +Holy Ghost.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. II.</hi> +<hi rend='italic'>Of the Word, or Son of God, which was +made very Man.</hi>—The Son, which is the Word of the Father, +begotten from everlasting of the Father, the very and +eternal God, of one substance with the Father, took man's +nature in the womb of the blessed Virgin, of her substance: +so that two whole and perfect natures, that is to say, the +Godhead and Manhood, were joined together in one person, +never to be divided; whereof is one Christ, very God, and +very Man; who truly suffered, was crucified, dead, and +buried, to reconcile His Father to us, and to be a sacrifice, +not only for original guilt, but also for actual sins of men.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. III.</hi> +<hi rend='italic'>Of the going down of Christ into Hell.</hi>—As +Christ died for us, and was buried, so also is it to be believed, +that He went down into hell.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. IV.</hi> +<hi rend='italic'>Of the Resurrection of Christ.</hi>—Christ did +truly rise again from death, and took again His body, with +flesh, bones, and all things appertaining to the perfection of +man's nature, wherewith He ascended into heaven, and there +sitteth, until He return to judge all men at the last day.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. V.</hi> +<hi rend='italic'>Of the Holy Ghost.</hi>—The Holy Ghost, proceeding +from the Father and the Son, is of one substance, +majesty, and glory, with the Father and the Son, very and +eternal God.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. VI.</hi> +<hi rend='italic'>Of the Sufficiency of the Holy Scriptures for +<pb n='038'/><anchor id='Pg038'/> +Salvation.</hi>—Holy Scripture containeth all things necessary +to salvation; so that whatsoever is not read therein, nor may +be proved thereby, is not to be required of any man, that it +should be believed as an article of the faith, or be thought +requisite or necessary to salvation. In the name of the Holy +Scripture we do understand those Canonical Books of the +Old and New Testament, of whose authority was never any +doubt in the Church.</q> +</p> + +<p> +<q rend='pre'><hi rend='italic'>Of the +Names and Number of the Canonical Books.</hi>—Genesis, +Exodus, Leviticus, Numeri, Deuteronomium, Joshue, +Judges, Ruth, The First Book of Samuel, The Second +Book of Samuel, The First Book of Kings, The Second Book +of Kings, The First Book of Chronicles, The Second Book +of Chronicles, The First Book of Esdras, The Second Book +of Esdras, The Book of Hester, The Book of Job, The +Psalms, The Proverbs, Ecclesiastes or Preacher, Cantica +or Songs of Solomon, Four Prophets the greater, Twelve +Prophets the less.</q> +</p> + +<p> +<q rend='pre'>And the other Books (as Hierome saith) the Church +doth read for example of life, and instruction of manners, but +yet doth it not apply them to establish any doctrine; such +are these following:</q> +</p> + +<p> +<q rend='pre'>The Third Book of Esdras, The Fourth Book of Esdras, +The Book of Tobias, The Book of Judith, The Rest of the +Book of Hester, The Book of Wisdom, Jesus the Son of +Sirach, Baruch the Prophet, The Song of the Three Children, +The Story of Susanna, Of Bel and the Dragon, The Prayer +of Manasses, The First Book of Maccabees, The Second +Book of Maccabees.</q> +</p> + +<p> +<q rend='pre'>All the Books of the New Testament, as they are commonly +received, we do receive, and account them Canonical.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. VII.</hi> +<hi rend='italic'>Of the Old Testament.</hi>—The Old Testament +is not contrary to the New; for both in the Old and New +Testament, everlasting life is offered to mankind by Christ, who +is the only Mediator between God and man, being both God +and Man. Wherefore they are not to be heard, which feign, +that the old fathers did look only for transitory promises +<pb n='039'/><anchor id='Pg039'/> +Although the law given from God by Moses, as touching ceremonies +and rites, do not bind Christian men, nor the civil +precepts thereof ought of necessity to be received in any +commonwealth; yet, notwithstanding, no Christian man +whatsoever is free from the obedience of the commandments +which are called Moral.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. VIII.</hi> +<hi rend='italic'>Of the Creeds.</hi>—The Nicene Creed, and +that which is commonly called the Apostles' Creed, ought +thoroughly to be received and believed; for they may be +proved by most certain warrants of Holy Scripture.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. IX.</hi> +<hi rend='italic'>Of Original or Birth-Sin.</hi>—Original sin +standeth not in the following of Adam, (as the Pelagians do +vainly talk,) but it is the fault and corruption of the nature +of every man, that naturally is engendered of the offspring of +Adam, whereby man is very far gone from original righteousness, +and is, of his own nature, inclined to evil, so that the +flesh lusteth always contrary to the Spirit; and therefore, in +every person born into this world, it deserveth God's wrath +and damnation. And this infection of nature doth remain, +yea, in them that are regenerated; whereby the lust of the +flesh, called in Greek, <foreign lang='el' rend='italic'>Phronema sarkos</foreign>, +which some do expound +the wisdom, some sensuality, some the affection, some +the desire, of the flesh, is not subject to the law of God. And +although there is no condemnation for them that believe and +are baptized, yet the Apostle doth confess, that concupiscence +and lust hath of itself the nature of sin.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. X.</hi> +<hi rend='italic'>Of Free Will.</hi>—The condition of man, after +the fall of Adam, is such, that he cannot turn and prepare +himself, by his own natural strength and good works, to faith, +and calling upon God; wherefore we have no power to do +good works pleasant and acceptable to God, without the +grace of God by Christ preventing us, that we may have a +good will, and working with us, when we have that good +will.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. XI.</hi> +<hi rend='italic'>Of the Justification of Man.</hi>—We are accounted +righteous before God, only for the merit of our Lord +and Savior Jesus Christ by faith, and not for our own works +<pb n='040'/><anchor id='Pg040'/> +or deservings. Wherefore, that we are justified by faith only, +is a most wholesome doctrine, and very full of comfort, as +more largely is expressed in the Homily of Justification.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. XII.</hi> +<hi rend='italic'>Of Good Works.</hi>—Albeit that good works, +which are the fruits of faith, and follow after justification, +cannot put away our sins, and endure the severity of God's +judgment; yet are they pleasing and acceptable to God in +Christ, and do spring out, necessarily, of a true and lively +faith, insomuch that by them a lively faith may be as evidently +known, as a tree discerned by the fruit.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. XIII.</hi> +<hi rend='italic'>Of Works before Justification.</hi>—Works +done before the grace of Christ, and the inspiration of his +Spirit, are not pleasant to God, forasmuch as they spring not +of faith in Jesus Christ, neither do they make men meet to +receive grace, or (as the school authors say) deserve grace +of congruity; yea, rather, for that they are not done as God +hath willed and commanded them to be done, we doubt not +but they have the nature of sin.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. XIV.</hi> +<hi rend='italic'>Of Works of Supererogation.</hi>—Voluntary +works, besides over and above God's commandments, which +they call works of supererogation, cannot be taught without +arrogancy and impiety; for by them men do declare, that +they do not only render unto God as much as they are bound +to do, but that they do more for His sake than of bounden duty +is required; whereas Christ saith plainly, When ye have +done all that are commanded to you, say, We are unprofitable +servants.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. XV.</hi> +<hi rend='italic'>Of Christ alone without Sin.</hi>—Christ, in +the truth of our nature, was made like unto us in all things, +sin only except, from which He was clearly void, both in His +flesh and in His spirit. He came to be a Lamb without spot, +who, by sacrifice of Himself once made, should take away the +sins of the world; and sin (as Saint John saith) was not in +Him. But all we the rest (although baptized and born again +in Christ) yet offend in many things; and if we say we have +no sin, we deceive ourselves, and the truth is not in us.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. XVI.</hi> +<hi rend='italic'>Of Sin after Baptism.</hi>—Not every deadly +<pb n='041'/><anchor id='Pg041'/> +sin willingly committed after baptism, is sin against the +Holy Ghost, and unpardonable. Wherefore the grant of repentance +is not to be denied to such as fall into sin after baptism. +After we have received the Holy Ghost, we may +depart from grace given, and fall into sin, and by the grace +of God (we may) arise again, and amend our lives. And +therefore they are to be condemned, which say, they can no +more sin as long as they live here, or deny the place of forgiveness +to such as truly repent.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. XVII.</hi> +<hi rend='italic'>Of Predestination and Election.</hi>—Predestination +to life is the everlasting purpose of God, whereby +(before the foundations of the world were laid) He hath constantly +decreed, by His counsel, secret to us, to deliver from +curse and damnation those whom He hath chosen in Christ +out of mankind, and to bring them by Christ to everlasting +salvation, as vessels made to honor. Wherefore they, which +be endued with so excellent a benefit of God, be called according +to God's purpose by His Spirit working in due +season: they, through grace, obey the calling: they be justified +freely: they be made sons of God by adoption: they be +made like the image of His only begotten Son Jesus Christ, +they walk religiously in good works; and at length, by God's +mercy, they attain to everlasting felicity.</q> +</p> + +<p> +<q rend='pre'>As the godly consideration of predestination, and our +election in Christ, is full of sweet, pleasant, and unspeakable +comfort to godly persons, and such as feel in themselves +the working of the Spirit of Christ, mortifying the works of +the flesh and their earthly members, and drawing up their +mind to high and heavenly things, as well because it doth +greatly establish and confirm their faith of eternal salvation, +to be enjoyed through Christ, as because it doth fervently +kindle their love towards God; so, for curious and carnal +persons, lacking the Spirit of Christ, to have continually before +their eyes the sentence of God's predestination, is a most +dangerous downfall, whereby the devil doth thrust them +either into desperation, or into wretchlessness of most unclean +living, no less perilous than desperation.</q> +</p> + +<pb n='042'/><anchor id='Pg042'/> + +<p> +<q rend='pre'>Furthermore, we must receive God's promises in such +wise as they be generally set forth to us in Holy Scripture +and, in our doings, that will of God is to be followed, which +we have expressly declared unto us in the Word of God.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. XVIII.</hi> +<hi rend='italic'>Of obtaining eternal Salvation only by +the Name of Christ.</hi>—They also are to be had accursed, +that presume to say, That every man shall be saved by the law +or sect which he professeth, so that he be diligent to frame +his life according to that law, and the light of nature. For +Holy Scripture doth set out unto us only the Name of Jesus +Christ, whereby men must be saved.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. XIX.</hi> +<hi rend='italic'>Of the Church.</hi>—The visible Church of +Christ is a congregation of faithful men, in the which the +pure Word of God is preached, and the sacraments be duly +ministered according to Christ's ordinance, in all those +things that of necessity are requisite to the same.</q> +</p> + +<p> +<q rend='pre'>As the Church of Hierusalem, Alexandria, and Antioch, +have erred, so also the Church of Rome hath erred, not only +in their living and manner of ceremonies, but also in matters +of faith.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. XX.</hi> +<hi rend='italic'>Of the Authority of the Church.</hi>—The +Church hath power to decree rites or ceremonies, and authority +in controversies of faith; and yet it is not lawful for +the Church to ordain any thing that is contrary to God's +Word written; neither may it so expound one place of +Scripture, that it be repugnant to another. Wherefore, although +the Church be a witness and a keeper of Holy Writ, +yet, as it ought not to decree any thing against the same, so +besides the same ought it not to enforce any thing to be believed +for necessity of salvation.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. XXI.</hi> +<hi rend='italic'>Of the Authority of General Councils.</hi></q><note place='foot'>The +21st of the former Articles is omitted, because it is partly of a +local and civil nature, and is provided for, as to the remaining parts of +it, in other Articles.</note> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. XXII.</hi> +<hi rend='italic'>Of Purgatory.</hi>—The Romish doctrine +concerning purgatory, pardons, worshipping, and adoration, +as well of images as of reliques, and also invocation of +<pb n='043'/><anchor id='Pg043'/> +saints, is a fond thing vainly invented, and grounded upon +no warranty of Scripture, but rather repugnant to the Word +of God.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. XXIII.</hi> +<hi rend='italic'>Of Ministering in the Congregation.</hi>—It +is not lawful for any man to take upon him the office of +public preaching, or ministering the sacraments in the Congregation, +before he be lawfully called, and sent to execute +the same. And those we ought to judge lawfully called and +sent, which be chosen and called to this work by men who +have public authority given unto them in the Congregation, +to call and send ministers into the Lord's vineyard.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. XXIV.</hi> +<hi rend='italic'>Of Speaking in the Congregation in such +a Tongue as the People understandeth.</hi>—It is a thing plainly +repugnant to the Word of God, and the custom of the +primitive Church, to have public prayer in the Church, or to +minister the sacraments, in a tongue not understanded of the +people.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. XXV.</hi> +<hi rend='italic'>Of the Sacraments.</hi>—Sacraments ordained +of Christ, be not only badges or tokens of Christian +men's profession; but rather they be certain sure witnesses, +and effectual signs of grace, and God's good will toward us, +by the which He doth work invisibly in us, and doth not only +quicken, but also strengthen and confirm our faith in Him.</q> +</p> + +<p> +<q rend='pre'>There are two Sacraments ordained of Christ our Lord +in the Gospel, that is to say, Baptism, and the Supper of the +Lord.</q> +</p> + +<p> +<q rend='pre'>Those five commonly called sacraments, that is to say, +Confirmation, Penance, Orders, Matrimony, and Extreme +Unction, are not to be counted for Sacraments of the Gospel, +being such as have grown, partly of the corrupt fallowing of +the Apostles, partly are states of life allowed by the Scriptures; +but yet have not like nature of Sacraments with Baptism +and the Lord's Supper, for that they have not any visible +sign or ceremony ordained of God.</q> +</p> + +<p> +<q rend='pre'>The Sacraments were not ordained of Christ to be gazed +upon, or to be carried about, but that we should duly use +them. And in such only as worthily receive the same, they +<pb n='044'/><anchor id='Pg044'/> +have a wholesome effect or operation; but they that receive +them unworthily purchase to themselves damnation, as Saint +Paul saith.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. XXVI.</hi> +<hi rend='italic'>Of the Unworthiness of the Ministers, +which hinders not the Effect of the Sacraments.</hi>—Although +in the visible Church, the evil be ever mingled with the +good, and sometime the evil have chief authority in the ministration +of the Word and Sacraments; yet, forasmuch as +they do not the same in their own name, but in Christ's, and +do minister by his commission and authority, we may use +their ministry, both in hearing the Word of God, and in +receiving the Sacraments. Neither is the effect of Christ's +ordinance taken away by their wickedness, nor the grace of +God's gifts diminished from such as, by faith, and rightly, do +receive the Sacraments ministered unto them, which be effectual, +because of Christ's institution and promise, although +they be ministered by evil men.</q> +</p> + +<p> +<q rend='pre'>Nevertheless, it appertaineth to the discipline of the +Church, that inquiry be made of evil ministers, and that they +be accused by those that have knowledge of their offences; +and finally, being found guilty, by just judgment, be deposed.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. XXVII.</hi> +<hi rend='italic'>Of Baptism.</hi>—Baptism is not only a +sign of profession, and mark of difference, whereby Christian +men are discerned from others that be not christened; but it +is also a sign of regeneration, or new birth, whereby, as by +an instrument, they that receive Baptism rightly are grafted +into the Church: the promises of the forgiveness of sin, and +of our adoption to be the sons of God by the Holy Ghost, +are visibly signed and sealed: faith is confirmed, and grace +increased by virtue of prayer unto God. The Baptism of +young children is in any wise to be retained in the Church, +as most agreeable with the institution of Christ.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. XXVIII.</hi> +<hi rend='italic'>Of the Lord's Supper.</hi>—The Supper +of the Lord is not only a sign of the love that Christians +ought to have among themselves one to another; but rather +it is a Sacrament of our redemption by Christ's death: insomuch +that, to such as rightly, worthily, and with faith, receive +<pb n='045'/><anchor id='Pg045'/> +the same, the Bread which we break is a partaking of +the body of Christ; and likewise the Cup of Blessing is a +partaking of the blood of Christ.</q> +</p> + +<p> +<q rend='pre'>Transubstantiation (or the change of the substance of +bread and wine) in the Supper of the Lord, cannot be proved +by Holy Writ; but it is repugnant to the plain words of +Scripture, overthrowing the nature of a sacrament, and hath +given occasion to many superstitions.</q> +</p> + +<p> +<q rend='pre'>The body of Christ is given, taken, and eaten in the +Supper, only after a heavenly and spiritual manner. And +the mean, whereby the body of Christ is received and eaten +in the Supper, is faith.</q> +</p> + +<p> +<q rend='pre'>The Sacrament of the Lord's Supper was not by Christ's +ordinance reserved, carried about, lifted up, or worshipped.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. XXIX.</hi> +<hi rend='italic'>Of the Wicked, which eat not of the +Body of Christ in the Use of the Lord's Supper.</hi>—The wicked, +and such as be void of a lively faith, although they do +carnally and visibly press with their teeth (as Saint Augustine +saith) the Sacrament of the body and blood of Christ; +yet in nowise are they partakers of Christ; but rather, to +their condemnation, do eat and drink the sign or sacrament +of so great a thing.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. XXX.</hi> +<hi rend='italic'>Of Both Kinds.</hi>—The Cup of the Lord +is not to be denied to the lay people; for both the parts of the +Lord's Sacrament, by Christ's ordinance and commandment, +ought to be ministered to all Christian men alike.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. XXXI.</hi> +<hi rend='italic'>Of the one Oblation of Christ finished +upon the Cross.</hi>—The offering of Christ once made, is that +perfect redemption, propitiation, and satisfaction for all the +sins of the whole world, both original and actual; and there +is none other satisfaction for sin, but that alone. Wherefore +the sacrifice of masses, in the which it was commonly said, +that the Priest did offer Christ for the quick and the dead, to +have remission of pain or guilt, were blasphemous fables, +and dangerous deceits.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. XXXII.</hi> +<hi rend='italic'>Of the Marriage of Priests.</hi>—Bishops, +<pb n='046'/><anchor id='Pg046'/> +Priests, and Deacons, are not commanded by God's law +either to vow the estate of single life, or to abstain from +marriage: therefore it is lawful for them, as for all other +Christian men, to marry at their own discretion, as they +shall judge the same to serve better to godliness.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. XXXIII.</hi> +<hi rend='italic'>Of excommunicate Persons, how they +are to be avoided.</hi>—That person which, by open denunciation +of the Church, is rightly cut off from the unity of the +Church, and excommunicated, ought to be taken, of the +whole multitude of the faithful, as a heathen and publican, +until he be openly reconciled by penance, and received into +the Church by a judge that hath authority thereunto.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. XXXIV.</hi> +<hi rend='italic'>Of the Traditions of the Church.</hi>—It +is not necessary that traditions and ceremonies be in all +places one, or utterly like; for at all times they have been +divers, and may be changed according to the diversity of +countries, times, and men's manners, so that nothing be +ordained against God's Word. Whosoever, through his private +judgment, willingly and purposely doth openly break the +traditions and ceremonies of the Church, which be not repugnant +to the Word of God, and be ordained and approved +by common authority, ought to be rebuked openly, (that +other may fear to do the like,) as he that offendeth against +the common order of the Church, and hurteth the authority +of the magistrate, and woundeth the consciences of the +weak brethren.</q> +</p> + +<p> +<q rend='pre'>Every particular or national Church hath authority to ordain, +change, and abolish ceremonies or rites of the Church, +ordained only by man's authority, so that all things be done +to edifying.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. XXXV.</hi> +<hi rend='italic'>Of Homilies.</hi>—The second Book of +Homilies, the several titles whereof we have joined, under +this article, doth contain a godly and wholesome doctrine, +and necessary for these times, as doth the former Book of +Homilies, which were set forth in the time of Edward the +Sixth; and therefore we judge them to be read in Churches +<pb n='047'/><anchor id='Pg047'/> +by the Ministers, diligently and distinctly, that they may be +understanded of the people.</q> +</p> + +<p> +<q rend='pre'><hi rend='italic'>Of +the Names of the Homilies.</hi>—1. Of the right Use of +the Church. 2. Against Peril of Idolatry. 3. Of repairing +and keeping clean of Churches. 4. Of Good Works; +first of Fasting. 5. Against Gluttony and Drunkenness. +6. Against Excess of Apparel. 7. Of Prayer. 8. Of the +Place and Time of Prayer. 9. That Common Prayers and +Sacraments ought to be ministered in a known Tongue. +10. Of the reverent Estimation of God's Word. 11. Of +Alms-doing. 12. Of the Nativity of Christ. 13. Of the +Passion of Christ. 14. Of the Resurrection of Christ. 15. +Of the worthy receiving of the Sacrament of the Body and +Blood of Christ. 16. Of the Gifts of the Holy Ghost. 17. +For the Rogation-Days. 18. Of the State of Matrimony. +19. Of Repentance. 20. Against Idleness. 21. Against +Rebellion.</q> +</p> + +<p> +<q rend='pre'>[This article is received in this Church, so far as it declares +the Books of Homilies to be an explication of Christian +doctrine, and instructive in piety and morals. But all +references to the constitution and laws of England are considered +as inapplicable to the circumstances of this Church, +which also suspends the order for the reading of said Homilies +in Churches, until a revision of them may be conveniently +made, for the clearing of them, as well from obsolete +words and phrases, as from the local references.]</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. XXXVI.</hi> +<hi rend='italic'>Of Consecration of Bishops and Ministers.</hi>—The +Book of Consecration of Bishops, and Ordering +of Priests and Deacons, as set forth by the General +Convention of this Church, in 1792, doth contain all things +necessary to such consecration and ordering; neither hath it +any thing that, of itself, is superstitious and ungodly: and, +therefore, whosoever are consecrated or ordered according +to said form, we decree all such to be rightly, orderly, and +lawfully, consecrated and ordered.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. XXXVII.</hi> +<hi rend='italic'>Of the Power of the Civil Magistrates.</hi>—The +<pb n='048'/><anchor id='Pg048'/> +power of the civil magistrate extendeth to all +men, as well clergy as laity, in all things temporal; but hath +no authority in things purely spiritual. And we hold it to +be the duty of all men, who are professors of the Gospel, to +pay respectful obedience to the civil authority, regularly and +legitimately constituted.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. XXXVIII.</hi> +<hi rend='italic'>Of Christian Men's Goods which are +not common.</hi>—The riches and goods of Christians are not +common, as touching the right, title, and possession, of the +same, as certain Anabaptists do falsely boast. Notwithstanding, +every man ought, of such things as he possesseth, liberally +to give alms to the poor, according to his ability.</q> +</p> + +<p> +<q><hi rend='smallcaps'>Art. XXXIX.</hi> +<hi rend='italic'>Of a Christian Man's Oath.</hi>—As we +confess that vain, and rash swearing is forbidden Christian +men by our Lord Jesus Christ, and James his Apostle; so we +judge that Christian religion doth not prohibit, but that a +man may swear when the magistrate requireth, in a cause of +faith and charity, so it be done according to the prophet's +teaching, in justice, judgment, and truth.</q> +</p> + +</div> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Cambridge And Saybrook Platforms.</head> + +<p> +The Cambridge Platform of church government, and the +Confession of Faith of the New England churches, adopted +in 1680; the Saybrook Platform, adopted in 1708; and the +Heads of Agreement, assented to by the Presbyterians and +Congregationalists in England in 1690,—form a volume, and +cannot, therefore, be inserted in this work. +</p> + +<p> +The form of church government, however, embraced in +those Platforms, is essentially the same as that now in use by +the Orthodox Congregationalists at the present day, and the +Confession of Faith the same in substance to that we term the +<q><ref target='andover-orthodox-creed'>Andover Orthodox Creed</ref>.</q> +</p> + +</div> + +<pb n='049'/><anchor id='Pg049'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Moravians, Or United Brethren.</head> + +<p> +A name given to the followers of Nicholas Lewis, count +of Zinzendorf, who, in the year 1721, settled at Bartholdorf, +in Upper Lusatia. There he made proselytes of two or three +Moravian families, and, having engaged them to leave their +country, received them at Bartholdorf, in Germany. They +were directed to build a house in a wood, about half a league +from that village, where, in 1722, this people held their first +meeting. +</p> + +<p> +This society increased so fast, that, in a few years, they +had an orphan-house and other public buildings. An adjacent +hill, called the Huth-Berg, gave the colonists occasion +to call this dwelling-place Herrnhut, which may be interpreted +<hi rend='italic'>the guard</hi> or +<hi rend='italic'>protection of the Lord</hi>. Hence this +society are sometimes called <hi rend='italic'>Herrnhuters</hi>. +</p> + +<p> +The Moravians avoid discussions respecting the speculative +truths of religion, and insist upon individual experience +of the practical efficiency of the gospel in producing a real +change of sentiment and conduct, as the only essentials in +religion. They consider the manifestation of God in Christ +as intended to be the most beneficial revelation of the Deity +to the human race; and, in consequence, they make the life, +merits, acts, words, sufferings, and death, of the Savior the +principal theme of their doctrine, while they carefully avoid +entering into any theoretical disquisitions on the mysterious +essence of the Godhead, simply adhering to the words of +Scripture. Admitting the sacred Scriptures as the only +source of divine revelation, they nevertheless believe that the +Spirit of God continues to lead those who believe in Christ +into all further truth, not by revealing new doctrines, but by +teaching those who sincerely desire to learn, daily, better to +understand and apply the truths which the Scriptures contain. +They believe that, to live agreeably to the gospel, it +<pb n='050'/><anchor id='Pg050'/> +is essential to aim, in all things, to fulfil the will of God. +Even in their temporal concerns, they endeavor to ascertain +the will of God. They do not, indeed, expect some miraculous +manifestation of his will, but only endeavor to test the +purity of their purposes by the light of the divine word. +Nothing of consequence is done by them, as a society, until +such an examination has taken place; and, in cases of difficulty, +the question is decided by lot, to avoid the undue +preponderance of influential men, and in the humble hope +that God will guide them right by its decision, where their +limited understanding fails them. In former times, the marriages +of the members of the society were, in some respects, +regarded as a concern of the society, as it was part of their +social agreement that none should take place without the +approval of the elders; and the elders' consent or refusal was +usually determined by lot. But this custom was at length abandoned; +and nothing is now requisite to obtain the consent +of the elders, but propriety of conduct in the parties. They +consider none of their peculiar regulations essential, but all +liable to be altered or abandoned, whenever it is found +necessary, in order better to attain their great object—the +promotion of piety. +</p> + +<p> +What characterizes the Moravians most, and holds them +up to the attention of others, is their missionary zeal. In +this they are superior to any other body of people in the +world. <q>Their missionaries,</q> as one observes, <q>are all of +them volunteers; for it is an inviolable maxim with them to +<emph>persuade</emph> no man to engage in missions. They are all of +one mind as to the doctrines they teach, and seldom make an +attempt where there are not half a dozen of them in the mission. +Their zeal is calm, steady, persevering. They would reform +the world, but are careful how they quarrel with it. They +carry their point by address, and the insinuations of modesty +and mildness, which commend them to all men, and give +offence to none. The habits of silence, quietness, and decent +reserve, mark their character.</q> +</p> + +<p> +The following is a sketch of the mode of life of the Moravians, +<pb n='051'/><anchor id='Pg051'/> +or United Brethren, where they form separate communities, +which, however, is not always the case; for, in many +instances, societies belonging to the Unity are situated in +larger and smaller cities and towns, intermingled with the +rest of the inhabitants, in which cases their peculiar regulations +are, of course, out of the question. In their separate +communities, they do not allow the permanent residence of +any persons as householders who are not members in full +communion, and who have not signed the written instrument +of brotherly agreement, upon which their constitution and +discipline rest; but they freely admit of the temporary residence +among them of such other persons as are willing to +conform to their external regulations. According to these, +all kinds of amusements considered dangerous to strict +morality are forbidden, as balls, dancing, plays, gambling of +any kind, and all promiscuous assemblies of youth of both +sexes. These, however, are not debarred from forming, +under proper advice and parental superintendence, that acquaintance +which their future matrimonial connections may +require. In the communities on the European continent, +whither, to this day, numbers of young persons of both sexes +resort, in order to become members of the society from motives +of piety and a desire to prepare themselves to become +missionaries among the heathen, and where, moreover, the +difficulties of supporting a family greatly limit the number of +marriages, a stricter attention to this point becomes necessary. +On this account, the unmarried men and boys, not belonging +to the families of the community, reside together, under the +care of an elder of their own class, in a building called the +<hi rend='italic'>single brethren's house</hi>, where usually divers trades and +manufactures are carried on, for the benefit of the house or +of the community, and which, at the same time, furnishes a +cheap and convenient place for the board and lodging of +those who are employed as journeymen, apprentices, or +otherwise, in the families constituting the community. +Particular daily opportunities of edification are there afforded +them; and such a house is the place of resort where the +<pb n='052'/><anchor id='Pg052'/> +young men and boys of the families spend their leisure time, +it being a general rule, that every member of the society +shall devote himself to some useful occupation. A similar +house, under the guidance of a female superintendent, and +under similar regulations, is called the <hi rend='italic'>single sisters' house</hi>, +and is the common dwelling-place of all unmarried females, +not members of any family, or not employed as servants in +the families of the community. Even these regard the +sisters' house as their principal place of association at leisure +hours. Industrious habits are here inculcated in the same +way. In the communities of the United Brethren in America, +the facilities of supporting families, and the consequent +early marriages, have superseded the necessity of single +brethren's houses; but they all have sisters' houses of the +above description, which afford a comfortable asylum to aged +unmarried females, while they furnish an opportunity of attending +to the further education and improvement of the +female youth after they have left school. In the larger communities, +similar houses afford the same advantages to such +widows as desire to live retired, and are called <hi rend='italic'>widows' houses</hi>. +The individuals residing in these establishments pay a small +rent, by which, and by the sums paid for their board, the +expenses of these houses are defrayed, assisted occasionally +by the profits on the sale of ornamental needle-work, &c., +on which some of the inmates subsist. The aged and needy +are supported by the same means. Each division of sex and +station just alluded to, viz., widows, single men and youths, +single women and girls past the age of childhood, is placed +under the special guidance of elders of their own description, +whose province it is to assist them with good advice and +admonition, and to attend, as much as may be, to the spiritual +and temporal welfare of each individual. The children of +each sex are under the immediate care of the superintendent +of the single choirs, as these divisions are termed. Their +instruction in religion, and in all the necessary branches of +human knowledge, in good schools, carried on separately for +each sex, is under the special superintendence of the stated +<pb n='053'/><anchor id='Pg053'/> +minister of each community, and of the board of elders. +Similar special elders are charged to attend to the spiritual +welfare of the married people. All these elders, of both +sexes, together with the stated minister, to whom the preaching +of the gospel is chiefly committed, (although all other +elders who may be qualified participate therein,) and with the +persons to whom the economical concerns of the community +are intrusted, form together the board of elders, in which rests +the government of the community, with the concurrence of +the committee elected by the inhabitants for all temporal +concerns. This committee superintends the observance of +all regulations, has charge of the police, and decides differences +between individuals. Matters of a general nature are +submitted to a meeting of the whole community, consisting +either of all male members of age, or of an intermediate body +elected by them. Public meetings are held every evening in +the week. Some of these are devoted to the reading of the +Scriptures, others to the communication of accounts from +the missionary stations, and others to the singing of hymns +or selected verses. On Sunday mornings, the church litany +is publicly read, and sermons are delivered to the congregation, +which, in many places, is the case likewise in the +afternoon. In the evening, discourses are delivered, in +which the texts for that day are explained and brought home +to the particular circumstances of the community. Besides +these regular means of edification, the festival days of the +Christian church, such as Easter, Pentecost, Christmas, &c., +are commemorated in a special manner, as well as some days +of peculiar interest in the history of the society. A solemn +church music constitutes a prominent feature of their means +of edification, music in general being a favorite employment +of the leisure of many. On particular occasions, and before +the congregation meets to partake of the Lord's supper, they +assemble expressly to listen to instrumental and vocal music, +interspersed with hymns, in which the whole congregation +joins, while they partake together of a cup of coffee, tea, or +chocolate, and light cakes, in token of fellowship and +<pb n='054'/><anchor id='Pg054'/> +brotherly union. This solemnity is called a <hi rend='italic'>love-feast</hi>, and +is in imitation of the custom of the agapæ in the primitive +Christian churches. The Lord's supper is celebrated at +stated intervals, generally by all communicant members together, +under very solemn but simple rites. +</p> + +<p> +Easter morning is devoted to a solemnity of a peculiar +kind. At sunrise, the congregation assembles in the graveyard; +a service, accompanied by music, is celebrated, expressive +of the joyful hopes of immortality and resurrection, +and a solemn commemoration is made of all who have, in +the course of the last year, departed this life from among +them, and <q>gone home to the Lord</q>—an expression they +often use to designate death. +</p> + +<p> +Considering the termination of the present life no evil, but +the entrance upon an eternal state of bliss to the sincere +disciples of Christ, they desire to divest this event of all its +terrors. The decease of every individual is announced to +the community by solemn music from a band of instruments. +Outward appearances of mourning are discountenanced. +The whole congregation follows the bier to the graveyard, +(which is commonly laid out as a garden,) accompanied by a +band, playing the tunes of well-known verses, which express +the hopes of eternal life and resurrection; and the corpse is +deposited in the simple grave during the funeral service. +The preservation of the purity of the community is intrusted +to the board of elders and its different members, who are to +give instruction and admonition to those under their care, +and make a discreet use of the established church discipline. +In cases of immoral conduct, or flagrant disregard of the +regulations of the society, this discipline is resorted to. If +expostulations are not successful, offenders are for a time +restrained from participating in the holy communion, or +called before the committee. For pertinacious bad conduct, +or flagrant excesses, the culpable individual is dismissed from +the society. The ecclesiastical church officers, generally +speaking, are the bishops,—through whom the regular succession +of ordination, transmitted to the United Brethren through +<pb n='055'/><anchor id='Pg055'/> +the ancient church of the Bohemian and Moravian Brethren, +is preserved, and who alone are authorized to ordain ministers, +but possess no authority in the government of the +church, except such as they derive from some other office, +being, most frequently, the presidents of some board of +elders,—the civil seniors,—to whom, in subordination to the +board of elders of the Unity, belongs the management of the +external relations of the society,—the presbyters, or ordained +stated ministers of the communities, and the deacons. +The degree of deacon is the first bestowed upon young ministers +and missionaries, by which they are authorized to administer +the sacraments. Females, although elders among +their own sex, are never ordained; nor have they a vote in +the deliberations of the board of elders, which they attend +for the sake of information only. +</p> + +<p> +The Moravians that first visited the United States, settled +at Savannah, Ga., in 1735. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Tunkers.</head> + +<p> +A denomination of Seventh-Day Baptists, which took its +rise in the year 1724. It was founded by a German, who, +weary of the world, retired to an agreeable solitude, within +sixty miles of Philadelphia, for the more free exercise of +religious contemplation. Curiosity attracted followers, and +his simple and engaging manners made them proselytes. +They soon settled a little colony, called Ephrata, in allusion +to the Hebrews, who used to sing psalms on the border of +the River Euphrates. This denomination seem to have obtained +their name from their baptizing their new converts by +plunging. They are also called <hi rend='italic'>Tumblers</hi>, from the manner +in which they perform baptism, which is by putting the person, +while kneeling, head first under water, so as to resemble +the motion of the body in the action of tumbling. They use +<pb n='056'/><anchor id='Pg056'/> +the trine immersion, with laying on the hands and prayer, +even when the person baptized is in the water. Their habit +seems to be peculiar to themselves, consisting of a long tunic +or coat, reaching down to their heels, with a sash or girdle +round the waist, and a cap or hood hanging from the shoulders. +They do not shave the head or beard. +</p> + +<p> +The men and women have separate habitations and distinct +governments. For these purposes, they erected two +large wooden buildings, one of which is occupied by the +brethren, the other by the sisters, of the society; and in +each of them there is a banqueting-room, and an apartment +for public worship; for the brethren and sisters do not meet +together even at their devotions. +</p> + +<p> +They used to live chiefly upon roots and other vegetables, +the rules of their society not allowing them flesh, except upon +particular occasions, when they hold what they call a love-feast; +at which time, the brethren and sisters dine together +in a large apartment, and eat mutton, but no other meat. In +each of their little cells they have a bench fixed, to serve the +purpose of a bed, and a small block of wood for a pillow. +They allow of marriages, but consider celibacy as a virtue. +</p> + +<p> +The principal tenet of the Tunkers appears to be this—that +future happiness is only to be obtained by penance and +outward mortifications in this life, and that, as Jesus Christ, +by his meritorious sufferings, became the Redeemer of mankind +in general, so each individual of the human race, by a +life of abstinence and restraint, may work out his own salvation. +Nay, they go so far as to admit of works of supererogation, +and declare that a man may do much more than he +is in justice or equity obliged to do, and that his superabundant +works may, therefore, be applied to the salvation +of others. +</p> + +<p> +This denomination deny the eternity of future punishments, +and believe that the dead have the gospel preached to +them by our Savior, and that the souls of the just are employed +to preach the gospel to those who have had no revelation +in this life. They suppose the Jewish Sabbath, sabbatical +<pb n='057'/><anchor id='Pg057'/> +year, and year of jubilee, are typical of certain periods +after the general judgment, in which the souls of those who +are not then admitted into happiness are purified from their +corruption. If any, within those smaller periods, are so far +humbled as to acknowledge the perfections of God, and to +own Christ as their only Savior, they are received to felicity; +while those who continue obstinate are reserved in torments, +until the grand period, typified by the jubilee, arrives, in which +all shall be made happy in the endless fruition of the Deity. +</p> + +<p> +They also deny the imputation of Adam's sin to his posterity. +They disclaim violence, even in cases of self-defence, +and suffer themselves to be defrauded, or wronged, rather +than go to law. +</p> + +<p> +Their church government and discipline are the same with +other Baptists; except that every brother is allowed to speak +in the congregation; and their best speaker is usually ordained +to be the minister. They have deacons and deaconesses +from among their ancient widows and exhorters, who +are all licensed to use their gifts statedly. +</p> + +<p> +The Tunkers are not so rigid in their dress and manner +of life as formerly; still they retain the faith of their fathers, +and lead lives of great industry, frugality, and purity. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Mennonites, Or Harmless Christians.</head> + +<p> +The Mennonites derive their name from Menno Simons, +an illustrious reformer. This people came to the United +States from Holland, and first settled in Pennsylvania, where +a large body of them now reside. +</p> + +<p> +It is a universal maxim of this denomination, that practical +piety is the essence of religion, and that the surest mark of +the true church is the sanctity of its members. They all +<pb n='058'/><anchor id='Pg058'/> +unite in pleading for toleration in religion, and debar none +from their assemblies who lead pious 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; and that it is not lawful +to swear, or wage war, upon any occasion. They also maintain +that the terms <hi rend='italic'>person</hi> and +<hi rend='italic'>Trinity</hi> are not to be used in +speaking of the Father, Son, and Holy Ghost. +</p> + +<p> +The Mennonites meet privately, and every one in the assembly +has the liberty to speak, to expound the Scriptures, to +pray, and sing. +</p> + +<p> +The Mennonites do not baptize by immersion, though they +administer the ordinance to none but adult persons. Their +common method is this: The person who is to be baptized, +kneels; the minister holds his hands over him, into which the +deacon pours water, and through which it runs on the crown +of the kneeling person's head; after which follow imposition +of hands and prayer. +</p> + +<p> +Mr. Van Beuning, the Dutch ambassador, speaking of +these <hi rend='italic'>Harmless Christians</hi>, as they choose to call themselves, +says, <q>The Mennonites are good people, and the most commodious +to a state of any in the world; partly, because they +do not aspire to places of dignity; partly, because they edify +the community by the simplicity of their manners, and application +to arts and industry; and partly, because we fear no +rebellion from a sect who make it an article of their faith +never to bear arms.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Disciples Of Christ; Sometimes Called Campbellites, or Reformers.</head> + +<p> +The rise of this society, if we only look back to the +drawing of the lines of demarkation between it and other +professors, is of recent origin. About the commencement +<pb n='059'/><anchor id='Pg059'/> +of the present century, the Bible alone, without any human +addition in the form of creeds or confessions of faith, began +to be preached by many distinguished ministers of different +denominations, both in Europe and America. +</p> + +<p> +With various success, and with many of the opinions of +the various sects imperceptibly carried with them from the +denominations to which they once belonged, did the advocates +of the Bible cause plead for the union of Christians of every +name, on the broad basis of the apostles' teaching. But it +was not until the year 1823, that a restoration of the <emph>original +gospel</emph> and <emph>order of things</emph> began to be advocated in a periodical, +edited by Alexander Campbell, of Bethany, Virginia, entitled +<q>The Christian Baptist.</q> +</p> + +<p> +He and his father, Thomas Campbell, renounced the +Presbyterian system, and were immersed, in the year 1812. +They, and the congregations which they had formed, united +with the Redstone Baptist association, protesting against +all human creeds as bonds of union, and professing subjection +to the Bible alone. This union took place in the year +1813. But, in pressing upon the attention of that society +and the public the all-sufficiency of the <emph>sacred</emph> Scriptures +for every thing necessary to the perfection of Christian character,—whether +in the private or social relations of life, in +the church, or in the world,—they began to be opposed by a +strong creed-party in that association. After some ten years +debating and contending for the Bible alone, and the apostles' +doctrine, Alexander Campbell, and the church to which +he belonged, united with the Mahoning association, in the +Western Reserve of Ohio; that association being more favorable +to his views of reform. +</p> + +<p> +In his debates on the subject and action of baptism with +Mr. Walker, a seceding minister, in the year 1820, and with +Mr. M'Calla, a Presbyterian minister of Kentucky, in the +year 1823, his views of reformation began to be developed, +and were very generally received by the Baptist society, as +far as these works were read. +</p> + +<p> +But in his <q>Christian Baptist,</q> which began July 4, 1823 +<pb n='060'/><anchor id='Pg060'/> +his views of the need of reformation were more fully exposed, +and, as these gained ground by the pleading of various ministers +of the Baptist denomination, a party in opposition +began to exert itself, and to oppose the spread of what they +were pleased to call heterodoxy. But not till after great numbers +began to act upon these principles, was there any attempt +towards separation. After the Mahoning association appointed +Mr. Walter Scott an evangelist, in the year 1827, and +when great numbers began to be immersed into Christ, under +his labors, and new churches began to be erected by him +and other laborers in the field, did the Baptist associations +begin to declare non-fellowship with the brethren of the +reformation. Thus by constraint, not of choice, they were +obliged to form societies out of those communities that split, +upon the ground of adherence to the apostles' doctrine. +The distinguishing characteristics of their views and practices +are the following:— +</p> + +<p> +They regard all the sects and parties of the Christian +world as having, in greater or less degrees, departed from +the simplicity of faith and manners of the first Christians, +and as forming what the apostle Paul calls <q>the apostasy.</q> +This defection they attribute to the great varieties of speculation +and metaphysical dogmatism of the countless creeds, +formularies, liturgies, and books of discipline, adopted and +inculcated as bonds of union and platforms of communion +in all the parties which have sprung from the Lutheran +reformation. The effect of these synodical covenants, conventional +articles of belief, and rules of ecclesiastical polity, +has been the introduction of a new nomenclature,—a human +vocabulary of religious words, phrases, and technicalities, +which has displaced the style of the living oracles, and +affixed to the sacred diction ideas wholly unknown to the +apostles of Christ. +</p> + +<p> +To remedy and obviate these aberrations, they propose to +ascertain from the holy Scriptures, according to the commonly-received +and well-established rules of interpretation, +the ideas attached to the leading terms and sentences found +<pb n='061'/><anchor id='Pg061'/> +in the holy Scriptures, and then to use the words of the +Holy Spirit in the apostolic acceptation of them. +</p> + +<p> +By thus expressing the ideas communicated by the Holy +Spirit, in the terms and phrases learned from the apostles, +and by avoiding the artificial and technical language of +scholastic theology, they propose to restore a pure speech to +the household of faith; and, by accustoming the family of +God to use the language and dialect of the heavenly Father, +they expect to promote the sanctification of one another +through the truth, and to terminate those discords and debates +which have always originated from the words which +man's wisdom teaches, and from a reverential regard and +esteem for the style of the great masters of polemic divinity; +believing that speaking the same things in the same style, is +the only certain way to thinking the same things. +</p> + +<p> +They make a very marked difference between faith and +opinion; between the testimony of God and the reasonings +of men; the words of the Spirit and human inferences. +Faith in the testimony of God, and obedience to the commandments +of Jesus, are their bond of union, and not an +agreement in any abstract views or opinions upon what is +written or spoken by divine authority. Hence all the speculations, +questions, debates of words, and abstract reasonings, +found in human creeds, have no place in their religious +fellowship. Regarding Calvinism and Arminianism, Trinitarianism +and Unitarianism, and all the opposing theories +of religious sectaries, as <emph>extremes</emph> begotten by each other, +they cautiously avoid them, as equidistant from the simplicity +and practical tendency of the promises and precepts, of the +doctrine and facts, of the exhortations and precedents, of the +Christian institution. +</p> + +<p> +They look for unity of spirit and the bonds of peace in +the practical acknowledgment of one faith, one Lord, one +immersion, one hope, one body, one Spirit, one God and +Father of all; not in unity of opinions, nor in unity of forms, +ceremonies, or modes of worship. +</p> + +<p> +The holy Scriptures of both Testaments they regard as +<pb n='062'/><anchor id='Pg062'/> +containing revelations from God, and as all necessary to +make the man of God perfect, and accomplished for every +good word and work; the New Testament, or the living +oracles of Jesus Christ, they understand as containing the +Christian religion; the testimonies of Matthew, Mark, Luke, +and John, they view as illustrating and proving the great +proposition on which our religion rests, viz., <emph>that Jesus of +Nazareth is the Messiah, the only-begotten and well-beloved +Son of God, and the only Savior of the world</emph>; the Acts of +the Apostles as a divinely-authorized narrative of the beginning +and progress of the reign or kingdom of Jesus Christ, +recording the full development of <emph>the gospel</emph> by the Holy +Spirit sent down from heaven, and the procedure of the +apostles in setting up the church of Christ on earth; the +Epistles as carrying out and applying the doctrine of the +apostles to the practice of individuals and congregations, and +as developing the tendencies of the gospel in the behavior of +its professors; and all as forming a complete standard of +Christian faith and morals, adapted to the interval between +the ascension of Christ and his return with the kingdom +which he has received from God; the Apocalypse, or Revelation +of Jesus Christ to John, in Patmos, as a figurative and +prospective view of all the fortunes of Christianity, from its +date to the return of the Savior. +</p> + +<p> +Every one who sincerely believes the testimony which God +gave of Jesus of Nazareth, saying, <q><hi rend='italic'>This is my Son, the +beloved, in whom I delight</hi>,</q> or, in other words, believes +what the evangelists and apostles have testified concerning +him, from his conception to his coronation in heaven as +Lord of all, and who is willing to obey him in every thing, +they regard as a proper subject of immersion, and no one +else. They consider immersion into the name of the Father, +Son, and Holy Spirit, after a public, sincere, and intelligent +confession of the faith in Jesus, as necessary to admission to +the privileges of the kingdom of the Messiah, and as a solemn +pledge, on the part of Heaven, of the actual remission +of all past sins, and of adoption into the family of God. +</p> + +<pb n='063'/><anchor id='Pg063'/> + +<p> +The Holy Spirit is promised only to those who believe and +obey the Savior. No one is taught to expect the reception +of that heavenly Monitor and Comforter, as a resident in his +heart, till he obeys the gospel. +</p> + +<p> +Thus, while they proclaim faith and repentance, or faith +and a change of heart, as preparatory to immersion, remission, +and the Holy Spirit, they say to all penitents, or all those who +believe and repent of their sins, as Peter said to the first audience +addressed after the Holy Spirit was bestowed, after the +glorification of Jesus, <q>Be immersed, every one of you, in +the name of the Lord Jesus, for the remission of sins, and +you shall receive the gift of the Holy Spirit.</q> They teach +sinners that God commands <emph>all men</emph>, every where, to reform, +or to turn to God; that the Holy Spirit strives with them, so +to do, by the apostles and prophets; that God beseeches them +to be reconciled, through Jesus Christ; and that it is the +duty of all men to believe the gospel, and turn to God. +</p> + +<p> +The immersed believers are congregated into societies, according +to their propinquity to each other, and taught to meet +every first day of the week, in honor and commemoration of +the resurrection of Jesus, and to break the loaf, which commemorates +the death of the Son of God, to read and hear the +living oracles, to teach and admonish one another, to unite in +all prayer and praise, to contribute to the necessities of saints, +and to perfect holiness in the fear of the Lord. +</p> + +<p> +Every congregation chooses its own overseers and deacons, +who preside over and administer the affairs of the congregations; +and every church, either from itself, or in coöperation +with others, sends out, as opportunity offers, one or more +evangelists, or proclaimers of the word, to preach the word, +and to immerse those who believe, to gather congregations, +and to extend the knowledge of salvation where it is necessary, +as far as their means allow. But every church regards +these evangelists as its servants; and, therefore, they have no +control over any congregation, each congregation being subject +to its own choice of presidents or elders, whom they have +appointed. Perseverance in all the work of faith, labor of +<pb n='064'/><anchor id='Pg064'/> +love, and patience of hope, is inculcated, by all the disciples, +as essential to admission into the heavenly kingdom. +</p> + +<p> +Such are the prominent outlines of the faith and practices +of those who wish to be known as the Disciples of Christ; +but no society among them would agree to make the preceding +items either a confession of faith or a standard of +practice, but, for the information of those who wish an acquaintance +with them, are willing to give, at any time, a +reason for their faith, hope, and practice. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Friends, or Quakers.</head> + +<p> +This class of Christians arose in England about the middle +of the 17th century. They were at first called <hi rend='italic'>Seekers</hi>, from +their seeking the truth; and afterwards <hi rend='italic'>Quakers</hi>, for directing +their enemies to tremble at the word of the Lord. They +prefer the more endearing appellation of <hi rend='smallcaps'>Friends</hi>, which has +been transmitted to them by their predecessors. +</p> + +<p> +George Fox was the first who publicly advocated their +principles in England, and the celebrated William Penn in +America. +</p> + +<p> +The following is a <hi rend='smallcaps'>summary</hi> of the doctrines and discipline +of the society of Friends, published in London in 1800, and +sanctioned by the orthodox society of Friends in this country. +</p> + +<p> +<hi rend='smallcaps'>Doctrine.</hi>—<q rend='pre'>We agree, with other professors +of the Christian name, in the belief of one eternal God, the Creator +and Preserver of the universe, and in Jesus Christ, his +Son, the Messiah, and Mediator of the new covenant.</q> +</p> + +<p> +<q rend='pre'>When we speak of the gracious display of the love of +God to mankind, in the miraculous conception, birth, life, +miracles, death, resurrection, and ascension, of our Savior, +we prefer the use of such terms as we find in Scripture; and, +contented with that knowledge which Divine Wisdom hath +seen meet to reveal, we attempt not to explain those mysteries +<pb n='065'/><anchor id='Pg065'/> +which remain under the veil; nevertheless, we acknowledge +and assert the divinity of Christ, who is the wisdom +and power of God unto salvation.</q> +</p> + +<p> +<q rend='pre'>To Christ, alone, we give the title of the Word of God, +and not to the Scriptures; although we highly esteem these +sacred writings, in subordination to the Spirit, from which +they were given forth; and we hold, with the apostle Paul, +that they are able to make wise unto salvation, through faith +which is in Christ Jesus.</q> +</p> + +<p> +<q rend='pre'>We reverence those most excellent precepts which are +recorded, in Scripture, to have been delivered by our great +Lord; and we firmly believe that they are practicable, and +binding on every Christian, and that, in the life to come, every +man will be rewarded according to his works. And, further, +it is our belief that, in order to enable mankind to put in +practice these sacred precepts, many of which are contradictory +to the unregenerate will of man, every man, coming +into the world, is endued with a measure of the light, grace, +or good spirit, of Christ, by which, as it is attended to, he is +enabled to distinguish good from evil, and to correct the disorderly +passions and corrupt propensities of his nature, +which mere reason is altogether insufficient to overcome. +For all that belongs to man is fallible, and within the reach +of temptation; but this divine grace, which comes by Him +who hath overcome the world, is, to those who humbly and +sincerely seek it, an all-sufficient and present help in time of +need. By this, the snares of the enemy are detected, his +allurements avoided, and deliverance is experienced, through +faith in its effectual operation; whereby the soul is translated +out of the kingdom of darkness, and from under the power +of Satan, into the marvellous light and kingdom of the Son +of God.</q> +</p> + +<p> +<q rend='pre'>Being thus persuaded that man, without the Spirit of Christ +inwardly revealed, can do nothing to the glory of God, or to +effect his own salvation, we think this influence especially +necessary to the performance of the highest act of which the +human mind is capable,—even the worship of the Father of +<pb n='066'/><anchor id='Pg066'/> +lights and of spirits, in spirit and in truth; therefore we consider +as obstruction to pure worship, all forms which divert +the attention of the mind from the secret influence of this +unction from the Holy One. Yet, although true worship is +not confined to time and place, we think it incumbent on +Christians to meet often together, in testimony of their dependence +on the heavenly Father, and for a renewal of their +spiritual strength: nevertheless, in the performance of worship, +we dare not depend, for our acceptance with him, on a +formal repetition of the words and experiences of others; but +we believe it to be our duty to lay aside the activity of the +imagination, and to wait in silence, to have a true sight of +our condition bestowed upon us; believing even a single +sight, arising from such a sense of our infirmities, and of the +need we have of divine help, to be more acceptable to God +than any performances, however specious, which originate in +the will of man.</q> +</p> + +<p> +<q rend='pre'>From what has been said respecting worship, it follows +that the ministry we approve must have its origin from the +same source; for that which is needful for man's own direction, +and for his acceptance with God, must be eminently so +to enable him to be helpful to others. Accordingly, we believe +that the renewed assistance of the light and power of +Christ is indispensably necessary for all true ministry, and +that this holy influence is not at our command, or to be procured +by study, but is the free gift of God to chosen and devoted +servants. Hence arises our testimony against preaching +for hire, in contradiction to Christ's positive command, +<q>Freely ye have received, freely give;</q> and hence our conscientious +refusal to support such ministry by tithes or other +means.</q> +</p> + +<p> +<q rend='pre'>As we dare not encourage any ministry but that which +we believe to spring from the influence of the Holy Spirit, so +neither dare we attempt to restrain this influence to persons +of any condition in life, or to the male sex alone; but, as +male and female are one in Christ, we allow such of the female +sex as we believe to be endued with a right qualification +<pb n='067'/><anchor id='Pg067'/> +for the ministry, to exercise their gifts for the general +edification of the church; and this liberty we esteem a peculiar +mark of the gospel dispensation, as foretold by the +prophet Joel, and noticed by the apostle Peter.</q> +</p> + +<p> +<q rend='pre'>There are two ceremonies in use among most professors +of the Christian name—water baptism, and what is termed +the Lord's supper. The first of these is generally esteemed +the essential means of initiation into the church of Christ, +and the latter of maintaining communion with him. But, as +we have been convinced that nothing short of his redeeming +power, inwardly revealed, can set the soul free from the +thraldom of sin, by this power alone we believe salvation to +be effected. We hold that, as there is one Lord, and one +faith, so his baptism is one, in nature and operation; that +nothing short of it can make us living members of his mystical +body; and that the baptism with water, administered by +his forerunner John, belonged, as the latter confessed, to an +inferior and decreasing dispensation.</q> +</p> + +<p> +<q rend='pre'>With respect to the other rite, we believe that communion +between Christ and his church is not maintained by +that, nor any other external performance, but only by a real +participation of his divine nature, through faith; that this is +the supper alluded to in Revelation, <q>Behold, I stand at the +door and knock; if any man hear my voice, and open the +door, I will come in to him, and will sup with him, and he +with me;</q> and that, where the substance is attained, it is unnecessary +to attend to the shadow, which doth not confer +grace, and concerning which, opinions so different, and animosities +so violent, have arisen.</q> +</p> + +<p> +<q rend='pre'>Now, as we thus believe that the grace of God, which +comes by Jesus Christ, is alone sufficient for salvation, we +can neither admit that it is conferred on a few only, whilst +others are left without it, nor, thus asserting its universality, +can we limit its operation to a partial cleansing of the soul +from sin, even in this life. We entertain worthier notions, +both of the power and goodness of our heavenly Father, and +believe that he doth vouchsafe to assist the obedient to experience +<pb n='068'/><anchor id='Pg068'/> +a total surrender of the natural will to the guidance +of his pure, unerring Spirit, through whose renewed assistance +they are enabled to bring forth fruits unto holiness, +and to stand perfect in their present rank.</q> +</p> + +<p> +<q rend='pre'>There are not many of our tenets more generally known +than our testimony against oaths, and against war. With +respect to the former of these, we abide literally by Christ's +positive injunction, delivered in his Sermon on the Mount, +<q>Swear not at all.</q> From the same sacred collection of the +most excellent precepts of moral and religious duty, from the +example of our Lord himself, and from the correspondent +convictions of his Spirit in our hearts, we are confirmed in +the belief that wars and fightings are, in their origin and +effects, utterly repugnant to the gospel, which still breathes +peace and good-will to men. We also are clearly of the +judgment, that, if the benevolence of the gospel were generally +prevalent in the minds of men, it would effectually +prevent them from oppressing, much more enslaving, their +brethren, (of whatever color or complexion,) for whom, as +for themselves, Christ died; and would even influence their +conduct in their treatment of the brute creation, which +would no longer groan, the victims of their avarice, or of +their false ideas of pleasure.</q> +</p> + +<p> +<q rend='pre'>Some of our tenets have, in former times, as hath been +shown, subjected our friends to much suffering from government, +though to the salutary purposes of government our +principles are a security. They inculcate submission to the +laws in all cases wherein conscience is not violated. But +we hold that, as Christ's kingdom is not of this world, it is +not the business of the civil magistrate to interfere in matters +of religion, but to maintain the external peace and good +order of the community. We, therefore, think persecution, +even in the smallest degree, unwarrantable. We are careful +in requiring our members not to be concerned in illicit trade, +nor in any manner to defraud the revenue.</q> +</p> + +<p> +<q rend='pre'>It is well known that the society, from its first appearance, +has disused those names of the months and days, which +<pb n='069'/><anchor id='Pg069'/> +having been given in honor of the heroes or false gods of the +heathen, originated in their flattery or superstition; and the +custom of speaking to a single person in the plural number, +as having arisen also from motives of adulation. Compliments, +superfluity of apparel, and furniture, outward shows +of rejoicing and mourning, and the observation of days and +times, we esteem to be incompatible with the simplicity and +sincerity of a Christian life; and public diversions, gaming, +and other vain amusements of the world, we cannot but condemn. +They are a waste of that time which is given us for +nobler purposes, and divert the attention of the mind from +the sober duties of life, and from the reproofs of instruction, +by which we are guided to an everlasting inheritance.</q> +</p> + +<p> +<q rend='pre'>To conclude: Although we have exhibited the several +tenets which distinguish our religious society, as objects of +our belief, yet we are sensible that a true and living faith is +not produced in the mind of man by his own effort, but is +the free gift of God in Christ Jesus, nourished and increased +by the progressive operation of his Spirit in our hearts, and +our proportionate obedience. Therefore, although, for the +preservation of the testimonies given us to bear, and for the +peace and good order of the society, we deem it necessary +that those who are admitted into membership with us should +be previously convinced of those doctrines which we esteem +essential, yet we require no formal subscription to any +articles, either as a condition of membership, or a qualification +for the service of the church. We prefer the judging +of men by their fruits, and depending on the aid of Him, +who, by his prophet, hath promised to be <q>a spirit of judgment +to him that sitteth in judgment.</q> Without this there +is a danger of receiving numbers into outward communion, +without any addition to that spiritual sheepfold, whereof our +blessed Lord declared himself to be both the door and the shepherd; +that is, such as know his voice, and follow him in the +paths of obedience.</q> (See Heb. 12:24. 1 Cor. 1:24. John +1:1. 2 Pet. 1:21. 2 Tim. 3:15. Matt. 16:27. John +1:9-16, 33. 1 John 2:20, 27. Heb. 10:25. Rom 8:26. +<pb n='070'/><anchor id='Pg070'/> +Jer. 23:30-32. Matt 10:8. Joel 2:28, 29. Acts +2:16, 17. Eph. 4:5. John 3:30. 2 Pet. 1:4. Rev. 3:20. +Matt. 5:48. Eph. 4:13. Col. 4:12. Matt. 5:34, +39, 44, &c.; 26:52, 53. Luke 22:51. John 18:11. Eph. +2:8. John 7:17. Isa. 28:6. John 10:7, 11.) +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Discipline.</hi>—The purposes which our +discipline hath chiefly in view, are, the relief of the poor; the maintenance +of good order; the support of the testimonies which we believe +it is our duty to bear to the world; and the help and +recovery of such as are overtaken in faults.</q> +</p> + +<p> +<q rend='pre'>In the practice of discipline, we think it indispensable that +the order recommended by Christ himself be invariably observed. +<q>If thy brother shall trespass against thee, go and +tell him his fault between thee and him alone; if he shall +hear thee, thou hast gained thy brother; but if he will not +hear thee, then take with thee one or two more, that in the +mouth of two or three witnesses, every word may be established; +and if he shall neglect to hear them, tell it unto the +church.</q></q> +</p> + +<p> +<q rend='pre'>To effect the salutary purposes of discipline, meetings +were appointed, at an early period of the society, which, +from the times of their being held, were called <hi rend='italic'>quarterly +meetings</hi>. It was afterward found expedient to divide the +districts of those meetings, and to meet more frequently; +from whence arose <hi rend='italic'>monthly meetings</hi>, subordinate to those +held quarterly. At length, in 1669, a <hi rend='italic'>yearly meeting</hi> was +established, to superintend, assist, and provide rules for the +whole; previously to which, <hi rend='italic'>general meetings</hi> had been occasionally +held.</q> +</p> + +<p> +<q rend='pre'>A monthly meeting is usually composed of several particular +congregations, situated within a convenient distance +from each other. Its business is to provide for the subsistence +of the poor, and for the education of their offspring; to +judge of the sincerity and fitness of persons appearing to be +convinced of the religious principles of the society, and desiring +to be admitted into membership; to excite due attention +to the discharge of religious and moral duty; and to +<pb n='071'/><anchor id='Pg071'/> +deal with disorderly members. Monthly meetings also grant +to such of their members as remove into other monthly meetings, +certificates of their membership and conduct, without +which they cannot gain membership in such meetings. +Each monthly meeting is required to appoint certain persons, +under the name of <hi rend='italic'>overseers</hi>, who are to take care that the +rules of our discipline be put in practice, and, when any case +of complaint, or disorderly conduct, comes to their knowledge, +to see that private admonition, agreeably to the gospel +rule before mentioned, be given, previously to its being laid +before the monthly meeting.</q> +</p> + +<p> +<q rend='pre'>When a case is introduced, it is usual for a small committee +to be appointed to visit the offender, to endeavor to +convince him of his error, and to induce him to forsake and +condemn it. If they succeed, the person is by minute declared +to have made satisfaction for the offence; if not, he is +disowned as a member of the society.</q> +</p> + +<p> +<q rend='pre'>In disputes between individuals, it has long been the decided +judgment of the society, that its members should not +sue each other at law. It therefore enjoins all to end their +differences by speedy and impartial arbitration, agreeably to +rules laid down. If any refuse to adopt this mode, or, having +adopted it, to submit to the award, it is the direction of +the yearly meeting that such be disowned.</q> +</p> + +<p> +<q rend='pre'>To monthly meetings, also, belongs the allowing of marriages; +for our society hath always scrupled to acknowledge +the exclusive authority of the priests in the solemnization of +marriage. Those who intend to marry appear together, and +propose their intention to the monthly meeting, and, if not +attended by their parents and guardians, produce a written +certificate of their consent, signed in the presence of witnesses. +The meeting then appoints a committee to inquire +whether they be clear of other engagements respecting marriage; +and if, at a subsequent meeting, to which the parties +also come and declare the continuance of their intention, no +objections be reported, they have the meeting's consent to +solemnize their intended marriage. This is done in a public +<pb n='072'/><anchor id='Pg072'/> +meeting for worship, toward the close whereof the parties +stand up, and solemnly take each other for husband and wife. +A certificate of the proceedings is then publicly read, and +signed by the parties, and afterward by the relations and +others as witnesses. Of such marriage the monthly meeting +keeps a record, as also of the births and burials of its members. +A certificate of the date, of the name of the infant, +and of its parents, signed by those present at the birth, is the +subject of one of these last-mentioned records, and an order +for the interment, countersigned by the grave-maker, of +the other. The naming of children is without ceremony. +Burials are also conducted in a simple manner. The body, +followed by the relations and friends, is sometimes, previously +to interment, carried to a meeting; and at the grave a +pause is generally made; on both which occasions it frequently +falls out, that one or more friends present have somewhat +to express for the edification of those who attend; but +no religious rite is considered as an essential part of burial.</q> +</p> + +<p> +<q rend='pre'>Several monthly meetings compose a quarterly meeting. +At the quarterly meeting are produced written answers from +the monthly meetings, to certain queries respecting the conduct +of their members, and the meetings' care over them. +The accounts thus received are digested into one, which is +sent also in the form of answers to queries, by representatives, +to the yearly meeting. Appeals from the judgment of +monthly meetings are brought to the quarterly meetings, +whose business also it is to assist in any difficult case, or +where remissness appears in the care of the monthly meetings +over the individuals who compose them.</q> +</p> + +<p> +<q rend='pre'>The yearly meeting has the general superintendence of +the society in the country in which it is established; and +therefore, as the accounts which it receives discover the state +of inferior meetings, as particular exigencies require, or as +the meeting is impressed with a sense of duty, it gives forth +its advice, makes such regulations as appear to be requisite, +or excites to the observance of those already made, and +sometimes appoints committees to visit those quarterly meetings +<pb n='073'/><anchor id='Pg073'/> +which appear to be in need of immediate advice. +Appeals from the judgment of quarterly meetings are here +finally determined; and a brotherly correspondence, by +epistles, is maintained with other yearly meetings.</q> +</p> + +<p> +<q rend='pre'>In this place it is proper to add that, as we believe women +may be rightly called to the work of the ministry, we also +think that to them belongs a share in the support of our +Christian discipline, and that some parts of it, wherein their +own sex is concerned, devolve on them with peculiar propriety; +accordingly, they have monthly, quarterly, and yearly +meetings of their own sex, held at the same time and in the +same place with those of the men, but separately, and without +the power of making rules; and it may be remarked that, +during the persecutions, which, in the last century, occasioned +the imprisonment of so many of the men, the care of the +poor often fell on the women, and was by them satisfactorily +administered.</q> +</p> + +<p> +<q rend='pre'>In order that those who are in the situation of ministers +may have the tender sympathy and counsel of those of either +sex, who, by their experience in the work of religion, are +qualified for that service, the monthly meetings are advised +to select such, under the denomination of <hi rend='italic'>elders</hi>. These, +and ministers approved by their monthly meetings, have +meetings peculiar to themselves, called <hi rend='italic'>meetings of ministers +and elders</hi>, in which they have an opportunity of exciting +each other to a discharge of their several duties, and of extending +advice to those who may appear to be weak, without +any needless exposure. Such meetings are generally held in +the compass of each monthly, quarterly, and yearly meeting. +They are conducted by rules prescribed by the yearly +meeting, and have no authority to make any alteration or +addition to them. The members of them unite with their +brethren in the meetings for discipline, and are equally +accountable to the latter for their conduct.</q> +</p> + +<p> +<q>Thus have we given a view of the foundation and establishment +of our discipline; by which it will be seen that it +is not, as hath been frequently insinuated, merely the work +<pb n='074'/><anchor id='Pg074'/> +of modern times, but was the early care and concern of our +pious predecessors. We cannot better close this short sketch +of it, than by observing that, if the exercise of discipline should +in some instances appear to press hard upon those, who, neglecting +the monitions of divine counsel in their hearts, are +also unwilling to be accountable to their brethren, yet, if +that great, leading, and indispensable rule, enjoined by our +Lord, be observed by those who undertake to be active in it,—<q>Whatsoever +ye would that men should do to you, do +ye even so to them,</q>—it will prevent the censure of the +church from falling on any thing but that which really +obstructs the progress of truth. Discipline will then promote, +in an eminent degree, that love of our neighbor which is the +mark of discipleship, and without which a profession of love +to God, and to his cause, is a vain pretence. <q>He,</q> said the +beloved disciple, <q>that loveth not his brother, whom he hath +seen, how can he love God, whom he hath not seen? And this +commandment have we from him, that he who loveth God, +love his brother also.</q></q> +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<p> +The Friends are divided in sentiment; there are, in fact, +two sects, denominated <hi rend='italic'>Orthodox</hi> +and <hi rend='italic'>Hicksites</hi>. +</p> + +<p> +Some opinion of Elias Hicks's sentiments, in regard to the +Trinity, may be formed by an extract from one of his publications, +(Sermons, vol. iv. pp. 288, 289.) +</p> + +<p> +<q>He that laid down his life, and suffered his body to be +crucified by the Jews, without the gates of Jerusalem, is +Christ, the only Son of the most high God. But that the +<emph>outward person which suffered</emph> was properly the Son of God, +we utterly deny. Flesh and blood cannot enter into heaven. +By the analogy of reason, spirit cannot beget a material body, +because the thing begotten must be of the same nature with +its father. Spirit cannot beget any thing but spirit: it cannot +beget flesh and blood. <q><hi rend='italic'>A body hast thou prepared me</hi>,</q> +said the Son: <emph>then the Son was not the body</emph>, though the +body was the Son's.</q> +</p> + +</div> + +<pb n='075'/><anchor id='Pg075'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head> Shakers, Or The United Society Of Believers.</head> + +<p> +The editor gives an account of the religious tenets, &c., +of this society, in the precise words of his worthy friends and +correspondents at Enfield, N. H.:— +</p> + +<quote rend='display'> + +<p> +<q rend='pre'>Respected Friend,</q> +</p> + +<p> +<q rend='pre'>Having received your circular, requesting information +concerning our society, we freely notice it, and +are most willing to give you any information respecting us.</q> +</p> + +<p> +<q rend='pre'>It appears your request extends sufficiently far to embrace +an exposition of our moral and religious tenets, our faith, +principles, and manner of life, our secular concerns, &c.</q> +</p> + +<p> +<q rend='pre'>We have seen several historical sketches of our society +by different writers; but it is very rare to find one free from +misrepresentations of some kind, which must be owing either +to ignorance or prejudice. Therefore, in our communications, +we may be somewhat particular on some points; in any +of which, if there be any thing found agreeable to your desires, +you are welcome to it; and, as it is presumed your +publication is intended for information, among other truths, +we hope to see something relative to us, different from most +of the descriptions of former writers.</q> +</p> + +<p> +<q rend='pre'>In obtaining information of one society, you get a general +understanding of all; for we are of one heart and one +mind. Our faith is one, our practice is one.</q> +</p> + +<p> +<q rend='pre'>We are acknowledged and distinguished as a peculiar +people, singular from all others; which peculiarity arises +wholly from these two principles—our faith and manner of +life, which comprise our motives in separating from the +course and practice of the world, the manner in which our +property is held, &c. &c.</q> +</p> + +<p> +<q rend='pre'>It is a fact acknowledged by all professed Christians, that +there are two creations, an old and a new; or, which is the +<pb n='076'/><anchor id='Pg076'/> +same thing, two kingdoms, the kingdom of this world, and +the kingdom of Christ. It is also a truth as frankly granted, +that these two creations, or kingdoms, are headed, the one by +the first Adam, denominated the <hi rend='italic'>old man</hi>, and the other by +the second Adam, Christ Jesus, denominated the <hi rend='italic'>new man</hi>—two +different personages, possessing very different spirits, and +executing very different works. As positive as the preceding +declarations are, that there exist two distinct creations, and +which are headed by two distinct characters, so positive are +the following:—that the subjects of each kingdom bear a +strong resemblance to their respective king, and plainly represent +the particular kingdom they inhabit; for, <q>As we have +borne the image of the earthly, we shall also bear the image +of the heavenly.</q> (1 Cor. 15:49.)</q> +</p> + +<p> +<q rend='pre'>Also that no person can have demands upon, and privileges +in, these two men and creations at one and the same +time. We must either hold to the old, and have nothing to +do with the new, or we must come out and forsake the old, +and come into the new. We must either put off the old man, +Adam, and his works, which are well known to be multiplying +and supporting of an earthly kingdom, which is the kingdom +of this world, or we must put on the new man, Christ +Jesus, and his works, which are well known to be a life without +spot, chaste, virgin, and unstained by indulgences in any +of those things which a beloved worthy said constitutes the +world. (1 John 2:15, 16.) To these principles of faith we +are strict, and may be called rigid, adherents; equally tenacious +in the practical part of the new man, and in the same +degree pointed against the old.</q> +</p> + +<p> +<q rend='pre'>The second part of this subject of singularity in us consists +in the manner in which we hold our property, which, +perhaps, is well known to be in common, after the order of +the primitive church in the days of the apostles, in which +state we have lived rising forty years, <q>of one heart and one +soul;</q> not any of us saying that <q>aught of the things which +he possessed was his own,</q> (Acts 4:32;) <q>buying as though +we possessed not,</q> (1 Cor. 7:30;) and <q>having nothing, and +<pb n='077'/><anchor id='Pg077'/> +yet possessing all things.</q> (2 Cor. 6:10.) In consequence +thereof, we are retired from the world, as not of that kingdom; +<q>My kingdom is not of this world,</q> &c., (John 18:36;) +by which we enjoy a closer communion with our God, and +by which we follow the instruction of the Spirit, which saith, +<q>Come ye out from among them, and be ye separate,</q> &c. +(2 Cor. 6:17.)</q> +</p> + +<p> +<q rend='pre'>Our society contains three distinct families, comprising +233 souls; 103 males, and 130 females. The number of +persons over 70 is 18; between 60 and 70, 21; between 21 +and 60, 125; under 21, 63. The oldest person is 88. +Deaths since the gathering of the society, in 1792, 85.</q> +</p> + +<p> +<q rend='pre'>Our village is situated in the N. W. corner of the town, +on the western shore of <hi rend='italic'>Mascomy Pond</hi>, a pleasant sheet of +water, of nearly five miles in length, and half a mile average +width. Our village and home are pleasant to us, and are said +to be so by travellers. It is about ten miles S. E. from +Dartmouth College, forty N. W. from Concord, and one +hundred from Boston.</q> +</p> + +<p> +<q rend='pre'>In all the families there are nearly thirty buildings, unadorned, +except with neatness, simplicity, and convenience, +besides many out-buildings. Among the buildings are one +house of public worship, one convenient school-house, three +dwelling-houses, one for each family, sufficiently large to accommodate +us as places for cooking, eating, sleeping, and retirement +from labor, and shops for the different branches of +work. Our privilege for mills is very small; consequently +our machinery cannot be extensive. Yet the little water that +is running in small brooks, which can be conveniently collected +into artificial ponds, is improved, by their emptying +from one to another, and by the interspersion of mills upon +their discharging streams. We have three saw-mills, two +grist-mills, and some other machinery.</q> +</p> + +<p> +<q rend='pre'>As strangers, who many times wish to call, are frequently +much straitened and embarrassed by not knowing where to +call, or what to say, we should be pleased to have it particularly +noticed, that we have one building designated from the +<pb n='078'/><anchor id='Pg078'/> +rest by the sign, <q>Trustees' Office,</q> over the door, where +strangers are received, where our commercial business is +transacted, and where civil people wishing for information +may freely obtain it, or be directed where it can be obtained.</q> +</p> + +<p> +<q rend='pre'>In our occupation we are agriculturists and mechanics. +The products of the garden may be said to be as important +as any; which are principally seeds, herbs, &c., from which +this section of the country is chiefly supplied. Our manufactures +are wooden ware, such as tubs, pails, half-bushel +and other measures, boxes, &c.; also, whips, corn-brooms, +leather, and various other articles.</q> +</p> + +<p> +<q rend='pre'>We keep from 1200 to 1500 sheep, mostly Saxon and +Merino, which afford wool for our own wear, and is likewise +a source of small trade with us. We keep about eighty +cows, which supply us with milk for a dairy, for our own +consumption only.</q> +</p> + +<p> +<q rend='pre'>The education of our youth and children has been a subject +of much conversation among many people. It has been +reported, that the children which we frequently take in and +bring up with us, are kept in ignorance, having no opportunity +of improving their minds by a literary education. But +the weight of this censure is gradually growing less, by the +contrary proof to the hundreds of visitors who flock into our +school, and who are not at all sparing of their high encomiums +upon it. It is conducted partially on the Lancasterian +system, and is said to surpass any of the common schools +about us. Our school-room is furnished with books and apparatus +of a superior kind, which, we presume, is not equalled +by any school in the country, save the one among our people +at Canterbury, which, perhaps, is not in any respect inferior.</q> +</p> + +<p> +<q rend='pre'>In this society are two physicians. Each family has its +respective elders or ministers; among these and other individuals +of the society, are public speakers, whom you would +denominate the clergy.</q> +</p> + +<p> +<q>You see, from what we have here written, that we have +taken up many subjects, and several of them explicitly treated +upon, although short; from which, together with the pamphlet +<pb n='079'/><anchor id='Pg079'/> +accompanying this letter, we conclude you may be able +to get considerable of an understanding, and which you are +at liberty to call at your pleasure. But it is sincerely to be +hoped, if you publish any thing concerning us, you will be +careful to preserve the true ideas of our communications.</q> +</p> +</quote> + +<p> +From the pamphlet above mentioned we make the following +extracts:— +</p> + +<quote rend='display'> +<p> +<q rend='pre'>Faith And Principles Of The Society.</q> +</p> + +<p> +<q rend='pre'>1. A life of <emph>innocence</emph> and <emph>purity</emph>, according to +the example of Jesus Christ and his first true followers; implying +entire abstinence from all sensual and carnal gratifications.</q> +</p> + +<p> +<q rend='pre'>2. <hi rend='smallcaps'>Love.</hi>—<q>By this shall all men know that +ye are my disciples, if ye have love one to another. Love is the fulfilling +of the law.</q> This is our bond of union.</q> +</p> + +<p> +<q rend='pre'>3. <hi rend='smallcaps'>Peace.</hi>—<q>Follow peace with all men,</q> +is a divine precept; hence our abstinence from war and bloodshed, from +all acts of violence towards our fellow-men, from all the +party contentions and politics of the world, and from all the +pursuits of pride and worldly ambition. <q>My kingdom (said +Christ) is not of this world.</q></q> +</p> + +<p> +<q rend='pre'>4. <hi rend='smallcaps'>Justice.</hi>—<q>Render +to every man his due. Owe no +man any thing, but to love one another.</q> We are to be just +and honest in all our dealings with mankind, to discharge all +just dues, duties, and equitable claims, as seasonably and +effectually as possible.</q> +</p> + +<p> +<q rend='pre'>5. <hi rend='smallcaps'>Holiness.</hi>—<q>Without +which no man shall see the +Lord.</q> Which signifies to be <emph>consecrated</emph>, or set apart from +a common to a sacred use. Hence arise all our doctrines +and practical rules of dedicating our persons, services, and +property, to social and sacred uses, having adopted the example +of the first gospel church, in establishing and supporting +one <emph>consecrated</emph> and <emph>united</emph> interest by the voluntary choice +of every member, as a sacred privilege, and not by any undue +constraint or persuasion.</q> +</p> + +<p> +<q rend='pre'>6. <hi rend='smallcaps'>Goodness.</hi>—Do +good to all men, as far as opportunity +<pb n='080'/><anchor id='Pg080'/> +and ability may serve, by administering acts of charity +and kindness, and promoting light and truth among mankind. +<q>Whatsoever ye would that men should do to you, do ye even +so to them.</q></q> +</p> + +<p> +<q rend='pre'>7. <hi rend='smallcaps'>Truth.</hi>—This principle is opposed to +falsehood, lying, deceit, and hypocrisy, and implies fidelity, reality, +good, earnest sincerity, and punctuality in keeping vows and +promises. These principles are the genuine basis of our +institution, planted by its first founders, exhibited in all our +public writings, justified by Scripture and fair reason, and +practically commended as a system of morality and religion, +adapted to the best interest and happiness of man, both here +and hereafter.</q> +</p> + +<p> +<q rend='pre'>Manner Of Admitting Members.</q> +</p> + +<p> +<q rend='pre'>1. All persons who unite with this society, in any degree, +must do it freely and voluntarily, according to their +own faith and unbiased judgment.</q> +</p> + +<p> +<q rend='pre'>2. In the testimony of the society, both public and private, +no flattery nor any undue influence is used, but the +most plain and explicit statements of its faith and principles +are laid before the inquirer, so that the whole ground may +be comprehended, as far as possible, by every candidate for +admission.</q> +</p> + +<p> +<q rend='pre'>3. No considerations of property are ever made use of, +by this society, to induce any person to join it, nor to prevent +any one from leaving it; because it is our faith, 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.</q> +</p> + +<p> +<q rend='pre'>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 received into +communion with the society.</q> +</p> + +<pb n='081'/><anchor id='Pg081'/> + +<p> +<q rend='pre'>5. Any person becoming a member, must rectify all his +wrongs, and, as fast and as far as it is in his power, 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 would involve a principle ruinous +to the institution.</q> +</p> + +<p> +<q rend='pre'>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.</q> +</p> + +<p> +<q rend='pre'>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 to years of understanding sufficient to judge +for themselves, and who choose to go with their mother, they +are not to be disinherited on that account. 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.</q> +</p> + +<p> +<q>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.</q> +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<p> +<q rend='pre'>The rules of government in the society are adapted to +the different orders of which it is composed. In all (as far +as respects adults) it is spiritual; its powers and authorities +growing out of the <emph>mutual faith, love, and confidence</emph>, of all +the members, and harmoniously concurring in the general +form and manner of government established by the first +founders of the society.</q> +</p> + +<p> +<q rend='pre'>The leading authority of the society is vested in a +<pb n='082'/><anchor id='Pg082'/> +ministry, generally consisting of four persons, including both +sexes. These, together with the elders and trustees, constitute +the general government of the society in all its +branches, and, being supported by the general union and +approbation of the members, are invested with power to +appoint their successors and other subordinate officers, as +occasion may require; to counsel, advise, and direct, in all +matters, whether of a spiritual or temporal nature; to superintend +the concerns of the several families, and establish all +needful orders, rules, and regulations, for the direction and +protection of the several branches of the society; but no rule +can be made, nor any member assume a lead, contrary to the +original faith and known principles of the society. And +nothing which respects the government, order, and general +arrangement, of the society is considered as fully established +until it has received the general approbation of the society, +or of that branch thereof which it more immediately concerns.</q> +</p> + +<p> +<q rend='pre'>This community is divided into several different branches, +commonly called <hi rend='italic'>families</hi>. This division is generally made +for the sake of convenience, and is often rendered necessary +on account of local situation and occurrent circumstances; +but the proper division and arrangement of the community, +without respect to local situation, are into three classes, or +progressive degrees of order.</q> +</p> + +<p> +<q rend='pre'>Those children taken into the society are treated with +care and tenderness, receive a good school education, and, +according to their genius, are trained to industry and virtuous +habits, restrained from vice, and, at a suitable age, led +into the knowledge of the sacred Scriptures, and practically +taught the divine precepts contained in them, particularly +those of Jesus Christ and the apostles.</q> +</p> + +<p> +<q rend='pre'>During a period of more than forty years, since the +permanent establishment of this society at New Lebanon +and Watervliet, there never has been a legal claim entered +by any person for the recovery of property brought into the +society but all claims of that nature, if any have existed, +<pb n='083'/><anchor id='Pg083'/> +have been amicably settled, to the satisfaction of the parties +concerned. Complaints and legal prosecutions have not, +hitherto, come from persons who brought property into the +institution, but from those who came destitute of property, +and who, generally speaking, have been no benefit to the +society in any way, but, on the contrary, after having +enjoyed its hospitality, and brought no small share of trouble +upon the people, have had the assurance to lay claim to +wages which they never earned, or property to which they +never had any just or legal claim.</q> +</p> + +<p> +<q rend='pre'>No person can be received into this order until he shall +have settled all just and legal claims, both of creditors and +filial heirs; so that whatever property he may possess, may +be justly and truly his own. Minors cannot be admitted as +covenant members of this order; yet they may be received +under its immediate care and protection. And when they +shall have arrived at lawful age, if they should choose to continue +in the society, and sign the covenant of the order, and +support its principles, they are then admitted to all the +privileges of members. The members of this order are all +equally entitled to the benefits and privileges thereof, without +any difference made on account of what any one may have +contributed to the interest of the society. All are equally +entitled to their support and maintenance, and to every +necessary comfort, whether in health, sickness, or old age, so +long as they continue to maintain the principles, and conform +to the orders, rules, and regulations, of the institution. +They, therefore, give their property and services for the +most valuable of all temporal considerations—an ample security, +during life, for every needful support, if they continue +faithful to their contract and covenant, the nature of which +they clearly understand before they enter into it.</q> +</p> + +<p> +<q>We believe it will be generally granted that the history +of the world does not furnish a single instance of any +religious institution which has stood fifty years without a +visible declension of the principles of the institution, in the +general purity and integrity of its members. This has been +<pb n='084'/><anchor id='Pg084'/> +generally acknowledged by the devotees of such institutions +and facts have fully verified it. But we would appeal to the +candid judgment of those who have known this institution +from the beginning, and have had a fair opportunity of observing +the progress of its improvement, whether they have, +in reality, found any declension, either in the external order +and regulations of the society, or in the purity and integrity +of its members, in the general practice of the moral and +Christian duties; and whether they have not, on the contrary, +discovered a visible and manifest increase in all these +respects. And hence they may judge for themselves, whether +the moral character of the society, and its progressive improvement, +can be ascribed to any other cause than the blessing, +protection, and government, of Divine Power and Wisdom.</q> +</p> +</quote> + +<p> +This denomination is also styled the <hi rend='italic'>millennial church</hi>. +Although celibacy is enjoined by the Shakers upon their +members, yet their numbers rather increase, by converts +from the world. +</p> + +<p> +There are fifteen societies of Shakers in the United States, +located in the following places:—Alfred, New Gloucester, +and Poland, Me.; Canterbury and Enfield, N. H.; Shirley, +Harvard, Tyringham, and Hancock, Mass.; Enfield, Conn.; +Watervliet and New Lebanon, N. Y.; Union Village and +Watervliet, Ohio; Pleasant Hill and South Union, Ky. The +number of Shakers in the United States is about 6000. +</p> + +<p> +This sect of Christians arose at Manchester, in England; +and <hi rend='smallcaps'>Ann Lee</hi> has the credit of being its founder. They +derive their name from their manner of worship, which is performed +by singing, dancing, and clapping their hands in regular +time, to a novel, but rather pleasant kind of music. This +sect was persecuted in England, and came to America in 1774. +They first settled in Watervliet, near Albany, N. Y. They +have, or think they have, revelations from Heaven, or gifts from +the Holy Spirit, which direct them in the choice of their leaders, +and in other important concerns. Their dress and manners +are similar to those of the society of Friends; hence they +<pb n='085'/><anchor id='Pg085'/> +are often called <hi rend='italic'>Shaking Quakers</hi>. They display great skill +and science in agriculture, horticulture, and the mechanic +arts; and their honesty, industry, hospitality, and neatness, +are proverbial. These people choose their locations with +great taste and judgment. A <hi rend='italic'>Shaker village</hi> always presents +a scene of beauty. +</p> + +<p> +We close this article with an extract from a speech of the +Hon. John Breathitt, late governor of Kentucky. +</p> + +<p> +<q rend='pre'>Much has been urged against Shakerism, much has been +said against their covenant; but, I repeat it, <emph>that</emph> individual +who is prepared to sign the church covenant, stands in an +enviable situation: his situation is, indeed, an enviable one, +who, devoted to God, is prepared to say of his property, <q>Here +it is, little or much; take it, and leave me unmolested to +commune with my God. Indeed, I dedicate myself to what? +not to a fanatical tenet; O, no! to a subject far beyond; to +the worship of Almighty God, the great Creator and Governor +of the universe. Under the influence of his love, I give +my all: only let me worship according to my faith, and in a +manner I believe acceptable to my God!</q></q> +</p> + +<p> +<q>I say again, the world cannot produce a parallel to the +situation which such a man exhibits—resigned to the will +of Heaven, free from all the feelings of earthly desire, and +pursuing, quietly, the peaceful tenor of his way.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Reformation.</head> + +<p> +This term is used, by way of eminence, to denote that +great change which took place in the Christian world, under +the ministry of Luther, Calvin, Zuinglius, Melancthon, and +others, who successfully opposed some of the doctrines, and +many of the practices, of the Roman church. It commenced +at Wittemberg, in Saxony, in 1517, and greatly weakened +the Papal authority. +</p> + +<pb n='086'/><anchor id='Pg086'/> + +<p> +It was from causes seemingly fortuitous, and from a source +very inconsiderable, that all the mighty effects of the reformation +flowed. Leo X., when raised to the Papal throne, in +1513, found the revenues of the church exhausted by the +vast projects of his two ambitious predecessors. His own +temper, naturally liberal and enterprising, rendered him incapable +of severe and patient economy; and his schemes for +aggrandizing the family of Medicis, his love of splendor, and +his munificence in rewarding men of genius, involved him +daily in new expenses, in order to provide a fund for which, +he tried every device that the fertile invention of priests had +fallen upon, to drain the credulous multitude of their wealth. +Among others, he had recourse to a sale of indulgences. +</p> + +<p> +The Romish church believe that pious persons may do +works of supererogation, that is to say, more good works +than are necessary for their own salvation. All such works, +according to their doctrine, are deposited, together with the +infinite merits of Jesus Christ, in one inexhaustible treasury. +The keys of this were committed to St. Peter, and to his +successors the popes, who may open it at pleasure, and, by +transferring a portion of this superabundant merit to any +particular person for a sum of money, may convey to him +either pardon for his own sins, or a release for any one, for +whom he feels an interest, from the pains of purgatory. +Such indulgences were offered as a recompense for those +who engaged in the wars of the crusades against the Infidels. +Since those times, the power of granting indulgences has +been greatly abused in the church of Rome. Pope Leo X., +finding that the sale of indulgences was likely to be lucrative, +granted to Albert, elector of Mentz and archbishop of Magdeburg, +the benefit of the indulgences of Saxony, and the +neighboring parts, and farmed out those of other countries to +the highest bidders; who, to make the best of their bargain, +procured the ablest preachers to cry up the value of the +commodity. The form of these indulgences was as follows.—<q>May +our Lord Jesus Christ have mercy upon thee, and +absolve thee by the merits of his most holy passion. And I, +<pb n='087'/><anchor id='Pg087'/> +by his authority, that of his blessed apostles, Peter and Paul +and of the most holy pope, granted and committed to me in +these parts, do absolve thee, first, from all ecclesiastical censures, +in whatever manner they may have been incurred; +then from all thy sins, transgressions, and excesses, how +enormous soever they may be; even from such as are reserved +for the cognizance of the holy see, and as far as the +keys of the holy church extend. I remit to you all punishment +which you deserve in purgatory on their account; and +I restore you to the holy sacraments of the church, to the +unity of the faithful, and to that innocence and purity which +you possessed at baptism; so that, when you die, the gates of +punishment shall be shut, and the gates of the paradise of +delight shall be opened; and if you shall not die at present, +this grace shall remain in full force when you are at the +point of death. In the name of the Father, Son, and the +Holy Ghost.</q> +</p> + +<p> +According to a book, called the <q>Tax of the Sacred Roman +Chancery,</q> in which are the exact sums to be levied for the +pardon of each particular sin, some of the fees are thus +stated:—For simony, 10<hi rend='italic'>s.</hi> 6<hi rend='italic'>d.</hi>; +for sacrilege, 10<hi rend='italic'>s.</hi> 6<hi rend='italic'>d.</hi>; for +taking a false oath, 9<hi rend='italic'>s.</hi>; for robbing, +12<hi rend='italic'>s.</hi>; for burning a +neighbor's house, 12<hi rend='italic'>s.</hi>; +for defiling a virgin, 9<hi rend='italic'>s.</hi>; for murdering +a layman, 7<hi rend='italic'>s.</hi> 6<hi rend='italic'>d.</hi>; +for keeping a concubine, 10<hi rend='italic'>s.</hi> 6<hi rend='italic'>d.</hi>; for +laying violent hands on a clergyman, 10<hi rend='italic'>s.</hi> +6<hi rend='italic'>d.</hi> +</p> + +<p> +The terms in which the retailers of these abominable +licenses described their advantages to the purchasers, and +the arguments with which they urged the necessity of obtaining +them, were so extravagant that they appear almost +incredible. <q>If any man,</q> said they, <q>purchase letters of indulgence, +his soul may rest secure with respect to its salvation. +The souls confined in purgatory, for whose redemption indulgences +are purchased, as soon as the money is paid, instantly +escape from that place of torment, and ascend into heaven.</q> +They said that the efficacy of indulgences was so great, that +the most heinous sins would be remitted and expiated by +them, and the person be freed both from punishment and +<pb n='088'/><anchor id='Pg088'/> +guilt: this was the unspeakable gift of God, in order to +reconcile man to himself; the cross erected by the preachers +of indulgences was equally efficacious with the cross of +Christ. <q>Lo,</q> said they, <q>the heavens are open; if you +enter not now, when will you enter? For twelve pence +you may redeem the soul of your father out of purgatory; +and are you so ungrateful that you will not rescue the +soul of your parent from torment? If you had but one coat, +you ought to strip yourself of that instantly, and sell it, in +order to purchase such benefit,</q> &c. +</p> + +<p> +It was against these preachers of licentiousness, and their +diabolical conduct, that Luther began first to declaim. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Reformed Churches.</head> + +<p> +The Reformed churches comprehend the whole Protestant +churches in Europe and America, whether Lutheran, Calvinistic, +Independent, Quaker, Baptist, or any other denomination +who dissent from the church of Rome. The +term <hi rend='italic'>Reformed</hi> is now, however, more particularly employed +to distinguish the Calvinists from the Lutherans. +</p> + +<p> +The Reformed churches in America are the two following:— +</p> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Reformed Dutch Church.</head> + +<p> +This is the oldest body of Presbyterians in America: it +descended immediately from the church of Holland; and, for +about a century from its commencement in this country, it +hung in colonial dependence on the Classis of Amsterdam, +and the Synod of North Holland, and was unable to ordain +a minister, or perform any ecclesiastical function of the kind, +without a reference to the parent country and mother church. +</p> + +<p> +The origin of this church will lead us back to the earliest +<pb n='089'/><anchor id='Pg089'/> +history of the city and state of New York; for they were first +settled by this people, and by them a foundation was laid for +the first churches of this persuasion, the most distinguished +of which were planted at New York, (then called New +Amsterdam,) Flatbush, Esopus, and Albany. The church +at New York was probably the oldest, and was founded at, +or before, the year 1639; this is the earliest period to which +its records conduct us. The first minister was the Rev. Evarardus +Bogardus. But when he came from Holland, does +not appear. Next to him were two ministers by the name +of Megapolensis, John and Samuel. +</p> + +<p> +The first place of worship built by the Dutch in the colony +of New Netherlands, as it was then called, was erected in +the fort at New York, in the year 1642. The second, it is +believed, was a chapel built by Governor Stuyvesant, in what +is now called the Bowery. In succession, churches of this +denomination arose on Long Island, in Schenectady, on +Staten Island, and in a number of towns on the Hudson +River, and several, it is believed, in New Jersey. But the +churches of New York, Albany, and Esopus, were the most +important, and the ministers of these churches claimed and +enjoyed a kind of episcopal dignity over the surrounding +churches. +</p> + +<p> +The Dutch church was the established religion of the +colony, until it surrendered to the British in 1664; after +which its circumstances were materially changed. Not long +after the colony passed into the hands of the British, an act +was passed, which went to establish the Episcopal church as +the predominant party; and for almost a century after, the +Dutch and English Presbyterians, and all others in the colony, +were forced to contribute to the support of that church. +</p> + +<p> +The first judicatory higher than a consistory, among this +people, was a Cœtus, formed in 1747. The object and +powers of this assembly were merely those of advice and +fraternal intercourse. It could not ordain ministers, nor +judicially decide in ecclesiastical disputes, without the consent +of the Classis of Amsterdam. +</p> + +<pb n='090'/><anchor id='Pg090'/> + +<p> +The first regular Classis among the Dutch was formed in +1757. But the formation of this Classis involved this infant +church in the most unhappy collisions, which sometimes +threatened its very existence. These disputes continued for +many years, by which two parties were raised in the church, +one of which was for, and the other against, an ecclesiastical +subordination to the judicatories of the mother church and +country. These disputes, in which eminent men on both +sides were concerned, besides disturbing their own peace +and enjoyment, produced unfavorable impressions towards +them among their brethren at home. +</p> + +<p> +In 1766, John H. Livingston, D. D., then a young man, +went from New York to Holland, to prosecute his studies in +the Dutch universities. By his representations, a favorable +disposition was produced towards the American church in +that country; and, on his return, in full convention of both +parties, an amicable adjustment of their differences was made +and a friendly correspondence was opened with the church +in Holland, which was continued until the revolution of the +country under Bonaparte. +</p> + +<p> +The Dutch church suffered much in the loss of its members, +and in other respects, by persisting to maintain its +service in the Dutch language after it had gone greatly into +disuse. The solicitation for English preaching was long +resisted, and Dr. Laidlie, a native of Scotland, was the first +minister in the Dutch church in North America, who was +expressly called to officiate in the English language. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Reformed German Church.</head> + +<p> +As the Dutch Reformed church in this country is an exact +counterpart of the church of Holland, so the German Reformed +is of the Reformed or Calvinistic church of Germany. +The people of this persuasion were among the early +settlers of Pennsylvania: here their churches were first +formed; but they are now to be found in nearly all the states +<pb n='091'/><anchor id='Pg091'/> +south and west of the one above named. The German +Reformed churches in this country remained in a scattered +and neglected state until 1746, when the Rev. Michael +Schlatter, who was sent from Europe for the purpose, collected +them together, and put their concerns in a more prosperous +train. They have since increased to a numerous body, and +are assuming an important stand among the American Presbyterians. +</p> + +<p> +This denomination is scattered over the Middle, Western, +and Southern States, but is most numerous in the states of +Ohio and Pennsylvania. The population of this church in +the United States is estimated at 300,000; 180 ministers, 600 +congregations, and 30,000 communicants. +</p> + +</div> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Restorationists.</head> + +<p> +The Restorationists are those who believe that all men will +ultimately become holy and happy. They maintain that God +created only to bless, and that, in pursuance of that purpose, +he sent his Son to <q>be for salvation to the ends of the earth;</q> +that Christ's kingdom is moral in its nature, and extends to +moral beings in every state or mode of existence; that the +probation of man is not confined to the present life, but +extends through the mediatorial reign; and that, as Christ +died for all, so, before he shall have delivered up the kingdom +to the Father, all shall be brought to a participation of the +knowledge and enjoyment of that truth which maketh free +from the bondage of sin and death. They believe in a general +resurrection and judgment, when those who have improved +their probation in this life will be raised to more +perfect felicity, and those who have misimproved their opportunities +on earth will come forward to shame and condemnation, +which will continue till they become truly penitent; +that punishment itself is a mediatorial work, a discipline, +<pb n='092'/><anchor id='Pg092'/> +perfectly consistent with mercy; that it is a means, employed +by Christ to humble and subdue the stubborn will, and prepare +the mind to receive a manifestation of the goodness of +God, which leadeth the sinner to true repentance. (See Gen. +12:3; 22:18. Gal. 3:8. Isa. 45:22, 23. Phil. 2:10, +11. Rev. 5:13. 1 Tim. 2:1-6. Col. 1:20. Eph. 1:7-11. +Rom. 5:12-21; 8:20, 21. 1 Cor. 15:24-28.) +</p> + +<p> +They contend that this doctrine is not only sustained by +particular texts, but grows necessarily out of some of the first +principles of divine revelation. They maintain that it is immediately +connected with the perfections of the Deity; that +God, being infinitely benevolent, must have desired the happiness +of all his offspring; that his infinite wisdom would +enable him to form a perfect plan, and his almighty power +will secure its accomplishment. They contend that the +mission of Christ is abortive on any other plan, and that +nothing short of the <q>restitution of all things</q> can satisfy the +ardent desires of every pious soul. On this system alone can +they reconcile the attributes of justice and mercy, and secure +to the Almighty a character worthy of our imitation. +</p> + +<p> +They insist that the words rendered <hi rend='italic'>everlasting</hi>, +<hi rend='italic'>eternal</hi>, and +<hi rend='italic'>forever</hi>, which are, in a few instances, applied to the misery +of the wicked, do not prove that misery to be endless, because +these terms are loose in their signification, and are +frequently used in a limited sense; that the original terms, +being often used in the plural number, clearly demonstrate +that the period, though indefinite, is limited in its very nature. +They maintain that the meaning of the term must always be +sought in the subject to which it is applied, and that there is +nothing in the nature of punishment which will justify an +endless sense. They believe that the doctrine of the restoration +is the most consonant to the perfections of the Deity, the +most worthy of the character of Christ, and the only doctrine +which will accord with pious and devout feelings, or harmonize +with the Scriptures. They teach their followers that +ardent love to God, active benevolence to man, and personal +meekness and purity, are the natural results of these views. +</p> + +<pb n='093'/><anchor id='Pg093'/> + +<p> +Though the Restorationists, as a separate sect, have arisen +within a few years, their sentiments are by no means new. +Clemens Alexandrinus, Origen, Didymus of Alexandria, +Gregory Nyssen, and several others, among the Christian +fathers of the first four centuries, it is said, believed and advocated +the restoration of all fallen intelligences. A branch +of the German Baptists, before the reformation, held this +doctrine, and propagated it in Germany. Since the reformation, +this doctrine has had numerous advocates; and +some of them have been among the brightest ornaments of the +church. Among the Europeans, we may mention the names +of Jeremy White, of Trinity College, Dr. Burnet, Dr. Cheyne, +Chevalier Ramsay, Dr. Hartley, Bishop Newton, Mr. Stonehouse, +Mr. Petitpierre, Dr. Cogan, Mr. Lindsey, Dr. Priestley, +Dr. Jebb, Mr. Relly, Mr. Kenrick, Mr. Belsham, Dr. Southworth, +Smith, and many others. In fact, the restoration is the +commonly-received doctrine among the English Unitarians +at the present day. In Germany, a country which, for several +centuries, has taken the lead in all theological reforms, the +Orthodox have espoused this doctrine. The restoration was +introduced into America about the middle of the eighteenth +century, though it was not propagated much till about 1775 +or 1780, when John Murray and Elhanan Winchester became +public advocates of this doctrine, and by their untiring +labors extended it in every direction. From that time to the +present, many men have been found, in all parts of our country, +who have rejoiced in this belief. This doctrine found +able advocates in the learned Dr. Chauncy, of Boston, Dr. +Rush, of Philadelphia, and Dr. Smith, of New York: Mr. +Foster, of New Hampshire, may also be mentioned as an +advocate of the restoration. +</p> + +<p> +Most of the writers whose names are given above, did not +belong to a sect which took the distinctive name of Restorationists. +They were found in the ranks of the various sects +into which the Christian world has been divided. And those +who formed a distinct sect were more frequently denominated +Universalists than Restorationists. In 1785, a convention +<pb n='094'/><anchor id='Pg094'/> +was organized at Oxford, Massachusetts, under the auspices +of Messrs. Winchester and Murray. And as all who had +embraced universal salvation believed that the effects of sin +and the means of grace extended into a future life, the terms +<hi rend='italic'>Restorationist</hi> and +<hi rend='italic'>Universalist</hi> were then used as synonymous; +and those who formed that convention adopted the +latter as their distinctive name. +</p> + +<p> +During the first twenty-five years, the members of the +Universalist convention were believers in a future retribution. +But, about the year 1818, Hosea Ballou, now of Boston, advanced +the doctrine that all retribution is confined to this +world. That sentiment, at first, was founded upon the old +Gnostic notion that all sin originates in the flesh, and that +death frees the soul from all impurity. Subsequently, some +of the advocates for the no-future punishment scheme adopted +the doctrine of materialism, and hence maintained that the +soul was mortal; that the whole man died a temporal death, +and that the resurrection was the grand event which would +introduce all men into heavenly felicity. +</p> + +<p> +Those who have since taken to themselves the name of +Restorationists, viewed these innovations as corruptions of +the gospel, and raised their voices against them. But a +majority of the convention having espoused those sentiments, +no reformation could be effected. The Restorationists, believing +these errors to be increasing, and finding in the connection +what appeared to them to be a want of engagedness in +the cause of true piety, and in some instances an open opposition +to the organization of churches, and finding that a +spirit of levity and bitterness characterized the public labors +of their brethren, and that practices were springing up totally +repugnant to the principles of Congregationalism, resolved to +obey the apostolic injunction, by coming out from among +them, and forming an independent association. Accordingly +a convention, consisting of Rev. Paul Dean, Rev. David +Pickering, Rev. Charles Hudson, Rev. Adin Ballou, Rev. +Lyman Maynard, Rev. Nathaniel Wright, Rev. Philemon R. +Russell, and Rev. Seth Chandler, and several laymen, met at +<pb n='095'/><anchor id='Pg095'/> +Mendon, Massachusetts, August 17, 1831, and formed themselves +into a distinct sect, and took the name of <hi rend='italic'>Universal +Restorationists</hi>. +</p> + +<p> +The Restorationists are Congregationalists on the subject +of church government. +</p> + +<p> +The difference between the Restorationists and Universalists +relates principally to the subject of a future retribution. +The Universalists believe that a full and perfect retribution +takes place in this world, that our conduct here cannot affect +our future condition, and that the moment man exists after +death, he will be as pure and as happy as the angels. From +these views the Restorationists dissent. They maintain that +a just retribution does not take place in time; that the conscience +of the sinner becomes callous, and does not increase +in the severity of its reprovings with the increase of guilt; +that men are invited to act with reference to a future life; +that, if all are made perfectly happy at the commencement of +the next state of existence, they are not rewarded according +to their deeds; that, if death introduces them into heaven, +they are saved by death, and not by Christ; and if they are +made happy by being raised from the dead, they are saved by +physical, and not by moral means, and made happy without +their agency or consent; that such a sentiment weakens the +motives to virtue, and gives force to the temptations of vice; +that it is unreasonable in itself, and opposed to many passages +of Scripture. (See Acts 24:25; 17:30, 31. Heb. 9:27, +28. Matt. 11:23, 24. 2 Pet. 2:9. 2 Cor. 5:8-11. +John 5:28, 29. Matt. 10:28. Luke 12:4, 5; 16:19-31. +1 Pet. 3:18-20.) +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Universalists.</head> + +<p> +The grand distinguishing characteristic of this class of +Christians is their belief in the final holiness and happiness +of the whole human family. Some of them believe that all +<pb n='096'/><anchor id='Pg096'/> +punishment for sin is endured in the present state of existence, +while others believe it extends into the future life; but +all agree that it is administered in a spirit of kindness, is +intended for the good of those who experience it, and that it +will finally terminate, and be succeeded by a state of perfect +and endless holiness and happiness. +</p> + +<div> +<head>Doctrine.</head> + +<p> +The following is the <q>Profession of Belief,</q> adopted by +the General Convention of Universalists in the United States, +at the session holden in 1803. It has never been altered, +and it is perfectly satisfactory to the denomination. +</p> + +<quote rend='display'> +<p> +<q rend='pre'><hi rend='smallcaps'>Art. I.</hi> We believe that the Holy Scriptures of +the Old and New Testaments contain a revelation of the character +of God, and of the duty, interest, and final destination, of +mankind.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Art. II.</hi> We believe that there is one God, whose +nature is love; revealed in one Lord Jesus Christ, by one Holy +Spirit of grace, who will finally restore the whole family +of mankind to holiness and happiness.</q> +</p> + +<p> +<q><hi rend='smallcaps'>Art. III.</hi> We believe that holiness and true happiness +are inseparably connected, and that believers ought to be +careful to maintain order, and practise good works; for these +things are good and profitable unto men.</q> +</p> +</quote> + +</div> + +<div> +<head>History.</head> + +<p> +Universalists claim that the salvation of all men was taught +by Jesus Christ and his apostles. It was also taught and +defended by several of the most eminent Christian fathers; +such as Clemens Alexandrinus, Origen, &c. In the third +and fourth centuries, this doctrine prevailed extensively, and, +for aught which appears to the contrary, was then accounted +orthodox. It was at length condemned, however, by the fifth +general council, A. D. 553; after which, we find few traces +of it through the dark ages, so called. +</p> + +<p> +It revived at the period of the reformation, and since that +<pb n='097'/><anchor id='Pg097'/> +time has found many able and fearless advocates;—in Switzerland, +Petitpierre and Lavater; in Germany, Seigvolk, +Everhard, Steinbart, and Semler; in Scotland, Purves, +Douglass, and T. S. Smith; in England, Coppin, Jeremy +White, Dr. H. More, Dr. T. Burnet, Whiston, Hartley, +Bishop Newton, Stonehouse, Barbauld, Lindsey, Priestley, +Belsham, Carpenter, Relly, Vidler, Scarlett, and many others. +</p> + +<p> +At the present day, Universalism prevails more extensively +than elsewhere in England, Germany, and the United States. +</p> + +<p> +In England, the Unitarian divines, generally, believe in the +final salvation of all men. Dr. Lant Carpenter says, <q>Most +of us, however, believe that a period will come to each individual, +when punishment shall have done its work—when +the awful sufferings with which the gospel threatens the impenitent +and disobedient, will have humbled the stubborn, +purified the polluted, and eradicated malignity, impiety, hypocrisy, +and every evil disposition; that a period will come +(which it may be the unspeakable bliss of those who enter +the joy of their Lord to accelerate, which, at least, it will be +their delight to anticipate,) when he who <q>must reign till he +hath put <emph>all enemies</emph> under his feet,</q> <q>shall have put down all +rule, and all authority, and power.</q> <q>The <hi rend='smallcaps'>last enemy</hi>, +death, shall be <hi rend='smallcaps'>destroyed</hi>.</q> <q>Every tongue shall confess +that Jesus Christ is Lord, to the glory of God the Father,</q> +<q>who wills that all men should be saved, and come to the +knowledge of the truth,</q>—that truth which sanctifies the +heart,—that knowledge which is life eternal,—and God +shall be <hi rend='smallcaps'>all in all</hi>.</q> +</p> + +<p> +In Germany, nearly every theologian is a believer in the +final salvation of all men. Speaking of Professor Tholuck, +Professor Sears says, <q>The most painful disclosures remain +yet to be made. This distinguished and excellent man, +in common with the <emph>great majority of the Evangelical divines</emph> +of Germany, though he professes to have serious doubts, and +is cautious in avowing the sentiment, believes that all men +and fallen spirits will finally be saved.</q> Mr. Dwight, in his +recent publication, says, <q>The doctrine of the eternity of +<pb n='098'/><anchor id='Pg098'/> +future punishments is almost universally rejected. I have +seen but one person in Germany who believed it, and but one +other whose mind was wavering on this subject.</q> Universalism +may, therefore, be considered the prevailing religion +in Germany. +</p> + +<p> +In the United States, Universalism was little known until +about the middle of the last century; and afterwards it found +but few advocates during several years. Dr. George de +Benneville, of Germantown, Penn., Rev. Richard Clarke, of +Charleston, S. C., and Jonathan Mayhew, D. D., of Boston, +were, perhaps, the only individuals who publicly preached +the doctrine before the arrival of Rev. John Murray, in 1770. +Mr. Murray labored almost alone until 1780, when Rev. +Elhanan Winchester, a popular Baptist preacher, embraced +Universalism, though on different principles. About ten +years afterwards, Rev. Hosea Ballou embraced the same +doctrine, but on principles different from those advocated by +Mr. Murray or Mr. Winchester. To the efforts of these three +men is to be attributed much of the success which attended +the denomination in its infancy. Although they differed +widely from each other in their views of punishment, yet they +labored together in harmony and love, for the advancement +of the cause which was dear to all their hearts. The seed +which they sowed has since produced an abundant harvest. +</p> + +<p> +The ministry of the Universalist denomination in the +United States, hitherto, has been provided for, not so much +by the means of schools, as by the unaided, but irresistible +influence of the gospel of Christ. This has furnished the +denomination with its most successful preachers. It has +turned them from other sects and doctrines, and brought +them out from forests and fields, and from secular pursuits +of almost every kind, and driven them, with inadequate literary +preparation, to the work of disseminating the truth. +This state of things has been unavoidable, and the effect of +it is visible. It has made the ministry of the Universalist +denomination very different from that of any other sect in +the country; studious of the Scriptures, confident in the +<pb n='099'/><anchor id='Pg099'/> +truth of their distinguishing doctrine, zealous, firm, industrious; +depending more on the truths communicated for +their success, than on the manner in which they are stated. +It has had the effect, also, to give the ministry a polemic +character—the natural result of unwavering faith in the +doctrine believed, and of an introduction into the desk without +scholastic training. But the attention of the denomination, +in various parts of the country, has of late been turned +to the education of the ministry; and conventions and associations +have adopted resolves requiring candidates to pass +examinations in certain branches of literature. The same +motives have governed many in their effort to establish +literary and theological institutions. The desire to have +the ministry respectable for literary acquirements, is universal. +</p> + +<p> +A few years since, a small number separated from the +denomination, and adopted the appellation of <hi rend='italic'>Restorationists</hi>. +To prevent misapprehension, it may be repeated, that, +although a few have thus seceded, yet a difference of opinion +in regard to the duration of punishment has not disturbed +the harmony of the denomination generally, nor is it regarded +as sufficient cause for breach of fellowship, or alienation +of heart and affection. +</p> + +<p> +The Universalists quote the following texts of Scripture, +among others, in support of their sentiments:—Gen. +22:18. Ps. 22:27; 86:9. Isa. 25:6, 7, 8; 45:23, 24. +Jer. 31:33, 34. Lam. 3:31-33. John 12:32. Acts +3:31. Rom. 5:18, 21; 8:33, 39; 11:25-36. 1 Cor. +15:22-28, and 51-57. 2 Cor. 5:18, 19. Gal. 3:8. +Eph. 1:9, 10. Phil. 2:9-11. Col. 1:19, 29. 1 Tim. +2:1-6. Heb. 8:10, 11. Rev. 5:13; 21:3, 4. +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<p> +We copy the following from the <hi rend='italic'>Trumpet and Universalist +Magazine</hi> of June 4, 1836. It is by the Rev. <hi rend='smallcaps'>Hosea +Ballou</hi>, of Boston, in answer to the question, <q>Who are +Universalists?</q> +</p> + +<pb n='100'/><anchor id='Pg100'/> + +<p> +<q rend='pre'>There seems to be an evident propriety in calling all who +believe in the final holiness and happiness of all mankind, +<hi rend='italic'>Universalists</hi>. There appears no good reason why those +who believe in a limited punishment, in the future state, +should have a less or a greater claim to be called Universalists, +than those who entertain a hope that all sin and misery +end when the functions of life cease in the mortal body. +As they both agree in the belief that God is the Savior of +all men, if this belief entitle one to the name of Universalist, +of course it gives the other the same title. The Rev. John +Murray was called a Universalist, and he called himself by +this name, although he admitted there might be suffering +hereafter, in consequence of blindness or unbelief. It is +true, he did not allow that the sinner was punished for sin, +either here or in the future world, in his own person, because +he maintained that the whole penalty of the divine law, for +the sin of the whole world, was suffered by the Lord Jesus, +as the head of every man. He allowed, notwithstanding, +that the natural consequences of sin would inevitably follow +transgression, as we see is the case by every day's observation. +So, likewise, was the Rev. Elhanan Winchester called +a Universalist, and he called himself so, although his views +respecting a state of retribution, and the sufferings to which +the wicked in the world to come will be subjected, were +widely different from those entertained by Mr. Murray. Mr. +Winchester believed in a place of material fire and brimstone, +where the wicked would endure a torment as intense +as has been represented by those Christians who believe in +endless misery. But, as he believed that all these sufferings +will end, though they might continue for many thousand +years, and that those miserable wretches will at last be subdued +and reconciled to the divine government, and be happy, +he was denominated a Universalist.</q> +</p> + +<p> +<q rend='pre'>The Rev. Dr. Huntington is ranked a Universalist, +equally with those who have been named; but he believed +in no punishment hereafter, being Calvinistic in his views of +the demerit of sin, and of the atonement made by Christ.</q> +</p> + +<pb n='101'/><anchor id='Pg101'/> + +<p> +<q rend='pre'>From the commencement of the denomination of Univeralists +in this country, there has been a difference of opinion +respecting the doctrine of rewards and punishments, among +both the clergy and the laity belonging to the connection. +But this difference was not considered, in those times, a good +reason for a distinction of either name, denomination, or fellowship. +All united in the cheering hope that, in the fulness +of the dispensation of times, sin will be finished, transgression +ended, and all moral intelligences reconciled to God, in true +holiness and everlasting happiness. A view so grand and +glorious, so full of comfort, of joy, and of peace, and so triumphant, +was sufficiently powerful to draw together all who +enjoyed it, and to hold them together as a denomination +distinct from all those who hold the unmerciful doctrine of +endless punishment.</q> +</p> + +<p> +<q rend='pre'>When the General Convention of the New England States, +professing the doctrine of universal salvation, appointed a +committee to draft articles of faith and a constitution, by +which it might be known and distinguished from other religious +sects, care was taken to appoint on that committee +brethren whose views differed respecting the subject of a +future state of rewards and punishments. The worthy and +fondly-remembered brother Walter Ferriss, who penned that +instrument, was a believer in future rewards and punishments; +but he so wrote that confession of faith as to comprehend the +full belief of universal salvation, without making any distinction +between the belief of future punishment, or no future +punishment. And it is well remembered that this circumstance +was, at the time of accepting the report of the committee, +</q>viewed as one of its excellences. +</p> + +<p> +<q>It seems improper to give so much weight to different +opinions, which differ not in principle, but in circumstances +only, as to constitute them walls of separation and disfellowship. +If one believe that all misery ends with this mortal +state, and another believe that it may continue twenty years +after, and then come to an end, is there any real difference +as to principle? All believe that our heavenly Father holds +<pb n='102'/><anchor id='Pg102'/> +all times and seasons, and all events, in his own power, and +that he worketh all things after the counsel of his own will. +And, moreover, all believe that God will have all men to be +saved, and to come unto the knowledge of the truth. This +constitutes us all Universalists, and calls on us to keep the +unity of the spirit, and to walk in the bonds of peace.</q> +</p> + +</div> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Roman Catholics.</head> + +<p> +The following Creeds and Rule of Faith contain the fundamental +principles of the Latin or Roman church. +</p> + +<p> +Apostles' Creed. +</p> + +<quote rend='display'> +<q>I believe in God the Father almighty, Creator of heaven +and earth; and in Jesus Christ, his only Son, our Lord, who +was conceived by the Holy Ghost, born of the Virgin Mary, +suffered under Pontius Pilate, was crucified, dead, and +buried; he descended into hell; the third day he rose again +from the dead; he ascended into heaven, sitteth at the right +hand of God the Father almighty; from thence he shall +come to judge the living and the dead. I believe in the +Holy Ghost; the holy Catholic church; the communion of +saints; the forgiveness of sins, the resurrection of the body; +and life everlasting. <hi rend='smallcaps'>Amen.</hi></q> +</quote> + +<p> +It is doubtful who composed the above Creed. It was not +in common use in the church until the end of the fifth +century. See <hi rend='italic'>King's History of the Apostles' Creed</hi>. +</p> + +<p> +The Symbol, Or Creed Of St. Athanasius. +</p> + +<quote rend='display'> +<p> +<q rend='pre'>Whosoever will be saved, before all things it is necessary +that he hold the Catholic faith;</q> +</p> + +<p> +<q rend='pre'>Which faith except every one do keep entire and inviolate, +without doubt he shall perish everlastingly.</q> +</p> + +<pb n='103'/><anchor id='Pg103'/> + +<p> +<q rend='pre'>Now, the Catholic faith is this—that we worship one God +in Trinity, and Trinity in Unity.</q> +</p> + +<p> +<q rend='pre'>Neither confounding the persons, nor dividing the substance.</q> +</p> + +<p> +<q rend='pre'>For one is the person of the Father, another of the Son, +another of the Holy Ghost.</q> +</p> + +<p> +<q rend='pre'>But the Godhead of the Father, and of the Son, and of +the Holy Ghost, is all one, the glory equal, the majesty co-eternal.</q> +</p> + +<p> +<q rend='pre'>Such as the Father is, such is the Son, and such is the +Holy Ghost.</q> +</p> + +<p> +<q rend='pre'>The Father is uncreated, the Son is uncreated, and the +Holy Ghost uncreated.</q> +</p> + +<p> +<q rend='pre'>The Father incomprehensible, the Son incomprehensible, +and the Holy Ghost incomprehensible.</q> +</p> + +<p> +<q rend='pre'>The Father eternal, the Son eternal, and the Holy Ghost +eternal.</q> +</p> + +<p> +<q rend='pre'>And yet they are not three Eternals, but one Eternal.</q> +</p> + +<p> +<q rend='pre'>As also they are not three Uncreated, nor three Incomprehensibles; +but one Uncreated, and one Incomprehensible.</q> +</p> + +<p> +<q rend='pre'>In like manner, the Father is almighty, the Son almighty, +and the Holy Ghost almighty.</q> +</p> + +<p> +<q rend='pre'>And yet they are not three Almighties, but one Almighty.</q> +</p> + +<p> +<q rend='pre'>So the Father is God, the Son is God, and the Holy +Ghost is God.</q> +</p> + +<p> +<q rend='pre'>And yet they are not three Gods, but one God.</q> +</p> + +<p> +<q rend='pre'>So likewise the Father is Lord, the Son is Lord, and the +Holy Ghost is Lord.</q> +</p> + +<p> +<q rend='pre'>And yet they are not three Lords, but one Lord,</q> +</p> + +<p> +<q rend='pre'>For, as we are compelled by the Christian truth to acknowledge +every person by himself to be God and Lord,</q> +</p> + +<p> +<q rend='pre'>So we are forbidden by the Catholic religion to say there +are three Gods or three Lords.</q> +</p> + +<p> +<q rend='pre'>The Father is made of no one, neither created nor begotten.</q> +</p> + +<p> +<q rend='pre'>The Son is from the Father alone, not made, nor created, +but begotten.</q> +</p> + +<pb n='104'/><anchor id='Pg104'/> + +<p> +<q rend='pre'>The Holy Ghost is from the Father and the Son, not +made, nor created, nor begotten, but proceeding.</q> +</p> + +<p> +<q rend='pre'>So there is one Father, not three Fathers; one Son, not +three Sons; one Holy Ghost, not three Holy Ghosts.</q> +</p> + +<p> +<q rend='pre'>And in this Trinity there is nothing before or after, +nothing greater or less; but the whole three Persons are co-eternal +to one another, and coëqual.</q> +</p> + +<p> +<q rend='pre'>So that in all things, as has been already said above, the +Unity is to be worshipped in Trinity, and the Trinity in Unity.</q> +</p> + +<p> +<q rend='pre'>He, therefore, that will be saved, must thus think of the +Trinity.</q> +</p> + +<p> +<q rend='pre'>Furthermore, it is necessary to everlasting salvation, that +he also believe rightly the incarnation of our Lord Jesus +Christ.</q> +</p> + +<p> +<q rend='pre'>Now, the right faith is, that we believe and confess that +our Lord Jesus Christ, the Son of God, is both God and +Man.</q> +</p> + +<p> +<q rend='pre'>He is God of the substance of his Father, begotten before +the world; and he is Man of the substance of his mother, +born in the world.</q> +</p> + +<p> +<q rend='pre'>Perfect God and perfect Man; of a rational soul, and +human flesh subsisting.</q> +</p> + +<p> +<q rend='pre'>Equal to the Father according to his Godhead, and less +than the Father according to his Manhood.</q> +</p> + +<p> +<q rend='pre'>Who, although he be both God and Man, yet he is not +two, but one Christ.</q> +</p> + +<p> +<q rend='pre'>One, not by the conversion of the Godhead into flesh, +but by the taking of the Manhood unto God.</q> +</p> + +<p> +<q rend='pre'>One altogether, not by confusion of substance, but by +unity of person.</q> +</p> + +<p> +<q rend='pre'>For as the rational soul and the flesh is one man, so God +and Man is one Christ.</q> +</p> + +<p> +<q rend='pre'>Who suffered for our salvation, descended into hell, rose +again the third day from the dead.</q> +</p> + +<p> +<q rend='pre'>He ascended into heaven: he sitteth at the right hand +of God the Father almighty; thence he shall come to judge +the living and dead.</q> +</p> + +<pb n='105'/><anchor id='Pg105'/> + +<p> +<q rend='pre'>At whose coming all men shall rise again with their +bodies, and shall give an account of their own works.</q> +</p> + +<p> +<q rend='pre'>And they that have done good shall go into life everlasting, +and they that have done evil into everlasting fire.</q> +</p> + +<p> +<q rend='pre'>This is the Catholic faith, which except a man believe +faithfully and steadfastly, he cannot be saved.</q> +</p> + +<p> +<q>Glory be to the Father, and to the Son, and to the Holy +Ghost. As it was in the beginning, is now, and ever shall +be, one God, world without end. <hi rend='smallcaps'>Amen.</hi></q> +</p> + +</quote> + +<p> +This Creed is said to have been drawn up in the fourth +century. <q>It obtained in France about A. D. 850, and was +received in Spain and Germany about one hundred and +eighty years later. We have clear proofs of its being sung +alternately in the English churches in the tenth century. It +was in common use in some parts of Italy in 960, and was +received at Rome about A. D. 1014.</q> This Creed is retained +by the church of England, but the Protestant Episcopal +churches in the United States have rejected it. +</p> + +<p> +The Nicene Creed. +</p> + +<p> +<q>Credo in unum Deum, Patrem omnipotentem, Factorem +cœli et terræ, visibilium omnium et invisibilium. Et in unum +Dominum Jesum Christum, Filium Dei unigenitum. Et ex +Patre natum, ante omnia sæcula. Deum de Deo, Lumen de +Lumine, Deum verum de Deo vero, genitum, non factum; +consubstantialem Patri, per quem omnia facta sunt. Qui +propter nos homines, et propter nostram salutem, descendit +de cœlis. Et incarnatus est de Spiritu Sancto ex Maria +Virgine; ET HOMO FACTUS EST: crucifixus etiam pro +nobis sub Pontio Pilato, passus, et sepultus est. Et resurrexit +tertia die, secundum Scripturas. Et ascendit in cœlum, +sedet ad dexteram Patris. Et iterum venturus est cum gloria +judicare vivos et mortuos: cujus regni non erit finis. Et in +Spiritum Sanctum, Dominum et Vivificantem; qui ex Patre +Filioque procedit. Qui cum Patre et Filio simul adoratur +et conglorificatur; qui locutus est per Prophetas. Et unam +<pb n='106'/><anchor id='Pg106'/> +Sanctam, Catholicam, et Apostolicam Ecclesiam. Confiteor +unum Baptisma, in remissionem peccatorum. Et expecto resurrectionem +mortuorum. Et vitam venturi sæculi. Amen.</q> +</p> + +<quote rend='display'> +<p> +Translation. +</p> + +<p> +<q>I believe in one God, the Father almighty, Maker of +heaven and earth, of all things visible and invisible. And in +one Lord Jesus Christ, the only-begotten Son of God. And +born of the Father, before all ages. God of God, Light of +Light, true God of true God, begotten, not made; consubstantial +to the Father, by whom all things were made. Who +for us men, and for our salvation, came down from heaven. +And was incarnated by the Holy Ghost of the Virgin Mary; +AND HE WAS MADE MAN: was crucified also under +Pontius Pilate; he suffered, and was buried. And the third +day he rose again, according to the Scriptures. And he +ascended into heaven. Sits at the right hand of the Father. +And he is to come again with glory to judge the living and +the dead; of whose kingdom there shall be no end. And in +the Holy Ghost, the Lord and Giver of Life, who proceeds +from the Father and the Son, who, together with the Father +and the Son, is adored and glorified; who spoke by the +Prophets. And One, Holy, Catholic, and Apostolical +Church. I confess one Baptism, for the remission of sins. +And I look for the resurrection of the dead; and the life of +the world to come. Amen.</q> +</p> +</quote> + +<p> +This Creed was adopted at Constantinople, A. D. 381. It +is used in the Protestant Episcopal churches in England, and +occasionally in those of the United States. +</p> + +<p> +The foregoing Creeds are copied from Catholic books. +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<p> +The Catholics, both in Europe and America, acknowledge +the following Rule is <q>all that, and only that, belongs to +Catholic belief, which is revealed in the word of God, and +which is proposed by the Catholic church to all its members +to be believed with divine faith.</q> +</p> + +<pb n='107'/><anchor id='Pg107'/> + +<p> +<q>Guided by this certain criterion,</q> they say, <q rend='pre'>we profess +to believe,</q> +</p> + +<p> +1. <q rend='pre'>That Christ has established a church upon earth, +and that this church is that which holds communion +with the see of Rome, being one, holy, Catholic, and +apostolical.</q> +</p> + +<p> +2. <q rend='pre'>That we are obliged to hear this church; and, therefore, +that she is infallible, by the guidance of Almighty God, +in her decisions regarding faith.</q> +</p> + +<p> +3. <q rend='pre'>That St. Peter, by divine commission, was appointed +the head of this church, under Christ, its Founder; +and that the pope, or bishop of Rome, as successor to St. +Peter, has always been, and is, at present, by divine right, +head of this church.</q> +</p> + +<p> +4. <q rend='pre'>That the canon of the Old and New Testament, as +proposed to us by this church, is the word of God; as also +such traditions, belonging to faith and morals, which, being +originally delivered by Christ to his apostles, have been preserved +by constant succession.</q> +</p> + +<p> +5. <q rend='pre'>That honor and veneration are due to the angels of +God and his saints; that they offer up prayers to God for us; +that it is good and profitable to have recourse to their intercession; +and that the relics, or earthly remains, of God's +particular servants, are to be held in respect.</q> +</p> + +<p> +6. <q rend='pre'>That no sins ever were, or can be, remitted, unless +by the mercy of God, through Jesus Christ; and, therefore, +that man's justification is the work of divine grace.</q> +</p> + +<p> +7. <q rend='pre'>That the good works which we do, receive their +whole value from the grace of God; and that, by such works, +we not only comply with the precepts of the divine law, but +that we thereby likewise merit eternal life.</q> +</p> + +<p> +8. <q rend='pre'>That, by works done in the spirit of penance, we can +make satisfaction to God for the temporal punishment which +often remains due, after our sins, by the divine goodness, +have been forgiven us.</q> +</p> + +<p> +9. <q rend='pre'>That Christ has left to his church a power of +<pb n='108'/><anchor id='Pg108'/> +granting indulgences, that is, a relaxation from such temporal +chastisement only, as remains due after the divine +pardon of sin; and that the use of such indulgences is +profitable to sinners.</q> +</p> + +<p> +10. <q rend='pre'>That there is a purgatory, or middle state; and that +the souls of imperfect Christians, therein detained, are helped +by the prayers of the faithful.</q> +</p> + +<p> +11. <q rend='pre'>That there are seven sacraments, all instituted by +Christ—baptism, confirmation, eucharist, penance, extreme +unction, holy order, matrimony.</q> +</p> + +<p> +12. <q rend='pre'>That, in the most holy sacrament of the eucharist, +there is truly, really, and substantially, the body and blood, +together with the soul and divinity, of our Lord Jesus +Christ.</q> +</p> + +<p> +13. <q rend='pre'>That, in this sacrament, there is, by the omnipotence +of God, a conversion, or change, of the whole substance of +the bread into the body of Christ, and of the whole substance +of the wine into his blood, which change we call +<hi rend='smallcaps'>Transubstantiation</hi>.</q> +</p> + +<p> +14. <q rend='pre'>That, under either kind, Christ is received whole +and entire.</q> +</p> + +<p> +15. <q rend='pre'>That, in the mass, or sacrifice of the altar, is offered +to God a true, proper, and propitiatory, sacrifice for the living +and the dead.</q> +</p> + +<p> +16. <q rend='pre'>That, in the sacrament of penance, the sins we fall +into after baptism are, by the divine mercy, forgiven us.</q> +</p> + +<p> +<q>These are the great points of Catholic belief, by which +we are distinguished from other Christian societies; and +these, only, are the real and essential tenets of our religion. +We admit, also, the other grand articles of revealed and natural +religion, which the gospel and the light of reason have +manifested to us. To these we submit, as men and as Christians, +and to the former as obedient children of the Catholic +church.</q> +</p> + +</div> + +<pb n='109'/><anchor id='Pg109'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Bereans.</head> + +<p> +The Bereans are a sect of Protestant dissenters from the +church of Scotland, who take their title from, and profess +to follow the example of, the ancient Bereans, in building +their system of faith and practice upon the Scriptures alone, +without regard to any human authority whatever. The Bereans +first assembled, as a separate society of Christians, in +the city of Edinburgh, in the autumn of 1773. Mr. Barclay, +a Scotch clergyman, was the founder of this sect. +</p> + +<p> +The Bereans agree with the great majority of Christians +respecting the doctrine of the Trinity, which they hold as a +fundamental article; and they also agree, in a great measure, +with the professed principles of our Orthodox churches, +respecting predestination and election, though they allege +that these doctrines are not consistently taught. But they +differ from the majority of all sects of Christians in various +other important particulars, such as,— +</p> + +<p> +1. Respecting our knowledge of the Deity. Upon this +subject, they say the majority of professed Christians stumble +at the very threshold of revelation; and, by admitting the +doctrine of natural religion, natural conscience, natural +notices, &c., not founded upon revelation, or derived from it +by tradition, they give up the cause of Christianity at once +to the infidels, who may justly argue, as Mr. Paine, in fact, +does, in his <q>Age of Reason,</q> that there is no occasion for +any revelation or word of God, if man can discover his nature +and perfections from his works alone. But this, the Bereans +argue, is beyond the natural powers of human reason; and, +therefore, our knowledge of God is from revelation alone; +and, without revelation, man would never have entertained +an idea of his existence. +</p> + +<p> +2. With regard to faith in Christ, and assurance of salvation +through his merits, they differ from almost all other sects +whatsoever. These they reckon inseparable, or rather the +same, because (they say) <q>God hath expressly declared, He +<pb n='110'/><anchor id='Pg110'/> +that believeth shall be saved; and, therefore, it is not only +absurd, but impious, and, in a manner, calling God a liar, for +a man to say, <q>I believe the gospel, but have doubts, nevertheless, +of my own salvation.</q></q> With regard to the various +distinctions and definitions that have been given of different +kinds of faith, they argue that there is nothing incomprehensible +or obscure in the meaning of this word, as used in +Scripture; but that, as faith, when applied to human testimony, +signifies neither more nor less than the mere simple +belief of that testimony as true, upon the authority of the +testifier, so, when applied to the testimony of God, it signifies +precisely <q>the belief of his testimony, and resting upon his +veracity alone, without any kind of collateral support from +concurrence of any other evidence or testimony whatever.</q> +And they insist that, as this faith is the gift of God alone, so +the person to whom it is given is as conscious of possessing +it, as the being to whom God gives life is of being alive; and, +therefore, he entertains no doubts, either of his faith, or his +consequent salvation through the merits of Christ, who died +and rose again for that purpose. In a word, they argue that +the gospel would not be what it is held forth to be,—glad +tidings of great joy,—if it did not bring full personal assurance +of eternal salvation to the believer; which assurance, +they insist, is the present infallible privilege and portion of +every individual believer of the gospel. +</p> + +<p> +3. Consistently with the above definition of faith, they say +that the sin against the Holy Ghost, which has alarmed and +puzzled so many in all ages, is nothing else but unbelief; and +that the expression, <q>it shall not be forgiven, neither in this +world nor that which is to come,</q> means only that a person +dying in infidelity would not be forgiven, neither under the +former dispensation by Moses, (the then present dispensation, +kingdom, or government, of God,) nor under the gospel dispensation, +which, in respect of the Mosaic, was a kind of +future world, or kingdom to come. +</p> + +<p> +4. The Bereans interpret a great part of the Old Testament +prophecies, and, in particular, the whole of the Psalms, +<pb n='111'/><anchor id='Pg111'/> +excepting such as are merely historical or laudatory, to be +typical or prophetical of Jesus Christ, his sufferings, atonement, +mediation, and kingdom; and they esteem it a gross +perversion of these psalms and prophecies, to apply them to +the experiences of private Christians. In proof of this, they +not only urge the words of the apostle, that no prophecy is +of any private interpretation, but they insist that the whole +of the quotations from the ancient prophecies in the New +Testament, and particularly those from the Psalms, are expressly +applied to Christ. In this opinion, many other classes +of Protestants agree with them. +</p> + +<p> +5. Of the absolute, all-superintending sovereignty of the +Almighty, the Bereans entertain the highest idea, as well as +of the uninterrupted exertion thereof over all his works, in +heaven, earth, and hell, however unsearchable by his creatures. +A God without election, they argue, or choice in all +his works, is a God without existence, a mere idol, a nonentity. +And to deny God's election, purpose, and express will, +in all his works, is to make him inferior to ourselves. +</p> + +<p> +The Bereans consider infant baptism as a divine ordinance, +instituted in the room of circumcision, and think it absurd +to suppose that infants, who, all agree, are admissible to the +kingdom of God in heaven, should, nevertheless, be incapable +of being admitted into his visible church on earth. +</p> + +<p> +They commemorate the Lord's supper generally once a +month; but, as the words of the institution fix no particular +period, they sometimes celebrate it oftener, and sometimes at +more distant periods, as it may suit their general convenience. +They meet every Lord's day, for the purpose of preaching, +praying, and exhorting to love and good works. With regard +to admission and exclusion of members, their method is +very simple: when any person, after hearing the Berean doctrines, +professes his belief and assurance of the truths of the +gospel, and desires to be admitted into their communion, he +is cheerfully received, upon his profession, whatever may have +been his former manner of life. But, if such a one should +afterwards draw back from his good profession or practice, +<pb n='112'/><anchor id='Pg112'/> +they first admonish him, and, if that has no effect, they leave +him to himself. They do not think that they have any power +to deliver a backsliding brother to Satan; that text, and +other similar passages, such as, <q>Whatsoever ye shall bind on +earth shall be bound in heaven,</q> &c., they consider as restricted +to the apostles, and to the inspired testimony alone, +and not to be extended to any church on earth, or any number +of churches, or of Christians, whether decided by a majority +of votes, or by unanimous voices. Neither do they +think themselves authorized, as a Christian church, to inquire +into each other's political opinions, any more than to examine +into each other's notions of philosophy. +</p> + +<p> +They both recommend and practise, as a Christian duty, +submission to lawful authority; but they do not think that a +man, by becoming a Christian, or joining their society, is +under any obligation, by the rules of the gospel, to renounce +his right of private judgment upon matters of public or private +importance. Upon all such subjects, they allow each +other to think and act as each may see it his duty; and they +require nothing more of the members, than a uniform and +steady profession of the apostolic faith, and a suitable walk +and conversation. (See Acts 17:11. Rom. 10:9.) +</p> + +<p> +The Berean doctrines have found converts in various parts +of Europe and America. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Materialists.</head> + +<p> +Materialists are those who maintain that the soul of man +is material, or that the principle of perception and thought is +not a substance distinct from the body, but the result of +corporeal organization. There are others called by this name +who have maintained that there is nothing but matter in the +universe. +</p> + +<p> +The followers of the late Dr. Priestley are considered as +<pb n='113'/><anchor id='Pg113'/> +Materialists, or philosophical Necessarians. According to +the doctor's writings, he believed,— +</p> + +<p> +1. That man is no more than what we now see of him; +his being commenced at the time of his conception, or perhaps +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. +For if the mental principle were, in its own nature, immaterial +and immortal, all its peculiar faculties would be 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 conclude that the body was mortal, +from observing that all the separate senses and limbs were +liable to decay and perish. +</p> + +<p> +This system gives a real value to the doctrine of the resurrection +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 heathen are represented as without hope, +and all mankind as perishing at death, if there be no resurrection +of the dead. +</p> + +<p> +The apostle Paul asserts, in 1 Cor. 15:16, that <q>if the +dead rise not, then is not Christ risen; 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.</q> And +again, verse 32, <q>If the dead rise not, let us eat and drink, +for to-morrow we die.</q> In the whole discourse, he does not +even mention the doctrine of happiness or misery without the +body. +</p> + +<pb n='114'/><anchor id='Pg114'/> + +<p> +If we search the Scriptures for passages expressive of the +state of man at death, we shall find such declarations as expressly +exclude any trace of sense, thought, or enjoyment. +(See Ps. 6:5. Job 14:7, &c.) +</p> + +<p> +2. 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 consequently that it is +never determined without some real or apparent cause foreign +to itself, i. e., without some motive of 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 <hi rend='italic'>necessary determination</hi>. 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 <emph>has been</emph>, +or <emph>is to be</emph>, and therefore all things past, present, and to come, +are precisely what the Author of Nature really intended them +to be, and has made provision for. +</p> + +<p> +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 be admitted, +it will necessarily follow that, at the commencement +of any system, since the several parts of it, and their respective +situations, were appointed by the Deity, the first change +would take place according to a certain rule established by +himself, the result of which would be a new situation; after +which the same laws containing another change would succeed, +according to the same rules, and so on forever; every +new situation invariably leading 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 +<pb n='115'/><anchor id='Pg115'/> +cases, the circumstances preceding any 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. +</p> + +<p> +It is universally acknowledged that there can be no effect +without an adequate cause. This is even the foundation on +which the only 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 volitions, be possible, it can be +on no other principle, than that one of them should come +under the description of an effect without 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. +</p> + +<p> +This scheme of philosophical necessity implies a chain of +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. 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 nature, +our present and future happiness necessarily depends on our +cultivating good dispositions. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Arminians.</head> + +<p> +Those persons who follow the doctrines of Arminius, who +was pastor at Amsterdam, and afterwards professor of divinity +at Leyden. Arminius had been educated in the opinions of +Calvin; but, thinking the doctrine of that great man, with +regard to free will, predestination, and grace, too severe, he +<pb n='116'/><anchor id='Pg116'/> +began to express his doubts concerning them in the year +1591, and, upon further inquiry, adopted the sentiments of +those whose religious system extends the love of the Supreme +Being and the merits of Jesus Christ to all mankind. +</p> + +<p> +The distinguishing tenets of the Arminians may be comprised +in the five following articles relative to predestination, +universal redemption, the corruption of man, conversion, and +perseverance, viz.:— +</p> + +<quote rend='display'> + +<p> +<q rend='pre'>1. That God determined to bestow pardon and present +salvation on all who repent and believe in Christ, and final +salvation on all who persevere to the end, and to inflict everlasting +punishment on those who should continue in their +unbelief, and resist his divine succors; so that election was +conditional, and reprobation, in like manner, the result of +foreseen infidelity and persevering wickedness, (See Ezek. +18:30-32. Acts 17:24-30. Matt. 23:37. Rom. 2:4, +5; 5:18. 1 Tim. 11:1-4. 2 Pet. 1:10; 3:9.)</q> +</p> + +<p> +<q rend='pre'>2. That Jesus Christ, by his sufferings and death, 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 divine benefits. (See +John 2:2; 3:16, 17. Heb. 2:9. Isa. 50:19, 20. 1 +Cor. 8:11.)</q> +</p> + +<p> +<q rend='pre'>3. That true faith cannot proceed from the exercise of +our natural faculties and powers, nor from the force and +operation of free will; since man, in consequence of his natural +corruption, is incapable either of thinking or doing any +good thing; and that, therefore, it is necessary, in order to +his conversion and salvation, that he be regenerated and renewed +by the operation of the Holy Ghost, which is the gift +of God through Jesus Christ.</q> +</p> + +<p> +<q rend='pre'>4. That this divine grace, or energy, of the Holy Ghost, +begins and perfects every thing that can be called good in +man, and, consequently, all good works are to be attributed +to God alone; that, nevertheless, this grace is offered to all, +and does not force men to act against their inclinations, but +may be resisted, and rendered ineffectual, by the perverse will +<pb n='117'/><anchor id='Pg117'/> +of the impenitent sinner. Some modern Arminians interpret +this and the last article with a greater latitude. (See Isa. 1:16. +Deut. 10:16. Eph. 4:22.)</q> +</p> + +<p> +<q>5. That God gives to the truly faithful, who are regenerated +by his grace, the means of preserving themselves in this +state.</q> +</p> + +</quote> + +<p> +The first Armenians, indeed, had some doubt with +respect to the closing part of the latter article; but their +followers uniformly maintain, <q>that the regenerate may lose +true, justifying faith, fall from a state of grace, and die in their +sins.</q> (See Heb. 6:4-6. 2 Pet. 2:20, 21. Luke 21:35. +2 Pet. 3:17.) +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Methodists, Or The Methodist Episcopal Church.</head> + +<p> +This denomination arose in England, in 1729, and derived +their name from the exact regularity of their lives. In 1741, +they divided into two parties, under George Whitefield and +John Wesley. The former adopted the sentiments of Calvin, +and the latter those of Arminius. The Arminian class compose +the great body of Methodists in this country and in +Great Britain. Both of those men were eminently distinguished +for the variety and extent of their labors. +</p> + +<p> +The following are the articles of religion, as published in +the <q>Doctrines and Discipline of the Methodist Episcopal +Church:</q>— +</p> + +<quote rend='display'> + +<p> +<q rend='pre'>1. There is but one living and true God, everlasting, +without body or parts, of infinite power, wisdom, and goodness; +the Maker and Preserver of all things, visible and invisible. +And in unity of this Godhead, there are three persons, +of one substance, power and eternity—the Father, the +Son, and the Holy Ghost.</q> +</p> + +<pb n='118'/><anchor id='Pg118'/> + +<p> +<q rend='pre'>2. The Son, who is the Word of the Father, the very and +eternal God, of one substance with the Father, took man's +nature in the womb of the blessed Virgin; so that two whole +and perfect natures, that is to say, the Godhead and manhood, +were joined together in one person, never to be divided, +whereof is one Christ, very God and very man, who truly +suffered, was crucified, dead, and buried, to reconcile his +Father to us, and to be a sacrifice, not only for original guilt, +but also for the actual sins of men.</q> +</p> + +<p> +<q rend='pre'>3. Christ did truly rise again from the dead, and took +again his body, with all things appertaining to the perfection +of man's nature, wherewith he ascended into heaven, and +there sitteth, until he return to judge all men at the last day.</q> +</p> + +<p> +<q rend='pre'>4. The Holy Ghost, proceeding from the Father and the +Son, is of one substance, majesty, and glory, with the Father +and the Son, very and eternal God.</q> +</p> + +<p> +<q rend='pre'>5. The holy Scriptures contain all things necessary to +salvation; so that whatsoever is not read therein, nor may be +proved thereby, is not to be required of any man, that it +should be believed as an article of faith, or be thought requisite +or necessary to salvation. By the name of the holy +Scriptures, we do understand those canonical books of the +Old and New Testament, of whose authority was never any +doubt in the church. [Here follow the names of the canonical +books of the Scriptures.]</q> +</p> + +<p> +<q rend='pre'>6. The Old Testament is not contrary to the New; for, +both in the Old and New Testament, everlasting life is +offered to mankind by Christ, who is the only Mediator between +God and man, being both God and man. Wherefore +they are not to be heard, who feign that the old fathers did +look only for transitory promises. Although the law given +from God by Moses, as touching ceremonies and rites, doth +not bind Christians, nor ought the civil precepts thereof of +necessity to be received in any commonwealth, yet, notwithstanding, +no Christian whatsoever is free from the obedience +of the commandments which are called moral.</q> +</p> + +<p> +<q rend='pre'>7. Original sin standeth not in the following of Adam, (as +the Pelagians do vainly talk,) but it is the corruption of the +<pb n='119'/><anchor id='Pg119'/> +nature of every man, that naturally is engendered of the offspring +of Adam, whereby man is very far gone from original +righteousness, and of his own nature inclined to evil, and that +continually.</q> +</p> + +<p> +<q rend='pre'>8. The condition of man, after the fall of Adam, is such, +that he cannot turn and prepare himself, by his own natural +strength and works, to faith, and calling upon God; wherefore +we have no power to do good works, pleasant and acceptable +to God, without the grace of God by Christ preventing +us, that we may have a good will, and working with us when +we have that good will.</q> +</p> + +<p> +<q rend='pre'>9. We are accounted righteous before God, only for +the merit of our Lord and Savior Jesus Christ by faith, and +not for our own works or deservings. Wherefore, that we +are justified by faith only, is a most wholesome doctrine, and +very full of comfort.</q> +</p> + +<p> +<q rend='pre'>10. Although good works, which are the fruits of faith, +and follow after justification, cannot put away our sins, and +endure the severity of God's judgments, yet are they pleasing +and acceptable to God in Christ, and spring out of a true +and lively faith, insomuch that by them a lively faith may +be as evidently known, as a tree is discerned by its fruit.</q> +</p> + +<p> +<q rend='pre'>11. Voluntary works, being over and above God's commandments, +which are called works of supererogation, cannot +be taught without arrogancy and impiety. For by them men +do declare that they do not only render unto God as much as +they are bound to do, but they do more for his sake than of +bounden duty is required; whereas Christ saith plainly, +<q>When ye have done all that is commanded you, say, We +are unprofitable servants.</q></q> +</p> + +<p> +<q rend='pre'>12. Not every sin willingly committed after justification, +is the sin against the Holy Ghost, and unpardonable. Wherefore, +the grant of repentance is not to be denied to such as +fall into sin after justification; after we have received the +Holy Ghost, we may depart from grace given, and fall into +sin, and, by the grace of God, rise again, and amend our lives. +And, therefore, they are to be condemned who say they can +<pb n='120'/><anchor id='Pg120'/> +no more sin as long as they live here, or deny the place of +forgiveness to such as truly repent.</q> +</p> + +<p> +<q rend='pre'>13. The visible church of Christ is a congregation of +faithful men, in which the pure word of God is preached, and +the sacraments duly administered according to Christ's ordinance, +in all those things that of necessity are requisite to +the same.</q> +</p> + +<p> +<q rend='pre'>14. The Romish doctrine concerning purgatory, pardon, +worshipping and adoration as well of images as of relics, +and also invocation of saints, is a fond thing, vainly invented, +and grounded upon no warrant of Scripture, but repugnant +to the word of God.</q> +</p> + +<p> +<q rend='pre'>15. It is a thing plainly repugnant to the word of God, +and the custom of the primitive church, to have public prayer +in the church, or to minister the sacraments, in a tongue not +understood by the people.</q> +</p> + +<p> +<q rend='pre'>16. Sacraments ordained of Christ are not only badges +or tokens of Christian men's profession, but rather they are +certain signs of grace, and God's good-will towards us, by +the which he doth work invisibly in us, and doth not only +quicken, but also strengthen and confirm, our faith in him.</q> +</p> + +<p> +<q rend='pre'>There are two sacraments ordained of Christ our Lord to +the gospel; that is to say, baptism and the supper of the Lord.</q> +</p> + +<p> +<q rend='pre'>Those five commonly called <hi rend='italic'>sacraments</hi>—that is +to say, confirmation, penance, orders, matrimony, and extreme +unction—are not to be counted for sacraments of the gospel, +being such as have partly grown out of the <emph>corrupt</emph> following +of the apostles, and partly are states of life allowed in the +Scriptures, but yet have not the like nature of baptism and +the Lord's supper, because they have not any visible sign +or ceremony ordained of God.</q> +</p> + +<p> +<q rend='pre'>The sacraments were not ordained of Christ to be gazed +upon, or to be carried about, but that we should duly use +them. And in such only as worthily receive the same, they +have a wholesome effect or operation; but they that receive +them unworthily, purchase to themselves condemnation, as +St. Paul saith. (1 Cor. 11:29.)</q> +</p> + +<pb n='121'/><anchor id='Pg121'/> + +<p> +<q rend='pre'>17. Baptism is not only a sign of profession, and mark of +difference, whereby Christians are distinguished from others +that are not baptized, but it is also a sign of regeneration, or +the new birth. The baptism of young children is to be +retained in the church.</q> +</p> + +<p> +<q rend='pre'>18. The supper of the Lord is not only a sign of the love +that Christians ought to have among themselves one to another, +but rather is a sacrament of our redemption by Christ's death; +insomuch that to such as rightly, worthily, and with faith, +receive the same, the bread which we break is a partaking of +the body of Christ, and likewise the cup of blessing is a partaking +of the blood of Christ.</q> +</p> + +<p> +<q rend='pre'>Transubstantiation, or the change of the substance of +bread and wine in the supper of our Lord, cannot be proved by +Holy Writ, but is repugnant to the plain words of Scripture, +overthroweth the nature of a sacrament, and hath given occasion +to many superstitions.</q> +</p> + +<p> +<q rend='pre'>The body of Christ is given, taken, and eaten, in the supper, +only after a heavenly and scriptural manner. And the +means whereby the body of Christ is received and eaten in +the supper, is faith.</q> +</p> + +<p> +<q rend='pre'>The sacrament of the Lord's supper was not by Christ's +ordinance reserved, carried about, lifted up, or worshipped.</q> +</p> + +<p> +<q rend='pre'>19. The cup of the Lord is not to be denied to the lay +people; for both the parts of the Lord's supper, by Christ's +ordinance and commandment, ought to be administered to all +Christians alike.</q> +</p> + +<p> +<q rend='pre'>20. The offering of Christ, once made, is that perfect +redemption, propitiation, and satisfaction, for all the sins +of the whole world, both original and actual; and there is +none other satisfaction for sin but that alone. Wherefore +the sacrifice of masses, in the which it is commonly said that +the priest doth offer Christ for the quick and the dead, to +have remission of pain or guilt, is a blasphemous fable and +dangerous deceit.</q> +</p> + +<p> +<q rend='pre'>21. The ministers of Christ were not commanded by God's +<pb n='122'/><anchor id='Pg122'/> +law either to vow the estate of single life, or to abstract from +marriage; therefore it is lawful for them, as for all other +Christians, to marry at their own discretion, as they shall +judge the same to serve best to godliness.</q> +</p> + +<p> +<q rend='pre'>22. It is not necessary that rites and ceremonies should in +all places be the same, or exactly alike; for they have been +always different, and may be changed according to the diversity +of countries, times, and men's manners, so that nothing +be ordained against God's word. Whosoever, through his +private judgment, willingly and purposely doth openly break +the rites and ceremonies of the church to which he belongs, +which are not repugnant to the word of God, and are ordained +and approved by common authority, ought to be rebuked +openly, that others may fear to do the like, as one that offendeth +against the common order of the church, and woundeth +the consciences of weak brethren.</q> +</p> + +<p> +<q rend='pre'>Every particular church may ordain, change, and abolish, +rites and ceremonies, so that all things may be done to edification.</q> +</p> + +<p> +<q rend='pre'>23. The president, the congress, the general assemblies, +the governors, and the councils of state, <hi rend='italic'>as the delegates of +the people</hi>, are the rulers of the United States of America +according to the division of power made to them by the Constitution +of the United States, and by the constitutions of their +respective states. And the said states are a sovereign and +independent nation, and ought not to be subject to any foreign +jurisdiction.</q><note place='foot'><q>As far +as it respects civil affairs, we believe it the duty of Christians, +and especially all Christian ministers, to be subject to the +supreme authority of the country where they may reside, and to use +all laudable means to enjoin obedience to the powers that be; and +therefore it is expected that all our preachers and people, who may +be under the British or any other government, will behave themselves +as peaceable and orderly subjects.</q></note> +</p> + +<p> +<q rend='pre'>24. The riches and goods of Christians are not common, +as touching the right, title, and possession, of the same, as +<pb n='123'/><anchor id='Pg123'/> +some do falsely boast. Notwithstanding every man ought, of +such things as he possesseth, liberally to give alms to the +poor, according to his ability.</q> +</p> + +<p> +<q>25. As we confess that vain and rash swearing is forbidden +Christian men by our Lord Jesus Christ and James his apostle, +so we judge that the Christian religion doth not prohibit +but that a man may swear when the magistrate requireth, in +a cause of faith and charity, so it be done according to the +prophet's teaching, in justice, judgment, and truth.</q> +</p> + +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head> Methodists, Or The Methodist Protestant Church.</head> + +<p> +The Protestant Methodists adhere to the Wesleyan Methodist +doctrines, but discard certain parts of the discipline, +particularly those concerning episcopacy and the manner of +constituting the general conference. They seceded from the +<hi rend='italic'>Methodist Episcopal Church</hi> in 1830, and formed a constitution +and discipline of their own. +</p> + +<p> +The following preamble and articles precede the constitution:— +</p> + +<quote rend='display'> + +<p> +<q rend='pre'>We, the representatives of the associated Methodist +churches, in general convention assembled, acknowledging +the Lord Jesus Christ as the only HEAD of the church, and +the word of God as the sufficient rule of faith and practice, +in all things pertaining to godliness, and being fully persuaded +that the representative form of church government is the +most scriptural, best suited to our condition, and most congenial +with our views and feelings as fellow-citizens with the +saints, and of the household of God; and whereas, a written +constitution, establishing the form of government, and securing +to the ministers and members of the church their rights +<pb n='124'/><anchor id='Pg124'/> +and privileges, is the best safeguard of Christian liberty. +We, therefore, trusting in the protection of Almighty God, +and acting in the name and by the authority of our constituents, +do ordain and establish, and agree to be governed by, +the following elementary principles and constitution:—</q> +</p> + +<p> +<q rend='pre'>1. A Christian church is a society of believers in Jesus +Christ, and is a divine institution.</q> +</p> + +<p> +<q rend='pre'>2. Christ is the only Head of the church, and the word +of God the only rule of faith and conduct.</q> +</p> + +<p> +<q rend='pre'>3. No person who loves the Lord Jesus Christ, and +obeys the gospel of God our Savior, ought to be deprived of +church membership.</q> +</p> + +<p> +<q rend='pre'>4. Every man has an inalienable right to private judgment +in matters of religion, and an equal right to express +his opinion in any way which will not violate the laws of +God, or the rights of his fellow-men.</q> +</p> + +<p> +<q rend='pre'>5. Church trials should be conducted on gospel principles +only; and no minister or member should be excommunicated +except for immorality, the propagation of unchristian +doctrines, or for the neglect of duties enjoined by the word +of God.</q> +</p> + +<p> +<q rend='pre'>6. The pastoral or ministerial office and duties are of +divine appointment, and all elders in the church of God are +equal; but ministers are forbidden to be lords over God's +heritage, or to have dominion over the faith of the saints.</q> +</p> + +<p> +<q rend='pre'>7. The church has a right to form and enforce such +rules and regulations only as are in accordance with the +holy Scriptures, and may be necessary or have a tendency +to carry into effect the great system of practical Christianity.</q> +</p> + +<p> +<q rend='pre'>8. Whatever power may be necessary to the formation +of rules and regulations, is inherent in the ministers and +members of the church; but so much of that power may be +delegated, from time to time, upon a plan of representation, +as they may judge necessary and proper.</q> +</p> + +<p> +<q rend='pre'>9. It is the duty of all ministers and members of the +church, to maintain godliness, and to oppose all moral evil.</q> +</p> + +<p> +<q rend='pre'>10. It is obligatory on ministers of the gospel to be +<pb n='125'/><anchor id='Pg125'/> +faithful in the discharge of their pastoral and ministerial +duties, and it is also obligatory on the members to esteem +ministers highly for their works' sake, and to render them a +righteous compensation for their labors.</q> +</p> + +<p> +<q>11. The church ought to secure to all her official bodies +the necessary authority for the purposes of good government; +but she has no right to create any distinct or independent +sovereignties.</q> +</p> + +</quote> + +<p> +We omit the constitution, as the preceding elementary +principles sufficiently develop the peculiarities of this +denomination. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Protestants.</head> + +<p> +A name first given, in Germany, to those who adhered to +the doctrine of Luther; because, in 1529, they protested +against a decree of the emperor Charles V., and the diet of +Spires, declaring that they appealed to a general council. +The same name has also been given to the Calvinists, and +is now become a common denomination for all sects which +differ from the church of Rome. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Sabellians.</head> + +<p> +A sect, in the third century, that embraced the opinions of +Sabellius, a philosopher of Egypt, who openly taught that +there is but one person in the Godhead. +</p> + +<p> +The Sabellians maintained that the Word and the Holy +Spirit are only virtues, emanations, or functions of the Deity, +and held that he who is in heaven is the Father of all things; +<pb n='126'/><anchor id='Pg126'/> +that he descended into the Virgin, became a child, and was +born of her as a Son; and that, having accomplished the +mystery of our salvation, he diffused himself on the apostles +in tongues of fire, and was then denominated the <hi rend='italic'>Holy Ghost</hi>. +This they explained by resembling God to the sun; the illuminated +virtue or quality of which was the Word, and its +warming virtue the Holy Spirit. The Word, they taught, +was darted, like a divine ray, to accomplish the work of +redemption; and that, being re-ascended to heaven, the influences +of the Father were communicated after a like manner +to the apostles. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Sandemanians.</head> + +<p> +So called from Mr. Robert Sandeman, a Scotchman, who +published his sentiments in 1757. He afterwards came to +America, and established societies at Boston, and other places +in New England, and in Nova Scotia. +</p> + +<p> +This sect arose in Scotland about the year 1728, where it +is distinguished at the present day by the name of <hi rend='italic'>Glassites</hi>, +after its founder, Mr. John Glass, a minister of the established +church. +</p> + +<p> +The Sandemanians consider that faith is neither more nor +less than a simple assent to the divine testimony concerning +Jesus Christ, delivered for the offences of men, and raised +again for their justification, as recorded in the New Testament, +They also maintain that the word <hi rend='italic'>faith</hi>, or belief, is +constantly used by the apostles to signify what is denoted by +it in common discourse, viz., a persuasion of the truth of any +proposition, and that there is no difference between believing +any common testimony and believing the apostolic testimony, +except that which results from the testimony itself, and the +divine authority on which it rests. +</p> + +<p> +They differ from other Christians in their weekly administration +<pb n='127'/><anchor id='Pg127'/> +of the Lord's supper; their love-feasts, of which every +member is not only allowed, but required, to partake, and +which consist of their dining together at each other's houses +in the interval between the morning and afternoon service; +their kiss of charity, used on this occasion, at the admission +of a new member, and at other times, when they deem it +necessary and proper; their weekly collection, before the +Lord's supper, for the support of the poor, and defraying +other expenses; mutual exhortation; abstinence from blood +and things strangled; washing each other's feet, when, as a +deed of mercy, it might be an expression of love, the precept +concerning which, as well as other precepts, they understand +literally; community of goods, so far as that every one is to +consider all that he has in his possession and power liable to +the calls of the poor and the church; and the unlawfulness +of laying up treasures upon earth, by setting them apart for +any distant, future, or uncertain use. They allow of public +and private diversions, so far as they are not connected with +circumstances really sinful; but, apprehending a lot to be +sacred, disapprove of lotteries, playing at cards, dice, &c. +</p> + +<p> +They maintain a plurality of elders, pastors, or bishops, in +each church, and the necessity of the presence of two elders +in every act of discipline, and at the administration of the +Lord's supper. +</p> + +<p> +In the choice of these elders, want of learning and engagement +in trade are no sufficient objections, if qualified +according to the instructions given to Timothy and Titus; +but second marriages disqualify for the office; and they are +ordained by prayer and fasting, imposition of hands, and +giving the right hand of fellowship. +</p> + +<p> +In their discipline they are strict and severe, and think +themselves obliged to separate from communion and worship +of all such religious societies as appear to them not to profess +the simple truth for their only ground of hope, and who do +not walk in obedience to it. (See John 13:14, 15; 16:13. +Acts 6:7. Rom. 3:27; 4:4, 5; 16:16. 1 Cor. 16:20. +2 Cor. 4:13. 1 Pet. 1:22.) +</p> + +</div> + +<pb n='128'/><anchor id='Pg128'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Antinomians.</head> + +<p> +As we elsewhere give the sentiments of the ancient <hi rend='italic'>Bereans</hi>, +<hi rend='italic'>Pelagians</hi>, and <hi rend='italic'>Sabellians</hi>, +it is proper to notice those +of Agricola, an eminent doctor in the Lutheran church, who +flourished about the middle of the sixteenth century. The +word <hi rend='italic'>Antinomian</hi> is derived from two Greek words, signifying +<hi rend='italic'>against law</hi>. +</p> + +<p> +It will be observed that the above names are used to denote +sentiments or opinions, rather than sects or denominations. +</p> + +<p> +The principal doctrines of the Antinomians, together with +a short specimen of the arguments made use of in their defence, +are comprehended in the following summary:— +</p> + +<quote rend='display'> + +<p> +<q rend='pre'>1. That the law ought not to be proposed to the people +as a rule of manners, nor used in the church as a means of +instruction; and that the gospel alone is to be inculcated +and explained, both in the churches and in the schools of +learning.</q> +</p> + +<p> +<q rend='pre'>For the Scriptures declare that Christ is not the lawgiver; +as it is said, <q>The law was given by Moses; but +grace and truth came by Jesus Christ.</q> Therefore the ministers +of the <emph>gospel</emph> ought not to teach the <emph>law</emph>. Christians +are not ruled by the law, but by the spirit of regeneration; +according as it is said, <q>Ye are not under the law, but under +grace.</q> Therefore the law ought not to be taught in the +church of Christ.</q> +</p> + +<p> +<q rend='pre'>2. 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.</q> +</p> + +<p> +<q rend='pre'>For nothing new can arise in God; on which account, he +calls things that are not, as though they were; and the apostle +saith, <q>Who hath blessed us with all spiritual blessings +in heavenly places, in Christ Jesus, before the foundation of +the world.</q> Besides, Christ was set up from everlasting, not +only as the Head of the church, but as the surety of his +<pb n='129'/><anchor id='Pg129'/> +people; by virtue of which engagement, the Father decreed +never to impute unto them their sins. (See 2 Cor. 5: 19.)</q> +</p> + +<p> +<q rend='pre'>3. That justification by faith is no more than a manifestation +to us of what was done before we had a being.</q> +</p> + +<p> +<q rend='pre'>For it is thus expressed, in Heb. 11:1: <q>Now, faith is +the substance of things hoped for, the evidence of things not +seen.</q> 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.</q> +</p> + +<p> +<q rend='pre'>4. That men ought not to doubt of their faith, nor +question whether they believe in Christ.</q> +</p> + +<p> +<q rend='pre'>For we are commanded to <q>draw near in full assurance +of faith.</q> (Heb. 10:22.) <q>He that believeth on the Son of +God, hath the witness in himself,</q> (2 John 5:10;) i. e., he +has as much evidence as can be desired.</q> +</p> + +<p> +<q rend='pre'>5. That God sees no sin in believers; and they are not +bound to confess sin, mourn for it, or pray that it may be +forgiven.</q> +</p> + +<p> +<q rend='pre'>For God has declared, (Heb. 10:17,) <q>Their sins and +iniquities I will remember no more.</q> And in Jer. 50:20, +<q>In those days, and in that time, saith the Lord, the iniquity +of Israel shall be sought for, and there shall be none; and +the sins of Judah, and they shall not be found; for I will +pardon them whom I reserve.</q></q> +</p> + +<p> +<q rend='pre'>6. That God is not angry with the elect, nor doth he +punish them for their sins.</q> +</p> + +<p> +<q rend='pre'>For Christ has made ample satisfaction for their sins. See +Isaiah 53:5, <q>He was wounded for our transgressions, he +was bruised for our iniquities,</q> &c. And to inflict punishment +once upon the surety, and again upon the believer, is +contrary to the justice of God, as well as derogatory to the +satisfaction of Christ.</q> +</p> + +<p> +<q rend='pre'>7. That by God's laying our iniquities upon Christ, he +became as completely sinful as we, and we as completely +righteous as Christ.</q> +</p> + +<p> +<q rend='pre'>For Christ represents our persons to the Father; and we +represent the person of Christ to him. The loveliness of +<pb n='130'/><anchor id='Pg130'/> +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 2 Cor. 5:21, <q>He was made +sin for us, who knew no sin; that we might be made the +righteousness of God in him.</q></q> +</p> + +<p> +<q rend='pre'>8. That believers need not fear either their own sins +or the sins of others, since neither can do them any injury.</q> +</p> + +<p> +<q rend='pre'>See Rom. 8:33, 34, <q>Who shall lay any thing to the +charge of God's elect?</q> &c. The apostle does not say that +they never transgress, but triumphs in the thought that no +curse can be executed against them.</q> +</p> + +<p> +<q rend='pre'>9. 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 conditions for us to perform; for faith, +repentance, and obedience, are not conditions on our part, +but Christ's; and he repented, believed, and obeyed for us.</q> +</p> + +<p> +<q rend='pre'>For the covenant is so expressed, that the performance +lies upon the Deity himself. <q>For this is the covenant that I +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.</q> Heb. 8:10.</q> +</p> + +<p> +<q rend='pre'>10. That sanctification is not a proper evidence of justification.</q> +</p> + +<p> +<q>For those who endeavor to evidence their justification by +their sanctification, are looking to their own attainments, and +not to Christ's righteousness, for hopes of salvation.</q> +</p> + +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Pelagians.</head> + +<p> +A denomination which arose in the fifth century, so +called from Pelagius, a monk, who looked upon the doctrines +which were commonly received, concerning the original +corruption of human nature, and the necessity of divine grace +<pb n='131'/><anchor id='Pg131'/> +to enlighten the understanding and purify the heart, as prejudicial +to the progress of holiness and virtue, and tending to +establish mankind in a presumptuous and fatal security. He +maintained the following doctrines:— +</p> + +<quote rend='display'> + +<p> +<q rend='pre'>1. 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 unspotted +as Adam came out of the forming hand of his Creator.</q> +</p> + +<p> +<q rend='pre'>2. That mankind, therefore, are capable of repentance +and amendment, and of arriving to the highest degrees of +piety and virtue, by the use of their natural faculties and +powers. That, indeed, external grace is necessary to excite +their endeavors, but that they have no need of the internal +succors of the divine Spirit.</q> +</p> + +<p> +<q rend='pre'>3. That Adam was, by nature, mortal, and, whether he +had sinned or not, would certainly have died.</q> +</p> + +<p> +<q rend='pre'>4. That the grace of God is given in proportion to our +merits.</q> +</p> + +<p> +<q rend='pre'>5. That mankind may arrive at a state of perfection in +this life.</q> +</p> + +<p> +<q>6. That the law qualified men for the kingdom of heaven, +and was founded upon equal promises with the gospel.</q> +</p> + +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Pre-Adamites.</head> + +<p> +This denomination began about the middle of the sixteenth +century. Their principal tenet is <hi rend='italic'>that there must have been +men before Adam</hi>. One proof of this they bring from Rom. +5:12, 13, 14. The apostle says, <q><hi rend='italic'>Sin was in the world till +the law</hi>;</q> meaning the law given to Adam. But sin, it is +evident, was not imputed, though it might have been committed, +till the time of the pretended first man. <q><hi rend='italic'>For sin is not +imputed when there is no law.</hi></q> +</p> + +<pb n='132'/><anchor id='Pg132'/> + +<p> +The election of the Jews, they say, is a consequence of the +same system. It began at Adam, who is called their father +or founder. God is also their Father, having espoused the +Judaical church. The Gentiles are only adopted children, +as being Pre-Adamites. Men (or Gentiles) are said to be +made by the word of God. (Gen. 1:26, 27.) Adam, the +founder of the Jewish nation, whose history alone Moses +wrote, is introduced in the second chapter, as the workmanship +of God's own hands, and as created apart from other men. +</p> + +<p> +They argue thus:—Cain, having killed his brother Abel, +was afraid of being killed himself. By whom? He married—yet +Adam had then no daughter. What wife could he +get? He built a town—what architects, masons, carpenters, +and workmen, did he employ? The answer to all these +questions is in one word—Pre-Adamites. +</p> + +<p> +This reasoning is opposed by sundry texts of Scripture, +(See Gen. 1:26; 2:7; 3:20. Mark 10:6. I Cor. 15:45, 47.) +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Predestinarians.</head> + +<p> +Are those who believe that God, for his own glory, hath +foreordained whatsoever comes to pass. (See Matt. 25:34. +Rom. 8:29, 30. Eph. 1:3, 6, 11. 2 Tim. 1:9. 2 Thess. +11:13. 1 Pet. 1:1, 2. John 6:37; 17:2-24. Rev. +13:8; 17:8. Dan. 4:35. 1 Thess. 5:19. Matt. 11:26. +Exod. 4:21. Prov. 16:4. Acts 13:48.) +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='orthodox-creeds'/> +<head>Orthodox Creeds.</head> + +<p> +Orthodoxy literally signifies <hi rend='italic'>correct opinions</hi>. The word +is generally used to denote those who are attached to the +Trinitarian scheme of Christian doctrine. +</p> + +<pb n='133'/><anchor id='Pg133'/> + +<p> +The following article is found in the <q>Spirit of the Pilgrims,</q> +vol. v. No. 1, and is supposed to have been written +by the late Rev. <hi rend='smallcaps'>Benjamin B. Wisner</hi>, D. D., pastor of the +Old South church, Boston. +</p> + +<p> +The following summary contains the more material parts +of the Orthodox faith. Those who embrace this system +believe,— +</p> + +<quote rend='display'> + +<p> +<q rend='pre'>That, since the fall of Adam, men are, in their natural +state, altogether destitute of true holiness, and entirely depraved.</q> +</p> + +<p> +<q rend='pre'>That men, though thus depraved, are justly required to +love God with all the heart, and justly punishable for disobedience; +or, in other words, they are complete moral agents, +proper subjects of moral government, and truly accountable +to God for their actions.</q> +</p> + +<p> +<q rend='pre'>That in the unspeakable wisdom and love of God was +disclosed a plan of redemption for sinful men.</q> +</p> + +<p> +<q rend='pre'>That, in the development of this plan, God saw fit to +reveal so much concerning the nature and the mode of the +divine existence, as that he is manifested to his creatures as +the Father, the Son, and the Holy Ghost; and that these +three, each partaking of all the attributes of the Deity, and +being entitled to receive divine worship and adoration, are +the one living and true God.</q> +</p> + +<p> +<q rend='pre'>That the Son of God, laying aside the glory which he +had with the Father from everlasting, came down from +heaven, took upon himself man's nature, and by his humiliation, +sufferings, and death, made an atonement for the sins +of the world.</q> +</p> + +<p> +<q rend='pre'>That, in consequence of this atonement, the offer of pardon +and eternal life was freely made to all; so that those +who truly repent of sin, and believe in the Lord Jesus Christ, +will be saved.</q> +</p> + +<p> +<q rend='pre'>That men are naturally so averse to God and holiness, +that, if left to themselves, they reject the offers of salvation, +and neither repent of sin nor truly believe in a Savior.</q> +</p> + +<pb n='134'/><anchor id='Pg134'/> + +<p> +<q rend='pre'>That God, being moved with infinite love and compassion, +sends forth the Holy Spirit, according to his sovereign +pleasure, by whose beneficent energy an innumerable multitude +of the human family are renewed, sanctified, and prepared +for heaven; while others are suffered to pursue the +course which they have freely chosen, and in which they +obstinately persevere till the day of salvation is past.</q> +</p> + +<p> +<q rend='pre'>That God, in his providential dispensations, in the +bestowment of his saving mercy, and in his universal government, +exhibits his adorable perfections, in such a manner +as will call forth the admiration and love of all holy beings +forever.</q> +</p> + +<p> +<q rend='pre'>That believers are justified by faith, through the efficacy +of the atonement, so that all claims of human merit, and all +grounds of boasting, are forever excluded.</q> +</p> + +<p> +<q rend='pre'>That the law of God is perpetually binding upon all +moral beings, and upon believers not less than other men, as +a rule of life; and that no repentance is genuine unless it +bring forth fruits meet for repentance, and no faith is saving +unless it produce good works.</q> +</p> + +<p> +<q rend='pre'>That those who have been renewed by the Spirit will be +preserved by the power of God, and advanced in holiness +unto final salvation. And,</q> +</p> + +<p> +<q>That Christ, as the great King of the universe, the Lord +and Proprietor of created beings, will judge the world at the +last day, when the righteous will be received to life eternal, +and the wicked will be consigned to endless punishment.</q> +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<p> +<q rend='pre'>Since the reformation from Popery, those who profess to +admit these doctrines, and others necessarily connected with +them, and forming a part of the same system, have been +denominated Orthodox, while to those who openly reject +them, or any considerable part of them, this appellation has +been denied.</q> +</p> + +<p> +<q rend='pre'>It is not to be inferred, however, that the Orthodox have +been, or are, entirely <emph>unanimous</emph> on the subject of religion. +In matters comparatively unessential, and in their modes of +<pb n='135'/><anchor id='Pg135'/> +stating, explaining, and establishing essential truths, there +has always been more or less a diversity. Thus persons +may disagree as to the form of church government, or as to +the mode of administering ordinances, and yet have an equal +claim to be entitled Orthodox. Or persons may disagree in +their interpretation of particular passages of Scripture, and +as to the manner in which these bear on the doctrines of +religion, without forfeiting their title to the some honorable +appellation. For instance, one person may regard a particular +passage as proof conclusive of the divinity of Christ, +while another may be in doubt respecting it, or may apply it +differently, and yet both be firm believers in the divinity of +Christ. Many passages which the old writers quoted as proof-texts, +have, in the progress of critical science, been differently +interpreted; and yet the evidence in support of the Orthodox +system, so far from being weakened in this way, has been +constantly gaining strength.</q> +</p> + +<p> +<q rend='pre'>Again: persons may disagree, to a certain extent, at least, +in their statements and explanations of the most essential +doctrines, and yet be properly and equally Orthodox. In +illustration of this remark, several examples will be given.</q> +</p> + +<p> +<q rend='pre'>All Orthodox Christians believe in the full inspiration of +the sacred Scriptures; or that the holy men, through whose +instrumentality the world originally received these Scriptures, +spake and wrote <q>as they were moved by the Holy Ghost.</q> +They believe in this as a <emph>fact</emph> of the utmost importance. +But there have been various modes of stating, explaining, and +illustrating this fact. Some, for instance, have spoken of +two or three kinds of inspiration; others have insisted that +there can be but one kind; while others have thought it better +to state the subject in general terms, without attempting +very minutely to define or explain them.</q> +</p> + +<p> +<q rend='pre'>All Orthodox Christians believe in the doctrine of the +Trinity, or that the one God exists in a threefold distinction, +commonly called persons,—the Father, the Son, and the +Holy Ghost. They believe this as a revealed fact, and as an +essential part of the Christian doctrine. But how differently +<pb n='136'/><anchor id='Pg136'/> +has this fact been stated by different individuals! What +different explanations have been put upon it! While not a +few have preferred to leave the subject—as God seems to +have left it—altogether unexplained.</q> +</p> + +<p> +<q rend='pre'>All Orthodox Christians believe in the universality of God's +eternal purposes, in the certainty of their execution, and that +they are so executed as not to obstruct or impair the free +agency of man. But respecting the <emph>manner</emph> of God's executing +his purposes,—whether by the instrumentality of motives, +or by a direct efficiency,—persons having equal claims +to the appellation of Orthodox, have not been agreed.</q> +</p> + +<p> +<q rend='pre'>All the Orthodox believe in the natural and entire depravity +of man; or that, in consequence of the sin of his first progenitors, +and previous to regeneration, every thing within +him, going to constitute moral character, is sinful. But how +many theories have been framed to account for the connection +of our sin with that of Adam! And how many explanations +have been put upon the doctrine of entire depravity! +Some have made this depravity to extend to all the powers +of the soul; others have restricted it to our voluntary exercises +and actions; while others have confined it chiefly to a +moral taste, disposition, or instinct, which is regarded as +back of our voluntary exercises, and the source of them.</q> +</p> + +<p> +<q rend='pre'>All the Orthodox believe in the doctrine of atonement; +but all do not state or explain this important doctrine after +the same manner. Some suppose the atonement of Christ to +consist wholly in his obedience, others wholly in his sufferings, +and others in both his obedience and sufferings. Some +hold that Christ suffered the penalty of the law for sinners, +and others that he only opened a way in which, on condition +of repentance, this penalty may be remitted. Some think +the atonement made only for the elect, while others regard it +as the propitiation for the sins of the whole world.</q> +</p> + +<p> +<q rend='pre'>The doctrine of instantaneous regeneration by the special +operations of the Holy Spirit, is believed by all who have +any claim to be called Orthodox. But this doctrine, like the +others mentioned, is variously stated and explained. Some +<pb n='137'/><anchor id='Pg137'/> +consider man as entirely active in regeneration, others as +entirely passive, and others as not entirely the one or the +other. Some believe there is a holy principle implanted in +regeneration, which ever afterwards remains in the heart of +the subject, while others believe the change to consist in the +commencement of holy exercises, which may be subsequently +interrupted, though not finally lost. As to the manner in +which the Spirit operates in regeneration, there is also a +difference of opinion; some holding that he changes the +heart by a direct efficiency, and others that this is done by +the more powerful presentation and impression of motives.</q> +</p> + +<p> +<q rend='pre'>Another doctrine of the Orthodox system is, that of justification +by faith in Christ. But this, also, has been differently +stated and explained. Some think the believer justified +by Christ's righteousness, others by the influence of his sufferings +and death, and others by the joint efficacy of both his +obedience and sufferings. Some believe justification to be +the same as forgiveness, while others regard it as implying, +not only forgiveness, but also a title to eternal life.</q> +</p> + +<p> +<q>It is evident, from the examples here given, that, although +Orthodoxy denotes a general system of important doctrines +or facts on the subject of religion, it is not to be inferred, +either by friends or foes, that Orthodox Christians are tied +up to precisely the same views of subjects, or that there +exists no diversity of sentiment among them. There is, and +always has been, a diversity of sentiment, in regard not only +to modes and forms, but to the statement, proofs, and explanations, +of the most important doctrines. Some of them, to +be sure, are little more than verbal; but others are <emph>real</emph>, are +fitted to excite interest, and are entitled to very serious consideration. +Still, as they are all held in avowed consistency +with that great series of facts which go to constitute the +Orthodox system, they should not be regarded as placing +their advocates beyond the proper limits of Orthodoxy. They +constitute a wide field of important discussion, over which +those who agree in holding the Head,—in holding the great +doctrines of redemption by the blood of Christ, and of sanctification +<pb n='138'/><anchor id='Pg138'/> +by the Holy Spirit,—may freely and fraternally +traverse. Modes and forms, the interpretation of passages, +and explanations of particular doctrines, (so long as essential +doctrines are not discarded,) may be discussed without the +interruption of brotherly affection, and without the imputation +and reproach of heresy. One person may hold that all +Scripture is given by the inspiration of <emph>suggestion</emph>; and +another that, while some parts are the fruit of immediate +suggestion, others may more properly be attributed to the +inspiration of <emph>superintendence</emph>; and neither should charge +the other with denying the inspiration of the Scriptures, or +with being a heretic, or an infidel. One person may insist +that the passage in 1 John 5:7, is authentic Scripture, and +strong proof of the doctrine of the Trinity; and another may +doubt this, or deny it altogether; and neither should be +charged with intentionally corrupting the Scriptures, or with +being a Unitarian. One person may hold that God executes +his immutable and eternal decrees by a direct efficiency, and +another that he does it by the intervention of motives, and +yet one be no more an Arminian than the other.</q> +</p> + +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='andover-orthodox-creed'/> +<head>Andover Orthodox Creed.</head> + +<p> +Every person appointed or elected a professor in the Theological +Institution at Andover, in the state of Massachusetts, +shall, on the day of his inauguration into office, publicly make +and subscribe the following <hi rend='smallcaps'>Creed</hi> +and <hi rend='smallcaps'>Declaration</hi>:— +</p> + +<quote rend='display'> + +<p> +Creed. +</p> + +<p> +<q>I believe that there is one, and but one, living and true +<hi rend='smallcaps'>God</hi>; that the word of +<hi rend='smallcaps'>God</hi>, contained in the Scriptures of +the Old and New Testament, is the only perfect rule of faith +and practice; that, agreeably to those Scriptures, <hi rend='smallcaps'>God</hi> is a +Spirit, infinite, eternal, and unchangeable, in his being, wisdom, +power, holiness, justice, goodness, and truth; that in +the Godhead are three Persons, the <hi rend='smallcaps'>Father</hi>, +the <hi rend='smallcaps'>Son</hi>, and +<pb n='139'/><anchor id='Pg139'/> +the <hi rend='smallcaps'>Holy Ghost</hi>; and that those +<hi rend='smallcaps'>Three</hi> are <hi rend='smallcaps'>One</hi> GOD, the +same in substance, equal in power and glory; that God created +man, after his own image, in knowledge, righteousness, +and holiness; that the glory of <hi rend='smallcaps'>God</hi> is man's chief end, and +the enjoyment of <hi rend='smallcaps'>God</hi> his supreme happiness; that this enjoyment +is derived solely from conformity of heart to the +moral character and will of <hi rend='smallcaps'>God</hi>; +that <hi rend='smallcaps'>Adam</hi>, the federal +head and representative of the human race, was placed in a +state of probation, and that, in consequence of his disobedience, +all his descendants were constituted sinners; that, by +nature, every man is personally depraved, destitute of holiness, +unlike and opposed to <hi rend='smallcaps'>God</hi>; and that, previously to the +renewing agency of the <hi rend='smallcaps'>Divine Spirit</hi>, all his moral actions +are adverse to the character and glory of <hi rend='smallcaps'>God</hi>; that, being +morally incapable of recovering the image of his <hi rend='smallcaps'>Creator</hi>, +which was lost in <hi rend='smallcaps'>Adam</hi>, every man is justly exposed to eternal +damnation; so that, except a man be born again, he cannot +see the kingdom of <hi rend='smallcaps'>God</hi>; that +<hi rend='smallcaps'>God</hi>, of his mere good +pleasure, from all eternity, elected some to everlasting life, +and that he entered into a covenant of grace, to deliver them +out of this state of sin and misery by a <hi rend='smallcaps'>Redeemer</hi>; that the +only <hi rend='smallcaps'>Redeemer</hi> of the elect is +the eternal <hi rend='smallcaps'>Son</hi> of <hi rend='smallcaps'>God</hi>, who, +for this purpose, became man, and continues to be <hi rend='smallcaps'>God</hi> and +man, in two distinct natures, and one person, forever; that +<hi rend='smallcaps'>Christ</hi>, as our Redeemer, executeth the office of a Prophet, +Priest, and King; that, agreeably to the covenant of redemption, +the <hi rend='smallcaps'>Son</hi> of <hi rend='smallcaps'>God</hi>, +and he alone, by his sufferings +and death, has made atonement for the sins of all men; that +repentance, faith, and holiness, are the personal requisites in +the gospel scheme of salvation; that the righteousness of +<hi rend='smallcaps'>Christ</hi> is the only ground of a sinner's justification; that +this righteousness is received through faith; and that this +faith is the gift of <hi rend='smallcaps'>God</hi>; so that our salvation is wholly of +grace; that no means whatever can change the heart of a +sinner, and make it holy; that regeneration and sanctification +are effects of the creating and renewing agency of the <hi rend='smallcaps'>Holy +Spirit</hi>, and that supreme love to +<hi rend='smallcaps'>God</hi> constitutes the essential +<pb n='140'/><anchor id='Pg140'/> +difference between saints and sinners; that, by convincing +us of our sin and misery, enlightening our minds, +working faith in us, and renewing our wills, the <hi rend='smallcaps'>Holy Spirit</hi> +makes us partakers of the benefits of redemption; and that +the ordinary means by which these benefits are communicated +to us, are the word, sacraments, and prayer; that repentance +unto life, faith to feed upon <hi rend='smallcaps'>Christ</hi>, +love to <hi rend='smallcaps'>God</hi>, and new +obedience, are the appropriate qualifications for the Lord's +supper; and that a Christian church ought to admit no person +to its holy communion, before he exhibit credible evidence +of his godly sincerity; that perseverance in holiness is +the only method of making our calling and election sure, +and that the final perseverance of saints, though it is the effect +of the special operation of <hi rend='smallcaps'>God</hi> on their hearts, necessarily +implies their own watchful diligence; that they who +are effectually called, do, in this life, partake of justification, +adoption, and sanctification, and the several benefits which +do either accompany or flow from them; that the souls of +believers are, at their death, made perfect in holiness, and do +immediately pass into glory; that their bodies, being still +united to <hi rend='smallcaps'>Christ</hi>, will, at the resurrection, be raised up to +glory, and that the saints will be made perfectly blessed in the +full enjoyment of <hi rend='smallcaps'>God</hi>, to all eternity: but that the wicked +will awake to shame and everlasting contempt, and, with +devils, be plunged into the lake that burneth with fire and +brimstone forever and ever. I moreover believe that +<hi rend='smallcaps'>God</hi>, according +to the counsel of his own will, and for his own glory, +hath foreordained whatsoever comes to pass, and that all +beings, actions, and events, both in the natural and moral +world, are under his providential direction; that <hi rend='smallcaps'>God's</hi> decrees +perfectly consist with human liberty, <hi rend='smallcaps'>God's</hi> universal +agency with the agency of man, and man's dependence with +his accountability; that man has understanding and corporeal +strength to do all that <hi rend='smallcaps'>God</hi> requires of him; so that nothing +but the sinner's aversion to holiness prevents his salvation; +that it is the prerogative of <hi rend='smallcaps'>God</hi> to bring good out of evil, +and that he will cause the wrath and rage of wicked men +<pb n='141'/><anchor id='Pg141'/> +and devils to praise him; and that all the evil which has existed, +and will forever exist, in the moral system, will eventually +be made to promote a most important purpose, under the +wise and perfect administration of that <hi rend='smallcaps'>Almighty Being</hi>, +who will cause all things to work for his own glory, and thus +fulfil all his pleasure.</q> +</p> + +<p> +Declaration. +</p> + +<p> +<q>And, furthermore, I do solemnly promise that I will open +and explain the Scriptures to my pupils with integrity and +faithfulness; that I will maintain and inculcate the Christian +faith, as expressed in the creed, by me now repeated, together +with all the other doctrines and duties of our holy religion, +so far as may appertain to my office, according to the best +light <hi rend='smallcaps'>God</hi> shall give me, and in opposition, not only to Atheists +and Infidels, but to Jews, Papists, Mahometans, Arians, +Pelagians, Antinomians, Arminians, Socinians, Sabellians, +Unitarians, and Universalists, and to all heresies and errors, +ancient and modern, which may be opposed to the gospel of +<hi rend='smallcaps'>Christ</hi>, or hazardous to the souls of men; that, by my +instruction, counsel, and example, I will endeavor to promote +true piety and godliness; that I will consult the good of this +<hi rend='smallcaps'>Institution</hi>, and the peace of the churches of our Lord +Jesus Christ on all occasions; and that I will religiously conform +to the constitution and laws of this <hi rend='smallcaps'>Seminary</hi>, and to +the statutes of this foundation.</q> +</p> + +</quote> + +<p> +The foregoing creed is considered a summary of what is +commonly called the <hi rend='smallcaps'>Assembly's Catechism</hi>. +</p> + +<p> +The <hi rend='italic'>Westminster Assembly</hi> met in London, in the reign +of Charles I, A. D. 1643. It was a synod of learned divines, +assembled by order of parliament, for the purpose of settling +the government, liturgy, and doctrine, of the church +of England. +</p> + +</div> + +<pb n='142'/><anchor id='Pg142'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>New Haven Orthodox Creed.</head> + +<p> +Considerable anxiety existed, a few years since, in regard +to the Orthodoxy of the Rev. Dr. <hi rend='smallcaps'>Taylor</hi>, professor of divinity +at Yale College, at New Haven, in the state of Connecticut. +The following letter from Dr. <hi rend='smallcaps'>Taylor</hi> to the +Rev. Dr. <hi rend='smallcaps'>Hawes</hi>, of Hartford, contains a full exposition of +the religious views of that distinguished theologian:— +</p> + +<quote rend='display'> + +<p> +<hi rend='smallcaps'>Yale College</hi>, <hi rend='italic'>Feb. 1, 1832.</hi> +</p> + +<p> +<q rend='pre'>Dear Brother:</q> +</p> + +<p> +<q rend='pre'>I thank you for yours of the 23d ult., in which +you express your approbation of my preaching during the +protracted meetings at Hartford. This expression of fraternal +confidence is grateful to me, not because I ever supposed +that we differed in our views of the great doctrines of the +gospel, but because, for some reason or other, an impression +has been made, to some extent, <hi rend='italic'>that I am unsound in the +faith</hi>. This impression, I feel bound to say, in my own view, +is wholly groundless and unauthorized. You think, however, +that <q>I owe it to myself, to the institution with which I am +connected, and to the Christian community, to make a frank +and full statement of my views of some of the leading doctrines +of the gospel, and that this cannot fail to relieve the +minds of many, who are now suspicious of my Orthodoxy.</q></q> +</p> + +<p> +<q rend='pre'>Here I must be permitted to say, that the repeated and +full statements of my opinions, which I have already made to +the public, would seem to be sufficient to prevent or remove +such suspicions. The course you propose, however, may +furnish information to some who would desire it before they +form an opinion, as well as the means of correcting the +misrepresentations of others. I therefore readily comply +with your request, and submit to your disposal the following +statement of my belief on some of the leading doctrines of +the gospel. I believe,—</q> +</p> + +<p> +<q rend='pre'>1. That there are three persons in one God,—the Father, +the Son, and the Holy Ghost.</q> +</p> + +<pb n='143'/><anchor id='Pg143'/> + +<p> +<q rend='pre'>2. That the eternal purposes of God extend to all actual +events, sin not excepted; or that God foreordains whatsoever +comes to pass, and so executes these purposes, as to leave the +free moral agency of man unimpaired.</q> +</p> + +<p> +<q rend='pre'>3. That all mankind, in consequence of the fall of +Adam, are born destitute of holiness, and are by nature +totally depraved; in other words, that all men, from the +commencement of moral agency, do, without the interposition +of divine grace, sin, and only sin, in all their moral +conduct.</q> +</p> + +<p> +<q rend='pre'>4. That an atonement for sin has been made for all +mankind by the Lord Jesus Christ; that this atonement was +necessary to magnify the law, and to vindicate and unfold +the justice of God in the pardon of sin; and that the sinner +who believes in the Lord Jesus Christ is freely justified +on the ground of his atoning sacrifice, and on that ground +alone.</q> +</p> + +<p> +<q rend='pre'>5. That the change in regeneration is a <emph>moral</emph> change, +consisting in a new, holy disposition, or governing purpose +of the heart, as a permanent principle of action; in which +change, the sinner transfers the <emph>supreme</emph> affection of his +heart from all inferior objects to the living God, chooses him +as the portion of his soul, and his service and glory as his +supreme good, and thus, in respect to moral character, +becomes a <emph>new man</emph>.</q> +</p> + +<p> +<q rend='pre'>6. That this moral change is never produced in the +human heart by <emph>moral suasion</emph>, i. e., by the mere influence of +truth and motives, as the Pelagians affirm, but is produced +by the influence of the Holy Spirit, operating on the mind +through the truth, and in perfect consistency with the nature +of moral action, and laws of moral agency.</q> +</p> + +<p> +<q rend='pre'>7. That all men (in the words of the article of your +church) may accept of the offers of salvation freely made to +them in the gospel, but that no one will do this, except he be +drawn by the Father.</q> +</p> + +<p> +<q rend='pre'>8. That the necessity of the influence of the Holy Spirit +in regeneration results solely from the voluntary perverseness +<pb n='144'/><anchor id='Pg144'/> +of the sinner's heart, or disinclination to serve God, which, +while it leaves him a complete moral agent, and without excuse +for neglecting his duty, suspends his actual salvation on the +sovereign will of God.</q> +</p> + +<p> +<q rend='pre'>9. That the renewing grace of God is <emph>special</emph>, in distinction +from that which is common, and is resisted by the +sinful mind, inasmuch as it is that which is designed to +secure, and does infallibly secure, the conversion of the +sinner.</q> +</p> + +<p> +<q rend='pre'>10. That all who are renewed by the Holy Spirit are +elected or chosen of God from eternity, that they should be +holy, not on account of foreseen faith, or good works, but +according to the good pleasure of his will.</q> +</p> + +<p> +<q rend='pre'>11. That all who are renewed by the Holy Spirit, will, +through his continual influence, persevere in holiness to the +end, and obtain eternal life.</q> +</p> + +<p> +<q rend='pre'>Such is my faith in respect to some of the lending doctrines +of the gospel. These doctrines I preach; these I +teach in the theological department of this Seminary; these +I have repeatedly published to the world. With what truth +or justice any regard me as a <q>teacher of theology, introducing +heresy into our churches,</q> the candid can judge.</q> +</p> + +<p> +<q rend='pre'>But it may be asked, whether, after all, there are not +some points on which I differ from my brethren generally, +or, at least, from some of them. I answer,—It would be +strange if any two man should be found to agree exactly in +all the minute matters of religious opinion. With respect, +however, to what is properly considered the Orthodox or +Calvinistic <hi rend='smallcaps'>system</hi> of +doctrines, as including the great <hi rend='smallcaps'>facts</hi> +of Christianity, and as opposed to, and distinguished from, the +Unitarian, Pelagian, and Arminian <emph>systems</emph>, I suppose there is +between the Orthodox ministry and myself an entire agreement. +In respect to comparatively minor points, and philosophical +theories, and modes of defending the Calvinistic system of +doctrines, there has always been, as you are aware, a diversity +of opinion, with freedom of discussion, among the Calvinists +in this country, especially in New England, but which +<pb n='145'/><anchor id='Pg145'/> +has never impaired their fellowship or mutual confidence. +To these topics of difference, greater or less importance has +been attached by different individuals. In respect to some +of these, (and, in respect to them, I suppose myself to agree +with a large majority of our Calvinistic clergy,) I will now +briefly but frankly state what I do <emph>not</emph>, and what I do, believe.</q> +</p> + +<p> +<q rend='pre'>I do <emph>not</emph> believe that the posterity of Adam are, in the +proper sense of the language, guilty of his sin; or that the ill +desert of that sin is truly theirs; or that they are punished +for that sin. But I do believe that, by the wise and holy +constitution of God, all mankind, in consequence of Adam's +sin, become sinners by their own act.</q> +</p> + +<p> +<q rend='pre'>I do <emph>not</emph> believe that the nature of the human mind, +which God creates, is itself sinful; or that God punishes men +for the nature which he creates; or that sin pertains to any +thing in the mind which precedes all conscious mental exercise +or action, and which is neither a matter of consciousness +nor of knowledge. But I do believe that sin, universally, is +no other than selfishness, or a <emph>preference</emph> of one's self to all +others,—of some inferior good to God; that this free, voluntary +preference is a permanent principle of action in all the +unconverted; and that this is sin, and all that in the Scriptures +is meant by sin. I also believe that such is the <emph>nature</emph> +of the human mind, that it becomes the occasion of universal +sin in men in all the appropriate circumstances of their +existence, and that, therefore, they are truly and properly +said to be sinners <emph>by nature</emph>.</q> +</p> + +<p> +<q rend='pre'>I do <emph>not</emph> believe that sin can be proved to be the necessary +means of the greatest good, and that, as such, God prefers +it, on the whole, to holiness in its stead; or that a God of +sincerity and truth punishes his creatures for doing that +which he, on the whole, prefers they should do, and which, as +the means of good, is the best thing they can do. But I do +believe that holiness, as the means of good, may be better +than sin; that it may be true that God, all things considered, +prefers holiness to sin in all instances in which the latter +takes place, and, therefore, sincerely desires that all men +<pb n='146'/><anchor id='Pg146'/> +should come to repentance, though, for wise and good reasons, +he <emph>permits</emph>, or does not prevent, the existence of sin. I +do <emph>not</emph> believe that it can be proved that an omnipotent God +would be <emph>unable</emph> to secure more good by means of the perfect +and universal obedience of his creatures, if they would render +it, than by means of their sin. But I do believe that it may +involve a dishonorable limitation of his power to suppose that +he could not do it.</q><note place='foot'><q>The question +is, not whether God, all things considered, has purposed +the existence of sin rather than to prevent it; but for what <emph>reason</emph> +has he purposed it? Some affirm this <emph>reason</emph> to be, <emph>that sin is the +necessary means of the greatest good</emph>. Now, what I claim, and all that I claim, +is, that <emph>no one can prove this to be the reason</emph> why God has purposed the +existence of sin, and that some other may be <emph>the true reason</emph>, without +affirming what the true reason is.</q></note> +</p> + +<p> +<q rend='pre'>I do <emph>not</emph> believe that the grace of God can be truly said +to be <emph>irresistible</emph>, in the primary, proper import of this term. +But I do believe that, in all cases, it <emph>may be</emph> resisted by man +as a free moral agent, and that, when it becomes effectual to +conversion, as it infallibly does in the case of all the elect, it +is <emph>unresisted</emph>.</q> +</p> + +<p> +<q rend='pre'>I do <emph>not</emph> believe that the grace of God is necessary, as +Arminians and some others maintain, to render man an accountable +agent, and responsible for rejecting the offers of +eternal life. But I do believe that man would be such an +agent, and thus responsible, were no such grace afforded, and +that otherwise <q>grace would be no more grace.</q></q> +</p> + +<p> +<q rend='pre'>I do <emph>not</emph> believe that it is necessary that the sinner, in +using the means of regeneration, should commit sin in order +to become holy. But I do believe that, as a moral agent, he +is qualified so to use these means, i. e., the truth of God when +present to his mind, as to become holy at once; that he is +authorized to believe that, through the grace of the Holy +Spirit, this <emph>may be</emph> done; and that, except in so doing, he +cannot be truly and properly said to <emph>use</emph> the means of regeneration.</q> +</p> + +<p> +<q rend='pre'>I do <emph>not</emph> believe that we are authorized to assure the sinner, +<pb n='147'/><anchor id='Pg147'/> +as Arminians do, and some others also, that the Holy +Spirit is always ready to convert him. But I do believe +that we are authorized to assure any sinner that it <emph>may be +true</emph> that the Holy Spirit is now ready to convert him; +<q>that God <hi rend='smallcaps'>peradventure</hi> will now give him repentance;</q> +and that thus, in view of the possible intervention of divine +influence, we remove what would otherwise be a ground of +fatal discouragement to the sinner, when we exhort him to +immediate repentance.</q> +</p> + +<p> +<q rend='pre'>I have dwelt the more on some of these particulars, because +much pains has been taken, by some individuals, to +make the impression that I have departed from the true +faith respecting the influences of the Holy Spirit, even denying +his influences altogether. So far is this from the fact, +that, as you well know, no one attaches higher importance to +this doctrine than I do, preaches it more decisively, or appreciates +more highly its practical relations and bearings. +In my own view, the power of the gospel on the mind of the +sinner very much consists in the two great facts of his complete +moral agency as the basis of his obligation, of his guilt, +and of his duty;—and of his dependence on the sovereign +grace of God, resulting from his voluntary perverseness in +sin. Without the latter, we could, in my opinion, neither +show the Christian what thanks he owes his Deliverer from +sin, nor awaken the sinner to flee from the wrath to come. +This doctrine seems to be indispensable to destroy the presumptuous +reliance of the sinner on future repentance, as it +shows him how fearfully he provokes an offended God to +withhold the grace on which all depends. At the same time, +one thing is indubitably certain, viz., that God never revealed +the doctrine of the sinner's dependence on his Spirit, to present +the sinner from doing his duty at once. God does not +call sinners to instant compliance with the terms of life, and +then assure them that such compliance is utterly out of the +question, and to be wholly despaired of. The opposite impression, +however, is not uncommon; and it is an error not +less fatal to immediate repentance, than the fond hope of +<pb n='148'/><anchor id='Pg148'/> +repenting hereafter. Both are to be destroyed; and he who +does not preach the gospel in that manner which tends to +destroy both, preaches it but imperfectly.</q> +</p> + +<p> +<q rend='pre'>In the earlier revivals of this country, great prominence +was given, in the preaching, to the doctrine of dependence, +in the forms of regeneration, election, &c. This was what +was to be expected from the Calvinistic preachers of the +time, in view of the prevalence of Arminianism. In the +more recent revivals, however, a similar prominence seems to +be given to moral agency, in the forms of present obligation +to duty, its present practicability, &c. The preaching, +thus distinguished in its more prominent characteristics, has +been undeniably owned and blessed by the Spirit of God, +although we are very apt to believe that what is true of one +kind of preaching at one time, must be true of it at another. +Now, I believe that both the doctrines of dependence and +moral accountability must be <emph>admitted by the public mind</emph>, to +secure upon that mind the full power of the gospel. I also +believe that greater or less <emph>prominence</emph> should be given to +the one or the other of these doctrines, according to the prevailing +state of public opinion. When, at the earlier periods +alluded to, the doctrine of dependence was dwelt on chiefly, +(I do not suppose exclusively,) the public mind believed +enough—I might say too much—concerning the free moral +agency of man, and had not so well learned as since to pervert +the doctrine of dependence to justify the waiting attitude +of a passive recipient. And, then, both doctrines told +with power on the mind and the conscience, and, through +God, were attended with great and happy results. But the +prominence given to the doctrine of dependence, in preaching, +was continued, until, if I mistake not, it so engrossed the +public attention, and so obscured or weakened the doctrine of +responsibility, that many fell into the opposite error of quietly +waiting for God's interposition. Hence, when this prevailing +error is again corrected by a more prominent exhibition +of man's responsibility, in the form of immediate obligation, +&c., the power of both doctrines is again combined on +<pb n='149'/><anchor id='Pg149'/> +the public mind, and we see the same or even greater results +in revivals of religion. Nor would it be strange if the latter +kind of preaching should, in its turn, prevail so exclusively and +so long, that the practical influence of the doctrine of dependence +should be greatly impaired, to be followed with another +dearth of revivals and a quiet reliance of sinful men on their +own self-sufficiency. On this subject, I have often, in view +of the tendency of the human mind to vacillate from one +extreme to the other, expressed my apprehensions. In some +of my brethren, whom I love and respect, I see what I esteem +a <emph>disproportioned</emph> estimate of the importance of preaching +dependence; in others, whom I equally respect, I see what I +regard as a <emph>disproportioned</emph> estimate of the importance of +preaching moral responsibility. In regard to myself, I can +say that I have aimed, in this respect, rightly to divide the +word of truth, and that those discourses in which I have best +succeeded in bringing the two doctrines to bear, in their combined +force, on the mind, have been more blessed to the +awakening and conversion of sinners, than almost any others +which I preach. When both doctrines are wisely and truly +presented, the sinner has no resting-place. Ho cannot well +avoid a sense of guilt while proposing to remain in his sins, +for he sees that he is a free moral agent, under all the responsibilities +of such an agent to immediate duty. He cannot +well presume on his resolution of future repentance, for he +sees that sovereign, injured grace may at once abandon him +to hopeless sin. He is thus shut up to the faith,—to the immediate +performance of his duty. In accordance with these +views, I aim, in my instructions to those who are preparing +for the ministry, to inculcate the importance of a consistent, +well-proportioned exhibition of the two great doctrines of the +sinner's dependence and responsibility, that, in this respect, +they may hold the minds of their hearers under the full influence +of that gospel which is the power of God to salvation.</q> +</p> + +<p> +<q>I have thus stated, more minutely, perhaps, than you anticipated, +my views and opinions. I could wish that they +might be satisfactory to all our Orthodox brethren. I have +<pb n='150'/><anchor id='Pg150'/> +no doubt that they will be to very many, and to some who +have been alarmed by groundless rumors concerning my unsoundness +in the faith. With respect to what I have called +<emph>leading doctrines</emph>, I regard these as among the cardinal truths +of the Christian system. They are truths to which I attach +the highest importance, and in which my faith is more and +more confirmed, the more I examine the word of God. To +<emph>some</emph> of those of which I have spoken as <emph>comparatively minor +points</emph>, I attach a high importance in their practical bearings +and doctrinal connections. They are points, however, in regard +to which there is more or less diversity of opinion +among the Orthodox; and, as it is not my intention nor my +practice to denounce others as heretics, merely because they +differ from me in these matters, so I should be pleased with +the reciprocation of the like catholicism on their part.</q> +</p> + +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Swedenborgians, Or, The New Jerusalem Church.</head> + +<p> +Emanuel Swedenborg, the father of this sect, was the +son of a bishop of West Gothnia, in the kingdom of Sweden, +whose name was Swedberg, a man of considerable learning +and celebrity in his time. The son was born at Stockholm, +January 29, 1688, and died in London, 1772. He enjoyed +early the advantages of a liberal education, and, being naturally +endowed with uncommon talents for the acquirement of +learning, his progress in the sciences was rapid and extensive, +and he soon distinguished himself by several publications +in the Latin language, which gave proof of equal genius +and erudition. It may reasonably be supposed that, under +the care of his pious and reverend father, our author's religious +instruction was not neglected. This, indeed, appears +plain from the general tenor of his life and writings, which +<pb n='151'/><anchor id='Pg151'/> +are marked with strong and lively characters of a mind +deeply impressed with a sense of the divine Being, and of all +the relative duties thence resulting. He was ennobled in +the year 1719, by Queen Ulrica Eleonora, and named Swedenborg, +from which time he took his seat with the nobles of +the equestrian order, in the triennial assembly of the states. +</p> + +<p> +Baron Swedenborg had many eccentricities; but perhaps +the most remarkable circumstance respecting him was his +asserting that, during the uninterrupted period of twenty-seven +years, he enjoyed open intercourse with the world of +departed spirits, and during that time was instructed in the +internal sense of the sacred Scriptures, hitherto undiscovered. +</p> + +<p> +<hi rend='italic'>Articles of Faith, Of the New Church, +signified by the New Jerusalem in the Revelation.</hi> +</p> + +<p> +<q rend='pre'>1. That <hi rend='smallcaps'>Jehovah God</hi>, +the Creator and Preserver of +heaven and earth, is Love Itself and Wisdom Itself, or Good +Itself and Truth Itself: That he is One both in Essence and +in Person, in whom, nevertheless, is the Divine Trinity of +Father, Son, and Holy Spirit, which are the Essential Divinity, +the Divine Humanity, and the Divine Proceeding, +answering to the soul, the body, and the operative energy, in +man: And that the Lord and Savior Jesus Christ is that +<hi rend='smallcaps'>God</hi>.</q> +</p> + +<p> +<q rend='pre'>2. That <hi rend='smallcaps'>Jehovah God</hi> +himself descended from heaven, +as Divine Truth, which is the Word, and took upon him +Human Nature for the purpose of removing from man the +powers of hell, and restoring to order all things in the spiritual +world, and all things in the church: That he removed +from man the powers of hell, by combats against and victories +over them; in which consisted the great work of Redemption: +That by the same acts, which were his temptations, +the last of which was the passion of the cross, he united, in +his Humanity, Divine Truth to Divine Good, or Divine +Wisdom to Divine Love, and so returned into his Divinity in +<pb n='152'/><anchor id='Pg152'/> +which he was from eternity, together with, and in, his Glorified +Humanity; whence he forever keeps the infernal powers +in subjection to himself: And that all who believe in him, +with the understanding, from the heart, and live accordingly, +will be saved.</q> +</p> + +<p> +<q rend='pre'>3. That the Sacred Scripture, or Word of GOD, is +Divine Truth itself; containing a Spiritual Sense heretofore +unknown, whence it is divinely inspired, and holy in every +syllable; as well as a Literal Sense, which is the basis of its +Spiritual Sense, and in which Divine Truth is in its fulness, +its sanctity, and its power; thus that it is accommodated to +the apprehension both of angels and men: That the spiritual +and natural senses are united, by correspondences, +like soul and body, every natural expression and image +answering to, and including, a spiritual and divine idea: +And thus that the Word is the medium of communication +with heaven, and of conjunction with the Lord.</q> +</p> + +<p> +<q rend='pre'>4. That the government of the Lord's Divine Love and +Wisdom is the Divine Providence; which is universal, exercised +according to certain fixed laws of Order, and extending +to the minutest particulars of the life of all men, both of the +good and of the evil: That in all its operations it has respect +to what is infinite and eternal, and makes no account of +things transitory, but as they are subservient to eternal ends; +thus that it mainly consists, with man, in the connection of +things temporal with things eternal; for that the continual +aim of the Lord, by his Divine Providence, is to join man to +himself and himself to man, that he may be able to give him +the felicities of eternal life: And that the laws of permission +are also laws of the Divine Providence; since evil cannot be +prevented without destroying the nature of man as an accountable +agent; and because, also, it cannot be removed +unless it be known, and cannot be known unless it appear. +Thus that no evil is permitted but to prevent a greater; and +all is overruled, by the Lord's Divine Providence, for the +greatest possible good.</q> +</p> + +<p> +<q rend='pre'>5. That man is not life, but is only a recipient of life +<pb n='153'/><anchor id='Pg153'/> +from the Lord, who, as he is Love Itself and Wisdom Itself, +is also Life Itself; which life is communicated by influx to +all in the spiritual world, whether belonging to heaven or to +hell, and to all in the natural world; but is received differently +by every one, according to his quality and consequent +state of reception.</q> +</p> + +<p> +<q rend='pre'>6. That man, during his abode in the world, is, as to his +spirit, in the midst between heaven and hell, acted upon by +influences from both, and thus is kept in a state of spiritual +equilibrium between good and evil; in consequence of which +he enjoys free will, or freedom of choice, in spiritual things +as well as in natural, and possesses the capacity of either +turning himself to the Lord and his kingdom, or turning +himself away from the Lord, and connecting himself with +the kingdom of darkness: And that, unless man had such +freedom of choice, the Word would be of no use, the church +would be a mere name, man would possess nothing by virtue +of which he could be conjoined to the Lord, and the cause +of evil would be chargeable on GOD himself.</q> +</p> + +<p> +<q rend='pre'>7. That man at this day is born into evil of all kinds, or +with tendencies towards it: That, therefore, in order to his +entering the kingdom of heaven, he must be regenerated, or +created anew; which great work is effected in a progressive +manner, by the Lord alone, by charity and faith as mediums, +during man's coöperation: That, as all men are redeemed, +all are capable of being regenerated, and, consequently saved, +every one according to his state: And that the regenerate +man is in communion with the angels of heaven, and the unregenerate +with the spirits of hell: But that no one is condemned +for hereditary evil, any further than as he makes it +his own by actual life; whence all who die in infancy are +saved, special means being provided by the Lord in the other +life for that purpose.</q> +</p> + +<p> +<q rend='pre'>8. That Repentance is the first beginning of the Church +in man; and that it consists in a man's examining himself, +both in regard to his deeds and his intentions, in knowing +and acknowledging his sins, confessing them before the Lord, +<pb n='154'/><anchor id='Pg154'/> +supplicating him for aid, and beginning a new life: That, to +this end, all evils, whether of affection, of thought, or of life, +are to be abhorred and shunned as sins against GOD, and +because they proceed from infernal spirits, who in the aggregate +are called the Devil and Satan; and that good affections, +good thoughts, and good actions, are to be cherished and +performed, because they are of <hi rend='smallcaps'>God</hi> +and from <hi rend='smallcaps'>God</hi>: That +these things are to be done by man as of himself; nevertheless, +under the acknowledgment and belief, that it is from +the Lord, operating in him and by him: That so far as man +shuns evils as sins, so far they are removed, remitted, or forgiven; +so far also he does good, not from himself, but from +the Lord; and in the same degree he loves truth, has faith, +and is a spiritual man: And that the Decalogue teaches +what evils are sins.</q> +</p> + +<p> +<q rend='pre'>9. That Charity, Faith, and Good Works, are unitedly +necessary to man's salvation; since charity, without faith, is +not spiritual, but natural; and faith, without charity, is not +living, but dead; and both charity and faith, without good +works, are merely mental and perishable things, because +without use or fixedness: And that nothing of faith, of +charity, or of good works, is of man; but that all is of the +Lord, and all the merit is his alone.</q> +</p> + +<p> +<q rend='pre'>10. That Baptism and the Holy Supper are sacraments +of divine institution, and are to be permanently observed; +Baptism being an external medium of introduction into the +Church, and a sign representative of man's purification and +regeneration; and the Holy Supper being an external medium +to those who receive it worthily, of introduction, as to +spirit, into heaven, and of conjunction with the Lord; of +which also it is a sign and seal.</q> +</p> + +<p> +<q rend='pre'>11. That, immediately after death, which is only a putting +off of the material body, never to be resumed, man rises +again in a spiritual or substantial body, in which he continues +to live to eternity; in heaven, if his ruling affections, and +hence his life, have been good; and in hell, if his ruling +affections, and thence his life, have been evil.</q> +</p> + +<pb n='155'/><anchor id='Pg155'/> + +<p> +<q>12. That Now is the time of the Second Advent of the +Lord which is a Coming, not in Person, but in the power +and glory of his Holy Word: That it is attended, like his +first Coming, with the restoration to order of all things in the +spiritual world, where the wonderful divine operation, commonly +expected under the name of the Last Judgment, has +in consequence been performed; and with the preparing of +the way for a New Church on the earth,—the first Christian +Church having spiritually come to its end or consummation, +through evils of life and errors of doctrine, as foretold by the +Lord in the Gospels: And that this New or Second Christian +Church, which will be the Crown of all Churches, +and will stand forever, is what was representatively seen by +John, when he beheld the holy city, New Jerusalem, descending +from <hi rend='smallcaps'>God</hi> out of heaven, prepared as a bride +adorned for her husband.</q> +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<p> +The leading theological works of Swedenborg are, the +<hi rend='italic'>Heavenly Arcana</hi>, in twelve octavo volumes, giving an +explanation of the books of Genesis and Exodus, being a +key to what he calls the internal or spiritual sense of the +sacred Scriptures. The next in importance is the <hi rend='italic'>Apocalypse +Explained</hi>, in six octavo volumes, containing a full +explanation of that book. +</p> + +<p> +From his last work, <hi rend='italic'>The True Christian Religion</hi>, we +make the following extracts, to show some of his peculiar +views and style of writing:— +</p> + +<p> +<q rend='pre'>Concerning the Spiritual World.</q> +</p> + +<p> +<q rend='pre'>The spiritual world has been treated of in a particular +work concerning <hi rend='smallcaps'>Heaven and Hell</hi>, in which many things +of that world are described; and, because every man, after +death, comes into that world, the state of men there is also +described. Who does not know, or may not know, that man +lives after death? both because he is born a man, created an +image of God, and because the Lord teaches it in his word. +<pb n='156'/><anchor id='Pg156'/> +But what life he is to live, has been hitherto unknown. It +has been believed that then he would be a soul, of which +they entertained no other idea than as of ether, or air; thus +that it is breath, or spirit, such as man breathes out of his +mouth when he dies, in which, nevertheless, his vitality resides; +but that it is without sight, such as is of the eye, without +hearing, such as is of the ear, and without speech, such +as is of the mouth; when yet, man, after death, is equally a +man, and such a man, that he does not know but that he is +still in the former world. He walks, runs, and sits, as in the +former world; he lies down, sleeps, and wakes up, as in the +former world; he eats and drinks, as in the former world; +he enjoys conjugial delight, as in the former world; in a +word, he is a man as to all and every particular; whence it +is manifest, that death is not an extinction, but a continuation, +of life, and that it is only a transition.</q> +</p> + +<p> +<q rend='pre'>That man is equally a man after death, although he does +not then appear to the eyes of the material body, may be evident +from the angels seen by Abraham, Hagar, Gideon, +Daniel, and some of the prophets,—from the angels seen in +the Lord's sepulchre, and afterwards, many times, by John, +concerning whom in the Revelation,—and especially from +the Lord himself, who showed that he was a man by the touch +and by eating, and yet he became invisible to their eyes. +Who can be so delirious, as not to acknowledge that, although +he was invisible, he was still equally a man? The +reason why they saw him was, because then the eyes of their +spirit were opened; and, when these are opened, the things +which are in the spiritual world appear as clearly as those +which are in the natural world. The difference between a +man in the natural world and a man in the spiritual world is, +that the latter is clothed with a substantial body, but the +former with a material body, in which, inwardly, is his substantial +body; and a substantial man sees a substantial man +as clearly as a material man sees a material man; but a substantial +man cannot see a material man, nor a material man +<pb n='157'/><anchor id='Pg157'/> +a substantial man, on account of the difference between material +and substantial, which is such as may be described, but +not in a few words.</q> +</p> + +<p> +<q rend='pre'>From the things seen for so many years, I can relate the +following: That there are lands in the spiritual world, as +well as in the natural world, and that there are also plains, +and valleys, and mountains, and hills, and likewise fountains +and rivers; that there are paradises, gardens, groves, and +woods; that there are cities, and in them palaces and houses; +and also that there are writings and books; that there are +employments and tradings; and that there are gold, silver, +and precious stones; in a word, that there are all things +whatsoever that are in the natural world; but those in heaven +are immensely more perfect. But the difference is, that all +things that are seen in the spiritual world are created in a +moment by the Lord, as houses, paradises, food, and other +things; and that they are created for correspondence with +the interiors of the angels and spirits, which are their affections +and thoughts thence; but that all things that are seen +in the natural world exist and grow from seed.</q> +</p> + +<p> +<q>Since it is so, and I have daily spoken there with the +nations and people of this world,—thus not only with those +who are in Europe, but also with those who are in Asia and +in Africa, thus with those who are of various religions,—I +shall add, as a conclusion to this work, a short description +of the state of some of them. It is to be observed, that the +state of every nation and people in general, as well as of each +individual in particular, in the spiritual world, is according +to the acknowledgment of God, and the worship of him; +and that all who in heart acknowledge a God, and, after this +time, those who acknowledge the Lord Jesus Christ to be +God, the Redeemer and Savior, are in heaven; and that +those who do not acknowledge him are under heaven, and +are there instructed; and that those who receive are raised +up into heaven, and that those who do not receive are cast +down into hell.</q> +</p> + +<p> +Swedenborg says, <q rend='pre'>The Dutch are easily distinguished +<pb n='158'/><anchor id='Pg158'/> +from others in the spiritual world, because they appear in +garments like those which they wore in the natural world; +with the distinction, that those appear in finer ones, who have +received faith and spiritual life. The reason why they are +clothed in the like garments is, because they remain constantly +in the principles of their religion; and all in the spiritual +world are clothed according to them; wherefore, those +there who are in divine truths, have white garments, and of +fine linen.</q> +</p> + +<p> +<q rend='pre'>The cities in which the Dutch live are guarded in a singular +manner: all the streets in them are covered with roofs, +and there are gates in the streets, so that they may not be +seen from the rocks and hills round about: this is done on +account of their inherent prudence in concealing their designs, +and not divulging their intentions; for such things, in +the spiritual world, are drawn forth by inspection. When +any one comes for the purpose of exploring their state, and +is about to go out, he is led to the gates of the streets, which +are shut, and thus is led back, and led to others, and this +even to the highest degree of vexation, and then he is let out; +this is done that he may not return. Wives, who affect dominion +over their husbands, live at one side of the city, and +do not meet their husbands, except when they are invited, +which is done in a civil manner; and then they also lead +them to houses, where consorts live without exercising dominion +over each other, and show them how clean and elegant +their houses are, and what enjoyment of life they have, +and that they have these things from mutual and conjugal +love. Those wives who attend to these things, and are affected +by them, cease to exercise dominion, and live together +with their husbands; and then they have a habitation assigned +to them nearer to the middle, and are called angels: the reason +is, because truly conjugal love is heavenly love, which is +without dominion.</q> +</p> + +<p> +<q rend='pre'>With respect to the English nation, the best of them are in +the centre of all Christians, because they have interior intellectual +light. This does not appear to any one in the natural +<pb n='159'/><anchor id='Pg159'/> +world, but it appears conspicuously in the spiritual world. +This light they derive from the liberty of speaking and +writing, and thereby of thinking. With others, who are not +in such liberty, that light, not having any outlet, is obstructed. +That light, indeed, is not active of itself, but it is made active +by others, especially by men of reputation and authority. +As soon as any thing is said by them, that light shines forth.</q> +</p> + +<p> +<q rend='pre'>For this reason, they have moderators appointed over them +in the spiritual world; and priests are given to them, of high +reputation and eminent talents, in whose opinions, from this +their natural disposition, they acquiesce.</q> +</p> + +<p> +<q>There are two great cities, like London, into which most +of the English come after death: it has been given me to see +the former city, and also to walk over it. The middle of that +city is where the merchants meet in London, which is called +the Exchange: there the moderators dwell. Above that +middle is the east, below it is the west, on the right side is +the south, on the left side is the north. In the eastern quarter, +those dwell who have preëminently led a life of charity: +there are magnificent palaces. In the southern quarter the +wise dwell, with whom there are many splendid things. In +the northern quarter, those dwell who have preëminently +loved the liberty of speaking and writing. In the western +quarter, those dwell who boast of justification by faith atone. +On the right there, in this quarter, is the entrance into this +city, and also a way out of it: those who live ill are sent out +there. The ministers who are in the west, and teach that +faith alone, dare not enter the city through the great streets, +but through narrow alleys; since no other inhabitants are +tolerated in the city itself, than those who are in the faith of +charity. I have heard them complaining of the preachers +from the west, that they compose their sermons with such +art and eloquence, and introduce into them the strange doctrine +of justification by faith, that they do not know whether +good ought to be done or not. They preach faith as intrinsic +good, and separate this from the good of charity, which they +<pb n='160'/><anchor id='Pg160'/> +call meritorious, and thus not acceptable to God. But, when +those who dwell in the eastern and southern quarters of the +city hear such sermons, they go out of the temples; and the +preachers afterwards are deprived of the priestly office.</q> +</p> + +<p> +<q rend='pre'>Concerning the Popish Saints in the Spiritual World.</q> +</p> + +<p> +<q rend='pre'>It is known that man has innate or hereditary evil from +parents; but it is known to few in what that dwells, in its +fulness: it dwells in the love of possessing the goods of all +others, and in the love of ruling; for this latter love is such, +that, as far as the reins are given to it, so far it bursts forth, +until it burns with the desire of ruling over all, and, at length, +wishes to be invoked and worshipped as a god. This love is +the serpent, which deceived Eve and Adam; for it said to +the woman, <hi rend='italic'>God doth know, in the day that ye eat of the +fruit of that tree, your eyes will be opened,</hi> <hi rend='smallcaps'>and then ye +will be as God</hi>. (Gen. iii. 4, 5.) As far, therefore, as +man, without restraint, rushes into this love, so far he averts +himself from God, and turns to himself, and becomes a worshipper +of himself; and then he can invoke God with a warm +mouth from the love of self, but with a cold heart from contempt +of God. And then, also, the divine things of the +church may serve for means; but, because the end is dominion, +the means are regarded no more than as they are subservient +to it. Such a person, if he is exalted to the highest +honors, is, in his own imagination, like Atlas bearing the +terraqueous globe upon his shoulders, and like Phœbus, with +his horses, carrying the sun around the world.</q> +</p> + +<p> +<q rend='pre'>Since man hereditarily is such, therefore all who, by +papal bulls, have been made saints, in the spiritual world +are removed from the eyes of others, and concealed, and all +intercourse with their worshippers is taken away from them; +the reason is, lest that most pernicious root of evil should be +excited in them, and they should be brought into such fantastic +deliriums as there are with demons. Into such deliriums +<pb n='161'/><anchor id='Pg161'/> +those come, who, while they live in the world, zealously +aspire to be made saints after death, that they may be +invoked.</q> +</p> + +<p> +<q rend='pre'>Many of the Roman Catholic persuasion, especially the +monks, when they come into the spiritual world, inquire for +the saints, particularly the saint of their order; but they do +not find them, at which they wonder; but afterwards they +are instructed that they are mixed together, either with those +who are in heaven, or with those who are in the earth below; +and that, in either case, they know nothing of the worship +and invocation of themselves, and that those who do know, +and wish to be invoked, fall into deliriums, and talk foolishly. +The worship of saints is such an abomination in heaven, +that, if they only hear it, they are filled with horror; since, +as far as worship is ascribed to any man, so far it is withheld +from the Lord; for thus, he alone is not worshipped; and, if +the Lord alone is not worshipped, a discrimination is made, +which destroys communion, and the happiness of life flowing +from it. That I might know what the Roman Catholic saints +are, in order that I might make it known, as many as a +hundred were brought forth from the earth below, who knew +of their canonization. They ascended behind my back, and +only a few before my face; and I spoke with one of them, +who, they said, was Xavier. He, while he talked with me, +was like a fool; yet he could tell, that, in his place, where +he was shut up with others, he was not a fool, but that he +becomes a fool as often as he thinks that he is a saint, and +wishes to be invoked. A like murmur I heard from those +who were behind my back. It is otherwise with the saints, +so called, in heaven: these know nothing at all of what is +done on earth; nor is it given them to speak with any of the +Roman Catholic persuasion, who are in that superstition, lest +any idea of that thing should enter into them.</q> +</p> + +<p> +<q rend='pre'>From this their state, every one may conclude that invocations +of them are only mockeries; and, moreover, I can +assert, that they do not hear their invocations on earth, any +more than their images do at the sides of the streets, nor any +<pb n='162'/><anchor id='Pg162'/> +more than the walls of the temple, nor any more than the +birds that build their nests in towers. It is said by their +servants on earth, that the saints reign in heaven, together +with the Lord Jesus Christ; but this is a figment and a falsehood; +for they no more reign with the Lord, than a hostler +with a king, a porter with a grandee, or a footman with a +primate; for John the Baptist said, concerning the Lord, <hi rend='italic'>that +he was not worthy to unloose the latchet of his shoe</hi>, (Mark +1:7. John 1:27.) What, then, are those who are such?</q> +</p> + +<p> +<q rend='pre'>There appears, sometimes, to the people of Paris, who +are in the spiritual world, in a society, a certain woman of a +common stature, in shining raiment, and of a face, as it +were, holy; and she says that she is <hi rend='smallcaps'>Genevieve</hi>; but, when +any begin to adore her, then her face is immediately changed, +and also her raiment, and she becomes like an ordinary +woman, and reproves them for wishing to adore a woman, +who, among her companions, is in no higher estimation than +as a maid-servant, wondering that the men of the world +should be captivated by such trifles.</q> +</p> + +<p> +<q>To the above, I shall add this, which is most worthy of +attention. Once, <hi rend='smallcaps'>Mary, the Mother of the Lord</hi>, passed +by, and was seen overhead in white raiment; and then, +stopping a while, she said that she was the mother of the +Lord, and that he was indeed born of her; but that he, being +made God, put off all the human from her, and that, therefore, +she now adores him as her God; and that she is unwilling +that any one should acknowledge him for her son, +since in him all is divine.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Fighting Quakers.</head> + +<p> +The term <hi rend='italic'>Fighting</hi> or +<hi rend='italic'>Wet</hi> Quaker is applied to those +who retain the Quaker faith, but adopt the manners and costume, +of other denominations. The celebrated Nathaniel +<pb n='163'/><anchor id='Pg163'/> +Greene was one of this character, as were many of the people +of Rhode Island, where religious liberty first erected its +standard in America. +</p> + +<p> +<q>When the British army had possession of Philadelphia, a +committee of three of the leading men of the society of +Friends had permission to go to the head-quarters of General +Washington, relative to some matters of inconvenience of +some of their brethren, within Washington's command. The +general listened to them with his usual courtesy and wisdom, +but could not determine the business till the next day. In +the mean time, he told them he would put them under the +protection of an officer of their own society, and thereupon +sent for General Nathaniel Greene; and when he arrived, in +full uniform, he introduced <q>the Friends</q> to each other. +After a little silence, Friend James Pemberton turned slowly +to General Greene, and said, <q>Dost thou profess to be one +of our persuasion?</q> <q>O, yes,</q> said the general; <q>I was so +educated.</q> The committee looked at each other, and upon +the general's sword, when one of them said, <q>May I ask +General Greene what part of our land thou wast born and +brought up in?</q> <q>O, yes, yes,</q> replied Greene; <q>I'm from +<hi rend='smallcaps'>Rhode Island</hi>.</q> <q>Oho,</q> rejoined more than one of them, +<q>yes, yes, a <hi rend='smallcaps'>Rhode Island Quaker</hi>! Yes, Friend Greene, +we are satisfied with thy explanation, and will accept of thy +kind offer.</q> Greene betrayed a momentary flush of disconcertion, +at which, it was said, Washington's countenance half +smiled at the <hi rend='italic'>Rhode Island Quaker</hi>!</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Harmonists.</head> + +<p> +Mr. George Rapp and other emigrants arrived from Germany, +and settled in the interior of Pennsylvania, about the +year 1805. They formed an economy on the primitive plan +of having <q>all things in common.</q> They appear to have +<pb n='164'/><anchor id='Pg164'/> +prospered. In 1814 they sold their property in Pennsylvania +and removed to Indiana, to form a new establishment, on an +improved plan. They profess the Protestant religion, but +admit of universal toleration. They cultivate the learned +languages and professions, and maintain strict morals, with +a due observation of the Sabbath. They keep watch by +turns at night; and, after crying the hour, add, <q>A day is +past, and a step made nearer our end. Our time runs +away, and the joys of heaven are our reward.</q> (See Acts +4:32.) +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Dorrelites.</head> + +<p> +A sectary, by the name of Dorrel, appeared in Leyden, +Mass., about fifty years ago, and made some proselytes. The +following are some of his leading sentiments:—Jesus Christ +is, as to substance, a spirit, and is God. He took a body, +died, and never rose from the dead. None of the human +race will ever rise from their graves. The resurrection, +spoken of in Scripture, is only one from sin to spiritual +life, which consists in perfect obedience to God. Written +revelation is a type of the substance of the true revelation, +which God makes to those whom he raises from spiritual +death. The substance is God revealed in the soul. Those +who have it are perfect, are incapable of sinning, and have +nothing to do with the Bible. The eternal life, purchased +by Christ, was an eternal succession of natural generation. +Heaven is light, and hell is darkness. God has no wrath. +There is no opposition between God and the devil, who have +equal power in their respective worlds of light and darkness. +Those who are raised are free from all civil laws; are not +bound by the marriage covenant; and the perfect have a +right to promiscuous intercourse. Neither prayer nor any +other worship is necessary. There is no law but that of +nature. There is no future judgment, nor any knowledge +<pb n='165'/><anchor id='Pg165'/> +in the future state, of what is done in this world. God has no +forethought, no knowledge of what passes in the dark world, +which is hell, nor any knowledge of what has taken place, or +will take place, in this world. Neither God nor the devil has +any power to control man. There are two kinds of perfection—that +of the head, and that of the members. The leader +is perfect as the head; but none of his followers can be so, +in this sense, so long as the leader continues. All covenants +which God has heretofore entered into with man, are at an +end, and a new covenant made with the leader, (Dorrel,) in +which he has all power to direct, and all the blessings of +which must be looked for through him. Neither Moses nor +Christ wrought any miracles. I (says Dorrel) stand the same +as Jesus Christ in all respects. My disciples stand in the +same relation to me, as the disciples of Christ did to him. I +am to be worshipped in the same manner as Christ was to be +worshipped, as God united to human flesh. This sect was +broken up in the following manner:— +</p> + +<p> +One of Dorrel's lectures was attended by Captain Ezekiel +Foster, of Leyden, a man of good sense, of a strong, muscular +frame, and a countenance which bespoke authority. When +Dorrel came to the declaration of his extraordinary powers, +he had no sooner uttered the words, <q>No arm can hurt my +flesh,</q> than Foster rose, indignant at the imposture he was +practising on his deluded followers, and knocked down Dorrel +with his fist. Dorrel, in great trepidation, and almost senseless, +attempted to rise, when he received a second blow, at +which he cried for mercy. Foster engaged to forbear, on condition +that he would renounce his doctrines, but continued +beating him. Soon a short parley ensued, when Dorrel consented, +and did renounce his doctrines in the hearing of all +his astonished followers. He further told them, that his object +was to see what fools he could make of mankind. His followers, +ashamed and chagrined at being made the dupes of such +an unprincipled fellow, departed in peace to their homes. +Dorrel promised his assailant, upon the penalty of his life +never to attempt any similar imposition upon the people. +</p> + +</div> + +<pb n='166'/><anchor id='Pg166'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Osgoodites.</head> + +<p> +These people profess to believe in one God, who is fully +acquainted with all his own works; but they believe there +are some things done by wicked agents, of which God has no +knowledge. They reject the idea of Christ's divinity, and of +any thing special in regeneration. They pretend to miraculous +gifts, such as healing the sick, and praying down the +judgments of God upon those who oppose them. They deny +any thing peculiarly sacred in the Christian Sabbath, although +they generally meet on that day for religious worship, but +without much regard to order. They reject the ordinances +of baptism and the Lord's supper. They are opposed to +Bible societies, and other moral and religious institutions of +the day, particularly to temperance societies. +</p> + +<p> +This sect arose about the year 1812, in the county of Merrimack, +N. H. where a few societies exist. Jacob Osgood is +their leader. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Rogerenes.</head> + +<p> +This is a sect calling themselves Seventh-Day Baptists, +that arose in New England about the year 1674. John and +James Rogers were their leaders. They were peculiar in +their language, dress, and manners; they employed no physician, +nor used any medicine: they paid no regard to the Christian +Sabbath, and disturbed and abused those that did. It is +said that a few of this people still remain. See the <hi rend='italic'>Battle-Axe</hi>, +a work published by them a few years ago, at their printing +establishment, at Groton, Conn. +</p> + +</div> + +<pb n='167'/><anchor id='Pg167'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Whippers.</head> + +<p> +This denomination sprang up in Italy, in the thirteenth +century, and was thence propagated through almost all the +countries of Europe. The society that embraced this new +discipline, ran in multitudes, composed of persons of both +sexes, and all ranks and ages, through the public streets, with +whips in their hands, lashing their naked bodies with the +most astonishing severity, with a view to obtain the divine +mercy for themselves and others, by their voluntary mortification +and penance. This sect made their appearance anew +in the fourteenth century, and taught, among other things, +that flagellation was of equal virtue with baptism and other +sacraments; that the forgiveness of all sins was to be obtained +by it from God, without the merit of Jesus Christ; that the +old law of Christ was soon to be abolished, and that a new +law, enjoining the baptism of blood, to be administered by +whipping, was to be substituted in its place. +</p> + +<p> +A new denomination of Whippers arose in the fifteenth +century, who rejected the sacraments and every branch of +external worship, and placed their only hopes of salvation in +<emph>faith</emph> and <emph>flagellation</emph>. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Wilkinsonians.</head> + +<p> +The followers of Jemima Wilkinson, who was born in +Cumberland, R. I. In 1776, she asserted that she was taken +sick, and actually died, and that her soul went to heaven. +Soon after, her body was reanimated with the spirit and +power of Christ, upon which she set up as a public teacher, +and declared she had an immediate revelation for all she +delivered, and was arrived to a state of absolute perfection. +It is also said she pretended to foretell future events, to discern +<pb n='168'/><anchor id='Pg168'/> +the secrets of the heart, and to have the power of healing +diseases; and if any person who had made application to +her was not healed, she attributed it to his want of faith. She +asserted that those who refused to believe these exalted things +concerning her, will be in the state of the unbelieving Jews, +who rejected the counsel of God against themselves; and she +told her hearers that was the eleventh hour, and the last call +of mercy that ever should be granted them; for she heard an +inquiry in heaven, saying, <q>Who will go and preach to a +dying world?</q> or words to that import; and she said she +answered, <q>Here am I—send me;</q> and that she left the +realms of light and glory, and the company of the heavenly +host, who are continually praising and worshipping God, in +order to descend upon earth, and pass through many sufferings +and trials for the happiness of mankind. She assumed +the title of the <hi rend='italic'>universal friend of mankind</hi>. +</p> + +<p> +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. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Aquarians.</head> + +<p> +<hi rend='smallcaps'>Water-Drinkers</hi>, a branch +of the <hi rend='italic'>Encratites</hi>, a sect in +the second century, who abstained from marriage, wine, and +animal food; who carried their aversion to wine so far, that +they substituted water in the holy communion, though some +refused it only in their <emph>morning</emph> ceremonies. It is well +known that the ancient Christians mingled water with their +wine for sacred use, partly, perhaps, for economy, and partly +from sobriety; but Cyprian gives a mystical reason—because +the wine and water represent Christ and his people +united. +</p> + +</div> + +<pb n='169'/><anchor id='Pg169'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Baxterians.</head> + +<p> +The Baxterian strikes into a middle path between Arminianism +and Calvinism, and thus endeavors to unite both +schemes. With the Calvinist, he professes to believe that a +certain number, determined upon in the divine councils, will +be infallibly saved; and with the Arminian, he joins in rejecting +the doctrine of reprobation, as absurd and impious;—admits +that Christ, in a certain sense, died for all, and +supposes that such a portion of grace is allotted to <emph>every</emph> +man, as renders it his own fault if he does not attain to +eternal life. +</p> + +<p> +This conciliatory system was espoused by the famous Nonconformist, +Richard Baxter, who was celebrated for the +acuteness of his controversial talents, and the utility of his +practical writings. +</p> + +<p> +Among Baxterians are ranked both Watts and Doddridge. +Dr. Doddridge, indeed, has this striking remark—<q>That a +Being who is said not to tempt any one, and even swears +that he desires not the death of a sinner, should <emph>irresistibly</emph> +determine millions to the commission of every sinful action +of their lives, and then, with all the pomp and pageantry of +a universal judgment, condemn them to eternal misery, on +account of these actions, that hereby he may promote the +happiness of others who are, or shall be, irresistibly determined +to virtue, in the like manner, is of all incredible things +to me the most incredible!</q> +</p> + +<p> +In the scale of religious sentiment, Baxterianism seems to +be, with respect to the subject of divine favor, what Arianism +is with respect to the person of Christ. It appears to have +been considered by some pious persons as a safe middle way +between two extremes. +</p> + +</div> + +<pb n='170'/><anchor id='Pg170'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Miller's Views on the Second Coming of Christ.</head> + +<p> +The following letter from Rev. <hi rend='smallcaps'>William Miller</hi> to Rev. +<hi rend='smallcaps'>Joshua V. Himes</hi> contains a synopsis of Mr. Miller's views +on this interesting subject:— +</p> + +<p> +<q rend='pre'>Rev. J. V. Himes:</q> +</p> + +<p> +<q rend='pre'>My dear brother: You have requested a synopsis +of my views of the Christian faith. The following sketch +will give you some idea of the religious opinions I have +formed, by a careful study of the word of God:—</q> +</p> + +<p> +<q rend='pre'>I believe all men, coming to years of discretion, do and +will disobey God; and this is, in some measure, owing to +corrupted nature by the sin of our parent. I believe God +will not condemn us for any pollution in our father; but the +soul that sinneth shall die. All pollution of which we may +be partakers from the sins of our ancestors, in which we +could have no agency, can and will be washed away in the +blood and sacrifice of Jesus Christ, without our agency. But +all sins committed by us as rational, intelligent agents, can +only be cleansed by the blood of Jesus Christ, through our +repentance and faith. I believe in the salvation of all men +who receive the grace of God by repentance and faith in the +mediation of Jesus Christ. I believe in the condemnation +of all men who reject the gospel and mediation of Christ, +and thereby lose the efficacy of the blood and righteousness +of our Redeemer, as proffered to us in the gospel. I believe +in practical godliness, as commanded us in the Scriptures, +(which are our only rule of faith and practice,) and that they +only will be entitled to heaven and future blessedness, who +obey and keep the commandments of God, as given us in the +Bible, which is the word of God. I believe in God, the +Father of our Lord Jesus Christ, who is a Spirit, omnipresent, +omniscient, having all power, Creator, Preserver, and self-existent. +<pb n='171'/><anchor id='Pg171'/> +As being holy, just, and beneficent, I believe in Jesus +Christ, the Son of God, having a body in fashion and form +like man, divine in his nature, human in his person, godlike +in his character and power. He is a Savior for sinners, a +Priest to God, a Mediator between God and man, and King +in Zion. He will be all to his people, God with us forever. +The spirit of the Most High is in him, the power of the Most +High is given him, the people of the Most High are purchased +by him, the glory of the Most High shall be with him, and +the kingdom of the Most High is his on earth.</q> +</p> + +<p> +<q rend='pre'>I believe the Bible is the revealed will of God to man, and +all therein is necessary to be understood by Christians in the +several ages and circumstances to which they may refer;—for +instance, what may be understood to-day, might not have +been necessary to have been understood a thousand years ago; +for its object is to reveal things new and old, that the man +of God may be thoroughly furnished for, and perfected in, +every good word and work, for the age in which he lives. +I believe it is revealed in the best possible manner for all +people, in every age and under every circumstance, to understand, +and that it is to be understood as literal as it can be +and make good sense; and that in every case where the +language is figurative, we must let the Bible explain its own +figures. We are in no case allowed to speculate on the +Scriptures, and suppose things which are not clearly expressed, +nor reject things which are plainly taught. I believe +all of the prophecies are revealed to try our faith, and to give +us hope, without which we could have no reasonable hope. +I believe that the Scriptures do reveal unto us, in plain language, +that Jesus Christ will appear again on this earth; that +he will come in the glory of God, in the clouds of heaven, +with all his saints and angels; that he will raise the dead +bodies of all his saints who have slept, change the bodies of +all that are alive on the earth that are his, and both these +living and raised saints will be caught up to meet the Lord +in the air. There the saints will be judged and presented +to the Father, without spot or wrinkle. Then the gospel +<pb n='172'/><anchor id='Pg172'/> +kingdom will be given up to God the Father. Then will the +Father give the bride to the Son Jesus Christ; and when the +marriage takes place, the church will become the <q>New +Jerusalem,</q> the <q>beloved city.</q> And while this is being +done in the air, the earth will be cleansed by fire, the elements +will melt with fervent heat, the works of men will be +destroyed, the bodies of the wicked will be burned to ashes, +the devil and all evil spirits, with the souls and spirits of those +who have rejected the gospel, will be banished from the earth, +shut up in the pit or place prepared for the devil and his +angels, and will not be permitted to visit the earth again until +a thousand years. This is the first resurrection, and first +judgment. Then Christ and his people will come down from +the heavens, or middle air, and live with his saints on the +new earth in a new heaven, or dispensation, forever, even +forever and ever. This will be the restitution of the right +owners to the earth.</q> +</p> + +<p> +<q rend='pre'>Then will the promise of God to his Son be accomplished—<q>I +will give him the heathen for his inheritance, and +the utmost parts of the earth for his possession.</q> Then <q>the +whole earth shall be full of his glory.</q> And then will the +holy people take possession of their joint heirship with Christ, +and his promise be verified, <q>The meek shall inherit the +earth,</q> and the kingdom of God will have come, and <q>his +will done in earth as in heaven.</q> After a thousand years +shall have passed away, the saints will all be gathered and +encamped in the beloved city. The sea, death, and hell, will +give up their dead, which will rise up on the breadths of the +earth, out of the city, a great company like the sand of the +sea-shore. The devil will be let loose, to go out and deceive +this wicked host. He will tell them of a battle against the +saints, the beloved city; he will gather them in the battle +around the camp of the saints. But there is no battle; the +devil has deceived them. The saints will judge them; the +justice of God will drive them from the earth into the lake +of fire and brimstone, where they will be tormented day and +night, forever and ever. <q>This is the second death.</q> After +<pb n='173'/><anchor id='Pg173'/> +the second resurrection, second judgment, the righteous will +then possess the earth forever.</q> +</p> + +<p> +<q rend='pre'>I understand that the judgment day will be a thousand +years long. The righteous are raised and judged in the +commencement of that day, the wicked in the end of that +day. I believe that the saints will be raised and judged about +the year 1843, according to Moses' prophecy, Lev. ch. 26; +Ezek. ch. 39; Daniel, ch. 2, 7, 8-12; Hos. 5:1-3; Rev., +the whole book; and many other prophets have spoken of +these things. Time will soon tell if I am right, and soon he +that is righteous will be righteous still, and he that is filthy +will be filthy still. I do most solemnly entreat mankind to +make their peace with God, to be ready for these things. 'The +end of all things is at hand.' I do ask my brethren in the +gospel ministry to consider well what they say before they +oppose these things. Say not in your hearts, <q>My Lord delayeth +his coming.</q> Let all do as they would wish they had +if it does come, and none will say they have not done right +if it does not come. I believe it will come; but if it should +not come, then I will wait and look until it does come. Yet +I must pray, <q>Come, Lord Jesus, come quickly.</q></q> +</p> + +<p> +<q rend='pre'>This is a synopsis of my views. I give it as a matter of +faith. I know of no scripture to contradict any view given +in the above sketch. Men's theories may oppose. The ancients +believed in a temporal and personal reign of Christ on +earth. The moderns believe in a temporal, spiritual reign +as a millennium. Both views are wrong; both are too gross +and carnal. I believe in a glorious, immortal, and personal +reign of Jesus Christ, with all his people, on the purified earth +forever. I believe the millennium is between the two resurrections +and two judgments, the righteous and the wicked, +the just and the unjust. I hope the dear friends of Christ +will lay by all prejudice, and look at and examine these three +views by the only rule and standard, the <hi rend='smallcaps'>Bible</hi>.</q> +</p> + +<p> +<q>William Miller.</q> +</p> + +<pb n='174'/><anchor id='Pg174'/> + +<p> +A Bible Chronology, From Adam To Christ. +</p> + +<p> +By William Miller. +</p> + +<table rend="latexcolumns: 'p{0.7cm} p{2cm} p{0.7cm} p{0.7cm} p{1cm} p{1.8cm}'; + tblcolumns: 'rw(4) lw(12) rw(10) rw(6) rw(6) lw(20)'"> +<row><cell>No.</cell><cell>Names of Patriarchs, &c.</cell><cell>Age.</cell> + <cell>A. M.</cell><cell>B. C.</cell><cell>Reference.</cell></row> +<row><cell></cell><cell>Creation,</cell><cell></cell><cell>1</cell><cell>4157</cell> + <cell>Gen. i., ii.</cell></row> +<row><cell>2.</cell><cell>Adam</cell><cell>130</cell><cell>130</cell><cell>4027</cell> + <cell>Gen. v. 3.</cell></row> +<row><cell>3.</cell><cell>Enos</cell><cell>90</cell><cell>325</cell><cell>3832</cell> + <cell>Gen. v. 6.</cell></row> +<row><cell>4.</cell><cell>Cainan</cell><cell>70</cell><cell>395</cell><cell>3762</cell> + <cell>Gen. v. 9.</cell></row> +<row><cell>5.</cell><cell>Mahalaleel</cell><cell>65</cell><cell>460</cell> + <cell>3697</cell><cell>Gen. v. 15.</cell></row> +<row><cell>6.</cell><cell>Jared</cell><cell>162</cell><cell>622</cell><cell>3535</cell> + <cell>Gen. v. 18.</cell></row> +<row><cell>7.</cell><cell>Enoch</cell><cell>65</cell><cell>687</cell><cell>3470</cell> + <cell>Gen. v. 21.</cell></row> +<row><cell>8.</cell><cell>Methuselah</cell><cell>187</cell><cell>874</cell> + <cell>3283</cell><cell>Gen. v. 25.</cell></row> +<row><cell>9.</cell><cell>Lamech</cell><cell>182</cell><cell>1056</cell><cell>3101</cell> + <cell>Gen. v. 28.</cell></row> +<row><cell>10.</cell><cell>Noah</cell><cell>600</cell><cell>1656</cell><cell>2501</cell> + <cell>Gen. vii. 6.</cell></row> +<row><cell></cell><cell>The Flood</cell><cell>1</cell><cell>1657</cell><cell>2500</cell> + <cell>Gen. viii. 13.</cell></row> +<row><cell>11.</cell><cell>Shem</cell><cell>2</cell><cell>1659</cell><cell>2498</cell> + <cell>Gen. xi. 10.</cell></row> +<row><cell>12.</cell><cell>Arphaxad</cell><cell>35</cell><cell>1694</cell> + <cell>2463</cell><cell>Gen. xi. 12.</cell></row> +<row><cell>13.</cell><cell>Salah</cell><cell>30</cell><cell>1724</cell><cell>2433</cell> + <cell>Gen. xi. 14.</cell></row> +<row><cell>14.</cell><cell>Heber</cell><cell>34</cell><cell>1758</cell><cell>2399</cell> + <cell>Gen. xi. 16.</cell></row> +<row><cell>15.</cell><cell>Peleg</cell><cell>30</cell><cell>1788</cell><cell>2369</cell> + <cell>Gen. xi. 18.</cell></row> +<row><cell>16.</cell><cell>Reu</cell><cell>32</cell><cell>1820</cell><cell>2337</cell> + <cell>Gen. xi. 20.</cell></row> +<row><cell>17.</cell><cell>Serug</cell><cell>30</cell><cell>1850</cell><cell>2307</cell> + <cell>Gen. xi. 22.</cell></row> +<row><cell>18.</cell><cell>Nahor</cell><cell>29</cell><cell>1879</cell><cell>2278</cell> + <cell>Gen. xi. 24.</cell></row> +<row><cell>19.</cell><cell>Terah's life</cell><cell>205<note place='foot'>The Exode +did not begin until Terah's death; then Abraham left +Haran, and the Exode began, as is clearly proved by Acts 7:4.</note></cell> + <cell>2084</cell><cell>2073</cell><cell>Gen. xi. 32.</cell></row> +<row><cell>20.</cell><cell>Exode, &c.</cell><cell>430<note place='foot'>Exode +in Egypt from Abraham to wilderness state.</note></cell><cell>2514</cell> + <cell>1643</cell><cell>Exod. xii. 40, 41.</cell></row> +<row><cell>21.</cell><cell>Wilderness</cell><cell>40</cell><cell>2554</cell> + <cell>1603</cell><cell>Josh. v. 6; xiv. 7.</cell></row> +<row><cell>22.</cell><cell>Joshua</cell><cell>25<note place='foot'>Joshua was +a young man when he came out of Egypt, (Exod. 33:11;) +could not have been more than 45 years old then; 85 when he +entered Canaan, and 110 when he died, leaves 25 years.</note></cell><cell>2579</cell> + <cell>1578</cell><cell>Josh. xxiv. 29.</cell></row> +<row><cell>1.</cell><cell>Elders and Anarchy,<note place='foot'>Judges +begin. See Judges 2:7-15.</note></cell><cell>18</cell><cell>2597</cell><cell>1560</cell> + <cell>See Josephus.</cell></row> +<row><cell>2.</cell><cell>Under Cushan</cell><cell>8</cell><cell>2605</cell> + <cell>1552</cell><cell>Judges iii. 8.</cell></row> +<row><cell>3.</cell><cell>Othniel</cell><cell>40</cell><cell>2645</cell><cell>1512</cell> + <cell>Judges iii. 11.</cell></row> +<row><cell>4.</cell><cell>Eglon</cell><cell>18</cell><cell>2663</cell><cell>1494</cell> + <cell>Judges iii. 14.</cell></row> +<row><cell>5.</cell><cell>Ehud</cell><cell>80</cell><cell>2743</cell><cell>1414</cell> + <cell>Judges iii. 30.</cell></row> +<row><cell>6.</cell><cell>Jabin</cell><cell>20</cell><cell>2763</cell><cell>1394</cell> + <cell>Judges iv. 3.</cell></row> +<row><cell>7.</cell><cell>Barak</cell><cell>40</cell><cell>2803</cell><cell>1354</cell> + <cell>Judges v. 31.</cell></row> +<row><cell>8.</cell><cell>Midianites</cell><cell>7</cell><cell>2810</cell> + <cell>1347</cell><cell>Judges vi. 1.</cell></row> +<row><cell>9.</cell><cell>Gideon</cell><cell>40</cell><cell>2850</cell><cell>1307</cell> + <cell>Judges viii. 28.</cell></row> +<row><cell>10.</cell><cell>Abimelech</cell><cell>3</cell><cell>2853</cell> + <cell>1304</cell><cell>Judges ix. 22.</cell></row> +<row><cell>11.</cell><cell>Tola</cell><cell>23</cell><cell>2876</cell><cell>1281</cell> + <cell>Judges x. 2.</cell></row> +<row><cell>12.</cell><cell>Jair</cell><cell>22</cell><cell>2898</cell><cell>1259</cell> + <cell>Judges x. 3.</cell></row> +<row><cell>13.</cell><cell>Philistines</cell><cell>18</cell><cell>2916</cell> + <cell>1241</cell><cell>Judges x. 8.</cell></row> +<pb n='175'/><anchor id='Pg175'/> +<row><cell>14.</cell><cell>Jephthah</cell><cell>6</cell><cell>2922</cell> + <cell>1235</cell><cell>Judges xii. 7.</cell></row> +<row><cell>15.</cell><cell>Ibzan</cell><cell>7</cell><cell>2929</cell><cell>1228</cell> + <cell>Judges xii. 9.</cell></row> +<row><cell>16.</cell><cell>Elon</cell><cell>10</cell><cell>2939</cell><cell>1218</cell> + <cell>Judges xii. 11.</cell></row> +<row><cell>17.</cell><cell>Abdon</cell><cell>8</cell><cell>2947</cell><cell>1210</cell> + <cell>Judges xii. 14.</cell></row> +<row><cell>18.</cell><cell>Philistines</cell><cell>40</cell><cell>2987</cell> + <cell>1170</cell><cell>Judges xiii. 1.</cell></row> +<row><cell>19.</cell><cell>Eli</cell><cell>40<note place='foot'>This ends +the Judges,—448 years. Acts 13:20; also, chap. 8.</note></cell><cell>3027</cell> + <cell>1130</cell><cell>1 Sam. iv. 18.</cell></row> +<row><cell>20.</cell><cell>Samuel, prophet</cell><cell>24<note place='foot'>Samuel +could not have been more than 38 when Eli died. Then, +Israel was lamenting the loss of the ark more than 20 years. Samuel +judged Israel some years after, and became old, and his sons judged +Israel. He must have been 62 or 63 when Saul was made king.</note></cell> + <cell>3051</cell><cell>1106</cell><cell>1 Sam. vii. 2-17.</cell></row> +<row><cell>1.</cell><cell>Saul, King</cell><cell>40</cell><cell>3091</cell> + <cell>1066</cell><cell>Acts xiii. 21.</cell></row> +<row><cell>2.</cell><cell>David</cell><cell>40</cell><cell>3131</cell><cell>1026</cell> + <cell>2 Sam. v. 4.</cell></row> +<row><cell>3.</cell><cell>Solomon</cell><cell>40</cell><cell>3171</cell><cell>986</cell> + <cell>1 Kings xi. 42.</cell></row> +<row><cell>4.</cell><cell>Rehoboam</cell><cell>17</cell><cell>3188</cell><cell>969</cell> + <cell>2 Chron. xii. 13.</cell></row> +<row><cell>5.</cell><cell>Abijam</cell><cell>3</cell><cell>3191</cell><cell>966</cell> + <cell>1 Kings xv. 2.</cell></row> +<row><cell>6.</cell><cell>Asa</cell><cell>41</cell><cell>3232</cell><cell>925</cell> + <cell>1 Kings xv. 10.</cell></row> +<row><cell>7.</cell><cell>Jehoshaphat</cell><cell>25</cell><cell>3257</cell> + <cell>900</cell><cell>1 Kings xxii. 42.</cell></row> +<row><cell>8.</cell><cell>Jehoram</cell><cell>5</cell><cell>3262</cell><cell>895</cell> + <cell>2 Kings viii. 17.</cell></row> +<row><cell>9.</cell><cell>Ahaziah</cell><cell>1</cell><cell>3263</cell><cell>894</cell> + <cell>2 Kings viii. 26.</cell></row> +<row><cell>10.</cell><cell>Athaliah, his mother</cell><cell>6</cell><cell>3269</cell> + <cell>888</cell><cell>2 Kings xi. 3, 4.</cell></row> +<row><cell>11.</cell><cell>Joash</cell><cell>40</cell><cell>3309</cell><cell>818</cell> + <cell>2 Kings xii. 1.</cell></row> +<row><cell>12.</cell><cell>Amaziah</cell><cell>29</cell><cell>3338</cell><cell>819</cell> + <cell>2 Kings xiv. 2.</cell></row> +<row><cell></cell><cell>Interregnum<note place='foot'>See 2 Kings, chapters +14 and 15.</note></cell> + <cell>11</cell><cell>3349</cell><cell>808</cell><cell>2 Kings xv. 1, 2.</cell></row> +<row><cell>13.</cell><cell>Azariah</cell><cell>52</cell><cell>3401</cell><cell>756</cell> + <cell>2 Kings xv. 2.</cell></row> +<row><cell>14.</cell><cell>Jotham</cell><cell>16</cell><cell>3417</cell><cell>740</cell> + <cell>2 Kings xv. 33.</cell></row> +<row><cell>15.</cell><cell>Ahaz</cell><cell>16</cell><cell>3433</cell><cell>724</cell> + <cell>2 Kings xvi. 2.</cell></row> +<row><cell>16.</cell><cell>Hezekiah</cell><cell>29</cell><cell>3462</cell> + <cell>695</cell><cell>2 Kings xviii. 2.</cell></row> +<row><cell>17.</cell><cell>Manasseh</cell><cell>55</cell><cell>3517</cell> + <cell>640</cell><cell>2 Kings xxi. 1.</cell></row> +<row><cell>18.</cell><cell>Amon</cell><cell>2</cell><cell>3519</cell><cell>638</cell> + <cell>2 Kings xxi. 19.</cell></row> +<row><cell>19.</cell><cell>Josiah</cell><cell>31</cell><cell>3550</cell><cell>607</cell> + <cell>2 Kings xxii. 1.</cell></row> +<row><cell>20.</cell><cell>Jehoahaz</cell><cell></cell><cell>3550</cell><cell>607</cell> + <cell>2 Kings xxiii. 31.</cell></row> +<row><cell>21.</cell><cell>Jehoiakim</cell><cell>11</cell><cell>3561</cell> + <cell>596</cell><cell>2 Kings xxiii. 36.</cell></row> +<row><cell></cell><cell>The 70 years of Captivity began</cell><cell>70</cell> + <cell>3631</cell><cell>526</cell><cell>2 Chron. xxxvi. 5-10.</cell></row> +<row><cell></cell><cell>Cyrus</cell><cell>6</cell><cell>3637</cell><cell>520</cell> + <cell>Rollin i. p. 354.</cell></row> +<row><cell></cell><cell>Cambyses</cell><cell>7</cell><cell>3644</cell><cell>513</cell> + <cell>Rollin i. p. 366.</cell></row> +<row><cell></cell><cell>Darius Hystaspes</cell><cell>36</cell><cell>3680</cell> + <cell>477</cell><cell>Rollin ii. p. 9.</cell></row> +<row><cell></cell><cell>Xerxes</cell><cell>13</cell><cell>3693</cell><cell>464</cell> + <cell>Rollin ii. p. 9.</cell></row> +<row><cell></cell><cell>Artaxerxes Longimanus</cell><cell>7</cell><cell>3700</cell> + <cell>457</cell><cell>Ezra vii. 10-13.</cell></row> +<row><cell></cell><cell>Birth of Christ<note place='foot'>See Ferguson's +Astronomy; also, Prideaux's Connection.</note></cell><cell>457</cell><cell>4157</cell> + <cell></cell><cell></cell></row> +<row><cell></cell><cell>Add present year, 1840</cell><cell>1840</cell><cell>5997</cell> + <cell></cell><cell></cell></row> +<row><cell></cell><cell>To 1843</cell><cell>3</cell><cell>6000</cell><cell></cell> + <cell></cell></row> +</table> + +<pb n='176'/><anchor id='Pg176'/> + +<p> +Mr. Miller adduces the following texts of Scripture in +support of his sentiments:—Rev. 22:20. Ps. 130:6. 1 +Thess. 3:13. Ps. 50:4. Rev. 11:15. Isa. 2:19-21. +John 5:28. 1 Thess. 4:17. 2 Thess. 1:5-7. 1 +Cor. 15:52. Rev 5:9. Dan. 7:9-14. Rev. 14:14-16. +Matt. 26:64. Isa. 27:13. Matt. 24:29. Rev. 20:11. +Isa. 66:15, 16. Mal. 4:1. Isa. 5:24. Rev. 19:18. +Ezek. 39:17-20. Dan. 2 35, 44. Isa. 17:13. Rev. +13:1-7; 20:10. Isa. 24:20, 23. 2 Pet. 3:13. Rev. +19:8; 21:2. Heb. 4:9-11; 6:2, 3. Isa. 35:10; 65:17. +Rev. 20:6; 20:9. Zech. 8:5. Rev. 3:12; 5:10, +20:2, 3, 7; 21:1; 20:8, 9, 13. Rom. 7:5. 1 Pet. 4:6. +Ps. 59:6-14. Jer. 4:12. Rev. 21:12, 27. Zech. +14:9-11. 1 Cor. 6:2. Rev. 20:9, 14, 15. Mal. 4:2. +Isa. 4:3-5. Hos. 13:14. Rom. 8:17. Rev. 21:23; +22:5. Jer. 31:12-14. Eph. 1:10. Tit. 2:13. Rev. +4:11. Eph. 6:13. Heb. 10:36, 37. +</p> + +<quote rend='display'> +<p> +The believers in Mr. Miller's theory are numerous, and +converts to his doctrines are increasing. +</p> + +<p> +Mr. Miller was born at Hampton, N. Y., Feb. 15, 1782. +He is a farmer, of common school education, and possesses +strong intellectual and colloquial powers. He is a man of +unexceptionable character, is a member of the Baptist church, +in good standing, and has a license to preach the gospel. +For the last fifteen years, he has almost exclusively devoted +himself to investigating Scripture prophecies, and in promulgating +his peculiar views of them to the world. +</p> +</quote> + +<p> +The Rev J. V. Himes and Rev. J. Litch, No. 14 Devonshire +Street, Boston, publish the <hi rend='italic'>Signs of the Times</hi>, a +weekly paper, devoted to Miller's views. They also publish +Miller's works, and a variety of other books, embracing +similar sentiments. +</p> + +</div> + +<pb n='177'/><anchor id='Pg177'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Come-Outers.</head> + +<p> +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 <hi rend='italic'>come out</hi> of +the various religious denominations with which they were +connected;—hence the name. They have not themselves +assumed any distinctive name, not regarding themselves as a +sect, as they have not formed, and do not contemplate forming, +any religious organization. They have no creed, believing +that every one should be left free to hold such <emph>opinions</emph> +on religious subjects as he pleases, without being held accountable +for the same to any human authority. Hence, as +might be expected, they hold a diversity of opinions on many +points of belief upon which agreement is considered essential +by the generality of professing Christians. Amongst other +subjects upon which they differ is that of the authority of the +Scriptures of the Old and the New Testaments, some among +them holding the prevailing belief of their divine inspiration, +whilst others regard them as mere human compositions, and +subject them to the same rules of criticism as they do any +other book, attaching to them no authority any further than +they find evidence of their truth. They believe the commonly-received +opinion of the plenary inspiration of the writers +of those books to be unfounded, not claimed by the writers +themselves, and therefore <emph>unscriptural</emph>, as well as unreasonable. +Whilst, then, they believe the authors of the Gospels to +have been fallible men, liable to err both in relation to matters +of fact and opinion, they believe they find in their +writings abundant evidence of their honesty. Therefore +they consider their testimony satisfactory as regards the +main facts there stated of the life of Jesus Christ, at least so +far, that there can be no difficulty in deducing therefrom the +great principles of the religion which he taught. They <emph>all</emph> +believe him to have been a divinely-inspired teacher, and his +religion, therefore, to be a revelation of eternal truth. They +<pb n='178'/><anchor id='Pg178'/> +regard him as the only authorized expositor of his own religion, +and believe that to apply in practice its principles as +promulgated by him, and as exemplified in his life, is all that +is essential to constitute a Christian, according to his testimony, +(Matt. 7:24,)—<q><hi rend='italic'>Whosoever heareth these sayings +of mine, and doeth them, I will liken him unto a wise man +which built his house upon a rock,</hi></q> &c. Hence they believe +that to make it essential to Christianity to assent to all the +opinions expressed by certain men, good men though they +were, who wrote either before or after his time, involves a +denial of the words of Christ. They believe that, according +to his teachings, true religion consists in purity of heart, +holiness of life, and not in opinions; that <hi rend='italic'>Christianity, as it +existed in the mind of Christ, is a life rather than a belief</hi>. +</p> + +<p> +This class of persons agree in the opinion that <hi rend='italic'>he only is +a Christian who has the spirit of Christ</hi>; that all such as +these are members of his church, and that it is composed of +none others; therefore that membership in the Christian +church is not, and cannot, in the nature of things, be determined +by any human authority. Hence they deem all attempts +to render the church identical with any outward +organizations as utterly futile, not warranted by Christ himself, +and incompatible with its spiritual character. Having +no organized society, they have no stations of authority or +superiority, which they believe to be inconsistent with the +Christian idea, (Matt. 23:8,)—<q>But be not ye called Rabbi: +for one is your Master, even Christ; and all ye are brethren.</q> +(Matt. 20:25, 26,)—<q>Ye know that the princes of the +Gentiles exercise dominion over them, and they that are +great exercise authority upon them. <hi rend='italic'>But it shall not be so +among you.</hi></q> +</p> + +<p> +As might be inferred from the foregoing, they discard all +outward ordinances as having no place in a spiritual religion +the design of which is to purify the heart, and the extent of +whose influence is to be estimated, by its legitimate effects in +producing a life of practical righteousness, and not by any +mere arbitrary sign, which cannot be regarded as a certain +<pb n='179'/><anchor id='Pg179'/> +indication of the degree of spiritual life, and must consequently +be inefficient and unnecessary. +</p> + +<p> +Their views of worship correspond, as they believe, with +the spiritual nature of the religion they profess. They believe +that true Christian worship is independent of time and place; +that it has no connection with forms, and ceremonies, and external +arrangements, any further than these are the exponents +of a divine life; that it spontaneously arises from the pure in +heart at all times and in all places: in short, they regard the +terms <hi rend='italic'>Christian worship</hi> +and <hi rend='italic'>Christian obedience</hi> as synonymous, +believing that he gives the highest and only conclusive +evidence of worshipping the Creator, who exhibits in his life +the most perfect obedience to his will. These views they +consider in perfect harmony with the teachings of Jesus, particularly +in his memorable conversation with the woman of +Samaria. +</p> + +<p> +They also agree in the belief that the religion of Christ +asserts the equality of all men before God; that it confers +upon no man, or class of men, a monopoly of Heaven's favors; +neither does it give to a portion of his children any means of +knowing his will not common to the race. They believe the +laws of the soul are so plain that they may be easily comprehended +by all who sincerely seek to know them, without +the intervention of any human teacher or expounder. Hence +they regard no teaching as authoritative but that of the Spirit +of God, and reject all priesthoods but the universal priesthood +which Christianity establishes. They believe that every one +whose soul is imbued with a knowledge of the truth is qualified +to be its minister, and it becomes his duty and his pleasure, +by his every word and action, to preach it to the world. +It follows, then, that, as Christ prepares and appoints his own +ministers, and as they receive their commissions only from +him, they are accountable to him alone for their exercise, +and not to any human authority whatsoever. They therefore +reject all human ordinations, appointments, or control, or any +designation by man of an order of men to preach the gospel, +as invasions of his rightful prerogative. +</p> + +<pb n='180'/><anchor id='Pg180'/> + +<p> +Amongst the prevailing sins, against which they feel bound +to bear testimony, are slavery and war; and it is alleged as +the main reason why many of them have disconnected themselves +from the professedly Christian denominations to which +they belonged, that those bodies gave their sanction to those +anti-Christian practices. They believe slaveholding to be +sinful under all circumstances, and that, therefore, it should +be immediately abandoned. They believe, not only that +national wars are forbidden by Christianity, but that the +taking of human life for any purpose, by governments or individuals, +is incompatible with its spirit. A large proportion +of them, also, consider all resort to punishment, as a penalty +for crime, equally inconsistent with the law of love. Hence +they deem it their duty to withhold their voluntary sanction +or support from human governments, and all institutions +which claim the right to exercise powers which they thus +regard as unlawful. +</p> + +<p> +In various places, these persons hold meetings on the first +day of the week, which are conducted consistently with their +views of Christian freedom and equality. It is understood +that the object of thus meeting together, is to promote their +spiritual welfare. For this purpose, they encourage a free +interchange of sentiment on religious subjects, without any +restraint or formality. They have no prescribed exercises, +but every one is left free to utter his thoughts as he may feel +inclined; and even those who differ from them in opinion are +not only at liberty, but are invited, to give expression to their +thoughts. They believe this to be the only mode of holding +religious meetings consistent with the genius of their religion, +and for an example of like gatherings they refer to those +of the primitive Christians. They meet on the <hi rend='italic'>first day of +the week</hi>, not because they believe it incumbent to devote that +portion of time more than any other to objects regarded as +peculiarly religious,—for they regard all days as equally holy, +and equally devoted to the service of the Lord,—but merely +because they have become habituated to abstain from their +<pb n='181'/><anchor id='Pg181'/> +ordinary occupations on that day, and it is, therefore, the most +convenient time for them to assemble. +</p> + +<p> +The practical acknowledgment of the moral equality of +the sexes is another distinguishing characteristic of these +people. They regard woman as equally qualified to hold any +station in society from which she is not excluded by her +physical disability; and that she alone must decide for herself +what position she shall occupy, or what duties in the +community she shall perform; the control of woman never, +as they conceive, having been delegated to man by the Creator. +Therefore they consider her equal in all mental and +intellectual pursuits. And when they associate together for +religious and benevolent objects, they exercise the various +duties pertaining to them indiscriminately. +</p> + +<p> +The number of persons who hold a similarity of opinions +on these subjects cannot be known. It is, at present, comparatively +small, but rapidly increasing. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Jumpers.</head> + +<p> +Persons so called from the practice of jumping during +the time allotted for religious worship. This singular practice +began, it is said, in the western part of Wales, about +the year 1760. It was soon after defended by Mr. William +Williams, (the Welsh poet, as he is sometimes called,) in a +pamphlet, which was patronized by the abettors of jumping +in religious assemblies. Several of the more zealous itinerant +preachers encouraged the people to cry out, <q><hi rend='italic'>Goganiant</hi>,</q> +(the Welsh word for <hi rend='italic'>glory</hi>,) +<q>Amen,</q> &c. &c., to put themselves +in violent agitations, and, finally, to jump until they +were quite exhausted, so as often to be obliged to fall down +on the floor, or the field, where this kind of worship was +held. +</p> + +</div> + +<pb n='182'/><anchor id='Pg182'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Baptists.</head> + +<p> +This denomination of Christians holds that a personal profession +of faith and an immersion in water are essential to +baptism. There are several bodies of Baptists in the United +States, which will be found under their different names. The +<hi rend='italic'>Regular</hi> or <hi rend='italic'>Associated +Baptists</hi> are, in sentiment, moderate +Calvinists, and form the most numerous body of Baptists in +this country. +</p> + +<p> +The Baptists being Independent, or Congregational, in their +form of church government, their ecclesiastical assemblies +disclaim all right to interfere with the concerns of individual +churches. Their public meetings, by delegation from different +churches, are held for the purpose of mutual advice and improvement, +but not for the general government of the whole +body. +</p> + +<p> +The following Declaration of Faith, with the Church Covenant, +was recently published by the Baptist Convention of New +Hampshire, and is believed to express, with little variation, the +general sentiments of the Regular or Associated Baptists:— +</p> + +<quote rend='display'> + +<p> +<q rend='pre'>I. <hi rend='smallcaps'>Of the Scriptures.</hi>—We +believe the Holy Bible +was written by men divinely inspired, and is a perfect treasure +of heavenly instruction; that it has God for its Author, salvation +for its end, and truth, without any mixture of error, for +its matter; that it reveals the principles by which God will +judge us, and therefore is, and shall remain to the end of +the world, the true centre of Christian union, and the supreme +standard by which all human conduct, creeds, and opinions, +should be tried.</q> +</p> + +<p> +<q rend='pre'>II. <hi rend='smallcaps'>Of the true +God.</hi>—That there is one, and only +one, true and living God, whose name is JEHOVAH, the +Maker and Supreme Ruler of heaven and earth; inexpressibly +glorious in holiness; worthy of all possible honor, confidence, +and love; revealed under the personal and relative +distinctions of the Father, the Son, and the Holy Ghost +<pb n='183'/><anchor id='Pg183'/> +equal in every divine perfection, and executing distinct but +harmonious offices in the great work of redemption.</q> +</p> + +<p> +<q rend='pre'>III. <hi rend='smallcaps'>Of +the Fall of Man.</hi>—That man was created in +a state of holiness, under the law of his Maker, but by voluntary +transgression fell from that holy and happy state; in +consequence of which all mankind are now sinners, not by +constraint, but choice; being by nature utterly void of that +holiness required by the law of God, wholly given to the gratification +of the world, of Satan, and of their own sinful passions, +and therefore under just condemnation to eternal ruin, +without defence or excuse.</q> +</p> + +<p> +<q rend='pre'>IV. <hi rend='smallcaps'>Of the +Way of Salvation.</hi>—That the salvation +of sinners is wholly of grace, through the mediatorial offices +of the Son of God, who took upon him our nature, yet without +sin; honored the law by his personal obedience, and +made atonement for our sins by his death; being risen from +the dead, he is now enthroned in heaven; and uniting in his +wonderful person the tenderest sympathies with divine perfections, +is every way qualified to be a suitable, a compassionate, +and an all-sufficient Savior.</q> +</p> + +<p> +<q rend='pre'>V. <hi rend='smallcaps'>Of +Justification.</hi>—That the great gospel blessing +which Christ, of his fulness, bestows on such as believe in +him, is justification; that justification consists in the pardon +of sin and the promise of eternal life, on principles of righteousness; +that it is bestowed, not in consideration of any +works of righteousness which we have done, but solely +through his own redemption and righteousness; that it brings +us into a state of most blessed peace and favor with God, and +secures every other blessing needful for time and eternity.</q> +</p> + +<p> +<q rend='pre'>VI. <hi rend='smallcaps'>Of the Freeness +of Salvation.</hi>—That the blessings +of salvation are made free to all by the gospel; that it +is the immediate duty of all to accept them by a cordial and +obedient faith; and that nothing prevents the salvation of +the greatest sinner on earth, except his own voluntary refusal +to submit to the Lord Jesus Christ; which refusal will subject +him to an aggravated condemnation.</q> +</p> + +<p> +<q rend='pre'>VII. <hi rend='smallcaps'>Of Grace +in Regeneration.</hi>—That, in order to +<pb n='184'/><anchor id='Pg184'/> +be saved, we must be regenerated, or born again; that regeneration +consists in giving a holy disposition to the mind, and +is effected in a manner above our comprehension or calculation, +by the power of the Holy Spirit, so as to secure our +voluntary obedience to the gospel; and that its proper evidence +is found in the holy fruit which we bring forth to the +glory of God.</q> +</p> + +<p> +<q rend='pre'>VIII. <hi rend='smallcaps'>Of God's +Purpose of Grace.</hi>—That election is +the gracious purpose of God, according to which he regenerates, +sanctifies, and saves sinners; that, being perfectly consistent +with the free agency of man, it comprehends all the +means in connection with the end; that it is a most glorious +display of God's sovereign goodness, being infinitely wise, +holy, and unchangeable; that it utterly excludes boasting, and +promotes humility, prayer, praise, trust in God, and active +imitation of his free mercy; that it encourages the use of +means in the highest degree; that it is ascertained by its +effects in all who believe the gospel; is the foundation of +Christian assurance; and that to ascertain it with regard to +ourselves, demands and deserves our utmost diligence.</q> +</p> + +<p> +<q rend='pre'>IX. <hi rend='smallcaps'>Of the Perseverance of Saints.</hi>—That such +only are real believers as endure unto the end; that their +persevering attachment to Christ is the grand mark which +distinguishes them from superficial professors; that a special +Providence watches over their welfare; and they are kept by +the power of God through faith unto salvation.</q> +</p> + +<p> +<q rend='pre'>X. <hi rend='smallcaps'>Harmony of the Law and Gospel.</hi>—That the +law of God is the eternal and unchangeable rule of his moral +government; that it is holy, just, and good; and that the inability +which the Scriptures ascribe to fallen men to fulfil its +precepts, arises entirely from their love of sin; to deliver +them from which, and to restore them, through a Mediator, +to unfeigned obedience to the holy law, is one great end of +the gospel, and of the means of grace connected with the +establishment of the visible church.</q> +</p> + +<p> +<q rend='pre'>XI. <hi rend='smallcaps'>Of a +Gospel Church.</hi>—That a visible church of +Christ is a congregation of baptized believers, associated by +<pb n='185'/><anchor id='Pg185'/> +covenant in the faith and fellowship of the gospel; observing +the ordinances of Christ; governed by his laws; and exercising +the gifts, rights, and privileges, invested in them by his +word; that its only proper officers are bishops, or pastors, and +deacons, whose qualifications, claims, and duties, are defined +in the Epistles to Timothy and Titus.</q> +</p> + +<p> +<q rend='pre'>XII. <hi rend='smallcaps'>Of Baptism and the Lord's Supper.</hi>—That +Christian baptism is the immersion of a believer in water, in +the name of the Father, Son, and Spirit; to show forth, in a +solemn and beautiful emblem, our faith in a crucified, buried, +and risen Savior, with its purifying power; that it is prerequisite +to the privileges of a church relation, and, to the +Lord's supper, in which the members of the church, by the +use of bread and wine, are to commemorate together the +dying love of Christ,—preceded always by solemn self-examination.</q> +</p> + +<p> +<q rend='pre'>XIII. <hi rend='smallcaps'>Of +the Christian Sabbath.</hi>—That the first day +of the week is the Lord's day, or Christian Sabbath, and is to +be kept sacred to religious purposes, by abstaining from all +secular labor and recreations; by the devout observance of +all the means of grace, both private and public; and by +preparation for that rest which remaineth for the people of +God.</q> +</p> + +<p> +<q rend='pre'>XIV. <hi rend='smallcaps'>Of Civil +Government.</hi>—That civil government +is of divine appointment, for the interests of good order of +human society; and that magistrates are to be prayed for, +conscientiously honored, and obeyed, except in things opposed +to the will of our Lord Jesus Christ, who is the only Lord of +the conscience, and the Prince of the kings of the earth.</q> +</p> + +<p> +<q rend='pre'>XV. <hi rend='smallcaps'>Of the Righteous and the Wicked.</hi>—That +there is a radical and essential difference between the righteous +and the wicked; that such only as through faith are +justified in the name of the Lord Jesus, and sanctified by the +Spirit of our God, are truly righteous in his esteem; while all +such as continue in impenitence and unbelief are in his sight +wicked, and under the curse; and this distinction holds +among men both in and after death.</q> +</p> + +<pb n='186'/><anchor id='Pg186'/> + +<p> +<q rend='pre'>XVI. <hi rend='smallcaps'>Of the +World to come.</hi>—That the end of this +world is approaching; that, at the last day, Christ will descend +from heaven, and raise the dead from the grave to final retribution; +that a solemn separation will then take place; that +the wicked will be adjudged to endless punishment, and the +righteous to endless joy; and that this judgment will fix +forever the final state of men, in heaven or hell, on principles +of righteousness.</q> +</p> + +<p> +<q rend='pre'><hi rend='smallcaps'>Church +Covenant.</hi>—having been, as we trust, brought +by divine grace to embrace the Lord Jesus Christ, and to give +up ourselves wholly to him, we do now solemnly and joyfully +covenant with each other, <hi rend='smallcaps'>to walk together in him with +brotherly love</hi>, to his glory as our common Lord. We +do, therefore, in his strength engage,</q> +</p> + +<p> +<q rend='pre'>That we will exercise a mutual care, as members one of +another, to promote the growth of the whole body in Christian +knowledge, holiness, and comfort; to the end that we may +stand perfect and complete in all the will of God.</q> +</p> + +<p> +<q rend='pre'>That, to promote and secure this object, we will uphold +the public worship of God and the ordinances of his house, +and hold constant communion with each other therein; that +we will cheerfully contribute of our property for the support +of the poor, and for the maintenance of a faithful ministry of +the gospel among us.</q> +</p> + +<p> +<q rend='pre'>That we will not omit closet and family religion at home, +nor allow ourselves in the too common neglect of the great +duty of religiously training up our children, and those under +our care, with a view to the service of Christ and the enjoyment +of heaven.</q> +</p> + +<p> +<q rend='pre'>That we will walk circumspectly in the world, that we +may win their souls; remembering that God hath not given +us the spirit of fear, but of power, and of love, and of a sound +mind, that we are the light of the world and the salt of the +earth, and that a city set on a hill cannot be hid.</q> +</p> + +<p> +<q rend='pre'>That we will frequently exhort, and, if occasion shall +require, admonish, one another, according to Matthew 18th, +in the spirit of meekness; considering ourselves, lest we also +<pb n='187'/><anchor id='Pg187'/> +be tempted; and that, as in baptism, we have been buried +with Christ, and raised again, so there is on us a special +obligation henceforth, to walk in newness of life.</q> +</p> + +<p> +<q>And may the God of peace, who brought again from +the dead our Lord Jesus, that great Shepherd of the sheep, +through the blood of the everlasting covenant, make us perfect +in every good work to do his will; working in us that +which is well pleasing in his sight, through Jesus Christ; to +whom be glory forever and ever. <hi rend='smallcaps'>Amen.</hi></q> +</p> + +<p> +(See Matt. 3:5, 6, 11, 13-16; 20:22, 23; 21:25; 28:19. +Mark 1:4, 5, 8, 9, 10; 11:30; 16:15, 16. Luke 3:3, +7, 12, 16, 21; 7:29, 30; 12:50; 20:4. John 1:28, 31, +33; 3:22, 23; 4:1, 2. Acts 1:5,2 2; 2:38, 41; 8: 12, +13, 36-39; 9:18; 10:37, 47, 48; 13:24; 16:15, 33; +18:8, 25; 19:4, 5; 22:16. Rom. 6:3, 4. 1 Cor. 1: 13-17; +10:2; 12:13; 15:29. Gal. 3:27. Eph. 4:5. +Col. 2:12. Heb. 6:2. 1 Pet. 3:31.) +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<p> +<q rend='pre'>This denomination claims an immediate descent from the +apostles, and asserts that the constitution of their churches is +from the authority of Jesus Christ himself, and his immediate +successors. Many others, indeed, deduce their origin as a +sect from much later times, and affirm that they first sprang +up in Germany in the sixteenth century. This denomination +of Christians is distinguished from others by their opinions +respecting the mode and subjects of baptism. Instead of +administering the ordinance by sprinkling or pouring water, +they maintain that it ought to be administered only by immersion: +such, they insist, is the meaning of the Greek word +<foreign lang='el' rend='italic'>baptizo</foreign>, +to wash or dip, so that a command to baptize is a +command to immerse. They also defend their practice from +the phrase <hi rend='italic'>buried with him in baptism</hi>, +from the first administrators' +repairing to rivers, and the practice of the primitive +church, after the apostles.</q> +</p> + +<p> +<q rend='pre'>With regard to the <emph>subjects</emph> of baptism, this denomination +alleges that it ought not to be administered to children or +<pb n='188'/><anchor id='Pg188'/> +infants at all, nor to adults in general; but to those only who +profess repentance for sin and faith in Christ. Our Savior's +commission to his apostles, by which Christian baptism was +instituted, is to <hi rend='italic'>go and teach all nations, baptizing them</hi>, +&c., that is, not to baptize all they meet with, but first to examine +and instruct them, and whoever will receive instruction, to +baptize in the <hi rend='italic'>name of the Father, and of the Son, and of the +Holy Ghost</hi>. This construction of the passage is confirmed +by another passage—<q><hi rend='italic'>Go ye into all the world, and preach +the gospel to every creature; he that believeth, and is baptized, +shall be saved.</hi></q> To such persons, and to such only, +this denomination says, baptism was administered by the +apostles and the immediate disciples of Christ; for those who +were baptized in primitive times are described as repenting +of their sins, and believing in Christ. (See Acts 2:38, 8:37, +and other passages of Scripture.)</q> +</p> + +<p> +<q rend='pre'>They further insist that all positive institutions depend +entirely upon the will and declaration of the institutor; and +that, therefore, reasoning by analogy from previous abrogated +rites is to be rejected, and the express commands of Christ +respecting the mode and subjects of baptism ought to be our +only rule.</q> +</p> + +<p> +<q>They observe that the meaning of the word +<foreign lang='el' rend='italic'>baptizo</foreign> +signifies immersion or dipping only; that John baptized in +Jordan; that he chose a place where there was <emph>much</emph> water; +that Jesus came up <emph>out of</emph> the water; that Philip and the +eunuch went down both <emph>into</emph> the water; that the terms +<hi rend='italic'>washing</hi>, <hi rend='italic'>purifying</hi>, +<hi rend='italic'>burying in baptism</hi>, so often mentioned +in Scripture, allude to this mode; that immersion <emph>only</emph> was +the practice of the apostles and the first Christians; and that +it was only laid aside from the love of novelty, and the coldness +of our climate. These positions, they think, are so +clear from Scripture, and the history of the church, that +they stand in need of but little argument to support them.</q> +</p> + +</quote> + +<p> +There are some interesting facts connected with the history +<pb n='189'/><anchor id='Pg189'/> +of the Baptists in America. In 1631, the Rev. Roger +Williams, who had been a clergyman of the church of England, +but, disliking its formalities, seceded, and ranged himself +with the Nonconformists, fled to America from the persecutions +which then raged in England. The great principles +of civil and religious liberty were not then understood in +the western world, and, as Mr. Williams was a man of intrepid +firmness in advocating those principles, we are not +surprised at the excitement and opposition which his doctrines +awakened. He settled first in Salem, New England, the +magistracy of which condemned his opinions, and subsequently +sentenced him to banishment. Under that cruel act of +legislation, he was driven from his family, in the midst of +winter, to seek for refuge among the wild Indians. After +great sufferings, having conciliated the Indians, he commenced +the formation of a colony, to which he gave the +name of <hi rend='italic'>Providence</hi>, situate in Rhode Island, a name which +it still bears. +</p> + +<p> +Thus he became the founder of a new order of things. +Several of his friends afterwards joined him, and in that infant +settlement he sustained the twofold character of minister and +lawgiver. He formed a constitution on the broad principle +of civil and religious liberty, and thus became the first ruler +that recognized equal rights. Nearly a century and a half +after that, when the Americans achieved their independence, +thirteen of the states united in forming a government for +themselves, and adopted that principle; thus America became, +what the little colony of Providence had been before, +a refuge for the persecuted for conscience sake. It has been +well observed that the millions in both hemispheres who are +now rejoicing in the triumph of liberal principles, should +unite in erecting a monument to perpetuate the memory of +<hi rend='smallcaps'>Roger Williams</hi>, the first governor who held liberty of +conscience, as well as of person, to be the birthright of +man. +</p> + +<p> +In the year 1639, Mr. Williams formed the <emph>first</emph> Baptist +<pb n='190'/><anchor id='Pg190'/> +church in America, at Providence. Throughout succeeding +years, few changes, comparatively, were experienced in the +movements of the Baptist denomination on this vast continent. +Baptist churches multiplied exceedingly, until they assumed +a leading attitude among the religious communities of America. +They have amply provided for an efficient and learned +ministry, and the extraordinary revivals with which they have +been frequently favored, invest them with a moral strength +and glory which cannot be contemplated but with astonishment +and admiration. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Anabaptists.</head> + +<p> +Those who maintain that baptism ought always to be performed +by immersion. The word is compounded of <foreign lang='el' rend='italic'>ana</foreign> +<q>new,</q> and <foreign lang='el' rend='italic'>baptistes</foreign>, +<q>a Baptist,</q> signifying that those who +have been baptized in their infancy, ought to be baptized +<emph>anew</emph>. It is a word which has been indiscriminately applied +to Christians of very different principles and practices. The +English and Dutch Baptists do not consider the word as +at all applicable to their sect, because those persons whom +they baptize they consider as never having been baptized +before, although they have undergone what they term the +ceremony of sprinkling in their infancy. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Free-Will Baptists.</head> + +<p> +The first church gathered, of this order, was in New +Durham, N. H., in the year 1780, principally by the instrumentality +of Elder Benjamin Randall, who then resided in +<pb n='191'/><anchor id='Pg191'/> +that town. Soon after, several branches were collected +which united with this church; and several preachers, of +different persuasions, were brought to see the beauties of a +<emph>free salvation</emph>, and united as fellow-laborers with Elder +Randall. +</p> + +<p> +They believe that, by the death of Christ, salvation was +provided for all men; that, through faith in Christ, and +sanctification of the Spirit,—though by nature entirely sinners,—all +men may, if they improve every means of grace +in their power, become new creatures in this life, and, after +death, enjoy eternal happiness; that all who, having actually +sinned, die in an unrenewed state, will suffer eternal +misery. +</p> + +<p> +Respecting the divine attributes of the Father, Son, and +Holy Spirit, they in substance agree with other Orthodox +Christians. They hold the holy Scriptures to be their only +rule of religious faith and practice, to the exclusion of all +written creeds, covenants, rules of discipline, or articles of +organization. They consider that elders and deacons are +the officers of the church designed in the Scriptures, and +maintain that piety, and a call to the work, are the essential +qualifications of a minister, without regard to literary +attainments. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Seventh-Day Baptists, Or Sabbatarians,</head> + +<p> +Are those who keep the seventh day of the week as the +Sabbath. They are to be found principally, if not wholly, +among the Baptists. They object to the reasons which are +generally alleged for keeping the first day, and assert that the +change from the seventh to the first was effected by Constantine, +<pb n='192'/><anchor id='Pg192'/> +on his conversion to Christianity, A. D. 321. The +three following propositions contain a summary of their principles +as to this article of the Sabbath, by which they stand +distinguished:— +</p> + +<p> +1. That God hath required the seventh or last day of every +week to be observed by mankind, universally, for the weekly +Sabbath. +</p> + +<p> +2. That this command of God is perpetually binding on +man till time shall be no more. +</p> + +<p> +3. That this sacred rest of the seventh-day Sabbath is not +by divine authority changed from the seventh and last to the +first day of the week, and that the Scripture doth nowhere +require the observation of any other day of the week for the +weekly Sabbath, but the seventh day only. They hold, in +common with other Christians, the distinguishing doctrines +of Christianity. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Six-Principle Baptists.</head> + +<p> +This appellation is given to those who hold the imposition +of hands, subsequent to baptism, and generally on the admission +of candidates into the church, as an indispensable +prerequisite for church membership and communion. They +support their peculiar principle chiefly from Heb. 6:1, +2—<q>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 faith toward +God, of the doctrine of baptism, and of laying on of hands, +and of resurrection of the dead, and of eternal judgment,</q> +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 <hi rend='italic'>Six-Principle Baptists</hi>, to +distinguish them from others, whom they sometimes call +<hi rend='italic'>Five-Principle Baptists</hi>. They have fourteen churches in +Massachusetts and Rhode Island. +</p> + +</div> + +<pb n='193'/><anchor id='Pg193'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Quaker Baptists, Or Keithians.</head> + +<p> +A party from the society of Friends, in Pennsylvania, +separated in the year 1691. It was headed by the famous +<hi rend='smallcaps'>George Keith</hi>. They practised baptism, and received the +Lord's supper, but retained the language, dress, and manners, +of the Friends, or Quakers. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Pedobaptists.</head> + +<p> +Are those who practise the baptism of children, without +regard to personal faith. +</p> + +<p> +Pedobaptists, in common with all others, claim for their +practice an apostolical origin; and, although they differ much +in theological opinions, in forms of church government, and +modes of worship, yet they all adopt substantially the same +mode of reasoning in their defence of pedobaptism. They +say that the church, under both the old and new dispensations, +has ever been the same, although under a different +form; that infants, as well as parents, were admitted into the +church under the earlier dispensations, the rite of circumcision +being the sign of their introduction, into it; and that +the Christian dispensation (as the Savior came not to destroy, +but to fulfil, the law and the prophets) did not annul +or abridge any of the privileges of the church that were possessed +under the dispensations of former times. But as the +right of children, who are bound to their parents by the +strongest natural tie, to be solemnly and visibly dedicated to +God, and to come within the pale and under the watch of the +church, is a blessing and a privilege, we are entitled to ask +for the passages in the New Testament which require its +<pb n='194'/><anchor id='Pg194'/> +abandonment. We take it for granted, that children are to +be publicly dedicated to God, now, as in former times, unless +some positive directions can be shown to the contrary. It +appearing, therefore, that children may be dedicated to God, +by their parents, in some public and visible way, and there +remaining no outward ceremony, under the Christian dispensation, +suitable to that purpose, but baptism, we infer that +baptism is designed to take the place of circumcision, and +that children may be baptized. And these views are thought +to be encouraged by the affectionate saying of Christ, <q>Suffer +little children to come unto me, and forbid them not, for +of such is the kingdom of God.</q> (Mark 10:14.) +</p> + +<p> +A second argument in favor of infant baptism is derived +from the repeated accounts, in the Acts, of the baptism of +whole families. The families referred to are those of Lydia, +a seller of purple in the city of Thyatira, of the jailer, in the +same city, and of Cornelius, the centurion, of Cæsarea. +Instances of this kind are not to be considered as conclusively +proving the Scripture authority of infant baptism of themselves; +but they form a presumptive argument, in its favor, +of great weight. +</p> + +<p> +And, further, it may be shown, from ecclesiastical history, +that the baptism of infants was practised in the time of the +primitive Christians. This being the fact, the conclusion +seems to follow irresistibly, that they received the practice +from the apostles, and that it was, therefore, known and +recognized by the Savior himself; and, if it were known and +recognized by him, or even introduced, subsequently and +solely, by those he commissioned, it must be received, in +either case, as the will of Christ, and as a law of the Christian +dispensation. +</p> + +<p> +Again, they say that the particular mode of baptism can +not be determined from the meaning of the word +<foreign lang='el' rend='italic'>baptizo</foreign>, +which may mean either to immerse or to lave, according to +the particular connection in which it is found. (See Mark +7:4. Heb. 9:10.) +</p> + +<p> +None of the accounts of baptism, which are given in the +<pb n='195'/><anchor id='Pg195'/> +New Testament, necessarily imply that it was performed by +immersion. It is true the Savior and the eunuch, when they +were baptized, went up out of, or rather <emph>from</emph>, the water, +but the inference that they went <emph>under</emph> the water, which is +sometimes drawn from these expressions, does not appear to +be sufficiently warranted. +</p> + +<p> +The circumstances attending the baptism of the jailer and +his family are of such a nature as to render the opinion of +its being performed by immersion improbable. The baptism +was evidently performed at midnight, and within the limits +of the prison,—a time and a situation evidently implying +some other mode than plunging. Similar views will hold in +respect to the baptism of the three thousand at the season of +Pentecost. +</p> + +<p> +As, therefore, there are no passages of Scripture which +positively require immersion, but various scriptural considerations +against it, besides its being always inconvenient, +and not unfrequently impracticable, the Pedobaptists have +ever thought it fit and requisite, as a general rule, to practise +baptism by sprinkling or laving. +</p> + +<p> +The Greek church, in all its branches,—whether in the +frozen regions of Siberia, or in the torrid zone,—practise +trine immersion. All Pedobaptists require of adults, who +seek for baptism, a personal profession of their faith, and +so far agree with the Baptists. They also, with the Baptists, +allow immersion to be valid baptism; but, in opposition to +them, the Baptists deny that any other mode of administering +this rite is valid. (See Exod. 14:22. Isa. 44:3. Matt. +3:11; 19:13. Mark 7:4. Acts 2:39; 19:2, 5. Rom. +4:11; 11:17. 1 Cor. 7:14; 10:2. Eph. chap. 2. Heb. +9:10, 13, 14.) +</p> + +<p> +The term <hi rend='italic'>Pedobaptist</hi> is derived +from two Greek words—<foreign lang='el' rend='italic'>pais</foreign>, +a child, and <foreign lang='el' rend='italic'>baptismos</foreign>, +baptism. This mode of baptism +is practised by nearly the whole Christian world, except the +Baptists and Friends. +</p> + +</div> + +<pb n='196'/><anchor id='Pg196'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Anti-Pedobaptists.</head> + +<p> +A name given to those who object to the baptism of +infants. The word is derived from the Greek words signifying +<emph>against</emph>, <emph>a child</emph>, and <hi rend='italic'>I baptize</hi>. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Unitarians.</head> + +<p> +Those Christians who are usually designated by this name +in the United States, and who are also called <hi rend='italic'>Liberal Christians</hi>, +are mostly Congregationalists, and are found principally +in New England. +</p> + +<p> +They acknowledge no other rule of faith and practice than +the holy Scriptures, which they consider it the duty of every +man to search for himself, prayerfully, and with the best +exercise of his understanding. They reject all creeds of +human device, as generally unjust to the truth of God and +the mind of man, tending to produce exclusiveness, bigotry, +and divisions, and at best of doubtful value. They regard, +however, with favor the earliest creed on record, commonly +called the Apostles', as approaching nearest to the simplicity +of the gospel, and as imbodying the grand points of the +Christian faith. +</p> + +<p> +They adopt the words of St. Paul, (1 Cor. 8:6,) <q><hi rend='italic'>To us +there is but one God, the Father, of whom are all things, and +we in him; and one Lord Jesus Christ, by whom are all +things, and we by him.</hi></q> They make great account of the +doctrine of God's paternal character and government, and +continually set it forward as the richest source of consolation, +and the most powerful motive to repentance and improvement. +</p> + +<p> +Receiving and trusting in Christ as their Lord, Teacher, +Mediator, Intercessor, Savior, they hold in less esteem +<pb n='197'/><anchor id='Pg197'/> +than many other sects, nice theological questions and speculations +concerning his precise rank, and the nature of his +relation to God. They feel that by honoring him as <hi rend='italic'>the Son +of God</hi>, they honor him as he desired to be honored; and +that by obeying and imitating him, they in the best manner +show their love. +</p> + +<p> +They believe that the Holy Ghost is not a distinct person +in the Godhead, but that <hi rend='italic'>power of God</hi>, +that <hi rend='italic'>divine influence</hi>, +by which Christianity was established through miraculous +aids, and by which its spirit is still shed abroad in the hearts +of men. +</p> + +<p> +They advocate the most perfect toleration. They regard +<hi rend='smallcaps'>charity</hi> as the crowning Christian grace,—the end of the +commandment of God. They consider a pure and lofty +morality as not only inseparable from true religion, but the +most acceptable service that man can render to his Maker, +and the only indubitable evidence of a believing heart. +</p> + +<p> +They believe that sin is its own punishment, and virtue its +own rewarder; that the moral consequences of a man's good +or evil conduct go with him into the future life, to afford him +remorse or satisfaction; that God will be influenced in all +his dealings with the soul by mercy and justice, punishing +no more severely than the sinner deserves, and always for a +benevolent end. Indeed, the greater part of the denomination +are Restorationists. +</p> + +<p> +Unitarians consider that, besides the Bible, all the Ante-Nicene +fathers—that is, all Christian writers for three +centuries after the birth of Christ—give testimony in their +favor, against the modern popular doctrine of the Trinity. +As for <emph>antiquity</emph>, it is their belief that it is really on their +side. +</p> + +<p> +In the <hi rend='italic'>First Epistle of Clement to the Corinthians</hi>, which +was written towards the close of the first century,—and the +evidence for the genuineness of which is stronger than for +that of any other of the productions attributed to the apostolical +fathers,—the supremacy of the Father is asserted or +implied throughout, and Jesus is spoken of in terms mostly +<pb n='198'/><anchor id='Pg198'/> +borrowed from the Scriptures. He is once called the +<q>sceptre of the majesty of God;</q> and this highly-figurative +expression is the most exalted applied to him in the whole +Epistle. +</p> + +<p> +Justin Martyr, the most distinguished of the ancient +fathers of the church, who flourished in the former part of +the second century, and whose writings (with the exception +of those attributed to the <emph>apostolic</emph> fathers) are the earliest +Christian records next to the New Testament, expressly says, +<q>We worship God, the Maker of the universe, offering up to +him prayers and thanks. But, assigning to Jesus, who came +to teach us these things, and for this end was born, the +<q><emph>second place</emph></q> after God, we not without reason honor him.</q> +</p> + +<p> +The germ and origin of the doctrine of the Trinity, the +Unitarians find in the speculations of those Christianized +philosophers of the second century, whose minds were +strongly tinctured with the Platonic philosophy, combined +with the <hi rend='italic'>emanation system</hi>, as taught at Alexandria, and +held by Philo. From this time they trace the gradual +formation of the doctrine through successive ages down to +Athanasius and Augustine; the former of whom, A. D. 362, +was the first to insist upon the equality of the Holy Ghost +with the Father and the Son; and the latter, about half a +century afterwards, was the first to insist upon their numerical +unity. +</p> + +<p> +In all ages of the church, there have been many learned +and pious men who have rejected the Trinity as unscriptural +and irrational. The first attempt, at the council of Nice, to +establish and make universal the Trinitarian creed, caused +disturbances and dissensions in the church, which continued +for ages, and produced results the most deplorable to every +benevolent mind which exalts <emph>charity</emph> over faith. +</p> + +<p> +Soon after the reformation, the Unitarian faith was +avowed by Martin Cellarius, who was then finishing his +studies at Wittenberg, where Luther was professor. In +1546, the Unitarian opinions made a considerable movement +in Italy, and several persons of learning and eminence were +<pb n='199'/><anchor id='Pg199'/> +put to death. In 1553, Michael Servetus was burned for +this heresy, at Geneva. The elder Socinus made his escape +from this persecution, and spread his views throughout several +countries of Europe, more particularly in Poland, where +a large part of the Reformed clergy embraced them, and were +separated, in 1565, from the communion of the Calvinists +and Lutherans. +</p> + +<p> +In England, the number of Unitarians was considerable, +according to Strype, as early as 1548; and in 1550, he represents +the Unitarian doctrine as spreading so fast that the +leading Churchmen were alarmed, and <q>thought it necessary +to suppress its expression by rigid measures.</q> These <q>rigid +measures,</q> such as imprisonment and burning, were successful +for a time. But afterwards, the <q>heresy</q> gained +new and able supporters, such as Biddle, Firmin, Dr. S. +Clarke, Dr. Lardner, Whiston, Emlyn, Sir Isaac Newton, +&c., and has been spreading to this day. +</p> + +<p> +In the north of Ireland, the Unitarians compose several +presbyteries. There are also congregations of Unitarians in +Dublin, and in other southern cities of the kingdom. +</p> + +<p> +In Scotland, there are chapels of this character in Edinburgh, +Glasgow, and other principal places. +</p> + +<p> +In the United States, Unitarian opinions were not prevalent +till towards the close of the last century. Since that +time, however, they have advanced rapidly, and have been +embraced by some of the wisest and best men in the land. +</p> + +<p> +Of late years, the Congregational Unitarians have generally +abstained from controversy, in the United States. They +have, however, published and circulated extensively a large +number of tracts, of a doctrinal and practical character. +They have at the present time assumed a <emph>positive</emph> condition, +gained a strong and permanent hold amongst the Christian +sects, and are manifesting new signs of vitality and usefulness. +</p> + +<p> +The following proof-texts are some of those upon which +the Unitarians rest their belief in the inferiority of the Son to +the Father:—John 8:17, 18. John 17:3. Acts 10:38 +1 Tim. 2:5. 1 John 4:14. Rom. 8:34 1 Cor. 11:3. +<pb n='200'/><anchor id='Pg200'/> +John 10:29. John 14:28. Matt. 19:17. John 17:21. +John 20:17. 1 Cor. 8:5, 6. John 10:25; 7:16, 17, +8:28; 5:19, 20; 8:49, 50. Matt. 20:23. John 6:38, +57; 5:30. Mark 13:32. Luke 6:12. John 11:41, 42. +Matt. 27:46. Acts 2:22-24. Phil. 2:11. Col. 1:15. +Rev. 3:14. Heb. 3:3. Matt. 12:18. Luke 2:52. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Brownists.</head> + +<p> +A denomination which sprung up in England towards +the close of the sixteenth century. They derive their name +from their leader, Robert Brown. +</p> + +<p> +This denomination did not differ in point of doctrine from +the church of England, or from the other Puritans; but they +apprehended, according to Scripture, that every church ought +to be confined within the limits of a single congregation, +and that the government should be democratical. They +maintained the discipline of the church of England to be +Popish and antichristian, and all her ordinances and sacraments +invalid. Hence they forbade their people to join with +them in prayer, in hearing the word, or in any part of public +worship. They not only renounced communion with the +church of England, but with all other churches, except such +as were of the same model. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Puritans.</head> + +<p> +This name was given to a party which appeared in England +in the year 1565, who opposed the liturgy and ceremonies of +the church of England. +</p> + +<p> +They acquired this denomination from their professed +design to establish a purer form of worship and discipline. +</p> + +<pb n='201'/><anchor id='Pg201'/> + +<p> +Those who were first styled <hi rend='italic'>Puritans</hi> were Presbyterians, +but the term was afterwards applied to others who differed +from the church of England. +</p> + +<p> +Those who separated from the church of England were +also styled <hi rend='italic'>Dissenters</hi>. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Bourignonists.</head> + +<p> +The followers of Antoinette Bourignon, a lady in France, +who pretended to particular inspirations. She was born at +Lisle, in 1616. At her birth, she was so deformed that +it was debated some days in the family whether it was +not proper to stifle her as a monster; but, her deformity +diminishing, she was spared, and afterwards obtained such a +degree of beauty, that she had her admirers. From her +childhood to her old age she had an extraordinary turn of +mind. She set up for a reformer, and published a great +number of books, filled with very singular notions; the most +remarkable of which are entitled <q>The Light of the World,</q> +and <q>The Testimony of Truth.</q> In her confession of faith, +she professes her belief in the Scriptures, the divinity and +atonement of Christ. She believed, also, that man is perfectly +free to resist or receive divine grace; that God is ever +unchangeable love towards all his creatures, and does not +inflict any arbitrary punishment, but that the evils they suffer +are the natural consequence of sin; that religion consists not +in outward forms of worship, nor systems of faith, but in an +entire resignation to the will of God. She held many extravagant +notions, among which, it is said, she asserted that +Adam, before the fall, possessed the principles of both sexes, +that, in an ecstasy, God represented Adam to her mind in his +original state, as also the beauty of the first world, and how +he had drawn from it the chaos; and that every thing was +bright, transparent, and darted forth life and ineffable glory, +with a number of other wild ideas. She dressed like a hermit, +<pb n='202'/><anchor id='Pg202'/> +and travelled through France, Holland, England, and +Scotland. She died at Franeker, in the province of Frise, +October 30, 1680. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Jews.</head> + +<p> +A complete system of the religious doctrines of the Jews +is contained in the five books of Moses, their great lawgiver, +who was raised up to deliver them from their bondage in +Egypt, and to conduct them to the possession of Canaan, the +promised land. +</p> + +<p> +The principal sects among the Jews, in the time of our +Savior, were the Pharisees, who placed religion in external +ceremony; the Sadducees, who were remarkable for their +incredulity; and the Essenes, who were distinguished by an +austere sanctity. +</p> + +<p> +The Pharisees and Sadducees are frequently mentioned in +the New Testament; and an acquaintance with their principles +and practices serves to illustrate many passages in the +sacred history. At present, the Jews have two sects—the +Caraites, who admit no rule of religion but the law of Moses; +and the Rabbinists, who add to the laws the tradition of the +Talmud, a collection of the doctrines and morality of the +Jews. The expectation of a Messiah is the distinguishing feature +of their religious system. The word <hi rend='italic'>Messiah</hi> signifies +one anointed, or installed into an office by an unction. +</p> + +<p> +Christians believe that Jesus Christ is the Messiah, in +whom all the Jewish prophecies are accomplished. The +Jews, infatuated with the idea of a temporal Messiah, who is +to subdue the world, still wait for his appearance. +</p> + +<p> +The most remarkable periods in the history of the Jews +are the call of Abraham, the giving of the law by Moses, +their establishment in Canaan under Joshua, the building of +the temple by Solomon, the division of the tribes, their captivity +in Babylon, their return under Zerubbabel and the +<pb n='203'/><anchor id='Pg203'/> +destruction of their city and temple by Titus, afterwards +emperor, A. D. 70. +</p> + +<p> +Maimonides, an illustrious rabbi, drew up for the Jews, in +the eleventh century, a confession of faith, which all Jews +admit. It is as follows:— +</p> + +<quote rend='display'> + +<p> +<q rend='pre'>1. 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, worketh +and shall work forever.</q> +</p> + +<p> +<q rend='pre'>2. I believe, with a perfect faith, that the Creator, whose +name be blessed, is <emph>one</emph>, and that such a unity as in him +can be found in none other, and that he alone hath been our +God, is, and forever shall be.</q> +</p> + +<p> +<q rend='pre'>3. I believe, with a perfect faith, that the Creator, whose +name be blessed, is not corporeal, nor to be comprehended +with any bodily property, and that there is no bodily essence +that can be likened unto him.</q> +</p> + +<p> +<q rend='pre'>4. 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.</q> +</p> + +<p> +<q rend='pre'>5. I believe, with a perfect faith, that the Creator, whose +name be blessed, is to be worshipped, and none else.</q> +</p> + +<p> +<q rend='pre'>6. I believe, with a perfect faith, that all the words of +the prophets are true.</q> +</p> + +<p> +<q rend='pre'>7. 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.</q> +</p> + +<p> +<q rend='pre'>8. I believe, with a perfect faith, that all the law which +at this day is found in our hands, was delivered by God +himself to our master, Moses. God's peace be with him.</q> +</p> + +<p> +<q rend='pre'>9. I believe, with a perfect faith, that the same law is +never to be changed, nor another to be given us of God, +whose name be blessed.</q> +</p> + +<p> +<q rend='pre'>10. I believe, with a perfect faith, that God, whose name +be blessed, understandeth all the works and thoughts of +<pb n='204'/><anchor id='Pg204'/> +men, as it is written in the prophets. He fashioneth their +hearts alike; he understandeth all their works.</q> +</p> + +<p> +<q rend='pre'>11. I believe, with a perfect faith, that God will recompense +good to them that keep his commandments, and will +punish them who transgress them.</q> +</p> + +<p> +<q rend='pre'>12. I believe, with a perfect faith, that the Messiah is +yet to come; and, although he retard his coming, yet I will +wait for him till he come.</q> +</p> + +<p> +<q>13. I believe, with a perfect faith, that the dead shall be +restored to life, when it shall seem fit unto God the Creator, +whose name be blessed, and memory celebrated, world without +end. <hi rend='smallcaps'>Amen.</hi></q> +</p> + +</quote> + +<p> +This people constitute one of the most singular and interesting +portions of mankind. For about three thousand years, +they have existed as a distinct nation; and, what is remarkable, +by far the greatest part of this time they have been in +bondage and captivity. +</p> + +<p> +The calling of Abraham, the father and founder of this +nation; the legislation of Moses; the priesthood of Aaron: +the Egyptian bondage; the conquest of Canaan, and the +history of the Jews to the coming of the Messiah; their cruel +and injurious treatment of this august and innocent personage,—are +facts which the Scriptures disclose, and with which, +it is presumed, every reader is well acquainted. +</p> + +<p> +For about eighteen hundred years, this wonderful people +have maintained their peculiarities of religion, language, and +domestic habits, among Pagans, Mahometans, and Christians, +and have suffered a continued series of reproaches, +privations, and miseries, which have excited the admiration +and astonishment of all who have reflected on their condition. +</p> + +<p> +The siege and destruction of Jerusalem by Titus, the +Roman general, was one of the most awful and distressing +scenes that mortals ever witnessed; and the details, as given +by Josephus, are enough to make humanity shudder. During +the siege, which lasted nearly five months, upwards of +eleven hundred thousand Jews perished. John and Simon, +<pb n='205'/><anchor id='Pg205'/> +the two generals of the Hebrews, who were accounted the +ringleaders of the rebellious nation, with seven hundred of +the most beautiful and vigorous of the Jewish youth, were +reserved to attend the victor's triumphal chariot. The number +taken captive, during this fatal contest, amounted to +ninety-seven thousand; many of whom were sent into Syria, +and the other provinces, to be exposed in public theatres, to +fight like gladiators, or to be devoured by wild beasts. The +number of those destroyed in the whole war, of which +the taking of the holy city was the bloody and tremendous +consummation, is computed to have been one million, four +hundred and sixty thousand. +</p> + +<p> +In addition to the terrors of the Roman sword, this +devoted nation was exposed to famine, pestilence, and the +implacable fury of contending parties among themselves, +which all conspired together to make the siege of Jerusalem +surpass, in horror, every account of any other siege in the +records of the world. +</p> + +<p> +A small portion, indeed, of this wretched, ruined nation +were permitted to remain, and establish themselves in Judea, +who, by degrees, reorganized a regular system of government, +which became the centre of Jewish operations, not only for +those in Judea, but for such as were dispersed in other nations. +But the yoke of foreign masters was so grievous and +burdensome, that they were continually restless and impatient; +and, in consequence of a general revolt under the +emperor Adrian, in 134, they were a second time slaughtered +in multitudes, and were driven to madness and despair. +Bither, the place of their greatest strength, was compelled +to surrender, and Barchochba, their leader, who pretended +to be the Messiah, was slain, and five hundred and eighty +thousand fell by the sword in battle, besides vast numbers +who perished by famine, sickness, fire, and other calamities. +</p> + +<p> +Kings have enacted the severest laws against them, and +employed the hand of executioners to ruin them. The seditious +multitudes, by murders and massacres, have committed +outrages against them, if possible, still more violent and +<pb n='206'/><anchor id='Pg206'/> +tragical. Besides their common share in the sufferings of +society, they have undergone a series of horrid and unutterable +calamities, which no other description of men has ever +experienced in any age, or in any country. Princes and +people, Pagans, Mahometans, and Christians, disagreeing in +so many things, have united in the design of exterminating +this fugitive and wretched race, but have not succeeded. +They have been banished, at different times, from France, +Germany, Spain, Bohemia, Hungary, and England; and +from some of these kingdoms they have been banished and +recalled many times in succession. +</p> + +<p> +The Romans and Spaniards have probably done more +than any other nations to oppress and destroy this people; +and the inquisition has doomed multitudes of them to torture +and death. +</p> + +<p> +At different times, they were accused of poisoning wells, +rivers, and reservoirs of water, and, before any proof of these +strange and malicious charges was produced, the populace +in many parts of Germany, Italy, and France, have fallen +upon them with merciless and murderous severity. At one +time, the German emperor found it necessary to issue an +edict for their banishment, to save them from the rage of his +exasperated and unrestrained subjects. +</p> + +<p> +As the Jews have generally been the <emph>bankers</emph> and <emph>brokers</emph> +of the people among whom they have resided, and have made +a show of much wealth, this has tempted their avaricious +adversaries to impose upon them enormous taxes and ruinous +fines. +</p> + +<p> +Muley Archy, a prince of one of the Barbary states, by +seizing the property of a rich Jew, was enabled to dispossess +his brother of the throne of Morocco. +</p> + +<p> +The English parliament of Northumberland, in 1188, for +the support of a projected war, assessed the Jews with 60,000 +pounds, while only 70,000 were assessed upon the Christians; +which proves either that the Jews were immensely rich, or +that the parliament was extremely tyrannical. +</p> + +<p> +The English king John was unmercifully severe upon this +<pb n='207'/><anchor id='Pg207'/> +afflicted people. In 1210, regardless of the costly freedom he +had sold them, he subjected them all, as a body, to a fine of +60,000 marks. The ransom required by this same unfeeling +king, of a rich Jew of Bristol, was 10,000 marks of silver; and +on his refusing to pay this ruinous fine, he ordered one of his +teeth to be extracted every day; to which the unhappy man +submitted seven days, and on the eighth day he agreed to +satisfy the king's rapacity. Isaac of Norwich was, not long +after, compelled to pay a similar fine. But the king, not +satisfied with these vast sums extorted from these injured +Israelites, in the end confiscated all their property, and expelled +them from the kingdom. +</p> + +<p> +About the beginning of the 16th century, the Jews in +Persia were subjected to a tax of two millions of gold. +Long would be the catalogue of injuries of this kind, which +this outcast and hated nation has sustained. Numerous are +the cases in which those who have become deeply in debt to +them for borrowed money, have procured their banishment, +and the confiscation of their property, as the readiest way to +cancel their demands; and, as they have ever been addicted +to usurious practices, they have, by this means, furnished +plausible pretexts to their foes to fleece and destroy them. +</p> + +<p> +The fraternal disposition of this people led them to seek +the society of each other; and, notwithstanding the wideness +of their dispersion, in process of time, they, by uniting under +different leaders, formed two communities of considerable +extent, known by the name of the eastern and western Jews. +The western Jews inhabited Egypt, Judea, Italy, and other +parts of the Roman empire; the eastern Jews settled in +Babylon, Chaldea, Persia, &c. The head of the western +division was known by the name of the patriarch, while he +who presided over the eastern Jews, was called the prince of +the captivity. The office of patriarch was abolished, by imperial +laws, about 429, from which time the western Jews +were solely under the rule of the chiefs of their synagogues, +whom they called primates. But the princes of the captivity +had a longer and more splendid sway. They resided at +<pb n='208'/><anchor id='Pg208'/> +Babylon, or Bagdad, and exercised an extensive authority +over their brethren, as far down as the 12th century. About +this period, a Jewish historian asserts that he found, at Bagdad, +the prince of the captivity, lineally descended from +David, and permitted, by the caliph, to exercise the rights +of sovereignty over the Jews from Syria to Indostan. +</p> + +<p> +The existence of a succession of these imaginary potentates, +from the destruction of Jerusalem by the Romans, the +Jews have ever been strenuous in maintaining, partly to +aggrandize their nation, and partly to deprive Christians of +the benefit of an argument furnished by the prophecy of +Jacob, concerning the termination of the Jewish polity and +independence, soon after the coming of the Messiah. +</p> + +<p> +Notwithstanding the world, in general, has shown a spirit +of hostility and contempt for the remnant of Israel, yet they +have found a few, in every age, who, either from motives of +policy or justice, have treated them with kindness and respect. +The first Mahometan caliphs, a number of the Roman +pontiffs, and some of the Asiatic and European sovereigns, +have shown them friendship and protection. Don Solomon, +a learned and illustrious Jew of Portugal, in the 12th century, +was raised to the highest military command in that kingdom. +Casimir the Great, of Poland, in the 14th century, received +the Jews as refugees into his kingdom, and granted them +extensive privileges; and from that time to the present, they +have been more numerous in that country than in any other +in Europe. +</p> + +<p> +For many centuries, this persecuted race found a favorite +asylum in Holland, and, by their dexterity and success in +commerce, became very affluent. +</p> + +<p> +Cromwell, seeing the benefit which the Netherlands had +derived from this money-making and money-lending community, +was very desirous to recall them to England, from which +they had been exiled about three hundred and fifty years. +The celebrated Manasses Ben Israel had many interviews +with the Protector; and so high were the expectations of the +Israelites, from the clemency and authority of this illustrious +<pb n='209'/><anchor id='Pg209'/> +statesman, that they began to look up to him as the promised +Messiah. And, although Cromwell's friendly proposals, as +to their recall, were overruled by the bigoted and intolerant +policy of the times, yet, from that period, they have found +favor and protection in England, and have been much more +numerous and prosperous there than formerly. +</p> + +<p> +In France and the United States, the Jews are admitted to +equal rights with all other citizens, which cannot be said of +any other nations in Christendom. In the United States, they +have acquired this freedom, of course, with all other citizens +of this free country. In France, they were admitted to it +by Bonaparte; and afterwards, in 1807, by his directions, they +convened a Grand Sanhedrim, consisting, according to ancient +custom, of 70 members, exclusive of the president. +The number and distinction of the spectators of this Sanhedrim +greatly added to the solemnity of the scene. This +venerable assembly passed and agreed to various articles +respecting the Mosaic worship, and their civil and ecclesiastical +concerns. +</p> + +<p> +The extreme aversion of the Jews to every thing which +bears the Christian name, and their obstinate attachment to +their ancient religion, have, in former years, discouraged all +attempts to convert them to the Christian faith. And not +only has their conversion been neglected, but for many centuries +they have been persecuted, plundered, and destroyed, +by those who have called themselves Christians; they have +not been permitted to enter their churches as worshippers, +nor their dwellings as guests, nor reside in their territories, +where Pagans and Mahometans have found an unmolested +abode. While we, then, blame the blindness and incredulity +of the descendants of Abraham, let us lament the folly and +unkindness of the professed disciples of the mild and compassionate +Redeemer. But a different spirit is now prevailing +in many parts of Christendom, and a new era, as to the tribes +of Israel, seems about to burst upon the world. Societies +are formed in Europe and America for their benefit, and a +disposition is said to be increasing, among the Jews, favorable +<pb n='210'/><anchor id='Pg210'/> +to that Messiah and that religion which they have so long +hated and rejected. +</p> + +<p> +The history of this people certainly forms a striking evidence +of the truth of divine revelation. They are a living +and perpetual miracle, continuing to subsist as a distinct and +peculiar race for upwards of three thousand years, intermixed +among almost all the nations of the world, flowing forward in +a full and continued stream, like the waters of the Rhone, +without mixing with the waves of the expansive lake through +which the passage lies to the ocean of eternity. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Indian Religions.</head> + +<quote rend='display'> +<lg> +<l><q rend='pre'>Lo, the poor Indian! whose untutored mind</q></l> +<l>Sees God in clouds, or hears him in the wind;</l> +<l>His soul proud science never taught to stray</l> +<l>Far as the solar walk, or milky way;</l> +<l>Yet simple nature to his hope has given,</l> +<l>Behind the cloud-topped hill, an humbler heaven—</l> +<l>Some safer world in depth of woods embraced,</l> +<l>Some happier island in the watery waste,</l> +<l>Where slaves once more their native land behold,</l> +<l>No fiends torment, no Christians thirst for gold.</l> +<l>To be, contents his natural desire;</l> +<l>He asks no angel's wing, no seraph's fire;</l> +<l>But thinks, admitted to that equal sky,</l> +<l><q rend='post'>His faithful dog will bear him +company.</q>—<hi rend='smallcaps'>Pope.</hi></l> +</lg> +</quote> + +<p> +The natives of <hi rend='smallcaps'>Canada</hi> have an idea of the Supreme +Being; and they all, in general, agree in looking upon him +as the First Spirit, and the Governor and the Creator of the +world. It is said that almost all the nations of the Algonquin +language give this Sovereign Being the appellation of +the Great Hare. Some, again, call him Michabou, and +others Atahocan. Most of them hold the opinion that he +was born upon the waters, together with his whole court, +entirely composed of four-footed animals, like himself; that +<pb n='211'/><anchor id='Pg211'/> +he formed the earth of a grain of sand, which he took from +the bottom of the ocean; and that he created man of the +bodies of the dead animals. There are, likewise, some who +mention a god of the waters, who opposed the designs of the +Great Hare, or, at least, refused to be assisting to him. This +god is, according to some, the Great Tiger. They have a +third, called Matcomek, whom they invoke in the winter +season. +</p> + +<p> +The Agreskoui of the Hurons, and the Agreskouse of the +Iroquois, is, in the opinion of these nations, the Sovereign +Being, and the god of war. These Indians do not give the +same original to mankind with the Algonquins; they do not +ascend so high as the first creation. According to them, there +were, in the beginning, six men in the world; and, if you ask +them who placed them there, they answer you, they do not +know. +</p> + +<p> +The gods of the Indians have bodies, and live much in +the same manner as themselves, but without any of those +inconveniences to which they are subject. The word <hi rend='italic'>spirit</hi>, +among them, signifies only a being of a more excellent nature +than others. +</p> + +<p> +According to the Iroquois, in the third generation there +came a deluge, in which not a soul was saved; so that, in +order to repeople the earth, it was necessary to change +beasts into men. +</p> + +<p> +Beside the First Being, or the Great Spirit, they hold an +infinite number of genii, or inferior spirits, both good and +evil, who have each their peculiar form of worship. +</p> + +<p> +They ascribe to these beings a kind of immensity and +omnipresence, and constantly invoke them as the guardians +of mankind. But they never address themselves to the evil +genii, except to beg of them to do them no hurt. +</p> + +<p> +They believe in the immortality of the soul, and say that +the region of their everlasting abode lies so far westward, +that the souls are several months in arriving at it, and have +vast difficulties to surmount. The happiness which they +hope to enjoy is not believed to be the recompense of virtue +<pb n='212'/><anchor id='Pg212'/> +only; but to have been a good hunter, brave in war, &c., are +the merits which entitle them to this paradise, which they, +and the other American natives, figure as a delightful country, +blessed with perpetual spring, whose forests abound with +game, whose rivers swarm with fish, where famine is never +felt, and uninterrupted plenty shall be enjoyed without labor +or toil. +</p> + +<p> +The natives of <hi rend='smallcaps'>New England</hi> believed not only a plurality +of gods, who made and governed the several nations of the +world, but they made deities of every thing they imagined to +be great, powerful, beneficial, or hurtful to mankind. Yet +they conceived an Almighty Being, who dwells in the south-west +regions of the heavens, to be superior to all the rest. +This Almighty Being they called Kichtan, who at first, according +to their tradition, made a man and woman out of a +stone, but, upon some dislike, destroyed them again; and +then made another couple out of a tree, from whom descended +all the nations of the earth; but how they came to +be scattered and dispersed into countries so remote from one +another, they cannot tell. They believed their Supreme God +to be a good being, and paid a sort of acknowledgment to +him for plenty, victory, and other benefits. +</p> + +<p> +But there is another power, which they called <hi rend='italic'>Hobamocko</hi>, +(the devil,) of whom they stood in greater awe, and worshipped +merely from a principle of fear. +</p> + +<p> +The immortality of the soul was universally believed among +them. When good men die, they said, their souls go to +Kichtan, where they meet their friends, and enjoy all manner +of pleasures; when wicked men die, they go to Kichtan +also, but are commanded to walk away, and wander about in +restless discontent and darkness forever. +</p> + +<p> +After the coming of the white people, the Indians in <hi rend='smallcaps'>New +Jersey</hi>, who once held a plurality of deities, supposed there +were only three, because they saw people of three kinds of +complexion, viz., English, negroes, and themselves. +</p> + +<p> +It was a notion generally prevailing among them, that +the same God who made them did not make us, but +<pb n='213'/><anchor id='Pg213'/> +that they were created after the white people; and it is probable +they supposed their God gained some special skill by +seeing the white people made, and so made them better; for +it is certain they considered themselves and their methods +of living, which they said their God expressly prescribed for +them, vastly preferable to the white people and their methods. +</p> + +<p> +With regard to a future state of existence, many of them +imagined that the Chichung, i. e., the shadow, or what survives +the body, will, at death, go southward, to some unknown, +but curious place,—will enjoy some kind of happiness, such +as hunting, feasting, dancing, or the like; and what they +suppose will contribute much to their happiness in the next +state, is, that they shall never be weary of these entertainments. +</p> + +<p> +Those who have any notion about rewards and sufferings +in a future state, seem to imagine that most will be happy, +and that in the delightful fields, chasing the game, or reposing +themselves with their families; but the poor, frozen +sinners cannot stir one step towards that sunny region. +Nevertheless, their misery has an end; it is longer or shorter, +according to the degree of their guilt; and, after its expiation, +they are permitted to become inhabitants of the +Indian paradise. +</p> + +<p> +The Indians of <hi rend='smallcaps'>Virginia</hi> gave +the names of <hi rend='italic'>Okee</hi>, <hi rend='italic'>Quioccos</hi>, +or <hi rend='italic'>Kiwasa</hi>, to the idol which they worshipped. These +names might possibly be so many epithets, which they varied +according to the several functions they ascribed to this deity, +or the different notions they might form to themselves of it in +their religious exercises and common discourses. Moreover, +they were of opinion that this idol is not one sole being, but +that there were many more of the same nature, besides the +tutelary gods. They gave the general name of Quioccos to +all these genii, or beings, so that the name of Kiwasa might +be particularly applied to the idol in question. +</p> + +<p> +These savages consecrated chapels and oratories to this +deity, in which the idol was often represented under a variety +of shapes. They even kept some of these in the most retired +<pb n='214'/><anchor id='Pg214'/> +parts of their houses, to whom they communicated their +affairs, and consulted them upon occasion. In this case, they +made use of them in the quality of tutelary gods, from whom +they supposed they received blessings on their families. +</p> + +<p> +The sacerdotal vestment of their priests was like a +woman's petticoat plaited, which they put about their necks, +and tied over the right shoulder; but they always kept one +arm out, to use it as occasion required. This cloak was +made round at bottom, and descended no lower than the +middle of the thigh; it was made of soft, well-dressed skins, +with the hair outwards. +</p> + +<p> +These priests shaved their heads close, the crown excepted, +where they left only a little tuft, that reached from the +top of the forehead to the nape of the neck, and even on the +top of the forehead. They here left a border of hair, which, +whether it was owing to nature, or the stiffness contracted +by the fat and colors with which they daubed themselves, +bristled up, and came forward like the corner of a square cap. +</p> + +<p> +The natives of Virginia had a great veneration for their +priests; and the latter endeavored to procure it, by daubing +themselves all over in a very frightful manner, dressing themselves +in a very odd habit, and tricking up their hair after a +very whimsical manner. Every thing they said was considered +as an oracle, and made a strong impression on the minds of +the people; they often withdrew from society, and lived in +woods or in huts, far removed from any habitation. They +were difficult of access, and did not give themselves any +trouble about provisions, because care was always taken to +set food for them near their habitations. They were always +addressed in cases of great necessity. They also acted in +the quality of physicians, because of the great knowledge +they were supposed to have of nature. In fine, peace or war +was determined by their voice; nor was any thing of importance +undertaken without first consulting them. +</p> + +<p> +They had not any stated times nor fixed days, on which +they celebrated their festivals, but they regulated them only +by the different seasons of the year; as, for instance, they +<pb n='215'/><anchor id='Pg215'/> +celebrated one day at the arrival of their wild birds, another +upon the return of the hunting season, and for the maturity +of their fruits; but the greatest festival of all was at harvest +time. They then spent several days in diverting themselves, +and enjoyed most of their amusements, such as martial +dances and heroic songs. +</p> + +<p> +After their return from war, or escaping some danger, +they lighted fires, and made merry about them, each having +his gourd-bottle, or his little bell, in his hand. Men, women, +and children, often danced in a confused manner about these +fires. Their devotions, in general, consisted only of acclamations +of joy, mixed with dances and songs, except in +seasons of sorrow and affliction, when they were changed +into howlings. The priests presided at this solemnity, +dressed in their sacerdotal ornaments, part of which were +the gourd-bottle, the petticoat above mentioned, and the +serpents' or weasels' skins, the tails of which were dexterously +tied upon their heads like a tiara, or triple crown. +These priests began the song, and always opened the religious +exercise, to which they often added incantations, part +of the mysteries of which were comprehended in the songs. +The noise, the gestures, the wry faces, in a word, every thing, +contributed to render these incantations terrible. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Deists.</head> + +<p> +The Deists believe in a God, but reject a written revelation +from him. They are extravagant in their encomiums +on natural religion, though they differ much respecting its +nature, extent, obligation, and importance. Dr. Clarke, in +his treatise on Deism, divides them into four classes, according +to the number of articles comprised in their creed. +</p> + +<p> +The first are such as pretend to believe the existence of +in eternal, infinite, independent, intelligent Being, and who, +<pb n='216'/><anchor id='Pg216'/> +to avoid the name of Epicurean Atheists, teach also that this +Supreme Being made the world; though, at the same time, +they agree with the Epicureans in this—that they fancy God +does not at all concern himself in the government of the +world, nor has any regard to, or care of, what is done therein. +</p> + +<p> +The second sort of Deists are those who believe not only +the being, but also the providence, of God, with respect to +the <emph>natural</emph> world, but who, not allowing any difference between +moral good and evil, deny that God takes any notice +of the morally good or evil actions of men; these things +depending, as they imagine, on the arbitrary constitution of +human laws. +</p> + +<p> +A third sort of Deists there are, who, having right apprehensions +concerning the natural attributes of God and his +all-governing providence, and some notion of his moral perfections +also, yet, being prejudiced against the notion of the +immortality of the soul, believe that men perish entirely at +death, and that one generation shall perpetually succeed +another, without any further restoration or renovation of +things. +</p> + +<p> +A fourth and last sort of Deist are such as believe the +existence of a Supreme Being, together with his providence +in the government of the world; also all the obligations of +natural religion, but so far only as these things are discoverable +by the light of nature alone, without believing any +divine revelation. +</p> + +<p> +These, the learned author observes, are the only true +Deists; but, as their principles would naturally lead them to +embrace the Christian revelation, he concludes there is now +no consistent scheme of Deism in the world. Dr. Clarke +then adds, <q>The heathen philosophers—those few of them +who taught and lived up to the obligations of natural religion—had, +indeed, a consistent scheme of Deism, as far as it went. +But the case is not so now; the same scheme is not any +longer consistent with its own principles; it does not now +lead men to embrace revelation, as it then taught them to +hope for it. Deists in our days, who reject revelation when +<pb n='217'/><anchor id='Pg217'/> +offered to them, are not such men as Socrates and Cicero +were; but, under pretence of Deism, it is plain they are +generally ridiculers of all that is truly excellent in natural +religion itself. Their trivial and vain cavils; their mocking +and ridiculing without and before examination; their directing +the whole stress of objections against particular customs, +or particular and perhaps uncertain opinions or explications +of opinions, without at all considering the main body of +religion; their loose, vain, and frothy discourses; and, above +all, their vicious and immoral lives,—show, plainly and undeniably, +that they are not real Deists, but mere Atheists, and, +consequently, not capable to judge of the truth of Christianity.</q> +</p> + +<p> +Dr. Paley observes, <q>Of what a revelation discloses to +mankind, one, and only one, question can be properly asked.—Was +it of importance to mankind to know or to be better +assured of? In this question, when we turn our thoughts to +the great Christian doctrine of a resurrection from the dead +and a future judgment, no doubt can be possibly entertained. +He who gives me riches or honors does nothing; he who +even gives me health, does little in comparison with that +which lays before me just grounds for expecting a restoration +to life, and a day of account and retribution, which +thing Christianity hath done for millions.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Atheists.</head> + +<p> +The Atheists are those who deny the existence of God; +this is called <emph>speculative</emph> Atheism. Professing to believe in +God, and yet acting contrary to this belief, is called <emph>practical</emph> +Atheism. Absurd and irrational as Atheism is, it has had +its votaries and martyrs. In the seventeenth century, Spinosa +was its noted defender. Lucilio Venini, a native of +Naples also publicly taught Atheism in France; and, being +<pb n='218'/><anchor id='Pg218'/> +convicted of it at Toulouse, was condemned and executed in +1619. It has been questioned, however, whether any man +ever seriously adopted such a principle. +</p> + +<p> +Archbishop Tillotson says, <q>I appeal to any man of reason, +whether any thing can be more unreasonable than obstinately +to impute an effect to chance, which carries in the very face +of it all the arguments and characters of a wise design and +contrivance. Was ever any considerable work in which +there were required a great variety of parts, and a regular and +orderly disposition of those parts, done by chance? Will +chance fit means to ends, and that in ten thousand instances, +and not fail in any one? How often might a man, after he +had jumbled a set of letters in a bag, fling them out upon the +ground, before they would fall into an exact poem! yea, or so +much as make a good discourse in prose! And may not a +little book be as easily made by chance as the great volume +of the world? How long might a man be in sprinkling colors +upon canvass with a careless hand, before they would +happen to make the exact picture of a man! And is a man +easier made by chance than his picture? How long might +twenty thousand blind men, who should be sent out from +several remote parts of England, wander up and down before +they would all meet upon Salisbury Plain, and fall into rank +and file in the exact order of an army! And yet this is +much more easy to be imagined than how the innumerable +blind parts of matter should rendezvous themselves into a +world. A man that sees Henry the Seventh's chapel at +Westminster, might with as good reason maintain (yea, with +much better, considering the vast difference betwixt that +little structure and the huge fabric of the world) that it was +never contrived or built, by any means, but that the stones did +by chance grow into those curious figures into which they +seem to have been cut and graven; and that, upon a time, (as +tales usually begin,) the materials of that building—the stone, +mortar, timber, iron, lead, and glass—happily met together, +and very fortunately ranged themselves into that delicate +order in which we see them now, so close compacted, that it +<pb n='219'/><anchor id='Pg219'/> +must be a very great chance that parts them again. What +would the world think of a man that should advance such an +opinion as this, and write a book for it? If they would do +him right, they ought to look upon him as mad; but yet with +a little more reason than any man can have to say that the +world was made by chance, or that the first men grew up out +of the earth as plants do now. For can any thing be more +ridiculous, and against all reason, than to ascribe the production +of men to the first fruitfulness of the earth, without so +much as one instance and experiment, in any age or history, +to countenance so monstrous a supposition? The thing is, +at first sight, so gross and palpable, that no discourse about +it can make it more apparent. And yet these shameful beggars +of principles give this precarious account of the original +of things; assume to themselves to be the men of reason, the +great wits of the world, the only cautious and wary persons, +that hate to be imposed upon, that must have convincing +evidence for every thing, and can admit of nothing without a +clear demonstration of it.</q> +</p> + +<p> +Lord Bacon remarks, that <q>A <emph>little</emph> philosophy inclineth a +man's mind to Atheism, but depth in philosophy bringeth +men's minds about to religion; for, while the mind of man +looketh upon second causes scattered, it may rest in them, +and go no farther; but when it beholdeth <emph>the chain</emph> of them +confederated and linked together, it must needs fly to Providence +and Deity.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Pantheists.</head> + +<p> +Abner Kneeland's <q>Philosophical Creed,</q> as he terms it, +is probably a good definition of the views of those who consider +the universe as an immense animal, +</p> + +<quote rend='display'> +<q>Whose body nature is, and God the soul.</q> +</quote> + +<p> +Mr. Kneeland says, <q>I believe in the existence of a +<pb n='220'/><anchor id='Pg220'/> +universe of suns and planets, among which there is one sun +belonging to our planetary system, and that other suns, being +more remote, are called stars; but that they are indeed suns +to other planetary systems. I believe that the whole universe +is <hi rend='smallcaps'>nature</hi>, and that +the word <hi rend='smallcaps'>nature</hi> 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 <hi rend='smallcaps'>Pantheist</hi>; 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 sense, and no sense where there are no organs of +sense; and hence sense, will, and intelligence, is the effect, +and not the cause, of organization. I believe in all that +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.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Mahometans.</head> + +<p> +Mahometanism is a scheme of religion formed and propagated +by <hi rend='italic'>Mahomet</hi>, who was born at Mecca, A. D. 569, and +died at Medina, in 632. +</p> + +<p> +His system is a compound of Paganism, Judaism, and +Christianity; and the Koran, which is their Bible, is held in +great reverence. It is replete with absurd representations, +and is supposed to have been written by a Jew. The most +eloquent passage is allowed to be the following, where God +is introduced, bidding the waters of the deluge to cease:—<q>Earth, +swallow up the waters; heaven, draw up those thou +<pb n='221'/><anchor id='Pg221'/> +hast poured out; immediately the waters retreated, the command +of God was obeyed, the ark rested on the mountains, +and these words were heard—<q>Woe to the wicked!</q></q> +</p> + +<p> +This religion is still professed and adhered to by the Turks +and Persians, and by several nations in Asia and Africa. +The best statistical writers estimate the number of Mahometans +in the world at about one hundred and forty millions. +</p> + +<p> +Mahomet descended from an honorable tribe, and from +the noblest family of that tribe; yet his original lot was poverty. +By his good conduct, he obtained the hand of a widow +of wealth and respectability, and was soon raised to an equality +with the richest people in Mecca. +</p> + +<p> +Soon after his marriage, he formed the scheme of establishing +a new religion, or, as he expressed it, of replanting the +only true and ancient one professed by Adam, Noah, Abraham, +Moses, Jesus, and all the prophets, by destroying the +gross idolatry into which most of his countrymen had fallen, +and weeding out the corruptions and superstitions which the +later Jews and Christians had, as he thought, introduced into +their religion, and reducing it to its original purity, which +consisted chiefly in the worship of one God. +</p> + +<p> +The Mahometans divide their religion into two general +parts, faith and practice, of which the first is divided into six +distinct branches—belief in God, in his angels, in his Scriptures, +in his prophets, in the resurrection and final judgment, +and in God's absolute decrees. The points relating to practice +are, prayer, with washings, alms, fasting, pilgrimage to +Mecca, and circumcision. +</p> + +<p> +They believe that both Mahomet and those among his followers +who are reckoned orthodox, had, and continue to +have, just and true notions of God, and that his attributes +appear so plain from the Koran itself, and all the Mahometan +divines, that it would be loss of time to refute those who +suppose the God of Mahomet to be different from the true +God, and only a fictitious deity, or idol of his own creation. +</p> + +<p> +They believe that the existence of angels, and their purity, +are absolutely required to be believed in the Koran; and he +<pb n='222'/><anchor id='Pg222'/> +is reckoned an infidel who denies there are such beings, or +hates any of them, or asserts any distinction of sexes among +them. They believe them to have pure and subtile bodies, +created of fire; that they neither eat, drink, nor propagate +their species; that they have various forms and offices, some +adoring God in different postures, others singing praises to +him, or interceding for mankind. They hold that some of +them are employed in writing down the actions of men, +others in carrying the throne of God, and other services. +</p> + +<p> +As to the Scriptures, the Mahometans are taught by the +Koran, that God, in divers ages of the world, gave revelations +of his will in writing to several prophets, the whole and every +one of which it is absolutely necessary for a good Moslem to +believe. The number of these sacred books were, according +to them, one hundred and four; of which ten were given to +Adam, fifty to Seth, thirty to Edris or Enoch, ten to Abraham, +and the other four, being the Pentateuch, the Psalms, the +Gospel, and the Koran, were successively delivered to Moses, +David, Jesus, and Mahomet; which last being the seal of the +prophets, those revelations are now closed, and no more are +to be expected. All these divine books, except the four last, +they agree now to be entirely lost, and their contents unknown, +though the Sabians have several books which they attribute +to some of the antediluvian prophets. And of those four, the +Pentateuch, Psalms, and Gospel, they say, have undergone +so many alterations and corruptions, that, though there may +possibly be some part of the true word of God therein, yet no +credit is to be given to the present copies in the hands of the +Jews and Christians. +</p> + +<p> +They believe that the number of the prophets which have +been from time to time sent by God into the world, amounts +to no less than 224,000, according to one Mahometan tradition; +or to 124,000, according to another; among whom 313 +were apostles, sent with special commissions to reclaim mankind +from infidelity and superstition; and six of them brought +new laws or dispensations, which successively abrogated the +preceding: these were Adam, Noah, Abraham, Moses, Jesus, +<pb n='223'/><anchor id='Pg223'/> +and Mahomet. All the prophets in general the Mahometans +believe to have been freed from great sins and errors of consequence, +and professors of one and the same religion, that +is, Islamism, notwithstanding the different laws and institutions +which they observed. They allow of degrees among +them, and hold some of them to be more excellent and honorable +than others. The first place they give to the revealers +and establishes of new dispensations, and the next to the +apostles. +</p> + +<p> +They believe in a general resurrection and a future judgment. +</p> + +<p> +The time of the resurrection the Mahometans allow to be +a perfect secret to all but God alone; the angel Gabriel himself +acknowledging his ignorance in this point, when Mahomet +asked him about it. However, they say the approach of +that day may be known from certain signs which are to precede +it. +</p> + +<p> +After the examination is past, and every one's work weighed +in a just balance, they say that mutual retaliation will follow, +according to which every creature will take vengeance one +of another, or have satisfaction made them for the injuries +which they have suffered. And, since there will then be no +other way of returning like for like, the manner of giving +this satisfaction will be by taking away a proportional part of +the good works of him who offered the injury, and adding it +to those of him who suffered it; which being done, if the +angels (by whose ministry this is to be performed) say, <q><hi rend='italic'>Lord +we have given to every one his due, and there remaineth of +this person's good works so much as equalleth the weight of an +ant,</hi></q> God will, of his mercy, cause it to be doubled unto him, +that he may be admitted into paradise; but if, on the contrary, +his good works be exhausted, and there remain evil +works only, and there be any who have not yet received satisfaction +from him, God will order that an equal weight of +their sins be added unto his, that he may be punished for +them in their stead, and he will be sent to hell laden with +both. This will be the method of God's dealing with mankind. +<pb n='224'/><anchor id='Pg224'/> +As to brutes, after they shall have likewise taken +vengeance of one another, he will command them to be +changed into dust; wicked men being reserved to more +grievous punishment, so that they shall cry out, on hearing +this sentence passed on the brutes, <q><hi rend='italic'>Would to God that we +were dust also!</hi></q> +</p> + +<p> +The trials being over, and the assembly dissolved, the Manometans +hold that those who are to be admitted into paradise +will take the right hand way, and those who are destined +into hell-fire will take the left; but both of them must first +pass the bridge called in Arabic <foreign lang='ar' rend='italic'>al +Sirat</foreign>, which, they say, is +laid over the midst of hell, and described to be finer than a +hair, and sharper than the edge of a sword; so that it seems +very difficult to conceive how any one shall be able to stand +upon it; for which reason most of the sect of the Motazalites +reject it as a fable; though the orthodox think it a sufficient +proof of the truth of this article, that it was seriously affirmed +by him who never asserted a falsehood, meaning their prophet, +who, to add to the difficulty of the passage, has likewise declared +that this bridge is beset on each side with briers and +hooked thorns, which will, however, be no impediment to the +good; for they shall pass with wonderful ease and swiftness, +like lightning, or the wind, Mahomet, and his Moslems leading +the way; whereas the wicked, what with the slipperiness +and extreme narrowness of the path, the entangling of the +thorns, and the extinction of the light which directed the +former to paradise, will soon miss their footing, and fall down +headlong into hell, which is gaping beneath them. +</p> + +<p> +As to the punishment of the wicked, the Mahometans are +taught that hell is divided into seven stories or apartments, +one below another, designed for the reception of as many +distinct classes of the damned. +</p> + +<p> +The first, which they call <hi rend='italic'>Jehenan</hi>, they say, will be the +receptacle of those who acknowledged one God, that is, the +wicked Mahometans; who, after having been punished according +to their demerits, will at length be released; the +second, named <hi rend='italic'>Ladha</hi>, they assign to the Jews; the third, +<pb n='225'/><anchor id='Pg225'/> +named <hi rend='italic'>al Hotama</hi>, to +the Christians; the fourth, named <hi rend='italic'>al +Sair</hi>, to the Sabians; the fifth; named <hi rend='italic'>Sakar</hi>, to the Magians; +the sixth, named <hi rend='italic'>al Jahin</hi>, to the idolaters; and the +seventh, which is the lowest and worst of all, and is called <hi rend='italic'>al +Howyat</hi>, to the hypocrites, or those who outwardly professed +some religion, but in their hearts were of none. Over each +of these apartments they believe there will be set a guard of +angels, nineteen in number; to whom the damned will confess +the just judgment of God, and beg them to intercede +with him for some alleviation of their pain, or that they may +be delivered by being annihilated. +</p> + +<p> +Mahomet has, in his Koran and traditions, been very exact +in describing the various torments of hell, which, according +to him, the wicked will suffer, both from intense heat and +excessive cold. The degrees of these pains will also vary in +proportion to the crimes of the sufferer, and the apartment +he is condemned to; and he who is punished the most +lightly of all will be shod with shoes of fire, the fervor of +which will cause his skull to boil like a caldron. The condition +of these unhappy wretches, as the same prophet teaches, +cannot be properly called either <emph>life</emph> or <emph>death</emph>; and their misery +will be greatly increased by their despair of being ever +delivered from that place, since, according to that frequent expression +in the Koran, <hi rend='italic'>they must remain therein forever</hi>. It +must be remarked, however, that the infidels alone will be liable +to eternity of damnation; for the Moslems, or those who have +embraced the true religion, and have been guilty of heinous +sins, will be delivered thence after they shall have expiated +their crimes by their sufferings. The time which these believers +shall be detained there, according to a tradition handed +down from their prophet, will not be less than nine hundred +years, nor more than seven thousand. And, as to the manner +of their delivery, they say that they shall be distinguished by +the marks of prostration on those parts of their bodies with +which they used to touch the ground in prayer, and over +which the fire will therefore have no power; and that, being +known by this characteristic, they will be released by the +<pb n='226'/><anchor id='Pg226'/> +mercy of God, at the intercession of Mahomet and the blessed +whereupon those who shall have been dead will be restored +to life, as has been said; and those whose bodies shall have +contracted any sootiness or filth, from the flames and smoke +of hell, will be immersed in one of the rivers of paradise, +called the <hi rend='italic'>River of Life</hi>, which will wash them whiter than +pearls. +</p> + +<p> +The righteous, as the Mahometans are taught to believe, +having surmounted the difficulties, and passed the sharp +bridge above mentioned, before they enter paradise, will be +refreshed by drinking at the <hi rend='italic'>Pond</hi> of their prophet, who describes +it to be an exact square, of a month's journey in compass; +its water, which is supplied by two pipes from al Cawthay, +one of the rivers of paradise, being whiter than milk or +silver, and more odoriferous than musk, with as many cups +set round it as there are stars in the firmament; of which +water whoever drinks will thirst no more forever. This is +the first taste which the blessed will have of their future and +now near-approaching felicity. +</p> + +<p> +Though paradise be so very frequently mentioned in the +Koran, yet it is a dispute among the Mahometans, whether it +be already created, or to be created hereafter; the Motazalites +and some other sectaries asserting that there is not at present +any such place in nature, and that the paradise which the +righteous will inhabit in the next life will be different from +that from which Adam was expelled. However, the orthodox +profess the contrary, maintaining that it was created even +before the world, and describe it from their prophet's traditions +in the following manner:— +</p> + +<p> +They say it is situated in the seventh heaven, and next +under the throne of God; and, to express the amenity of the +place, tell us that the earth of it is of the finest wheat-flour, +or of the purest mask, or, as others will have it, of saffron; +that its stones are pearls and jacinths, the walls of its building +enriched with gold and silver, and that the trunks of all its +trees are of gold; among which the most remarkable is the +tree called <hi rend='italic'>tuba</hi>, or the tree of happiness. Concerning this +<pb n='227'/><anchor id='Pg227'/> +tree, they fable that it stands in the palace of Mahomet +though a branch of it will reach to the house of every true +believer; that it will be laden with pomegranates, grapes, +dates, and other fruits of surprising bigness, and of tastes +unknown to mortals; so that, if a man desire to eat of any +particular kind of fruit, it will immediately be presented him; +or, if he choose flesh, birds ready dressed will be set before +him, according to his wish. They add that the boughs of this +tree will spontaneously bend down to the hand of the person +who would gather of its fruits, and that it will supply the +blessed not only with food, but also with silken garments, and +beasts to ride on ready saddled and bridled, and adorned with +rich trappings, which will burst forth from its fruits; and that +this tree is so large, that a person mounted on the fleetest +horse, would not be able to gallop from one end of its shade +to the other in one hundred years. +</p> + +<p> +As plenty of water is one of the greatest additions to the +pleasantness of any place, the Koran often speaks of the rivers +of paradise as a principal ornament thereof: some of +these rivers, they say, flow with water, some with milk, some +with wine, and others with honey; all taking their rise from +the root of the tree tuba. +</p> + +<p> +But all these glories will be eclipsed by the resplendent and +ravishing girls of paradise, called, from their large black +eyes, <foreign lang='ar' rend='italic'>Hur al oyun</foreign>, +the enjoyment of whose company will +be a principal felicity of the faithful. These, they say, are +created, not of clay, as mortal women are, but of pure musk; +being, as their prophet often affirms in his Koran, free from +all natural impurities, of the strictest modesty, and secluded +from public view in pavilions of hollow pearls, so large that, +as some traditions have it, one of them will be no less than +sixty miles square. +</p> + +<p> +The name which the Mahometans usually give to this happy +mansion is <foreign lang='ar' rend='italic'>al +Jannat</foreign>, or <q>the Garden;</q> and sometimes +they call it the <q>Garden of Paradise,</q> the <q>Garden of +Eden,</q> the <q>Garden of Abode,</q> the <q>Garden of Pleasure,</q> +and the like; by which several appellations some understand +<pb n='228'/><anchor id='Pg228'/> +so many different gardens, or at least places of +different degrees of felicity, (for they reckon no less than one +hundred such in all,) the very meanest whereof will afford +its inhabitants so many pleasures and delights, that one would +conclude they must even sink under them, had not Mahomet +declared that, in order to qualify the blessed for a full enjoyment +of them, God will give to every one the abilities of one +hundred men. +</p> + +<p> +The orthodox doctrine is, that whatever hath or shall come +to pass in this world, whether it be good or whether it be +bad, proceedeth entirely from the divine will, and is irrevocably +fixed and recorded from all eternity in the preserved +table; God having secretly predetermined not only the adverse +and prosperous fortune of every person in this world, +in the most minute particulars, but also his faith or infidelity, +his obedience or disobedience, and consequently his everlasting +happiness or misery after death; which fate or predestination +it is not possible by any foresight or wisdom to +avoid. +</p> + +<p> +The pilgrimage to Mecca is so necessary a point of practice, +that, according to a tradition of Mahomet, he who dies +without performing it, may as well die a Jew or a Christian; +and the same is expressly commanded in the Koran. +</p> + +<p> +What is principally reverenced in Mecca, and gives sanctity +to the whole, is a square stone building, called the <hi rend='italic'>Caaba</hi>. +Before the time of Mahomet, this temple was a place of +worship for the idolatrous Arabs, and is said to have contained +no less than three hundred and sixty different images, equalling +in number the days of the Arabian year. They were all +destroyed by Mahomet, who sanctified the Caaba, and appointed +it to be the chief place of worship for all true believers. +The Mussulmen pay so great a veneration to it, that +they believe a single sight of its sacred walls, without any +particular act of devotion, is as meritorious in the sight of +God as the most careful discharge of one's duty, for the space +of a whole year, in any other temple. +</p> + +<p> +The Mahometans have an established priesthood and a +<pb n='229'/><anchor id='Pg229'/> +numerous body of clergymen: their spiritual head, in Turkey, +whose power is not inferior to the Roman Pontiff, or +the Grecian Patriarch, is denominated the <hi rend='italic'>Mufti</hi>, and is regarded +as the oracle of sanctity and wisdom. Their houses +of worship are denominated mosques, many of which are +very magnificent, and very richly endowed. The revenues +of some of the royal mosques are said to amount to the enormous +sum of 60,000 pounds sterling. In the city of Fez, +the capital of the emperor of Morocco, there are near one +thousand mosques, fifty of which are built in a most magnificent +style, supported by marble pillars. The circumference +of the grand mosque is near a mile and a half, in which near +a thousand lamps are lighted every night. The Mahometan +priests, who perform the rites of their public worship, are +called <hi rend='italic'>Imams</hi>; and +they have a set of ministers called <hi rend='italic'>Sheiks</hi>, +who preach every <hi rend='italic'>Friday</hi>, the Mahometan Sabbath, much in +the manner of Christian preachers. They seldom touch +upon points of controversy in their discourses, but preach +upon moral duties, upon the dogmas and ceremonies of their +religion, and declaim against vice, luxury, and corruption of +manners. +</p> + +<p> +The rapid success which attended the propagation of this +new religion was owing to causes that are plain and evident, +and must remove, or rather prevent, our surprise, when they +are attentively considered. The terror of Mahomet's arms, +and the repeated victories which were gained by him and his +successors, were, no doubt, the irresistible arguments that +persuaded such multitudes to embrace his religion, and submit +to his dominion. Besides, his law was artfully and marvellously +adapted to the corrupt nature of man, and, in a +most particular manner, to the manners and opinions of the +Eastern nations, and the vices to which they were naturally +addicted; for the articles of faith which it proposed were +few in number, and extremely simple; and the duties it required +were neither many nor difficult, nor such as were +incompatible with the empire of appetites and passions. It is +to be observed, further, that the gross ignorance under which +<pb n='230'/><anchor id='Pg230'/> +the Arabians, Syrians, Persians, and the greatest part, of the +Eastern nations, labored at this time, rendered many an easy +prey to the artifice and eloquence of this bold adventurer. +To these causes of the progress of Mahometanism we may +add the bitter dissensions and cruel animosities that reigned +among the Christian sects—dissensions that filled a great +part of the East with carnage, assassinations, and such detestable +enormities as rendered the very name of Christianity +odious to many. Other causes of the sudden progress of that +religion will naturally occur to such as consider attentively +its spirit and genius, and the state of the world at this time. +</p> + +<p> +To show the subtlety of Mahomet's mind, and the extreme +ignorance of his followers, we give the story of that +impostor's night journey from Mecca to Jerusalem, and from +thence to heaven. +</p> + +<p> +The story, as related in the Koran, and believed by the +Mahometans, is this: <q rend='pre'>At night, as he lay in his bed, with +his best beloved wife Ayesha, he heard a knocking at his +door; upon which, arising, he found there the angel Gabriel, +with seventy pair of wings, expanded from his sides, whiter +than snow, and clearer than crystal, and the beast Alborak +standing by him; which, they say, is the beast on which the +prophets used to ride, when they were carried from one place +to another, upon the execution of any divine command. Mahomet +describes it to be a beast as white as milk, and of a +mixed nature, between an ass and a mule, and also of a size +between both; but of such extraordinary swiftness as to +equal even lightning itself.</q> +</p> + +<p> +<q rend='pre'>As soon as Mahomet appeared at the door, the angel Gabriel +kindly embraced him, saluted him in the name of God, +and told him that he was sent to bring him unto God, into +heaven, where he should see strange mysteries, which were +not lawful to be seen by any other man. He prayed him, +then, to get upon Alborak; but the beast, having lain idle and +unemployed from the time of Christ to Mahomet, was grown +so mettlesome and skittish, that he would not stand still for +Mahomet to mount him, till at length he was forced to bribe +<pb n='231'/><anchor id='Pg231'/> +him to it by promising him a place in paradise. When he +was firmly seated on him, the angel Gabriel led the way, with +the bridle of the beast in his hand, and carried the prophet +from Mecca to Jerusalem in the twinkling of an eye. On +his coming thither, all the departed prophets and saints appeared +at the gate of the temple to salute him, and, thence +attending him into the chief oratory, desired him to pray for +them, and then withdrew. After this, Mahomet went out +of the temple with the angel Gabriel, and found a ladder of +light, ready fixed for them, which they immediately ascended, +leaving Alborak tied to a rock till their return.</q> +</p> + +<p> +<q rend='pre'>On their arrival at the first heaven, the angel knocked at +the gate; and, informing the porter who he was, and that he +had brought Mahomet, the friend of God, he was immediately +admitted. This first heaven, he tells us, was all of pure silver; +from whence he saw the stars hanging from it by chains +of gold, each as big as Mount Noho, near Mecca, in Arabia. +On his entrance, he met a decrepit old man, who, it seems, +was our first father, Adam; and, as he advanced, he saw a +multitude of angels in all manner of shapes—in the shape of +birds, beasts, and men. We must not forget to observe that +Adam had the piety immediately to embrace the prophet, +giving God thanks for so great a son, and then recommended +himself to his prayers. From this first heaven he tells us +that he ascended into the second, which was at the distance +of five hundred years' journey above it, and this he makes to +be the distance of every one of the seven heavens, each above +the other. Here the gates being opened to him as before, at +his entrance he met Noah, who, rejoicing much at the sight +of him, recommended himself to his prayers. This heaven +was all of pure gold, and there were twice as many angels in +it as in the former; for he tells us that the number of angels +in every heaven increased as he advanced. From this second +heaven he ascended into the third, which was made of precious +stones, where he met Abraham, who also recommended +himself to his prayers; Joseph, the son of Jacob, did the +same in the fourth heaven, which was all of emerald; Moses +<pb n='232'/><anchor id='Pg232'/> +in the fifth, which was all of adamant; and John the Baptist +in the sixth, which was all of carbuncle; whence he ascended +into the seventh, which was of divine light; and here he found +Jesus Christ. However, it is observed that here he alters +his style; for he does not say that Jesus Christ recommended +himself to his prayers, but that he recommended himself to +the prayers of Jesus Christ.</q> +</p> + +<p> +<q>The angel Gabriel, having brought him thus far, told him +that he was not permitted to attend him any farther, and +therefore directed him to ascend the rest of the way to the +throne of God by himself. This he performed with great +difficulty, passing through rough and dangerous places, till +he came where he heard a voice saying unto him, <q>O Mahomet, +salute thy Creator;</q> whence ascending higher, he +came into a place where he saw a vast expansion of light, so +exceedingly bright, that his eyes could not bear it. This, it +seems, was the habitation of the Almighty, where his throne +was placed; on the right side of which, he says, God's name +and his own were written in these Arabic words: <q>La ellah +ellallah Mahomet reful ollah;</q> that is, <q><hi rend='smallcaps'>There is no God +but God, and Mahomet is his prophet</hi>,</q> which is at this +day the creed of the Mahometans. Being approached to the +divine presence, he tells us that God entered into a familiar +converse with him, revealed to him many hidden mysteries, +made him understand the whole of his law, gave him many +things in charge concerning his instructing men in the +knowledge of it, and, in conclusion, bestowed on him several +privileges above the rest of mankind. He then returned, and +found the angel Gabriel waiting for him in the place where +he left him. The angel led him back along the seven heavens, +through which he had brought him, and set him again +upon the beast Alborak, which stood tied to the rock near +Jerusalem. Then he conducted him back to Mecca, in the +same manner as he brought him thence; and all this within +the space of the tenth part of one night.</q> +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<p> +Dr. Joseph White thus concludes one of his discourses on +<pb n='233'/><anchor id='Pg233'/> +Mahometanism: <q>What raises Christ and his religion far +above all the fictions of Mahomet, is that awful alternative +of hopes and fears, that looking-for of judgment, which our +Christian faith sets before us. At that day, when time, the +great arbiter of truth and falsehood, shall bring to pass the +accomplishment of the ages, and the Son of God shall make +his enemies his footstool,—then shall the deluded followers of +the great Impostor, disappointed of the expected intercession +of their prophet, stand trembling and dismayed at the approach +of the glorified Messiah. Then shall they say, <q>Yonder +cometh in the clouds that Jesus whose religion we labored to +destroy; whose temples we profaned; whose servants and +followers we cruelly oppressed! Behold, he cometh, but no +longer the humble son of Mary; no longer a mere mortal +prophet, the equal of Abraham, and of Moses, as that deceiver +taught us, but the everlasting Son of the everlasting Father; +the Judge of mankind; the Sovereign of angels; the Lord of +all things, both in earth and in heaven!</q></q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Simonians.</head> + +<p> +An infidel sect, organized in France, some years since, +whose fundamental principle is, that religion is to perfect the +social condition of man; therefore Christianity is no longer +suitable for society, because it separates the Christian from +other men, and leads him to live for another world. The +world requires a religion that shall be of this world, and, +consequently, a God of this world. They reject whatever +they suppose to have been derived from the philosophy of the +East; they consider the Deity neither as spirit nor matter, +but as including the whole universe, and are thus plainly +Pantheists; and they regard evil as nothing more than an indication +of the progress which mankind are doomed make, +in order to be freed from it; in itself, they maintain it is +<pb n='234'/><anchor id='Pg234'/> +nothing. Its members are principally of the higher ranks, +and display, not without success, the greatest activity in +spreading the venom of their infidel principles. They occupy, +in Paris, the largest and most handsomely fitted halls, +where they meet in great numbers. +</p> + +<p> +What is very curious in the history of the Simonians is, +that they were, at first, merely philosophers, and not at all +the founders of a religion. They spoke of science and industry, +but not of religious doctrines. All at once, however, +it seemed to occur to them to teach a religion. Then their +school became a church, and their association a sect. It is +evident that, with them, religion was not originally the end +of their institution, but has been employed by them as the +means of collecting a greater number of hearers. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Pagans.</head> + +<p> +A general term, applied to heathen idolaters, who worship +false gods, and are not acquainted either with the doctrines +of the Old Testament or the Christian dispensation. +The worship of the Grand Lama is of the most extensive and +splendid character among the Pagan idolaters. This extends +all over Thibet and Mongolia, is almost universal in Bucharia +and several provinces of Tartary; it has followers in Cashmere, +and is the predominant religion of China. +</p> + +<p> +The Grand Lama is a name given to the sovereign pontiff, +or high priest, of the Thibetian Tartars, who resides at +Patoli, a vast palace on a mountain, near the banks of +Burhampooter, about seven miles from Lahassa. The foot of +this mountain is inhabited by twenty thousand Lamas, or +priests, who have their separate apartments round about the +mountain, and, according to their respective quality, are +placed nearer or at a greater distance from the sovereign +pontiff. He is not only the sovereign pontiff, the vicegerent +<pb n='235'/><anchor id='Pg235'/> +of the Deity on earth, but the more remote Tartars are said +to absolutely regard him as the Deity himself, and call him +<hi rend='italic'>God, the everlasting Father of heaven</hi>. They believe him to +be immortal, and endowed with all knowledge and virtue. +Every year they come up, from different parts, to worship, +and make rich offerings at his shrine. Even the emperor of +China, who is a Manchou Tartar, does not fail in acknowledgments +to him, in his religious capacity, and actually entertains, +at a great expense, in the palace of Pekin, an inferior +Lama, deputed as his nuncio from Thibet. The Grand +Lama, it has been said, is never to be seen but in a secret +place of his palace, amidst a great number of lamps, sitting +cross-legged upon a cushion, and decked all over with gold +and precious stones; where, at a distance, the people prostrate +themselves before him, it being not lawful for any so +much as to kiss his feet. He returns not the least sign of +respect, nor ever speaks, even to the greatest princes, but +only lays his hand upon their heads; and they are fully persuaded +they receive from thence a full forgiveness of all +their sins. +</p> + +<p> +The magnificence and number of the ancient heathen +temples almost exceed calculation or belief. At one time, +there were no less than 424 temples in the city of Rome, +The temple of Diana, at Ephesus, was accounted one of the +seven wonders of the world. It was 425 feet in length, 220 +in breadth, and was adorned with 100 columns 60 feet high; +and, as each column is said to have contained 150 tons of +marble,—as the stupendous edifice, outside and in, was +adorned with gold, and a profusion of ornaments,—how immense +must have been the whole expense of its erection! +</p> + +<p> +At the present day, many of the pagan nations go to immense +expense in the support of their religious worship. It +is stated, in the Indo-Chinese Gleaner, a paper published by +the missionaries in China, that there are, in that empire, +1056 temples dedicated to Confucius, where above 60,000 +animals are annually offered. The followers of Confucius +<pb n='236'/><anchor id='Pg236'/> +form one of the smallest of the three leading sects among the +Chinese. +</p> + +<p> +Mr. Ward, a distinguished missionary, was present at the +worship of the goddess Doorga, at Calcutta, in 1806. After +describing the greatness of the assembly, the profusion of the +offerings, and the many strange peculiarities of the worship, +he observes, <q>The whole produced on my mind sensations +of the greatest honor. The dress of the singers, their indecent +gestures, the abominable nature of the songs, the +horrid din of their miserable drum, the lateness of the +hour, the darkness of the place, with the reflection that I +was standing in an idol temple, and that this immense multitude +of rational and immortal creatures, capable of superior +joys, were, in the very act of worship, perpetrating a crime +of high treason against the God of heaven, while they themselves +believed they were performing an act of merit,—excited +ideas and feelings in my mind which time can never +obliterate.</q> +</p> + +<p> +The vast empire of China, misnamed the <hi rend='italic'>Celestial Empire</hi>, +is given up to the vilest idolatry. Idols are encountered at +every step, not merely in the temples, but in the houses, and +even in the vessels, where a part of the forecastle is consecrated +to them, as the most honorable place. The idol is +dressed and adorned with a splendor proportioned to the +wealth of the captain of the vessel, and daily receives an +offering, composed of flesh and fruits, together with the +smoke of perfumes. Besides this regular service, the captain +makes a solemn sacrifice to his wooden deity, on all important +occasions; as, for instance, in passing from one river +into another, or in time of tempest, or when the sails flap idly +in a calm. The Chinese have likewise a practice of deifying +their dead ancestors, and of prostrating themselves before the +monumental tablets which are erected to their memory. Yet +they appear to have no real veneration for any of their idols; +nor do they hesitate to profane the temples, by smoking their +pipes, and taking refreshments, and even by gambling, within +<pb n='237'/><anchor id='Pg237'/> +the consecrated precincts. The priests are shameless impostors. +They practise the mountebank sciences of astrology, +divination, necromancy, and animal magnetism, and keep for +sale a liquid, which, they pretend, will confer immortality on +those who drink it. +</p> + +<p> +Tortures of various kinds, burning, and burying alive, are +considered religious duties among the pagans. +</p> + +<p> +The festival of Juggernaut is annually held on the sea-coast +of Orissa, where there is a celebrated temple, and an idol of +the god. The idol is a carved block of wood, with a frightful +visage, painted black, and a distended mouth of a bloody +color. He is dressed in gorgeous apparel, and his appellation +is one of the numerous names of Vishnu, the preserving +power of the universe, according to the theology of the +Bramins. On festival days, the throne of the idol is placed +upon a stupendous movable tower, about sixty feet in height, +resting on wheels, which indent the ground deeply, as they +turn slowly under the ponderous machine. He is accompanied +by two other idols, his brother Balaram, and his sister +Shubudra, of a white and yellow color, each on a separate +tower, and sitting on thrones of nearly an equal height. Attached +to the principal tower are six ropes, of the length and +size of a ship's cable, by which the people draw it along. +The priests and attendants are stationed around the throne, +on the car, and occasionally address the worshippers in +libidinous songs and gestures. Both the walls of the temple +and sides of the car are covered with the most indecent emblems, +in large and durable sculpture. Obscenity and blood +are the characteristics of the idol's worship. As the tower +moves along, devotees, throwing themselves under the +wheels, are crushed to death; and such acts are hailed +with the acclamations of the multitude, as the most acceptable +sacrifices. A body of prostitutes are maintained in +the temple, for the use of the worshippers; and various other +systematic indecencies, which will not admit of description, +form a part of the service. A number of sacred bulls are +kept in the place, which are generally fed with vegetables +<pb n='238'/><anchor id='Pg238'/> +from the hands of the pilgrims, but, from the scarcity of the +vegetation, are commonly seen walking about, and eating the +fresh ordure of the worshipping crowds. In the temple, also, +is preserved a bone of Krishna, which is considered as a +most venerable and precious relic, and which few persons are +allowed to see. +</p> + +<p> +The following is an account of the burning of a Gentoo +woman, on the funeral pile of her deceased husband:—<q>We +found,</q> says M. Stavorinus, <q rend='pre'>the body of the deceased lying +upon a couch, covered with a piece of white cotton, and +strewed with betel leaves. The woman, who was to be the +victim, sat upon the couch, with her face turned to that of +the deceased. She was richly adorned, and held a little +green branch in her right hand, with which she drove away +the flies from the body. She seemed like one buried in the +most profound meditation, yet betrayed no signs of fear. Many +of her relations attended upon her, who, at stated intervals, +struck up various kinds of music.</q> +</p> + +<p> +<q rend='pre'>The pile was made by driving green bamboo stakes into +the earth, between which was first laid fire-wood, very dry +and combustible; upon this was put a quantity of dry straw, +or reeds, besmeared with grease: this was done alternately, +till the pile was five feet in height; and the whole was then +strewed with rosin, finely powdered. A white cotton sheet, +which had been washed in the Ganges, was then spread over +the pile, and the whole was ready for the reception of the +victim.</q> +</p> + +<p> +<q rend='pre'>The widow was now admonished, by a priest, that it was +time to begin the rites. She was then surrounded by women, +who offered her betel, and besought her to supplicate favors +for them when she joined her husband in the presence of +Ram, or their highest god, and, above all, that she would +salute their deceased friends whom she might meet in the +celestial mansions.</q> +</p> + +<p> +<q rend='pre'>In the mean time, the body of the husband was taken +and washed in the river. The woman was also led to the +Ganges for ablution, where she divested herself of all her +<pb n='239'/><anchor id='Pg239'/> +ornaments. Her head was covered with a piece of silk, and +a cloth was tied round her body, in which the priests put +some parched rice.</q> +</p> + +<p> +<q>She then took a farewell of her friends, and was conducted +by two of her female relations to the pile. When she +came to it, she scattered flowers and parched rice upon the +spectators, and put some into the mouth of the corpse. Two +priests next led her three times round it, while she threw rice +among the bystanders, who gathered it up with great eagerness. +The last time she went round, she placed a little earthen +burning lamp to each of the four corners of the pile, +then laid herself down on the right side, next to the body, +which she embraced with both her arms; a piece of white +cotton was spread over them both; they were bound together +with two easy bandages, and a quantity of fire-wood, straw, +and rosin, was laid upon them. In the last place, her nearest +relations, to whom, on the banks of the river, she had +given her nose-jewels, came with a burning torch, and set +the straw on fire, and in a moment the whole was in a flame. +The noise of the drums, and the shouts of the spectators, +were such that the shrieks of the unfortunate woman, if she +uttered any, could not have been heard.</q> +</p> + +<p> +Instances are related of women eighty years of age, or upwards, +perishing in this manner. One case is mentioned, +by Mr. Ward, of a Bramin who had married upwards of a +hundred wives, thirty-seven of whom were burnt with him. +The pile was kept burning for <emph>three days</emph>, and when one or +more of them arrived, they threw themselves into the <emph>blazing +fire</emph>. +</p> + +<p> +The Pagans worship an immense variety of idols, both animate +and inanimate, and very frequently make to themselves +gods of objects that are contemptible even among brutes. In +Hindoo, the <hi rend='italic'>monkey</hi> is a celebrated god. A few years since, +the rajah of Nudeeya expended $50,000 in celebrating the +marriage of a pair of those mischievous creatures, with all +the parade and solemnity of a Hindoo wedding. +</p> + +<p> +A Bramin of superior understanding gave Mr. Ward +<pb n='240'/><anchor id='Pg240'/> +the following <hi rend='italic'>confession of faith</hi>, as the present belief of the +philosophical Hindoos, concerning the nature of God, viz.:—<q rend='pre'>God +is invisible, independent, ever-living, glorious, uncorrupt, +all-wise, the ever-blessed, the almighty; his perfections +are indescribable and past finding out; he rules over +all, supports all, destroys all, and remains after the destruction +of all; there is none like him; he is silence; he is free +from passion, from birth, &c., and from increase and +decrease, from fatigue, the need of refreshment, &c. He +possesses the power of infinite diminution and lightness, and +is the soul of all.</q> +</p> + +<p> +<q rend='pre'>He created, and then entered into, all things, in which +he exists in two ways, untouched by matter, and receiving +the fruits of practice. He now assumes visible forms for the +sake of engaging the minds of mankind. The different gods +are parts of God, though his essence remains undiminished, +as rays of light leave the sun his undiminished splendor. He +created the gods to perform those things in the government +of the world, of which man was incapable. Some gods are +parts of other gods, and there are deities of still inferior powers. +If it be asked why God himself does not govern the +world, the answer is, that it might subject him to exposure, +and he chooses to be concealed: he therefore governs by the +gods, who are emanations from the one God, possessing a +portion of his power: he who worships the gods as the one +God, substantially worships God. The gods are helpful to +men in all human affairs, but they are not friendly to those +who seek final absorption, being jealous lest, instead of attaining +absorption, they should become gods, and rival them.</q> +</p> + +<p> +<q rend='pre'>Religious ceremonies procure a fund of merit to the +performer, which raises him in every future birth, and at +length advances him to heaven, where he enjoys happiness +for a limited period, or carries him towards final absorption. +A person may sink to earth again by crimes committed in +heaven. The joys of heaven arise only from the gratification +of the senses. A person raised to heaven is considered as +a god.</q> +</p> + +<pb n='241'/><anchor id='Pg241'/> + +<p> +<q rend='pre'>When the following lines of Pope were read to a learned +Bramin, he started from his seat, begged a copy of them, +and declared the author must have been a Hindoo:—</q> +</p> + +<quote rend='display'> +<lg> +<l><q rend='pre'>All are but parts of one stupendous whole,</q></l> +<l>Whose body Nature is, and God the soul; ...</l> +<l>Warms in the sun, refreshes in the breeze,</l> +<l>Glows in the stars, and blossoms in the trees,</l> +<l>Lives through all life, extends through all extent,</l> +<l><q rend='post'>Spreads undivided, operates unspent.</q></l> +</lg> +</quote> + +<p> +<q>Such are the best views of the best of men among the +Hindoos. Such a mixture of truth and error, of sense and +folly, do they believe and teach.</q> +</p> + +<p> +According to the best accounts that can be obtained from +missionaries and others, the number of Pagans, in different +countries, exceeds half the population of the globe. +</p> + +<p> +Considerable attempts have been made, of late years, for +the enlightening of the heathen; and there is every reason to +believe good has been done. From the aspect of Scripture +prophecy, we are led to expect that the kingdoms of the +heathen at large shall be brought to the light of the gospel. +(Matt. 24:14, Isa. 60, Ps. 22:28, 29; 2:7, 8.) It has been +much disputed whether it be possible that the heathen should +be saved without the knowledge of the gospel; some have +absolutely denied it, upon the authority of those texts which +universally require faith in Christ; but to this it is answered, +that those texts regard only such to whom the gospel comes, +and are capable of understanding the contents of it. <q>The +truth,</q> says Dr. Doddridge, <q>seems to be this—that +none of the heathen will be condemned for not believing the +gospel, but they are liable to condemnation for the breach of +God's natural law: nevertheless, if there be any of them in +whom there is a prevailing love to the Divine Being, there +seems reason to believe that, for the <emph>sake</emph> of Christ, though to +them unknown, they may be accepted by God; and so much +the rather, as the ancient Jews, and even the apostles, during +the time of our Savior's abode on earth, seem to have had +<pb n='242'/><anchor id='Pg242'/> +but little notion of those doctrines, which those who deny +the salvability of the heathen are most apt to imagine.</q> +(Rom. 2:10-22, Acts 10:34, 35. Matt. 8:11, 12.) Grove, +Watts, Saurin, and the immortal Newton, favor the same +opinion; the latter of whom thus observes: <q>If we suppose a +heathen brought to a sense of his misery; to a conviction +that he cannot be happy without the favor of the great Lord +of the world; to a feeling of guilt, and desire of mercy; and +that, though he has no explicit knowledge of a Savior, he +directs the cry of his heart to the unknown Supreme, to have +mercy upon him,—who will prove that such views and desires +can arise in the heart of a sinner, without the energy of that +Spirit which Jesus is exalted to bestow? Who will take +upon him to say that his blood has not sufficient efficacy to +redeem to God a sinner who is thus disposed, though he have +never heard of his name? Or who has a warrant to affirm +that the supposition I have made is in the nature of things +impossible to be realized?</q> +</p> + +<p> +<q>That there exist beings, one or many, powerful above +the human race, is a proposition,</q> says Lord Kaimes, <q>universally +admitted as true in all ages and among all nations. I +boldly call it <emph>universal</emph>, notwithstanding what is reported of +some gross savages; for reports that contradict what is acknowledged +to be general among men, require able vouchers. +Among many savage tribes there are no words but for objects +of external sense: is it surprising that such people are incapable +of expressing their religious perceptions, or any perception +of internal sense? The conviction that men have of superior +powers, in every country where there are words to express +it, is so well vouched, that, in fair reasoning, it ought to be +taken for granted among the few tribes where language is +deficient.</q> The same ingenious author shows, with great +strength of reasoning, that the operations of nature and the +government of this world, which to us loudly proclaim the +existence of a Deity, are not sufficient to account for the +universal belief of superior beings among savage tribes. He +is, therefore, of opinion that this universality of conviction +<pb n='243'/><anchor id='Pg243'/> +can spring only from the image of Deity stamped upon the +mind of every human being, the ignorant equally with the +learned. This, he thinks, may be termed the <hi rend='italic'>sense of Deity</hi>. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Satanians.</head> + +<p> +A branch of the Messalians, who appeared about the year +390. It is said, among other things, that they believed the +devil to be extremely powerful, and that it was much wiser +to respect and adore than to curse him. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Abelians, or Abelonians.</head> + +<p> +A sect which arose in the diocese of Hippo, in Africa, in +the fifth century. They regulated marriage after the example +of Abel, who, they pretended, was married, but lived in a +state of continence: they therefore allowed each man to +marry one woman, but enjoined them to live in the same +state. To keep up the sect, when a man and woman +entered into this society, they adopted a boy and a girl, who +were to inherit their goods, and to marry upon the same +terms of not having children, but of adopting two of different +sexes. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Supralapsarians.</head> + +<p> +Persons who hold that God, without any regard to the good +or evil works of men, has resolved, by an eternal decree, +<foreign lang='la' rend='italic'>supra lapsum</foreign>, +antecedently to any knowledge of the fall of +<pb n='244'/><anchor id='Pg244'/> +Adam, and independently of it, to save some and reject others; +or, in other words, that God intended to glorify his justice in +the condemnation of some, as well as his mercy in the salvation +of others, and, for that purpose, decreed that Adam +should necessarily fall. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Dancers.</head> + +<p> +A sect which sprung up, about 1373, in Flanders, and +places about. It was their custom all of a sudden to fall a-dancing, +and, holding each other's hands, to continue thereat, +till, being suffocated with the extraordinary violence, they fell +down breathless together. During these intervals of vehement +agitation, they pretended to be favored with wonderful +visions. Like the Whippers, they roved from place to place, +begging their victuals, holding their secret assemblies, and +treating the priesthood and worship of the church with +the utmost contempt. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Epicureans.</head> + +<p> +The disciples of Epicurus, who flourished about A. M. +3700. This sect maintained that the world was formed not +by God, nor with any design, but by the fortuitous concourse +of atoms. They denied that God governs the world, or in the +least condescends to interfere with creatures below; they +denied the immortality of the soul, and the existence of angels; +they maintained that happiness consisted in pleasure; +but some of them placed this pleasure in the tranquillity and +joy of the mind, arising from the practice of moral virtue, and +which is thought by some to have been the true principle of +<pb n='245'/><anchor id='Pg245'/> +Epicurus: others understood him in the gross sense, and +placed all their happiness in corporeal pleasure. When Paul +was at Athens, he had conferences with the Epicurean philosophers. +(Acts 17:18) The word <hi rend='italic'>Epicurean</hi> is used, at +present, for an indolent, effeminate, and voluptuous person, +who only consults his private and particular pleasure. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Skeptics.</head> + +<p> +The word <hi rend='italic'>Skeptic</hi> properly signifies considerative and +inquisitive, or one who is always weighing reasons on one side +or the other, without ever deciding between them. The word +is applied to an ancient sect of philosophers founded by Pyrrho, +who denied the real existence of all qualities in bodies, except +those which are essential to primary atoms, and referred +every thing else to the perceptions of the mind produced by +external objects; in other words, to appearance and opinion. +In modern times, the word has been applied to Deists, or those +who doubt of the truth and authenticity of the sacred Scriptures. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Wickliffites.</head> + +<p> +The followers of the famous John Wickliffe, called <q>the +first reformer,</q> who was born in Yorkshire, in the year 1324. +He attacked the jurisdiction of the pope and the bishops. +He was for this twice summoned to a council at Lambeth, to +give an account of his doctrines, but, being countenanced +by the duke of Lancaster, was both times dismissed without +condemnation. Wickliffe, therefore, continued to spread his +new principles, as usual, adding to them doctrines still more +alarming; by which he drew after him a great number of +<pb n='246'/><anchor id='Pg246'/> +disciples. Upon this, William Courtney, archbishop of Canterbury, +called another council in 1382, which condemned +24 propositions of Wickliffe and his disciples, and obtained a +declaration of Richard II. against all who should preach +them; but while these proceedings were agitating, Wickliffe +died at Lutterworth, leaving many works behind him for the +establishment of his doctrines. He was buried in his own +church, at Lutterworth, in Leicestershire, where his bones +were suffered to rest in peace till the year 1428, when, by +an order from the pope, they were taken up and burnt. +Wickliffe was doubtless a very extraordinary man, considering +the times in which he lived. He discovered the absurdities +and impositions of the church of Rome, and had +the honesty and resolution to promulgate his opinions, which +a little more support would probably have enabled him to +establish: they were evidently the foundation of the subsequent +reformation. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Diggers.</head> + +<p> +A denomination which sprung up in Germany, in the fifteenth +century; so called because they dug their assemblies +under ground, in caves and forests. They derided the church, +its ministers, and sacraments. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Zuinglians.</head> + +<p> +A branch of the Reformers, so called from Zuinglius, a +noted divine of Switzerland. His chief difference from Luther +was concerning the eucharist. He maintained that the +bread and wine were only <emph>significations</emph> of the body and blood +of Jesus Christ, whereas Luther believed in <emph>consubstantiation</emph>. +</p> + +</div> + +<pb n='247'/><anchor id='Pg247'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Seekers.</head> + +<p> +A denomination which arose in the year 1645. They derived +their name from their maintaining that the true church +ministry, Scripture, and ordinances, were lost, for which they +were seeking. They taught that the Scriptures were uncertain; +that present miracles were necessary to faith; that our +ministry is without authority; and that our worship and ordinances +are unnecessary or vain. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Wilhelminians.</head> + +<p> +A denomination in the 13th century, so called from Wilhelmina, +a Bohemian woman, who resided in the territory of +Milan. She persuaded a large number that the Holy Ghost +was become incarnate in her person, for the salvation of a +great part of mankind. According to her doctrines, none +were saved by the blood of Jesus but true and pious Christians, +while the Jews, Saracens, and unworthy Christians, were to +obtain salvation through the Holy Spirit which dwelt in her, +and that, in consequence thereof, all which happened in Christ +during his appearance upon earth in the human nature, was +to be exactly renewed in her person, or rather in that of the +Holy Ghost, which was united to her. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Non-Resistants.</head> + +<p> +This is a name assumed by those who believe in the inviolability +of human life, and whose motto is, <hi rend='smallcaps'>Resist not Evil</hi>,—that +is, by the use of carnal weapons or brute force. They +<pb n='248'/><anchor id='Pg248'/> +cannot properly be called a religious sect, in the common +acceptation of that term, and they repudiate the title; for they +differ very widely among themselves in their religious speculations, +and have no forms, ordinances, creed, church, or +community. Some of them belong to almost every religious +persuasion, while others refuse to be connected with any +denomination, and to be called by any sectarian name. Like +the friends of negro emancipation, or of total abstinence from +all intoxicating substances, their eyes are fastened upon a +common object, and their hearts united together by a common +principle; and whatever calls for the violation of that principle, +or for the sacrifice of that object, they feel in duty bound +to reject. +</p> + +<p> +In the autumn of 1838, an association was formed in Boston, +called the <q><hi rend='smallcaps'>New England Non-Resistance Society</hi>,</q> +the principles of which are comprehensively imbodied in the +second article of its constitution, as follows:— +</p> + +<p> +<q>The members of this society agree in opinion that no man, +or body of men, however constituted, or by whatever name +called, have the right to take the life of man as a penalty for +transgression; that no one, who professes to have the Spirit +of Christ, can consistently sue a man at law for redress of +injuries, or thrust any evil-doer into prison, or fill any office +in which he would come under obligation to execute penal +enactments, or take any part in the military service, or +acknowledge allegiance to any human government, or justify +any man in fighting in defence of property, liberty, life, or +religion; that he cannot engage in or countenance any plot +or effort to revolutionize, or change, by physical violence, +any government, however corrupt or oppressive; that he will +obey <q>the powers that be,</q> except in those cases in which +they bid him violate his conscience—and then, rather than +to resist, he will meekly submit to the penalty of disobedience; +and that, while he will cheerfully endure all things for +Christ's sake, without cherishing even the desire to inflict +injury upon his persecutors, yet he will be bold and uncompromising +for God, in bearing his testimony against sin, in +<pb n='249'/><anchor id='Pg249'/> +high places and in low places, until righteousness and peace +shall reign in all the earth, and there shall be none to molest +or make afraid.</q> +</p> + +<p> +On the same occasion, a <hi rend='smallcaps'>Declaration of Sentiments</hi> +was adopted, in which the views of Non-Resistants are set +forth in the following positive and argumentative form:— +</p> + +<p> +<q rend='pre'>We cannot acknowledge allegiance to any human government; +neither can we oppose any such government by a +resort to physical force. We recognize but one <hi rend='smallcaps'>King</hi> and +<hi rend='smallcaps'>Lawgiver</hi>, one +<hi rend='smallcaps'>Judge</hi> and <hi rend='smallcaps'>Ruler</hi> of mankind. We are +bound by the laws of a kingdom which is not of this world; +the subjects of which are forbidden to fight; in which <hi rend='smallcaps'>Mercy</hi> +and <hi rend='smallcaps'>Truth</hi> are met together, +and <hi rend='smallcaps'>Righteousness</hi> and <hi rend='smallcaps'>Peace</hi> +have kissed each other; which has no state lines, no national +partitions, no geographical boundaries; in which there is no +distinction of rank, or division of caste, or inequality of sex; +the officers of which are <hi rend='smallcaps'>Peace</hi>, +its exactors <hi rend='smallcaps'>Righteousness</hi>, +its walls <hi rend='smallcaps'>Salvation</hi>, +and its gates <hi rend='smallcaps'>Praise</hi>; and which is +destined to break in pieces and consume all other kingdoms.</q> +</p> + +<p> +<q rend='pre'>Our country is the world, our countrymen are all mankind. +We love the land of our nativity only as we love all other +lands. The interests, rights, liberties of American citizens, +are no more dear to us than are those of the whole human race. +Hence we can allow no appeal to patriotism, to revenge any +national insult or injury. The <hi rend='smallcaps'>Prince of Peace</hi>, under +whose stainless banner we rally, came not to destroy, but to +save, even the worst of enemies. He has left us an example, +that we should follow his steps. <hi rend='smallcaps'>God commendeth his love +toward us, in that, while we were yet sinners, Christ +died for us.</hi></q> +</p> + +<p> +<q rend='pre'>We conceive that, if a nation has no right to defend itself +against foreign enemies, or to punish its invaders, no individual +possesses that right in his own case. The unit +cannot be of greater importance than the aggregate. If one +man may take life, to obtain or defend his rights, the same +license must necessarily be granted to communities, states, +and nations. If <emph>he</emph> may use a dagger or a pistol, <emph>they</emph> may +<pb n='250'/><anchor id='Pg250'/> +employ cannon, bomb-shells, land and naval forces. The +means of self-preservation must be in proportion to the magnitude +of interests at stake, and the number of lives exposed +to destruction. But if a rapacious and bloodthirsty soldiery, +thronging these shores from abroad, with intent to commit +rapine and destroy life, may not be resisted by the people or +magistracy, then ought no resistance to be offered to domestic +troublers of the public peace, or of private security. No +obligations can rest upon Americans to regard foreigners as +more sacred in their persons than themselves, or to give them +a monopoly of wrong-doing with impunity.</q> +</p> + +<p> +<q rend='pre'>The dogma, that all the governments of the world are +approvingly ordained of God, and that <hi rend='smallcaps'>the powers that be</hi>, +in the United States, in Russia, in Turkey, are in accordance +with his will, is not less absurd than impious. It makes the +impartial Author of human freedom and equality unequal +and tyrannical. It cannot be affirmed that <hi rend='smallcaps'>the powers +that be</hi>, in any nation, are actuated by the spirit, or guided +by the example, of Christ, in the treatment of enemies; +therefore they cannot be agreeable to the will of God; and, +therefore, their overthrow, by a spiritual regeneration of their +subjects, is inevitable.</q> +</p> + +<p> +<q rend='pre'>We register our testimony, not only against all wars, +whether offensive or defensive, but all preparations for war; +against every naval ship, every arsenal, every fortification; +against the militia system and a standing army; against all +military chieftains and soldiers; against all monuments +commemorative of victory over a foreign foe, all trophies +won in battle, all celebrations in honor of military or naval +exploits; against all appropriations for the defence of a nation +by force and arms, on the part of any legislative body; +against every edict of government requiring of its subjects +military service. Hence we deem it unlawful to bear arms, +or to hold a military office.</q> +</p> + +<p> +<q rend='pre'>As every human government is upheld by physical strength, +and its laws are enforced virtually at the point of the bayonet, +we cannot hold any office which imposes upon its incumbent +<pb n='251'/><anchor id='Pg251'/> +the obligation to compel men to do right, on pain of imprisonment +or death. We therefore voluntarily exclude ourselves +from every legislative and judicial body, and repudiate all +human politics, worldly honors, and stations of authority. If +<emph>we</emph> cannot occupy a seat in the legislature, or on the bench, +neither can we elect <emph>others</emph> to act as our substitutes in any +such capacity.</q> +</p> + +<p> +<q rend='pre'>It follows that we cannot sue any man at law, to compel +him by force to restore any thing which he may have wrongfully +taken from us or others; but, if he has seized our coat, +we shall surrender up our cloak rather than subject him to +punishment.</q> +</p> + +<p> +<q rend='pre'>We believe that the penal code of the +old covenant, <hi rend='smallcaps'>An +eye for an eye, and a tooth for a tooth</hi>, has been abrogated +by JESUS CHRIST; and that, under the new covenant, +the forgiveness, instead of the punishment, of enemies +has been enjoined upon all his disciples, in all cases whatsoever. +To extort money from enemies, or set them upon a +pillory, or cast them into prison or hang them upon a gallows, +is obviously not to forgive, but to take retribution. +<hi rend='smallcaps'>Vengeance is mine—I will repay, saith the Lord.</hi></q> +</p> + +<p> +<q rend='pre'>The history of mankind is crowded with evidences proving +that physical coërcion is not adapted to moral regeneration; +that the sinful dispositions of man can be subdued only by +love; that evil can be exterminated from the earth only by +goodness; that it is not safe to rely upon an arm of flesh, upon +man, whose breath is in his nostrils, to preserve us from harm; +that there is great security in being gentle, harmless, long-suffering, +and abundant in mercy; that it is only the meek +who shall inherit the earth, for the violent, who resort to the +sword, are destined to perish with the sword. Hence, as a +measure of sound policy,—of safety to property, life, and +liberty,—of public quietude and private enjoyment,—as +well as on the ground of allegiance to HIM who is <hi rend='smallcaps'>King of +kings</hi> and <hi rend='smallcaps'>Lord of +lords</hi>,—we cordially adopt the non-resistance +principle; being confident that it provides for all +possible consequences, will insure all things needful to us, is +<pb n='252'/><anchor id='Pg252'/> +armed with omnipotent power, and must ultimately triumph +over every assailing force.</q> +</p> + +<p> +<q rend='pre'>We advocate no Jacobinical doctrines. The spirit of +Jacobinism is the spirit of retaliation, violence, and murder. +It neither fears God nor regards man. <emph>We</emph> would be filled +with the Spirit of <hi rend='smallcaps'>Christ</hi>. If we abide by our principles, it +is impossible for us to be disorderly, or plot treason, or participate +in any evil work: we shall submit to every ordinance +of man, <hi rend='smallcaps'>for the Lord's sake</hi>; obey all the requirements +of government, except such as we deem contrary to the commands +of the gospel; and in no case resist the operation of +law, except by meekly submitting to the penalty of disobedience.</q> +</p> + +<p> +<q rend='pre'>But while we shall adhere to the doctrine of non-resistance +and passive submission to enemies, we purpose, in a +moral and spiritual sense, to speak and act boldly in the +cause of <hi rend='smallcaps'>God</hi>; to assail iniquity in high places and in low +places; to apply our principles to all existing civil, political, +legal, and ecclesiastical institutions; and to hasten the time +when the kingdoms of this world will have become the kingdoms +of our <hi rend='smallcaps'>Lord</hi> and of his +<hi rend='smallcaps'>Christ</hi>, and he shall reign forever.</q> +</p> + +<p> +<q>It appears to us a self-evident truth, that whatever the +gospel is designed to destroy at any period of the world, being +contrary to it, ought now to be abandoned. If, then, the +time is predicted, when swords shall be beaten into ploughshares, +and spears into pruning-hooks, and men shall not +learn the art of war any more, it follows that all who manufacture, +sell, or wield those deadly weapons, do thus array +themselves against the peaceful dominion of the <hi rend='smallcaps'>Son of God</hi> +on earth.</q> +</p> + +<p> +Having thus frankly stated their principles and purposes, +they proceed to specify the measures they propose to adopt, +in carrying their object into effect, as follows:— +</p> + +<p> +<q rend='pre'>We expect to prevail through <hi rend='smallcaps'>the foolishness of +preaching</hi>, striving to commend ourselves unto every man's +<pb n='253'/><anchor id='Pg253'/> +conscience, in the sight of <hi rend='smallcaps'>God</hi>. From the press, we shall +promulgate our sentiments as widely as practicable. We +shall endeavor to secure the coöperation of all persons, of +whatever name or sect. The triumphant progress of the cause +of <hi rend='smallcaps'>Temperance</hi> and of +<hi rend='smallcaps'>Abolition</hi> in our land, through the +instrumentality of benevolent and voluntary associations, encourages +us to combine our own means and efforts for the +promotion of a still greater cause. Hence we shall employ +lecturers, circulate tracts and publications, form societies, +and petition our state and national governments, in relation to +the subject of <hi rend='smallcaps'>Universal Peace</hi>. It will be our leading object +to devise ways and means for effecting a radical change +in the views, feelings and practices of society, respecting the +sinfulness of war and the treatment of enemies.</q> +</p> + +<p> +<q rend='pre'>In entering upon the great work before us, we are not +unmindful that, in its prosecution, we may be called to test +our sincerity, even as in a fiery ordeal. It may subject us to +insult, outrage, suffering, yea, even death itself. We anticipate +no small amount of misconception, misrepresentation, +calumny. Tumults may arise against us. The ungodly and +violent, the proud and Pharisaical, the ambitious and tyrannical, +principalities and powers, and spiritual wickedness in high +places, may combine to crush us. So they treated the MESSIAH, +whose example we are humbly striving to imitate. If +we suffer with him, we know that we shall reign with him. +We shall not be afraid of their terror, neither be troubled. +Our confidence is in the <hi rend='smallcaps'>Lord Almighty</hi>, not in man.</q> +</p> + +<p> +<q>Having withdrawn from human protection, what can +sustain us but that faith which overcomes the world? We +shall not think it strange concerning the fiery trial which is +to try us, as though some strange thing had happened unto +us, but rejoice, inasmuch as we are partakers of CHRIST'S +sufferings. Wherefore we commit the keeping of our souls +to GOD, in well-doing, as unto a faithful Creator. <hi rend='smallcaps'>For every +one that forsakes houses, or brethren, or sisters, or +father, or mother, or wife, or children, or lands +<pb n='254'/><anchor id='Pg254'/> +for Christ's sake, shall receive a hundred fold, and +shall inherit everlasting life.</hi></q> +</p> + +<p> +For entertaining these sentiments, they say that they <q>have +been stigmatized as no human government men,</q> and ranked +among disorganizers and anarchists. But they believe that +the gospel requires men to suppress every angry emotion, to +forgive every injury, to revenge none; and they ask, <q>Shall +we forgive as individuals, and retaliate as communities? Shall +we turn the other cheek as individuals, and plunge a dagger +into the heart of our enemy as nations? We might as well +be sober as individuals, and drunk as nations. We might as +well be merciful as individuals, and rob as patriots.</q> They +believe that the forgiveness of enemies, whether foreign or +domestic, is the essence, the chief virtue, the soul of the +gospel; that we should preach our Savior's peace, even if it +brings us to our Savior's cross; that Christians should not +punish, either to amend those who trespass against them, or +to comfort themselves; for they do not amend others by fines +and imprisonments, nor do they need any better comfort than +that of their Savior, who, on the cross, not only prayed, but +apologized for his murderers; that, if the gospel is right in +prescribing pardon, the law is wrong in inflicting punishment; +that, if a Christian reigns, he reigns by love, not by force; +that he cannot smile with frowns, forgive with punishment, +love with hatred, bless with the sword, do good with evil, be +humble with pride, love God and serve Mammon; that moral +power would govern men altogether cheaper and better than +physical; that the destruction of every kingdom that has +heretofore existed, proves that men will not, cannot be governed +by physical force; that the refusal of our Savior to +govern, when he had the power of miracles, was his greatest +miracle; and that his obedience, forgiveness, sufferings, and +death, established the constitution of a government, in which +peace on earth and good-will to men will be maintained by +the God of peace, the Prince of peace, and the Spirit of peace. +They believe that, when Jesus referred his hearers to the law +<pb n='255'/><anchor id='Pg255'/> +of retaliation, which law constituted the great fundamental +principle in the Jewish civil government, and when, in express +terms, he repealed that law, he laid the axe at the root of that +government, and virtually repealed or abrogated the whole of +it; for of what force can any civil government be, which +cannot enforce its laws by inflicting evil upon its violators? +When Jesus took from the Jewish civil ruler the right to inflict +punishment, he declared the only civil government, which +God had ever instituted, and recognized as of any rightful +authority, to be null and void forever. They think it will be +admitted, by all who receive the plain declarations of Scripture +as truth, that no man, as an individual, has the right to +render evil for evil, or to enforce even his lawful claims, by +his fist, the club, or the sword. But if a man has no such +right as an individual, he has none as a member of a family, +or as the inhabitant of a town, county, state, or nation; hence +he cannot delegate any such right to others, called legislators, +magistrates, judges, sheriffs, &c. If no man has the right to +retaliate with the fist, or club, or sword, it is equally and +immutably true that he has no right to render evil for evil, +by using laws, or magistrates, or judges, or sheriffs, as the +clubs, or swords, or the instruments of such retaliation. +When men <q>resist evil,</q> either by the use of the club, or of +human law, the principle upon which they act is the same in +both cases; the only difference is in the instruments employed. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Southcotters.</head> + +<p> +Dr. Evans gives the following account of the religious +views and opinions of Joanna Southcott, who made considerable +noise in England, towards the close of the last +century:— +</p> + +<p> +<q rend='pre'>The mission of this prophetess commenced in the year +1792, and the number of people who have joined with her +<pb n='256'/><anchor id='Pg256'/> +from that period to the present time, as believing her to be +divinely inspired, was considerable. It was asserted that she +was the instrument, under the direction of Christ, to announce +the establishment of his kingdom on earth, as a fulfilment of all +the promises in the Scriptures, and of that prayer which he +himself gave to his followers; and more particularly of the +promise made to the woman in the fall, through which the +human race is to be redeemed from all the effects of it in +the end. We are taught by the communication of the Spirit +of truth to her, that the seven days of the creation were +types of the two periods in which the reign of Satan and +of Christ are to be proved and contrasted. Satan was +conditionally to have his reign tried for six thousand years, +shadowed by the six days in which the Lord worked, as +his Spirit has striven with man while under the powers of +darkness; but Satan's reign is to be shortened, for the sake +of the elect, as declared in the gospel; and Satan is to have +a further trial at the expiration of the thousand years, for a +time equal to the number of the days shortened. At the +close of the seven thousand years, the judgment is to take +place, and the whole human race will collectively bring +forward the testimony of the evil they suffered under the +reign of Satan, and of the good they enjoyed under the +spiritual reign of Christ. These two testimonies will be +evidence, before the whole creation of God, that the pride +of Satan was the cause of his rebellion in heaven, and that +he was the root of evil upon earth; and, consequently, when +those two great proofs have been brought forward, that part +of the human race that has fallen under his power, to be +tormented by being in the society of Satan and his angels, +will revolt from him in that great day, will mourn that they +have been deluded, will repent, and the Savior of all will +hold out his hand to them in mercy, and will then prepare a +new earth for them to work righteousness, and prepare them +ultimately to join his saints, who have fought the good fight +in this world, while under the reign of Satan.</q> +</p> + +<p> +<q rend='pre'>The mission of Joanna is to be accomplished by a perfect +<pb n='257'/><anchor id='Pg257'/> +obedience to the Spirit that directs her, and so to be made to +claim the promise of <q>bruising the head of the serpent;</q> and +which promise was made to the woman on her casting the +blame upon Satan, whom she unwittingly obeyed, and thus +man became dead to the knowledge of the good; and so he +blamed his Creator for giving him the woman, who was +pronounced his helpmate for good. To fulfil the attribute +of justice, Christ took upon himself that blame, and assumed +his humanity, to suffer on the cross for it, that he might justly +bring the cross upon Satan, and rid him from the earth, and +then complete the creation of man, so as to be after his own +image. It is declared that <q>the seed of the woman</q> are +those who in faith shall join with her in claiming the promise +made in the fall; and they are to subscribe with their hands +unto the Lord that they do thus join with her, praying for +the destruction of the powers of darkness, and for the establishment +of the kingdom of Christ. Those who thus +come forward in this spiritual war, are to have the seal of +the Lord's protection; and if they remain faithful soldiers, +death and hell shall not have power over them; and these are +to make up the sealed number of one hundred and forty-four +thousand, to stand with the Lamb on Mount Sion. The fall +of Satan's kingdom will be a second deluge over the earth; +so that, from his having brought the human race under his +power, a great part of them will fall with him; for the Lord +will pluck out of his kingdom all that offend and do wickedly. +The voice which announces the coming of the Messiah is +accompanied with judgments, and the nations must be shaken +and brought low before they will lay these things to heart. +When all these things are accomplished, then the desire of +nations will come in glory, so that <q>every eye shall see him,</q> +and he will give his kingdom to his saints.</q> +</p> + +<p> +<q rend='pre'>It is represented that in the Bible is recorded every +event by which the Deity will work the ultimate happiness +of the human race, but that the great plan is, for the most +part, represented by types and shadows, and otherwise so +wrapped up in mysteries, as to be inscrutable to human wisdom. +<pb n='258'/><anchor id='Pg258'/> +As the Lord pronounced that man should become dead +to knowledge if he ate the forbidden fruit, so the Lord must +prove his words true. He therefore selected a peculiar people +as depositaries of the records of that knowledge; and he +appeared among them, and they proved themselves dead to +every knowledge of him, by crucifying him. He will, in +like manner, put the wild olive to the same test; and the +result will be, that he will be now crucified in the spirit.</q> +</p> + +<p> +<q rend='pre'>The mission of Joanna began in 1792, at which time +she had prophecies given her, showing how the whole was +to be accomplished. Among other things, the Lord said he +should visit the surrounding nations with various calamities +for fifteen years, as a warning to <emph>this</emph> land; and that then he +should bring about events here which should more clearly +manifest the truth of her mission, by judgment and otherwise; +so that this should be the happy nation to be the first +redeemed from its troubles, and be the instrument for awakening +the rest of the world to a sense of what is coming upon +all, and for destroying <hi rend='italic'>the Beast</hi>, and those who worship his +image.</q> +</p> + +<p> +<q rend='pre'>Joanna Southcott died of a protracted illness. It Was +given out that she was to be the mother of a <hi rend='italic'>Second Shiloh</hi>. +Presents were accordingly made her for the <hi rend='italic'>Babe</hi>, especially +a superb cradle, with a Hebrew inscription in poetry. But +she expired, and no child appeared on the occasion. A stone +placed over her remains in the New Burial-ground, Mary-le-bone, +has this mystic inscription:—</q> +</p> + +<quote rend='display'> + +<p> +In Memory Of<lb/> +Joanna Southcott.<lb/> +Who departed this life December 27th, 1814,<lb/> +Aged 60 years. +</p> + +<lg> +<l>While, through all thy wondrous days,</l> +<l>Heaven and earth enraptured gaze,—</l> +<l>While vain sages think they know</l> +<l>Secrets thou alone canst show,—</l> +<l>Time alone will tell what hour</l> +<l><q rend='post'>Thou'lt appear in greater power.</q></l> +</lg> +</quote> + +</div> + +<pb n='259'/><anchor id='Pg259'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Family Of Love.</head> + +<p> +A sect that arose in Holland, in the sixteenth century, +founded by Henry Nicholas, a Westphalian. He maintained +that he had a commission from Heaven to teach men that the +essence of religion consisted in the feelings of divine love; +that all other theological tenets, whether they related to +objects of faith or modes of worship, were of no sort of moment, +and, consequently, that it was a matter of the most +perfect indifference what opinions Christians entertained +concerning the divine nature, provided their hearts burned +with the pure and sacred flame of piety and love. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Hutchinsonians.</head> + +<p> +Hutchinsonians, the followers of John Hutchinson, born +in Yorkshire, 1674, and who, in the early part of his life, +served the duke of Somerset in the capacity of steward. +The Hebrew Scriptures, he says, comprise a perfect system +of natural philosophy, theology, and religion. In opposition +to Dr. Woodward's <q>Natural History of the Earth,</q> Mr. +Hutchinson, in 1724, published the first part of his curious +book, called <q>Moses' Principia.</q> Its second part was presented +to the public in 1727, which contains, as he apprehends, +the principles of the Scripture philosophy, which are +a plenum and the air. So high an opinion did he entertain +of the Hebrew language, that he thought the Almighty must +have employed it to communicate every species of knowledge, +and that, accordingly, every species of knowledge is to be +found in the Old Testament. Of his mode of philosophizing, +the following specimen is brought forward to the reader's attention:—<q>The +air, he supposes, exists in three conditions,—fire, +light, and spirit;—the two latter are the finer and +<pb n='260'/><anchor id='Pg260'/> +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 +it is at the utmost verge of this system, from whence, +in his opinion, the expression of +<hi rend='italic'>outer darkness</hi>, and <hi rend='italic'>blackness +of darkness</hi>, used in the New Testament, seems to be taken.</q> +</p> + +<p> +The followers of Mr. Hutchinson are numerous, and +among others the Rev. Mr. Romaine, Lord Duncan Forbes, +of Culloden, and the late amiable Dr. Horne, bishop of +Norwich. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Mormonites, Or The Church Of The Latter-Day Saints.</head> + +<p> +In a little work entitled <hi rend='italic'>Religious Creeds and Statistics</hi>, +published in 1836, we gave some account of the origin and +faith of the Mormonites, or <hi rend='italic'>Latter-Day Saints</hi>, as they prefer +being called. Since that time, we have received an additional +stock of the publications of this people, and are now enabled +to tell their story in their own words. +</p> + +<p> +In a letter dated Nauvoo, Illinois, March 1, 1842, Prophet +Joseph Smith says:— +</p> + +<quote rend='display'> + +<p> +<q rend='pre'>On the evening of the 21st of September, A. D. 1823, +while I was praying unto God, and endeavoring to exercise +faith in the precious promises of Scripture, on a sudden a light +like that of day, only of a far purer and more glorious appearance +and brightness, burst into the room; indeed, the first sight +was as though the house was filled with consuming fire; the +appearance produced a shock that affected the whole body +<pb n='261'/><anchor id='Pg261'/> +In a moment, a personage stood before me surrounded with a +glory yet greater than that with which I was already surrounded. +This messenger proclaimed himself to be an angel +of God, sent to bring the joyful tidings, that the covenant +which God made with ancient Israel was at hand to be fulfilled; +that the preparatory work for the second coming of the Messiah +was speedily to commence; that the time was at hand for the +gospel, in all its fulness, to be preached, in power, unto all nations, +that a people might be prepared for the millennial reign.</q> +</p> + +<p> +<q rend='pre'>I was informed that I was chosen to be an instrument in +the hands of God to bring about some of his purposes in this +glorious dispensation.</q> +</p> + +<p> +<q rend='pre'>I was also informed concerning the aboriginal inhabitants +of this country, and shown who they were, and from whence +they came; a brief sketch of their origin, progress, civilization, +laws, governments, of their righteousness and iniquity, +and the blessings of God being finally withdrawn from them +as a people, was made known unto me. I was also told where +there were deposited some plates, on which was engraven an +abridgment of the records of the ancient prophets that had +existed on this continent. The angel appeared to me three +times the same night, and unfolded the same things. After +having received many visits from the angels of God, unfolding +the majesty and glory of the events that should transpire in +the last days, on the morning of the 22d of September, A. D +1827, the angel of the Lord delivered the records into my +hands.</q> +</p> + +<p> +<q rend='pre'>These records were engraven on plates which had the +appearance of gold; each plate was six inches wide and eight +inches long, and not quite so thick as common tin. They +were filled with engravings, in Egyptian characters, and bound +together in a volume, as the leaves of a book, with three rings +running through the whole. The volume was something near +six inches in thickness, a part of which was sealed. The +characters on the unsealed part were small, and beautifully +engraved. The whole book exhibited many marks of antiquity +in its construction, and much skill in the art of engraving. +<pb n='262'/><anchor id='Pg262'/> +With the records was found a curious instrument, which +the ancients called <q>Urim and Thummim,</q> which consisted of +two transparent stones set in the rim of a bow fastened to a +breastplate.</q> +</p> + +<p> +<q rend='pre'>Through the medium of the Urim and Thummim I +translated the record, by the gift and power of God.</q> +</p> + +<p> +<q rend='pre'>In this important and interesting book the history of +ancient America is unfolded, from its first settlement by a +colony that came from the tower of Babel, at the confusion +of languages, to the beginning of the fifth century of the Christian +era. We are informed by these records that America, +in ancient times, has been inhabited by two distinct races of +people. The first were called Jaredites, and came directly +from the tower of Babel. The second race came directly +from the city of Jerusalem, about six hundred years before +Christ. They were principally Israelites, of the descendants +of Joseph. The Jaredites were destroyed about the time that +the Israelites came from Jerusalem, who succeeded them in +the inheritance of the country. The principal nation of the +second race fell in battle towards the close of the fourth century. +The remnant are the Indians that now inhabit this +country. This book also tells us that our Savior made his +appearance upon this continent after his resurrection, that he +planted the gospel here in all its fulness, and richness, and +power, and blessing; that they had apostles, prophets, pastors, +teachers, and evangelists; the same order, the same +priesthood, the same ordinances, gifts, powers, and blessing, +as were enjoyed on the eastern continent; that the people +were cut off in consequence of their transgressions; that the +last of their prophets who existed among them was commanded +to write an abridgment of their prophecies, history, &c., +and to hide it up in the earth, and that it should come forth, +and be united with the Bible, for the accomplishment of the +purposes of God in the last days. For a more particular +account, I would refer to the Book of Mormon, which can be +purchased at Nauvoo, or from any of our travelling elders.</q> +</p> + +<p> +<q rend='pre'>As soon as the news of this discovery was made known, +<pb n='263'/><anchor id='Pg263'/> +false reports, misrepresentation, and slander flew, as on the +wings of the wind, in every direction; the house was frequently +beset by mobs and evil-designing persons; several +times I was shot at, and very narrowly escaped, and every +device was made use of to get the plates away from me; but +the power and blessing of God attended me, and several +began to believe my testimony.</q> +</p> + +<p> +<q>On the 6th of April, 1830, the <q>Church of Jesus Christ +of Latter-Day Saints</q> was first organized in the town of +Manchester, Ontario county, state of New York. Some few +were called and ordained by the spirit of revelation and +prophecy, and began to preach as the Spirit gave them utterance; +and though weak, yet were they strengthened by the +power of God, and many were brought to repentance, were +immersed in the water, and were filled with the Holy Ghost +by the laying on of hands. They saw visions and prophesied: +devils were cast out, and the sick healed by the laying on of +hands. From that time, the work rolled forth with astonishing +rapidity, and churches were soon formed in the states of +New York, Pennsylvania, Ohio, Indiana, Illinois, and Missouri. +In the last-named state, a considerable settlement was +formed in Jackson county; numbers joined the church, and +we were increasing rapidly; we made large purchases of land, +our farms teemed with plenty, and peace and happiness were +enjoyed in our domestic circle and throughout our neighborhood; +but we could not associate with our neighbors, who +were many of them of the basest of men.</q> +</p> + +</quote> + +<p> +After giving an account of their removal from Jackson to +Clay, and from Clay to Caldwell and Davies counties, Missouri, +with a relation of their persecutions and consequent +distresses, the prophet proceeds:— +</p> + +<quote rend='display'> + +<p> +<q rend='pre'>We arrived in the state of Illinois in 1839, where we +found a hospitable people and a friendly home; a people who +were willing to be governed by the principles of law and +humanity. We have commenced to build a city, called +<pb n='264'/><anchor id='Pg264'/> +<q>Nauvoo,</q> in Hancock county. We number from six to eight +thousand here, besides vast numbers in the county around, +and in almost every county of the state. We have a city +charter granted us, and a charter for a legion, the troops of +which now number fifteen hundred. We have also a charter +for a university, for an agricultural and manufacturing society, +have our own laws and administrators, and possess all +the privileges that other free and enlightened citizens enjoy.</q> +</p> + +<p> +<q rend='pre'>Persecution has not stopped the progress of truth, but +has only added fuel to the flame; it has spread with increasing +rapidity. Proud of the cause which they have espoused, +and conscious of their innocence, and of the truth of their +system, amidst calumny and reproach have the elders of this +church gone forth, and planted the gospel in almost every +state in the Union; it has penetrated our cities, it has spread +over our villages, and has caused thousands of our intelligent, +noble, and patriotic citizens to obey its divine mandates, and +be governed by its sacred truths. It has also spread into +England, Ireland, Scotland, and Wales. In the year 1839, +where a few of our missionaries were sent, over five thousand +joined the standard of truth. There are numbers now +joining in every land.</q> +</p> + +<p> +<q rend='pre'>Our missionaries are going forth to different nations; and +in Germany, Palestine, New Holland, the East Indies, and +other places, the standard of truth has been erected. No +unhallowed hand can stop the work from progressing. Persecutions +may rage, mobs may combine, armies may assemble, +calumny may defame, but the truth of God will go forth +boldly, nobly, and independent, till it has penetrated every +continent, visited every clime, swept every country, and +sounded in every ear, till the purposes of God shall be +accomplished, and the great Jehovah shall say, <q>The work +is done!</q></q> +</p> + +</quote> + +<p> +<q rend='pre'>We believe in God, the eternal Father, and in his Son +Jesus Christ, and in the Holy Ghost.</q> +</p> + +<pb n='265'/><anchor id='Pg265'/> + +<p> +<q rend='pre'>We believe that men will be punished for their own sins, +and not for Adam's transgression.</q> +</p> + +<p> +<q rend='pre'>We believe that, through the atonement of Christ, all +mankind may be saved by obedience to the laws and ordinances +of the gospel.</q> +</p> + +<p> +<q rend='pre'>We believe that these ordinances are, 1. faith in the +Lord Jesus Christ; 2. repentance; 3. baptism, by immersion, +for the remission of sins; 4. laying on of hands for the +gift of the Holy Ghost.</q> +</p> + +<p> +<q rend='pre'>We believe that a man must be called of God by +<q>prophecy, and by laying on of hands,</q> by those who are in +authority to preach the gospel, and administer in the ordinances +thereof.</q> +</p> + +<p> +<q rend='pre'>We believe in the same organization that existed in the +primitive church, viz., apostles, prophets, pastors, teachers, +evangelists, &c.</q> +</p> + +<p> +<q rend='pre'>We believe in the gift of tongues, prophecy, revelation, +visions, healing, interpretation of tongues, &c.</q> +</p> + +<p> +<q rend='pre'>We believe the Bible to be the word of God, as far as +it is translated correctly; we also believe the Book of Mormon +to be the word of God.</q> +</p> + +<p> +<q rend='pre'>We believe all that God has revealed, all that he does +now reveal, and we believe that he will yet reveal many great +and important things pertaining to the kingdom of God.</q> +</p> + +<p> +<q rend='pre'>We believe in the literal gathering of Israel, and in the +restoration of the ten tribes; that Zion will be built upon this +continent; that Christ will reign personally upon the earth; +and that the earth will be renewed and receive its paradisaic +glory.</q> +</p> + +<p> +<q rend='pre'>We claim the privilege of worshipping Almighty God +according to the dictates of our conscience, and allow all +men the same privilege, let them worship how, where, or +what, they may.</q> +</p> + +<p> +<q rend='pre'>We believe in being subject to kings, presidents, rulers, +and magistrates, in obeying, honoring, and sustaining the +law.</q> +</p> + +<p> +<q>We believe in being honest, true, chaste, benevolent virtuous, +<pb n='266'/><anchor id='Pg266'/> +and in doing good to <emph>all men</emph>. Indeed, we may say that +we follow the admonition of Paul,—we 'believe all things, +we hope all things;'—we have endured many things, and +hope to be able to endure all things. If there is any thing +virtuous, lovely, or of good report, or praiseworthy, we seek +after these things.</q> +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<p> +From the <hi rend='italic'>Gospel Reflector</hi>, a volume edited by B. Winchester, +presiding elder of the Church of Jesus Christ of +Latter-Day Saints, Philadelphia, we extract the following. +</p> + +<quote rend='display'> + +<p> +<q rend='pre'>History Of The Ancients Of America, And Also Of +The Book Of Mormon.</q> +</p> + +<p> +<q rend='pre'>Six hundred years B. C, according to the Book of +Mormon, Lehi, who was a righteous man, was forewarned of +the destruction of Jerusalem and the Babylonish captivity, +who was commanded by the Lord, took his family and fled +into the wilderness. He pitched his tent in the wilderness, +near the Red Sea, and sent back his sons to Jerusalem, who +persuaded one Ishmael and his family to accompany them to +their father Lehi. The Lord promised to lead them to a +choice land above all lands; therefore they set out on their +journey for this land. After a long and tedious journey, they +came to the great waters, or the ocean. Nephi, the son of +Lehi, who was also a prophet, and their pilot, or leader, in +the wilderness, was commanded and instructed to build a +ship sufficiently large to transport them over the sea. This +work was accomplished in eight years from the time they left +Jerusalem. They set sail, and in a proper time they landed, +as we infer from their record, somewhere on the western +coast of South America. They immediately commenced +tilling the earth, and erecting mansions for dwelling-places.</q> +</p> + +<p> +<q rend='pre'>Lehi had six sons, Laman, Lemuel, Nephi, Sam, Jacob, +and Joseph. Laman, Lemuel, and the sons of Ishmael, rebelled +against God, and would not keep his commandments; +for this they were cursed. Their posterity, in process of +time, became a powerful nation, but extremely wicked; and +<pb n='267'/><anchor id='Pg267'/> +their chief occupations were hunting, plundering, and roving +about from place to place. In the Book of Mormon, they +are called Lamanites. The other sons of Lehi were obedient +to the commands of God. Their posterity, also, in the course +of time, became a great nation, and were called Nephites. +To them God committed his divine oracles, (the holy priesthood,) +and they had prophets and inspired men among them. +They also kept a record of their prophecies and revelations, +and the proceedings of their nation. When they left Jerusalem, +they brought with them the law of Moses, and the +writings of the former prophets, down to the days of Jeremiah. +This accounts for the quotations from Isaiah and +others, which are found in the Book of Mormon.</q> +</p> + +<p> +<q rend='pre'>The Nephites tilled the land, built cities, and erected +temples for places of worship; but the Lamanites lived a +more indolent life, although, in some instances, they built +cities. The Nephites were at times faithful to God; at other +times they were indifferent, and would not be faithful. They +frequently had long and tedious wars with the Lamanites, and +were often driven before them. They were constantly emigrating +to the north. At length they commenced settlements +in the region of country not far from the Isthmus of Darien; +and, while in those parts, they advanced further in science +and arts than at any time previous, and built more spacious +cities and buildings than they did before.</q> +</p> + +<p> +<q rend='pre'>Six hundred and thirty odd years from the time Lehi left +Jerusalem, Christ, after his resurrection, appeared unto many +of the Nephites, and established his church, chose disciples, +and sent them throughout the land to preach his gospel, thus +fulfilling the saying, <q>Other sheep I have, which are not of +this fold; them I must go and bring also.</q></q> +</p> + +<p> +<q rend='pre'>Individuals of the Lamanites, at times, were obedient to +the faith. The Nephites, after Christ's appearance, were +faithful for many years; but, in the third or fourth century, +iniquity began to abound, and their love began to wax cold. +Some dissented, and raised up churches for the sake of gain; +and thus they were troubled with the spirit of pride and +<pb n='268'/><anchor id='Pg268'/> +haughtiness. God commanded Mormon, who lived in the +fourth century, to preach repentance to them, and foretell +their destruction if they would not repent. The Lord, foreseeing +that they would not repent, commanded Mormon to +collect the writings of his forefathers,—their revelations and +prophecies, &c.,—and make an abridgment of them, and +engrave them upon new plates, (their manner of keeping +records was to engrave them on metallic plates.) But in +consequence of their wars, and their flight to the north, to +escape the Lamanites, he did not live to finish this work; +and, when the final destruction of the Nephites drew near, he +gave the records to his son Moroni, who lived to see their +final extermination, or destruction, by the hands of the Lamanites, +and they, with his father, left to moulder on the +plain.</q> +</p> + +<p> +<q rend='pre'>Thus a powerful nation, whose fathers were the favorites +of Heaven, were cut off, and their names have faded into +oblivion!</q> +</p> + +<p> +<q rend='pre'>The Indians of America are the descendants of the +Lamanites, and, according to predictions that are in the +Book of Mormon, they will yet lay down their weapons of +war, and be converted unto the Lord.</q> +</p> + +<p> +<q rend='pre'>Moroni finished compiling and abridging the records of +his fathers, which he engraved upon new plates, for that +purpose, to use his own words, as follows:—<q>And now, +behold, we have written this record, according to our knowledge, +in the characters which are called among us <hi rend='italic'>the +reformed Egyptian</hi>; being handed down and altered by us, +according to our manner of speech. And, if our plates had +been sufficiently large, we should have written in Hebrew; +but the Hebrew hath been altered by us also; and, if we +could have written in Hebrew, behold, ye would have had no +imperfection in our record. But the Lord knoweth the +things which we have written, and also that none other people +knoweth our language; therefore he hath prepared means +for the interpretation thereof.</q></q> +</p> + +<p> +<q rend='pre'>He also engraved on them an account, called the <q>Book +<pb n='269'/><anchor id='Pg269'/> +of Ether</q> of a people who left the old world, and came to this +continent at the time the language was confounded at Babel, +which was a partial fulfilment of the saying, <q>So the Lord +scattered them abroad from thence upon the face of all the +earth.</q> (Gen. 11:8.)</q> +</p> + +<p> +<q>Moroni was then commanded to deposit this record in +the earth, together with the <hi rend='italic'>Urim and Thummim</hi>, or, as the +Nephites would have said, <hi rend='italic'>Interpreters</hi>, which were instruments +to assist in the work of the translation, with a promise +from the Lord that it should be brought to light by means of a +Gentile nation that should possess the land, and be published +to the world, and go forth to the Lamanites, and be one of +the instruments in the hands of God for their conversion. It +remained safe in the place where it was deposited, till it was +brought to light by the administration of angels, and translated +by the gift and power of God.</q> +</p> + +</quote> + +<p> +The Mormon Bible contains five hundred and eighty-eight +duodecimo pages, and purports to have been written at different +times, and by the different authors, whose names the +parts respectively bear. The following are the names of the +different books, in the order in which they occur:— +</p> + +<quote rend='display'> + +<p> +1. First Book of Nephi. +</p> + +<p> +2. Second Book of Nephi. +</p> + +<p> +3. Book of Jacob, brother of Nephi. +</p> + +<p> +4. Book of Enos, son of Jacob. +</p> + +<p> +5. Book of Jarom, son of Enos. +</p> + +<p> +6. Book of Omni, son of Jarom. +</p> + +<p> +7. Words of Mormon. +</p> + +<p> +8. Book of Mosiah. +</p> + +<p> +9. Book of Alma. +</p> + +<p> +10. Book of Helaman. +</p> + +<p> +11. Book of Nephi, son of Nephi, son of Helaman. +</p> + +<p> +12. Book of Nephi, son of Nephi, one of the disciples of Christ. +</p> + +<p> +13. Book of Mormon. +</p> + +<p> +14. Book of Ether. +</p> + +<p> +15. Book of Moroni. +</p> + +</quote> + +<p> +Two new books have recently been published,—the +Prophecies of Enoch, in the <hi rend='italic'>Morning and Evening Star</hi>, +and the Book of Abraham, in the <hi rend='italic'>Times and Seasons</hi>. +</p> + +<pb n='270'/><anchor id='Pg270'/> + +<p> +The Mormons seem to think that revelations from Heaven +and miracles wrought, are as necessary now, and as important +to the salvation of the present generation, as they were +to any generation in any preceding age or period. +</p> + +<p> +In a volume entitled <q>Doctrine and Covenants,</q> are a +great number of revelations, purporting to be from Jesus +Christ to Smith and his coadjutors. The following extracts +from a revelation given on the 22d and 23d of September, +1832, convey, it is believed, a fair specimen of the +whole. We copy <hi rend='italic'>verbatim</hi>. +</p> + +<quote rend='display'> + +<p> +<q rend='pre'>Verily, verily, I say unto you, It is expedient that every +man who goes forth to proclaim mine everlasting gospel, that, +inasmuch as they have families, and receive moneys by gift, +that they should send it unto them, or make use of it for their +benefit, as the Lord shall direct them; for thus it seemeth me +good. And let all those who have not families, who receive +moneys, send it up unto the bishop in Zion, or unto the +bishop in Ohio, that it may be consecrated for the bringing +forth of the revelations, and the printing thereof, and for +establishing Zion.</q> +</p> + +<p> +<q rend='pre'>And if any man shall give unto any of you a coat, or a +suit, take the old and cast it unto the poor, and go your way +rejoicing. And if any man among you be strong in the +Spirit, let him take with him he that is weak, that he may be +edified in all meekness, that he may become strong also.</q> +</p> + +<p> +<q rend='pre'>And the bishop, also, should travel round about and +among all the churches, searching after the poor, to administer +to their wants by humbling the rich and the proud; he +should, also, employ an agent to take charge and to do his +secular business, as he shall direct; nevertheless, let the +bishop go unto the city of New York, and also to the city +of Albany, and also to the city of Boston, and warn the +people of those cities with the sound of the gospel, with a loud +voice, of the desolation and utter abolishment which awaits +them if they do reject these things; for if they do reject +these things, the hour of their judgment is nigh, and their +<pb n='271'/><anchor id='Pg271'/> +house shall be left unto them desolate. Let him trust in me, +and he shall not be confounded, and a hair of his head shall +not fall to the ground unnoticed.</q> +</p> + +<p> +<q>And verily I say unto you, the rest of my servants, Go +ye forth, as your circumstances shall permit, in your several +callings, unto the great and notable cities and villages, reproving +the world, in righteousness, of all their unrighteous +and ungodly deeds, setting forth clearly and understandingly +the desolation of abomination in the last days; for with you, +saith the Lord Almighty, I will rend their kingdoms; I will +not only shake the earth, but the starry heavens shall tremble; +for I the Lord have put forth my hand to exert the +powers of heaven: ye cannot see it now; yet a little while +and ye shall see it, and know that I am, and that I will come +and reign with my people. I am Alpha and Omega, the +beginning and the end. Amen.</q> +</p> + +</quote> + +<p> +Joseph Smith is the son of a farmer, and was born in +Sharon, Vermont, 23d December, 1805. His father removed +to the state of New York about the year 1815, and resided +in Palmyra, and afterwards in Manchester. +</p> + +<p> +Smith has many enemies, and his doctrines are warmly +opposed; still, it must be acknowledged that, by his talents, +or the magic influence his scheme of religion has on the +minds of men, or by a union of both, he has acquired an +imposing station in the world. He is styled <hi rend='italic'>Prophet and +High Priest of Jesus Christ, President of the Council of the +Church of the Latter-Day Saints,</hi> and <hi rend='italic'>Lieutenant-General of +the Nauvoo Legion</hi>. He sends his elders, bishops, priests, and +teachers, by scores, into all lands, and more than <hi rend='italic'>seventy-five +thousand people</hi> bow, with willing subjection, to his mandates. +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<p> +Nauvoo, Illinois, formerly Commerce, is situated on the +east side of the Mississippi River, at the head of Des Moines +Rapids, about two hundred and ten miles (by the river) above +St. Louis, thirteen hundred and fifty miles above New Orleans, +and about three hundred miles below Dubuque, in +<pb n='272'/><anchor id='Pg272'/> +Iowa. It comprises two miles square of fertile land. The city +of Nauvoo, which was incorporated in 1841, is delightfully +located, on rising ground, near the bank of the river. It +contains many handsome buildings of brick and stone, among +which are the Nauvoo House, a large stone building for the +accommodation of travellers, and the Mormon Temple, likewise +of stone, measuring on the ground one hundred by +one hundred and twenty feet, exclusive of the wings of the +building. This place has one of the best landings on the +river, and its trade is considerable. The number of inhabitants, +at the present time, is about eight thousand, chiefly +Mormons. <hi rend='italic'>Nauvoo</hi> is said +to signify, <hi rend='smallcaps'>The City of God</hi>. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Daleites.</head> + +<p> +The followers of David Dale, a very industrious manufacturer, +a most benevolent Christian, and the humble pastor +of an Independent congregation at Glasgow. At first, he +formed a connection with the <hi rend='italic'>Glassites</hi>, in many of whose +opinions he concurred, but was disgusted by their narrow +and worldly spirit: he therefore separated from them, chiefly +on the ground of preferring practical to speculative religion, +and Christian charity to severity of church discipline. As +he grew rich by industry, he devoted all his property to doing +good, and ranks high among the philanthropists of his age. +He was founder of the celebrated institution of New Lanark, +now under Mr. Robert Owen, his son-in-law. The Daleites +now form the second class of Independents in Scotland. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Emancipators.</head> + +<p> +This body of Christians was formed in Kentucky, in 1805, +by the association of a number of ministers and churches of +<pb n='273'/><anchor id='Pg273'/> +the Baptist denomination. They differ in no respect from +the regular Baptists, except in the decided stand they have +taken against slavery, in every branch of it, both in principle +and practice, as being a sinful and abominable system, fraught +with peculiar evils and miseries, which every good man ought +to abandon and bear his testimony against. Their desires +and endeavors are, to effect, as soon as it can be done, and +in the most prudent and advantageous manner, both to the +slaves and to their owners, the general and complete emancipation +of this numerous race of enslaved, ignorant, and degraded +beings, who are now, by the laws and customs of the land, +exposed to hereditary and perpetual bondage. (See Exod. +3:7, 9; 10:3; 6:2; 21:2, 16. Levit. 19:18. Deut. 15:12, +18; 23:15; 24:7. Job 6:14; 29:11. Ps. 12:5; 103:6. +Prov. 16:8; 22:16. Eccl. 4:1; 5:8. Isa. 1:16; 33:15; +58:6. Jer. 5:26; 21:12; 22:13; 34:10, 11, 17; +50:33, 34. Ezek. 18:5, 9; 22:29; 27:13. Dan. 4:27. +Joel 3:3, 6. Mal. 2:10. Matt. 5:7; 7:12. Luke 4:18; +6:36. Rom. 12:9. 1 Cor. 7:23. Gal. 5:13. Col. +4:1. 1 Tim. 1:10. Heb. 13:3. James 2:13; 5:4. 2 +Pet. 2:2. 1 John 4:20. Rev. 18:11, 13.) +</p> + +<p> +The Emancipators say to Christians of all denominations +in the United States, in the words of an eloquent philanthropist, +<q>Banish from your land the remains of slavery. Be +consistent with your congressional declaration of rights. +Remember, there never was, nor will be, a period when justice +should not be done. Do what is just, and leave the +event with God. Justice is the pillar that upholds the whole +fabric of human society, and mercy is the genial ray which +cheers and warms the habitations of men. The perfection +of our social character consists in properly tempering the +two with one another; in holding that middle course which +admits of our being just without being rigid, and allows us +to be generous without being unjust. May all the citizens +of America be found in the performance of such social duties +as will secure them peace and happiness in this world, and +in the world to come life everlasting!</q> +</p> + +</div> + +<pb n='274'/><anchor id='Pg274'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Perfectionists.</head> + +<p> +A modern sect in New England, who believe that every +individual action is either wholly sinful or wholly righteous, +and that every being in the universe, at any given time, is +either entirely holy or entirely wicked. Consequently, they +unblushingly maintain that they themselves are free from +sin. In support of this doctrine, they say that Christ dwells +in and controls believers, and thus secures their perfect holiness; +that the body of Christ, which is the church, is nourished +and guided by the life and wisdom of its Head. Hence +they condemn the greatest portion of the religion in the world +named Christianity, as the work of Antichrist. <q>All the +essential features of Judaism,</q> they say, <q>and of its successor, +Popery, may be distinctly traced in nearly every form of +Protestantism; and although we rejoice in the blessings which +the reformation has given us, we regard it as rightly named +the <hi rend='italic'>reformation</hi>, it being an improvement of Antichrist, not +a restoration of Christianity.</q> This last opinion, which has +some foundation in truth, has been long held, variously modified, +in different parts of the Christian world. +</p> + +<p> +An unsuccessful attempt was made to propagate the views +of this sect through the medium of a paper published at New +Haven, Conn., entitled the <hi rend='italic'>Perfectionist</hi>. +</p> + +<p> +Methodists' Views Of Perfection. +</p> + +<p> +<q rend='pre'>The highest perfection which man can attain, while the +soul dwells in the body, does not exclude ignorance, and error, +and a thousand other infirmities. Now, from wrong +judgments, wrong words and actions will often necessarily +flow; and in some cases, wrong affections, also, may spring +from the same source. I may judge wrong of you; I may +<pb n='275'/><anchor id='Pg275'/> +think more or less highly of you than I ought to think; and +this mistake in my judgment may not only occasion something +wrong in my behavior, but it may have a still deeper +effect; it may occasion something wrong in my affection. +From a wrong apprehension, I may love and esteem you +either more or less than I ought. Nor can I be freed from a +liableness to such a mistake while I remain in a corruptible +body. A thousand infirmities, in consequence of this, will +attend my spirit, till it returns to God, who gave it; and, in +numberless instances, it comes short of doing the will of God, +as Adam did in paradise. Hence the best of men may say +from the heart,</q> +</p> + +<quote rend='display'> +<lg> +<l><q rend='pre'>Every moment, Lord, I need</q></l> +<l rend='margin-left: 2'><q rend='post'>The merit of thy death,</q></l> +</lg> +</quote> + +<p> +for innumerable violations of the Adamic, as well as the angelic +law. It is well, therefore, for us, that we are not now +under these, but under the law of love. <q>Love is [now] the +fulfilling of the law,</q> which is given to fallen man. This is +now, with respect to us, <q>the perfect law.</q> But even +against this, through the present weakness of our understanding, +we are continually liable to transgress. Therefore every +man living needs the blood of atonement; or he could not +stand before God. +</p> + +<p> +<q rend='pre'>What is, then, the perfection of which man is capable while +he dwells in a corruptible body? It is the complying with +that kind command, <q>My son, give me thy heart.</q> It is the +<q>loving the Lord his God with all his heart, and with all his +soul, and with all his mind.</q> This is the sum of Christian +perfection: it is all comprised in that one word, <hi rend='italic'>love</hi>. The +first branch of it is the love of God; and, as he that loves God +loves his brother also, it is inseparably connected with the +second, <q>Thou shalt love thy neighbor as thyself;</q> thou +shalt love every man as thy own soul, as Christ loved us. +<q>On these two commandments hang all the law and the +prophets:</q> these contain the whole of Christian perfection.</q> +</p> + +<p> +<q rend='pre'>Another view of this is given us in those words of the great +<pb n='276'/><anchor id='Pg276'/> +apostle, <q>Let this mind be in you which was also in Christ +Jesus.</q> For, although this immediately and directly refers to +the humility of our Lord, yet it may be taken in a far more +extensive sense, so as to include the whole disposition of his +mind, all his affections, all his tempers, both toward God and +man. Now, it is certain that, as there was no evil affection in +him, so no good affection or temper was wanting; so that +<q>whatsoever things are holy, whatsoever things are lovely,</q> +are all included in <q>the mind that was in Christ Jesus.</q></q> +</p> + +<p> +<q rend='pre'>St. Paul, when writing to the Galatians, places perfection +in yet another view. It is the one undivided <hi rend='italic'>fruit of the +Spirit</hi>, which he describes thus: <q>The fruit of the Spirit is +love, joy, peace, long-suffering, gentleness, goodness, fidelity, +[so the word should be translated here,] meekness, temperance.</q> +What a glorious constellation of grace is here! +Now, suppose all these things to be knit together in one, to +be united together in the soul of a believer,—this is Christian +perfection.</q> +</p> + +<p> +How To Be Sought. +</p> + +<p> +<q rend='pre'>'But what is that faith whereby we are sanctified, saved +from sin, and perfected in love?' It is a divine evidence +and conviction, first, that God hath promised it in the holy +Scripture. Till we are thoroughly satisfied of this, there is +no moving one step farther. And one would imagine there +needed not one word more to satisfy a reasonable man of this +than the ancient promise, <q>Then will I circumcise thy heart, +and the heart of thy seed, to love the Lord thy God with all +thy heart, and with all thy soul, and with all thy mind.</q> +How clearly does this express the being perfected in love!—how +strongly imply the being saved from all sin! For as +long as love takes up the whole heart, what room is there for +sin therein?</q> +</p> + +<p> +<q rend='pre'>It is a divine evidence and conviction, secondly, that what +God hath promised he is able to perform. Admitting, therefore, +that <q>with men it is impossible</q> <q>to bring a clean +thing out of an unclean,</q> to purify the heart from all sin, and +<pb n='277'/><anchor id='Pg277'/> +to fill it with all holiness,—yet this creates no difficulty in +the case, seeing <q>with God all things are possible.</q> And +surely no one ever imagined it was possible to any power less +than that of the Almighty! But if God speaks, it shall be +done. God saith, <q>Let there be light; and there [is] light.</q></q> +</p> + +<p> +<q rend='pre'>It is, thirdly, a divine evidence and conviction that he is +able and willing to do it now. And why not? Is not a moment +to him the same as a thousand years? He cannot want +more time to accomplish whatever is his will. And he cannot +want to stay for any more <emph>worthiness</emph> or <emph>fitness</emph> in the +persons he is pleased to honor. We may, therefore, boldly +say, at any point of time, <q>Now is the day of salvation!</q> +<q>To-day, if ye will hear his voice, harden not your hearts.</q> +<q>Behold, all things are now ready; come unto the marriage.</q></q> +</p> + +<p> +<q rend='pre'>To this confidence that God is both able and willing to +sanctify us now, there needs to be added one thing more—a +divine evidence and conviction that he doeth it. In that +hour it is done: God says to the inmost soul, <q>According to +thy faith be it unto thee.</q> Then the soul is pure from every +spot of sin; it is clean <q>from all unrighteousness.</q> The believer +then experiences the deep meaning of those solemn +words, <q>If we walk in the light as he is in the light, we have +fellowship one with another, and the blood of Jesus Christ +his Son cleanseth us from all sin.</q></q> +</p> + +<p> +<q><q>But does God work this great work in the soul gradually, +or instantaneously?</q> Perhaps it may be gradually wrought +in some: I mean, in this sense, they do not advert to the particular +moment wherein sin ceases to be. But it is infinitely +desirable, were it the will of God, that it should be done instantaneously; +that the Lord should destroy sin <q>by the +breath of his mouth,</q> in a moment, in the twinkling of an +eye. And so he generally does—a plain fact, of which +there is evidence enough to satisfy any unprejudiced person. +<emph>Thou</emph>, therefore, look for it every moment.</q>—See +<hi rend='italic'>Wesley's +Sermons</hi>, vols. i. and ii. +</p> + +<pb n='278'/><anchor id='Pg278'/> + +<p> +Oberlin Views Of Sanctification. +</p> + +<p> +In the fall of 1836, during an interesting revival of religion +in Oberlin, Ohio, the minds of many became deeply interested +in the inquiry, <q>Can we live holy lives? and, if we can, +how?</q> At first, fears were entertained that some would +run into the errors of the Perfectionists; but, finally, after +much prayer and investigation, they adopted the following +views of sanctification:— +</p> + +<quote rend='display'> + +<p> +<q rend='pre'>1. That entire obedience to the moral law constitutes +entire sanctification or holiness.</q> +</p> + +<p> +<q rend='pre'>2. That all moral agents are able to render this obedience.</q> +</p> + +<p> +<q rend='pre'>3. That because all moral agents are able to render +this obedience, they are bound to do so.</q> +</p> + +<p> +<q rend='pre'>4. That sufficient grace for the actual attainment of this +state is abundantly in the gospel, and that nothing prevents +any Christian from making this attainment in this life, but a +neglect to avail himself of the proffered grace of Christ.</q> +</p> + +<p> +<q rend='pre'>5. That all are bound to aim at and pray for this attainment +in this life, and that aiming at this state is indispensable +to Christian character.</q> +</p> + +<p> +<q rend='pre'>6. That obedience to the moral law, or a state of entire +sanctification, is in such a sense attainable, as to make it an +object of rational pursuit, with the <emph>expectation of attaining it</emph>.</q> +</p> + +<p> +<q>7. That the philosophy of the mind, the commandments +of God, the promises and provisions of the gospel, and the +attainments of Paul and many others, should be presented, to +induce men to aim at a state of entire sanctification, with the +expectation of attaining it.</q> +</p> + +</quote> + +<p> +Since these views were embraced at Oberlin, they have +been extensively circulated by many books and pamphlets, +and a paper, entitled the <hi rend='italic'>Oberlin Evangelist</hi>. By many +<pb n='279'/><anchor id='Pg279'/> +Christians and ministers of different denominations these +views have been received; but by others they are opposed. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Waldenses.</head> + +<p> +Many authors of note make the antiquity of this denomination +coeval with the apostolic age. The following is an +extract from their confession of faith, which is said to have +been copied out of certain manuscripts, bearing date nearly +four hundred years before the time of Luther:— +</p> + +<quote rend='display'> + +<p> +<q rend='pre'>1. That the Scriptures teach that there is one God, +almighty, all-wise, and all-good, who made all things by his +goodness; for he formed Adam in his own image and likeness; +but that, by the envy of the devil, sin entered into the +world; and that we are sinners in and by Adam.</q> +</p> + +<p> +<q rend='pre'>2. That Christ was promised to our fathers, who received +the law; that so knowing, by the law, their unrighteousness +and insufficiency, they might desire the coming of Christ, to +satisfy for their sins, and accomplish the law by himself.</q> +</p> + +<p> +<q>3. That Christ was born in the time appointed by God +the Father; that is to say, in the time when all iniquity +abounded, that he might show us grace and mercy, as being +faithful; that Christ is our life, truth, peace, and righteousness, +as also our pastor, advocate, and priest, who died for +the salvation of all who believe, and is risen for our justification; +that there is no mediator and advocate with God +the Father, save Jesus Christ; that, after this life, there are +only two places, the one for the saved, and the other for the +damned; that the feasts, the vigils of saints, the water +which they call holy, as also to abstain from flesh on certain +days, and the like, but especially the masses, are the inventions +of men, and ought to be rejected; that the sacraments +are signs of the holy thing, visible forms of the invisible +<pb n='280'/><anchor id='Pg280'/> +grace; and that it is good for the faithful to use those signs, +or visible forms, but that they are not essential to salvation; +that there are no other sacraments but baptism and the Lord's +supper; that we ought to honor the secular powers, by subjection, +ready obedience, and paying of tribute.</q> +</p> + +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Allenites.</head> + +<p> +The disciples of Henry Allen, of Nova Scotia, who began +to propagate his doctrines in that country about the year +1778, and died in 1783, during which interval he made many +proselytes, and at his death left a considerable party behind +him, though now much declined. He published several +treatises and sermons, in which he declares that the souls of +all the human race are emanations, or rather parts, of the one +great Spirit; that they were all present in Eden, and were +actually in the first transgression. He supposes that our first +parents, in innocency, were pure spirits, and that the material +world was not then made; but that, in consequence of the +fall, that mankind might not sink into utter destruction, this +world was produced, and men clothed with material bodies; +and that all the human race will, in their turn, be invested +with such bodies, and in them enjoy a state of probation for +immortal happiness. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Johnsonians.</head> + +<p> +The followers of Mr. John Johnson, many years Baptist +minister at Liverpool, in the last century, of whose followers +there are still several congregations in different parts of +England. He denied that faith was a duty, or even action +of the soul, and defined it <q>an active principle</q> conferred +<pb n='281'/><anchor id='Pg281'/> +by grace; and denied also the duty of ministers to exhort the +unconverted, or preach any <emph>moral duties</emph> whatever. +</p> + +<p> +Though Mr. Johnson entertained high Supralapsarian notions +on the divine decrees, he admitted the universality of +the death of Christ. On the doctrine of the Trinity, his +followers are said to have embraced the indwelling scheme, +with Calvinistic views of justification and the atonement. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Donatists.</head> + +<p> +A denomination which arose in the fourth century. +They derived their name from Donatus, bishop of Numidia. +They maintained that their community was alone to be considered +as the true church, and avoided all communication +with other churches, from an apprehension of contracting +their impurity and corruption. Hence they pronounced the +sacred rites and institutions void of all virtue and efficacy +among those Christians who were not precisely of their sentiments, +and not only rebaptized those who came over to +their party from other churches, but, with respect to those +who had been ordained ministers of the gospel, they either +deprived them of their office, or obliged them to be ordained +the second time. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Se-Baptists.</head> + +<p> +A sect of small note, which was formed in England about +the beginning of the seventeenth century, by one John Smith, +who maintained that it was lawful for every one to baptize +himself. There is at this day an inconsiderable sect in Russia +who are known by this name, and who perform the rite upon +themselves, from an idea that no one is left on earth sufficiently +holy to administer it aright. +</p> + +</div> + +<pb n='282'/><anchor id='Pg282'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Re-Anointers.</head> + +<p> +A sect in Russia, which sprang up about the year 1770. +They do not rebaptize those who join them from the Greek +church, but insist on the necessity of their having the mystery +of the chrism or unction again administered to them. They +are very numerous in Moscow. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Tao-Se, or Taou-Tsze.</head> + +<p> +The name of a famous sect among the Chinese, who owe +their rise to <hi rend='italic'>Laou-tsze Lao Kian</hi>, +or <hi rend='italic'>Laokium</hi>, a philosopher, +who lived, if we may credit his disciples, about five hundred +years before Christ. He professed to restore the religion of +<hi rend='italic'>Tao</hi>, (<hi rend='italic'>Taou</hi>,) +or Reason. Some of his writings are still extant, +and are full of maxims and sentiments of virtue and +morality. Among others, this sentence is often repeated in +them: <q><hi rend='italic'>Tao</hi> hath produced one, one hath produced two, +two have produced three, and three have produced all things.</q> +</p> + +<p> +The morality of this philosopher and his disciples is not +unlike that of the Epicureans, consisting in a tranquillity of +mind, free from all vehement desires and passions. But as +this tranquillity would be disturbed by thoughts of death, they +boast of a liquor that has the power of rendering them +immortal. They are addicted to chemistry, alchemy, and +magic, and are persuaded that, by the assistance of demons, +whom they invoke, they can obtain all that they desire. The +hope of avoiding death prevailed upon a great number of +mandarins to study this diabolical art, and certain credulous +and superstitious emperors brought it greatly into vogue. +</p> + +<p> +The doctrine of this sect, concerning the formation of the +world, according to Dr. Milne, much resembles that of the +Epicureans. If they do not maintain the eternity of matter, +on the other hand, they do not deny it; but, in analogy with +<pb n='283'/><anchor id='Pg283'/> +the favorite science of alchemy, they represent the first pair +as drawn out of the boiling mouth of an <q>immense crucible,</q> +by a celestial being. The Platonic notion of an +<foreign lang='la' rend='italic'>anima mundi</foreign>, +or soul of the world, is very common; and hence it is that +the heavens are considered the body of this imaginary being, +the wind its breath, the lights of heaven as proceeding from +its eyes, the watery fluids as its spittle and tears. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Quietists.</head> + +<p> +The disciples of Michael de Molinos, a Spanish priest, +who flourished in the seventeenth century, and wrote a book +called <q>The Spiritual Guide.</q> They argue thus:—<q>The +apostle tells us, that <q>the Spirit makes intercession for,</q> or +<emph>in</emph> <q>us.</q> Now, if the Spirit pray in us, we must resign ourselves +to his impulses, by remaining in a state of absolute +rest, or quietude, till we attain the perfection of the unitive +life</q>—a life of union with, and, as it should seem, of absorption +in, the Deity. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Knipperdolings.</head> + +<p> +A denomination in the sixteenth century, so called from +Bertrand Knipperdoling, who taught that the righteous, +before the day of judgment, shall have a monarchy on earth, +and the wicked be destroyed; that men are not justified by +their faith in Christ Jesus; that there is no original sin; +that infants ought not to be baptized, and immersion is the +only mode of baptism; that every one has authority to +preach, and administer the sacraments; that men are not +obliged to pay respect to magistrates; that all things ought +to be in common; and that it is lawful to marry many +wives. +</p> + +</div> + +<pb n='284'/><anchor id='Pg284'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Mendæans, Mendaites, Mendai Ijahi, Or +Disciples Of St. John, That Is, The Baptist.</head> + +<p> +From twenty to twenty-five thousand families of this sect +still remain, chiefly in the neighborhood of Bassora, a city +between Arabia and Persia, on the extremity of the desert of +Irac. They are sometimes called <hi rend='italic'>Christians of St. John</hi>—a +name which they probably received from the Turks, and to +which they contentedly submit for the sake of the toleration +it affords them; but they are better known in ecclesiastical +history as <hi rend='italic'>Hemero</hi> +(or every day) <hi rend='italic'>Baptists</hi>, from their frequent +washings. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Muggletonians.</head> + +<p> +The followers of Ludovic Muggleton, a journeyman tailor, +who, with his companion Reeves, set up for great prophets, +in the time of Cromwell. They pretended to absolve or +condemn whom they pleased, and gave out that they were +the two last witnesses spoken of in the Revelation, who +were to appear previous to the final destruction of the world. +They affirmed that there was no devil at all without the body +of man or woman; that the devil is man's spirit of unclean +reason and cursed imagination; that the ministry in this +world, whether prophetical or ministerial, is all a lie, and +abomination to the Lord; with a variety of other vain and +inconsistent tenets. +</p> + +<p> +Muggleton died in 1697, and on his gravestone is this +inscription:— +</p> + +<pb n='285'/><anchor id='Pg285'/> + +<quote rend='display'> +<lg> +<l><q rend='pre'>Whilst mausoleums and large inscriptions give</q></l> +<l>Might, splendor, and, past death, make potents live,</l> +<l>It is enough briefly to write thy name:</l> +<l>Succeeding times by that will read thy fame;</l> +<l>Thy deeds, thy acts, around the world resound;</l> +<l><q rend='post'>No foreign soil where Muggleton's not found.</q></l> +</lg> +</quote> + +<p> +The raven plume of oblivion hath long ago waved over this +prophet's grave. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Yezidees, Or Worshippers Of The Devil.</head> + +<p> +From a very interesting work recently published by Asahel +Grant, M. D., a medical missionary to the Nestorians, we +copy the following account:— +</p> + +<p> +<q rend='pre'>The passage of the Tigris transferred me from Mesopotamia +into Assyria, and I stood upon the ruins of Nineveh, +<q>that great city,</q> where the prophet Jonah proclaimed the +dread message of Jehovah to so many repenting thousands +whose deep humiliation averted for a time the impending ruin. +But when her proud monarchs had scourged idolatrous Israel +and carried the ten tribes into captivity, and raised their +hands against Judah and the holy city, the inspired strains +of the eloquent Nahum, clothed in terrible sublimity as they +were, met their full accomplishment in the utter desolation +of one of the largest cities on which the sun ever shone. +<q>Nineveh is laid waste! who will bemoan her? She is +empty, and void, and waste; her nobles dwell in the dust; +her people are scattered upon the mountains, and no man +gathereth them.</q></q> +</p> + +<p> +<q rend='pre'>Where her gorgeous palaces once resounded to the strains +of music and the shouts of revelry, a few black tents of the +<pb n='286'/><anchor id='Pg286'/> +wandering Arab and Tûrkomân are now scattered among +the shapeless mounds of earth and rubbish,—the ruins of the +city,—as if in mockery of her departed glory; while their +tenants were engaged in the fitting employment of weaving +<q>sackcloth of hair,</q> as if for the mourning attire of the +world's great emporium, whose <q>merchants</q> were multiplied +above the stars of heaven. The largest mound, from +which very ancient relics and inscriptions are dug, is now +crowned with the Moslem village of Neby Yûnas, or the +prophet Jonah, where his remains are said to be interred, +and over which has been reared, as his mausoleum, a temple +of Islâm.</q> +</p> + +<p> +<q rend='pre'>Soon after leaving the ruins of Nineveh, we came in +sight of two villages of the Yezidees, the reputed worshippers +of the devil. Large and luxuriant olive-groves, with their +rich green foliage, and fruit just ripening in the autumnal +sun, imparted such a cheerful aspect to the scene as soon +dispelled whatever of pensive melancholy had gathered around +me, while treading upon the dust of departed greatness. +Several white sepulchres of Yezidee sheiks attracted attention +as I 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 Yezidees of Baa-sheka, +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 Turkish 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 +<pb n='287'/><anchor id='Pg287'/> +of the truth of what I had often heard,—that the Yezidees +are friendly towards the professors of Christianity.</q> +</p> + +<p> +<q rend='pre'>They are said to cherish a high regard for the Christian +religion, of which clearly they have some corrupt remains. +They practise 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 that 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 fall on the ground, they gather it up with +religious care.</q> +</p> + +<p> +<q rend='pre'>They believe in one supreme God, and, in some sense at +least, in Christ as a Savior. 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.</q> +</p> + +<p> +<q rend='pre'>Circumcision and the passover, or a sacrificial festival +allied to the passover in time and circumstance, seem also to +identify them with the Jews; and, altogether, they certainly +present a most singular chapter in the history of man.</q> +</p> + +<p> +<q rend='pre'>That they are really the 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 <q>lord of +the evening,</q> or <q>prince of darkness;</q> 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 restored to favor, and there is no reason why they +should treat him with disrespect.</q> +</p> + +<p> +<q rend='pre'>The Christians of Mesopotamia report that the Yezidees +make votive offerings to the devil, by throwing money and +jewels into a certain deep pit in the mountains of Sinjar, +where a large portion of them reside; and it is said that +<pb n='288'/><anchor id='Pg288'/> +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 +themselves Daseni, probably from the ancient 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 been a Christian church +or convent. The late Mr. Rich speaks of the Yezidees as +<q>lively, brave, hospitable, and good-humored,</q> and adds that, +<q>under the British government, much might be made of +them.</q></q> +</p> + +<p> +<q>The precise number of the Yezidees it is difficult to +estimate, so little is known of them; but it is probable that +we must reckon them by tens of thousands, instead of the +larger computations which have been made by some travellers, +who have received their information merely from report. +Still they are sufficiently numerous 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 in their behalf. It will be a scene of no ordinary +interest when the voice of prayer and praise to God shall +ascend from hearts now devoted to the service of the prince +of darkness, <q>the worshippers of the devil</q>! May that day +be hastened on!</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Greek or Russian Church.</head> + +<p> +The Greek church separated from the Latin or Romish +church about A. D. 1054. It is under the jurisdiction of the +patriarchs or bishops of Constantinople, Alexandria, Antioch, +and Jerusalem. The Greek or Russian church is very extensive. +Its jurisdiction embraces more territory than that of +the Roman see. The population of this church is estimated +at about forty millions. +</p> + +<pb n='289'/><anchor id='Pg289'/> + +<p> +The following are some of the chief tenets held by the +Greek or Russian church:—They disown the authority of +the pope, and deny that the church of Rome is the true catholic +church. They do not baptize their children till they are +three, four, five, six, ten, nay, sometimes eighteen years of +age: baptism is performed by trine immersion. They insist +that the sacrament of the Lord's supper ought to be administered +in both kinds, and they give the sacrament to children +immediately after baptism. They grant no indulgences, nor +do they lay any claim to the character of infallibility, like the +church of Rome. They deny that there is any such place as +purgatory; notwithstanding, they pray for the dead, that God +would have mercy on them at the general judgment. They +practise the invocation of saints; though, they say, they do +not invoke them as deities, but as intercessors with God. +They exclude confirmation, extreme unction, and matrimony +out of the seven sacraments. They deny auricular confession +to be a divine precept, and say it is only a positive injunction +of the church. They pay no religious homage to the eucharist. +They administer the communion in both kinds to the +laity, both in sickness and in health, though they have never +applied themselves to their confessors, because they are persuaded +that a lively faith is all which is requisite for the worthy +receiving of the Lord's supper. They maintain that the +Holy Ghost proceeds only from the Father, and not from the +Son. They believe in predestination. They admit of no +images in relief or embossed work, but use paintings and +sculptures in copper or silver. They approve of the marriage +of priests, provided they enter into that state before their admission +into holy orders. They condemn all fourth marriages. +They observe a number of holy days, and keep four +fasts in the year more solemn than the rest, of which the fast +in Lent, before Easter, is the chief. They believe the doctrine +of consubstantiation, or the union of the body of Christ +with the sacramental bread. +</p> + +<p> +The Russians adhere to the doctrine and ceremonies of +the Greek church, though they are now independent of the +<pb n='290'/><anchor id='Pg290'/> +patriarch of Constantinople. The church service is contained +in twenty-four volumes, folio, in the Sclavonian language, +which is not well understood by the common people. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Primitive Christians.</head> + +<p> +A new sect, professing to be an association of Christians to +promote the revival and spread of primitive Christianity, has +recently sprung up at Bradford, in England. Its originators, +or founders, are a Mr. Barker and a Mr. Trother, who have +recently been expelled from the ministry of the New Connection +of Methodists, by the annual assembly or conference of +the members of that body, for some difference of opinion on +doctrinal points between them and the conference. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Trinitarians.</head> + +<p> +By this term we are to understand those who believe that +there are three distinct, persons in the Godhead, the <hi rend='smallcaps'>Father</hi>, +<hi rend='smallcaps'>Son</hi>, and +<hi rend='smallcaps'>Holy Spirit</hi>, the same in substance, equal in power +and dignity, and that these <emph>three</emph> are <emph>one</emph>. Hence it is said they +believe in a <hi rend='italic'>triune</hi> God. (See Deut. 6:4. 2 Kings 19:15. +Ps. 19:1; 83:18; 139:7. Isa. 6:3, 9; 9:6; 11:3; 14:5, +23, 25. Jer. 17:10; 23:6. Ezek. 8:1, 3. Matt. 3:16, 17; +9:6; 18:20; 23:19. Luke 1:76; 24:25. John 1:1; +2:1; 5:19, 23; 10:30; 16:10, 15. Acts 5:4; 28:23, +25. Rom. 1:5; 9:5; 14:12, 19. 1 Cor. 2:10; 8:6. +2 Cor. 13:14. Phil. 2:5, 6, 7, &c.; 3:21. Heb. 1:3, 6, +10, 11, 12; 9:14; 13:8. 1 John 5:7, 20. Rev. 1:4, +5, 6, 8; 3:14; 5:13, &c.) The Unitarians believe that +there is but one person in the Godhead, and that this person +<pb n='291'/><anchor id='Pg291'/> +is the Father; and they insist that the Trinitarian distinction +of persons is contradictory and absurd. +</p> + +<p> +The <emph>unity</emph> of God is a doctrine which both parties consider +the foundation of all true religion. +</p> + +<p> +Although the doctrine of the Trinity is ostensibly the main +subject of dispute between Trinitarians and Unitarians, yet +it is in reality respecting the character of Christ. Those +who believe in his proper deity very easily dispose of all the +other difficulties in the Trinitarian system; while anti-Trinitarians +find more fault with this doctrine than any other in +the Trinitarian creed; and the grand obstacle to their reception +of the Trinitarian faith is removed, when they can admit +that Jesus Christ is God, as well as man; so that the burden +of labor, on both sides, is either to prove or disprove the +proper deity of the Son of God. +</p> + +<p> +In proof of this doctrine, the Trinitarians urge many declarations +of the Scripture, which, in their opinion, admit of no +consistent explanation upon the Unitarian scheme; they there +find that offices are assigned to Christ, and to the Holy Spirit, +which none but God can perform; particularly the creation +of the world, and the grand decisions of the day of judgment. +As they read the Scriptures, the attributes of <hi rend='italic'>omnipotence</hi>, +<hi rend='italic'>omniscience</hi>, <hi rend='italic'>omnipresence</hi>, +<hi rend='italic'>unchangeableness</hi>, and <hi rend='italic'>eternity</hi>, are +ascribed to Jesus Christ; and they infer that a being to +whom all these perfections are ascribed must be truly God, +coëqual and coëternal with the Father. +</p> + +<p> +The Unitarians, on the other hand, contend that some of +these passages are interpolations, and that the others are either +mistranslated or misunderstood. The passage in John, in +particular, respecting the <emph>three</emph> that bear record, &c., has +been set aside by such high authority, that they consider it +unfair to introduce it in the controversy. +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<p> +The excellent and learned Stillingfleet, in the preface to +his Vindication of the Doctrine of the Trinity, says, <q>Since +both sides yield that the matter they dispute about is above +their reach, the wisest course they can take is, to assert and +<pb n='292'/><anchor id='Pg292'/> +defend <emph>what is revealed</emph>, and not to be <emph>peremptory</emph> and +quarrelsome about that which is acknowledged to be above our comprehension; +I mean as to the <emph>manner</emph> how the <emph>three persons</emph> +partake of the <emph>divine nature</emph>.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Millenarians.</head> + +<p> +The Millenarians are those who believe that Christ will +reign personally on earth for a thousand years; and their +name, taken from the Latin <foreign lang='la' rend='italic'>mille</foreign>, +a thousand, has a direct +allusion to the duration of the spiritual empire. +</p> + +<p> +The doctrine of the millennium, or a future paradisaical +state of the earth, it is said, 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 thousand 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 traced 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 Revelation, by +Justin Martyr, by Irenæus, and by a long succession of the +fathers. As the theory is animating and consolatory, when +it is divested of cabalistic numbers and allegorical decorations, +it will no doubt always retain a number of adherents. +</p> + +<p> +However the Millenarians may differ among themselves +respecting the nature of this great event, it is agreed, on all +hands, that such a revolution will be effected in the latter +days, by which vice and its attendant misery shall be banished +from the earth; thus completely forgetting all those dissensions +and animosities by which the religious world hath been +agitated, and terminating the grand drama of Providence with +<pb n='293'/><anchor id='Pg293'/> +universal felicity. We are not unmindful of the prophetic +language of Isaiah, (49:22, 23,) together with a sublime +passage from the book of the Revelation, (11:15,) with +which the canon of Scripture concludes—<q>Thus saith the +Lord God, Behold, I will lift up mine hand to the Gentiles, +and set up my standard to the people. And kings shall be +thy nursing fathers, and their queens thy nursing mothers, +[they shall become good themselves, and be the protectors of +religion and liberty,] and thou shalt know that I am the Lord, +for they shall not be ashamed that wait for me. And the +seventh angel sounded, and there were great voices in heaven, +saying, The kingdoms of this world are become the +kingdoms of our Lord, and of his Christ, and he shall reign +forever and ever.</q> (See Matt 13:29, 30; 27:32. Luke +17:29, 30. Acts 3:21. Heb. 1:12. Phil. 3:9, 11. 2 +Pet. 3:13. Rev. 20:1-6, and chaps. 21, 22. Apoc. chap. +21. Ezek. chap. 36.) +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Whitefield Calvinistic Methodists.</head> + +<p> +The <hi rend='italic'>Tabernacle</hi> or +<hi rend='italic'>Lady Huntingdon Connection</hi>, formed +by Whitefield, is so called from the name given to several +places of worship, in London, Bristol, &c. In some of the +chapels in this Connection, the service of the church of +England is read; in others, the worship is conducted much +in the same way as among the Congregationalists; while, in +all, the system of supply is more or less kept up, consisting in +the employment, for a month or six weeks, of ministers from +different parts of the country, who either take the whole duty, +or assist the resident minister. Some of the congregations +consist of several thousand hearers; and, by the blessing of +God on the rousing and faithful sermons which are usually +delivered to them, very extensive good is effected in the way +of conversion. Most of the ministers now employed as supplies +<pb n='294'/><anchor id='Pg294'/> +in this Connection are of the Congregational order, to +which, of late years, there appears to be a gradual approximation; +and it is not improbable that ere long both bodies will +coalesce. The number of chapels belonging to this body, at +the present time, is about sixty, in all of which the liturgy +of the church of England is read, and most of her forms +scrupulously kept up. The ministers, who used formerly to +supply at different chapels in the course of the year, are +now become more stationary, and have assumed more of +the pastoral character. They have a respectable college at +Cheshunt, in Hertfordshire. +</p> + +<p> +The Calvinistic Methodists in Wales are very numerous.—See +<hi rend='italic'>Biographical Sketches</hi> of +<ref target='george-whitefield-sketch'>Whitefield</ref>, +<ref target='john-wesley-sketch'>Wesley</ref>, and +<ref target='selina-huntingdon-sketch'>Lady Huntingdon</ref>. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Nonjurors.</head> + +<p> +Those who refused to take the oaths to government, and +who were, in consequence, under certain incapacities, and +liable to certain severe penalties. The members of the +Episcopal church of Scotland have long been denominated +Nonjurors; but perhaps they are now called so improperly, +as the ground of their difference from the established church +is more on account of ecclesiastical than political principles. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Nonconformists.</head> + +<p> +Those who refuse to join the established church. Nonconformists +in England may be considered of three sorts:—1. +Such as absent themselves from divine worship in the +established church through total irreligion, and attend the +service of no other persuasion.—2. Such as absent themselves +on the plea of conscience; as, Presbyterians, Independents, +<pb n='295'/><anchor id='Pg295'/> +Baptists, &c.—3. Internal Nonconformists, or +unprincipled clergymen, who applaud and propagate doctrines +quite inconsistent with several of those articles they +promised on oath to defend. The word is generally used in +reference to those ministers who were ejected from their livings +by the Act of Uniformity, in 1662. The number of +these was about two thousand. However some affect to treat +these men with indifference, and suppose that their consciences +were more tender than they need be, it must be +remembered that they were men of as extensive learning, +great abilities, and pious conduct, as ever appeared. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Christian Connection.</head> + +<p> +This denomination, among themselves, are generally called +simply <hi rend='italic'>Christians</hi>. This they do merely to denote their +character as the followers of Christ; but, when applied to +them collectively, it necessarily becomes the name of a denomination. +They are sometimes, by their opposers, called +<hi rend='italic'>Christ-ians</hi>; but this pronunciation of the word they universally +reject as very improper. +</p> + +<p> +The Christians began to associate and to form a distinct +people about the beginning of the nineteenth century, so that +they may be said to have existed but about forty years. +They seem to have sprung up almost simultaneously in +different and remote parts of the country, without any interchange +of sentiments, concert of action, or even knowledge +of each other's views or movements, till after a public stand +had been taken in several parts of the country. +</p> + +<p> +The first branch arose in Virginia and North Carolina, +and consisted of seceders from the Methodists. At first, there +were about one thousand communicants. +</p> + +<p> +The northern branch of this denomination sprung up in +New England. It commenced by the formation of several +<pb n='296'/><anchor id='Pg296'/> +new churches, under the administration of a few ministers +who had separated themselves from the Baptists, who were +soon joined by several other ministers, and nearly whole +churches, from the same denomination. +</p> + +<p> +The western branch arose in Kentucky, and was composed +of seceders from the Presbyterians. Some of their ministers +were men of strong and well-cultivated minds, who urged +forward the reform they had undertaken, till they have spread +over most of the Western States. +</p> + +<p> +In all these different sections, their leading purpose, at first, +appears to have been, not so much to establish any peculiar or +distinctive doctrine, as to assert for individuals and churches +more liberty and independence in relation to matters of faith +and practice; to shake off the authority of human creeds, +and the shackles of prescribed modes and forms; to make the +Bible their only guide, claiming for every man the right to +judge for himself what is its doctrine, and what are its +requirements; and in practice to follow more strictly the +simplicity of the apostles and primitive Christians. +</p> + +<p> +This class of believers recognize no individual as a leader +or founder, and no man claims this high eminence, although +several persons were instrumental in giving rise and progress +to the society. They point all to Christ as the Leader and +Founder, and professedly labor to bring all to the first principles +of original, apostolic Christianity. +</p> + +<p> +Seceding, as the first ministers did, from different denominations, +they necessarily brought with them some of the +peculiarities of faith and usage in which they had been +educated. But the two prominent sentiments that led them +out, both kept them together, by rendering them tolerant +toward each other, and gradually brought them to be very +similar both in faith and practice. These two sentiments +were, that the Scriptures <emph>only</emph> should be consulted as a rule +of faith and duty, and that all Christians should enjoy universal +toleration. Hence scarcely any churches have written +creeds, although nearly all record their principles of action. +Very few are Trinitarians, though nearly all believe in the +<pb n='297'/><anchor id='Pg297'/> +preëxistence and proper Sonship of Christ. Perhaps not +any believe in or practise sprinkling, but almost all practise +immersion; from which circumstance many, though very +improperly, call them Christian Baptists. +</p> + +<p> +Perfect uniformity does not exist among all the members +of this community, although the approximation to it is far +greater than many have supposed it ever could be without a +written creed. But there are several important points in +which they generally agree fully; and these are regarded as +sufficient to secure Christian character, Christian fellowship, +and concert of action. Some of these points are the following:—That +the Scriptures, including the Old and New +Testament, were given by inspiration of God, and are sufficient +to teach what men should believe, and what they +should practise. That every man has a right to study the +Scriptures, and to exercise his own judgment with regard to +their true import and meaning. That there is one God, +perfect and infinite. That Jesus Christ is the Son of God +in the highest possible sense, and that salvation is found in +him alone. That all men have sinned and come short of the +glory of God, therefore are polluted and guilty. That no +transgressor can find pardon but by repentance and faith in +Jesus Christ. That the Holy Spirit reproves all sinners, and +comforts all Christians. That whoever has sinned has also +a way of salvation set before him. That pardon and eternal +salvation are found alone through regeneration. That none +are proper subjects of church membership, or the ordinances +except the regenerated. That God calls men to the ministry, +and no others are his true ministers. That perseverance to +the end is the only condition on our part that can secure our +eternal happiness. That revivals of religion are of the first +importance, and should be labored for continually. That +every believer should be immersed, and become a public +member of some visible church. That every church should +continue to observe the Lord's supper. That there will be a +resurrection of the dead, both of the just and of the unjust; +and that, at the day of judgment, the righteous and the wicked +<pb n='298'/><anchor id='Pg298'/> +will be separated, and pass, the righteous into everlasting +life, and the wicked into eternal damnation. +</p> + +<p> +On all the above points, there is but very little difference +of opinion or practice throughout the whole body. +</p> + +<p> +Candidates for baptism and church membership are required +to give the reason of their hope, by a relation of +their Christian experience; and persons coming from other +churches are expected to furnish satisfactory testimonials of +their Christian character. +</p> + +<p> +Their communions are always open and free for all Christians +of every denomination; but no unconverted or immoral +person is invited to the Lord's table. +</p> + +<p> +Each church is so far independent as to have a right to +transact all its internal affairs without foreign interference. +Every church makes choice of its own minister, agrees on +its own principles of action, and administers its own discipline, +as they understand the New Testament; but the +imposition of hands is invariably administered by ordained +ministers. +</p> + +<p> +The connection between the several churches, and between +the ministers, is kept up by means of associations +called <hi rend='italic'>conferences</hi>, +each of which is generally composed of the ministers +and churches within a certain district. These hold annual +sessions, at which the ministers meet in person, and the +churches by delegates. The churches and ministers are +generally thus associated; but, if any choose not to do so, +the fraternal bonds are not thereby impaired. +</p> + +<p> +Very few of their ministers are thoroughly educated men; +but they are generally well acquainted with the Bible, and many +of them good sermonizers and powerful preachers. All the +important means by which pure Christianity may be advanced +are fast gaining favor both in the ministry and the churches. +</p> + +<p> +Within the last few years, there has been a very rapid +spread, and great increase; while all has been settling upon +a firm and consistent basis. While many are engaged calling +sinners to repentance, the churches are set in order, and thus +mightily the word of God grows and prevails. +</p> + +</div> + +<pb n='299'/><anchor id='Pg299'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Puseyites.</head> + +<p> +This school of theology, which has become famous both +in England and abroad, had its origin at Oxford, about +A. D. 1838. Some distinguished members of the university +thought that the church of England was in an alarming +position, and that irreligious principles and false doctrines +had been admitted into the measures of the government of +the country on a large scale. To check the progress of +these supposed errors and mischievous practices, they published +a series of <q>Tracts for the Times,</q> on such subjects +as the <hi rend='italic'>constitution of the church; the authority of its ministers; +refutations of the errors of Romanism, and how to +oppose it</hi>, &c. &c. +</p> + +<p> +The Puseyites strenuously assert the <emph>apostolical succession</emph>; +in other words, that the clergy derive their power from +the apostles, through <emph>episcopal</emph> ordination. +</p> + +<p> +In regard to <emph>church polity</emph>, they maintain that the church +is an empire and government of its own,—a government +appointed by God,—and that its laws, as they are to be +found in the Book of Common Prayer, ought to be implicitly +obeyed. They deprecate the neglect of the <emph>daily service</emph>, +the desecration of festivals, and the scanty administration +of the eucharist. +</p> + +<p> +With respect to <emph>sacraments</emph>, the Puseyites hold that they +are not subjects of discussion, or for speculation; but <q>high, +mysterious, awful Christian privileges—to be <emph>felt</emph>, reverenced, +embraced, realized, acted.</q> +</p> + +<p> +With respect to <emph>church authority</emph>, they hold that human +tradition has no place in revelation; that no individuals, +since the apostles, can be regarded as expositors of the +will of Christ; that the <emph>unanimous witness</emph> of Christendom, +as to the teaching of the apostles, is the only and the fully-sufficient +guaranty of the whole revealed faith, and that we +do possess historically such a guaranty in the remains of the +primitive church. +</p> + +<pb n='300'/><anchor id='Pg300'/> + +<p> +The Puseyites inculcate the necessity of dispensing religious +truth with caution and reverence, not throwing it promiscuously +before minds ill suited to receive it. +</p> + +<p> +A characteristic feature of the Oxford school of theology, +is its opposition to what is called the <q>popular religionism +of the day.</q> The masters of the school grieve that men are +sent from the seat of their education with the belief that they +are to <emph>think</emph>, not <emph>read</emph>; +<emph>judge</emph>, rather than <emph>learn</emph>; and look to +their own minds for truth, rather than to some permanent +external standard. +</p> + +<p> +At the head of this school are Dr. Pusey, Regius professor +of Hebrew, and canon of Christ Church, Rev. J. Keble, +professor of poetry, Rev. J. H. Newman, Rev. J. Williams, +and Rev. W. Sewall, professor of moral philosophy. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Free Communion Baptists.</head> + +<p> +This denomination of Christians dissent from the regular +Baptists on the point that immersion is a prerequisite to the +privileges of a church relation, and permit Christians of all +denominations, in regular church standing, to partake with +them at the Lord's table. +</p> + +<p> +The Rev. Robert Hall, of England, one of the most +learned and eloquent Baptist ministers of the age, was an unflinching +opposer of the practice of <q>close communion,</q> +which he denounced as <q>unchristian and unnatural.</q> In a +tract written in defence of his views on this subject, he remarks, +<q>It is too much to expect an enlightened public will +be eager to enroll themselves among the members of a sect +which displays much of the intolerance of Popery, without +any portion of its splendor, and prescribes, as the pledge of +conversion, the renunciation of the whole Christian world.</q> +</p> + +<p> +In reference to the mode of baptism, Mr. Hall says, <q>I +would not myself baptize in any other way than by immersion, +<pb n='301'/><anchor id='Pg301'/> +because I look upon immersion as the ancient mode; +that 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; <emph>but I should not think myself authorized +to rebaptize any one who has been sprinkled in adult age</emph>.</q> +</p> + +<p> +This class of Baptists are found chiefly in the western and +northern parts of the state of New York. They number +between forty and fifty churches and ministers. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Transcendentalists.</head> + +<p> +<hi rend='smallcaps'>Transcendent</hi> and +<hi rend='smallcaps'>Transcendental</hi> are technical terms +in philosophy. According to their etymology, +(from <foreign rend='italic'>transcendere</foreign>,) +they signify that which goes beyond a certain +limit; in philosophy, that which goes beyond, or transcends, +the circle of experience, or of what is perceptible by the +senses. Properly speaking, all philosophy is in this sense +transcendental, because all philosophical investigations rise +above the sensual, even if they start from that which is perceptible +by the senses. But philosophical inquiries are to be +distinguished according as they proceed from experience, or +from principles and ideas not derived from that source. The +latter sort are called, in a narrower sense, <emph>pure</emph>, +or <emph>transcendental</emph>. +The school of Kant makes a still further distinction: +it gives the name of <emph>transcendental</emph> to that which does not, +indeed, originate from experience, but yet is connected with +it, because it contains the grounds of the possibility of experience; +but the term <emph>transcendent</emph> it applies to that which +cannot be connected with experience, but transcends the +limit of possible experience and of philosophizing. +</p> + +<p> +As applied in this country, especially when used as a term +of reproach, Transcendentalism would designate a system +<pb n='302'/><anchor id='Pg302'/> +which builds on feeling, rather than on reason, and relies +more on the imagination than on the judgment. In the main, +however, the Transcendentalists are persons who hold that +man has the power to perceive intuitively truths which transcend +the reach of the senses; but they divide, some taking +the unction of Sentimentalism, and others of Mysticism. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='augsburg-confession'/> +<head>Augsburg Confession Of Faith.</head> + +<p> +The first Protestant Confession was that presented, in 1530, +to the diet of Augsburg, by the suggestion and under the +direction of John, elector of Saxony. This wise and prudent +prince, with the view of having the principal grounds on +which the Protestants had separated from the Romish communion +distinctly submitted to that assembly, intrusted the +duty of preparing a summary of them to the divines of Wittemberg. +Nor was that task a difficult one; for the Reformed +doctrines had already been digested into seventeen articles, +which had been proposed at the conferences both at Sultzbach +and Smalcald, as the confession of faith to be adopted by the +Protestant confederates. These, accordingly, were delivered +to the elector by Luther, and served as the basis of the celebrated +Augsburg Confession, written <q>by the elegant and +accurate pen of Melancthon</q>—a work which has been admired +by many even of its enemies, for its perspicuity, piety, +and erudition. It contains twenty-eight chapters, the leading +topics of which are, the true and essential divinity of Christ; +his substitution and vicarious sacrifice; original sin; human +inability; the necessity, freedom, and efficacy of divine grace; +consubstantiation; and particularly justification by faith, to +establish the truth and importance of which was one of its +chief objects. The last seven articles condemn and confute +the Popish tenets of communion in one kind, clerical celibacy, +private masses, auricular confession, legendary traditions, +<pb n='303'/><anchor id='Pg303'/> +monastic vows, and the exorbitant power of the church. +This Confession is silent on the doctrine of predestination. +This is the universal standard of orthodox doctrine among +those who profess to be Lutherans, in which no authoritative +alteration has ever been made. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Armenians.</head> + +<p> +The chief point of separation between the Armenians on +the one side, and the Greeks and the Papists on the other, +is, that, while the latter believe in two natures and one person +of Christ, the former believe that the humanity and divinity +of Christ were so united as to form but <emph>one nature</emph>; and +hence they are called <hi rend='italic'>Monophysites</hi>, +signifying <emph>single nature</emph>. +</p> + +<p> +Another point on which they are charged with heresy by +the Papists is, that they adhere to the notion that the Spirit +proceeds from the Father only; and in this the Greeks join +them, though the Papists say that he proceeds from the Father +and the Son. In other respects, the Greeks and Armenians +have very nearly the same religious opinions, though +they differ somewhat in their forms and modes of worship. +For instance, the Greeks make the sign of the cross with +three fingers, in token of their belief in the doctrine of the +Trinity, while the Armenians use two fingers, and the Jacobites, +one. +</p> + +<p> +The Armenians hold to seven sacraments, like the Latins +although baptism, confirmation, and extreme unction, are all +performed at the same time; and the forms of prayer for +confirmation and extreme unction are perfectly intermingled, +which leads one to suppose that, in fact, the latter sacrament +does not exist among them, except in name, and that this +they have borrowed from the Papists. +</p> + +<p> +Infants are baptized both by triple immersion and pouring +water three times upon the head; the former being done, +<pb n='304'/><anchor id='Pg304'/> +as their books assert, in reference to Christ's having been +three days in the grave, and probably suggested by the +phrase <hi rend='italic'>buried with him in baptism</hi>. +</p> + +<p> +The latter ceremony they derive from the tradition that, +when Christ was baptized, he stood in the midst of Jordan, +and John poured water from his hand three times upon his +head. In all their pictures of this scene, such is the representation +of the mode of our Savior's baptism. Converted +Jews, or Mahometans, though adults, are baptized in the +same manner. +</p> + +<p> +The Armenians acknowledge sprinkling as a lawful mode +of baptism; for they receive from other churches those that +have merely been sprinkled, without rebaptizing them. +</p> + +<p> +They believe firmly in transubstantiation, and worship the +consecrated elements as God. +</p> + +<p> +Unleavened bread is used in the sacrament, and the broken +pieces of bread are dipped in undiluted wine, and thus +given to the people. +</p> + +<p> +The latter, however, do not handle it, but receive it into +their mouths from the hands of the priest. They suppose it +has in itself a sanctifying and saving power. The Greeks, in +this sacrament, use leavened bread, and wine mixed with water. +</p> + +<p> +The Armenians discard the Popish doctrine of purgatory +but yet, most inconsistently, they pray for the dead. +</p> + +<p> +They hold to confession of sins to the priests, who impose +penances and grant absolution, though without money, and +they give no indulgences. +</p> + +<p> +They pray through the mediation of the virgin Mary, and +other saints. The belief that Mary was always a virgin, is a +point of very high importance with them; and they consider +the thought of her having given birth to children after the +birth of Christ, as in the highest degree derogatory to her +character, and impious. +</p> + +<p> +They regard baptism and regeneration as the same thing +and have no conception of any spiritual change; and they +know little of any other terms of salvation than penance, the +Lord's supper, fasting, and good works in general. +</p> + +<pb n='305'/><anchor id='Pg305'/> + +<p> +The Armenians are strictly Trinitarians in their views, +holding firmly to the supreme divinity of Christ, and the +doctrine of atonement for sin; though their views on the +latter subject, as well as in regard to faith and repentance, +are somewhat obscure. They say that Christ died to atone +for original sin, and that actual sin is to be washed away by +penances,—which, in their view, is repentance. Penances +are prescribed by the priests, and sometimes consist in an +offering of money to the church, a pilgrimage, or more commonly +in repeating certain prayers, or reading the whole +book of Psalms a specified number of times. Faith in Christ +seems to mean but little more than believing in the mystery +of transubstantiation.—See +<hi rend='italic'>Coleman's Christian Antiquities</hi>. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Primitive Methodists.</head> + +<p> +This sect forms a party in England, which seceded from +the Wesleyans in 1817. They differ from the Wesleyans +chiefly in church government, by admitting lay representation. +They are said to increase rapidly. Their present +number is about seventy thousand. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Novatians.</head> + +<p> +An heretical sect in the early church, which derives its +name from Novatian, an heresiarch of the third century, who +was ordained a priest of the church of Rome, and afterwards +got himself clandestinely consecrated bishop of Rome, +by three weak men, upon whom he had imposed, and one of +whom afterwards did penance for his concern in the business. +He was never acknowledged bishop of Rome, but +was condemned and excommunicated. He still, however +<pb n='306'/><anchor id='Pg306'/> +taught his doctrine, and became the head of the party that +bore his name. He denied, in opposition to the opinion of +the church, that those who had been guilty of idolatry could +be again received by the church. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Nestorians.</head> + +<p> +The branch of the Christian church known by this name +is so called from Nestorius, a patriarch of Constantinople, +who was born in Germanica, a city of Syria, in the latter +part of the fourth century. He was educated and baptized +at Antioch, and, soon after his baptism, withdrew to a monastery +in the vicinity of that city. His great reputation for +eloquence, and the regularity of his life, induced the emperor +Theodosius to select him for the see of Constantinople; 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 Anastasius, that <q>the virgin +Mary cannot with propriety be called the mother of God,</q> +he was anathematized by Cyril, bishop of Alexandria, who, +in his turn, was anathematized 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. +</p> + +<p> +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 invincible +opposition to the decrees of the Ephesian council. Nestorianism +spread rapidly over the East, and was embraced by a +<pb n='307'/><anchor id='Pg307'/> +large number of the oriental bishops. Barsumas, bishop of +Nisibis, labored with great zeal and activity to procure for +the Nestorians a solid and permanent footing in Persia; and +his success was so remarkable that his fame extended throughout +the East. He established a school at Nisibis, which +became very famous, and from which issued those Nestorian +doctors who, in that and the following centuries, spread +abroad their tenets through Egypt, Syria, Arabia, India, +Tartary, and China. +</p> + +<p> +The Nestorian church is Episcopal in its government, +like all the other 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 <emph>distinguishing</emph> doctrines appear to be, their +believing that Mary was not the mother of Jesus Christ, <emph>as +God</emph>, but only <emph>as man</emph>, and that there are, consequently, <emph>two +persons</emph>, as well as <emph>two natures</emph>, 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 later 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. +While the Nestorians believe that Christ had <emph>two natures</emph> +and <emph>two persons</emph>, they say <q>that these natures and persons are +so closely and intimately united that they have but one <emph>aspect</emph>.</q> +<q>Now, the word <foreign rend='italic'>barsopa</foreign>, by which they express this +<emph>aspect</emph>, is precisely of the same signification with the Greek +word προσωπον, which signifies <emph>a person</emph>; and hence it is +evident that they attached to the word <emph>aspect</emph> the same idea +that we attach to the word <emph>person</emph>, and that they understood, +by the word <emph>person</emph>, precisely what we understand by the +term <emph>nature</emph>.</q> +</p> + +<p> +The Nestorians, of all the Christian churches of the East, +have been the most careful and successful in avoiding a multitude +of superstitious opinions and practices, which have infected +the Romish and many Eastern churches. +</p> + +<pb n='308'/><anchor id='Pg308'/> + +<p> +Our readers are referred to an interesting volume recently +published by Asahel Grant, M. D., in which is contained +strong evidence that the Nestorians and the <q>Lost Tribes</q> +are one people. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>High-Churchmen.</head> + +<p> +A term first given to the Nonjurors, who refused to acknowledge +William III. as their lawful king, and who had +very proud notions of church power; but it is now commonly +used in a more extensive signification, and is applied to all +those who, though far from being Nonjurors, yet form high +conceptions of the authority and jurisdiction of the church. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Ancient American Covenant Or Confession +Of Faith.</head> + +<p> +<hi rend='italic'>Copy of the first Covenant, or Confession of Faith, of the +First Church in Salem, Massachusetts.</hi> +</p> + +<p> +The first ordination to the pastoral office, and the first +complete organization and erection of a Protestant church, +in North America, took place in that town, in the year +1629. +</p> + +<quote rend='display'> + +<p> +The First Covenant, Or Confession Of Faith, Of The +First Church In Salem. +</p> + +<p> +<q rend='pre'>We covenant with our Lord, and one with another, and +we do bind ourselves, in the presence of God, to walk together +in all his ways, according as he is pleased to reveal +himself unto us in his blessed word of truth; and do explicitly, +<pb n='309'/><anchor id='Pg309'/> +in the name and fear of God, profess and protest to +walk as followeth, through the power and grace of our Lord +Jesus Christ:—</q> +</p> + +<p> +<q rend='pre'>We avouch the Lord to be our God, and ourselves to be +his people, in the truth and simplicity of our spirits.</q> +</p> + +<p> +<q rend='pre'>We give ourselves to the Lord Jesus Christ, and the +word of his grace, for the teaching, ruling, and sanctifying +of us in matters of worship and conversation, resolving to +cleave unto him alone for life and glory, and to reject all +contrary ways, canons, and constitutions of men, in his +worship.</q> +</p> + +<p> +<q rend='pre'>We promise to walk with our brethren, with all watchfulness +and tenderness, avoiding jealousies and suspicions, +backbitings, censurings, provokings, secret risings of spirit +against them; but, in all offences, to follow the rule of our +Lord Jesus, and to bear and forbear, give and forgive, as he +hath taught us.</q> +</p> + +<p> +<q rend='pre'>In public or private, we will willingly do nothing to the +offence of the church, but will be willing to take advice for +ourselves and ours, as occasion shall be presented.</q> +</p> + +<p> +<q rend='pre'>We will not, in the congregation, be forward, either to +show our own gifts and parts in speaking or scrupling, or +there discover the weakness or failings of our brethren; but +attend an orderly call thereunto, knowing how much the +Lord may be dishonored, and his gospel, and the profession +of it, slighted by our distempers and weaknesses in public.</q> +</p> + +<p> +<q rend='pre'>We bind ourselves to study the advancement of the gospel +in all truth and peace, both in regard to those that are +within or without; no way slighting our sister churches, but +using their counsel, as need shall be; not laying a stumbling-block +before any, no, not the Indians, whose good we desire +to promote; and so to converse, as we may avoid the very +appearance of evil.</q> +</p> + +<p> +<q rend='pre'>We do hereby promise to carry ourselves in all lawful +obedience to those that are over us, in church or commonwealth, +knowing how well pleasing it will be to the Lord, +<pb n='310'/><anchor id='Pg310'/> +that they should have encouragement in their places, by our +not grieving their spirits through our irregularities.</q> +</p> + +<p> +<q rend='pre'>We resolve to approve ourselves to the Lord in our particular +callings, shunning idleness, as the bane of any state; +nor will we deal hardly or oppressingly with any, wherein we +are the Lord's stewards.</q> +</p> + +<p> +<q>Promising, also, unto our best ability, to teach our +children and servants the knowledge of God, and of his will, +that they may serve him also; and all this, not by any +strength of our own, but by the Lord Christ, whose blood +we desire may sprinkle this our covenant, made in his +name</q> +</p> + +</quote> + +<p> +<q>The above is a covenant,</q> says a learned divine, <q>to +which all good Christians, of every denomination, to the end +of time, will be able to subscribe their names,—written in a +style of touching simplicity, which has seldom been equalled, +and containing sentiments which are felt to be eloquent by +every amiable and pious heart,—and should form the bond +to unite the whole church on earth, as they will unite the +church of the redeemed in heaven. This Covenant might +well be adopted by all Congregational and Protestant +churches; and it will forever constitute the glory, perpetuate +the fame, and render precious the memory, of +<hi rend='smallcaps'>Francis Higginson</hi>, the first minister +of Salem.</q><note place='foot'>See +<hi rend='smallcaps'><ref target='francis-higgenson-sketch'>Biographical +Sketches</ref></hi>. +</note> +</p> + +</div> + +<pb n='311'/><anchor id='Pg311'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Statistics Of Churches.</head> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Baptists.</head> + +<p> +The following table, from the Baptist Register of 1842, exhibits +the statistics of the Regular or Associated Baptists in a perspicuous +light:— +</p> + +<p> +Churches, Ministers, &c. +</p> + +<table rend="latexcolumns: 'l r r r r'; + tblcolumns: 'lw(20) rw(12) rw(12) rw(12) rw(10)'"> +<row><cell>States.</cell><cell>Churches.</cell><cell>Ministers.</cell> + <cell>Baptized.</cell><cell>Members.</cell></row> +<row><cell>Maine</cell><cell>261</cell><cell>181</cell><cell>2249</cell> + <cell>26490</cell></row> +<row><cell>New Hampshire</cell><cell>104</cell><cell>77</cell><cell>1042</cell> + <cell>9557</cell></row> +<row><cell>Vermont</cell><cell>134</cell><cell>94</cell><cell>784</cell> + <cell>10950</cell></row> +<row><cell>Massachusetts</cell><cell>209</cell><cell>179</cell><cell>2355</cell> + <cell>25092</cell></row> +<row><cell>Rhode Island</cell><cell>32</cell><cell>25</cell><cell>348</cell> + <cell>5196</cell></row> +<row><cell>Connecticut</cell><cell>98</cell><cell>92</cell><cell>559</cell> + <cell>11266</cell></row> +<row><cell>New York</cell><cell>814</cell><cell>697</cell><cell>7533</cell> + <cell>82200</cell></row> +<row><cell>New Jersey<note place='foot'>17 churches, 16 ministers, and 2236 members, +in this state, are included in the New York Association.</note></cell><cell>55</cell> + <cell>53</cell><cell>961</cell><cell>6716</cell></row> +<row><cell>Pennsylvania</cell><cell>252</cell><cell>181</cell><cell>2370</cell> + <cell>20983</cell></row> +<row><cell>Delaware</cell><cell>9</cell><cell>8</cell><cell></cell><cell>326</cell></row> +<row><cell>Maryland</cell><cell>27</cell><cell>18</cell><cell>661</cell> + <cell>1710</cell></row> +<row><cell>Virginia</cell><cell>477</cell><cell>238</cell><cell>3086</cell> + <cell>57390</cell></row> +<row><cell>North Carolina</cell><cell>448</cell><cell>193</cell><cell>1543</cell> + <cell>26169</cell></row> +<row><cell>South Carolina</cell><cell>367</cell><cell>192</cell><cell>1434</cell> + <cell>34092</cell></row> +<row><cell>Georgia</cell><cell>651</cell><cell>276</cell><cell>1043</cell> + <cell>44022</cell></row> +<row><cell>Alabama</cell><cell>503</cell><cell>250</cell><cell>908</cell> + <cell>25084</cell></row> +<row><cell>Mississippi</cell><cell>150</cell><cell>64</cell><cell>615</cell> + <cell>6050</cell></row> +<row><cell>Louisiana<note place='foot'>9 churches, 7 ministers, and 526 members, in +this state, are included in the Mississippi Association.</note></cell><cell>15</cell> + <cell>9</cell><cell></cell><cell>288</cell></row> +<row><cell>Arkansas</cell><cell>43</cell><cell>21</cell><cell>105</cell> + <cell>798</cell></row> +<row><cell>Tennessee</cell><cell>666</cell><cell>444</cell><cell>938</cell> + <cell>30879</cell></row> +<row><cell>Kentucky</cell><cell>627</cell><cell>300</cell><cell>5842</cell> + <cell>47325</cell></row> +<row><cell>Ohio</cell><cell>502</cell><cell>284</cell><cell>3594</cell> + <cell>22333</cell></row> +<row><cell>Indiana</cell><cell>437</cell><cell>229</cell><cell>1794</cell> + <cell>18198</cell></row> +<row><cell>Illinois</cell><cell>351</cell><cell>250</cell><cell>1227</cell> + <cell>11408</cell></row> +<row><cell>Missouri</cell><cell>282</cell><cell>161</cell><cell>817</cell> + <cell>11010</cell></row> +<row><cell>Michigan</cell><cell>130</cell><cell>82</cell><cell>668</cell> + <cell>6276</cell></row> +<row><cell>Iowa</cell><cell>14</cell><cell> 9</cell><cell>10</cell><cell>382</cell></row> +<row><cell>Wisconsin</cell><cell>15</cell><cell>9</cell><cell>58</cell> + <cell>385</cell></row> +<row><cell>British Provinces</cell><cell>225</cell><cell>125</cell><cell>4414</cell> + <cell>37127</cell></row> +<row><cell>Total</cell><cell>7898</cell><cell>4741</cell><cell>46958</cell> + <cell>573702</cell></row> +</table> + +<pb n='312'/><anchor id='Pg312'/> + +<p> +<hi rend='smallcaps'>Publications.</hi>—<hi rend='smallcaps'>Quarterly</hi>: +<hi rend='italic'>Christian Review</hi>, Boston, +Mass.—<hi rend='smallcaps'>Monthly</hi>: +<hi rend='italic'>Missionary Magazine</hi>, Boston, +Mass.; <hi rend='italic'>Sabbath School Treasury</hi>, +Boston, Mass.; <hi rend='italic'>Mother's Monthly Journal</hi>, +Utica, N. Y.; <hi rend='italic'>Sabbath +School Gleaner</hi>, Philadelphia, Pa.; <hi rend='italic'>Baptist Memorial</hi>, +N. Y.; <hi rend='italic'>Michigan +Christian Herald</hi>, Detroit, Mich.—<hi rend='smallcaps'>Semi-Monthly</hi>: +<hi rend='italic'>The Register</hi>, +Montreal, Ca.; <hi rend='italic'>Baptist Library</hi>, +Lexington, N. Y.—<hi rend='smallcaps'>Weekly</hi>: <hi rend='italic'>Zion's +Advocate</hi>, Portland, Me.; <hi rend='italic'>N. H. +Baptist Register</hi>, Concord, N. H.; +<hi rend='italic'>Vermont Telegraph</hi>, Brandon, Vt.; +<hi rend='italic'>Vermont Baptist Journal</hi>, Middlebury, +Vt.; <hi rend='italic'>Christian Watchman</hi>, Boston, Mass.; +<hi rend='italic'>Christian Reflector</hi>, +Boston, Mass.; <hi rend='italic'>Christian Secretary</hi>, Hartford, +Ct.; <hi rend='italic'>N. Y. Baptist +Register</hi>, Utica, N. Y.; <hi rend='italic'>Baptist Advocate</hi>, +New York, N. Y.; <hi rend='italic'>Baptist +Record</hi>, Philadelphia, Pa.; <hi rend='italic'>Religious +Herald</hi>, Richmond, Va.; <hi rend='italic'>The +Truth</hi>, Morristown, Pa.; <hi rend='italic'>Christian Index</hi>, +Penfield, Ga.; <hi rend='italic'>Banner and +Pioneer</hi>, Louisville, Ky.; <hi rend='italic'>Cross and Journal</hi>, Columbus, Ohio; +<hi rend='italic'>Christian Messenger</hi>, Halifax, N. S. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Free-Will Baptists.</head> + +<p> +This denomination of Baptists have in their connection nine hundred +and eighty-one churches, six hundred and forty-seven ordained +ministers, one hundred and seventy-two licensed preachers, forty-seven +thousand two hundred and seventeen communicants, eighty-seven +quarterly and fourteen yearly meetings. Of this number of +members, thirty-five thousand two hundred and eighty-seven reside +in New England and New York. They are most numerous in Maine +and New Hampshire. +</p> + +<p> +<hi rend='smallcaps'>Publications</hi>, &c.—There are two periodicals +published by this denomination at Dover, N. H.: the <hi rend='italic'>Morning Star</hi>, +a weekly paper, and the <hi rend='italic'>Sabbath School Repository</hi>, +published monthly; also the <hi rend='italic'>Christian +Soldier</hi>, Providence, R. I., once in two weeks. +</p> + +<p> +The Free-Will Baptists have several benevolent institutions in Maine, +and flourishing seminaries of learning at Parsonsfield, Me., Strafford, +N. H., Smithfield, R. I., and at Clinton and Varysburgh, N. Y. +</p> + +<p> +These people do not believe in the doctrine of election and reprobation, +as taught by Calvin, and invite to the Lord's table all evangelical +Christians in good standing in their churches. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Seventh-Day Baptists.</head> + +<p> +This people have in the United States about forty-eight churches, +thirty-four elders, twenty licentiates, and five thousand communicants. +<pb n='313'/><anchor id='Pg313'/> +They reside principally in Rhode Island and New York; but have a +few churches in New Jersey, Pennsylvania, &c. They are divided +into three associations, and meet by delegation annually in general +conference. Their government, however, is Independent. They have +a general <hi rend='italic'>Missionary Society</hi>, +a <hi rend='italic'>Society for the Promotion of Christianity +among the Jews</hi>, a <hi rend='italic'>Tract</hi> +and an <hi rend='italic'>Education Society</hi>. Their principal +institution of learning is at <hi rend='smallcaps'>De Ruyter</hi>, N. Y., and is in a +flourishing state, having several teachers, and about two hundred scholars. They +are close communionists. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Christian Connection.</head> + +<p> +This denomination of Christians are found in almost every state in +the Union, and in Canada. In 1841, there were in America forty-one +conferences, five hundred and ninety-one churches, five hundred and +ninety-three ordained preachers, one hundred and eighty-nine unordained +preachers, and about thirty thousand church members. +</p> + +<p> +<hi rend='smallcaps'>Publications.</hi>—This connection has three religious +periodicals, viz. The <hi rend='italic'>Christian Palladium</hi>, Union Mills, N. Y.; +<hi rend='italic'>Christian Journal</hi>, Exeter, +N. H.; and the <hi rend='italic'>Christian Messenger</hi>, Jacksonville, Illinois. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='statistics-calvinists'/> +<head>Calvinistic Congregationalists.</head> + +<p> +So late as the year 1700, eighty years after the landing of the Pilgrims, +there were, in all the New England States then settled, but +one Episcopal church, no Methodist church, and, with the exception +of Rhode Island, not more than half a dozen Baptist churches. At +that time, however, there were one hundred and twenty Congregational +churches, composed of emigrants from Europe and their descendants, +and thirty others composed of converted Indians. The great mass of +the descendants of the early settlers of New England are Congregationalists, +maintaining, substantially, the same views of church order +and religious faith which their venerated ancestry sacrificed home, +and country, and life, to maintain and perpetuate. +</p> + +<p> +The present number of Congregational churches in New England +is about fifteen hundred; and in the Middle and Western States there +are about fourteen hundred and fifty; although the mode of church +government adopted by some of them is, in some degree, modified by +the <q>Plan of Union</q> with Presbyterians. These churches contain, +as nearly as can be ascertained, about one hundred and ninety-four +thousand communicants. +</p> + +<pb n='314'/><anchor id='Pg314'/> + +<p> +Recently, symptoms of dissatisfaction with the <q>Plan of Union</q> +have extensively developed themselves, particularly in New York, +Ohio, Missouri, Illinois, Wisconsin, and Iowa; and the probability +now is, that a pure Congregational mode of church government will +soon be generally adopted by the descendants of New-England Congregationalists, +who are scattered over the great West. +</p> + +<p> +These Congregational churches are more particularly denominated +<hi rend='italic'>Orthodox</hi> than any other churches in the United States, and adhere +to the doctrines of Calvin or Hopkins. +</p> + +<p> +<hi rend='smallcaps'>Publications.</hi>—The Orthodox Congregationalists publish a +great number of periodicals, the principal of which are the <hi rend='italic'>Boston +Recorder</hi>, the <hi rend='italic'>New England Puritan</hi>, Boston, Mass.; the +<hi rend='italic'>Christian Mirror</hi>, Portland, Me.; the +<hi rend='italic'>Congregational Journal</hi>, Concord, N. H.; the +<hi rend='italic'>Vermont Chronicle</hi>, Windsor, Vt.; the +<hi rend='italic'>Congregational Observer</hi>, Hartford, +Ct.; and several in the Western States, which are sustained partly by +Congregationalists and partly by Presbyterians. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Disciples Of Christ.</head> + +<p> +The largest number of this denomination is found in the region of +country around where its doctrines were first propagated. There are, +however, societies of this class of Christians in other parts of the country, +some adopting, and others rejecting, its views on baptism. The +total number in the United States is about one hundred and fifty +thousand. +</p> + +<p> +<hi rend='smallcaps'>Publications.</hi> The Disciples of Christ publish a periodical, the +<hi rend='italic'>Millennial Harbinger</hi>, at Bethany, +Va., (edited by <hi rend='smallcaps'>Campbell</hi>, the founder +of the sect,) and another, the <hi rend='italic'>Evangelist</hi>, at Carthage, Ohio. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='statistics-episcopalians'/> +<head>Episcopalians.</head> + +<p> +We have already given, in the historical account of the Episcopal +Church, in this Country, a few brief notices of its condition; and we +now present the following additional statistics. +</p> + +<p> +List Of Bishops. +</p> + +<p> +It being the essential principle of Episcopacy, that legitimate church +authority is not originated by voluntary associations of men, but is of +Divine origin, derived from Christ, and transmitted through an unbroken +succession of Bishops, who trace their appointment to Him, +we here give a list of the names of persons who constitute such +succession. +</p> + +<pb n='315'/><anchor id='Pg315'/> + +<p> +<hi rend='smallcaps'>Order of Episcopal Succession.</hi><lb/> +<hi rend='smallcaps'>A. D.</hi> +</p> + +<list> +<item>JESUS CHRIST.</item> +<item>44. St. Peter and St. Paul at Rome.</item> +<item>66. Linus.</item> +<item>81. Anacletus.</item> +<item>91. Clement.</item> +<item>102. Euarestus.</item> +<item>111. Alexander.</item> +<item>121. Sixtus I.</item> +<item>130. Telesphorus.</item> +<item>141. Hyginus.</item> +<item>144. Pius.</item> +<item>159. Anicetus.</item> +<item>168. Soter.</item> +<item>176. Eleutherius.</item> +<item>193. Victor.</item> +<item>201. Zephyrinus.</item> +<item>218. Callistus.</item> +<item>224. Urbanus.</item> +<item>232. Pontianus.</item> +<item>238. Anterus.</item> +<item>238. Fabianus.</item> +<item>252. Cornelius.</item> +<item>254. Lucius.</item> +<item>255. Stephanus.</item> +<item>258. Sixtus II.</item> +<item>265. Dionysius.</item> +<item>270. Felix I.</item> +<item>275. Eutychianus</item> +<item>283. Caius.</item> +<item>296. Marcellinus.</item> +<item>304. Marcellus.</item> +<item>309. Eusebius.</item> +<item>311. Miltiades.</item> +<item>314. Sylvester.</item> +<item>336. Marcus.</item> +<item>337. Julius.</item> +<item>352. Liberius.</item> +<item>356. Felix II.</item> +<item>366. Damasus.</item> +<item>385. Siricius.</item> +<item>398. Anastasius I.</item> +<item>402. Innocent.</item> +<item>417. Zosimus.</item> +<item>419. Boniface I.</item> +<item>423. Celestine.</item> +<item>434. Sixtus III.</item> +<item>443. Leo (the Great.)</item> +<item>464. Hilary.</item> +<item>468. Simplicius.</item> +<item>483. Felix III.</item> +<item>492. Gelasius.</item> +<item>496. Anastasius II.</item> +<item>498. Symmachus</item> +<item>514. Hormisdas.</item> +<item>524. John I.</item> +<item>526. Felix IV.</item> +<item>530. Boniface II.</item> +<item>532. John II.</item> +<item>535. Agapetus.</item> +<item>537. Silverius.</item> +<item>540. Virgilius.</item> +<item>555. Pelagius I.</item> +<item>560. John III.</item> +<item>574. Benedictus.</item> +<item>578. Pelagius II.</item> +<item>596. Gregory (the Great.)</item> +<item>596. Augustine, Missionary Bishop to England.</item> +<item>611. Laurentius.</item> +<item>619. Melitus.</item> +<item>624. Justus.</item> +<item>628. Honorius.</item> +<item>656. Adeodatus.</item> +<item>668. Theodore.</item> +<item>692. Brithwald.</item> +<item>731. Tatwyn, or Cadwyn.</item> +<item>735. Egbright.</item> +<item>736. Nothelmus.</item> +<item>742. Cuthbert.</item> +<item>759. Bregwin.</item> +<item>762. Lambert.</item> +<item>793. Atheland.</item> +<item>806. Wulfred.</item> +<item>830. Theologild.</item> +<item>830. Syred.</item> +<pb n='316'/><anchor id='Pg316'/> +<item>831. Ceolnoth.</item> +<item>871. Athelredus.</item> +<item>889. Plegmund.</item> +<item>915. Athelme.</item> +<item>924. Wolfhelme.</item> +<item>934. Odo Severus.</item> +<item>957. Elfin.</item> +<item>958. Brithelme.</item> +<item>959. Dunstan.</item> +<item>988. Ethelgarus.</item> +<item>989. Siricius.</item> +<item>994. Alfricus.</item> +<item>1006. Ælfeagus.</item> +<item>1013. Livingus, or Elstan.</item> +<item>1020. Agelnoth.</item> +<item>1038. Eadsius, or Eadsinus.</item> +<item>1050. Robert Gemiticensis.</item> +<item>1052. Stigand.</item> +<item>1070. Lanfranc.</item> +<item>1093. Anselme.</item> +<item>1114. Rodolph, or Raphe.</item> +<item>1122. William Corbel, or Corbois.</item> +<item>1138. Theobald.</item> +<item>1162. Thomas a Becket.</item> +<item>1173. Richard.</item> +<item>1184. Baldwin.</item> +<item>1191. Reginald Fitz Joceline.</item> +<item>1193. Hubert Walter.</item> +<item>1207. Stephen Langton.</item> +<item>1229. Richard Weatherhead.</item> +<item>1235. Edmund.</item> +<item>1244. Boniface III.</item> +<item>1272. Robert Kilwarby.</item> +<item>1278. John Peckam.</item> +<item>1294. Robert Winchelsey.</item> +<item>1313. Walter Raynolds.</item> +<item>1327. Simon Mepham.</item> +<item>1333. John Stratford.</item> +<item>1349. Thomas Bradwardin.</item> +<item>1349. Simon Islippe.</item> +<item>1366. Simon Langham.</item> +<item>1368. William Wittlesey.</item> +<item>1375. Simon Sudbury.</item> +<item>1381. William Courtney.</item> +<item>1396. Thomas Arundel.</item> +<item>1414. Henry Chichley.</item> +<item>1443. John Stafford.</item> +<item>1452. John Kemp.</item> +<item>1454. Thomas Bourchier.</item> +<item>1486. John Morton.</item> +<item>1501. Henry Deane.</item> +<item>1504. William Warham.</item> +<item>1521. John Longland.</item> +<item>1533. <hi rend='smallcaps'>Thomas Cranmer</hi>.<note place='foot'>Archbishop +Cranmer was the first in this succession, at and after the Reformation; +and Bishop White was the connecting link between the English and American +successions.</note></item> +<item>1536. Robert Parfew.</item> +<item>1537. John Hodgskins.</item> +<item>1559. Matthew Parker.</item> +<item>1559. Edmund Grindal.</item> +<item>1577. John Whitgift.</item> +<item>1597. Richard Bancroft.</item> +<item>1609. George Abbott.</item> +<item>1617. George Monteigne</item> +<item>1621. William Laud.</item> +<item>1634. Matthew Wren.</item> +<item>1660. Gilbert Sheldon.</item> +<item>1674. Henry Compton.</item> +<item>1677. William Sancroft.</item> +<item>1685. Jonathan Trelawney.</item> +<item>1715. John Potter.</item> +<item>1737. Thomas Herring.</item> +<item>1749. Frederick Cornwallis.</item> +<item>1775. John Moore.</item> +<item>1793. Charles Manners Sutton.</item> +<item>1813. William Howley, (<hi rend='italic'>now living.</hi>)</item> +<item>1775. John Moore.</item> +<item>1787. <hi rend='smallcaps'>William White.</hi></item> +<item>1811. Alexander V. Griswold.</item> +</list> + +<pb n='317'/><anchor id='Pg317'/> + +<p> +<hi rend='smallcaps'>List of Bishops of the Church in the United States.</hi> +</p> + +<p> +Those with an asterisk (*) are deceased. +</p> + +<list> +<item>*1784. Samuel Seabury, D. D., Connecticut, died, 1796.</item> +<item>*1787. William White, D. D., Pennsylvania, died, 1836.</item> +<item>*1787. Samuel Provoost, D. D., New York, died, 1815.</item> +<item>*1790. James Madison, D. D., Virginia, died, 1812.</item> +<item>*1792. Thomas John Claggett, D. D., Maryland, died, 1816.</item> +<item>*1795. Robert Smith, D. D., South Carolina, died, 1801.</item> +<item>*1797. Edward Bass, D. D., Massachusetts, died, 1803.</item> +<item>*1797. Abraham Jarvis, D. D., Connecticut, died, 1813.</item> +<item>*1801. Benjamin Moore, D. D., New York, died, 1816.</item> +<item>*1804. Samuel Parker, D. D., Massachusetts, died, 1804.</item> +<item>*1811. John Henry Hobart, D. D., New York, died, 1830.</item> +<item>1811. Alexander Viets Griswold, D. D., Massachusetts.</item> +<item>*1812. Theodore Dehon, D. D., South Carolina, died, 1817.</item> +<item>*1814. Richard Channing Moore, D. D., Virginia, died, 1841.</item> +<item>*1814. James Kemp, D. D., Maryland, died, 1827.</item> +<item>*1815. John Croes, D. D., Now Jersey, died, 1832.</item> +<item>*1818. Nathaniel Bowen, D. D., South Carolina, died, 1839.</item> +<item>1819. Philander Chase, D. D., Illinois.</item> +<item>1819. Thomas Church Brownell, D. D., LL. D., Connecticut.</item> +<item>*1823. John Stark Ravenscroft, D. D., North Carolina, died, 1830.</item> +<item>1827. Henry Ustick Onderdonk, D. D., Pennsylvania.</item> +<item>1829. William Meade, D. D., Virginia.</item> +<item>*1830. William Murray Stone, D. D., Maryland, died, 1838.</item> +<item>1830. Benjamin Tredwell Onderdonk, D. D., New York.</item> +<item>1831. Levi Silliman Ives, D. D., LL. D., North Carolina.</item> +<item>1832. John Henry Hopkins, D. D., Vermont.</item> +<item>1832. Benjamin Bosworth Smith, D. D., Kentucky.</item> +<item>1832. Charles Pettit McIlvaine, D. D., Ohio.</item> +<item>1832. George Washington Doane, D. D., LL. D., New Jersey.</item> +<item>1834. James Hervey Otey, D. D., Tennessee.</item> +<item>1835. Jackson Kemper, D. D., Missionary Bishop, for +Wisconsin Iowa, and the Indian territory North of Lat. 36-1/2°.</item> +<item>1836. Samuel Allen McCoskry, D. D., Michigan.</item> +<item>1838. Leonidas Polk, D. D., Louisiana.</item> +<item>1839. William Heathcote De Lancey, D. D., Western New York.</item> +<item>1840. Christopher Edwards Gadsden, D. D., South Carolina.</item> +<item>1840. William Rollinson Whittingham, D. D., Maryland.</item> +<item>1841. Stephen Elliott, jun., D. D., Georgia.</item> +<item>1841. Alfred Lee, D. D., Delaware.</item> +</list> + +<pb n='318'/><anchor id='Pg318'/> + +<p> +The following table contains the statistics of this church in the +United States:— +</p> + +<table rend="latexcolumns: 'l r r r'; + tblcolumns: 'lw(20) rw(13) rw(10) rw(10)'"> +<row><cell>States.</cell><cell>Dioceses.</cell><cell>Bishops.</cell> + <cell>Clergy.</cell></row> +<row><cell>Maine</cell><cell>1</cell><cell></cell><cell>7</cell></row> +<row><cell>New Hampshire</cell><cell>1</cell><cell></cell><cell>10</cell></row> +<row><cell>Vermont</cell><cell>1</cell><cell>1</cell><cell>24</cell></row> +<row><cell>Massachusetts</cell><cell>1</cell><cell>1</cell><cell>49</cell></row> +<row><cell>Rhode Island</cell><cell>1</cell><cell></cell><cell>20</cell></row> +<row><cell>Connecticut</cell><cell>1</cell><cell>1</cell><cell>92</cell></row> +<row><cell>New York</cell><cell>1</cell><cell>1</cell><cell>196</cell></row> +<row><cell>Western New York</cell><cell>1</cell><cell>1</cell><cell>101</cell></row> +<row><cell>New Jersey</cell><cell>1</cell><cell>1</cell><cell>42</cell></row> +<row><cell>Pennsylvania</cell><cell>1</cell><cell>1</cell><cell>107</cell></row> +<row><cell>Delaware</cell><cell>1</cell><cell>1</cell><cell>10</cell></row> +<row><cell>Maryland</cell><cell>1</cell><cell>1</cell><cell>81</cell></row> +<row><cell>Virginia</cell><cell>1</cell><cell>1</cell><cell>94</cell></row> +<row><cell>North Carolina</cell><cell>1</cell><cell>1</cell><cell>30</cell></row> +<row><cell>South Carolina</cell><cell>1</cell><cell>1</cell><cell>47</cell></row> +<row><cell>Georgia</cell><cell>1</cell><cell>1</cell><cell>16</cell></row> +<row><cell>Louisiana, Alabama</cell><cell>1</cell><cell>1</cell><cell>18</cell></row> +<row><cell>Mississippi, Tennessee, Arkansas</cell><cell>1</cell><cell>1</cell> + <cell>23</cell></row> +<row><cell>Kentucky</cell><cell>1</cell><cell>1</cell><cell>21</cell></row> +<row><cell>Ohio</cell><cell>1</cell><cell>1</cell><cell>58</cell></row> +<row><cell>Illinois</cell><cell>1</cell><cell>1</cell><cell>9</cell></row> +<row><cell>Michigan</cell><cell>1</cell><cell>1</cell><cell>19</cell></row> +<row><cell>Indiana, Missouri, Iowa, Wisconsin </cell><cell>1</cell><cell>1</cell> + <cell>44</cell></row> +<row><cell>Florida</cell><cell>1</cell><cell></cell><cell>4</cell></row> +<row><cell>Totals</cell><cell>30</cell><cell>20</cell><cell>1114</cell></row> +</table> + +<p> +The Dioceses of Maine, New Hampshire, Massachusetts, and Rhode +Island, are under the charge of the same Bishop. Indiana and Missouri +are under the charge of the Missionary Bishop for Wisconsin, +Iowa, and the Indian territory North of Lat. 36-1/2°. Alabama is under +the charge of the Bishop of Louisiana. Mississippi and Arkansas are +under the charge of the Bishop of Tennessee. +</p> + +<p> +In the British American Provinces and Islands, there are six dioceses, +containing six Bishops, and 454 other clergymen. +</p> + +<p> +There are numerous local Societies for religious purposes, in every +Diocese. +</p> + +<p> +<hi rend='smallcaps'>Periodical +Publications.</hi>—<hi rend='smallcaps'>Weekly</hi>: The +<hi rend='italic'>Churchman</hi>, New York; <hi rend='italic'>Gospel Messenger</hi>, +Utica; <hi rend='italic'>Gospel Messenger and Southern Episcopal +Register</hi>, Charleston, S. C.; <hi rend='italic'>Episcopal Recorder</hi>, +Philadelphia; <hi rend='italic'>Southern Churchman</hi>, Alexandria, D. C.; +<hi rend='italic'>Christian Witness</hi>, Boston; +<hi rend='italic'>Western Episcopal Observer</hi>, +Cincinnati, Ohio; <hi rend='italic'>Banner of the Cross</hi>, +<pb n='319'/><anchor id='Pg319'/> +Philadelphia; <hi rend='italic'>Practical Christian and Church Chronicle</hi>, New Haven, +Ct.—<hi rend='smallcaps'>Monthly</hi>: <hi rend='italic'>Journal +of Christian Education</hi>, New York; <hi rend='italic'>Children's +Magazine</hi>, New York; <hi rend='italic'>Spirit of +Missions</hi>, New York; <hi rend='italic'>Church +Record</hi>, Flushing, N. Y. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Friends.</head> + +<p> +The Friends are found in most of the states in the Union, and some +in the British Provinces. They are most numerous in Pennsylvania, +a state first settled by them, under their worthy head and father, in +this country, <hi rend='smallcaps'>William Penn</hi>, in 1682. +</p> + +<p> +In England and Ireland, they number about fifty thousand; and in +America, about two hundred thousand, and are divided into four hundred +and fifty congregations. About half are Orthodox, and the other +half Hicksites, or followers of <hi rend='smallcaps'>Elias Hicks</hi>, +who died at Jericho, N. Y. +in 1830, aged 76. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Jews.</head> + +<p> +The number of Jews in the United States is estimated at about four +thousand. They have synagogues in Newport, R. I., the cities of New +York, Philadelphia, Charleston, S. C., and in other parts of the country. +Their mode of worship is exceedingly interesting. With regard to the +number of this people in the world, Blackwood's Magazine says:— +</p> + +<p> +<q>The statistics of the Jewish population are among the most singular +circumstances of this most singular of all people. Under all their +calamities and dispersions, they seem to have remained at nearly the +same amount as in the days of David and Solomon—never much more +in prosperity, never much less after ages of suffering. Nothing like +this has occurred in the history of any other race; Europe in general +having doubled its population within the last hundred years, and England +nearly tripled hers within the last half century; the proportion of +America being still more rapid, and the world crowding in a constantly-increasing +ratio. Yet the Jews seem to stand still in this vast and +general movement. The population of Judea, in its most palmy days, +probably did not exceed, if it reached, four millions. The numbers +who entered Palestine from the wilderness, were evidently not much +more than three; and their census, according to the German statists, +who are generally considered to be exact, is now nearly the same as +that of the people under Moses—about three millions.</q> +</p> + +<p> +On the above, Judge Noah, of New York, a learned Jew, remarks:— +</p> + +<pb n='320'/><anchor id='Pg320'/> + +<p> +<q>We apprehend there is some error in the above statistics, and that +the number of Jews throughout the world may be estimated at nearer +six millions than three. There are more than a million in Poland and +Russia; in all Asia, there are full two millions; half a million in Austria; +in the Barbary States and Africa, a million; in all Europe, two +millions and a half. We do not think, during the most splendid periods +of Jewish history, that they ever exceeded four millions; but then their +colonies and countries held tributary in Europe and Asia, amounted to +many millions more. For example, at one period all Spain paid tribute +to King Solomon; and all Spain and Portugal, at this day, are descendants +of the Jews and Moors; and there are many thousands of Jews, +in both those countries, now adhering in secret to the ancient faith of +their fathers, while outwardly professing the Catholic religion. All the +familiar Spanish and Portuguese names—Lopez, Mendez, Carvalho, +Fonseca, Rodrigues, Peirara, Azavedo, Montefiores, &c. &c.—are of +Jewish origin. Their numbers, therefore, will never be accurately +known until the restoration, when thousands who, from convenience +and pride, and some from apprehension, conceal their religion, will be +most eager to avow it when their nation takes rank among the governments +of the earth.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='statistics-lutherans'/> +<head>Lutherans.</head> + +<p> +The government of the Lutherans is somewhat singular. Where it is +established by law, the supreme head of the state is also supreme head +of the church. They have bishops, but no diocesan episcopacy, except +in Denmark and Sweden. These are called <hi rend='italic'>superintendents</hi> in Germany, +and <hi rend='italic'>presidents</hi> in the United +States. There is but <hi rend='italic'>one</hi> archbishop, +and he is the primate of Sweden. +</p> + +<p> +They have in the United States about one thousand churches, four +hundred ministers, seventy thousand communing members, and about +one hundred and forty thousand which do not commune. +</p> + +<p> +<hi rend='smallcaps'>Education</hi>, &c.—They +have a college, located at Gettysburg, Pa., +and several academies in different parts of the +country; also four theological +seminaries, located at Gettysburg, Pa.; Columbus, Ohio; Lexington, +S. C.; Hartwich, N. Y., a fifth is contemplated in Indiana. +Their different education societies support about eighty beneficiaries, +preparing for the ministry, at an expense of one hundred dollars each, +annually. The <hi rend='italic'>Lutheran Observer</hi> is published weekly, at Baltimore. +</p> + +<p> +The Lutherans are one of the most numerous sects of Christians in +the world. The whole number in Europe is estimated at twenty-seven +millions, embracing seventeen reigning sovereigns. This estimate, of +course, includes the Moravians. +</p> + +</div> + +<pb n='321'/><anchor id='Pg321'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Protestant Methodists.</head> + +<p> +This infant church is rapidly increasing, especially in the middle +States. Its population in the United States exceeds one hundred and +fifty thousand. +</p> + +<p> +This class of Christians have twenty-one annual conferences in as +many states; nearly four hundred travelling, and a large number of +unstationed ministers. They have a general conference, which meets +once in four years, consisting of two delegates from every thousand +communicants, one a minister, the other a layman: this is their legislative +body. The number of communicants is about sixty-five thousand. +</p> + +<p> +<hi rend='smallcaps'>Publications.</hi> The Protestant Methodists support four religious +papers:—the <hi rend='italic'>Olive Branch</hi>, +Boston, Mass.; the <hi rend='italic'>New York Luminary</hi>, +New York, the <hi rend='italic'>Methodist Protestant</hi>, +Baltimore, Md., and the <hi rend='italic'>Western +Recorder</hi>, Zanesville, Ohio. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Methodists.</head> + +<p> +The population of all denominations of Methodists in the United +States exceeds three millions. +</p> + +<p> +<hi rend='smallcaps'>Publications.</hi>—The +<hi rend='italic'>Christian Advocate and Journal</hi>, New York +city; <hi rend='italic'>Zion's Herald and Wesleyan +Journal</hi>, Boston, Mass.; <hi rend='italic'>Northern +Advocate</hi>, Auburn, N. Y.; <hi rend='italic'>Christian +Repository</hi>, Philadelphia, Pa.; +<hi rend='italic'>Richmond Christian Advocate</hi>, +Richmond, Va.; <hi rend='italic'>Southern Christian Advocate</hi>, +Charleston, S. C.; <hi rend='italic'>South-Western Christian Advocate</hi>, Nashville, +Tenn.; <hi rend='italic'>Pittsburg Christian Advocate</hi>, +Pittsburg, Pa.; <hi rend='italic'>Western Christian +Advocate</hi>, and the <hi rend='italic'>Christian Apologist</hi>, +a German paper, Cincinnati, Ohio. +</p> + +<p> +There is also published by this denomination, the <hi rend='italic'>Methodist Quarterly +Review</hi>, New York city; <hi rend='italic'>Ladies' Repository</hi>, (monthly,) +Cincinnati, Ohio; <hi rend='italic'>Guide to Christian Perfection</hi>, (monthly,) +Boston, Mass., <hi rend='italic'>Sunday +School Advocate</hi>, (semi-monthly,) New York city; <hi rend='italic'>Sabbath School +Messenger</hi>, (semi-monthly,) Boston, Mass. The Methodists have ten +colleges, and thirty academies. +</p> + +<p> +In the Methodist church in Canada, are two weekly newspapers +viz., <hi rend='italic'>Christian Guardian</hi>, +Toronto, U. C.; <hi rend='italic'>The Wesleyan</hi>, Montreal, +L. C. +</p> + +<p> +From the <q>Minutes of the Annual Conferences of the Methodist +Episcopal Church, for the Year 1840,</q> we copy the following table:— +</p> + +<pb n='322'/><anchor id='Pg322'/> + +<p> +Conferences, Ministers, &c. +</p> + +<table rend="latexcolumns: 'p{1.4cm} p{1cm} p{0.9cm} p{1cm} p{1cm} p{1cm}'; + tblcolumns: 'l r r r r r'"> +<row><cell>Conferences.</cell><cell>Whites.</cell><cell>Colored.</cell> + <cell>Indians.</cell><cell>Total Com.</cell><cell>Trav. Prs.</cell></row> +<row><cell>Troy</cell><cell>24,488</cell><cell>78</cell><cell></cell> + <cell>24,566</cell><cell>144</cell></row> +<row><cell>New England</cell><cell>22,319</cell><cell>235</cell><cell></cell> + <cell>22,554</cell><cell>157</cell></row> +<row><cell>New Hampshire</cell><cell>20,084</cell><cell></cell><cell></cell> + <cell>20,084</cell><cell>151</cell></row> +<row><cell>Pittsburg</cell><cell>35,276</cell><cell>474</cell><cell></cell> + <cell>35,750</cell><cell>136</cell></row> +<row><cell>Maine</cell><cell>22,359</cell><cell></cell><cell></cell> + <cell>22,359</cell><cell>145</cell></row> +<row><cell>Black River</cell><cell>15,908</cell><cell>27</cell><cell></cell> + <cell>15,935</cell><cell>96</cell></row> +<row><cell>Erie</cell><cell>17,860</cell><cell>50</cell><cell></cell> + <cell>17,910</cell><cell>107</cell></row> +<row><cell>Oneida</cell><cell>22,909</cell><cell>65</cell><cell></cell> + <cell>22,974</cell><cell>142</cell></row> +<row><cell>Michigan</cell><cell>11,308</cell><cell>12</cell><cell>87</cell> + <cell>11,407</cell><cell>74</cell></row> +<row><cell>Rock River</cell><cell>6,519</cell><cell>21</cell><cell>45</cell> + <cell>6,585</cell><cell>75</cell></row> +<row><cell>Genesee</cell><cell>27,931</cell><cell>50</cell><cell></cell> + <cell>27,981</cell><cell>162</cell></row> +<row><cell>North Ohio</cell><cell>23,594</cell><cell>91</cell><cell>213</cell> + <cell>23,898</cell><cell>95</cell></row> +<row><cell>Ohio</cell><cell>53,621</cell><cell>662</cell><cell></cell> + <cell>54,283</cell><cell>168</cell></row> +<row><cell>Illinois</cell><cell>24,607</cell><cell>80</cell><cell></cell> + <cell>24,687</cell><cell>103</cell></row> +<row><cell>Missouri</cell><cell>12,386</cell><cell>1,224</cell><cell>382</cell> + <cell>13,992</cell><cell>66</cell></row> +<row><cell>Kentucky</cell><cell>30,679</cell><cell>6,321</cell><cell></cell> + <cell>37,000</cell><cell>114</cell></row> +<row><cell>Tennessee</cell><cell>21,675</cell><cell>4,405</cell><cell></cell> + <cell>26,080</cell><cell>95</cell></row> +<row><cell>Indiana</cell><cell>52,208</cell><cell>407</cell><cell></cell> + <cell>52,615</cell><cell>156</cell></row> +<row><cell>Memphis</cell><cell>12,497</cell><cell>1,995</cell><cell></cell> + <cell>14,492</cell><cell>69</cell></row> +<row><cell>Arkansas</cell><cell>4,228</cell><cell>725</cell><cell>1,524</cell> + <cell>6,479</cell><cell>41</cell></row> +<row><cell>Holston</cell><cell>25,902</cell><cell>2,420</cell><cell></cell> + <cell>28,322</cell><cell>68</cell></row> +<row><cell>Mississippi</cell><cell>8,433</cell><cell>4,178</cell><cell>67</cell> + <cell>12,678</cell><cell>81</cell></row> +<row><cell>North Carolina</cell><cell>15,983</cell><cell>4,480</cell><cell></cell> + <cell>20,463</cell><cell>61</cell></row> +<row><cell>Texas</cell><cell>1,623</cell><cell>230</cell><cell></cell> + <cell>1,853</cell><cell>19</cell></row> +<row><cell>Alabama</cell><cell>19,491</cell><cell>5,821</cell><cell></cell> + <cell>25,312</cell><cell>87</cell></row> +<row><cell>South Carolina</cell><cell>26,945</cell><cell>30,481</cell><cell></cell> + <cell>57,426</cell><cell>102</cell></row> +<row><cell>Virginia</cell><cell>21,841</cell><cell>3,086</cell><cell></cell> + <cell>24,927</cell><cell>94</cell></row> +<row><cell>Georgia</cell><cell>28,868</cell><cell>9,989</cell><cell></cell> + <cell>38,857</cell><cell>127</cell></row> +<row><cell>Baltimore</cell><cell>42,789</cell><cell>13,904</cell><cell></cell> + <cell>56,693</cell><cell>182</cell></row> +<row><cell>Philadelphia</cell><cell>35,094</cell><cell>8,778</cell><cell></cell> + <cell>43,872</cell><cell>128</cell></row> +<row><cell>New Jersey</cell><cell>22,733</cell><cell>542</cell><cell></cell> + <cell>23,275</cell><cell>108</cell></row> +<row><cell>New York</cell><cell>36,284</cell><cell>405</cell><cell></cell> + <cell>36,689</cell><cell>215</cell></row> +<row><cell>Liberia Mission</cell><cell></cell><cell>922</cell><cell></cell> + <cell>922</cell><cell>19</cell></row> +<row><cell>Total, 1840</cell><cell>748,442</cell><cell>102,158</cell> + <cell>2,318</cell><cell>852,918</cell><cell>3,587</cell></row> +<row><cell>Total, 1842</cell><cell>796,495</cell><cell>107,251</cell> + <cell>2,617</cell><cell>906,363</cell><cell>3,846</cell></row> +</table> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='statistics-presbyterians'/> +<head>Presbyterians.</head> + +<p> +The Protestant faith was introduced into Scotland about 1527; and +about 1592 Andrew Melville effected the introduction of the Presbyterian +form of church polity. This form, through much persecution, +and even bloodshed, has been maintained ever since. Its creed is +Calvinistic. This church has nearly a thousand ministers, and about +<pb n='323'/><anchor id='Pg323'/> +one million five hundred thousand church members. It is the established +religion of Scotland, sustained by law. There are also several +bodies of dissenting Presbyterians in Scotland. +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<p> +Presbyterianism was first introduced into England by those Christians +who returned from Frankfort, after the death of Queen Mary. +For a time, it flourished, but at length lapsed into Socinianism. There +are, however, a few churches in England still pure, which are in fellowship +with the Scotch Presbyterians. +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<p> +This denomination began its organized existence in America about +the year 1700, and is the offspring of the church of Scotland. Its first +ministers were Rev. Francis McKemie, and the Rev. John Hampton, +who labored in Virginia. +</p> + +<p> +The first church of this order was organized in Philadelphia, 1703, +the first presbytery, 1704, and the first synod in 1716. Since that +time, they have steadily increased, and their number in 1840 was +ninety-six presbyteries, twelve hundred and thirty-two ministers, +eighteen hundred and twenty-three churches, and one hundred and +fifty-two thousand four hundred and fifty-one communicants. +</p> + +<p> +The Presbyterians are found chiefly in the Middle, Western, and +Southern States. The number of people attached to this form of church +government in the United States, is supposed to exceed two millions. +</p> + +<p> +<hi rend='smallcaps'>Education.</hi>—Within the bounds of the church there are +thirteen theological seminaries, three of which are under the care of the General +Assembly. They have a board of education, which has about four +hundred young men in training for the ministry. +</p> + +<p> +The Calvinistic publications announce their sentiments. +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<p> +In 1837, a division arose in the Presbyterian church, into Old and +New Schools, in consequence of variant views of doctrine and discipline. +The friends of the New School were exscinded, or cut off, from +the old church, but still claim to be the General Assembly of the Presbyterian +church. Unfortunately, the difficulty is not settled; we cannot, +therefore, give the strength of the parties. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Other Presbyterian Communities.</head> + +<p> +The Associate Presbyterians have about one hundred ministers, one +hundred and ninety congregations, and twenty thousand communicants. +They are principally found south and west of the Hudson +River. +</p> + +<p> +The Reformed Presbyterians, or Covenanters, are located principally +in Ohio. They have about thirty ministers, fifty congregations, and +four thousand communicants. +</p> + +<pb n='324'/><anchor id='Pg324'/> + +<p> +The Associate Reformed have about one hundred and twenty-five +ministers, more than two hundred congregations, and about fifteen +thousand communicants. They are located principally in Pennsylvania. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Reformed Dutch Church.</head> + +<p> +This church comprises one general synod, and two particular +synods; one at New York, and another at Albany. The two synods +comprise eighteen classes, about two hundred ministers, two hundred +churches, twenty-seven thousand communicants, and a population of +about one hundred and thirty thousand. This denomination of Christians +is found almost entirely in the first settlements in the states of +New York, New Jersey, and Pennsylvania. +</p> + +<p> +The <hi rend='italic'>Christian Intelligencer</hi>, published at New York, advocates the +principles of this church. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Roman Catholics.</head> + +<p> +This denomination is spread over every section of the United States +and the British Provinces. They form, it is stated, more than three +fourths of the population of the Canadas. They are also found in large +numbers in the Provinces of Nova Scotia and New Brunswick. In +this Union, they are most numerous in the Middle States; but in consequence +of the great influx of this people into North America, and +their frequent change of location, it is utterly impossible to state their +numbers, in each state, with any degree of accuracy. Their number +in the United States is variously stated from five hundred thousand to +one million five hundred thousand. Their number, probably, is not +less than eight hundred thousand, nor more than one million two +hundred thousand. The population of Canada, in 1840, was at least +one million. +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<p> +The first Roman Catholics that came to this country were from +England, under Lord Baltimore, a Catholic nobleman, in 1634. They +settled the state of Maryland; and, much to their honor, while some +of the Protestant provinces were persecuting all those who differed +from them on religious subjects, the Catholic Marylanders protected +all sects that were moral and civil in their deportment. +</p> + +<p> +We copy from the <q>Metropolitan Catholic Almanac and Laity's +Directory for 1841</q> the following statistical table:— +</p> + +<pb n='325'/><anchor id='Pg325'/> + +<p> +<hi rend='smallcaps'>Statistics of the Catholic Church in the United States</hi> +</p> + +<table rend="latexcolumns: 'p{2cm} p{1.2cm} p{1.3cm} p{1.3cm} p{1.2cm}'; + tblcolumns: 'lw(10) rw(10) rw(9) rw(9) rw(10) rw(10)'"> +<row><cell>Diocese.</cell><cell>Churches and Chapels.</cell> + <cell>Clergymen in the Ministry.</cell> + <cell>Clergymen otherwise employed.</cell> + <cell>Eccl. Inst.</cell> + <cell>Clerical Students.</cell></row> +<row><cell>Baltimore</cell><cell>68</cell><cell>38</cell><cell>31</cell> + <cell>4</cell><cell>52</cell></row> +<row><cell>Richmond</cell><cell>7</cell><cell>6</cell><cell>1</cell><cell>0</cell> + <cell>0</cell></row> +<row><cell>Philadelphia</cell><cell>91</cell><cell>57</cell><cell>2</cell> + <cell>1</cell><cell>22</cell></row> +<row><cell>New York</cell><cell>64</cell><cell>65</cell><cell>1</cell><cell>1</cell> + <cell>14</cell></row> +<row><cell>Boston</cell><cell>30</cell><cell>31</cell><cell>0</cell><cell>0</cell> + <cell>0</cell></row> +<row><cell>Detroit</cell><cell>25</cell><cell>17</cell><cell>1</cell><cell>0</cell> + <cell>0</cell></row> +<row><cell>Cincinnati</cell><cell>38</cell><cell>34</cell><cell>2</cell> + <cell>1</cell><cell></cell></row> +<row><cell>Vincennes</cell><cell>27</cell><cell>25</cell><cell>5</cell><cell>1</cell> + <cell>9</cell></row> +<row><cell>Du Buque</cell><cell>5</cell><cell>8</cell><cell>0</cell><cell>0</cell> + <cell>0</cell></row> +<row><cell>St Louis</cell><cell>56</cell><cell>50</cell><cell>23</cell><cell>2</cell> + <cell>30</cell></row> +<row><cell>Bardstown</cell><cell>40</cell><cell>26</cell><cell>25</cell><cell>1</cell> + <cell></cell></row> +<row><cell>Nashville</cell><cell>1</cell><cell>6</cell><cell>0</cell><cell>1</cell> + <cell>2</cell></row> +<row><cell>New Orleans</cell><cell>38</cell><cell>39</cell><cell>11</cell> + <cell>1</cell><cell>9</cell></row> +<row><cell>Natchez</cell><cell>1</cell><cell>2</cell><cell></cell><cell></cell> + <cell></cell></row> +<row><cell>Mobile</cell><cell>7</cell><cell>12</cell><cell>7</cell><cell></cell> + <cell></cell></row> +<row><cell>Charleston</cell><cell>14</cell><cell>20</cell><cell>0</cell><cell>4</cell> + <cell>6</cell></row> +<row><cell>Total</cell><cell>512</cell><cell>436</cell><cell>109</cell><cell>17</cell> + <cell>144</cell></row> +</table> + +<table rend="latexcolumns: 'p{1.5cm} p{1.1cm} p{1.1cm} p{1cm} p{1cm} p{0.8cm}'; + tblcolumns: 'lw(10) rw(12) rw(10) rw(12) rw(10) rw(10)'"> +<row><cell>Diocese.</cell><cell>Literary Inst. for young Men.</cell> + <cell>Young Men in College.</cell><cell>Female Religious Inst.</cell> + <cell>Female Academ.</cell><cell>Pupils in Female Academ.</cell></row> +<row><cell>Baltimore</cell><cell>5</cell><cell>633</cell><cell>5</cell> + <cell>9</cell><cell>530</cell></row> +<row><cell>Richmond</cell><cell>0</cell><cell>0</cell><cell>0</cell><cell>3</cell> + <cell>100</cell></row> +<row><cell>Philadelphia</cell><cell>2</cell><cell>60</cell><cell>0</cell> + <cell>1</cell><cell>30</cell></row> +<row><cell>New York</cell><cell>1</cell><cell></cell><cell>0</cell><cell>2</cell> + <cell>120</cell></row> +<row><cell>Boston</cell><cell>1</cell><cell>60</cell><cell>1</cell><cell>1</cell> + <cell></cell></row> +<row><cell>Detroit</cell><cell>1</cell><cell></cell><cell>1</cell><cell>1</cell> + <cell></cell></row> +<row><cell>Cincinnati</cell><cell>1</cell><cell></cell><cell>2</cell> + <cell>2</cell><cell>70</cell></row> +<row><cell>Vincennes</cell><cell>1</cell><cell>50</cell><cell>1</cell><cell>1</cell> + <cell>50</cell></row> +<row><cell>Du Buque</cell><cell>1</cell><cell></cell><cell>0</cell><cell>1</cell> + <cell></cell></row> +<row><cell>St Louis</cell><cell>3</cell><cell>320</cell><cell>10</cell><cell>10</cell> + <cell>640</cell></row> +<row><cell>Bardstown</cell><cell>3</cell><cell>300</cell><cell>3</cell><cell>10</cell> + <cell>528</cell></row> +<row><cell>Nashville</cell><cell>1</cell><cell></cell><cell>0</cell><cell>0</cell> + <cell>0</cell></row> +<row><cell>New Orleans</cell><cell>1</cell><cell>100</cell><cell>4</cell> + <cell>4</cell><cell>526</cell></row> +<row><cell>Natchez</cell><cell></cell><cell></cell><cell></cell><cell>0</cell> + <cell>0</cell></row> +<row><cell>Mobile</cell><cell>2</cell><cell>70</cell><cell>2</cell><cell>2</cell> + <cell>60</cell></row> +<row><cell>Charleston</cell><cell>1</cell><cell></cell><cell>2</cell><cell>2</cell> + <cell>128</cell></row> +<row><cell>Total</cell><cell>24</cell><cell>1593</cell><cell>31</cell><cell>49</cell> + <cell>2782</cell></row> +</table> + +<p> +The sacred college of cardinals has fifty-seven members. The total +number is seventy. +</p> + +<p> +There are twelve patriarchs in the Christian world. The archbishops +and bishops amount to six hundred and seventy-one. The vicars +apostolic in different countries are fifty-seven in number, besides +whom there are thirty-eight coadjutor-bishops, making the grand total +of the Catholic episcopacy amount to seven hundred and sixty-six +bishops. +</p> + +<p> +<hi rend='smallcaps'>Catholic Periodicals.</hi>—The <hi rend='italic'>United +States Catholic Miscellany</hi>, published weekly in Charleston, S. C.; the +<hi rend='italic'>Catholic Telegraph</hi>, published +weekly in Cincinnati, Ohio; the <hi rend='italic'>Catholic Herald</hi>, published +weekly in Philadelphia; the <hi rend='italic'>Catholic Advocate</hi>, published weekly +in Bardstown, Ky.; <hi rend='italic'>Der Wahrheit's Freund</hi>, (German paper,) +published weekly in Cincinnati, Ohio; the <hi rend='italic'>New York Catholic +Register</hi>, published weekly in the city of New York; <hi rend='italic'>Ordo divini +Officii recitandi</hi>, <hi rend='italic'>Missæque celebrandæ, juxta Rubricas +Breviarii ac Missalis Romani</hi>, +published annually in Baltimore; the <hi rend='italic'>Young Catholic's Magazine</hi>, +enlarged series, published on the first of each month, in New York. +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<p> +At the time of the reformation, 1517, papal power, or the power of +the pope of Rome, had acquired so great a spiritual dominion over the +minds and consciences of men, that all Europe submitted to it with +implicit obedience. At the present day, the Roman Catholic religion +<pb n='326'/><anchor id='Pg326'/> +prevails, more or less, in every country in Christendom. Its population +is stated to exceed eighty millions. It is the established religion of +Austria, France, Portugal, and Spain, and of thirteen other states in +Europe. +</p> + +<p> +Popes of Rome.<note place='foot'>The reader will perceive some difference +in the dates, and also in the spelling between this list and the list of +Bishops, p. <ref target='Pg315'>315</ref>. This difference arises from the following +of different authorities in the chronology and spelling by the compilers of the +two lists. It will be seen that they agree in the order of succession, with one or two +exceptions. The fourth and fifth names in <emph>this</emph> list are generally +considered as the same individual, and the best authorities place him before Clement. +The other apparent differences in the succession are caused by the inserting in +<emph>this</emph> list of the names of all +who were in the see of Rome at any time; while in the other, those who were not +lawful bishops of Rome are omitted.</note> A. D. +</p> + +<list> +<item>33. St. Peter, martyred.</item> +<item>66. St. Linus, martyred.</item> +<item>67. St. Clement, abdicated.</item> +<item>77. St. Cletus, martyred.</item> +<item>83. St. Anaclitus.</item> +<item>96. St. Evaristus, coadjutor to the former, martyred.</item> +<item>108. St. Alexander I., martyred.</item> +<item>117. St. Sixtus I., martyred.</item> +<item>127. Telesphorus, martyred.</item> +<item>138. Hygenus, martyred. The first called <hi rend='italic'>pope</hi>.</item> +<item>142. Pius I., martyred.</item> +<item>150. Anicetus, martyred.</item> +<item>162. Soter.</item> +<item>171. Eleutherius, martyred.</item> +<item>185. Victor I., martyred.</item> +<item>197. Zephyrinus, martyred.</item> +<item>217. Calixtus I., martyred.</item> +<item>222. Urban I., martyred.</item> +<item>230. Pontianus, martyred.</item> +<item>235. Anterus, martyred.</item> +<item>236. Fabian, martyred.</item> +<item>236. Novatianus, antipope.</item> +<item>250. Cornelius, beheaded.</item> +<item>252. Lucius I., martyred.</item> +<item>254. Stephen I., martyred.</item> +<item>257. Sixtus II., coadjutor to the former, martyred.</item> +<item>259. Dionysius.</item> +<item>269. Felix I.</item> +<item>274. Eutychianus.</item> +<item>283. Caius.</item> +<item>295. Marcellinus, martyred.</item> +<item>304. Marcellus I., martyred.</item> +<item>310. Eusebius, martyred.</item> +<item>310. Melchiades, coadjutor to the former.</item> +<item>314. Sylvester.</item> +<item>336. Marcus.</item> +<item>337. Julius I.</item> +<item>352. Liberius, banished.</item> +<item>356. Felix II., antipope.</item> +<item>358. Liberius, again, abdicated.</item> +<item>358. Felix became legal pope but was killed by Liberius.</item> +<item>359. Liberius, again.</item> +<item>366. Damasius.</item> +<item>385. Siricius.</item> +<item>399. Anastasius.</item> +<item>401. Innocent I.</item> +<item>417. Zosimus.</item> +<item>418. Boniface I.</item> +<item>422. Celestinus I.</item> +<item>432. Sixtus III.</item> +<item>440. Leo I., the Great.</item> +<item>461. Hilary.</item> +<item>468. Simplicius.</item> +<pb n='327'/><anchor id='Pg327'/> +<item>483. Felix III.</item> +<item>492. Gelasius.</item> +<item>496. Anastasius II.</item> +<item>498. Symmachus.</item> +<item>514. Hormisdas.</item> +<item>523. John I., died in prison at Ravenna.</item> +<item>526. Felix IV.</item> +<item>530. Boniface II.</item> +<item>533. John II.</item> +<item>535. Agapetus.</item> +<item>536. Sylvester; he was made prisoner by the antipope Vigilius, +who enjoyed the papacy.</item> +<item>538. Vigilius, banished, and restored.</item> +<item>555. Pelagius I.</item> +<item>560. John III.</item> +<item>574. Benedict I.</item> +<item>578. Pelagius II.</item> +<item>590. Gregory the Great.</item> +<item>604. Sabiamus.</item> +<item>606. Boniface III.</item> +<item>608. Boniface IV.</item> +<item>615. Deusdedit.</item> +<item>618. Boniface V.</item> +<item>624. Honorius I.</item> +<item>640. Severinus.</item> +<item>640. John IV.</item> +<item>642. Theodorus.</item> +<item>649. Martin I., starved to death.</item> +<item>654, Eugenius I.</item> +<item>657. Vitalianus.</item> +<item>672. Adeodatus.</item> +<item>676. Donus.</item> +<item>679. Agatho.</item> +<item>682. Leo II.</item> +<item>684. Benedict II.</item> +<item>685. John V.</item> +<item>686. Conon.</item> +<item>686. Theodore and Pascan, antipopes.</item> +<item>687. Sergius.</item> +<item>701. John VI.</item> +<item>705. John VII.</item> +<item>708. Sisinnius.</item> +<item>708. Constantine.</item> +<item>715. Gregory II.</item> +<item>731. Gregory III.</item> +<item>741. Zacharias.</item> +<item>752. Stephen II., governed only four days.</item> +<item>752. Stephen III.</item> +<item>757. Paul I.</item> +<item>768. Stephen IV.</item> +<item>792. Adrian I.</item> +<item>795. Leo III.</item> +<item>816. Stephen V.</item> +<item>817. Paschal I.</item> +<item>824. Eugenius II.</item> +<item>827. Valentinus.</item> +<item>828. Gregory IV.</item> +<item>844. Sergius II.</item> +<item>847. Leo IV.</item> +<item>855. Benedict III.</item> +<item>858. Nicholas I.</item> +<item>867. Adrian II.</item> +<item>872. John VIII.</item> +<item>882. Martin II.</item> +<item>883. Adrian III.</item> +<item>885. Stephen VI.</item> +<item>891. Formosus.</item> +<item>896. Boniface VI.</item> +<item>897. Romanus, antipope.</item> +<item>897. Stephen VII.</item> +<item>898. Theodorus II., governed twenty-two days.</item> +<item>898. John IX.</item> +<item>900. Benedict IV.</item> +<item>904. Leo V., killed by Christiphilus.</item> +<item>905. Sergius III.</item> +<item>913. Anastasius III.</item> +<item>914. Laudo.</item> +<item>915. John X., was stifled.</item> +<pb n='328'/><anchor id='Pg328'/> +<item>928. Leo VI.</item> +<item>929. Stephen VIII.</item> +<item>931. John XI.</item> +<item>936. Leo VII.</item> +<item>939. Stephen IX.</item> +<item>943. Martin III.</item> +<item>946. Agapetus II.</item> +<item>956. John XII.</item> +<item>963. Leo VIII., turned out.</item> +<item>964. Benedict V., banished.</item> +<item>964. Leo VIII.</item> +<item>965. Benedict V., again.</item> +<item>965. John XIII.</item> +<item>972. Benedict VI.</item> +<item>974. Domus.</item> +<item>975. Benedict VII.</item> +<item>975. Boniface VII.</item> +<item>984. John XIV.</item> +<item>985. John XV., died before consecration.</item> +<item>986. John XVI.</item> +<item>996. Gregory V.</item> +<item>999. Silvester II.</item> +<item>1003. John XVI.</item> +<item>1004. John XVII.</item> +<item>1009. Sergius VI.</item> +<item>1012. Benedict VIII.</item> +<item>1024. John XVIII.</item> +<item>1033. Benedict IX., deposed.</item> +<item>1045. Gregory VI.</item> +<item>1046. Clement II.</item> +<item>1047. Benedict IX., again, abdicated.</item> +<item>1048. Damasius II.</item> +<item>1049. Leo IX.</item> +<item>1055. Victor II.</item> +<item>1057. Stephen X.</item> +<item>1058. Nicholas II.</item> +<item>1061. Alexander II.</item> +<item>1073. Gregory VII.</item> +<item>1086. Victor III., poisoned</item> +<item>1088. Urban II.</item> +<item>1099. Paschal II.</item> +<item>1118. Gelasius II.</item> +<item>1119. Calixtus II.</item> +<item>1124. Honorius II.</item> +<item>1130. Innocent II.</item> +<item>1143. Cælestine II.</item> +<item>1144. Lucius II.</item> +<item>1145. Eugenius III.</item> +<item>1153. Anastasius IV., a short time.</item> +<item>1154. Adrian IV., choked by a fly as he was drinking.</item> +<item>1159. Alexander III.</item> +<item>1181. Lucius III.</item> +<item>1185. Urban III.</item> +<item>1187. Gregory VIII.</item> +<item>1187. Clement III.</item> +<item>1191. Cælestine III.</item> +<item>1198. Innocent III.</item> +<item>1216. Honorius III.</item> +<item>1227. Gregory IX.</item> +<item>1241. Cælestine IV.</item> +<item>1243. Innocent IV.</item> +<item>1254. Alexander IV.</item> +<item>1261. Urban IV.</item> +<item>1265. Clement IV.</item> +<item>1271. Gregory X.</item> +<item>1276. Innocent V.</item> +<item>1276. Adrian V.</item> +<item>1276. Vicedominus, died the next day.</item> +<item>1276. John XIX., killed by the fall of his chamber at Viterbium.</item> +<item>1277. Nicholas III.</item> +<item>1281. Martin IV.</item> +<item>1285. Honorius IV.</item> +<item>1288. Nicholas IV.</item> +<item>1294. Cælestine V.</item> +<item>1294. Boniface VIII.</item> +<item>1303. Benedict XI.</item> +<item>1305. Clement V.</item> +<item>1316. John XX.</item> +<item>1334. Benedict XII.</item> +<pb n='329'/><anchor id='Pg329'/> +<item>1342. Clement VI.</item> +<item>1352. Innocent VI.</item> +<item>1362. Urban V.</item> +<item>1370. Gregory XI.</item> +<item>1378. Urban VI.</item> +<item>1389. Boniface IX.</item> +<item>1404. Innocent VII.</item> +<item>1406. Gregory XII., deposed.</item> +<item>1409. Alexander V.</item> +<item>1410. John XXI.</item> +<item>1417. Martin V.</item> +<item>1431. Eugenius IV.</item> +<item>1455. Calixtus III.</item> +<item>1458. Pius II.</item> +<item>1464. Paul II.</item> +<item>1476. Sixtus IV.</item> +<item>1484. Innocent VIII.</item> +<item>1492. Alexander VI.</item> +<item>1503. Pius III.</item> +<item>1503. Julius II.</item> +<item>1513. Leo X.</item> +<item>1522. Adrian VI.</item> +<item>1523. Clement VII.</item> +<item>1534. Paul III.</item> +<item>1550. Julius III.</item> +<item>1555. Marcellus II.</item> +<item>1555. Paul IV.</item> +<item>1559. Pius IV.</item> +<item>1566. Pius V.</item> +<item>1572. Gregory XIII.</item> +<item>1585. Sixtus V.</item> +<item>1590. Urban VII.</item> +<item>1590. Gregory XIV.</item> +<item>1591. Innocent IX.</item> +<item>1592. Clement VIII.</item> +<item>1605. Leo XI.</item> +<item>1605. Paul V.</item> +<item>1621. Gregory XV.</item> +<item>1623. Urban VIII.</item> +<item>1644. Innocent X.</item> +<item>1655. Alexander VII.</item> +<item>1667. Clement IX.</item> +<item>1670. Clement X.</item> +<item>1676. Innocent XI.</item> +<item>1689. Alexander VIII.</item> +<item>1691. Innocent XII.</item> +<item>1700. Clement XI.</item> +<item>1721. Innocent XIII.</item> +<item>1724. Benedict XIII.</item> +<item>1730. Clement XII.</item> +<item>1740. Benedict XIV.</item> +<item>1758. Clement XIII.</item> +<item>1769. Clement XIV., poisoned.</item> +<item>1775. Pius VI., February 14.</item> +<item>1800. Cardinal Chiaramonte. elected at Venice, as Pius VII., March 13.</item> +<item>1823. Annibal della Genga, Leo XII., Sept. 28.</item> +<item>1831. Cardinal Mauro Capellari, as Gregory XVI., Feb. 2.</item> +</list> + +<p> +The title of <hi rend='italic'>pope</hi> +was originally given to all bishops. It was first +adopted by Hygenus, A. D. 138; and Pope Boniface III. procured +Phocas, emperor of the East, to confine it to the prelates of Rome, 606. +By the connivance of Phocas, also, the pope's supremacy over the +Christian church was established. The custom of kissing the pope's +toe was introduced in 708. The first sovereign act of the popes of +Rome was by Adrian I., who caused money to be coined with his name, +780. Servius II. was the first pope who changed his name, on his +election, in 844. The first pope who kept an army was Leo IX., 1054. +Gregory VII. obliged Henry IV., emperor of Germany, to stand three +days, in the depth of winter, barefooted, at his castle gate, to implore +his pardon 1077. The pope's authority was firmly fixed in England +<pb n='330'/><anchor id='Pg330'/> +1079. Appeals from English tribunals to the pope were introduced +1154. Henry II. of England held the stirrup for Pope Alexander III. +to mount his horse, 1161, and also for Becket, 1170. <q>When Louis, +king of France, and Henry II. of England, met Pope Alexander III. +at the castle of Torci, on the Loire, they both dismounted to receive +him, and, holding each of them one of the reins of his bridle, walked +on foot by his side, and conducted him in that submissive manner into +the castle.</q> Pope Adrian IV. was the only Englishman that ever obtained +the tiara. His arrogance was such, that he obliged Frederick I. +to prostrate himself before him, kiss his foot, hold his stirrup, and lead +the white palfrey on which he rode. Celestine III. kicked the emperor +Henry VI.'s crown off his head while kneeling, to show his prerogative +of making and unmaking kings, 1191. The pope collected +the tenths of the whole kingdom of England, 1226. Appeals to Rome +from England were abolished 1533. The words <q>Lord Pope</q> were +struck out of all English books 1541. The papal authority declined +about 1600. Kissing the pope's toe, and other ceremonies, were abolished +by Clement XIV., 1773. The pope became destitute of all +political influence in Europe, 1787. Pius VI. was burnt in effigy at +Paris, 1791. He made submission to the French republic, 1796, was +expelled from Rome, and deposed, February 22, 1798, and died at +Valence, August 19, 1799. Pius VII. was elected in exile, March 13, +1800; he crowned Napoleon, December 2, 1804; was dethroned May +13, 1809; remained a prisoner at Fontainebleau till Napoleon's overthrow; +and was restored May 24, 1814. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Swedenborgians.</head> + +<p> +Believers in the doctrines of Swedenborg are found in all the states +in the Union. In Maine, New Hampshire, Massachusetts, Rhode Island, +New York, Pennsylvania, Maryland, Virginia, and Ohio, are eight ordaining +ministers, ten priests and teaching ministers, fifteen licentiates, +and between thirty and forty societies. There are between two and +three hundred towns or places in the United States where the doctrines +of the New Jerusalem church are received by some portion of the people. +</p> + +<p> +The number of Swedenborgians in the United States is about five +thousand. The societies of this class of Christians in England are +more numerous than in the United States. In Sweden they are quite +numerous. +</p> + +<p> +<hi rend='smallcaps'>Periodicals.</hi>—The <hi rend='italic'>New Jerusalem +Magazine</hi> is issued monthly at Boston, Mass.; the <hi rend='italic'>Precursor</hi> +is issued monthly at Cincinnati, Ohio; +the <hi rend='italic'>New Churchman</hi> is issued quarterly at Philadelphia. +</p> + +</div> + +<pb n='331'/><anchor id='Pg331'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Unitarians.</head> + +<p> +Of this denomination, there are about three hundred churches and +congregations in the United States, and near that number of ministers. +In the city of Boston it is one of the most numerous and influential +classes of Christians, having eighteen societies, most of which are large +and flourishing. In the Middle, Southern, and Western States their +congregations are fewer, but gradually multiplying. +</p> + +<p> +<hi rend='smallcaps'>Periodicals.</hi>—The <hi rend='italic'>Christian +Examiner</hi>, the <hi rend='italic'>Monthly Miscellany</hi>, and +the <hi rend='italic'>Christian Register</hi>, are published in Boston, Mass. +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<p> +A favorite project of Christian philanthropy with the Unitarians +has been the <q>ministry to the poor</q> in large cities and towns. They +have established such an institution in Boston, New York, Cincinnati, +Louisville, Providence, and elsewhere. In Boston, three large and +commodious chapels have been erected, and three ministers constantly +employed, by the aid of funds obtained from individual donors and +annual subscriptions from associations in the several churches of the +denomination. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Universalists.</head> + +<p> +There are, in the United States and Territories, one United States +Convention, one United States Universalist Historical Society, twelve +State Conventions, fifty-nine Associations, eight hundred and seventy-five +societies, five hundred and fifty meeting-houses, and five hundred +and forty preachers. Besides these, there are twenty-one periodicals +published by the order, and twenty new books have been +published within the year, besides reprints. There are also five schools +in the patronage of the denomination. There is an Educational Association +in Maine, a Sunday School Association in Massachusetts, a +Publishing Association in Pennsylvania, a public library of fifteen +hundred volumes in Ohio, and two Book Associations in Indiana and +Illinois. +</p> + +<p> +By adding the numbers of societies, etc., in the British Provinces, to +those in the United States, there are, at present, the grand total of one +General Convention, twelve State Conventions, fifty-five Associations, +eight hundred and ninety-five societies, five hundred and fifty-six +meeting-houses, and five hundred and forty-six preachers. +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<p> +<hi rend='smallcaps'>Periodicals.</hi>—<hi rend='italic'>Gospel Banner and +Christian Pilot</hi>, Augusta, Me.; <hi rend='smallcaps'>Eastern Rose-Bud</hi>, +Portland, Me.; <hi rend='italic'>Universalist and Family Visitor</hi>, +<pb n='332'/><anchor id='Pg332'/> +Contoocookville, N. H.; <hi rend='italic'>Universalist Watchman</hi>, Montpelier, +Vt.; <hi rend='italic'>Trumpet and Universalist Magazine</hi>, Boston, Mass.; +<hi rend='italic'>Christian Freeman and Family Visitor</hi>, Boston, Mass.; +<hi rend='italic'>Universalist and Ladies Repository</hi>, Boston, Mass.; +<hi rend='italic'>Light of Zion, and Sabbath School Contributor</hi>, +Boston, Mass.; <hi rend='italic'>Star and Palladium</hi>, Lowell, Mass.; +<hi rend='italic'>Gospel Messenger</hi>, Providence, R. I.; +<hi rend='italic'>Universalist</hi>, Middletown, Ct.; <hi rend='italic'>New +York Christian Messenger</hi>, New York city; <hi rend='italic'>Universalist +Union</hi>, New York city; <hi rend='italic'>Evangelical Magazine and Gospel +Advocate</hi>, Utica, N. Y.; <hi rend='italic'>Western Luminary</hi>, Rochester, N. Y.; +<hi rend='italic'>The Nazarene</hi>, Philadelphia, Pa.; +<hi rend='italic'>Christian Warrior</hi>, Richmond, Va.; +<hi rend='italic'>Southern Universalist</hi>, Columbus, +Ga.; <hi rend='italic'>Star in the West</hi>, Cincinnati, Ohio; +<hi rend='italic'>Christian Teacher</hi>, Lafayette, +Ind.; <hi rend='italic'>Better Covenant</hi>, Rockford, Ill. +</p> + +</div> + +</div> + +<pb n='333'/><anchor id='Pg333'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Missionary Statistics.</head> + +<p> +We have been much assisted in our missionary statistics by the +kindness of the secretaries of the several Missionary Boards, and by +permission of the proprietor, Mr. F. Rand, for the use of his valuable +Missionary Chart, prepared with great care, in 1840, by the Reverend +Messrs. Jefferson Hascall and Daniel Wise. +</p> + +<p> +Those of the Congregationalists, Baptists, Methodists, and Episcopalians, +are brought down to 1841, and are quite accurate; but the +efforts of some of the other denominations in this great and glorious +cause are not fully stated, as some of the items have not been reported. +</p> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>First Protestant Missions.</head> + +<p> +The first Protestant mission on record was undertaken in 1559, by +Michael, who was sent into Lapland by Gustavus Vasa, king of +Sweden. +</p> + +<p> +John Eliot commenced the first mission to the Indians +at <hi rend='italic'>Nonantum</hi>, +now Newton, Massachusetts, in 1646. This mission gave rise to +a society in England for the propagation of the gospel in New England, +and to the formation of several other missionary stations; so that, +in 1696, there were thirty Indian churches in New England. +</p> + +<p> +In 1705, Messrs. Ziegenbalg and Plutcho, under the auspices of +Frederick IV., king of Denmark, commenced a mission at Tranquebar, +in South Hindoostan, which was very successful. Its fruits continue +to the present time. +</p> + +<p> +In 1728, a mission was begun by Schultze, at Madras, under the patronage +of the Christian Knowledge Society. In the following thirty-three +years, fourteen hundred and seventy converts united with the church. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Moravian Missions.</head> + +<p> +The Moravians trace their origin to the ninth century, when the +king of Moravia united with the Greek church. +</p> + +<p> +<hi rend='smallcaps'>West Indian Mission.</hi>—The +Moravians commenced their mission +<pb n='334'/><anchor id='Pg334'/> +on the Island of St. Thomas in 1732. Its commencement was occasioned +by a conversation between a negro, named Anthony, and some +servants of Count Zinzendorf. The negro said he had a sister at St. +Thomas, who was deeply anxious to be instructed about religion. +This remark was repeated to one of <q>the <hi rend='italic'>brethren</hi>,</q> +named Leonard +Dober. He determined to visit St. Thomas, <q>even,</q> as he said, <q>if +he were obliged to sell himself for a slave to effect his purpose.</q> Dober +went; and though, for a time, little good was effected, yet, in 1736, +the Lord poured out his spirit, and many of the slaves were awakened. +There are now two stations on this island. +</p> + +<p> +In 1734, they began their mission on the Island of St. Croix. It was +soon abandoned, but was reëstablished in 1740. In 1754, missions +were commenced on the Islands of St. Jan and Jamaica; in 1756, at +Antigua; in 1765, at Barbadoes; in 1777, at St. Christopher's; and at +Tobago in 1790. +</p> + +<p> +<hi rend='smallcaps'>Greenland Mission.</hi>—This was commenced in 1733, at New +Herrnhut, or Lusatia, by Matthew and Christian Stach, when the congregation +of the brethren at home amounted to but six hundred members. +They persevered through cold, hunger, and discouragement, +though for five years they had no conversions. Greenland is <emph>now</emph> a +Christian country. +</p> + +<p> +<hi rend='smallcaps'>North American Indian +Missions.</hi>—These were begun in Georgia, +1735, among the Creeks, at the instigation of Count Zinzendorf. +It was followed by numerous other stations, many of which have since +become extinct. +</p> + +<p> +<hi rend='smallcaps'>South American Missions.</hi>—Surinam, +a Dutch settlement in Guiana, +was the scene of their first operations here, about 1735 or 1738. +They began on the invitation of a planter. Several other settlements +were attempted, but were subsequently abandoned, for various causes. +In 1767, they commenced a prosperous station at Paramaribo. +</p> + +<p> +<hi rend='smallcaps'>Labrador Missions.</hi>—Supposing +that a natural affinity subsisted +between this people and the Greenlanders, the brethren commenced +their labors here in 1752. This attempt failed; but, in 1770, a settlement +was effected at Nain, by the agency of Messrs. Haven, Drachart, +and Jensen. +</p> + +<p> +<hi rend='smallcaps'>South African Mission.</hi>—George +Schmidt was the father of this +mission. He commenced it in 1737; but it was afterwards abandoned +for about fifty years, until, in 1792, a permanent settlement was effected +at Gnadenthal, one hundred and thirty-five miles east of Cape +Town. +</p> + +<p> +<hi rend='smallcaps'>Note.</hi>—The brethren +have also had missions, at different periods, +in Asiatic Russia, Egypt, Persia, Lapland, Guinea, Algiers, Ceylon +and the Nicobar Islands; all of which, for various causes, have been +abandoned. +</p> + +<pb n='335'/><anchor id='Pg335'/> + +<p> +Summary. +</p> + +<p> +In the year 1840, the Moravians had, in the afore-mentioned places +and in South Africa, forty-seven stations and out-stations, one hundred +and ninety-seven missionaries and assistants, seventeen thousand +seven hundred and three communicants, and fifty-seven thousand two +hundred and fifty-five souls under their care. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>London Missionary Society.</head> + +<p> +The extensive and splendid missions of this board originated with +the Rev. David Bogue, while on a visit to London. From his suggestions, +the society was formed, in 1795, by several ministers of various +denominations. +</p> + +<p> +<hi rend='smallcaps'>South Sea Islands.</hi>—The +society commenced their labors among +these isles by sending out thirty-six missionaries, in 1796, who arrived +safely, and commenced their duties at Otaheite, Tongataboo, and St. +Christina, in March, 1797. Subsequently, they spread their influence +over nearly all the islands of the Pacific Ocean. These missions have +been eminently successful. +</p> + +<p> +<hi rend='smallcaps'>New South Wales.</hi>—This mission was begun by the labors of +Mr. Threlkeld, in 1826, in Bahtabee, on Lake Macquaire. +</p> + +<p> +<hi rend='smallcaps'>South African Missions.</hi>—The +success of the missions in the +islands of the Pacific and South Seas, turned their attention to this +dark land. Dr. Vanderkemp, who was their first laborer, began his +labors on the River Keis Kamma, in Caffraria, in 1799. In 1801, he +removed to Graff Reinet, and preached to the Hottentots in that vicinity. +These missions afterwards spread very widely among the +Caffres and Hottentots. +</p> + +<p> +<hi rend='smallcaps'>East Indian Missions.</hi>—The +society's missions in this most interesting +quarter of the globe were commenced at Calcutta and Chinsura, +by the Rev. Mr. Forsyth, in 1798. Subsequently, their stations spread +over Northern and Peninsular India, India beyond the Ganges, into +China, Siam, and some of the Asiatic Isles. +</p> + +<p> +<hi rend='smallcaps'>Guiana and West Indies</hi>.—At the request of a pious Dutch +planter, Mr. Wray was sent to Demerara, in Guiana, in 1807. This +was the beginning of the society's operations in South America. +</p> + +<p> +<hi rend='smallcaps'>Other Missions.</hi>—Beside +these, are the European and Mediterranean +islands missions, which, though of recent date, are promising in +their aspects. +</p> + +<p> +<hi rend='smallcaps'>Education.</hi>—This +society has several presses distributed over the +vast field occupied by their agents, by means of which millions of +pages are annually scattered among the people. They publish tracts +<pb n='336'/><anchor id='Pg336'/> +parts of the Scriptures, &c. &c. They have also upwards of four +hundred native assistants, which are not mentioned in the following +summary. +</p> + +<p> +Summary. +</p> + +<p> +From the best accounts we can obtain, this society had, in 1840, +in Asia, the South Sea Islands, Africa, Guiana, and in Europe, +about five hundred and fifty missionary stations and out-stations, one +hundred and sixty-four missionaries, five thousand communicants, and +about twenty-five thousand scholars. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>American Board Of Foreign Missions.</head> + +<p> +<hi rend='smallcaps'>Missions in Asia.</hi>—The +news of the success of English missionary +enterprise, seconded by the zeal and influence of S. J. Mills, originated +the germ of the invaluable labors of this board, which was +organized in 1810. Their first missions were in Asia. Bombay was +the scene of their first labors, in the year 1813, and Messrs. Nott, Newell, +and Hall, their first missionaries. From Bombay they extended +their influence to Ceylon, in 1816; to China, and South-eastern Asia, +and to Siam, in 1830. +</p> + +<p> +<hi rend='smallcaps'>Mediterranean Missions.</hi>—These +missions were begun by sending +out Messrs. Parsons and Fisk on a voyage of research. The first +station occupied was Beyroot, in Syria, in 1823. To this, stations at +Malta, in Greece, at Constantinople, &c., have been added. +</p> + +<p> +<hi rend='smallcaps'>Missions at the Sandwich Islands.</hi>—A special providence +marked the commencement of these missions. Two boys, named +Obookiah and Hopu, were, at their own request, brought to America. +This gave rise to a train of interesting circumstances, which led to the +commencement of the mission, in 1820, by Messrs. Bingham, Thurston, +and others. Vast success has attended this mission, especially +of late. +</p> + +<p> +<hi rend='smallcaps'>North American Indian Missions.</hi>—These were commenced in +1816, among the Cherokees, by the Rev. C. Kingsbury. The Choctaws, +the Chickasaws, the Osages, and other tribes, have since shared +the labors of the board. The late unhappy removal of the Cherokee +nation has done much towards the prostration of missionary success +among that interesting but deeply-injured tribe. +</p> + +<p> +<hi rend='smallcaps'>Missions in Africa.</hi>—The +efforts of the board in this quarter of +the globe are of recent date. Only seven years have elapsed since their +commencement. Some native towns on the western coast, and a numerous +aboriginal tribe called the Zulus, on the south-east shore, are +the chief objects of their labors at present. This field is considered very +<pb n='337'/><anchor id='Pg337'/> +promising, and it is confidently believed that its occupation will be one +effectual aid in the great work of regenerating that darkened, enslaved, +and degraded continent. +</p> + +<p> +In 1841, this board had missions to the Zulus in South Africa, the +Grebos in West Africa, to Greece, to Turkey, Syria, the Nestorians +of Persia, the Independent Nestorians, the Persian Mahometans, to the +Mahrattas in Western India, to Madras and Madura in Southern India, +to Ceylon, Siam, China Singapore, Borneo, and to the Sandwich Islands. +</p> + +<p> +They have missions to the Cherokee Indians, the Choctaws, Pawnees, +to the Oregon Indians, the Sioux, Ojibwas, Stockbridge Indians, +New York Indians, and to the Abenaquis. +</p> + +<p> +Summary Of Foreign Missions. +</p> + +<p> +The number of missions in this department is seventeen; of stations, +sixty-one; of ordained missionaries, one hundred and eleven, +five of whom are also physicians; of physicians, seven; of teachers, +eight; of secular superintendents, two; of printers, eleven; of bookbinders, +one; of female helpers, married and unmarried, one hundred +and thirty-nine;—making a total of laborers beyond sea from this +country of two hundred and eighty. To these add four native +preachers, and one hundred and thirty-five other native helpers, +and the number of laborers who are employed and supported by the +board in the missions beyond sea, is four hundred and nineteen. +</p> + +<p> +Summary Of Indian Missions. +</p> + +<p> +Among the Indian nations, there are twenty-five stations; twenty-five +missionaries, two of whom are physicians; two other physicians, +five teachers; ten other male, and fifty-nine female, assistant missionaries; +three native preachers; and three other native assistants;—total, +one hundred and seven. +</p> + +<p> +General Summary. +</p> + +<p> +The number of the missions in 1841 was twenty-six; stations, eighty-five; +and ordained missionaries, one hundred and thirty-six, ten of whom +were physicians. There were nine physicians not preachers, thirteen +teachers, twelve printers and bookbinders, and twelve other male and +one hundred and ninety-eight female assistant missionaries. The +whole number of laborers from this country was three hundred and +eighty-one, or sixteen more than were reported in 1840. To these we +must add seven native preachers, and one hundred and thirty-eight +native helpers, which made the whole number five hundred and twenty-six, +thirty-nine more than in 1840. Nine ordained missionaries, +three male and seventeen female assistant missionaries, have been +sent forth during the year. +</p> + +<p> +The number of mission churches was fifty-nine, containing nineteen +<pb n='338'/><anchor id='Pg338'/> +thousand eight hundred and forty-two members, of whom four thousand +three hundred and fifty were received the year before. +</p> + +<p> +There were fifteen printing establishments, twenty-nine presses, +five type-founderies, and fifty founts of type in the native languages. +The printing for the year was about fifty million pages; the amount of +printing from the beginning is about two hundred and ninety million +pages. Twenty-four thousand copies of the <hi rend='italic'>Missionary Herald</hi> are +now published monthly, and sixty-five thousand copies of the +<hi rend='italic'>Day-spring</hi>, +a monthly paper, are also issued. +</p> + +<p> +Seven of the thirty-four boarding-schools have received the name of +seminaries, and these contain four hundred and ninety-nine boys; the +other twenty-seven contain two hundred and fifty three boys and three +hundred and seventy-eight girls;—making a total of boarding scholars +of one thousand one hundred and thirty. The number of free +schools was four hundred and ninety, containing about twenty-three +thousand pupils. +</p> + +<p> +The receipts have been two hundred and thirty-five thousand one +hundred and eighty-nine dollars, and the expenditures two hundred +and sixty eight thousand, nine hundred and fifteen dollars. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Presbyterian Board Of Foreign Missions.</head> + +<p> +Until within a few years, this body of Christians united with the +American board in their operations among the heathen. A distinct +society, under the name of the <hi rend='italic'>Western +Foreign Missionary Society</hi>, was +formed in 1831, by the synod of Pittsburg, which was merged into the +present board in 1837. +</p> + +<p> +Three of the missions of the board were begun by this society, namely, +the Western Africa, the Hindoostan, and Iowa and Sac missions. +</p> + +<p> +This board is intending to reënforce its missions, and to occupy +several new stations, as soon as the requisite arrangements can be +made. Its main efforts will be directed towards Hindoostan, where it +has now two presses in active coöperation with its missionaries. This +denomination of Christians have the following missions:—Iowa +and Sac Indians; Chippewa and Ottawa Indians; Texas; Western +Africa, <hi rend='italic'>Kroos</hi>; Chinese, +<hi rend='italic'>Singapore</hi>; Siam; Northern India, <hi rend='italic'>Lodiana</hi>, +Allahabad, Furrukhabad. +</p> + +<p> +Summary. +</p> + +<p> +This church has now under her care in the foreign field, fifty-seven +laborers sent from her own bosom, twenty-three of whom are ministers +of the gospel; besides eight native assistants, some of them men of +learning, all of them hopefully pious, and in different stages of preparation +<pb n='339'/><anchor id='Pg339'/> +and trial for the missionary work among their own benighted +people. Through the mission stations occupied by these brethren, +the church is brought in direct contact with five different heathen +nations, containing two thirds of the whole human race. Annual expenditure +about sixty-five thousand dollars. +</p> + +<p> +The Presbyterian Domestic Board of Missions employs or aids two +hundred and sixty missionaries and agents, who have under their charge +about twenty thousand communicants, and twenty thousand Sabbath +school scholars. Annual disbursements about thirty-five thousand +dollars. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>English Baptist Missionary Society.</head> + +<p> +<hi rend='smallcaps'>East Indies.</hi>—A +mission was commenced at Serampore in 1793. +The English Baptists were just awakening to a sense of their responsibility +for the conversion of the world, when Dr. Thomas arrived in +London, to solicit missionary aid for Hindoostan. The society took +him under their patronage, and sent him back in company with Dr. +Cary. After laboring successfully in various places, in 1800 Dr. Cary +removed to Serampore, which thenceforward became a central station. +</p> + +<p> +<hi rend='smallcaps'>West Indian Missions.</hi>—In 1814, a mulatto preacher, named +Baker, requested this society to send a missionary to Jamaica. In +compliance with this request, Mr. I. Rowe was sent out, who, after +laboring with pleasing success, died; and, in 1815, the society sent out +Mr. Compere and assistants, who established a mission in Kingston. +This was the origin of the Baptist missions in the West Indies. +</p> + +<p> +<hi rend='smallcaps'>South American Mission.</hi>—On +a representation to the society, +that much good might be done among the negro population and the +Indians in and around Honduras, in the Bay of Mexico, the society, in +1822, sent out Mr. J. Bourne, who succeeded in establishing a church +and congregation. +</p> + +<p> +<hi rend='smallcaps'>South African Mission.</hi>—In +1831, Rev. W. Davies was sent to +Graham's Town, at the urgent solicitation of some Baptists, resident +at that place. +</p> + +<p> +Summary. +</p> + +<p> +This society have, in Asia, the Asiatic Islands, West Indies, South +America, and South Africa, one hundred and twenty-nine stations and +out-stations, one hundred and thirty-four missionaries and assistants, +twenty-two thousand four hundred and eighty-eight communicants, +and seventeen thousand seven hundred and thirty-five scholars. This +statement does not contain the full amount of their labors to the +present year. +</p> + +</div> + +<pb n='340'/><anchor id='Pg340'/> + + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>American Baptist Board Of Foreign Missions.</head> + +<p> +<hi rend='smallcaps'>Missions in Asia.</hi>—Rev. +A. Judson may be said to be the father +of Baptist missions in this country, and, indeed, of the missionary +labors of this society. It was his conversion to the principles of the +Baptists, while a missionary of the American board in India, that +roused them to action. He commenced his labors under discouraging +circumstances, at Rangoon, in the Burman empire, 1813. Since then, +the operations of this board have become very extensive, embracing +immense portions of the Burman empire, Siam, &c. Asia is their +principal mission field, and they have laid sure foundations for the +evangelization of many parts of that benighted clime. +</p> + +<p> +<hi rend='smallcaps'>Indian Missions.</hi>—An +impression, made, no doubt, by divine +influence, of the importance of missions to this people, led, in 1817, +to the appointment of J. M. Peck and J. E. Welch to be missionaries +to the North American Indians. J. M. Peck commenced their first +Indian mission among the Cherokees in 1818. Many tribes are now +embraced by the labors of the board, and although the progress of +truth has been slow among the <q>red men,</q> yet the board have cause +to rejoice over their Indian missions. +</p> + +<p> +<hi rend='smallcaps'>African Mission.</hi>—This +mission was commenced by the offer of +L. Cary and C. Teage, colored men, to become the messengers of +the churches in this work. They commenced their duties, in 1821, at +Liberia, where the board continues its efforts for the redemption of +Africa, with some success, chiefly among the Bassas. +</p> + +<p> +<hi rend='smallcaps'>European Missions.</hi>—These +missions were commenced in 1832. +Professor Chase was sent to explore the kingdom of France, and the +Rev. J. C. Rostan commenced a course of evangelical demonstrations +at Paris; since which, Germany and Greece have shared the attention +of the board. These are missions of the first importance. +</p> + +<p> +General Summary. +</p> + +<p> +This board have missions as follow:—In North America, to the +Ojibwas, near Lake Superior; the Ottawas, in Michigan; Oneidas, in +New York; Otoes, near the junction of Missouri and Platte Rivers; +Shawanoes, including the Delawares, Putawatomies, and Western +Ottawas, in the Indian Territory; Cherokees, Creeks, and Choctaws, +in the Indian Territory. In Europe, they have missions to France, +Germany, Denmark, and Greece;—to the Bassas, in West Africa;—in +Asia, to Burmah and the Karens; to Siam and China, Arracan, +Asam, and to the Teloogoos. +</p> + +<p> +The number of Indian missions is eight; stations and out-stations, +sixteen; missionaries and assistant missionaries, twenty-eight; native +assistants, ten; churches, sixteen; baptisms reported the last year, +<pb n='341'/><anchor id='Pg341'/> +two hundred and seventy-one; present number of church members, +one thousand three hundred and twenty-four; schools, seven; scholars, +one hundred and ninety-two. +</p> + +<p> +The number of European missions is three; stations and out-stations, +twenty; missionaries and assistant missionaries, seven; native preachers +and assistants, twenty-three; churches, twenty-seven; baptisms +the past year, one hundred and eighty-seven; church members, five +hundred and fifty-eight. +</p> + +<p> +In the mission to West Africa there are two stations, five missionaries +and assistant missionaries, one native assistant, two churches of +twenty-five members, and two schools containing eighty-five scholars. +</p> + +<p> +The number of the Asiatic missions is eight, stations and out-stations, +sixty-two; missionaries and assistant missionaries, fifty-nine; +native assistants, seventy-seven; churches, thirty-two; baptisms the +past year, three hundred and seventeen; church members, one thousand +eight hundred and two; schools, thirty-five, scholars, five hundred +and sixty. +</p> + +<p> +Grand total, twenty missions, one hundred stations and out-stations, +ninety-nine missionaries and assistant missionaries, one hundred and +eleven native preachers and assistants, seventy-seven churches, seven +hundred and eighty baptisms the past year, more than three thousand +seven hundred members of mission churches, forty-four schools, and +eight hundred and seventy-seven scholars. +</p> + +<p> +The annual expenditure of the board is about eighty thousand dollars. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Free-Will Baptists.</head> + +<p> +This flourishing class of Christians have not, until recently, directed +their efforts to a foreign field. They now occupy one station in Orissa, +where they have two missionaries with their ladies. Two other missionaries +are about being located, for which purpose funds are now +provided. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Episcopal Missions.</head> + +<p> +The Church of England has been actively engaged in missionary +operations since the year 1698, when the <q>Society for Promoting +Christian Knowledge</q> was formed. In 1701, the <q>Society for the +Propagation of the Gospel in Foreign Parts</q> was instituted. The +<q>Church Missionary Society</q> was established in 1800. These societies +are still in active and vigorous operation. They have missions in +<pb n='342'/><anchor id='Pg342'/> +every quarter of the globe, and their annual expenditures, for the propagation +of the Gospel, amount to about one million three hundred and +seventeen thousand three hundred and fifty-six dollars. +</p> + +<p> +The Episcopal Church in the United States established a <hi rend='italic'>Domestic +and Foreign Missionary Society</hi> in 1820; and the General Convention +of 1835 resolved, That the Church itself was the missionary society +and that every member of the Church, by baptism, was, of course, bound +to support her missions. The missionary field was declared to +be <hi rend='smallcaps'>the world</hi>, +<hi rend='italic'>domestic missions</hi> being those established within the territory +of the United States, and <hi rend='italic'>foreign missions</hi> +those without that territory. +At each triennial meeting of the General Convention, a Board of Missions, +consisting of about one hundred members, is selected from the +different dioceses. This Board has the general supervision of all the +missionary operations of the Church; and meets annually, or oftener, +if necessary. +</p> + +<p> +There are two standing committees of this Board,—the <hi rend='italic'>Committee +for Domestic Missions</hi> and the <hi rend='italic'>Committee for Foreign +Missions</hi>, to whom, during the recess of the Board, the care and management of the +missions is confided. This Society now has under its charge one hundred +and forty-five domestic, and twelve foreign stations, employing +eighty-five domestic and eleven foreign missionaries, and also eighteen +teachers and assistants in the foreign stations. +</p> + +<p> +The expenditures of this Board, for the year 1841, were sixty-one +thousand five hundred and eighty-six dollars and thirty-seven cents. +This Society has missionary stations in Athens, Crete, Constantinople, +China, (Maca,) Cape Palmas and other stations in Western Africa, +and in Texas. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Society For Propagating The Gospel Among +The Indians And Others.</head> + +<p> +This society derived its origin among the Puritans, in England, in +1648. The charter under which it now acts was granted by the legislature +of Massachusetts, in 1687. Its list of past and present members +in 1840, comprised one hundred and twenty-five names of the most +eminent divines, jurists, and laymen in Massachusetts, in which state +the operations of the society are chiefly confined. The funds of this +society, in 1840, amounted to thirty-six thousand three hundred and +eighty-seven dollars, the income of which is annually expended for +the <q>propagation of the gospel</q> among the needy and destitute. +</p> + +<p> +In conformity with the spirit and design of this ancient and venerable +society, all measures in any degree of a party or sectarian character, +are scrupulously avoided. +</p> + +</div> + +<pb n='343'/><anchor id='Pg343'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Wesleyan Or English Methodist Missionary +Society.</head> + +<p> +Scarcely had Mr. Wesley raised the standard of Methodism in +England, before he turned his attention to the wants of other lands. +America presenting a vast field for missionary labor, he sent over +Richard Boardman and Joseph Pilmore, in 1769. These were the first +Methodist missionaries. From their labors the Methodist Episcopal +church in the United States gradually came into being. Dr. Coke +was preëminently useful in establishing missions in various places +This society was organized in 1817. +</p> + +<p> +<hi rend='smallcaps'>West Indies.</hi>—A +peculiar providence marked the commencement +of this mission. Dr. Coke, with three preachers, was proceeding to +Nova Scotia, in September, 1786, but was driven, by stress of weather, +to Antigua. Finding a number of serious persons there, he preached +Jesus to them, and by his labors laid the foundation for extensive +missions. +</p> + +<p> +<hi rend='smallcaps'>British North America.</hi>—About +1779, several Methodist emigrants +were the means of awakening many souls. Among these was +Mr. Black, who, after laboring for some time with zeal and success, +was appointed the superintendent of the mission in British North +America. This mission embraces Nova Scotia, New Brunswick, Canada, +Newfoundland, and Honduras. +</p> + +<p> +<hi rend='smallcaps'>Missions in Asia.</hi>—The +plan of establishing missions in Asia originated +with Dr. Coke; and, in 1813, he sailed, with Messrs. Harvard, +Clough, Ault, Erskine, Squance, and Lynch, for Ceylon. Unfortunately, +he died on the passage. The brethren, after many trials, +reached Ceylon, and commenced their labors at Jaffna, Batticaloa, and +Matura. From Ceylon, the society directed its attention to continental +India, where their labors have become very extensive. +</p> + +<p> +<hi rend='smallcaps'>Missions in South Africa.</hi>—These +missions were begun in 1816, +by Rev. Barnabas Shaw, among the Namaquas, a tribe of Hottentots. +These missions have subsequently spread over large portions of this +benighted land. +</p> + +<p> +<hi rend='smallcaps'>Missions in the South Seas.</hi>—These missions include the +Friendly Isles, New Zealand, New South Wales, &c. They were +commenced at the latter place, in 1815, by Mr. Leigh, who began his +duties and labors at Sydney, with favorable auspices and good success. +</p> + +<p> +<hi rend='smallcaps'>Missions in the Mediterranean.</hi>—These were commenced in +Gibraltar, in 1804, by Mr. McMullen, who died a few days after beginning +his labors. The mission was then suspended until 1808, when +Mr. William Griffith was appointed to its charge. Besides this mission, +the Methodists have stations at Malta, Alexandria, and Zanto. +</p> + +<p> +<hi rend='smallcaps'>Missions in Europe.</hi>—These +missions embrace the labors of the +society in Sweden, France, Germany, Ireland, and the Norman and +<pb n='344'/><anchor id='Pg344'/> +Shetland Isles. Notwithstanding many obstacles, arising from intolerance, +ignorance, or superstition, the good work progresses at these +missions. +</p> + +<p> +Summary. +</p> + +<p> +In 1840, this society had, in the West Indies, fifty missionary stations; +in British North America, eighty-four stations; in Asia, twenty-two,; +in the South Seas, twenty-five; in Africa, thirty-one; and in Europe, +forty-two stations. In all these countries the society had two hundred +and fifty-four stations, six hundred and twenty-three missionaries and +teachers, seventy-two thousand seven hundred and twenty-four communicants, +and fifty-six thousand five hundred and twenty-two scholars. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Missions Of The Methodist Episcopal Church.</head> + +<p> +I. <hi rend='smallcaps'>Foreign Missions.</hi> +</p> + +<p> +1. <hi rend='italic'>The Liberia Mission</hi> was commenced in 1833, by the Rev. M. B. +Cox, who, in a few short months after, was called to his eternal reward. +His dying language was, <q>Though a thousand fall, Africa must not be +given up.</q> Five other missionaries have fallen in the same field. +The Liberia mission now includes an annual conference of seventeen +preachers, all colored, except the superintendent and the two brethren +recently sent out. It has a membership of nearly one thousand, of +whom one hundred and fifty are <emph>natives</emph>. There are thirteen day +schools, in which from five hundred to six hundred children are instructed, +(of whom about forty are natives, preparing for future usefulness,) +fourteen churches, eight mission-houses, three school-houses, +one academy, (a stone building,) and one printing-office. Total of +missionaries, male and female, twenty-four. +</p> + +<p> +2. <hi rend='italic'>The Oregon Mission.</hi>—This mission was commenced by Rev. +Messrs. Jason and Daniel Lee, and now numbers twenty-one missionaries, +including preachers, teachers, physicians, farmers, mechanics, +&c. The greater part of these were sent out in 1840, making, with +their wives and children, about fifty souls—the largest missionary expedition +going, at one time, from this country. They are now laying +the foundations of their future work. +</p> + +<p> +3. <hi rend='italic'>The Texas Mission</hi> was commenced by Rev. Dr. Ruter, assisted +by two young preachers, who accompanied him to that country in 1837. +An annual conference was established in this mission field in 1840, +which now includes three regular presiding elders' districts, and +eighteen stations and circuits. It numbers twenty-three travelling +preachers, thirty-six local preachers, (i. e., lay preachers, who support +themselves, and preach as they have opportunity) and two thousand +<pb n='345'/><anchor id='Pg345'/> +seven hundred and ninety-five members. There is a college at +Rutersville. +</p> + +<p> +II. <hi rend='smallcaps'>Domestic Missions.</hi> +</p> + +<p> +1. <hi rend='italic'>German Missions.</hi>—The first German mission was established +in Cincinnati, in 1835, by Rev. William Nast. There are now seventeen +German missions, containing about one thousand members, in the +states of Ohio, Pennsylvania, Kentucky, Indiana, Illinois, Missouri, and +New York. A German paper is published at Cincinnati, called <hi rend='italic'>The +Christian Apologist</hi>, having eleven hundred subscribers. +</p> + +<p> +2. <hi rend='italic'>Indian Missions.</hi>—There +are eighteen missions, and one manual +labor school, among the Indians located within the bounds of Rock +River, Michigan, Holston, Missouri, Mississippi, and Arkansas conferences. +These now include two thousand six hundred and seventeen +native church members. +</p> + +<p> +3. <hi rend='italic'>Missions among the Slaves.</hi>—There +are forty-seven of these missions +in successful operation, including twelve thousand three hundred +and ninety-three in church fellowship. +</p> + +<p> +4. <hi rend='italic'>Missions in Destitute Portions of the +Country.</hi>—There are one +hundred and eight domestic missions of this kind, which embrace +twenty-three thousand nine hundred and fifty-eight church members. +</p> + +<p> +Aggregate. +</p> + +<p> +Foreign missions—sixty-three missionaries, four thousand three +hundred and seventeen church members.—Domestic missions—one +hundred and seventy-eight missionaries, forty-one thousand church +members.—Total—two hundred and forty-one missionaries, forty-five +thousand three hundred and seventeen church members. +</p> + +<p> +The whole amount of missionary money collected for the year ending +April 20, 1842, is one hundred and five thousand two hundred and +eighty-one dollars; expended, one hundred and forty-nine thousand +and sixty-five dollars. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Seventh-Day Baptist Missionary Society.</head> + +<p> +The operations of this society are confined to the occasional assistance +of destitute churches at home. It employs six agents and +missionaries. Its receipts for 1838 were one hundred and eighty-six +dollars. +</p> + +<p> +The Seventh-Day Baptists have also a <hi rend='italic'>Society for the Promotion of +Christianity among the</hi> <hi rend='smallcaps'>Jews</hi>, +at home and abroad. It was organized +in 1838. +</p> + +</div> + +<pb n='346'/><anchor id='Pg346'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>French Protestant Missionary Society.</head> + +<p> +This society was formed in 1822, at the house of S. V. S. Wilder +Esq., an American merchant, then residing in Paris. It has a seminary +for the preparation of students. In 1829, it sent out three missionaries +to their first field of labor, among the French emigrants of South +Africa, and among the surrounding tribes. It had, in 1839, in South +Africa, seven stations, twelve missionaries, about one hundred converts, +and five hundred scholars. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Netherlands Missionary Society.</head> + +<p> +The principal labors of this society are expended in Dutch India +and in Siam. In Dutch India they have eighteen missionaries, at +thirteen stations. Of the success of this society, little is known in this +country. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Scottish Missionary Society.</head> + +<p> +This society was established, in 1796, by the members of the Episcopal +church in Edinburgh. It has had missions in Tartary, Asia, and +the West Indies. Some of them are still sustained. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>German Missionary Society.</head> + +<p> +This society was preceded in its formation by the Missionary Seminary +at Bâsle, in 1816. In 1821, the Missionary Society was formed +by the various pastors and churches of the surrounding country, under +the encouragement of Dr. Steinkopff. The scene of their first labors +was among the German colonies in Asiatic Russia, in 1822, when +seven missionaries were sent to prepare the way of the Lord in that +important field. Others followed, and their mission was beginning to +promise great results, when, in 1837, by a +<foreign rend='italic'>ukase</foreign> from the emperor of +the Russias, they were required to abandon their work. +</p> + +<p> +In 1828, they commenced a mission at Liberia. Death became their +opponent here, and seven of their missionaries died through the sickliness +of the climate. Two missionaries are still laboring in that field. +</p> + +<p> +They have seven missionaries in Hindoostan, who occupy two stations,—Mangalore +and Dharwar. They expect to establish another, +shortly, at Hoobly, for which five missionaries have been sent out. +There are several schools, and one seminary, connected with these +stations. +</p> + +</div> + +<pb n='347'/><anchor id='Pg347'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Church Of Scotland Missions.</head> + +<p> +These missions appear to be of recent date. Most of their labor is +expended on Asia. +</p> + +<p> +Calcutta, Bombay, Poonah, and Madras, are their principal stations. +Their missionaries devote a large portion of their efforts to the promotion +of education. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Rhenish Missionary Society.</head> + +<p> +The successes of the London Missionary Society inspired the pious +inhabitants of the valley of the Rhine with an ardent wish to imitate +their zeal. Under this impulse, a society was formed, in 1828, at Barmen, +on the Rhine, by a union of the previously-formed societies of +Barmen, Elberfield, Cologne, and Wesel. +</p> + +<p> +Messrs. Gottlieb, Leipold, Zahn and Wurmb, were among their +earliest missionaries. Wurmb was formerly a soldier. He fought in +the battle of Leipsic as lieutenant, and obtained two medals of honor. +He next studied medicine, and gained a diploma; and when he became +a subject of religious influence, he laid all his honors and learning at +the foot of the cross. He began his labors at Wupperthal, in South +Africa, in which country are several missionaries, and four stations. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Missions Of The Roman Catholic Church.</head> + +<p> +We regret that it is not in our power to record the missionary efforts +of the Roman Catholics. Suffice it to say that their missions extend +to all countries, and that they are ardent in their zeal, indefatigable in +their labors, and unsparing in their expenditures, in the propagation of +the doctrines of this ancient church. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Jews' Missionary Society.</head> + +<p> +This association was formed in England, in 1808. It is patronized +chiefly by ministers and members of the established church. It has +forty-nine missionaries and agents, who occupy twenty-three stations +in Asia and Europe. Of these missionaries, twenty-four are Jewish +converts. Its receipts in 1839 were upwards of eighty thousand dollars. +Three or four thousand Jews have been converted, by this and +other instrumentalities, within a few years. +</p> + +<pb n='348'/><anchor id='Pg348'/> + +<p> +In England, there is an institution for the purpose of receiving Jewish +converts, and teaching them a trade. A considerable number have +enjoyed its privileges. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Indians.</head> + +<p> +As great efforts are making, by almost all classes of Christians to +spread the benign influence of the gospel among the red men on our +borders, it may not be amiss to state their locations, numbers, &c. &c. +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<p> +Mr. McCoy, in his valuable <q>Annual Register of Indian Affairs,</q> +published at Shawanoe, in the Indian Territory, makes many important +statements respecting this highly-interesting people. +</p> + +<p> +He says that the number of Indians north of Mexico may be fairly +estimated at one million eight hundred thousand. He estimates +the population of the tribes east and west of the Mississippi as +follows:— +</p> + +<p> +Tribes East Of Mississippi River. +</p> + +<table rend="latexcolumns: 'l r'; + tblcolumns: 'lw(50) rw(8)'"> +<row><cell>Indians in New England and New York</cell><cell>4,715</cell></row> +<row><cell>Indians from New York, at Green Bay</cell><cell>725</cell></row> +<row><cell>Wyandots, in Ohio and Michigan</cell><cell>623</cell></row> +<row><cell>Miamies</cell><cell>1,200</cell></row> +<row><cell>Winnebagoes</cell><cell>4,591</cell></row> +<row><cell>Chippewas</cell><cell>6,793</cell></row> +<row><cell>Ottawas and Chippewas of Lake Michigan</cell><cell>5,300</cell></row> +<row><cell>Chippewas, Ottawas, and Putawatomies</cell><cell>8,000</cell></row> +<row><cell>Putawatomies</cell><cell>1,400</cell></row> +<row><cell>Menominees</cell><cell>4,200</cell></row> +<row><cell>Creeks</cell><cell>23,668</cell></row> +<row><cell>Cherokees</cell><cell>10,000</cell></row> +<row><cell>Chickasaws</cell><cell>5,429</cell></row> +<row><cell>Choctaws</cell><cell>3,500</cell></row> +<row><cell>Seminoles</cell><cell>2,420</cell></row> +<row><cell>Appalachicolas</cell><cell>340</cell></row> +<row><cell>Total</cell><cell>81,904</cell></row> +</table> + +<p> +Tribes West Of Mississippi River. +</p> + +<table rend="latexcolumns: 'l r'; + tblcolumns: 'lw(50) rw(8)'"> +<row><cell>Sioux</cell><cell>27,500</cell></row> +<row><cell>Iowas</cell><cell>1,200</cell></row> +<row><cell>Sauks of Missouri</cell><cell>500</cell></row> +<row><cell>Sauks and Foxes</cell><cell>6,400</cell></row> +<row><cell>Assinaboines</cell><cell>8,000</cell></row> +<row><cell>Crees</cell><cell>3,000</cell></row> +<row><cell>Camanches</cell><cell>7,000</cell></row> +<row><cell>Crows</cell><cell>4,500</cell></row> +<row><cell>Arrepahas, Kiawas, &c.</cell><cell>1,400</cell></row> +<row><cell>Caddoes</cell><cell>800</cell></row> +<row><cell>Snake and other tribes within the Rocky Mountains</cell> + <cell>20,000</cell></row> +<row><cell>Gros-ventres</cell><cell>3,000</cell></row> +<row><cell>Arrekaras</cell><cell>3,000</cell></row> +<row><cell>Cheyennes</cell><cell>2,000</cell></row> +<row><cell>Minatarees</cell><cell>1,500</cell></row> +<row><cell>Mandans</cell><cell>1,500</cell></row> +<row><cell>Black Feet</cell><cell>30,000</cell></row> +<row><cell>Tribes west of Rocky Mountains</cell><cell>80,000</cell></row> +<row><cell>Total</cell><cell>201,300</cell></row> +</table> + +<pb n='349'/><anchor id='Pg349'/> + +<p> +The above tribes, although within the territory of the United States, +are not within what is commonly called the Indian Territory. +</p> + +<p> +Mr. McCoy states the names and numbers of the indigenous and +emigrant tribes within the Indian Territory, so called, as follow:— +</p> + +<p> +Indigenous Tribes. +</p> + +<table rend="latexcolumns: 'l r'; + tblcolumns: 'lw(20) rw(8)'"> +<row><cell>Osage</cell><cell>5,510</cell></row> +<row><cell>Kauzau, or Kansas</cell><cell>1,684</cell></row> +<row><cell>Otoe and Missouria</cell><cell>1,600</cell></row> +<row><cell>Omaha</cell><cell>1,400</cell></row> +<row><cell>Pawnee</cell><cell>10,000</cell></row> +<row><cell>Puncah</cell><cell>800</cell></row> +<row><cell>Quapau</cell><cell>450</cell></row> +<row><cell>Total</cell><cell>21,444</cell></row> +</table> + +<p> +Emigrant Tribes. +</p> + +<table rend="latexcolumns: 'l r'; + tblcolumns: 'lw(40) rw(8)'"> +<row><cell>Choctaw</cell><cell>15,000</cell></row> +<row><cell>Cherokee</cell><cell>4,000</cell></row> +<row><cell>Creek</cell><cell>3,600</cell></row> +<row><cell>Seneca and Shawanoo of Neosho</cell><cell>462</cell></row> +<row><cell>Wea</cell><cell>225</cell></row> +<row><cell>Piankasha</cell><cell>119</cell></row> +<row><cell>Peoria and Kaskaskias</cell><cell>135</cell></row> +<row><cell>Ottawa</cell><cell>81</cell></row> +<row><cell>Shawanoe of Kauzau River</cell><cell>764</cell></row> +<row><cell>Delaware</cell><cell>856</cell></row> +<row><cell>Kickapoo</cell><cell>603</cell></row> +<row><cell>Putawatomie</cell><cell>444</cell></row> +<row><cell>Emigrant</cell><cell>26,289</cell></row> +<row><cell>Indigenous</cell><cell>21,444</cell></row> +<row><cell>Total</cell><cell>47,733</cell></row> +</table> + +<p> +Among the population of the emigrant tribes are included thirteen +hundred and fifty negro slaves. +</p> + +<p> +Mr. McCoy estimates that, of the one million eight hundred thousand +Indians in North America, about seventy thousand may be classed +with civilized man, having in greater or less degrees advanced towards +civilization. +</p> + +<milestone unit='tb' rend='rule: 50%'/> + +<p> +By the Indian Territory is meant the country within the following +limits, viz.: Beginning on Red River, on the Mexican boundary, +and as far west of the state of Arkansas as the country is habitable; +thence down Red River, eastwardly, along the Mexican boundary to +Arkansas; thence northwardly, along the line of Arkansas, to the +state of Missouri; thence north, along its western line, to Missouri +River; thence up Missouri River to Puncah River; thence westerly +as far as the country is habitable; thence southwardly to the place of +beginning. +</p> + +</div> + +</div> + +<pb n='350'/><anchor id='Pg350'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Biographical Sketches of the Fathers of the Reformation, Founders of Sects, +and of other Distinguished Individuals Mentioned in this Volume.</head> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>John Wickliffe.</head> + +<p> +A celebrated doctor, professor of divinity at Oxford, and +deservedly considered as the forerunner of Luther in the +reformation. He was born at Wickliffe, in Yorkshire, about +1324, and educated at Queen's College, and afterwards at +Merton, and in 1361 raised to the mastership of Baliol College. +In 1365, he was made, by the scholars, head of Canterbury +Hall, just founded at Oxford by Archbishop Islip; but +his elevation was opposed by the monks, and Langham, the +next primate; and the pope, to whom the dispute was referred, +displaced him and his secular associates. Thus disgraced +by violence, he retired to his living at Lutterworth, in +Leicestershire, meditating revenge against the authors of his +unjust privation. In the works of Marsilius of Padua, and +other bold writers, he found ample room to indulge his opposition; +and, well aware of the popularity of attacking a +foreign power, which overawed the throne, and submitted the +industry and the revenues of the kingdom to its own avaricious +views, he loudly inveighed against the errors and the +encroachments of the Romish church. His writings alarmed +the clergy, and a council was assembled at Lambeth, by +Archbishop Sudbury, 1377, and Wickliffe summoned to give +an account of his doctrines. He appeared before it, accompanied +by the duke of Lancaster, then in power; and he +made so able a defence, that he was dismissed without condemnation. +<pb n='351'/><anchor id='Pg351'/> +His acquittal, however, displeased the pope, +Gregory XI., who directed his emissaries to seize the offending +heretic, or, if he were protected by the great and powerful +of the kingdom, to cite him to Rome, to answer in person +before the sovereign pontiff. In consequence of this, a second +council assembled at Lambeth, and the nineteen propositions, +which the pope had declared heretical, were so ably +vindicated by the eloquence of the undaunted reformer, that +his judges, afraid of offending the nobles, or of exciting a +commotion among the people, who loudly supported the cause +of their champion, permitted him to depart in safety, and enjoined +on him silence in matters of religion and of controversy. +Undismayed by the power of his enemies, Wickliffe continued +to preach his doctrines, which were now more universally +spread; and a third council, therefore, assembled, under +Courtnay, the primate, 1382, and twenty-four propositions of +the reformer were condemned as heretical, and fourteen as +erroneous. The severity of the church was, at the suggestion +of the pope, and the concurrence of the weak Richard II., +directed with effect against the supporters of the new +heresy; but, while some of his followers suffered punishment +for their adherence to his principles, Wickliffe unhappily +died at Lutterworth, 1384, at a time when nothing was +wanting to emancipate the English nation from the tyranny +of Rome, but the boldness, perseverance, and eloquence, of +a popular leader. Of the several works which he wrote, his +Trialogus is almost the only one which has been printed. +The noble struggle which Wickliffe had made against the +gigantic power of Rome was almost forgotten after his death, +till Martin Luther arose to follow his steps, and to establish +his doctrines on a foundation which will last till Christianity +is no more. The memory of Wickliffe was branded with +ignominy by the impotent Papists, and by the order of the +council of Constance, whose cruelties towards John Huss +and Jerome of Prague are so well known, the illustrious reformer +was declared to have died an obstinate heretic; and +<pb n='352'/><anchor id='Pg352'/> +his bones were therefore dug up from holy ground, and contemptuously +burnt. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Jerome of Prague.</head> + +<p> +The celebrated lay reformer was born at Prague, about the +year 1370. Very little is extant relative to the early part +of his life; but he was very eager in the pursuit of knowledge, +and spent his youth in the universities of Prague, Paris, Heidelberg, +Cologne, and Oxford. At the latter university, he +became acquainted with the works of Wickliffe, translated +them into his native language, professed himself, on his return +to Prague, to be an open favorer of him, and attached himself +to the Reformed in Bohemia, over whom Huss presided. Before +the council of Constance, Jerome was cited on the 17th +of April, 1415, when Huss was confined at that place. On +his arrival, he found that he could not render any assistance +to Huss, and therefore thought it prudent to retire; and, on +behalf of Huss, he wrote to the emperor. At Kirsaw, Jerome +was seized by an officer of the duke of Sulzbach, who immediately +wrote to the council concerning him, and they +directed him to send his prisoner to Constance. On his +arrival at that place, he was immediately brought before the +council, accused of his attachment to Protestant principles, +and was remanded from the assembly into a dungeon. As he +was there sitting, ruminating on his approaching fate, he heard +a voice calling out in these words:—<q>Fear not, Jerome, +to die in the cause of that truth which, during thy life, thou +hast defended.</q> It was the voice of Madderwitz, who had +contributed to the comfort of Huss; but, in consequence of +it, Jerome was conveyed to a strong tower, and exposed to +torture and want. +</p> + +<p> +This suffering brought on him a dangerous illness, and +attempts were then made to induce him to retract his principles; +but he remained immovable. Unhappily, however, for +his subsequent peace of mind, he was at length induced to +<pb n='353'/><anchor id='Pg353'/> +retract, and acknowledged the errors of Wickliffe and Huss, +assented to the condemnation of the latter, and declared +himself a firm believer in the church of Rome. But the +conscience of Jerome would not allow him to suffer that +retraction to remain; and he accordingly recanted, and +demanded a second trial. +</p> + +<p> +Accordingly, in the month of May, 1416, Jerome was +again called before the council, and charged with his adherence +to the errors of Wickliffe, his having had a picture +of him in his chamber, his denial of transubstantiation, with +other matters of a similar description. On these articles he +answered with equal spirit. Through the whole oration he +manifested an amazing strength of memory. His voice was +sweet, distinct, and full. Firm and intrepid, he stood before +the council; collected in himself, and not only despising, but +seeming even desirous of death. +</p> + +<p> +His speech did not, however, excite pity; and he was +delivered over to the civil power for martyrdom. When +surrounded by blazing fagots, he cried out, <q>O Lord God, +have mercy upon me!</q> and a little afterwards, <q>Thou +knowest how I have loved thy truth.</q> With cheerful countenance +he met his fate; and, observing the executioner about +to set fire to the wood behind his back, he cried out, <q>Bring +thy torch hither: perform thy office before my face. Had I +feared death, I might have avoided it.</q> As the wood began +to blaze, he sang a hymn, which the violence of the flames +did not interrupt. +</p> + +<p> +Jerome was, unquestionably, an excellent man. His +Christianity must have been sincere, thus to have supported +him; and the uniform tenor of his virtuous life corroborated +the truth of that opinion. His temper was mild +and affable, and the relations of life he supported with great +piety and benevolence. He was a light set upon a hill; and +though for a few moments it was obscured and darkened, yet +it again burst forth, and continued to shine with splendor and +advantage. +</p> + +</div> + +<pb n='354'/><anchor id='Pg354'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>John Huss.</head> + +<p> +A famous divine and martyr, born in Bohemia, 1376, and educated +at Prague, where he took his degrees, and entered +into the ministry. The writings of Wickliffe converted him +from the superstitions of Rome, and, with eloquent zeal, he +began to preach against the power and influence of the pope. +His efforts proved successful; the Papal authority began to +be slighted in Bohemia; but the archbishop of Prague issued +two mandates against the heresies of Wickliffe, and the labors +of Huss and his followers; and this exertion of power was +soon seconded by a bull from Rome, for the suppression of +all tenets offensive to the holy see. Huss exclaimed against +these proceedings, and, though summoned to Rome to answer +for his conduct, he, supported by the favor of Wenceslaus, +king of Bohemia, disregarded the pope's authority, and +was excommunicated; and, soon after, his friends and adherents +were included in the same interdict. After causing, +by his opposition to the Papal decrees, various tumults in +Prague and Bohemia, Huss was prevailed upon to appear at +the council of Constance, to give an account of his doctrines. +The emperor Sigismund granted him his protection, and insured +security to his person; but when, soon after, he reached +Constance, 1414, he was seized as a heretic, and imprisoned, +and, after a confinement of severe hardships for six months, +he was condemned without a hearing; and, when he refused +to recant his errors, he was tumultuously sentenced to be +burnt. The emperor indeed complained of the contempt +shown to his authority, and of the perfidy used towards the +delinquent, but all in vain. Huss was inhumanly dragged to +execution; he was stripped of his sacerdotal habit, deprived +of his degrees, and, with a paper crown on his head, with +pictures of devils round, and the inscription of <q>Heresiarch,</q> +he was burned alive, July, 1415. He endured his torments +with uncommon fortitude and truly Christian resignation. +His ashes were collected, and then sprinkled in the Rhine. +</p> + +</div> + +<pb n='355'/><anchor id='Pg355'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>John Œcolampadius.</head> + +<p> +An eminent German reformer, born, in 1482, at Weinsberg +in Franconia. He was converted to the Protestant +faith by reading the works of Luther; became professor +of theology at Basle; embraced the opinions of Zuinglius +respecting the sacrament; contributed much to the progress +of ecclesiastical reform, and died in 1531. +</p> + +<p> +Œcolampadius was of a meek and quiet disposition; in +the undertaking of any business he was very circumspect; +nor was there any thing more pleasing to him, than to spend +his time in reading and commenting. His publications are +numerous, consisting chiefly of annotations on the holy +Scriptures. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Martin Luther.</head> + +<p> +The celebrated reformer was born at Isleben, in Saxony, 10th +November, 1483. His parents wished him to devote himself +to the labors of the bar, but an extraordinary accident diverted +his purpose. As he walked one day in the fields with a +fellow-student, he was struck down by lightning, and his +companion killed by his side; and this had such effect upon +his mind that, without consulting his friends, he retired from +the world, into the order of the Augustines. In this seclusion +he found by accident a Latin Bible, which he never before +had seen, and in perusing it he was astonished at the little +knowledge of Scripture and of Christianity which the clergy +then imparted to the people. From the convent of Erfurt +he was removed to Wittemberg University; and here he read +lectures on philosophy, for three years, to numerous and applauding +audiences. The completion of St. Peter's Church +at Rome at this time required extraordinary sums, and the +pope, Leo X., to fill his coffers with greater facility, published +general indulgences for the forgiveness of sins to such as +would contribute to the pious work. The Dominicans were +intrusted with the selling of these indulgences in Germany, +<pb n='356'/><anchor id='Pg356'/> +and in paying their money the good friar Tetzel informed +the superstitious people that they might release themselves +not only from past, but also future sins. This pious imposition +did not escape the discerning eye of Luther; he +published, in 1517, a thesis, containing ninety-five propositions +on indulgences, and challenged opposition. Tetzel was not +silent on the occasion; but while he, with the voice of authority, +called his opponent a damnable heretic, and whilst he +burnt the thesis with all possible ignominy, Luther asserted +boldly the inefficacy of indulgences, and regarded penitence +and works of mercy and charity alone capable of forming a +reconciliation with Heaven. Though attacked by numbers, +Luther had the satisfaction to see his sentiments embraced +with eagerness by the body of the people; and, when summoned +by the pope to appear at Rome to answer for his +conduct, he had the firmness to refuse, though he, at the same +time, in the most submissive manner, exculpated himself, and +deprecated the resentment of the supreme pontiff. Maximilian, +the emperor, was anxious to support the cause of Rome; +but Luther happily found a protector and friend in the elector +of Saxony, and, upon an assurance of personal safety, he did +not refuse to appear at Augsburg before the Papal legate, +Cajetan. The conference ended by the refusal of Luther to +submit implicitly to the pleasure of the Papal see. The pope, +however, finding that violence could not destroy the obstinacy +of Luther, had recourse to milder means, and his agent Miltitius +was employed to visit the reformer, to argue with him, +and to offer terms of reconciliation. Luther was struck with +the civilities and the temper of the Papal missionary; but, +instead of making submission, he was roused to greater opposition +by the exhortations of the Bohemians, and the able +support of Melancthon, Carolostadius, and other learned men. +In 1519, he was engaged in a personal controversy at Leipsic +with Eccius, divinity professor at Ingolstadt; but it tended +only to sow greater enmity and deeper variance between the +disputants. The same year, his book against indulgences was +censured by the divines of Louvaine and Cologne; but Luther +<pb n='357'/><anchor id='Pg357'/> +disregarded their opinions, and appealed for protection to the +new emperor, Charles V. Though he had written, at the +suggestion of Miltitius, a letter to the pope, not indeed of +submission, but rather of exculpation, in language bold and +energetic, he was in 1520 formally condemned by a bull from +Rome, which, after enumerating forty-one of his heretical +opinions, denounces against him the vengeance of the church, +and excommunication, if within sixty days he did not make +a due submission. This violent conduct Luther answered by +<q>The Captivity of Babylon,</q> a book in which he inveighed +bitterly against the abuses of Rome; and then, calling the +students of Wittemberg together, he flung into the fire the +offensive decree, which he called the +<hi rend='italic'>execrable bull of Antichrist</hi>. +In 1521, he was summoned to appear before the +emperor at the diet of Worms, with a promise of protection; +and, though his friends dissuaded him, and told him that, as +his opponents had burned his writings, so they would treat +him after the manner of Huss, he declared, with fearless +voice, <q>If I knew there were as many devils at Worms as +tiles on the houses, I would go.</q> At Worms he was required +by Eccius to retract his opinions; but he declared that, except +what he advanced could be proved contrary to Scripture, he +neither could nor would recant. His obstinacy proved offensive +to the emperor; but, as he had promised him his protection, +he permitted him to depart. Charles, nevertheless, published +his edict against him and his adherents, and placed him under +the ban of the empire. Luther, however, remained secure +under the protection of the elector, who had thus effected his +deliverance, and in the castle of Wittemberg, which he denominated +his <hi rend='italic'>hermitage</hi> and his +<hi rend='italic'>Palmos</hi>, he held a secret +correspondence with his friends, or composed books in defence +of his opinions. At the end of ten months, when the emperor +was departed for Flanders, he again appeared publicly at +Wittemberg, and had the satisfaction to find that, instead of +being checked, his doctrines had gained ground, and were +universally embraced through Germany. In 1522, he published, +in conjunction with Melancthon, a Latin translation +<pb n='358'/><anchor id='Pg358'/> +of the New Testament; and the work was read with avidity +by the German nation. In 1524, he had to contend with +Erasmus, a man who had apparently adopted his sentiments, +though he had not the manliness to acknowledge them; and +he now found in him an able antagonist enlisted in defence +of the pope. In 1524, Luther threw aside the monastic habit; +and the next year he married Catherine de Bore, a nun who +had escaped from a convent; and though he was ridiculed +by his enemies, and censured for taking a young wife, he +defended his conduct by scriptural texts, and again set at +nought the authority of Rome and the cavils of her advocates. +In 1525, the emperor called a diet at Spires, in consequence +of the war with the Turks, as well as the troubled state of +Germany in consequence of religious disputes; and in the +sitting of the next year he proposed that the edict of Worms +should be duly enforced, the Catholic religion supported, and +heretics punished. The new doctrines, though thus openly +attacked by the head of the empire, were ably defended by the +electors of Saxony and Brandenburg, the landgrave of Hesse, +the prince of Anhalt, and others; and in another diet, held +again at Spires, these dissentient princes protested against the +measures of the empire, and were consequently called <hi rend='italic'>Protestants</hi>. +In the midst of the confusion of Germany, a confession +of faith was drawn up by Melancthon, the mildest and most +moderate of Luther's followers, and, as it was presented to the +emperor at Augsburg, it has been called the <hi rend='italic'>Augsburg +Confession</hi>. Thus the opposition raised against the mighty empire +of spiritual Rome by an obscure monk, was supported by +intelligent princes and powerful nations, and Luther, now +regarded as the champion of the faith through Germany, had +nothing to apprehend from his persecutors, but had only to +labor earnestly to confirm what had been so happily established. +His German translation of the Bible appeared in +1535, and was received with grateful raptures by the Germans. +He died at Isleben, 18th February, 1546, aged 63. This +illustrious man, engaged, as Atterbury has observed, against +the united forces of the Papal world, stood the shock with +<pb n='359'/><anchor id='Pg359'/> +bravery and success. He was a man of high endowments of +mind, and great virtues. He had a vast understanding, which +raised him to a pitch of learning unknown in the age in which +he lived. His works, collected after his death, appeared at +Wittemberg, in seven volumes, folio. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Ulriucus Zuinglius.</head> + +<p> +A zealous reformer, born at Wildehausen, in Switzerland, 1487. +He studied the learned languages at Bâsle and Berne, and +applied himself to philosophy at Vienna, and took his degree +of doctor of divinity, at Bâsle, 1505. For ten years he acquired +popularity as public preacher at Glaris, and in 1516 +he was invited to Zurich to undertake the office of minister. +The tenets of Luther, which were now propagated in Germany, +encouraged the Swiss preacher to oppose the sale of +indulgences, and to regard them as impositions from the +court of Rome upon the superstitious credulity of the people. +Undaunted in the publication of his opinions, he continued +to increase the number of his adherents, and in 1523 he +assembled the senate and the clergy of Zurich, and presented +before them in sixty-seven propositions the minute articles +of his faith. Though opposed by the bishop of Constance, +his doctrines were adopted by the full senate, and he was +exhorted to preach the word of God, whilst all pastors were +forbidden to teach any thing but what could be proved by +the gospel. Another synod still more powerfully favored the +cause of Zuinglius and of truth; images and relics were +removed from churches, processions were forbidden, and the +greater part of the outward worship and ceremonies of the +church of Rome was abolished. While, however, successful +in the establishment of his doctrines in the canton of Zurich, +Zuinglius met with violent opposition in the other members +of the Swiss confederacy, and, after the fruitless conferences +of Baden between Œcolampadius on the part of Zurich, and +of Eckius on the part of the Catholics, both sides had recourse +<pb n='360'/><anchor id='Pg360'/> +to arms. In one of the first encounters, the great champion +of the reformation was slain, 11th October, 1531. As a +leader, Zuinglius displayed great firmness, deep learning, and +astonishing presence of mind. Though he opposed the doctrines +of the Romish church, he greatly differed from the +German reformer, and each, unhappily, paid little respect to +the opinions of the other. His followers continued to increase; +and in bearing his name they maintained doctrines +on original sin, and on grace, which were rejected by the +other seceders from the jurisdiction of Rome. According to +Zuinglius, salvation was extended not only to infants, who +died before baptism, but to heathens of a virtuous and moral +life. Some alterations were afterwards introduced by Calvin, +by Beza, and others; but whilst the proselytes to these new +opinions acquired the name of <hi rend='italic'>Calvinists</hi> in France, and in +other parts of Europe, the Zuinglians, who firmly adhered to +the tenets of their founder, assumed the appellation +of <hi rend='italic'>Sacramentarians</hi>. +The works of Zuinglius, as a controversialist, +were respectable, chiefly written in German, and were comprehended +in four volumes, folio. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Martin Bucer.</head> + +<p> +A Dominican, born in Alsace, in 1491, who early embraced +the tenets of Luther. He afterwards inclined more to the +opinions of Zuinglius, and, in his zeal for the reformation, +attempted in vain to reconcile these two powerful leaders. +For twenty years, his eloquence was exerted at Strasburg to +establish the Protestant cause; but the turbulence of the times, +and his opposition to the views of the Catholics at Augsburg, +rendered him unpopular, so that he received with pleasure +the invitations of Cranmer to settle in England. He was +received with gratitude by the nation. Edward VI. treated +him with great kindness, and he was appointed theological +professor at Cambridge, in 1549, where he died two years +after. Five years after, the persecutions of Mary were extended +<pb n='361'/><anchor id='Pg361'/> +to his remains, which were ignominiously burned; but +the insult was repaired by the good sense of Elizabeth. In +learning, judgment, and moderation, Bucer was inferior to +none of the great reformers, and, with Melancthon, he may +be considered as the best calculated to restore and maintain +unanimity among contending churches and opposite sects. +His writings, in Latin and German, were very numerous, and +all on theological subjects. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Philip Melancthon.</head> + +<p> +A celebrated reformer, born 16th February, 1497, at Bretten, +in the Palatinate of the Rhine. His father's name was +Schwartserdt, which signifies <hi rend='italic'>black earth</hi>; but the word was +changed, according to the affectation of the times, by his +friend Reuchlin, into Melancthon, which, in Greek, expresses +the same meaning. He studied at Bretten, Pfortsheim, and +Heidelberg, and with such success that, at thirteen, he wrote +a comedy of some merit. He left Heidelberg in 1512, because +he was refused a degree on account of his youth, and +then passed to Tubingen, where he resided for six years, and +gave public lectures on Virgil, Terence, and other classics. +In 1518, by the recommendation of his friend Reuchlin, he +was appointed, by the elector of Saxony, Greek professor at +Wittemberg; and here began that intimacy with Luther, +which contributed so much to the progress of the reformation. +He was, in 1527, appointed by his patron, the duke, to +visit the churches of the electorate, and afterwards he was +employed in the arduous labors of preparing those articles of +faith which have received the name of the Augsburg Confession, +because presented to the emperor at the diet of that +city. In the disputes which he maintained in those days of +controversial enmity, he displayed great candor and mildness, +which his friend Luther attributed more to a spirit of timidity, +than to the meekness of the Christian character. His moderation, +as well as his learning, was so universally acknowledged, +that he received a liberal invitation from Francis I. to +<pb n='362'/><anchor id='Pg362'/> +come to France, to settle the disputes of the Protestants; but +through the interference of the duke of Saxony, the offer was +declined, as likewise a similar invitation from the king of +England. He was engaged in the various conferences which +took place on religious subjects at Frankfort, Reinspurg, +Worms, Spires, and Ratisbon, and every where evinced the +deepest learning, the most peaceable temper, and the strongest +moderation. The character of the times, and not inclination, +rendered him a controversialist, and his answer to his mother +displayed the great and the good man. When asked by the +aged woman, who repeated before him her prayers in a simple +but pious manner, what she must believe in this great confusion +of creeds; he replied, <q>Go on, mother, to believe and +pray as you have done, and never trouble yourself about +controversies.</q> He died at Wittemberg, 19th April, 1560, +and was buried by the side of his friend Luther, in the church +of the castle. Among the reasons which, on his death-bed, +he assigned for considering dissolution as happiness, he said +that it delivered him from theological persecutions. His +works were very numerous, and, as they were written in the +midst of controversy and ecclesiastical avocations, they were +not always so correct in language, as they proved useful in +advancing the reformation. A chronological catalogue of +these was published in 1582, and they appeared altogether in +four volumes, folio, at Wittemberg, 1601. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Peter Martyr.</head> + +<p> +A celebrated reformer and theologian, whose real name was +Vermigli, was born, in 1500, at Florence. He was originally +an Augustine monk, and became an eminent preacher, and +prior of St. Fridian's, at Lucca. Having, however, embraced +the Protestant doctrines, he found it necessary to quit his +native country. After having been for some time professor +of divinity at Strasburg, he was invited to England, and appointed +professor of theology at Oxford. He left England +on the accession of Mary, and died in 1561, theological +<pb n='363'/><anchor id='Pg363'/> +professor at Zurich. He wrote several works, of great erudition, +among which are Commentaries upon parts of the +Scriptures. His personal character is said to have been +extremely amiable. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Henry Bullinger.</head> + +<p> +One of the early reformers, born in the canton of Zurich +at Baumgarten, in 1504. The works of Melancthon +converted him to Protestantism, and he became closely connected +with Zuinglius, to whom he succeeded as pastor of Zurich. +He was one of the authors of the Helvetic Confession, and +assisted Calvin in drawing up the formulary of 1549. Bullinger +was a moderate and conscientious man; and it is much +to his honor that, on the ground of its being inconsistent with +Christianity for any one to hire himself out to slaughter those +who had never injured him, he successfully opposed a treaty +for supplying France with a body of Swiss mercenaries. He +died in 1575. His printed works form ten folio volumes. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>John Knox.</head> + +<p> +The great champion of the Scottish reformation was born, in +1505, at Gifford, in East Lothian, and was educated at +Haddington and St. Andrews. After he was created master of +arts, he taught philosophy, most probably as a regent in one +of the colleges of the university. His class became celebrated, +and he was considered as equalling, if not excelling, +his master in the subtilties of the dialectic art. About the +same time, although he had no interest but what was procured +by his own merit, he was advanced to clerical orders, and +ordained a priest before he reached the age fixed by the canons +of the church. At this time, the fathers of the Christian +church, Jerome and Augustine, attracted his particular attention. +By the writings of the former, he was led to the +Scriptures as the only pure fountain of divine truth, and +instructed in the utility of studying them in the original +<pb n='364'/><anchor id='Pg364'/> +languages. In the works of the latter he found religious +sentiments very opposite to those taught in the Romish +church, who, while she retained his name as a saint in her +calendar, had banished his doctrine as heretical from her +pulpits. From this time he renounced the study of scholastic +theology; and, although not yet completely emancipated from +superstition, his mind was fitted for improving the means +which Providence had given for leading him to a fuller and +more comprehensive view of the system of evangelical religion. +It was about the year 1535, when this favorable change commenced; +but it does not appear that he professed himself a +Protestant before the year 1542. He was converted from the +Romish faith by Wishart, and became a zealous preacher of +the new doctrines. Having been compelled to take shelter +in the castle of St. Andrews, he fell into the hands of the +French in July, 1547, and was carried with the garrison to +France, where he remained a captive on board of the galleys +till 1549. Subsequent to his liberation, he was for a short +time chaplain to Edward VI., after which he visited Geneva +and Frankfort, and, in 1555, returned to his native country. +After having for twelve months labored actively and successfully +to strengthen the Protestant cause in Scotland, he revisited +Geneva, where he remained till 1559. During his +residence in Geneva, he published his <q>First Blast of the +Trumpet against the monstrous Government of Women</q>—a +treatise which was levelled against Mary of England, but +which gave serious offence to Elizabeth. From April, 1559, +when he once more and finally set foot on Scottish earth, till +his decease, which took place November 24, 1572, the reformed +church was triumphant, and he was one of its most +prominent, admired, and honored leaders. +</p> + +<p> +When his body was laid in the grave, the regent of Scotland +emphatically pronounced his eulogium, in the well-known +words, <q>There lies he who never feared the face of man.</q> +</p> + +<p> +Knox has been styled the intrepid reformer; and that +character he unquestionably deserves. In personal intrepidity +and popular eloquence he resembled Luther. His +<pb n='365'/><anchor id='Pg365'/> +doctrinal sentiments were those of Calvin; and, like Zuinglius, +he felt an attachment to the principles of religious liberty. +He effected much in the great work of the reformation; but his +manners were so severe, and his temper so acrid, that whilst he +may be equally respected with Luther and Melancthon, he is +not equally beloved. Knox was, however, known and beloved +by the principal persons among the reformed in France, Switzerland, +and Germany; and the affectionate veneration in +which his memory was held in Scotland after his death, +evinced that the influence he possessed among his countrymen, +during his life, was not constrained, but founded on the +high opinion which they entertained. Banatyne has thus +drawn his character, and it is unquestionably entitled to +consideration:—<q>In this manner,</q> says he, <q>departed this man +of God; the light of Scotland, the comfort of the church +within the same, the mirror of godliness, and pattern and +example to all true ministers, in purity of life, soundness of +doctrine, and boldness in reproving of wickedness; one that +cared not for the favor of men, how great soever they were.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>John Calvin.</head> + +<p> +A celebrated reformer, born at Noyon, in Picardy, 10th July, +1509. His family name was <hi rend='italic'>Cauvin</hi>, which he Latinized into +<hi rend='italic'>Calvinus</hi>. He was first intended for the church, and, +subsequently, for the profession of civil law. Having embraced +the principles of Protestantism, he was under the necessity +of quitting France; and he settled at Bâsle, where he published +his celebrated <q>Institutions of the Christian Religion.</q> +After having visited Italy, he was returning by the way of +Geneva, in 1536, when Farel and other reformers induced +him to take up his abode in that city. He was chosen one +of the ministers of the gospel, and professor of divinity. A +dispute with the city authorities soon compelled him to leave +Geneva, and he withdrew to Strasburg; whence he was recalled +in 1541. From the time of his recall, he possessed +almost absolute power at Geneva; and he exerted himself +<pb n='366'/><anchor id='Pg366'/> +vigorously in establishing the Presbyterian form of church +government. The reformer, who so loudly exclaimed against +the tyranny of Rome, directed the whole torrent of his +persecution against Servetus, a physician, who had in an +ambiguous style written upon the Trinity; and his vengeance +was not appeased till the unfortunate heretic had expired in +the flames. He died May 26, 1564; and, though he had +long enjoyed a high reputation and exercised an unbounded +authority, he left only three hundred crowns to his heirs, +including his library, the books of which sold afterwards at +a great price. The works of Calvin were printed in twelve +volumes, folio, Geneva, and in nine, Amsterdam, in 1667. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Jerome Zanchius.</head> + +<p> +A native of Alzano, who entered in the congregation of the +Lateran canons. He embraced the tenets of the Protestants +by the conversation of Peter Martyr, who was of the same +establishment; and, afraid of persecution, he retired, 1553, to +Strasburg, where he taught divinity and the philosophy of +Aristotle. He quitted Strasburg, in 1563, for Chiavene, and, +in 1568, removed to Heidelberg, where he was appointed +professor of theology, and where he died 19th November, +1590, aged eighty-four. He was author of <q>Commentaries +on St. Paul's Epistles,</q> and other works, published together +at Geneva, in eight volumes, folio, 1613. In his character +he was a man of moderation, learned, benevolent, and pious. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Theodore Beza.</head> + +<p> +one of the most eminent of the reformers, was born at Vezelai, +in the Nivernois, in 1519, and was originally a Catholic, +and intended for the law. At the age of twenty, he +gained an unenviable reputation by the composition of Latin +poetry which was at once elegant and licentious, and which, +some years afterwards, he published under the title of <q>Juvenile +Poems.</q> Though not in orders, he possessed benefices of +<pb n='367'/><anchor id='Pg367'/> +considerable value. These, however, he abandoned in 1548, +and retired to Geneva, where he publicly abjured Popery. +To this he was induced by his having meditated, during illness, +upon the doctrines which he had heard from his Protestant +tutor, Melchior Wolmar; and perhaps also, in some +measure, by his attachment to a lady, whom he carried with +him to Geneva, and married. He now accepted the Greek +professorship at Lausanne, which he held for ten years. It +was while he was thus occupied that he produced his tragedy +of <q>Abraham's Sacrifice,</q> his version of the New Testament, +and his hateful defence of the right of the magistrate to punish +heretics. In 1559, he removed to Geneva, and became +the colleague of Calvin, through whom he was appointed +rector of the academy, and theological professor. Two years +after this, he took a prominent part in the conference at Poissy, +and was present at the battle of Dreux. He returned to +Geneva in 1563, succeeded Calvin in his offices and influence, +and was thenceforward considered as the head of the Calvinistic +church. After an exceedingly active life, he died on +the 13th of October, 1605. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Leo X.</head> + +<p> +Pope <hi rend='smallcaps'>John de Medici</hi>, the son of the illustrious Lorenzo, +was born in 1475, at Florence, and was nominated a cardinal +in his thirteenth year. In 1505, he was made governor of +Perugia; was intrusted with the command of the Papal army +in 1511; and was made prisoner, in the following year, at +the battle of Ravenna. He attained the Papal crown in 1513, +on the death of Julius II. He died in 1521. Leo was one +of the most munificent patrons of learning and of the arts; +but he was prodigal, and on some occasions grossly violated +the principles of justice. To his shameless sale of indulgences, +to raise money to complete St. Peter's Church at +Rome, and other extravagances, the world is indebted for the +reformation of the church by Luther and others. +</p> + +</div> + +<pb n='368'/><anchor id='Pg368'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Justin.</head> + +<p> +Surnamed the <hi rend='smallcaps'>Martyr</hi>, one of the fathers of the church, was +born at Neapolis, anciently Sichem, in Palestine, and was a +philosopher of the Platonic school. He is believed to have +preached the gospel in Italy, Asia Minor, and Egypt. He was +beheaded at Rome, in 165. Of his works, the principal are +two Apologies for the Christians. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Arius.</head> + +<p> +Founder of the sect of the Arians, was an African by birth. +Disappointment made him a sectary. He propagated the +opinion that the Word was not a divine person; and the +heresy, though condemned by various councils, gained followers, +and excited schisms in the Roman empire. The +Nicene creed was drawn up to combat his errors. He was +a violent enemy of Athanasius. He died at Alexandria, +386. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Athanasius.</head> + +<p> +The celebrated patriarch of Alexandria was born in that city +about 296. At the council of Nice, though then but a +deacon of Alexandria, his reputation for skill in controversy +gained him an honorable place in the council, and with signal +ability he exposed the sophistry of those who pleaded on +the side of Arius. Six months after, he was appointed the +successor of Alexander. Notwithstanding the influence of +the emperor, who had recalled Arius from banishment, and, +upon a plausible confession of his faith, in which he affected +to be Orthodox in his sentiments, directed that he should be +received by the Alexandrian church, Athanasius refused to +admit him to communion, and exposed his prevarication. +The Arians upon this exerted themselves to raise tumults at +Alexandria, and to injure the character of Athanasius with +the emperor, who was prevailed upon by falsehoods to +pronounce against him a sentence of banishment. In the beginning +<pb n='369'/><anchor id='Pg369'/> +of the reign of Constantius, he was recalled to his happy +people, but was again disturbed and deposed through the +influence of the Arians. Accusations were also sent against +him and other bishops from the east to the west; but they +were acquitted by Pope Julius in full council. Athanasius +was restored a second time to his see, upon the death of the +Arian bishop, who had been placed in it. Arianism, however, +being in favor at court, he was condemned by a council convened +at Arles, and by another at Milan, and was a third +time obliged to fly into the deserts. His enemies pursued +him even here, and set a price upon his head. In this situation, +Athanasius composed writings full of eloquence to +strengthen the faith of believers, and expose the falsehood of +his enemies. He returned with the other bishops whom +Julian the Apostate recalled from banishment, and, in A. D. +362, held a council at Alexandria, where the belief of a consubstantial +Trinity was openly professed. Many now were +recovered from Arianism, and brought to subscribe the +Nicene creed. But his peace was again interrupted by the +complaints of the heathen, whose temples the zeal of Athanasius +kept always empty. He was again obliged to fly to save +his life. The accession of Jovian brought him back. During +the reign of Jovian, also, Athanasius held another council, +which declared its adherence to the Nicene faith; and with +the exception of a short retirement under Valens, he was +permitted to sit down in quiet and govern his affectionate +church of Alexandria, until his death, in 373. Of the forty-six +years of his official life, he spent twenty in banishment. +</p> + +<p> +Athanasius (says the Encyclopedia Americana) is one of +the greatest men of whom the church can boast. His deep +mind, his noble heart, his invincible courage, his living faith, +his unbounded benevolence, sincere humility, lofty eloquence, +and strictly virtuous life, gained the honor and love of all. +In all his writings, his style is distinguished for clearness and +moderation. +</p> + +</div> + +<pb n='370'/><anchor id='Pg370'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Moses Maimonides.</head> + +<p> +Moses son of Maimon, commonly called Moses Egypticus, +because physician to the sultan of Egypt, was a Jewish rabbi, +born at Cordova, in Spain, 1131. He opened a school in +Egypt, and as his skill, not only in languages, but in all +branches of science and of philosophy, was very great, his instructions +were attended by numerous and respectable pupils. +Thus eminently distinguished as a scholar, as a physician, +and also as a divine, so as to be called inferior only to the +legislator Moses, he beheld with indifference, and even +contempt, the fables and traditions of his countrymen, and +applied all the powers of learning, and the vast resources of +his mind, in the cause of truth, virtue, and philosophy. Some +of his works were written in Arabic, but are extant now in +Hebrew only. The most famous of these are his Commentaries +on the Misna; Jad, a complete pandect of the Jewish +law; More Nevochim, a valuable work, explaining the difficult +passages, phrases, parables, and allegories, in Scripture, and +several other works. This great and learned man died in +Egypt at the age of seventy, and was buried with his nation +in the land of Upper Galilee. His death was mourned for +three whole days by Jews and Egyptians, and the year in +which he died, in respect of his great virtues and learning, +was called Lamentum Lamentabile. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>John Agricola.</head> + +<p> +A German divine, born at Isleb. He was the friend and the +disciple of Luther, but afterwards violently opposed him, and +became the head of the Antinomians, a sect which regarded +faith as the whole of the duties of man. He was also engaged +in a dispute with Melancthon; but, with the most +laudable motives, he endeavored to effect a reconciliation +between the Catholics and Protestants. He died at Berlin, +1566, aged seventy-four. +</p> + +</div> + +<pb n='371'/><anchor id='Pg371'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Michael Servetus.</head> + +<p> +A native of Villanuova, in Arragon, son of a notary. He +studied the law at Toulouse, but afterwards applied to +medicine at Paris, and took there his doctor's degree. The +boldness and pertinacity of his opinions created him enemies, +and he left the capital to settle at Lyons, but afterwards he +retired to Charlieu. On the invitation of the archbishop of +Vienne, in Dauphiny, he was prevailed upon to fix his residence +there, and he might have lived in peace and respected, +had he been satisfied to seek celebrity in medical pursuits +alone. Eager to publish his Arian opinions on religion, he +sent three questions to Calvin on the Divinity of Christ, on +Regeneration, and on the Necessity of Baptism, and, when +answered with civility, he reflected on the sentiments of his +correspondent with arrogant harshness. This produced a +quarrel, and ended in the most implacable hatred, so that +Calvin, bent on revenge, obtained, by secret means, copies +of a work in which his antagonist was engaged, and caused +him to be accused before the archbishop as a dangerous man. +Servetus escaped from prison; but, on his way to Italy, he +had the imprudence to pass in disguise through Geneva, +where he was recognized by Calvin, and immediately seized +by the magistrate as an impious heretic. Forty heretical +errors were proved against him by his accusers; but Servetus +refused to renounce them, and the magistrates, at last yielding +to the loud representations of the ministers of Bâsle, Berne, +and Zurich, and especially of Calvin, who demanded the +punishment of a profane heretic, ordered the unhappy man +to be burnt. On the 27th October, 1553, the wretched Servetus +was conducted to the stake, and, as the wind prevented +the flames from fully reaching his body, two long hours +elapsed before he was freed from his miseries. This cruel +treatment deservedly called down the general odium on the +head of Calvin, who ably defended his conduct and that of +the magistrates. Servetus published various works against +<pb n='372'/><anchor id='Pg372'/> +the Trinity, which were burnt in disgrace at Geneva, and +other places. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Simonis Menno.</head> + +<p> +An ecclesiastic of Friesland, embraced the tenets of the +Anabaptists, and, after being again baptized by Ubbo Philippi, +became a powerful leader of his sect. He denied that Jesus +Christ received a human shape from his mother, the virgin +Mary; and while he maintained the necessity of again baptizing +adults, he inveighed against the custom of infant +baptism, which he regarded as Popish innovation. His eloquence +and his learning were so much admired, that he +gained a great number of followers in Westphalia, Guelderland, +Holland, and Brabant; but, though a price was set on +his head, he had the good fortune to escape his persecutors. +He was, in his opinions, more moderate than the rest of the +Anabaptists. His followers are still to be found in the Low +Countries, under the name of <hi rend='italic'>Mennonites</hi>, divided into two +distinct sects. He died at Oldeslo, between Lubec and Hamburg, +1565. His works were published at Amsterdam, 1681. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Francis Xavier.</head> + +<p> +Denominated the <hi rend='italic'>Apostle of the Indies</hi>, was born, in 1506, at +the castle of Xavier, in Navarre; studied at Paris; became +one of the first and most zealous disciples of Ignatius Loyola; +was sent to the East by John III. of Portugal, to propagate +the gospel; performed his mission in Hindoostan, the Moluccas, +and Japan; and was on the point of landing in China, +when he died, 1552. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Faustus Socinus.</head> + +<p> +He who from whom the Socinians derive their name, was born, in +1539, at Sienna, and was for a considerable period in the +service of the grand duke of Tuscany; after which he +<pb n='373'/><anchor id='Pg373'/> +went to study theology, at Bâsle. The result of his studies +was the adoption of those anti-Trinitarian doctrines, which his +uncle Lelio Socinus is believed also to have professed. +Faustus settled in Poland, gained many followers, endured +much persecution, and died in 1604. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Robert Brown.</head> + +<p> +Educated at Cambridge, and was a man of good parts +and some learning. He began to inveigh openly against the +ceremonies of the church, at Norwich, in 1580; but, being +much opposed by the bishops, he, with his congregation, left +England, and settled at Middleburgh, in Zealand, where they +obtained leave to worship God in their own way, and form a +church according to their own model. They soon, however, +began to differ among themselves, so that Brown, growing +weary of his office, returned to England in 1589, renounced +his principles of separation, and was preferred to the rectory +of a church in Northamptonshire. He died in prison in +1630. The revolt of Brown was attended with the dissolution +of the church at Middleburgh; but the seeds of Brownism +which he had sown in England were so far from being destroyed, +that Sir Walter Raleigh, in a speech in 1592, computes +no less than twenty thousand of this sect. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>James Arminius.</head> + +<p> +A native of Oude-water, in Holland, 1560, founder of the +sect of the Arminians. As he lost his father early, he was +supported at the university of Utrecht, and of Marpurg, by +the liberality of his friends; but when he returned home, in +the midst of the ravages caused by the Spanish arms, instead +of being received by his mother, he found that she, as well +as her daughters, and all her family, had been sacrificed to +the wantonness of the ferocious enemy. His distress was for +a while inconsolable; but the thirst after distinction called +<pb n='374'/><anchor id='Pg374'/> +him to the newly-founded university of Leyden, where his +industry acquired him the protection of the magistrates of +Amsterdam, at whose expense he travelled to Geneva and +Italy, to hear the lectures of Theodore Beza and James +Zabarella. On his return to Holland, he was ordained minister +of Amsterdam, 1588. As professor of divinity at Leyden, to +which office he was called 1603, he distinguished himself by +three valuable orations on the object of theology, on the +author and end of it, and on the certainty of it; and he +afterwards explained the prophet Jonah. In his public and +private life, Arminius has been admired for his moderation; +and though many gross insinuations have been thrown against +him, yet his memory has been fully vindicated by the ablest +pens, and he seemed entitled to the motto which he assumed,—<hi rend='italic'>A +good conscience is a paradise.</hi> A life of perpetual labor +and vexation of mind at last brought on a sickness of which +he died, October 19, 1619. His writings were all on controversial +and theological subjects, and were published in one +volume, quarto, Frankfort, 1661. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='francis-higgenson-sketch'/> +<head>Francis Higginson.</head> + +<p> +First minister of Salem, Massachusetts, after receiving his +education at Emanuel College, in Cambridge, became the +minister of a church at Leicester, in England. While his +popular talents filled his church with attentive hearers, such +was the divine blessing upon his labors, that a deep attention +to religious subjects was excited among his people. Becoming +at length a conscientious Nonconformist to the rites of +the English church, some of which he thought not only were +unsupported by Scripture, but corrupted the purity of Christian +worship and discipline, he was excluded from the parish +church, and became obnoxious to the High Commission Court. +One day two messengers came to his house, and with loud +knocks cried out, <q>Where is Mr. Higginson? We must +speak with Mr. Higginson!</q> His wife ran to his chamber, +and entreated him to conceal himself; but he replied, that he +<pb n='375'/><anchor id='Pg375'/> +should acquiesce in the will of God. He went down, and, as +the messengers entered the hall, they presented him with some +papers, saying, in a rough manner, <q>Sir, we came from +London, and our business is to convey you to London, as you +may see by those papers.</q> <q>I thought so,</q> exclaimed Mrs. +Higginson, weeping; but a woman's tears could have but +little effect upon hard-hearted pursuivants. Mr. Higginson +opened the packet to read the form of his arrest, but, instead +of an order from Bishop Laud for his seizure, he found a copy +of the charter of Massachusetts, and letters from the governor +and company, inviting him to embark with them for New +England. The sudden transition of feeling from despondence +to joy, may be better imagined than described. +</p> + +<p> +Having sought advice and implored the divine direction, +he resolved to accept the invitation. In his farewell sermon, +preached before a vast assembly, he declared his persuasion, +that England would be chastised by war, and that Leicester +would have more than an ordinary share of sufferings. It +was not long before his prediction was verified. It is not +meant that he claimed the power of foretelling future events, +but he could reason with considerable accuracy from cause +to effect, knowing that iniquity is generally followed by its +punishment; and he lived in an age when it was usual for +ministers to speak with more confidence, and authority, and +efficacy, than at present. He sailed from Gravesend, April +25, 1629, accompanied by Mr. Skelton, whose principles accorded +with his own. When he came to the Land's End, he +called his children and the other passengers on deck to take +the last view of their native country; and he now exclaimed, +<q>Farewell, England! farewell, the church of God in England, +and all the Christian friends there! We do not go to America +as separatists from the church of England, though we +cannot but separate from its corruptions.</q> He then concluded +with a fervent prayer for the king, church, and state, +in England. He arrived at Cape Ann, June 27, 1629, and, +having spent the next day there, which was Sunday, on the +29th he entered the harbor of Salem. July the 20th was +<pb n='376'/><anchor id='Pg376'/> +observed as a day of fasting by the appointment of Governor +Endicott, and the church then made choice of Mr. Higginson +to be their teacher, and Mr. Skelton their pastor. +</p> + +<p> +Thus auspicious was the commencement of the settlement +of Naumkeag, or Salem; but the scene was soon changed. +During the first winter, about one hundred persons died, and +Mr. Higginson was soon seized with a hectic, which terminated +his days in August, 1630, aged forty-two. In his last +sickness, he was reminded of his benevolent exertions in the +service of the Lord Jesus Christ. To consoling suggestions +of this kind he replied, <q>I have been an unprofitable servant, +and all my desire is to win Christ, and be found in him, not +having my own righteousness.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Richard Baxter.</head> + +<p> +A Nonconformist, born at Rowton, Shropshire, 12th November, +1615. He compensated for the deficiencies of a neglected +education by unusual application, and was appointed master +of Dudley free-school by the interest of Mr. Richard Foley, +of Stourbridge, and soon after admitted into orders by the +bishop of Winchester. His scruples were raised by the oath +which was proposed by the convention at that time sitting, +and he was among the number of those who showed their +dislike to an unqualified submission <q>to archbishops, bishops, +et cetera,</q> as they knew not what the <hi rend='italic'>et cetera</hi> comprehended. +In 1640, he was invited to be minister at Kidderminster; but +the civil war, which broke out soon after, exposed him to +persecution, as he espoused the cause of the parliament. He +retired to Coventry, and continued his ministerial labors till +the success of the republicans recalled him to his favorite +flock at Kidderminster. The usurpation of Cromwell gave +him great offence, and he even presumed to argue in private +with the tyrant on the nature and illegality of his power; but +in the only sermon which he preached before him, he wisely +confined his subject to the dissensions which existed in the +kingdom on religious matters. He was in London after +<pb n='377'/><anchor id='Pg377'/> +Cromwell's death, and preached before parliament the day +before the king's return was voted, and likewise before the +lord mayor for Monk's successes. Charles II. made him one +of his chaplains, and Chancellor Clarendon offered him the +bishopric of Hereford, which he declined. He was, however, +soon involved in the general persecution of the Nonconformists. +His paraphrase on the New Testament drew upon +him, in 1685, the vengeance of Jeffreys, and he was condemned +to be imprisoned for two years, from which punishment, six +months after, he was discharged by the interference of Lord +Powis with King James. He died December 8th, 1691, and +was interred in Christ Church. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>George Fox.</head> + +<p> +The founder of the society of Friends, or Quakers, was born, +in 1624, at Drayton, in Leicestershire, and was the son of a +weaver, a pious and virtuous man, who gave him a religious +education. Being apprenticed to a grazier, he was employed +in keeping sheep—an occupation, the silence and solitude of +which were well calculated to nurse his naturally enthusiastic +feelings. When he was about nineteen, he believed himself +to have received a divine command to forsake all, renounce +society, and dedicate his existence to the service of religion. +For five years, he accordingly led a wandering life, fasting, +praying, and living secluded; but it was not till about 1648 +that he began to preach his doctrines. Manchester was the +place where he first promulgated them. Thenceforth he +pursued his career with untirable zeal and activity, in spite +of frequent imprisonment and brutal usage. It was at Derby +that his followers were first denominated <hi rend='italic'>Quakers</hi>, either from +their tremulous mode of speaking, or from their calling on +their hearers to <q>tremble at the name of the Lord.</q> The +labors of Fox were crowned with considerable success; and, +in 1669, he extended the sphere of them to America, where +he spent two years. He also twice visited the continent. +He died in 1690. His writings were collected in three volumes, +<pb n='378'/><anchor id='Pg378'/> +folio. Whatever may be thought of the tenets of Fox +there can be no doubt that he was sincere in them, and that +he was a man of strict temperance, humility, moderation, and piety. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>William Penn.</head> + +<p> +The founder of Pennsylvania, born in London, 1644, +From a private school at Chigwell, Essex, he entered, in +1660, as a gentleman commoner at Christ Church, Oxford; +but, as he withdrew from the national forms of worship with +other students, who, like himself, had listened to the preaching +of Thomas Loe, a Quaker of eminence, who was fined for Non-conformity, +and, the next year, as he pertinaciously adhered +to his opinions, he was expelled from the college. His father +sent him to France, and, on his return, he entered at Lincoln's +Inn, as a law student. In 1666, he was sent to manage an +estate in Ireland, and, during his residence there, he renewed +his acquaintance with Loe, and showed such partiality to the +Quakers, that he was, in those days of persecution, taken up +at a meeting at Cork, and imprisoned by the mayor, who at +last restored him to liberty at the request of Lord Orrery. +His return to England produced a violent altercation with +his father, who wished him to abandon those singular habits +so offensive to decorum and established forms; and, when he +refused to appear uncovered before him and before the king, +he a second time dismissed him from his protection and favor. +In 1668, he first appeared as a preacher and as an author +among the Quakers; and, in consequence of some controversial +dispute, he was sent to the Tower, where he remained in +confinement for seven months. The passing of the conventicle +act soon after again sent him to prison in Newgate, from +which he was released by the interest of his father, who about +this time was reconciled to him, and left him, on his decease +some time after, a valuable estate of about fifteen hundred +pounds per annum. In 1672, he married Gulielma Maria +Springett, a lady of principles similar to his own, and then +fixed his residence at Rickmansworth, where he employed +<pb n='379'/><anchor id='Pg379'/> +himself zealously in promoting the cause of the Friends by +his preaching, as well as by his writings. In 1677, he went, +with George Fox and Robert Barclay, to the continent on a +religious excursion; and, after visiting Amsterdam and the +other chief towns of Holland, they proceeded to the court +of Princess Elizabeth, the granddaughter of James I., at +Herwerden or Herford, where they were received with great +kindness and hospitality. Soon after his return to England, +Charles II. granted him, in consideration of the services of +his father, and for a debt due to him from the crown, a province +of North America, then called New Netherlands, but +now making the state of Pennsylvania. In consequence of +this acquisition, he invited, under the royal patent, settlers +from all parts of the kingdom, and drew up, in twenty-four +articles, the fundamental constitution of his new province, in +which he held out a greater degree of religious liberty than +had at that time appeared in the Christian world. A colony +of people, chiefly of his persuasion, soon flocked to share his +fortunes; the lands of the country were cleared and improved, +and a town was built, which, on the principle of brotherly +love, received the name of <hi rend='italic'>Philadelphia</hi>. In 1682, Penn +visited the province, and confirmed that good understanding +which he had recommended with the natives; and, after two +years' residence, and with the satisfaction of witnessing and +promoting the prosperity of the colonists, he returned to +England. Soon after, Charles died, and the acquaintance +which Penn had with the new monarch was honorably used +to protect the people of his persuasion. At the revolution +however, he was suspected of treasonable correspondence +with the exiled prince, and therefore exposed to molestation +and persecution. In 1694, he lost his wife; but, though +severely afflicted by the event, he in about two years married +again, and afterwards employed himself in travelling in Ireland, +and over England, in disseminating, as a preacher, the +doctrines of his sect. He visited, in 1699, his province with +his wife and family, and returned to England in 1701. The +suspicion with which he had been regarded under William's +<pb n='380'/><anchor id='Pg380'/> +government, ceased at the accession of Queen Anne, and the +unyielding advocate of Quakerism was permitted to live with +greater freedom, and to fear persecution less. In 1710, he +removed to Rushcomb, near Twyford, Berks, where he spent +the rest of his life. Three repeated attacks of an apoplexy +at last came to weaken his faculties and his constitution, and, +after nearly losing all recollection of his former friends and +associates, he expired, 30th July, 1718, and was buried at +Jordan, near Beaconsfield, Bucks. The character of Penn +is truly amiable, benevolent, and humane; his labors were +exerted for the good of mankind, and, with the strictest consistency +of moral conduct and religious opinion, he endured +persecution and malice with resignation; and, guided by the +approbation of a pure conscience, he showed himself indefatigable +in the fulfilling of what he considered as the law of +God, and the clear demonstration of the truth of the gospel. +The long prosperity of Pennsylvania, and of his favorite city, +Philadelphia, furnishes the best evidence of his wisdom as a +legislator. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Benedict Spinoza.</head> + +<p> +An atheistical writer, son of a Portuguese Jew, born at +Amsterdam, 1638. He studied medicine and theology; but +his religion was so loose, and his inquiries for the reason of +every thing which he was to believe, became so offensive to +the rabbies, that he was thrust out of the synagogue. In +consequence of this, he became a Christian, and was baptized; +but his conversion was insincere, and though, during +his life, he did not openly profess himself an atheist, his +posthumous works plainly proved him such. He died, of a +consumption, at the Hague, February, 1677, aged forty-five. +He is the founder of a regular system of atheism, and by his +hypothesis he wished to establish that there is but one substance +in nature, which is endowed with infinite attributes, +with extension and thought; that all spirits are modifications +of that substance; and that God, the necessary and most +<pb n='381'/><anchor id='Pg381'/> +perfect being, is the cause of all things that exist, but does +not differ from them. These monstrous doctrines, though +not new, were thus built into a regular system by this extraordinary +man, who is said in other respects to have been of +a good moral character in private life, benevolent, friendly, +and charitable. His conduct was marked by no licentiousness +or irregularity; but he retired from the tumults of Amsterdam +to a more peaceful residence at the Hague, where curiosity +led princes, philosophers, and learned men, to see and to +converse with this bold assertor of atheism. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Ann Lee.</head> + +<p> +Born in the town of Manchester, in England, in 1736. +Her father, John Lee, though not in affluent circumstances, +was an honest and industrious man. Her mother was esteemed +as a very pious woman. As was common with the +laboring classes of people in England at that period, their +children, instead of being sent to school, were brought up to +work from early childhood. By this means, Ann, though +quite illiterate, acquired a habit of industry, and was early +distinguished for her activity, faithfulness, neatness, and good +economy in her temporal employments. +</p> + +<p> +From early childhood she was the subject of religious +impressions and divine manifestations. These continued, in +a greater or less degree, as she advanced in years; so that, at +times, she was strongly impressed with a sense of the great +depravity of human nature, and of the lost state of mankind +by reason of sin. But losing her mother at an early age, +and finding no person to assist her in the pursuit of a life of +holiness, and being urged by the solicitations of her relations +and friends, she was married to Abraham Stanley, by whom +she had four children, who all died in infancy. But the +convictions of her youth often returned upon her with great +force, which at length brought her under excessive tribulation +of soul. In this situation, she sought earnestly for deliverance +from the bondage of sin. +</p> + +<pb n='382'/><anchor id='Pg382'/> + +<p> +While under these exercises of mind, she became acquainted +with a society of people associated under the ministration of +James Wardly, who, with Jane, his wife, had been greatly +favored with divine manifestations concerning the second +appearing of Christ, which they foresaw was near at hand. +Ann readily embraced their testimony, and united herself to +the society in the month of September, 1758. +</p> + +<p> +In this society, Ann found that strength and protection +against the powerful influences of evil, which, for the time +being, were answerable to her faith; and, by her faithful +obedience, she by degrees attained to the full knowledge and +experience in spiritual things which they had found. But as +she still found in herself the remains of the propensities of +fallen nature, she could not rest satisfied short of full salvation; +she therefore sought earnestly, day and night, in the +most fervent prayers and cries to God, to find complete +deliverance from a sinful nature, and to know more perfectly +the way of full redemption and final salvation. +</p> + +<p> +After passing through many scenes of tribulation and +suffering, she received a full answer to her prayers and +desires to God. She then came forward, and, with extraordinary +power and energy of spirit, testified that she had +received, through the Spirit of Christ, a full revelation of the +fallen nature of man, and of the only means of redemption, +which were comprised in his precepts and living example +while on earth. The astonishing power of God which accompanied +her testimony of this revelation to the society, +was too awakening and convincing to leave a doubt on the +minds of the society of its divine authority. When, therefore, +Ann had thus manifested to the society the revelation of light +which she had received, she was received and acknowledged +as their leader and spiritual <hi rend='italic'>Mother in Christ</hi>. This was the +only name of distinction by which she was known in the +society. The term <hi rend='italic'>Elect Lady</hi> was given to her by her +enemies. Ann, with a number of her followers, visited +America in 1774, and formed the first society of Shakers in +this country, at Watervliet, N. Y., where she died in 1784. +</p> + +</div> + +<pb n='383'/><anchor id='Pg383'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>John Glass.</head> + +<p> +Scotch divine, born at Dundee, 1698, and educated at +Aberdeen. Upon his publication of a pamphlet on the inconsistency +of a civil establishment with Christianity, he was +deposed from his church, near Dundee, and then became the +founder of a new sect, called the <hi rend='italic'>Glassites</hi> in Scotland, and +<hi rend='italic'>Sandemanians</hi> in England. As the discipline of his sect was +very rigorous, few embraced his tenets, and the name is scarce +known now. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>George Keith.</head> + +<p> +A Quaker, born at Aberdeen, and was well educated. +He came, in 1682, to East Jersey, where he was surveyor-general. +In 1689, he taught a school in Philadelphia. After +various exertions, writing and travelling for the propagation +of the sentiments of his sect, he at first seceded, and at length +entirely deserted the society. In England, he became an +Episcopalian, and was consecrated as an Episcopal missionary, +and in that capacity officiated for a short time in New York +and Boston. Returning to England in 1706, he was a rector +at Edburton, in Sussex, where he died. His publications +were numerous, but almost exclusively controversial. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Nicholas Louis, Count Zinzendorf.</head> + +<p> +The patron of the sect of the Moravians, was born at Dresden, +in May, 1700. He studied at Halle and Utrecht. About +the year 1721, he purchased the lordship of Bertholdsdorf, in +Lusatia. Some poor Christians, the followers of John Huss, +obtained leave, in 1722, to settle on his estate. They soon +made converts. Such was the origin of the village of Herrnhut. +Their noble patron soon after joined them. +</p> + +<p> +From this period Count Zinzendorf devoted himself to the +business of instructing his fellow-men by his writings and by +<pb n='384'/><anchor id='Pg384'/> +preaching. He travelled through Germany, and in Denmark +became acquainted with the Danish missions in the East Indies +and Greenland. About 1732, he engaged earnestly in +the promotion of missions by his Moravian brethren, whose +numbers at Herrnhut were then about five hundred. So successful +were these missions, that in a few years four thousand +negroes were baptized in the West Indies, and the converts +in Greenland amounted to seven hundred and eighty-four. +</p> + +<p> +In 1737, he visited London, and, in 1741, came to America, +and preached at Germantown and Bethlehem. February 11, +1742, he ordained at Oly, in Pennsylvania, the missionaries +Rauch and Buettner, and Rauch baptized three Indians +from Shekomeco, east of the Hudson, <q>the firstlings of the +Indians.</q> He soon, with his daughter, Benigna, and several +brethren and sisters, visited various tribes of Indians. At +Shekomeco he established the first Indian Moravian congregation +in North America. In 1743, he returned to Europe. +He died at Herrnhut, in 1760, and his coffin was carried to +the grave by thirty-two preachers and missionaries, whom he +had reared, and some of whom had toiled in Holland, England, +Ireland, North America, and Greenland. What monarch was +ever honored by a funeral like this? +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>William Courtney.</head> + +<p> +Archbishop of Canterbury, the fourth son of Hugh +Courtney, earl of Devonshire, by Margaret, granddaughter +of Edward I. He was educated at Oxford, and, though +possessed of abilities, owed his elevation in the church to +the consequence of his family. When twenty-eight, he was +made bishop of Hereford, and afterwards translated to London, +where he summoned before him the great Wickliffe, in St. +Paul's Cathedral, 1377. The bold reformer was on this +occasion attended by his friends John of Gaunt and Lord +Percy, who, in supporting his tenets, treated the prelate with +such asperity, that a tumult was excited among the citizens +<pb n='385'/><anchor id='Pg385'/> +of London. Courtney was made chancellor, 1381, and afterwards +raised to the see of Canterbury. He was a violent +persecutor of the Wickliffites, and condemned their tenets in +a synod. He died at Maidstone, 1396, aged 55. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Richard Hooker.</head> + +<p> +An eminent divine of the church of England, was born in +1553, at Heavitree, near Exeter, and, under the patronage +of Bishop Jewel, was educated at Corpus Christi College, +Oxford, where he was distinguished for his piety and exemplary +conduct. An unhappy marriage, which he contracted +before he was thirty, with a scold who had neither beauty, +money, nor manners, lost him his college fellowship, and was +a fertile source of annoyance to him. In 1585, he was made +master of the Temple; but, weary of disputes with the afternoon +lecturer,—a violent Presbyterian,—and longing for +rural retirement, he relinquished this preferment, and obtained +the rectory of Bishop's Bourne, in Kent, at which he +resided till his decease, in 1600. His great work is the treatise +on <q>Ecclesiastical Polity;</q> of which Pope Clement VIII. +said, <q>There are in it such seeds of eternity as will continue +till the last fire shall devour all learning.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Charles Chauncey.</head> + +<p> +Second president of Harvard College, born in England, +in 1589. He received his grammar education at Westminster, +and took the degree of M. D. at the university of Cambridge. +He emigrated to New England in 1638, and, after +serving for a number of years in the ministry at Scituate, +was appointed, in 1654, president of Harvard College. In +this office he remained till his death, in 1671, performing all +its duties with industrious fidelity. He was eminent as a +physician, and was of opinion that there ought to be no distinction +between physic and divinity. +</p> + +</div> + +<pb n='386'/><anchor id='Pg386'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Roger Williams.</head> + +<p> +The founder of the Providence Plantations, born in Wales, +in 1599, and was educated at Oxford. Being a dissenter, +he came to America, in the hope of enjoying in freedom his +religious opinions. He arrived at Hull, February 5, 1631, +and was established at Salem, Massachusetts, as colleague +with Mr. Skelton. His peculiar notions soon subjected him +to the severest censure. He maintained that the magistrates +were bound to grant toleration to all sects of Christians, and +in his actions and words avowed the liberality of his principles. +After the death of Mr. Skelton, he was sole minister +of Salem. Continuing to avow his opinions, which were +considered not only heretical, but seditious, he was summoned +before the General Court, to answer to numerous charges. +He, however, refused to retract any of his opinions, and was +accordingly banished, 1635. He first repaired to Seekonk: +but, being informed that that territory was within the jurisdiction +of Plymouth, he proceeded to Mooshausic, where, +with others, in 1636, he began a plantation. The land +was honestly purchased of the Indians; and the town, in +acknowledgment of the kindness of Heaven, was called Providence. +Mr. Williams's benevolence was not confined to his +civilized brethren; he learned the language of the Indians, +travelled among them, won the entire confidence of their +chiefs, and was often the means of saving from injury the +colony that had driven him from its protection. In 1643, he +was sent to England, as agent for both settlements, and in +September, 1644, returned with a patent for the territory, +with permission for the inhabitants to institute a government +for themselves. In 1651, he was again sent to England, in +the capacity of agent, and returned in 1654, when he was +chosen president of the government. Benedict Arnold succeeded +him in 1657. He died in April, 1683, aged eighty-four. +Mr. Williams was consistent in his religious doctrines, +and set a bright example of that toleration which he demanded +from others. His mind was strong and well cultivated; and +<pb n='387'/><anchor id='Pg387'/> +he read the Scriptures in the originals. After his banishment +from Massachusetts, he maintained a correspondence with +some of its principal men, and ever entertained for them the +highest affection and respect. In his writings, he evinces +his power at argument. In 1672, he held a public dispute +with the most eminent Quaker preachers, of which he has +published an account. He also published a <q>Key to the Indian +Language,</q> octavo, 1643; an answer to Mr. Cotton's letters, +concerning the power of the magistrate in matters of religion, +with other letters and discourses. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>John Clarke.</head> + +<p> +A distinguished Baptist minister, and one of the first founders +of Rhode Island, was a physician in London, before he came +to this country. Soon after the first settlement of Massachusetts, +he was driven from that colony with a number of +others; and March 7, 1638, they formed themselves into +a body politic, and purchased Aquetneck of the Indian +sachems, calling it the Isle of Rhodes, or Rhode Island. +The settlement commenced at Pocasset, or Portsmouth. +The Indian deed is dated March 24, 1638. Mr. Clarke was +soon employed as a preacher; and, in 1644, he formed a +church at Newport, and became its pastor. This was the +second Baptist church which was established in America. +</p> + +<p> +In 1649, he was an assistant and treasurer of Rhode +Island colony. In 1651, he went to visit one of his brethren +at Lynn, near Boston, and he preached on Sunday, July 20; +but, before he had completed the services of the forenoon, he +was seized, with his friends, by an officer of the government. +In the afternoon, he was compelled to attend the parish meeting, +at the close of which he spoke a few words. He was +tried before the Court of Assistants, and fined twenty pounds; +in case of failure in the payment of which sum he was to be +whipped. In passing the sentence, Judge Endicott observed, +<q>You secretly insinuate things into those who are weak, +which you cannot maintain before our ministers; you may +<pb n='388'/><anchor id='Pg388'/> +try and dispute with them.</q> Mr. Clarke accordingly wrote +from prison, proposing a dispute upon the principles which +he professed. He represented his principles to be, that Jesus +Christ had the sole right of prescribing any laws respecting +the worship of God which it was necessary to obey; that +baptism, or dipping in water, was an ordinance to be administered +only to those who gave some evidence of repentance +towards God and faith in Jesus Christ; that such visible believers +only constituted the church; that each of them had a +right to speak in the congregation, according as the Lord +had given him talents, either to make inquiries for his own +instruction, or to prophesy for the edification of others, and +that at all times and in all places they ought to reprove folly +and open their lips to justify wisdom; and that no servant of +Jesus Christ had any authority to restrain any fellow-servant +in his worship, where injury was not offered to others. No +dispute, however, occurred, and Mr. Clarke, his friends paying +his fine without his consent, was soon released from +prison, and directed to leave the colony. His companion +Obadiah Holmes shared a severer fate; for, on declining to +pay his fine of thirty pounds, which his friends offered to do +for him, he was publicly whipped in Boston. +</p> + +<p> +Mr. Clarke died at Newport, April 20, 1676, aged about +66 years, resigning his soul to his merciful Redeemer, through +faith in whose name he enjoyed the hope of a resurrection to +eternal life. +</p> + +<p> +His life was so pure, that he was never accused of any +vice, to leave a blot on his memory. His noble sentiments +respecting religious toleration did not, indeed, accord with the +sentiments of the age in which he lived, and exposed him to +trouble; but at the present time they are almost universally +embraced. His exertions to promote the civil prosperity of +Rhode Island must endear his name to those who are now +enjoying the fruits of his labors. He possessed the singular +honor of contributing much towards establishing the first +government upon the earth, which gave equal liberty, civil +and religious, to all men living under it. +</p> + +</div> + +<pb n='389'/><anchor id='Pg389'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Ann Hutchinson.</head> + +<p> +A woman who occasioned much difficulty in New England, +soon after its first settlement, came from Lincolnshire to +Boston, 1635, and was the wife of one of the representatives +of Boston. The members of Mr. Cotton's church used to +meet every week to repeat his sermons, and discourse on +doctrines. She set up meetings for women, and soon had a +numerous audience. After repeating the sermons of Mr. +Cotton, she added reflections of her own; she advocated her +own sentiments, and warped the discourses of her minister to +coincide with them. She soon threw the whole colony into +a flame. The progress of her sentiments occasioned the +synod of 1637, the first synod in America. This convention +of ministers condemned eighty-two erroneous opinions, then +propagated in the country. Mrs. Hutchinson, after this sentence +of her opinions, was herself called before the court in +November of the same year, and, being convicted of traducing +the ministers, and advancing errors, was banished the colony. +She went with her husband to Rhode Island. In the year +1642, after her husband's death, she removed into the Dutch +country beyond New Haven; and the next year, she, her son +Francis, and most of her family of sixteen persons, were +killed by the Indians. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Michael Molinos.</head> + +<p> +Founder of the ancient sect of Quietists, was a Spaniard, of +a rich and honorable family. He entered into priest's orders +young, but would accept no preferment in the church. He +possessed great talents, and was ardently pious, without any +of the austerities of the Romish religious orders. He went to +Rome, where, in 1675, he published his <q>Spiritual Guide,</q> +which gave him universal reputation. The Jesuits and Dominicans, +envious at his success, charged him with heresy, and +at last succeeded in getting him condemned by the Inquisition. +He died of torment in their dungeons, a few years after. +</p> + +</div> + +<pb n='390'/><anchor id='Pg390'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='john-wesley-sketch'/> +<head>John Wesley.</head> + +<p> +The great founder of Methodism was born at Epworth, in +England, in 1703. In 1714, he was placed at the Charter +House; and two years after he was elected to Christ Church, +Oxford. In 1725, he was ordained deacon, and the next year +became fellow and tutor of Lincoln College. +</p> + +<p> +Wesley's character, says his biographer, is itself a study. +He equalled Luther in energy and courage, and Melancthon +in learning and prudence. All the excellences of both the +Wittemberg reformers were combined, if not transcended, in +his individual character. +</p> + +<p> +He possessed, in an eminent degree, the power of comprehending +at once the general outlines and the details of plans, +the aggregate and the integrants. It is this power which +forms the philosophical genius in science; it is indispensable +to the successful commander and the great statesman. It is +illustrated in the whole economical system of Methodism—a +system which, while it fixes itself to the smallest localities +with the utmost detail and tenacity, is sufficiently general in +its provisions to reach the ends of the world, and still maintain +its unity of spirit and discipline. +</p> + +<p> +No man knew better than Wesley the importance of +small things. His whole financial system was based on +weekly penny collections. It was a rule of his preachers +never to omit a single preaching appointment, except when +the <q>risk of limb or life</q> required. He was the first to +apply extensively the plan of tract distribution. He wrote, +printed, and scattered over the kingdom, placards on almost +every topic of morals and religion. In addition to the usual +means of grace, he introduced the band meeting, the class +meeting, the prayer meeting, the love feast, and the watch +night. Not content with his itinerant laborers, he called into +use the less available powers of his people by establishing +the new departments of local preachers, exhorters, and leaders. +It was, in fine, by gathering together fragments, by combining +<pb n='391'/><anchor id='Pg391'/> +minutiæ, that he formed that stupendous system of spiritual +means which is rapidly evangelizing the world. +</p> + +<p> +It was not only in the theoretical construction of plans +that he excelled; he was, if possible, still more distinguished +by practical energy. The variety and number of his labors +would be absolutely incredible with less authentic evidence +than that which corroborates them. He was perpetually +travelling and preaching, studying and writing, translating +and abridging, superintending his societies, and applying his +great plans. He travelled usually <emph>five thousand</emph> miles a year, +preaching twice and thrice a day, commencing at five o'clock +in the morning. In the midst of all this travelling and +preaching, he carried with him the meditative and studious +habits of the philosopher. No department of human inquiry +was omitted by him. <q>History, poetry, and philosophy,</q> +said he, <q>I read on horseback.</q> +</p> + +<p> +Like Luther, he knew the importance of the press; he +kept it teeming with his publications. His itinerant preachers +were good agents for their circulation. <q>Carry them with +you through every round,</q> he would say; <q>exert yourselves in +this; be not ashamed, be not weary, leave no stone unturned.</q> +His works, including abridgments and translations, amounted +to about two hundred volumes. These comprise treatises on +almost every subject of divinity, poetry, music, history,—natural, +moral, metaphysical, and political philosophy. He +wrote, as he preached, +<foreign lang='la' rend='italic'>ad populum</foreign>; and his works have given +to his people, especially in Great Britain, an elevated tone of +intelligence as well as of piety. He may, indeed, be considered +the leader in those exertions which are now being made +for the popular diffusion of knowledge. +</p> + +<p> +Differing from the usual character of men who are given +to various exertions and many plans, he was accurate and +profound. He was an adept in classical literature and the +use of the classical tongues; his writings are adorned with +their finest passages. He was familiar with a number of +modern languages; his own style is one of the best examples +of strength and perspicuity among English writers. He was +<pb n='392'/><anchor id='Pg392'/> +ready on every subject of learning and general literature. +As a logician, he was considered by his enemies, as well as +his friends, to be unrivalled. +</p> + +<p> +He was but little addicted to those exhilarations and contrarieties +of frame which characterize imaginative minds. +His temperament was warm, but not fiery. His intellect +never appears inflamed, but was a glowing, serene radiance. +His immense labors were accomplished, not by the impulses +of restless enthusiasm, but by the cool calculations of his +plans, and the steady self-possession with which he pursued +them. <q>Though always in haste,</q> he said, <q>I am never in a +hurry.</q> He was as economical with his time as a miser could +be with his gold; rising at four o'clock in the morning, and +allotting to every hour its appropriate work. <q>Leisure and +I have taken leave of each other,</q> said he. And yet such +was the happy arrangement of his employments, that, amidst +a multiplicity that would distract an ordinary man, he declares +that <q>there are few persons who spend so many hours +secluded from all company as myself.</q> <q>The wonder of his +character,</q> said Robert Hall, <q>is the self-control by which +he preserved himself calm, while he kept all in excitement +around him. He was the last man to be infected by fanaticism. +His writings abound in statements of preternatural +circumstances; but it must be remembered that his faults in +these respects were those of his age, while his virtues were +peculiarly his own.</q> +</p> + +<p> +Though of a feeble constitution, the regularity of his +habits, sustained through a life of great exertions and vicissitudes, +produced a vigor and equanimity which are seldom +the accompaniments of a laborious mind or of a distracted +life. <q>I do not remember,</q> he says, <q>to have felt lowness +of spirits one quarter of an hour since I was born.</q> <q>Ten +thousand cares are no more weight to my mind than ten +thousand hairs are to my head.</q> <q>I have never lost a night's +sleep in my life.</q> <q>His face was remarkably fine, his complexion +fresh to the last week of his life, and his eye quick, +keen, and active.</q> He ceased not his labors till death. After +<pb n='393'/><anchor id='Pg393'/> +the eightieth year of his age, he visited Holland twice. At +the end of his eighty-second, he says, <q>I am never tired (such +is the goodness of God) either with writing, preaching, or +travelling.</q> He preached under trees which he had planted +himself, at Kingswood. He outlived most of his first disciples +and preachers, and stood up, mighty in intellect and labors, +among the second and third generations of his people. In +his later years persecution had subsided; he was every where +received as a patriarch, and sometimes excited, by his arrival +in towns and cities, an interest <q>such as the presence of +the king himself would produce.</q> He attracted the largest +assemblies, perhaps, which were ever congregated for religious +instruction, being estimated sometimes at more than <emph>thirty +thousand</emph>! Great intellectually, morally, and physically, he +at length died, in the eighty-eighth year of his age and +sixty-fifth of his ministry, unquestionably one of the most +extraordinary men of any age. +</p> + +<p> +Nearly one hundred and forty thousand members, upward +of five hundred itinerant, and more than one thousand local +preachers, were connected with him when he died. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='george-whitefield-sketch'/> +<head>George Whitefield.</head> + +<p> +One of the founders of the sect of the Methodists, born +at Gloucester, where his mother kept the Bell inn, 1714. +From the Crypt school of his native town, he entered as +servitor at Pembroke College, Oxford, and was ordained at +the proper age by Benson, bishop of Gloucester. Enthusiasm +and the love of singularity now influenced his conduct, and +in his eagerness to obtain popularity, he preached not only +in prisons, but in the open fields, and by a strong persuasive +eloquence, multitudes regarded him as a man of superior +sanctity. In 1738, he went to America, to increase the +number of his converts; but, after laboring for some time as +the friend and the associate of the Wesleys, he at last was +engaged with them in a serious dispute, which produced a +separation. While he zealously asserted the doctrine of +<pb n='394'/><anchor id='Pg394'/> +absolute election and final perseverance, agreeably to the +notions of Calvin, his opponents regarded his opinion as +unsupported by Scripture, and therefore inadmissible; and in +consequence of this arose the two sects of the Calvinistic and +the Arminian Methodists. Secure in the good opinion of a +great number of adherents, and in the patronage of Lady +Huntingdon, to whom he was chaplain, he continued his labors, +and built two Tabernacles in the city and in Tottenham +Court Road for the commodious reception of his followers. +He died at Newburyport, Massachusetts, while on a visit to +his churches in America, and had the satisfaction to know +that his adherents were numerous on both continents. +</p> + +<p> +At Newburyport, the Hon. <hi rend='smallcaps'>William Bartlett</hi> has erected +an elegant marble monument, on which is the following +inscription:— +</p> + +<quote rend='display'> +<q>This Cenotaph is erected, with affectionate veneration, +to the memory of the Rev. <hi rend='smallcaps'>George Whitefield</hi>, born at +Gloucester, England, December 16, 1714; educated at +Oxford University; ordained 1736. In a ministry of thirty-four +years, he crossed the Atlantic thirteen times, and +preached more than eighteen thousand sermons. As a soldier +of the cross, humble, devoted, ardent, he put on the +whole armor of God; preferring the honor of Christ to his +own interest, repose, reputation, and life. As a Christian +orator, his deep piety, disinterested zeal, and vivid imagination, +gave unexampled energy to his look, utterance, and +action. Bold, fervent, pungent, and popular in his eloquence, +no other uninspired man ever preached to so large assemblies, +or enforced the simple truths of the gospel by motives so +persuasive and awful, and with an influence so powerful on +the hearts of his hearers. He died of asthma, September 30, +1770, suddenly exchanging his life of unparalleled labors for +his eternal rest.</q> +</quote> + +<p> +During Mr. Whitefield's visit to Philadelphia, he preached +often in the evening from the gallery of the court-house in +<pb n='395'/><anchor id='Pg395'/> +Market Street. So loud was his voice at that time, that it +was distinctly heard on the Jersey shore, and so distinct +was his speech, that every word he said was understood at +Market Street wharf, a distance of upwards of four hundred +feet from the court-house. All the intermediate space was +crowded with his hearers. Mr. Whitefield was truly remarkable +for his uncommon eloquence and fervent zeal. His +eloquence was indeed very great, and of the truest kind. He +was utterly devoid of all affectation; the importance of his +subject, and the regard due to his hearers, engrossed all his +concern. Every accent of his voice spoke to the ear, every +feature of his face, every motion of his hands, and every +gesture, spoke to the eye; so that the most dissipated and +thoughtless found their attention arrested, and the dullest +and most ignorant could not but understand. He appeared +to be devoid of the spirit of sectarianism; his only object +seemed to be to <q>preach Christ and him crucified.</q> +</p> + +<p> +The following anecdote respecting his manner of preaching +will serve to illustrate this part of his character. One day, +while preaching from the balcony of the court-house, in +Philadelphia, he cried out, <q>Father Abraham, who have you +got in heaven; any <hi rend='italic'>Episcopalians</hi>?</q> +<q>No!</q> <q>Any <hi rend='italic'>Presbyterians</hi>?</q> +<q>No!</q> <q>Any <hi rend='italic'>Baptists</hi>?</q> <q>No!</q> <q>Have you +any <hi rend='italic'>Methodists</hi> there?</q> +<q>No!</q> <q>Have you any <hi rend='italic'>Independents</hi> +or <hi rend='italic'>Seceders</hi>?</q> <q>No! No!</q> <q>Why, who have you, then?</q> +<q>We don't know those names here; all that are here are +<hi rend='italic'>Christians</hi>—believers in Christ—men who have overcome +by the blood of the Lamb, and the word of his testimony!</q> +<q>O, is this the case? then God help me—God help us all—to +forget party names, and to become Christians in deed +and in truth.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<anchor id='selina-huntingdon-sketch'/> +<head>Selina Huntingdon.</head> + +<p> +Countess, second daughter of Washington, earl Ferrers, +born 1707, and married Lord Huntingdon, by whom she +had four sons and three daughters. From habits of gayety +<pb n='396'/><anchor id='Pg396'/> +and scenes of dissipation, she became all at once, after a serious +illness, grave, reserved, and melancholy. Her thoughts +were wholly absorbed by religion, and she employed the ample +resources which she possessed in disseminating her principles +by the popular arts of Whitefield, Romaine, and others. Not +only her house in Park Street was thrown open for the frequent +assembling of these pious reformers, but chapels were built +in various parts of the kingdom, and a college erected in +Wales for the education of young persons in the future labors +of the ministry. After many acts of extensive charity, +and with the best intentions, this enthusiastic lady died +in 1791. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Robert Sandeman.</head> + +<p> +The founder of the sect called <hi rend='italic'>Sandemanians</hi>, born at +Perth, in Scotland, about the year 1718, and was educated at +St. Andrews. Instead of entering into the church, for which +he was intended, he became a linen manufacturer, and afterwards +turned preacher. He came to America in October, +1764, and from Boston he went to Danbury, Connecticut. +In that town he gathered a church the following year. He +afterwards established several societies in New England. +Individuals are still found who adhere to his peculiarities, +and are known by the name of his sect. He wrote an answer +to Hervey's <q>Theron and Aspasio,</q> said to be a work of talent, +but exhibiting great asperity. +</p> + +<p> +The following is copied from the monument of Mr. Sandeman, +in the burying-ground at Danbury:— +</p> + +<quote rend='display'> +<p> +<q rend='pre'>Here lies, until the resurrection, the body of <hi rend='smallcaps'>Robert +Sandeman</hi>, a native of Perth, North Britain, who, in the +face of continual opposition from all sorts of men, long boldly +contended for the ancient faith, that the bare word of Jesus +Christ, without a deed or thought on the part of man, is +sufficient to present the chief of sinners spotless before God. +To declare this blessed truth, as testified in the holy Scriptures, +<pb n='397'/><anchor id='Pg397'/> +he left his country, he left his friends, and, after much +patient suffering, finished his labors at Danbury, April 2, +1771, Æ. 53 years.</q> +</p> + +<lg> +<l>Deigned Christ to come so nigh to us,</l> +<l rend='margin-left: 2'>As not to count it shame</l> +<l>To call us brethren, should we blush</l> +<l rend='margin-left: 2'>At aught that bears his name?</l> +<l>Nay, let us boast in his reproach,</l> +<l rend='margin-left: 2'>And glory in his cross;</l> +<l>When he appears, one smile from him</l> +<l rend='margin-left: 2'><q rend='post'>Would far o'erpay our loss.</q></l> +</lg> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Samuel Hopkins.</head> + +<p> +An American divine, who, in his sermons and tracts, has +made several additions to the sentiments first advanced by +the celebrated Jonathan Edwards, late president of New +Jersey College. Dr. Hopkins was born at Waterbury, in +Connecticut, 1721, and graduated at Yale College, in 1741. +Soon after, he engaged in theological studies, at Northampton, +Massachusetts, under the superintendence of Jonathan +Edwards, and, in 1743, was ordained at Housatonic, now +Great Barrington, Massachusetts, where he continued till he +removed to Newport, Rhode Island, in consequence of the +diminution of his congregation, and his want of support. +When he had resided some time in this place, the people +became dissatisfied with his sentiments, and resolved, at a +meeting, to intimate to him their disinclination to his continuance +among them. On the ensuing Sabbath, he preached +his farewell discourse, which was so interesting and impressive +that they besought him to remain, which he did till his +death, in 1803. He was a pious and zealous man, of considerable +talents, and almost incredible powers of application. +He is said to have been sometimes engaged during eighteen +hours in his studies. His doctrinal views are contained in +his <q>System of Divinity,</q> published in a second edition at +Boston, in 1811, in two volumes, octavo. +</p> + +</div> + +<pb n='398'/><anchor id='Pg398'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Jonathan Mayhew.</head> + +<p> +A divine of Boston, was born in Martha's Vineyard, in 1720 +and educated at Harvard College. In 1747, he was ordained +pastor of the West Church, in Boston, and continued in this +station the remainder of his life. He possessed a mind of +great acuteness and energy, and in his principles was a determined +republican. He had no little influence in producing +the American revolution. His sermons and controversial +tracts obtained for him a high reputation; and many of +them were republished several times in England. He died +in 1766. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Samuel Seabury.</head> + +<p> +First bishop of the Protestant Episcopal church in the United +States, was born in 1728, and graduated at Yale College in +1751. After finishing his classical education, he went to +Scotland with the view of studying medicine; but soon, having +turned his attention to theology, he altered his purpose and +took orders in London, 1753. Returning to America, he +officiated, first at Brunswick, New Jersey, then at Jamaica, +Long Island, next at West Chester, New York, and lastly at +New London, Connecticut, where he remained, as rector +of the parish in that city, during the remainder of his life. +As much as he was esteemed by his parishioners, his influence +was extended among his brethren throughout the state. +Consequently, when the Episcopal church was organized in +that diocese, he was elected bishop. He went immediately +to England, in order to obtain consecration; but, meeting +with some unexpected obstacles, he repaired to Scotland. +Here he was able to accomplish the object of his mission. +He was consecrated at Aberdeen, November 14, 1784. As +soon as he was able to reach home, he resumed his duties +as parish minister at New London, in connection with his +episcopal functions for the diocese. Bishop Seabury had a +vigorous and well-cultivated mind, and acquired a reputation +<pb n='399'/><anchor id='Pg399'/> +corresponding with his high station. Three volumes of his +sermons have been published. +</p> + +<p> +The following is the inscription on Bishop Seabury's +monument at New London, Connecticut:— +</p> + +<quote rend='display'> +<p> +<q rend='pre'>Here lyeth the body of +<hi rend='smallcaps'>Samuel Seabury</hi>, D. D., Bishop +of Connecticut and Rhode Island, who departed from this +transitory scene February 25th, Anno Domini 1796, in the +68th year of his age, and the 12th of his episcopal consecration.</q> +</p> + +<p> +<q>Ingenious without pride, learned without pedantry, good +without severity, he was duly qualified to discharge the duties +of the Christian and the Bishop. In the pulpit he enforced +religion; in his conduct he exemplified it. The poor he +assisted with his charity; the ignorant he blessed with his +instruction. The friend of men, he ever designed their good; +the enemy of vice, he ever opposed it. Christian, dost thou +aspire to happiness? Seabury has shown the way that leads +to it.</q> +</p> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Richard Clarke.</head> + +<p> +A clergyman of the Episcopal church, who maintained for +many years a high reputation in South Carolina. He was a +native of England, and soon after his arrival in Charleston +was appointed rector of St. Philip's Church in that city. +Here he was greatly admired as a popular preacher, and +highly respected as an exemplary, amiable, benevolent, and +liberal man. He returned to England in 1759, and was soon +afterwards appointed a stated preacher in one of the principal +churches in London. In this station, his eloquence and piety +attracted a large share of public attention. His publications, +chiefly on theological subjects, were numerous, amounting +to six or seven octavo volumes. He lived to a late period in +the eighteenth century, universally beloved and respected. +</p> + +</div> + +<pb n='400'/><anchor id='Pg400'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Joseph Priestly.</head> + +<p> +An English philosopher and dissenting divine, born at Fieldheald, +Yorkshire, 1733. He was educated at Daventry, under +Dr. Ashworth, for the ministry among the dissenters, and at +the proper age he took care of a congregation at Needham +Market, Suffolk, and afterwards at Nantwich, Cheshire. He +became, in 1761, professor of belles lettres in the Warrington +Academy, and after seven years' residence there he removed +to Leeds, and two years after accepted the office of librarian +and philosophical companion to the earl of Shelburne. In +this retreat, the philosopher devoted himself laboriously to +metaphysical and theological studies, and published various +works; and when, at last, he separated from his noble patron, +he retired with an annual pension of one hundred and fifty +pounds, to settle at Birmingham, as pastor to a Unitarian +congregation, in 1780. While here usefully employed in +advancing the cause of philosophy, and too often engaged in +theological disputes, he became the victim of popular fury; +and the conduct of some of his neighbors in celebrating the +anniversary of the French revolution, in 1791, with more +intemperance than became Englishmen and loyal subjects, +excited a dreadful riot. Not only the meeting-houses were +destroyed on this melancholy occasion, but, among others, Dr. +Priestley's house, library, manuscripts, and philosophical apparatus, +were totally consumed; and, though he recovered a +compensation by suing the county, he quitted this scene of +prejudice and unpopularity. After residing some time at +London and Hackney, where he preached to the congregation +over which his friend Price once presided, he determined +to quit his native country, and seek a more peaceful retreat +in America, where some of his family were already settled. +He left England in 1794, and fixed his residence at Northumberland, +in Pennsylvania, where he died in 1804. His +writings were very numerous, and he long attracted the +public notice, not only by discoveries in philosophy, but by +the boldness of his theological opinions. Had he confined +<pb n='401'/><anchor id='Pg401'/> +his studies merely to philosophical pursuits, his name would +have descended to posterity with greater lustre; but he who +attempts innovations in government and religion, for singularity, +and to excite popular prejudices, must be little entitled +to the applauses of the world. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>James Purves.</head> + +<p> +A learned Arian preacher, born at a little village of Berwickshire, +in 1734. His father was only a keeper of cattle, and +intended James for the same profession. He, meanwhile, +having obtained the loan of some books on mathematics, +made himself master of geometry and trigonometry, and +afterwards taught these sciences, with other branches of +mathematics, and assisted some public authors in compiling +mathematical works, which have been well received. He +joined a party of the ancient Cameronians, and in 1769, at +one of their general meetings, was called to be a pastor +among them. To qualify himself for this office, he studied +the Greek and Hebrew languages, and compiled a Hebrew +grammar, which is still in manuscript. These acquisitions +led him into the study of the Arian controversy, when finally +he adopted the opinions of Arius, and afterwards became +preacher to a small Arian congregation in Edinburgh, where +he also kept a school and a book-shop, for many years before +he died. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>John Jebb.</head> + +<p> +Bishop of Limerick, born September 27, 1775, and died +December 9, 1833, aged 58. He was educated at the +university of Dublin, where he gained a high reputation as a +scholar. He was greatly esteemed as a man of a most amiable +and gentle spirit; had the reputation of an accomplished +orator and a learned and able theologian; and as a clergyman +and a bishop he was truly exemplary. His original publications +are not numerous, but are of high merit. +</p> + +</div> + +<pb n='402'/><anchor id='Pg402'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>John Gaspar Christian Lavater.</head> + +<p> +A celebrated writer, born at Zurich, 1741. He was pastor +of the church of St Peter's at Zurich, and as a minister he +acquired great reputation both by his eloquent discourses +and his exemplary life. He was wounded by a French +soldier when Zurich was taken by storm under Massena in +1799, and died there in consequence of it, 12th January, 1801. +He acquired deserved celebrity as a physiognomist, and his +writings on the subject, possessing great merit, ingenious +remarks, and truly original ideas, have been translated into +all the languages of Europe. His Christian piety was of the +highest order. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>John Tillotson.</head> + +<p> +An eminent prelate, was born in 1630, at Sowerby, in Yorkshire, +and was educated at Clare Hall, Cambridge. In 1691, +after fruitless attempts to avoid the honor, he accepted, with +unfeigned reluctance, the see of Canterbury, which was +become vacant by the deprivation of Sancroft. This promotion, +however, he did not long survive, as his decease took +place in 1694. +</p> + +<p> +In his domestic relations, friendships, and the whole +commerce of business, he was easy and humble, frank +and open, tender-hearted and bountiful, to such an extent, +that, while he was in a private station, he laid aside two +tenths of his income for charitable uses. He despised wealth +but as it furnished him for charity, in which he was judicious +as well as liberal. His affability and candor, as well as +abilities in his profession, made him frequently consulted in +points relating both to practice and opinion. His love for +the real philosophy of nature, and his conviction that the +study of it is the most solid support of religion, induced him, +not many years after the establishment of the Royal Society, +to desire to be admitted into that assembly of the greatest +men of the age; into which he was accordingly elected on +<pb n='403'/><anchor id='Pg403'/> +the 25th of January, 1672. His kindness towards the dissenters +was attended with the consequence intended by him, +of reconciling many of them to the communion of the established +church, and almost all of them to a greater esteem of +it than they had before entertained. +</p> + +<p> +He died poor, the copy-right of his Posthumous Sermons +(which, however, sold for two thousand five hundred guineas) +being all that his family inherited. His works form three +folio volumes. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Isaac Newton.</head> + +<p> +A most celebrated English philosopher and mathematician, +and one of the greatest geniuses that ever appeared in the +world, descended from an ancient family in Lincolnshire, +where he was born in the year 1642. His powers of mind +were wonderfully comprehensive and penetrating. Fontenelle +says of him, <q>that in learning mathematics, he did not +study Euclid, who seemed to him too plain and simple, and +unworthy of taking up his time. He understood him almost +before he read him: a cast of his eye on the contents of the +theorems of that great mathematician, seemed to be sufficient +to make him master of them.</q> Several of his works mark a +profundity of thought and reflection that has astonished the +most learned men. He was highly esteemed by the university +of Cambridge, and was twice chosen to represent that +place in parliament. He was also greatly favored by Queen +Anne, and by George I. The princess of Wales, afterwards +queen consort of England, who had a turn for +philosophical inquiries, used frequently to propose questions +to him. This princess had a great regard for him, and often +declared that she thought herself happy to live at the same +time as he did, and to have the pleasure and advantage of his +conversation. +</p> + +<p> +This eminent philosopher was remarkable for being of a +very meek disposition and a great lover of peace. He would +rather have chosen to remain in obscurity, than to have the +<pb n='404'/><anchor id='Pg404'/> +serenity of his days disturbed by those storms and disputes, +which genius and learning often draw upon those who are +eminent for them. We find him reflecting on the controversy +respecting his optic lectures (in which he had been almost +unavoidably engaged) in the following terms:—<q>I blamed +my own imprudence, for parting with so real a blessing as my +quiet, to run after a shadow.</q> +</p> + +<p> +The amiable quality of modesty stands very conspicuous +in the character of this great man's mind and manners. He +never spoke, either of himself or others, in such a manner as +to give the most malicious censurers the least occasion even +to suspect him of vanity. He was candid and affable; and +he did not assume any airs of superiority over those with +whom he associated. He never thought either his merit or +his reputation sufficient to excuse him from any of the common +offices of social life. Though he was firmly attached to +the church of England, he was averse to the persecution of +the Nonconformists. He judged of men by their conduct; +and the true schismatics, in his opinion, were the vicious and +the wicked. This liberality of sentiment did not spring from +the want of religion; for he was thoroughly persuaded of the +truth of revelation; and amidst the great variety of books +which he had constantly before him, that which he loved the +best, and studied with the greatest application, was the Bible. +He was, indeed, a truly pious man; and his discoveries concerning +the frame and system of the universe, were applied +by him to demonstrate the being of a God, and to illustrate +his power and wisdom. He also wrote an excellent discourse, +to prove that the remarkable prophecy of Daniel's +weeks was an express prediction of the coming of the Messiah, +and that it was fulfilled in Jesus Christ. +</p> + +<p> +The testimony of the pious and learned Dr. Doddridge to +the most interesting part of this great man's character, cannot +be omitted on the present occasion. <q>According to the +best information,</q> says he, <q>whether public or private, I +could ever obtain, his firm faith in the divine revelation discovered +itself in the most genuine fruits of substantial virtue +<pb n='405'/><anchor id='Pg405'/> +and piety, and consequently gives us the justest reason to +conclude that he is now rejoicing in the happy effects of it, +infinitely more than in all the applause which his philosophical +works have procured him, though they have commanded +a fame lasting as the world.</q> +</p> + +<p> +He departed this life in the eighty-fifth year of his age, +and, in his principles and conduct through life, has left a +strong and comfortable evidence that the highest intellectual +powers harmonize with religion and virtue, and that there is +nothing in Christianity but what will abide the scrutiny of the +soundest and most enlarged understanding. +</p> + +<p> +How great and satisfactory a confirmation is it to the sincere, +humble Christian, and what an insurmountable barrier +does it present to the infidel, to perceive, in the list of Christian +believers, the exalted and venerable name of Newton! +a man who must be acknowledged to be an ornament of +human nature, when we consider the wide compass of his +abilities, the great extent of his learning and knowledge, and +the piety, integrity, and beneficence, of his life. This eminent +character firmly adhered to the belief of Christianity, +after the most diligent and exact researches into the life of +its Founder, the authenticity of its records, the completion +of its prophecies, the sublimity of its doctrines, the purity of +its precepts, and the arguments of its adversaries. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Charles V.</head> + +<p> +Emperor of Germany, king of Spain, and lord of the Netherlands, +born at Ghent, in the year 1500. +</p> + +<p> +He is said to have fought sixty battles, in most of which +he was victorious, to have obtained six triumphs, conquered +four kingdoms, and to have added eight principalities to his +dominions—an almost unparalleled instance of worldly prosperity +and the greatness of human glory. +</p> + +<p> +But all these fruits of his ambition, and all the honors +which attended him, could not yield true and solid satisfaction. +Reflecting on the evils and miseries which he had occasioned, +<pb n='406'/><anchor id='Pg406'/> +and convinced of the emptiness of earthly magnificence, he +became disgusted with the splendor that surrounded him, +and thought it his duty to withdraw from it, and spend the +rest of his days in religious retirement. Accordingly, he voluntarily +resigned all his dominions to his brother and son; +and, after taking an affectionate and last farewell of the +latter, and a numerous retinue of princes and nobility who +respectfully attended him, he repaired to his chosen retreat, +which was situated in Spain, in a vale of no great extent, +watered by a small brook, and surrounded with rising grounds +covered with lofty trees. +</p> + +<p> +A deep sense of his frail condition and great imperfections +appears to have impressed his mind in this extraordinary +resolution, and through the remainder of his life. As soon +as he landed in Spain, he fell prostrate on the ground, and +considering himself now as dead to the world, he kissed the +earth, and said, <q>Naked came I out of my mother's womb, +and naked I now return to thee, thou common mother of +mankind!</q> +</p> + +<p> +In this humble retreat, he spent his time in religious +exercises and innocent employments, and buried here, in +solitude and silence, his grandeur and his ambition, together +with all those vast projects, which, for near half a century, +had alarmed and agitated Europe, and filled every kingdom +in it, by turns, with the terror of his arms, and the dread of +being subjected to his power. Far from taking any part in +the political transactions of the world, he restrained his curiosity +even from any inquiry concerning them, and seemed to +view the busy scene he had abandoned with an elevation +and indifference of mind which arose from his thorough experience +of its vanity, as well as from the pleasing reflection +of having disengaged himself from its cares and temptations. +</p> + +<p> +Here he enjoyed more complete contentment than all his +grandeur had ever yielded him; as a full proof of which he +has left this short but comprehensive testimony:—<q>I have +tasted more satisfaction in my solitude, in one day, than in +all the triumphs of my former reign. The sincere study, +<pb n='407'/><anchor id='Pg407'/> +profession, and practice, of the Christian religion have in +them such joys and sweetness as are seldom found in courts +and grandeur.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Francis Bacon.</head> + +<p> +Baron of Verulam, viscount St. Albans, and lord high chancellor +of England, born in the year 1561. He was one +of the most remarkable men of whom any age or country can +boast; and his writings furnish incontestable proofs that his +knowledge, wisdom, and benevolence, were very extraordinary. +Lord Bacon died in 1626. +</p> + +<p> +That this illustrious character was deeply influenced by +a truly humble and religious spirit, is manifest from the +following prayer, which was found amongst his papers, in +his own hand-writing:— +</p> + +<quote rend='display'> +<p> +<q rend='pre'>Most gracious Lord God, my merciful Father; my +creator, my Redeemer, my Comforter! thou soundest and +searchest the depths and secrets of all hearts; thou acknowledgest +the upright; thou judgest the hypocrite; vanity +and crooked ways cannot be hid from thee.</q> +</p> + +<p> +<q rend='pre'>Remember, O Lord, how thy servant has walked before +thee; remember what I have first sought, and what has been +principal in my intentions. I have loved thy assemblies; I +have mourned for the divisions of thy church; I have delighted +in the brightness of thy sanctuary; I have ever +prayed unto thee, that the vine which thy right hand hath +planted in this nation, might have the former and the latter +rain, and that it might stretch its branches to the seas and +to the floods. The state and bread of the poor and oppressed +have been precious in my eyes; I have hated all cruelty and +hardness of heart; I have, though a despised weed, endeavored +to procure the good of all men. If any have been +my enemies, I thought not of them, neither has the sun gone +down upon my displeasure; but I have been as a dove, free +from superfluity of maliciousness. Thy creatures have been +my books, but thy Scriptures much more so. I have sought +<pb n='408'/><anchor id='Pg408'/> +thee in the courts, the fields, and the gardens; but I have +found thee in thy temples.</q> +</p> + +<p> +<q>O Lord, my strength! I have, from my youth, met with +thee in all my ways; in thy fatherly compassions, in thy +merciful chastisements, and in thy most visible providences. +As thy favors have increased upon me, so have thy corrections; +as my worldly blessings were exalted, so secret darts +from thee have pierced me; and when I have ascended before +men, I have descended in humiliation before thee. And +now, when I have been thinking most of peace and honor, +thy hand is heavy upon me, and has humbled me according +to thy former loving-kindness, keeping me still in thy fatherly +school, not as a bastard, but as a child. Just are thy judgments +upon me for my sins, which are more in number than +the sands of the sea, but which have no proportion to thy +mercies. Besides my innumerable sins, I confess before +thee, that I am a debtor to thee for the gracious talent of +thy gifts and graces; which I have neither put into a napkin +nor placed, as I ought, with exchangers, where it might have +made best profit; but I have misspent it in things for which +I was least fit: so I may truly say, my soul hath been a +stranger in the course of my pilgrimage. Be merciful unto +me, O Lord, for my Savior's sake, and receive me into thy +bosom, or guide me into thy ways.</q> +</p> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Matthew Hale.</head> + +<p> +Lord chief justice of England, born in Gloucestershire, +in the year 1609, and, by the care of a wise and religious +father, had great attention paid to his education. +</p> + +<p> +In his youth, he was fond of company, and fell into many +levities and extravagances. But this propensity and conduct +were corrected by a circumstance that made a considerable +impression on his mind during the rest of his life. Being +one day in company with other young men, one of the party, +through excess of wine, fell down, apparently dead, at their +feet. Young Hale was so affected on this occasion, that he +<pb n='409'/><anchor id='Pg409'/> +immediately retired to another room, and, shutting the door, +fell on his knees, and prayed earnestly to God that his friend +might be restored to life, and that he himself might be pardoned +for having given countenance to so much excess. At +the same time, he made a solemn vow that he would never +again keep company in that manner, nor <q>drink a health</q> +while he lived. His friend recovered, and Hale religiously +observed his vow. After this event, there was an entire +change in his disposition; he forsook all dissipated company, +and was careful to divide his time between the duties of +religion and the studies of his profession. +</p> + +<p> +He became remarkable for his solid and grave deportment, +his inflexible regard to justice, and a religious tenderness of +spirit, which appear to have accompanied him through life. +His retired meditations on religious subjects manifest a pious +and humble frame of mind, and a solemnity well adapted to +excite kindred emotions in the breast of the reader. +</p> + +<p> +<q>True religion,</q> says he, <q>teaches the soul a high veneration +for Almighty God, a sincere and upright walking, as in +the presence of the invisible, all-seeing God. It makes a +man truly love, honor, and obey him, and therefore careful +to know what his will is. It renders the heart highly thankful +to him, as his Creator, Redeemer, and Benefactor. It +makes a man entirely depend on him, seek him for guidance, +direction, and protection, and submit to his will with patience +and resignation of soul. It gives the law, not only to his +words and actions, but to his very thoughts and purposes; so +that he dares not entertain any which are unbecoming the +presence of that God by whom all our thoughts are legible. +It crushes all pride and haughtiness, both in a man's heart and +carriage, and gives him an humble state of mind before God +and men. It regulates the passions, and brings them into +due moderation. It gives a man a right estimate of this +present world, and sets his heart and hopes above it; so that +he never loves it more than it deserves. It makes the wealth +and the glory of this world,—high places and great preferments,—of +but little consequence to him; so that he is +<pb n='410'/><anchor id='Pg410'/> +neither covetous, nor ambitious, nor over-solicitous, concerning +the advantages of them. It makes him value the +love of God and the peace of his own conscience above all +the wealth and honor in the world, and to be very diligent in +preserving them. He performs all his duties to God with +sincerity and humility; and, whilst he lives on earth, his +conversation, his hope, his treasures, are in heaven; and he +endeavors to walk suitably to such a hope.</q> +</p> + +<p> +<q>They who truly fear God, have a secret guidance from a +higher wisdom than what is barely human, namely, the Spirit +of truth and goodness; which does really, though secretly, +prevent and direct them. Any man that sincerely and truly +fears Almighty God, and calls and relies upon him for his direction, +has it as really as a son has the counsel and direction +of his father; and though the voice be not audible, nor discernible +by sense, yet it is equally as real as if a man heard a +voice, saying, <q>This is the way; walk in it.</q></q> +</p> + +<p> +<q rend='pre'>Though this secret direction of Almighty God is principally +seen in matters relating to the good of the soul, yet, +even in the concerns of this life, a good man fearing God, +and begging his direction, will very often, if not at all times, +find it. I can call my own experience to witness, that even +in the temporal affairs of my whole life, I have never been +disappointed of the best direction, when I have, in humility +and sincerity, implored it.</q> +</p> + +<p> +<q>The observance of the secret admonition of this Spirit +of God in the heart, is an effectual means to cleanse and +sanctify us; and the more it is attended to, the more it will +be conversant with our souls, for our instruction. In the +midst of difficulties, it will be our counsellor; in the midst +of temptations, it will be our strength, and grace sufficient +for us; in the midst of troubles, it will be our light and our +comforter.</q> +</p> + +<p> +Chief Justice Hale died on the twenty-fifth of December, +1676. +</p> + +</div> + +<pb n='411'/><anchor id='Pg411'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Princess Elizabeth.</head> + +<p> +Princess of the Rhine, born in the year 1620. She was the +eldest daughter of Frederick V., elector palatine and king of +Bohemia, by Anne, daughter of James I., king of England. +This excellent princess possessed only a small territory; +but she governed it with great judgment and attention +to the happiness of her subjects. She made it a rule to +hear, one day in the week, all such causes as were brought +before her. On these occasions, her wisdom, justice, and +moderation, were very conspicuous. She frequently remitted +forfeitures, in cases where the parties were poor, or +in any respect worthy of favor. It was remarkable that she +often introduced religious considerations as motives to persuade +the contending parties to harmony and peace. She +was greatly beloved and respected by her subjects, and also +by many persons of learning and virtue not resident in her +dominions; for she patronized men of this character, whatever +might be their country or religious profession. +</p> + +<p> +In the year 1677, the famous William Penn paid her a +visit, and was treated by her with great respect. The following +account of her is taken from his works:— +</p> + +<quote rend='display'> +<p> +<q rend='pre'>The meekness and humility of the princess appeared to +me extraordinary: she did not consider the quality, but the +merit, of the people she entertained. Did she hear of a +retired man, seeking after the knowledge of a better world, +she was sure to set him down in the catalogue of her charity, +if he wanted it. I have casually seen, I believe, fifty tokens +of her benevolence, sealed and directed to the several poor +subjects of her bounty, whose distance prevented them from +being personally known to her. Thus, though she kept no +sumptuous table in her own court, she spread the tables of +the poor in their solitary cells; breaking bread to virtuous +pilgrims, according to their wants and her ability.</q> +</p> + +<p> +<q rend='pre'>She was abstemious in her living, and in apparel void of +all vain ornaments. I must needs say, that her mind had a +noble prospect: her eye was to a better and more lasting +<pb n='412'/><anchor id='Pg412'/> +inheritance, than can be found below. This made her not +overrate the honors of her station, or the learning of the +schools, of which she was an excellent judge. Being once +at Hamburgh, a religious person, whom she went to see for +religion's sake, remarked to her, that <q>it was too great an +honor for him, that a visitant of her quality, who was allied +to so many great kings and princes of this world, should +come under his roof:</q> to whom she humbly replied, <q>If they +were religious, as well as great, it would be an honor indeed; +but if you knew what that greatness was, as well as I do, you +would value it less.</q></q> +</p> + +<p> +<q rend='pre'>After a religious meeting which we had in her chamber, +she was much affected, and said, <q>It is a hard thing to be +faithful to what one knows. O, the way is strait! I am +afraid I am not weighty enough in my spirit to walk in it.</q></q> +</p> + +<p> +<q rend='pre'>She once withdrew, on purpose to give her servants, who +were religiously disposed, the liberty of discoursing with us +that they might the more freely put what questions of conscience +they desired to be satisfied in. Sometimes she suffered +both them and the poorest persons of her town to sit +by her in her own chamber, where we had two meetings. I +cannot forget her last words, when I took my leave of her:—<q>Let +me desire you to remember me, though I live at so +great a distance, and you should never see me more. I thank +you for this good time. Be assured that, though my condition +subjects me to divers temptations, yet my soul has strong +desires after the best things.</q></q> +</p> + +<p> +<q>She lived till the age of sixty years, and then departed at +her house in Herwerden, in the year 1680, as much lamented +as she had been beloved by her people. To her real worth I +do, with a religious gratitude, dedicate this memorial.</q> +</p> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Robert Boyle.</head> + +<p> +An eminent philosopher, and a truly good man, was the son +of Richard, earl of Cork, and was born at Lismore, in +Ireland, in the year 1627. At Eton School, where he was +<pb n='413'/><anchor id='Pg413'/> +educated, he soon discovered a force of understanding which +promised great things, and a disposition to improve it to the +utmost. During his education, and before he was ten years +old, he was much afflicted with an ague, which considerably +depressed his spirits; and, to divert his attention, he was +persuaded to read Amadis de Gaul, and other romantic books. +But this kind of reading, he says in his memoirs, produced +such restlessness in him, that he was obliged to apply himself +to mathematical studies, in order to fix and settle the volatility +of his fancy. He died in the sixty-fifth year of his age. +</p> + +<p> +He was a man of great learning, and his stock of knowledge +was immense. The celebrated Dr. Boerhaave has passed +the following eulogium upon him:—<q>Boyle was the ornament +of his age and country. Which of his writings shall I commend? +All of them. To him we owe the secrets of fire, air, +water, animals, vegetables, fossils; so that from his works may +be deduced the whole system of natural knowledge.</q> +</p> + +<p> +He was treated with particular kindness and respect by +Charles II., as well as by the two great ministers Southampton +and Clarendon. By the latter he was solicited +to enter into orders; for his distinguished learning and +unblemished reputation induced Lord Clarendon to think +that so very respectable a personage would do great honor to +the clergy. Boyle considered the proposal with due attention. +He reflected that, in his present situation of life, +whatever he wrote with respect to religion, would have +greater weight, as coming from a layman; for he well knew +that the irreligious fortified themselves against all that the +clergy could offer, by supposing and saying that it was their +trade, and that they were paid for it. He considered, likewise, +that, in point of fortune and character, he needed no +accessions; and, indeed, his desire for these was always very +limited. But Bishop Burnet, to whom Boyle had communicated +memorandums concerning his life, tells us that what +had the greatest weight in determining his judgment, was, +<q>the not feeling within himself any motion or tendency of +mind which he could safely esteem a call from the Holy +<pb n='414'/><anchor id='Pg414'/> +Spirit, and so not venturing to take holy orders, lest he +should be found to have lied unto it.</q> +</p> + +<p> +Bishop Burnet, who was Boyle's particular friend, and who, +during an acquaintance of twenty-nine years, had spent many +happy hours in conversation with him, gives a full account of +his genuine piety and virtue, and of his zeal for the Christian +religion. <q>This zeal,</q> he says, <q>was unmixed with narrow +notions, or a bigoted heat in favor of a particular sect; it +was that spirit which is the ornament of a true Christian.</q> +Burnet mentions, as a proof of this, his noble foundation for +lectures in defence of the gospel, against infidels of all sorts; +the effects of which have been very conspicuous, in the many +volumes of excellent discourses, which have been published +in consequence of that laudable and pious design. +</p> + +<p> +The great object of his philosophical pursuits was to promote +the cause of religion, and to discountenance atheism +and infidelity. His intimate friend Bishop Burnet makes +the following observations on this point:—<q>It appeared to +those who conversed with him on his inquiries into nature, +that his main design (on which as he had his own eye constantly +fixed, so he took care to put others often in mind of +it) was to raise in himself and others more exalted sentiments +of the greatness and glory, the wisdom and goodness, of God. +This design was so deeply impressed on his mind, that he +concludes the article of his will, which relates to the Royal +Society, in these words:—<q>I wish them a happy success in +their attempts to discover the true nature of the works of +God; and I pray that they, and all searchers into physical +truths, may cordially refer their attainments to the glory of +the great Author of nature, and to the comfort of mankind.</q></q> +</p> + +<p> +On another occasion, the same person speaks of him thus—<q>He +had the most profound veneration for the great God +of heaven and earth that I ever observed in any man. The +very name of God was never mentioned by him without a +pause and observable stop in his discourse.</q> So brightly +did the example of this great and good man shine, through +his whole course, that Bishop Burnet, on reviewing it, in a +<pb n='415'/><anchor id='Pg415'/> +moment of pious exultation thus expressed himself:—<q>I +might challenge the whole tribe of libertines to come and +view the usefulness, as well as the excellence, of the Christian +religion, in a life that was entirely dedicated to it.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>John Locke.</head> + +<p> +A very celebrated philosopher, and one of the greatest men +that England ever produced, born in the year 1632. He +was well educated; and, applying himself with vigor to his +studies, his mind became enlarged, and stored with much +useful knowledge. He went abroad as secretary to the English +ambassador at several of the German courts, and afterwards +had the offer of being made envoy at the court of the +emperor, or of any other that he chose; but he declined the +proposal, on account of the infirm state of his health. He +was a commissioner of trade and plantations, in which station +he very honorably distinguished himself. Notwithstanding +his public employments, he found leisure to write much for +the benefit of mankind. His <q>Essay on Human Understanding,</q> +his <q>Discourses on Government,</q> and his <q>Letters on +Toleration,</q> are justly held in the highest esteem. +</p> + +<p> +This enlightened man and profound reasoner was most +firmly attached to the Christian religion. His zeal to promote +it appeared, first, in his middle age, by publishing a +discourse to demonstrate the reasonableness of believing Jesus +to be the promised Messiah; and, afterwards, in the latter +part of his life, by a Commentary on several of the Epistles +of the apostle Paul. The sacred Scriptures are every where +mentioned by him with the greatest reverence; and he exhorts +Christians <q>to betake themselves in earnest to the study of +the way to salvation, in those holy writings, wherein God has +revealed it from heaven, and proposed it to the world; seeking +our religion where we are sure it is in truth to be found, +comparing spiritual things with spiritual.</q> +</p> + +<p> +In a letter written the year before his death, to one who +asked this question, <q>What is the shortest and surest way +<pb n='416'/><anchor id='Pg416'/> +for a young man to attain the true knowledge of the Christian +religion?</q> he says, <q>Let him study the holy Scriptures, +especially the New Testament: therein are contained the +words of eternal life. It has God for its author; salvation +for its end; and truth, without any mixture of error, for its +matter.</q> This advice was conformable to his own practice. +<q>For fourteen or fifteen years, he applied himself in an +especial manner to the study of the Scriptures, and employed +the last years of his life hardly in any thing else. He +was never weary of admiring the great views of that sacred +book, and the just relation of all its parts: he every day made +discoveries in it that gave him fresh cause of admiration.</q> +</p> + +<p> +The consolation which he derived from divine revelation +is forcibly expressed in these words:—<q>I gratefully receive +and rejoice in the light of revelation, which has set me at +rest in many things, the manner whereof my poor reason can +by no means make out to me.</q> +</p> + +<p> +After he had diligently employed a great part of his life in +a variety of occupations, he chose a pleasing retirement for +the remainder of his days. This leisure appears to have been +productive of solid improvement, by enabling him to look +calmly over the scenes of past life; to form a proper estimate +of its enjoyments, and to dedicate himself more fully to the +cause of piety and virtue. +</p> + +<p> +About two months before his death, in 1704, he wrote a +letter to his friend Anthony Collins, and left this direction +upon it:—<q>To be delivered to him after my decease.</q> It +concludes with the following remarkable words:— +</p> + +<quote rend='display'> +<q>May you live long and happy, in the enjoyment of health, +freedom, content, and all those blessings which Providence +has bestowed on you, and to which your virtue entitles you. +You loved me living, and will preserve my memory when I +am dead. All the use to be made of it is, that this life is a +scene of vanity, which soon passes away, and affords no solid +satisfaction, but in the consciousness of doing well, and in +the hopes of another life. This is what I can say upon +experience; and what you will find to be true, when you +come to make up the account. Adieu!</q> +</quote> + +</div> + +<pb n='417'/><anchor id='Pg417'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Joseph Addison.</head> + +<p> +A celebrated English writer, born at Milston, in Wiltshire, +in the year 1672. About the age of fifteen, he was +entered at Queen's College, Oxford, where, by his fine parts +and great application, he made a surprising proficiency in +classical learning. Before he left the university, he was +warmly solicited to enter into orders; and he once resolved +to do so; but his great modesty, and an uncommonly delicate +sense of the importance of the sacred function, made him +afterwards alter his resolution. He was highly respected by +many of the greatest and the most learned of his contemporaries. +He travelled into Italy, where he made many useful +observations, and prepared materials for some of his literary +works. On his return to England, he was chosen one of the +lords commissioners for trade. In 1709, he was appointed +secretary to the lord lieutenant of Ireland, and, in 1717, was +advanced to the high office of secretary of state. He died +in 1729. +</p> + +<p> +His writings have been of great use to the world, and his +<q>Evidences of the Christian Religion</q> not the least so. Dr. +Johnson, in delineating his character as a writer, gives the +following amiable picture of him:—<q>He employed wit on +the side of virtue and religion. He not only made the proper +use of wit himself, but taught it to others; and, from his +time, it has been generally subservient to the cause of reason +and truth. He has dissipated the prejudice that had long +connected cheerfulness with vice, and easiness of manners +with laxity of principles. He has restored virtue to its dignity, +and taught innocence not to be ashamed. This is an +elevation of literary character above all Greek, above all +Roman fame. As a teacher of wisdom, he may be confidently +followed. His religion has nothing in it enthusiastic +or superstitious; he appears neither weakly credulous nor +wantonly skeptical; his morality is neither dangerously lax +nor impracticably rigid. All the enchantment of fancy, and +all the cogency of argument, are employed to recommend to +the reader his real interest—the care of pleasing the Author +of his being.</q> +</p> + +<pb n='418'/><anchor id='Pg418'/> + +<p> +Of his integrity in discharging the duties of his office, +there is a striking proof recorded. When he was secretary +in Ireland, he had materially promoted the interest of an individual, +who offered him, in return, a bank note of three +hundred pounds, and a diamond ring of the same value. +These he strenuously refused to accept, and wrote to the +person as follows:—<q>And now, sir, believe me, when I assure +you I never did, nor ever will, on any pretence whatsoever, +take more than the stated and customary fees of my +office. I might keep the contrary practice concealed from +the world, were I capable of it, but I could not from myself; +and I hope I shall always fear the reproaches of my own +heart more than those of all mankind.</q> +</p> + +<p> +A mind conscious of its own uprightness, and humbly +trusting in the goodness of God, has the best ground to look +forward with complacency towards another life. The following +lines of Addison are sweetly expressive of the peace and +pleasure which he enjoyed in contemplating his future existence:—<q>The +prospect of a future state is the secret comfort +and refreshment of my soul. It is that which makes +nature look cheerful about me; it doubles all my pleasures, +and supports me under all my afflictions. I can look at disappointments +and misfortunes, pain and sickness, death itself, +with indifference, so long as I keep in view the pleasures of +eternity, and the state of being in which there will be no +fears nor apprehensions, pains nor sorrows.</q> +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Isaac Watts.</head> + +<p> +A learned and eminent dissenting minister, born at Southampton, +in the year 1674, of parents who were distinguished +by their piety and virtue. He died in 1748. He possessed +an uncommon genius, of which he gave early proofs. He +received a very liberal education, which was rendered highly +beneficial to him by his own unwearied efforts to improve +himself. After the most serious deliberation, he determined +to devote his life to the ministry, of the importance of which +<pb n='419'/><anchor id='Pg419'/> +office he had a deep and awful sense. He labored very diligently +to promote the instruction and happiness of the people +under his care, to whom, by his Christian conduct and amiable +disposition, he greatly endeared himself. +</p> + +<p> +Soon after he had undertaken the pastoral office, his health +sustained a severe shock by a painful and dangerous illness, +from which he recovered very slowly. But, in the year 1712, +he was afflicted with a violent fever, that entirely broke his +constitution, and left such weakness upon his nerves, as continued +with him, in some measure, to his dying day. For +four years he was wholly prevented from discharging the public +offices of his station. Though this long interval of sickness +was, no doubt, very trying to his active mind, yet it +proved ultimately a blessing to him; for it drew upon him +the particular notice of Sir Thomas Abney, a very pious and +worthy man, who, from motives of friendship, invited him into +his family, in which he continued to the end of his life, and, +for the long space of thirty-six years, was treated with uniform +kindness, attention, and respect. +</p> + +<p> +This excellent man was, by his natural temper, quick of +resentment; but, by his established and habitual practice, he +was gentle, modest, and inoffensive. His tenderness appeared +in his attention to children and to the poor. To the poor, +while he lived in the family of his friend, he allowed the +third part of his annual revenue; and for children, he condescended +to lay aside the scholar, the philosopher, and the +wit, to write little poems of devotion, and systems of instruction, +adapted to their wants and capacities, from the dawn of +reason, through its gradations of advance in the morning of +life. Few men have left behind them such purity of character, +or such monuments of laborious piety. He has provided +instruction for all ages, from those who are lisping their +first lessons, to the enlightened readers of Malebranche and +Locke. His <q>Improvement of the Mind</q> is a work in +the highest degree useful and pleasing. Whatever he took in +hand was, by his incessant solicitude for souls, converted to +theology. As piety predominated in his mind, it is diffused +<pb n='420'/><anchor id='Pg420'/> +over his works. Under his direction, it may be truly said +that philosophy is subservient to evangelical instruction: it is +difficult to read a page without learning, or at least wishing +to be better. +</p> + +<p> +The virtue of this good man eminently appeared in the +happy state of his mind under great pains and weakness of +body, and in the improvement which he derived from them. +Of those seasons of affliction, he says, with a truly elevated +mind and thankful heart, <q>I am not afraid to let the world +know that, amidst the sinkings of life and nature, Christianity +and the gospel were my support. Amidst all the violence of +my distemper, and the tiresome months of it, I thank God I +never lost sight of reason or religion, though sometimes I had +much difficulty to preserve the machine of animal nature in +such order as regularly to exercise either the man or the +Christian.</q> +</p> + +<p> +The sweet peace of conscience he enjoyed under these +trying circumstances, and the rational and Christian foundation +of his hope and trust in the divine goodness, are beautifully +and justly expressed by him, in the following lines:— +</p> + +<quote rend='display'> +<lg> +<l><q rend='pre'>Yet, gracious God, amid these storms of nature,</q></l> +<l>Thine eyes behold a sweet and sacred calm</l> +<l>Reign through the realms of conscience; all within</l> +<l>Lies peaceful, all composed. 'Tis wondrous grace</l> +<l>Keeps off thy terrors from this humble bosom;</l> +<l>Though stained with sins and follies, yet serene</l> +<l>In penitential peace and cheerful hope,</l> +<l>Sprinkled and guarded with atoning blood,</l> +<l>Thy vital smiles, amidst this desolation,</l> +<l>Like heavenly sunbeams hid behind the clouds,</l> +<l>Break out in happy moments, with bright radiance</l> +<l>Cleaving the gloom; the fair, celestial light,</l> +<l>Softens and gilds the horrors of the storm,</l> +<l><q rend='post'>And richest cordials to the heart conveys.</q></l> +</lg> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Philip Doddridge.</head> + +<p> +Born in London, in the year 1702. His parents, who +were persons of great worth, brought him up in an early +<pb n='421'/><anchor id='Pg421'/> +knowledge of religion; but he had the misfortune to lose +them before he was fourteen years old. This circumstance +excited in his mind very serious reflections, which, however, +were not wholly of a gloomy nature; for he expressed a devout, +and even a cheerful trust in the protection of the God +of mercies, the universal Parent of mankind. +</p> + +<p> +He diligently improved his time, and was anxious to be +daily advancing in knowledge, piety, virtue, and usefulness. +He possessed strong powers of mind, and, by unwearied application, +acquired a large fund of sound and elegant learning. +His publications, which are chiefly on religious subjects, +have been eminently useful to the world. By his +literary acquisitions, his amiable disposition, and his desire +to imbue the young mind with knowledge and virtue, he was +qualified, in a peculiar manner, to become the instructor of +youth; and for many years he superintended a very respectable +academy. As the pastor of a congregation, he manifested +a sincere and zealous regard for the happiness of the +people under his care, by whom he was greatly honored and +beloved. +</p> + +<p> +He possessed many virtues; but the prime and leading +feature of his soul was devotion. He was very solicitous to +preserve and cultivate an habitual sense of the Supreme +Being, to maintain and increase the ardor of religion in his +heart, and to prepare himself, by devout exercises, for the important +labors of his station. Nor was it to his secret retirements +that his piety was limited; it was manifested in every +part of the day, and appeared in his usual intercourse with +men. In the little vacancies of time which occur to the +busiest of mankind, he was frequently lifting up his soul to +God. When he lectured on philosophy, history, anatomy, or +other subjects not immediately theological, he would endeavor +to graft some religious instructions upon them, that he might +raise the minds of his pupils to devotion, as well as to knowledge; +and, in his visits to his people, the Christian friend +and minister were united. +</p> + +<p> +The piety of Dr. Doddridge was accompanied with the +<pb n='422'/><anchor id='Pg422'/> +warmest benevolence to his fellow-creatures. No one could +more strongly feel that the love of God was to be united with +love to man. Nor was this a principle that rested in kind +wishes and pathetic feelings for the happiness of others, +but it was manifested in the most active exertions for their +welfare. No scheme of doing good was ever suggested to +him into which he did not enter with ardor. But the generosity +of his mind was most displayed when any plans of +propagating religion, and of spreading the gospel among +those who were strangers to it, were proposed. In every +thing of this kind he was always ready to take the lead, and +was ardent in endeavoring to inspire his friends with the same +spirit. +</p> + +<p> +He was of a weak and delicate bodily constitution; and a +severe cold which he caught about the forty-eighth year of +his age, brought on a consumption of the lungs. The nearer +he approached to his dissolution, the more plainly was observed +his continual improvement in a spiritual and heavenly +temper. Indeed, he seemed to have risen above the world, +and to be daily breathing after immortality. This disposition +of his mind was ardently expressed in several of his letters, +and is manifest from his will, which was made at this time, +and is prefaced in the following language:—<q>Whereas it is +customary, on these occasions, to begin with commending the +soul into the hands of God, through Christ, I do it; not in +mere form, but with sincerity and joy; esteeming it my greatest +happiness, that I am taught and encouraged to do it, by that +glorious gospel, which, having most assuredly believed, I +have spent my life in preaching to others; and which I esteem +an infinitely greater treasure than all my little worldly store, +or possessions ten thousand times greater than mine.</q> +</p> + +<p> +A short time before his death, he had been induced to try +the mild air of the south; but change of climate did not +produce the desired effect, and Dr. Doddridge continued +gradually to weaken, till death put a period to his afflictions. +In his last hours, he preserved the same calmness, vigor, and +joy of mind, which he had felt and expressed through the +<pb n='423'/><anchor id='Pg423'/> +whole of his illness. The only pain he had in the thought +of dying, was the fear of that grief and distress which his +wife would suffer from his removal. To his children, his +congregation, and his friends in general, he desired to be remembered +in the most affectionate manner; nor did he, in +the effusions of his pious benevolence, forget the family where +he lodged, or his own servant. Many devout sentiments and +aspirations were uttered by him; but the heart of his wife +was too much affected with his approaching change to be able +to recollect them distinctly. Though he died in a foreign +land, and, in a certain sense, among strangers, his decease +was embalmed with many tears. His age was 49 years. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>John Murray.</head> + +<p> +A distinguished preacher of Universalism in the United +States, born in Alton, county of Hampshire, England, +on the 10th of December, 1741. +</p> + +<p> +When he had attained his eleventh year, the family removed +to Ireland, in the vicinity of Cork. While here, he +was converted to Methodism, and gained the attention of +John Wesley, by whom he was appointed a class-leader. He +was very earnest and devout in his religious exercises, and +was regarded by his brethren as a valuable accession to their +church. About this time his father died, and he shortly after +left Ireland for England. He took up his residence in London, +and was gradually led into gay society. The secret +monitor, however, frequently reproached him, and finally +brought him back again to the services of the sanctuary, and +quickened the flame of religious devotion. At this time his +prejudices against Universalism were very strong; his soul +<q>kindled with indignation</q> against them. But, shortly after +his marriage to a very amiable young lady of London, he was +induced to visit Mr. Relly's chapel, the preacher of universal +salvation; and, notwithstanding he had been so filled with +wrath against Mr. Relly, that, as he subsequently said, he +thought it would have been doing both God and man service +<pb n='424'/><anchor id='Pg424'/> +to kill him, yet he was moved to tenderness by his preaching +and subsequently became an attendant on his ministry. +Rich were the consolations enjoyed by him and his amiable +wife in their new faith. But great sorrows awaited him; +she sickened and died; and the death-scene is described by +himself, in his autobiography, with thrilling effect. He +would gladly have accompanied her to the spirit-world. He +was now alone; he felt himself a solitary being; he had no +taste for the joys of life; his mind dwelt only on death and +eternity; he was unfitted for society; and in this state of +mind, Providence seems to have directed his thoughts to +America. He resolved to embark; and, in the month of +September, 1770, he landed upon the shores of New Jersey. +Here he became at once acquainted with a philanthropic +landholder, by the name of Thomas Potter, who, in the belief +that God would send him a preacher, had erected a +meeting-house, and who insisted that Murray was the man +whom God had sent. In this house Murray commenced his +labors as a preacher; and from this time, he is to be contemplated +as the public advocate of Universalism, on the system +of Relly. He soon visited the city of New York, and various +other cities and towns in the Middle States, preaching +the gospel whithersoever he went. His first visit to Boston +was made in October, 1773, and his second in September, +1774. It was during this second visit that he was stoned in the +pulpit of Rev. Mr. Croswell, in School Street. About this time +he visited Gloucester, Massachusetts, which was afterwards +his residence for many years. In 1775, he was appointed by +General Washington chaplain to the Rhode Island troops, in +the army then lying around Boston. He soon, however, returned +to his charge in Gloucester, where he remained, making +frequent visits to different parts of the United States, +until October, 1793, when he was ordained pastor of the First +Universalist Society in Boston, which had purchased the +house of worship formerly occupied by the society of Dr. +Samuel Mather. His labors were not confined to this society, +however; in one respect he was a minister at large; +<pb n='425'/><anchor id='Pg425'/> +he continued his itinerant habits, more or less, until October, +1809, when he was stricken with the palsy. He lived nearly +six years after this affliction, and expired on the third day of +September, 1815. He was buried in the Granary burying-ground, +where his remains were suffered to lie unhonored +until 1837, when they were removed to Mount Auburn, and +a monument was erected to his memory. The monument is +a beautiful fluted column, surmounted by an urn. It is encircled +by a belt, or tablet, on which two inscriptions are +placed; on one side— +</p> + +<quote rend='display'> +<q>JOHN MURRAY, Preacher of the Gospel; born in Alton, +England, December 10, 1741; died in Boston, September 3, +1815; reëntombed beneath this stone, June 8, 1837.</q> +</quote> + +<p> +On the opposite side— +</p> + +<quote rend='display'> +<q>Erected at the recommendation of the United States +General Convention of Universalists.</q> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Elhanan Winchester.</head> + +<p> +A distinguished advocate of Universalism, born in Brookline, +Massachusetts, September 30, 1751. In his nineteenth +year, he was converted, under the preaching of the Baptists; +and it was by his labors that the present Baptist society in +Newton was originally gathered. In the autumn of 1774, he +made a journey to the Southern States. Early in 1778, he +first saw Siegvolk's <q>Everlasting Gospel,</q> a work which +originally appeared in Holland, but which had been translated +and published by the Mennonites of Pennsylvania. It +made a very deep impression upon his mind. In 1779, he +came back to New England, his convictions of the truth of +Universalism increasing upon him daily. He set out on his +return to South Carolina in the autumn of 1780, and arrived +at Philadelphia on the 7th of October. Here he intended to +remain but a few days; but God evidently had a great work +for him to do in this place. Even his enemies acknowledged +<pb n='426'/><anchor id='Pg426'/> +that his <q>manner of preaching was popular, his +address very fascinating, and his appearance dignified and +commanding.</q> The Baptist church in that city invited him +to tarry and preach to them, and he at length consented. +About this time he read <q>Stonehouse on Universal Restitution,</q> +which served to confirm him greatly in his belief of +that doctrine. Notwithstanding his great popularity, a +discontent began to show itself in certain members of the +church. He foresaw that a storm was rising, and he determined +to prepare for it; not (to use his words) <q>by denying +what I had said, but by more fully examining, and determining +for myself, whether the sentiment was according to +Scripture, or not. If I found it was not, I was determined +to retract; but if it was, to hold it fast, let the consequences +be what they might.</q> Such was his truly Christian resolution. +He avowed his belief in the final happiness of all men. +</p> + +<p> +A majority of the church were in his favor; but, being a +man of remarkably peaceful disposition, he did not urge them +to press their claims to the meeting-house; but they retired +to the hall of the university, where they held their meetings +for about four years, until they purchased a place for themselves. +During the rest of his life, he is to be viewed as +the public advocate of universal restitution. There were +several eminent men who adhered to him, and among others, +Dr. Redman, and the celebrated Dr. Benjamin Rush, who +remained his correspondent when he was in Europe. Added +to all his other troubles, his domestic afflictions were very +great. At the age of thirty-two, he had buried four wives. +The fifth was a desperate fury, who gave him great trouble +as long as he lived. After preaching about six years in +Philadelphia, he was seized with an irresistible impulse to +visit England. No persuasions could divert him from the +purpose; and in September, 1787, he arrived, almost penniless, +and a total stranger, in the great metropolis of the British +empire. He preached in different parts of London, and, +by his fervid eloquence and earnest defence of the restoration, +he soon gathered a congregation, who took for him the +<pb n='427'/><anchor id='Pg427'/> +chapel in Parliament Court, in which he held his meetings +until his departure for America. He spent six years and a +half in this country, laboring assiduously to bring men to the +knowledge of the truth; and a deep and wide impression +was made by his labors. In consequence of the ill treatment +he experienced from his wife, he was obliged to leave her; +and he quitted England privately, and came home, filling the +friends whom he had left behind with amazement, being +ignorant at first what had befallen him. He arrived in Boston +in July, 1794. Various were the speculations in this country +in regard to his return. But he commenced at once his +labors as a preacher, travelling in several of the states,—visited +his former friends in Philadelphia, where he was +joined by his wife, who had come home to America, and +whom he freely forgave. It became evident, about this +time, that his health was greatly impaired; and an increasing +asthma foretold a fatal termination. He came to Hartford, +Connecticut, in October, 1796, and raised a congregation, to +which he preached until he could preach no more. In April, +1797, he delivered a sermon, under a strong presentiment +that it was his last, from St. Paul's farewell address to the +elders of the Ephesian church. He never entered the desk +again. He contemplated his death with serenity and joy. +On the morning of his decease, he commenced singing the +hymn with several of his friends,—<q>Farewell, my friends +in Christ below,</q> but his voice soon faltered, and the torpor +of death fell on him. His friends became disconcerted, and +ceased to sing; but he revived a little, and encouraged them +to go on, joining in the first line of each verse, until his voice +was actually <q>lost in death.</q> This was on the 18th of April, +1797, in the 47th year of his age. His funeral sermon was +preached by Rev. Dr. Strong, of Hartford, who bore a frank +testimony to Mr. Winchester's excellent character, and his +final constancy in the doctrine he had preached. +</p> + +<p> +The following is the inscription on the stone erected to +his memory:— +</p> + +<pb n='428'/><anchor id='Pg428'/> + +<quote rend='display'> +<p> +<q rend='pre'>The General Convention of the Universal Churches, in +Memory of their dear departed Brother, the <hi rend='smallcaps'>Rev. Elhanan +Winchester</hi>, erected this Monumental Stone.</q> +</p> + +<p> +He died April 18th, 1797, aged 46 years. +</p> + +<lg> +<l>Twas thine to preach, with animated zeal,</l> +<l rend='margin-left: 2'>The glories of the resurrection morn,</l> +<l>When sin, death, hell, the power of Christ shall feel,</l> +<l rend='margin-left: 2'><q rend='post'>And light, life, immortality, be born.</q></l> +</lg> +</quote> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Saint Genevieve.</head> + +<p> +Born at Nanterre, about five miles from Paris, in the year +423, about the time of Pharamond, the first king of France. +St. Germain, bishop of Auxerre, observing in her, when yet +very young, a particular disposition to sanctity, advised her +to take a vow of perpetual virginity, which she accordingly +did in the presence of the bishop of Paris. After the death +of her parents, she went to Paris. The city was about to be +deserted, when Attila, with his Huns, broke into France; +but Genevieve assured the inhabitants of complete security, +if they would seek it by fervent prayers. Attila took his +course from Champaigne to Orleans, returned thence into +Champaigne, without touching Paris, and was defeated in +451. By this event, Genevieve's reputation was established. +In a time of famine, she went along the River Seine, from +city to city, and soon returned with twelve large vessels +loaded with grain, which she distributed gratuitously among +the sufferers. This increased her authority, and she was +highly honored by Merovæus and Chilperic. Nothing, +however, contributed more to her reputation for sanctity, than +the circumstance, that, from her fifteenth to her fiftieth year, +she ate nothing but barley-bread, except that she took some +beans every two or three weeks, and, after her fiftieth year, +some fish and milk. In 460, she built a church over the +graves of St. Dionysius Rusticus and Eleutherius, near the +village of Chasteville, where Dagobert afterwards founded +the abbey of St. Denys. She died in 499 or 501, and her +<pb n='429'/><anchor id='Pg429'/> +body was placed in the subterraneous chapel which St. Denys +had consecrated to the apostles Paul and Peter. Clovis, by +her request, built a church over it, which was afterwards +called by her name, as was also the abbey that was founded +there. Another church, consecrated to this saint, was built +adjoining to the church of Notre Dame. Her relics are +preserved in the former. The church celebrates the third +of January, the day on which she died, in honor of her. +</p> + +</div> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Gilbert Burnet.</head> + +<p> +Bishop of Salisbury, was born at Edinburgh, in the year +1643. He was carefully educated by his father; and, having +a strong constitution and a prodigious memory, he applied +himself closely to study, and acquired a great portion of +learning and knowledge, which he seemed to have ready for +all occasions. He travelled through France, Italy, and Holland, +where he formed connections with many of the greatest +persons of his time, by whom he was much respected for his +talents and virtues. At Amsterdam, he became acquainted +with the leading men of the different persuasions tolerated +in the United Provinces—Calvinists, Arminians, Lutherans, +Anabaptists, Brownists, Roman Catholics, and Unitarians; +amongst each of which, he used frequently to declare, he +met with men of such unfeigned piety and virtue, that he +became strongly fixed in a principle of universal charity, and +an invincible abhorrence of all severities on account of religious +opinions. +</p> + +<p> +The following sentiments, which he solemnly uttered towards +the conclusion of his days, are very expressive of the +nature and power of true religion, and of its influence upon +his own mind:— +</p> + +<p> +<q>I recommend,</q> he observes, <q rend='pre'>to all sorts of men, in the +most serious manner, the study and practice of religion, as +that which is the most important of all things, and which is +both the light of the world, and the salt of the earth.</q> +</p> + +<p> +<q rend='pre'>Nothing so opens our faculties, and composes and directs +<pb n='430'/><anchor id='Pg430'/> +the whole man, as an inward sense of God; of his authority +over us; of the laws he has set us; of his eye ever upon us; +of his hearing our prayers, assisting our endeavors, watching +over our concerns; of his being to judge, and reward or +punish, us in another state, according to what we have done +in this. Nothing will give us such a detestation of sin, and +such a sense of the goodness of God, and of our obligations +to holiness, as a right understanding and firm belief of the +Christian religion.</q> +</p> + +<p> +<q rend='pre'>By living according to the rules of religion, a man becomes +the wisest, the best, and the happiest creature that +he is capable of being. Honest industry, the employing +of time well, a constant sobriety, an undefiled purity and +chastity, with continued serenity, are the best preservatives, +too, of life and health; so that, take a man as an individual, +religion is his guard, his perfection, his beauty, and his glory. +This will make him a light in the world, shining brightly, +and enlightening many round about him.</q> +</p> + +<p> +<q rend='pre'>Thus religion, if truly received and sincerely adhered to, +would prove the greatest of all blessings to a nation. But by +religion I understand something more than receiving particular +doctrines, though ever so true, or professing them, and +engaging to support them, even with zeal and eagerness. +What signify the best doctrines, if men do not live suitably +to them; if they have not a due influence upon their thoughts +and their lives? Men of bad lives, with sound opinions, are +self-condemned, and lie under a highly-aggravated guilt.</q> +</p> + +<p> +<q rend='pre'>By religion I do not mean an outward compliance with +forms and customs, in going to church, to prayers, to sermons, +and to sacraments, with an external show of devotion; +or, which is more, with some inward forced good thoughts, +in which many satisfy themselves, while these have no visible +effect on their lives, nor any inward force to control and +rectify their appetites, passions, and secret designs. These +customary performances, how good and useful soever when +understood and rightly directed, are of little value when men +rest on them, and think, because they do them, they have +<pb n='431'/><anchor id='Pg431'/> +acquitted themselves of their duty, though they still continue +proud, covetous, full of deceit, envy, and malice. Even secret +prayers, the most effectual means, are designed for a higher +end; which is, to possess our minds with such a constant +and present sense of divine truths, as may make these live +in us, and govern us, and draw down such assistance, as to +exalt and sanctify our natures.</q> +</p> + +<p> +<q rend='pre'>So that, by religion, I mean such a sense of divine truth +as enters into a man, and becomes the spring of a new nature +within him; reforming his thoughts and designs; purifying +his heart; sanctifying and governing his whole deportment, +his words as well as his actions; convincing him that it is +not enough not to be scandalously vicious, or to be innocent +in his conversation, but that he must be entirely, uniformly, +and constantly, pure and virtuous, animated with zeal to be +still better and better, more eminently good and exemplary.</q> +</p> + +<p> +<q>This is true religion, which is the perfection of human +nature, and the joy and delight of every one that feels it +active and strong within him. It is true, this is not arrived +at all at once, and it will have an unhappy alloy, hanging +long even about a good man; but, as those ill mixtures are +the perpetual grief of his soul, so that it is his chief care to +watch over and to mortify them, he will be in a continual +progress, still gaining ground upon himself; and as he attains +to a degree of purity, he will find a noble flame of life and +joy growing up in him. Of this I write with a greater concern +and emotion, because I have felt it to be the true, and, +indeed, the only joy which runs through a man's heart and +life. It is this which has been, for many years, my greatest +support. I rejoice daily in it. I feel from it the earnest of +that supreme joy which I want and long for; and I am sure +there is nothing else which can afford any true and complete +happiness.</q> +</p> + +<p> +This eminent scholar, Christian, and divine, departed this +life on the seventeenth of March, 1714. +</p> + +</div> + +</div> + +<pb n='432'/><anchor id='Pg432'/> + +<div> +<index index='toc'/> +<index index='pdf'/> +<head>Theological Schools.</head> + +<table rend="latexcolumns: 'p{1.6cm} p{1.6cm} p{1cm} p{0.8cm} p{0.8cm} p{0.8cm} p{0.8cm}'; + tblcolumns: 'lw(12) lw(8) lw(6) rw(8) rw(5) rw(6) rw(5)'"> +<row><cell>Name.</cell><cell>Place.</cell><cell>Denom.</cell> + <cell>Open.</cell><cell>Prof.</cell><cell>Stud.</cell> + <cell>Total.</cell></row> +<row><cell>Bangor Theol. Seminary</cell><cell>Bangor, Me.</cell><cell>Cong.</cell> + <cell>1816</cell><cell>3</cell><cell>43</cell><cell>139</cell></row> +<row><cell>New Hampt. Theo. Inst.</cell><cell>N. Hampt., N. H.</cell> + <cell>Baptist</cell><cell>1828</cell><cell>2</cell><cell>36</cell> + <cell>75</cell></row> +<row><cell>Gilmanton Theol. Sem.</cell><cell>Gilmanton do.</cell><cell>Cong.</cell> + <cell>1835</cell><cell>3</cell><cell>26</cell><cell>21</cell></row> +<row><cell>Theological Seminary.</cell><cell>Andover, Mass.</cell><cell>Cong.</cell> + <cell>1808</cell><cell>5</cell><cell>142</cell><cell>785</cell></row> +<row><cell>Divinity Sch. Harv. Univ.</cell><cell>Cambridge, do.</cell> + <cell>Cong. Unit.</cell><cell>1816</cell><cell>2</cell><cell>27</cell> + <cell>191</cell></row> +<row><cell>Theological Institution</cell><cell>Newton, do.</cell><cell>Baptist</cell> + <cell>1825</cell><cell>3</cell><cell>33</cell><cell>137</cell></row> +<row><cell>Theol. Dep. Yale College</cell><cell>N. Haven, Ct.</cell><cell>Cong.</cell> + <cell>1822</cell><cell>3</cell><cell>61</cell><cell>245</cell></row> +<row><cell>Theol. Inst. of Conn.</cell><cell>E. Windsor, do.</cell><cell>Cong.</cell> + <cell>1834</cell><cell>3</cell><cell>29</cell><cell>37</cell></row> +<row><cell>Theol. Inst. Epis. Church</cell><cell>New York, N. Y.</cell> + <cell>Prot. Epis.</cell><cell>1817</cell><cell>5</cell><cell>74</cell> + <cell>186</cell></row> +<row><cell>New York Theol. Sem.</cell><cell>do. do.</cell><cell>Presbyt.</cell> + <cell>1836</cell><cell>4</cell><cell>129</cell><cell></cell></row> +<row><cell>Theol. Sem. of Auburn</cell><cell>Auburn, do.</cell><cell>Presbyt.</cell> + <cell>1821</cell><cell>4</cell><cell>71</cell><cell>344</cell></row> +<row><cell>Hamilton Lit. and Th. Inst.</cell><cell>Hamilton, do.</cell> + <cell>Baptist</cell><cell>1820</cell><cell>4</cell><cell>27</cell> + <cell>124</cell></row> +<row><cell>Hartwick Seminary</cell><cell>Hartwick, do.</cell><cell>Lutheran</cell> + <cell>1816</cell><cell>2</cell><cell>3</cell><cell></cell></row> +<row><cell>Theol. Sem. As. Ref. Ch.</cell><cell>Newburgh, do.</cell> + <cell>Ass. Ref. Ch.</cell><cell>1836</cell><cell>3</cell><cell>11</cell> + <cell></cell></row> +<row><cell>Th. Sem. Dutch Ref. Ch.</cell><cell>N. Br'wick N. J.</cell> + <cell>Dutch Ref.</cell><cell>1784</cell><cell>3</cell><cell>36</cell> + <cell>179</cell></row> +<row><cell>Theol. Sem. Pr. Ch. U. S.</cell><cell>Princeton, do.</cell> + <cell>Presbyt.</cell><cell>1812</cell><cell>5</cell><cell>113</cell> + <cell>714</cell></row> +<row><cell>Sem. Luth. Ch. U. States</cell><cell>Gettysburg, Pa.</cell> + <cell>Evang. L.</cell><cell>1826</cell><cell>3</cell><cell>26</cell> + <cell>130</cell></row> +<row><cell>German Reformed</cell><cell>York, do.</cell><cell>G. Ref. Ch.</cell> + <cell>1825</cell><cell>2</cell><cell>20</cell><cell></cell></row> +<row><cell>West. Theol. Seminary</cell><cell>Alleghany T. do.</cell> + <cell>Presbyt.</cell><cell>1828</cell><cell>2</cell><cell>31</cell> + <cell>175</cell></row> +<row><cell>Theological School</cell><cell>Canonsburg, do.</cell><cell>Asso. Ch.</cell> + <cell></cell><cell>2</cell><cell>22</cell><cell>47</cell></row> +<row><cell>Theological Seminary</cell><cell>Pittsburg, do.</cell><cell>Asso. Ref.</cell> + <cell>1828</cell><cell>1</cell><cell>19</cell><cell></cell></row> +<row><cell>Mercersburg Theol. Sem.</cell><cell>Mercersburg, do.</cell><cell></cell> + <cell></cell><cell></cell><cell></cell><cell></cell></row> +<row><cell>Epis. Theol. School of Va.</cell><cell>Fairfax Co., Va.</cell> + <cell>Prot. Epis.</cell><cell>1822</cell><cell>4</cell><cell>43</cell> + <cell>126</cell></row> +<row><cell>Union Theol. Seminary</cell><cell>Pr. Ed. Co., do.</cell> + <cell>Presbyt.</cell><cell>1824</cell><cell>3</cell><cell>20</cell> + <cell>175</cell></row> +<row><cell>Virginia Baptist Seminary</cell><cell>Richmond, do.</cell><cell>Baptist</cell> + <cell>1832</cell><cell>3</cell><cell>67</cell><cell></cell></row> +<row><cell>Southern Theol. Seminary </cell><cell>Columbia, S. C.</cell> + <cell>Presbyt.</cell><cell>1831</cell><cell>3</cell><cell>18</cell> + <cell>62</cell></row> +<row><cell>Theological Seminary</cell><cell>Lexington, do.</cell><cell>Lutheran</cell> + <cell>1835</cell><cell>2</cell><cell>10</cell><cell>20</cell></row> +<row><cell>Furman Theol. Seminary</cell><cell>High Hills, do.</cell><cell>Baptist</cell> + <cell></cell><cell>2</cell><cell>30</cell><cell>30</cell></row> +<row><cell>Lit. and Theol. Seminary</cell><cell>Eaton, Ga.</cell><cell>Baptist</cell> + <cell>1834</cell><cell></cell><cell>10</cell><cell></cell></row> +<row><cell>South-West. Theol. Sem.</cell><cell>Maryville, Ten.</cell> + <cell>Presbyt.</cell><cell>1821</cell><cell>2</cell><cell>24</cell> + <cell>90</cell></row> +<row><cell>Lane Seminary</cell><cell>Cincinnati, Ohio.</cell><cell>Presbyt.</cell> + <cell>1829</cell><cell>3</cell><cell>61</cell><cell>43</cell></row> +<row><cell>Theol. Dep, Ken. College</cell><cell>Gambier, do.</cell> + <cell>Prot. Epis.</cell><cell>1828</cell><cell>3</cell><cell>10</cell> + <cell></cell></row> +<row><cell>Theol. Dep. Wes. Res. Col.</cell><cell>Hudson, do.</cell><cell>Presbyt.</cell> + <cell></cell><cell>3</cell><cell>14</cell><cell>6</cell></row> +<row><cell>Theological School</cell><cell>Columbus, do.</cell><cell>Lutheran</cell> + <cell></cell><cell></cell><cell></cell><cell></cell></row> +<row><cell>Granville Theol. Dep.</cell><cell>Granville, do.</cell><cell>Baptist</cell> + <cell>1832</cell><cell>2</cell><cell>8</cell><cell></cell></row> +<row><cell>Oberlin Theol. Dep.</cell><cell>Oberlin, do.</cell><cell>Presbyt.</cell> + <cell>1834</cell><cell>4</cell><cell>58</cell><cell></cell></row> +<row><cell>Indiana Theol. Seminary</cell><cell>S. Hanover, In.</cell> + <cell>Presbyt.</cell><cell></cell><cell>2</cell><cell>10</cell><cell></cell></row> +<row><cell>Alton Theol. Seminary</cell><cell>Upper Alton, Il.</cell><cell>Baptist</cell> + <cell>1835</cell><cell></cell><cell></cell><cell></cell></row> +<row><cell>Carlinville Theol. Sem.</cell><cell>Carlinville, do.</cell> + <cell>Presbyt.</cell><cell>1838</cell><cell></cell><cell></cell><cell></cell></row> +<row><cell>Theol. Dep. Marion Col.</cell><cell>N. Palmyra, Mo.</cell> + <cell>Presbyt.</cell><cell></cell><cell>1</cell><cell></cell><cell></cell></row> +</table> + +<p> +For a notice of the Roman Catholic seminaries, see page <ref target='Pg325'>325</ref>. +</p> + +<p> +Progress Of Christianity. +</p> + +<p> +<hi rend='smallcaps'>M. Laffon de Ladebat</hi>, of France, computes the number of +Christians, +in each century, since the Christian era, as follows:— +</p> + +<table rend="latexcolumns: 'l r'; + tblcolumns: 'l r'"> +<row><cell>1st century</cell><cell>500,000</cell></row> +<row><cell>2d</cell><cell> 2,000,000</cell></row> +<row><cell>3d</cell><cell> 5,000,000</cell></row> +<row><cell>4th</cell><cell>10,000,000</cell></row> +<row><cell>5th</cell><cell>15,000,000</cell></row> +<row><cell>6th</cell><cell>30,000,000</cell></row> +<row><cell>7th</cell><cell>25,000,000</cell></row> +<row><cell>8th</cell><cell>30,000,000</cell></row> +<row><cell>9th</cell><cell>40,000,000</cell></row> +<row><cell>10th</cell><cell>50,000,000</cell></row> +<row><cell>11th</cell><cell>60,000,000</cell></row> +<row><cell>12th</cell><cell>70,000,000</cell></row> +<row><cell>13th</cell><cell>75,000,000</cell></row> +<row><cell>14th</cell><cell>80,000,000</cell></row> +<row><cell>15th</cell><cell>100,000,000</cell></row> +<row><cell>16th</cell><cell>125,000,000</cell></row> +<row><cell>17th</cell><cell>155,000,000</cell></row> +<row><cell>18th</cell><cell>200,000,000</cell></row> +</table> + +<p> +Since the commencement of the nineteenth century, the number of +Christians has increased, with great rapidity, in all parts of the world. +</p> + +</div> + +</body> +<back rend="page-break-before: right"> + <div id="footnotes"> + <index index="toc" /> + <index index="pdf" /> + <head>Footnotes</head> + <divGen type="footnotes"/> + </div> + <div rend="page-break-before: right"> + <divGen type="pgfooter" /> + </div> +</back> +</text> +</TEI.2> |