The Book of Religions

Comprising The

Views, Creeds, Sentiments, or Opinions,

Of All The

Principal Religious Sects In The World

Particularly Of

All Christian Denominations

In

Europe and America

To Which Are Added

Church and Missionary Statistics

Together With

Biographical Sketches

By John Hayward

Author of “New England Gazetteer”

Boston:

Albert Colby And Company.

20 Washington Street.

1860

Contents

[pg 003]

Preface.

A few years since, the Editor of the following pages published a volume of “Religious Creeds and Statistics;” 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.

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.

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 who spake as never man spake.

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 [pg 004] 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.

The Church and Missionary Statistics are believed to be as accurate as can be constructed from materials which annually undergo greater or less changes.

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.

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.

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.

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 “Book of Religions” 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.

Index.

Abelians, or Abelonians, [243]

Addison, Joseph, [417]

Agricola, John, [370]

Allenites, [280]

American Missions, [336]

Anabaptists, [190]

Ancient American Covenant, [308]

Andover Orthodox Creed, [138]

Antinomians, [128]

Anti-Pedobaptists, [196]

Apostles' Creed, [102]

Aquarians, [168]

Arians, [18]

Arius, [368]

Armenians, [303]

Arminians, [115]

Arminius, James, [373]

Assembly's Catechism, [141]

Athanasian Creed, [102]

Athanasius, [368]

Atheists, [217]

Augsburg Confession, [302]

Bacon, Francis, [407]

Baptists, [182], [311], [340]

Quaker, [193]

Baptist Missions, English, [339]

Baxter, Richard, [376]

Baxterians, [169]

Bereans, [109]

Beza, Theodore, [366]

Bible Chronology, [175]

Biographical Sketches, [350]

Bishops, Episcopal, [314]

Bourignonists, [201]

Boyle, Robert, [412]

Brown, Robert, [373]

Brownists, [200]

Bucer, Martin, [360]

Bullinger, Henry, [363]

Burnet, Gilbert, [429]

Calvin, John, [365]

Calvinists, [11], [313]

Cambridge Platform, [48]

Campbellites, [58]

Charles V., [405]

Chauncey, Charles, [385]

Christian Connection, [295], [313]

Christianity, Progress of, [432]

Chronology, Bible, [175]

Church Government, [20]

Church Statistics, [311]

Clarke, John, [387]

Clarke, Richard, [399]

Come-Outers, [177]

Congregationalists, [20], [313]

Courtney, William, [384]

Creed, Andover, [138]

Apostles', [102]

Athanasian, [102]

Augsburg, [302]

New Haven, [142]

Nicene, [105]

Orthodox, [132]

Cumberland Presbyterians, [25]

Daleites, [272]

Dancers, [244]

Deists, [215]

Diggers, [246]

Disciples of Christ, [58], [314]

Disciples of St John, [284]

Dissenters. See [Puritans].

Doddridge, Philip, [420]

Donatists, [281]

Dorrelites, [164]

Dutch Reformed Church, [88]

Elizabeth, Princess, [411]

Emancipators, [272]

English Baptist Missions, [339]

—— Methodist Missions, [343]

Epicureans, [244]

Episcopalians, [26], [314], [341]

Essenes, [202]

Family of Love, [259]

Fighting Quakers, [162]

Fox, George, [377]

Free Communion Baptists, [300]

Free-Will Baptists, [190], [312], [341]

French Missions, [346]

Friends, or Quakers, [64], [319]

Genevieve, [162], [428]

German Missions, [346]

German Reformed Church, [90]

Glass, John, [383]

Glassites, [126]

Government, Church, [20]

Greek Church, [288]

Hale, Matthew, [408]

Harmless Christians, [57]

Harmonists, [163]

Hicksites, [74], [319]

High Churchmen, [308]

Higginson, Francis, [310], [374]

Hooker, Richard, [385]

Hopkins, Samuel, [397]

Hopkinsians, [13]

Humanitarians, [19]

Huntingdon, Lady Selina, [395]

Huss, John, [354]

Hutchinson, Ann, [389]

Hutchinsonians, [259]

Independents, [20]

Indian Missions, [342]

Religions, [210]

Statistics, [347]

Jebb, John, [401]

Jerome of Prague, [352]

Jews, [202], [319], [347]

Johnsonians, [280]

Jumpers, [181]

Justin Martyr, [368]

Keith, George, [383]

Keithians, [193]

Knipperdolings, [283]

Knox, John, [363]

Latter-Day Saints, [260]

Lavater, John G. C., [402]

Lee, Ann, [381]

Leo X., [367]

Locke, John [415]

London Missionary Society, [335]

Luther, Martin, [355]

Lutherans, [9], [320]

Mahometans, [220]

Maimonides, Moses, [203], [370]

Martyr, Peter, [362]

Materialists, [112]

Mayhew, Jonathan, [398]

Mendæans, [284]

Melancthon, Philip, [361]

Mennonites, [57]

Menno, Simonis, [372]

Methodists, Episcopal, [117], [321]

Protestant, [123], [321]

Methodists, Primitive, [305]

Methodists' Missions, [344]

Views of Perfection, [274]

Miller's Views on the Second Coming of Christ, [170]

Millenarians, [292]

Missionary Statistics, [333]

Missions, American Foreign, [336]

Missions, Indian, [342]

Molinos, Michael, [389]

Moravians, [49], [333]

Mormonites, [260]

Muggletonians, [284]

Murray, John, [423]

N.

Necessarians. See [Materialists].

Nestorians, [306]

Netherland Missions, [346]

New Haven Orthodox Creed, [142]

New Jerusalem Church, [150]

Newton, Isaac, [403]

Nicene Creed, [105]

Nonconformists, [294]

Nonjurors, [294]

Non-Resistants, [247]

Novatians, [305]

Oberlin Views of Sanctification, [278]

Œcolampadius, John, [355]

Orthodox Creeds, [132]

Osgoodites, [166]

Pantheists, [219]

Pagans, [234]

Pedobaptists, [193]

Pelagians, [130]

Penn, William, [378]

Perfectionists, [274]

Pharisees, [202]

Popes of Rome, [326]

Pre-Adamites, [131]

Predestinarians, [132]

Presbyterians, [22], [322]

Cumberland, [25]

Presbyterian Missions, [338]

Priestley, Joseph, [400]

Primitive Christians, [290]

Methodists, [305]

Princess Elizabeth, [411]

Progress of Christianity, [432]

Protestants, [125]

Protestant Methodists, [123], [321]

Missions, [333]

Puritans, [200]

Purves, James, [401]

Puseyites, [299]

Quakers, or Friends, [64]

Quaker Baptists, [193]

Quietists, [283]

Ranters. See [Seekers].

Re-Anointers, [282]

Reformation, [85]

Reformed Churches, [88]

Reformed Dutch Church, [88], [324]

German Church, [90]

Rhenish Missions, [347]

Restorationists, [91]

Rogerenes, [166]

Roman Catholics, [102], [324], [347]

Russian Church, [288]

Sabbatarians, [191]

Sabellians, [125]

Sadducees, [202]

Sanctification, Views on, [278]

Sandemanians, [126]

Sandeman, Robert, [396]

Satanians, [243]

Saybrook Platform, [48]

Seabury, Samuel, [33], [398]

Schools, Theological, [432]

Scottish Missions, [346], [347]

Se-Baptists, [281]

Sectarians, [20]

Seekers, [247]

Servetus, Michael, [371]

Seventh-Day Baptists, [191], [312], [345]

Shakers, [75]

Simonians, [233]

Six-Principle Baptists, [192]

Skeptics, [245]

Socinius, Faustus, [372]

Socinians, [19]

Southcotters, [255]

Spinoza, Benedict, [380]

Statistics of Churches, [311]

of Missions, [333]

Succession of Bishops, [315]

Supralapsarians, [243]

Swedenborg, [150]

Swedenborgians, [150], [330]

Tao-Se, [282]

Taylor's (Dr.) Views, [142]

Theological Schools, [432]

Tillotson, John, [402]

Transcendentalists, [301]

Trinitarians, [290]

Tunkers, or Tumblers, [55]

Unitarians, [196], [331]

United Brethren, [49]

United Society of Believers, [75]

Universalists, [95], [331]

Waldenses, [279]

Water-Drinkers, [168]

Watts, Isaac, [418]

Wesley, John, [390]

Wesleyan Missions, [343]

Westminster Catechism, [141]

Whippers, [167]

Whitefield, George, [393]

Whitefield Methodists, [293]

Wickliffe, John, [350]

Wickliffites, [245]

Wilhelminians, [247]

Wilkinsonians, [167]

Williams, Roger, [386]

Winchester, Elhanan, [425]

Worshippers of the Devil, [285]

Xavier, Francis, [161], [372]

Yezidees, or Worshippers of the Devil, [285]

Zanchius, Jerome, [366]

Zinzendorf, Count, [383]

Zuinglius, Ulricus, [359]

Zuinglians, [246]

Lutherans, Or, The Evangelical Lutheran Church.

This denomination adheres to the opinions of Martin Luther, the celebrated reformer.

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 consubstantiation. 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 [Augsburg Confession of Faith].

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 [pg 010] of declaring their dissent in the manner they judge most expedient.

The capital articles which Luther maintained are as follow:—

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.)

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.)

3. That no man is able to make satisfaction for his sins. (See Luke 17:10.)

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.

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.

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.

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 [Statistics of Churches].

Calvinists.

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.

The Calvinists are divided into three parties,—High, Strict, and Moderate. The High Calvinists favor the Hopkinsian system. The Moderate 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 Strict Calvinists are those of Calvin himself, as established at the synod of Dort, A. D. 1618, and are as follow, viz.:—

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.)

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 [pg 012] 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.)

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.)

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.)

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 [Orthodox Creeds], and [Hopkinsians].

Hopkinsians.

This denomination of Christians derives its name from Samuel Hopkins, D. D., formerly pastor of the first Congregational church in Newport, R. I.

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:—

“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 [pg 014] 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.

“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.

“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; [pg 015] 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.

“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.

“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, ‘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.’

“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 [pg 016] 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.

“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.

“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, ‘Repent, for the kingdom of heaven is at hand;’ intimating [pg 017] that true repentance was necessary in order to embrace the gospel of the kingdom. Christ commanded, ‘Repent ye, and believe the gospel.’ And Paul preached ‘repentance toward God, and faith toward our Lord Jesus Christ.’

“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 transferred 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 cause but only the occasion, 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. By Adam's sin we are become sinners, not for it; his sin being only the occasion, not the cause, of our committing sins.

“10. That, though believers are justified through Christ's righteousness, yet his righteousness is not transferred 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 benefits 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.”

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 Hopkinsian Calvinists.

The statistics of this denomination are included with those of the [Calvinists], near the close of this volume.

Arians.

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.

In modern times, the term Arian 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.

(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.)

Socinians.

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.)

Humanitarians.

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.

Sectarians.

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.

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.

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.

Church Government.

There are three modes of church government, viz., the Episcopalian, from the Latin word episcopus, signifying bishop; the Presbyterian, from the Greek word presbuteros, [pg 021] signifying senior, elder, or presbyter; 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.

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.

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 presbyter and bishop, though different words, are of the same import; and that prelacy was gradually established upon the primitive practice of making the moderator, or speaker of the presbytery, a permanent officer.

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.

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.

Presbyterians.

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.

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.

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.

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 [Andover Orthodox Creed].)

The reason why the Presbyterians first settled in Pennsylvania, Maryland, and New Jersey, was undoubtedly this—that [pg 023] 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.

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.

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.

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, “Obey them that have the rule over you, and submit yourselves; for they watch for your souls, as they that must give account.” (Heb. 13:17.) If all are rulers in the church who are communicants, they are at a loss for the meaning of the exhortation, “We beseech you, brethren, to know them that labor among you, and are over you in the [pg 024] Lord, and admonish you; and to esteem them very highly in love for their work's sake.”

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.

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.

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.

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.

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 [pg 025] 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 [Statistics].

Cumberland Presbyterians.

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.

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.

The Cumberland Presbyterians have about 550 churches and ministers, and about 70,000 members. They have a college at Cumberland, Ky.

Episcopalians.

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 Episcopacy, and those who adhere to this polity, are called Episcopalians.

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, “speaking” to His disciples “of the things pertaining to the kingdom of God,” 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.

“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.” There must, also, exist, somewhere, 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 [pg 027] ministry,—the Bishops. It is evident, that the Savior could not have established both these different modes; and therefore both cannot possibly be correct. “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 unity for which He prayed,—is not only an absurdity, but an opinion equally repudiated by all parties.” “It is manifest,” therefore, “that whatever may prove itself to be the form of ministry, established and authorized by Jesus Christ, every other must be altogether void of such authority, and based simply on human appointment.”

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.

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 “Bishop and Shepherd of our souls,”—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 [pg 028] 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.

It is worthy of remark, that “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.” 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.

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.

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. “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 and Faith, which are essential to the being of a Church.”

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 “no man shall be accounted or taken to be a lawful [pg 029] Bishop, Priest, or Deacon, in this Church, or suffered to execute any of said functions,” unless he has “had Episcopal consecration or ordination;” and the power of ordaining, or setting apart to the ministry, and of laying on hands upon others, is vested in the Bishops.

The ministry is of Divine appointment, and consists of three orders, only,—Bishop, Priest, and Deacon. The government 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, “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, ‘according to the various exigencies of times and occasions.’ ... 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.”

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, “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, [pg 030] 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,” admitted “as the state of the Church doth need, degrees of order still remaining the same as they were from the beginning.”

Two hundred years ago, Hooker gave the following challenge, which has never yet been accepted:—“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.” And though, says Bishop Doane, departures from it, since the time of which he spoke, have been but too frequent and too great, “Episcopal regiment” 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.

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.

The different Episcopal parishes in each of the United States, (except in some of the newly-settled parts of the [pg 031] 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 “House of Clerical and Lay Deputies,” 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. “In the permanent official stations of the Bishops and Clergy in her legislative bodies, our own [pg 032] Church,” says Bishop Hobart, “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.”

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.

Historical Notice Of The Church In The United States.

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 [pg 033] 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 “Society for the Propagation of the Gospel in Foreign Parts,” 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.

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.

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 [pg 034] 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.

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.

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 [pg 035] who zealously used his influence to promote the views of the Convention.

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.

Of these three original Bishops of the Church, Bishop Seabury discharged his Episcopal duties between nine and ten [pg 036] 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.

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 [Statistics].

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 [Statistics] of this volume; and for more full information, the reader is referred to “Swords's Pocket Almanack, Churchman's Register, and Ecclesiastical Calendar,” a valuable little manual, published annually, and to the “Churchman's Almanack,” also published annually; and for historical notices, reference may be made to Bishop White's “Memoirs of the Protestant Episcopal Church,” Journals of the General, and State Conventions, Hawks's Ecclesiastical History of different States, and other similar works.

Articles Of Religion.

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.

“Article I. Of Faith in the Holy Trinity.—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.

“Art. II. Of the Word, or Son of God, which was made very Man.—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.

“Art. III. Of the going down of Christ into Hell.—As Christ died for us, and was buried, so also is it to be believed, that He went down into hell.

“Art. IV. Of the Resurrection of Christ.—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.

“Art. V. Of the Holy Ghost.—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.

“Art. VI. Of the Sufficiency of the Holy Scriptures for [pg 038] Salvation.—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.

“Of the Names and Number of the Canonical Books.—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.

“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:

“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.

“All the Books of the New Testament, as they are commonly received, we do receive, and account them Canonical.

“Art. VII. Of the Old Testament.—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 [pg 039] 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.

“Art. VIII. Of the Creeds.—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.

“Art. IX. Of Original or Birth-Sin.—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, Phronema sarkos, 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.

“Art. X. Of Free Will.—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.

“Art. XI. Of the Justification of Man.—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 [pg 040] 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.

“Art. XII. Of Good Works.—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.

“Art. XIII. Of Works before Justification.—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.

“Art. XIV. Of Works of Supererogation.—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.

“Art. XV. Of Christ alone without Sin.—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.

“Art. XVI. Of Sin after Baptism.—Not every deadly [pg 041] 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.

“Art. XVII. Of Predestination and Election.—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.

“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.

“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.

“Art. XVIII. Of obtaining eternal Salvation only by the Name of Christ.—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.

“Art. XIX. Of the Church.—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.

“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.

“Art. XX. Of the Authority of the Church.—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.

“Art. XXI. Of the Authority of General Councils.[1]

“Art. XXII. Of Purgatory.—The Romish doctrine concerning purgatory, pardons, worshipping, and adoration, as well of images as of reliques, and also invocation of [pg 043] saints, is a fond thing vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God.

“Art. XXIII. Of Ministering in the Congregation.—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.

“Art. XXIV. Of Speaking in the Congregation in such a Tongue as the People understandeth.—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.

“Art. XXV. Of the Sacraments.—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.

“There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism, and the Supper of the Lord.

“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.

“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 [pg 044] have a wholesome effect or operation; but they that receive them unworthily purchase to themselves damnation, as Saint Paul saith.

“Art. XXVI. Of the Unworthiness of the Ministers, which hinders not the Effect of the Sacraments.—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.

“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.

“Art. XXVII. Of Baptism.—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.

“Art. XXVIII. Of the Lord's Supper.—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 [pg 045] 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.

“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.

“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.

“The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped.

“Art. XXIX. Of the Wicked, which eat not of the Body of Christ in the Use of the Lord's Supper.—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.

“Art. XXX. Of Both Kinds.—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.

“Art. XXXI. Of the one Oblation of Christ finished upon the Cross.—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.

“Art. XXXII. Of the Marriage of Priests.—Bishops, [pg 046] 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.

“Art. XXXIII. Of excommunicate Persons, how they are to be avoided.—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.

“Art. XXXIV. Of the Traditions of the Church.—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.

“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.

“Art. XXXV. Of Homilies.—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 [pg 047] by the Ministers, diligently and distinctly, that they may be understanded of the people.

“Of the Names of the Homilies.—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.

“[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.]

“Art. XXXVI. Of Consecration of Bishops and Ministers.—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.

“Art. XXXVII. Of the Power of the Civil Magistrates.—The [pg 048] 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.

“Art. XXXVIII. Of Christian Men's Goods which are not common.—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.

“Art. XXXIX. Of a Christian Man's Oath.—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.”

Cambridge And Saybrook Platforms.

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.

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 “[Andover Orthodox Creed].”

Moravians, Or United Brethren.

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.

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 the guard or protection of the Lord. Hence this society are sometimes called Herrnhuters.

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 [pg 050] 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.

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. “Their missionaries,” as one observes, “are all of them volunteers; for it is an inviolable maxim with them to persuade 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.”

The following is a sketch of the mode of life of the Moravians, [pg 051] 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 single brethren's house, 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 [pg 052] 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 single sisters' house, 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 widows' houses. 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 [pg 053] 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 [pg 054] brotherly union. This solemnity is called a love-feast, 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.

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 “gone home to the Lord”—an expression they often use to designate death.

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 [pg 055] 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.

The Moravians that first visited the United States, settled at Savannah, Ga., in 1735.

Tunkers.

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 Tumblers, 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 [pg 056] 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.

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.

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.

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.

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 [pg 057] 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.

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.

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.

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.

Mennonites, Or Harmless Christians.

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.

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 [pg 058] 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 person and Trinity are not to be used in speaking of the Father, Son, and Holy Ghost.

The Mennonites meet privately, and every one in the assembly has the liberty to speak, to expound the Scriptures, to pray, and sing.

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.

Mr. Van Beuning, the Dutch ambassador, speaking of these Harmless Christians, as they choose to call themselves, says, “The Mennonites are good people, and the most commodious to a state of any in the world; partly, because they do not aspire to 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.”

Disciples Of Christ; Sometimes Called Campbellites, or Reformers.

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 [pg 059] 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.

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 original gospel and order of things began to be advocated in a periodical, edited by Alexander Campbell, of Bethany, Virginia, entitled “The Christian Baptist.”

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 sacred 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.

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.

But in his “Christian Baptist,” which began July 4, 1823 [pg 060] 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:—

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 “the apostasy.” 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.

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 [pg 061] in the holy Scriptures, and then to use the words of the Holy Spirit in the apostolic acceptation of them.

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.

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 extremes 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.

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.

The holy Scriptures of both Testaments they regard as [pg 062] 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., that Jesus of Nazareth is the Messiah, the only-begotten and well-beloved Son of God, and the only Savior of the world; 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 the gospel 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.

Every one who sincerely believes the testimony which God gave of Jesus of Nazareth, saying, “This is my Son, the beloved, in whom I delight,” 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.

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.

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, “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.” They teach sinners that God commands all men, 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.

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.

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 [pg 064] love, and patience of hope, is inculcated, by all the disciples, as essential to admission into the heavenly kingdom.

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.

Friends, or Quakers.

This class of Christians arose in England about the middle of the 17th century. They were at first called Seekers, from their seeking the truth; and afterwards Quakers, for directing their enemies to tremble at the word of the Lord. They prefer the more endearing appellation of Friends, which has been transmitted to them by their predecessors.

George Fox was the first who publicly advocated their principles in England, and the celebrated William Penn in America.

The following is a summary 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.

Doctrine.—“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.

“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 [pg 065] which remain under the veil; nevertheless, we acknowledge and assert the divinity of Christ, who is the wisdom and power of God unto salvation.

“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.

“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.

“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 [pg 066] 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.

“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, ‘Freely ye have received, freely give;’ and hence our conscientious refusal to support such ministry by tithes or other means.

“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 [pg 067] 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.

“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.

“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, ‘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;’ 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.

“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 [pg 068] 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.

“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, ‘Swear not at all.’ 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.

“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.

“It is well known that the society, from its first appearance, has disused those names of the months and days, which [pg 069] 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.

“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 ‘a spirit of judgment to him that sitteth in judgment.’ 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. (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. [pg 070] 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.)

“Discipline.—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.

“In the practice of discipline, we think it indispensable that the order recommended by Christ himself be invariably observed. ‘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.’

“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 quarterly meetings. It was afterward found expedient to divide the districts of those meetings, and to meet more frequently; from whence arose monthly meetings, subordinate to those held quarterly. At length, in 1669, a yearly meeting was established, to superintend, assist, and provide rules for the whole; previously to which, general meetings had been occasionally held.

“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 [pg 071] 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 overseers, 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.

“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.

“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.

“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 [pg 072] 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.

“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.

“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 [pg 073] 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.

“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.

“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 elders. These, and ministers approved by their monthly meetings, have meetings peculiar to themselves, called meetings of ministers and elders, 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.

“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 [pg 074] 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,—‘Whatsoever ye would that men should do to you, do ye even so to them,’—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. ‘He,’ said the beloved disciple, ‘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.’ ”

The Friends are divided in sentiment; there are, in fact, two sects, denominated Orthodox and Hicksites.

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.)

“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 outward person which suffered 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. ‘A body hast thou prepared me,’ said the Son: then the Son was not the body, though the body was the Son's.”

Shakers, Or The United Society Of Believers.

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.:—

“Respected Friend,

“Having received your circular, requesting information concerning our society, we freely notice it, and are most willing to give you any information respecting us.

“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.

“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.

“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.

“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.

“It is a fact acknowledged by all professed Christians, that there are two creations, an old and a new; or, which is the [pg 076] 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 old man, and the other by the second Adam, Christ Jesus, denominated the new man—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, ‘As we have borne the image of the earthly, we shall also bear the image of the heavenly.’ (1 Cor. 15:49.)

“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.

“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, ‘of one heart and one soul;’ not any of us saying that ‘aught of the things which he possessed was his own,’ (Acts 4:32;) ‘buying as though we possessed not,’ (1 Cor. 7:30;) and ‘having nothing, and [pg 077] yet possessing all things.’ (2 Cor. 6:10.) In consequence thereof, we are retired from the world, as not of that kingdom; ‘My kingdom is not of this world,’ &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, ‘Come ye out from among them, and be ye separate,’ &c. (2 Cor. 6:17.)

“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.

“Our village is situated in the N. W. corner of the town, on the western shore of Mascomy Pond, 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.

“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.

“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 [pg 078] rest by the sign, ‘Trustees' Office,’ 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.

“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.

“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.

“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.

“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.

“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 [pg 079] 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.”

From the pamphlet above mentioned we make the following extracts:—

“Faith And Principles Of The Society.

“1. A life of innocence and purity, according to the example of Jesus Christ and his first true followers; implying entire abstinence from all sensual and carnal gratifications.

“2. Love.—‘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.’ This is our bond of union.

“3. Peace.—‘Follow peace with all men,’ 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. ‘My kingdom (said Christ) is not of this world.’

“4. Justice.—‘Render to every man his due. Owe no man any thing, but to love one another.’ 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.

“5. Holiness.—‘Without which no man shall see the Lord.’ Which signifies to be consecrated, 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 consecrated and united interest by the voluntary choice of every member, as a sacred privilege, and not by any undue constraint or persuasion.

“6. Goodness.—Do good to all men, as far as opportunity [pg 080] and ability may serve, by administering acts of charity and kindness, and promoting light and truth among mankind. ‘Whatsoever ye would that men should do to you, do ye even so to them.’

“7. Truth.—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.

“Manner Of Admitting Members.

“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.

“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.

“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.

“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.

“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.

“6. No difference is to be made in the distribution of parental estate among the heirs, whether they belong to the society or not; but an equal partition must be made, as far as may be practicable, and consistent with reason and justice.

“7. If an unbelieving wife separate from a believing husband, by agreement, the husband must give her a just and reasonable share of the property; and if they have children who have arrived 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.

“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.”

“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 mutual faith, love, and confidence, of all the members, and harmoniously concurring in the general form and manner of government established by the first founders of the society.

“The leading authority of the society is vested in a [pg 082] 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.

“This community is divided into several different branches, commonly called families. 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.

“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.

“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, [pg 083] 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.

“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.

“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 [pg 084] 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.”

This denomination is also styled the millennial church. Although celibacy is enjoined by the Shakers upon their members, yet their numbers rather increase, by converts from the world.

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.

This sect of Christians arose at Manchester, in England; and Ann Lee 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 [pg 085] are often called Shaking Quakers. 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 Shaker village always presents a scene of beauty.

We close this article with an extract from a speech of the Hon. John Breathitt, late governor of Kentucky.

“Much has been urged against Shakerism, much has been said against their covenant; but, I repeat it, that 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, ‘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!’

“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.”

Reformation.

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.

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.

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.—“May our Lord Jesus Christ have mercy upon thee, and absolve thee by the merits of his most holy passion. And I, [pg 087] 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.”

According to a book, called the “Tax of the Sacred Roman Chancery,” 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, 10s. 6d.; for sacrilege, 10s. 6d.; for taking a false oath, 9s.; for robbing, 12s.; for burning a neighbor's house, 12s.; for defiling a virgin, 9s.; for murdering a layman, 7s. 6d.; for keeping a concubine, 10s. 6d.; for laying violent hands on a clergyman, 10s. 6d.

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. “If any man,” said they, “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.” 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 [pg 088] 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. “Lo,” said they, “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,” &c.

It was against these preachers of licentiousness, and their diabolical conduct, that Luther began first to declaim.

Reformed Churches.

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 Reformed is now, however, more particularly employed to distinguish the Calvinists from the Lutherans.

The Reformed churches in America are the two following:—

Reformed Dutch Church.

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.

The origin of this church will lead us back to the earliest [pg 089] 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.

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.

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.

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.

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.

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.

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.

Reformed German Church.

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 [pg 091] 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.

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.

Restorationists.

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 “be for salvation to the ends of the earth;” 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, [pg 092] 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.)

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 “restitution of all things” 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.

They insist that the words rendered everlasting, eternal, and forever, 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.

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.

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 [pg 094] 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 Restorationist and Universalist were then used as synonymous; and those who formed that convention adopted the latter as their distinctive name.

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.

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 [pg 095] Mendon, Massachusetts, August 17, 1831, and formed themselves into a distinct sect, and took the name of Universal Restorationists.

The Restorationists are Congregationalists on the subject of church government.

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.)

Universalists.

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 [pg 096] 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.

Doctrine.

The following is the “Profession of Belief,” 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.

“Art. I. 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.

“Art. II. 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.

“Art. III. 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.”

History.

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.

It revived at the period of the reformation, and since that [pg 097] 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.

At the present day, Universalism prevails more extensively than elsewhere in England, Germany, and the United States.

In England, the Unitarian divines, generally, believe in the final salvation of all men. Dr. Lant Carpenter says, “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 ‘must reign till he hath put all enemies under his feet,’ ‘shall have put down all rule, and all authority, and power.’ ‘The last enemy, death, shall be destroyed.’ ‘Every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father,’ ‘who wills that all men should be saved, and come to the knowledge of the truth,’—that truth which sanctifies the heart,—that knowledge which is life eternal,—and God shall be all in all.”

In Germany, nearly every theologian is a believer in the final salvation of all men. Speaking of Professor Tholuck, Professor Sears says, “The most painful disclosures remain yet to be made. This distinguished and excellent man, in common with the great majority of the Evangelical divines 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.” Mr. Dwight, in his recent publication, says, “The doctrine of the eternity of [pg 098] 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.” Universalism may, therefore, be considered the prevailing religion in Germany.

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.

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 [pg 099] 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.

A few years since, a small number separated from the denomination, and adopted the appellation of Restorationists. 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.

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.

We copy the following from the Trumpet and Universalist Magazine of June 4, 1836. It is by the Rev. Hosea Ballou, of Boston, in answer to the question, “Who are Universalists?”

“There seems to be an evident propriety in calling all who believe in the final holiness and happiness of all mankind, Universalists. 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.

“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.

“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.

“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, viewed as one of its excellences.

“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 [pg 102] 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.”

Roman Catholics.

The following Creeds and Rule of Faith contain the fundamental principles of the Latin or Roman church.

Apostles' Creed.

“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. Amen.”

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 King's History of the Apostles' Creed.

The Symbol, Or Creed Of St. Athanasius.

“Whosoever will be saved, before all things it is necessary that he hold the Catholic faith;

“Which faith except every one do keep entire and inviolate, without doubt he shall perish everlastingly.

“Now, the Catholic faith is this—that we worship one God in Trinity, and Trinity in Unity.

“Neither confounding the persons, nor dividing the substance.

“For one is the person of the Father, another of the Son, another of the Holy Ghost.

“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.

“Such as the Father is, such is the Son, and such is the Holy Ghost.

“The Father is uncreated, the Son is uncreated, and the Holy Ghost uncreated.

“The Father incomprehensible, the Son incomprehensible, and the Holy Ghost incomprehensible.

“The Father eternal, the Son eternal, and the Holy Ghost eternal.

“And yet they are not three Eternals, but one Eternal.

“As also they are not three Uncreated, nor three Incomprehensibles; but one Uncreated, and one Incomprehensible.

“In like manner, the Father is almighty, the Son almighty, and the Holy Ghost almighty.

“And yet they are not three Almighties, but one Almighty.

“So the Father is God, the Son is God, and the Holy Ghost is God.

“And yet they are not three Gods, but one God.

“So likewise the Father is Lord, the Son is Lord, and the Holy Ghost is Lord.

“And yet they are not three Lords, but one Lord,

“For, as we are compelled by the Christian truth to acknowledge every person by himself to be God and Lord,

“So we are forbidden by the Catholic religion to say there are three Gods or three Lords.

“The Father is made of no one, neither created nor begotten.

“The Son is from the Father alone, not made, nor created, but begotten.

“The Holy Ghost is from the Father and the Son, not made, nor created, nor begotten, but proceeding.

“So there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts.

“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.

“So that in all things, as has been already said above, the Unity is to be worshipped in Trinity, and the Trinity in Unity.

“He, therefore, that will be saved, must thus think of the Trinity.

“Furthermore, it is necessary to everlasting salvation, that he also believe rightly the incarnation of our Lord Jesus Christ.

“Now, the right faith is, that we believe and confess that our Lord Jesus Christ, the Son of God, is both God and Man.

“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.

“Perfect God and perfect Man; of a rational soul, and human flesh subsisting.

“Equal to the Father according to his Godhead, and less than the Father according to his Manhood.

“Who, although he be both God and Man, yet he is not two, but one Christ.

“One, not by the conversion of the Godhead into flesh, but by the taking of the Manhood unto God.

“One altogether, not by confusion of substance, but by unity of person.

“For as the rational soul and the flesh is one man, so God and Man is one Christ.

“Who suffered for our salvation, descended into hell, rose again the third day from the dead.

“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.

“At whose coming all men shall rise again with their bodies, and shall give an account of their own works.

“And they that have done good shall go into life everlasting, and they that have done evil into everlasting fire.

“This is the Catholic faith, which except a man believe faithfully and steadfastly, he cannot be saved.

“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. Amen.”

This Creed is said to have been drawn up in the fourth century. “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.” This Creed is retained by the church of England, but the Protestant Episcopal churches in the United States have rejected it.

The Nicene Creed.

“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 [pg 106] Sanctam, Catholicam, et Apostolicam Ecclesiam. Confiteor unum Baptisma, in remissionem peccatorum. Et expecto resurrectionem mortuorum. Et vitam venturi sæculi. Amen.”

Translation.

“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.”

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.

The foregoing Creeds are copied from Catholic books.

The Catholics, both in Europe and America, acknowledge the following Rule is “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.”

“Guided by this certain criterion,” they say, “we profess to believe,

1. “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.

2. “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.

3. “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.

4. “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.

5. “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.

6. “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.

7. “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.

8. “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.

9. “That Christ has left to his church a power of [pg 108] 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.

10. “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.

11. “That there are seven sacraments, all instituted by Christ—baptism, confirmation, eucharist, penance, extreme unction, holy order, matrimony.

12. “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.

13. “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 Transubstantiation.

14. “That, under either kind, Christ is received whole and entire.

15. “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.

16. “That, in the sacrament of penance, the sins we fall into after baptism are, by the divine mercy, forgiven us.

“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.”

Bereans.

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.

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,—

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 “Age of Reason,” 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.

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) “God hath expressly declared, He [pg 110] 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, ‘I believe the gospel, but have doubts, nevertheless, of my own salvation.’ ” 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 “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.” 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.

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, “it shall not be forgiven, neither in this world nor that which is to come,” 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.

4. The Bereans interpret a great part of the Old Testament prophecies, and, in particular, the whole of the Psalms, [pg 111] 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.

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.

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.

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, [pg 112] 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, “Whatsoever ye shall bind on earth shall be bound in heaven,” &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.

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.)

The Berean doctrines have found converts in various parts of Europe and America.

Materialists.

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.

The followers of the late Dr. Priestley are considered as [pg 113] Materialists, or philosophical Necessarians. According to the doctor's writings, he believed,—

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.

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.

The apostle Paul asserts, in 1 Cor. 15:16, that “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.” And again, verse 32, “If the dead rise not, let us eat and drink, for to-morrow we die.” In the whole discourse, he does not even mention the doctrine of happiness or misery without the body.

If we search the Scriptures for passages expressive of the state of man at death, we shall find such declarations as expressly exclude any trace of sense, thought, or enjoyment. (See Ps. 6:5. Job 14:7, &c.)

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 necessary determination. This being admitted to be fact, there will be a necessary connection between all things past, present, and to come, in the way of proper cause and effect, as much in the intellectual as in the natural world; so that, according to the established laws of nature, no event could have been otherwise than it has been, or is to be, 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.

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 [pg 115] 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.

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.

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.

Arminians.

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 [pg 116] 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.

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.:—

“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.)

“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.)

“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.

“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 [pg 117] 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.)

“5. That God gives to the truly faithful, who are regenerated by his grace, the means of preserving themselves in this state.”

The first Armenians, indeed, had some doubt with respect to the closing part of the latter article; but their followers uniformly maintain, “that the regenerate may lose true, justifying faith, fall from a state of grace, and die in their sins.” (See Heb. 6:4-6. 2 Pet. 2:20, 21. Luke 21:35. 2 Pet. 3:17.)

Methodists, Or The Methodist Episcopal Church.

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.

The following are the articles of religion, as published in the “Doctrines and Discipline of the Methodist Episcopal Church:”—

“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.

“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.

“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.

“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.

“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.]

“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.

“7. Original sin standeth not in the following of Adam, (as the Pelagians do vainly talk,) but it is the corruption of the [pg 119] 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.

“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.

“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.

“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.

“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, ‘When ye have done all that is commanded you, say, We are unprofitable servants.’

“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 [pg 120] no more sin as long as they live here, or deny the place of forgiveness to such as truly repent.

“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.

“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.

“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.

“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.

“There are two sacraments ordained of Christ our Lord to the gospel; that is to say, baptism and the supper of the Lord.

“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 partly grown out of the corrupt 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.

“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.)

“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.

“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.

“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.

“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.

“The sacrament of the Lord's supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped.

“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.

“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.

“21. The ministers of Christ were not commanded by God's [pg 122] 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.

“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.

“Every particular church may ordain, change, and abolish, rites and ceremonies, so that all things may be done to edification.

“23. The president, the congress, the general assemblies, the governors, and the councils of state, as the delegates of the people, 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.[2]

“24. The riches and goods of Christians are not common, as touching the right, title, and possession, of the same, as [pg 123] 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.

“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.”

Methodists, Or The Methodist Protestant Church.

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 Methodist Episcopal Church in 1830, and formed a constitution and discipline of their own.

The following preamble and articles precede the constitution:—

“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 [pg 124] 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:—

“1. A Christian church is a society of believers in Jesus Christ, and is a divine institution.

“2. Christ is the only Head of the church, and the word of God the only rule of faith and conduct.

“3. No person who loves the Lord Jesus Christ, and obeys the gospel of God our Savior, ought to be deprived of church membership.

“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.

“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.

“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.

“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.

“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.

“9. It is the duty of all ministers and members of the church, to maintain godliness, and to oppose all moral evil.

“10. It is obligatory on ministers of the gospel to be [pg 125] 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.

“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.”

We omit the constitution, as the preceding elementary principles sufficiently develop the peculiarities of this denomination.

Protestants.

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.

Sabellians.

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.

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; [pg 126] 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 Holy Ghost. 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.

Sandemanians.

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.

This sect arose in Scotland about the year 1728, where it is distinguished at the present day by the name of Glassites, after its founder, Mr. John Glass, a minister of the established church.

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 faith, 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.

They differ from other Christians in their weekly administration [pg 127] 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.

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.

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.

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.)

Antinomians.

As we elsewhere give the sentiments of the ancient Bereans, Pelagians, and Sabellians, 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 Antinomian is derived from two Greek words, signifying against law.

It will be observed that the above names are used to denote sentiments or opinions, rather than sects or denominations.

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:—

“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.

“For the Scriptures declare that Christ is not the lawgiver; as it is said, ‘The law was given by Moses; but grace and truth came by Jesus Christ.’ Therefore the ministers of the gospel ought not to teach the law. Christians are not ruled by the law, but by the spirit of regeneration; according as it is said, ‘Ye are not under the law, but under grace.’ Therefore the law ought not to be taught in the church of Christ.

“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.

“For nothing new can arise in God; on which account, he calls things that are not, as though they were; and the apostle saith, ‘Who hath blessed us with all spiritual blessings in heavenly places, in Christ Jesus, before the foundation of the world.’ Besides, Christ was set up from everlasting, not only as the Head of the church, but as the surety of his [pg 129] people; by virtue of which engagement, the Father decreed never to impute unto them their sins. (See 2 Cor. 5: 19.)

“3. That justification by faith is no more than a manifestation to us of what was done before we had a being.

“For it is thus expressed, in Heb. 11:1: ‘Now, faith is the substance of things hoped for, the evidence of things not seen.’ We are justified only by Christ; but by faith we perceive it, and by faith rejoice in it, as we apprehend it to be our own.

“4. That men ought not to doubt of their faith, nor question whether they believe in Christ.

“For we are commanded to ‘draw near in full assurance of faith.’ (Heb. 10:22.) ‘He that believeth on the Son of God, hath the witness in himself,’ (2 John 5:10;) i. e., he has as much evidence as can be desired.

“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.

“For God has declared, (Heb. 10:17,) ‘Their sins and iniquities I will remember no more.’ And in Jer. 50:20, ‘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.’

“6. That God is not angry with the elect, nor doth he punish them for their sins.

“For Christ has made ample satisfaction for their sins. See Isaiah 53:5, ‘He was wounded for our transgressions, he was bruised for our iniquities,’ &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.

“7. That by God's laying our iniquities upon Christ, he became as completely sinful as we, and we as completely righteous as Christ.

“For Christ represents our persons to the Father; and we represent the person of Christ to him. The loveliness of [pg 130] 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, ‘He was made sin for us, who knew no sin; that we might be made the righteousness of God in him.’

“8. That believers need not fear either their own sins or the sins of others, since neither can do them any injury.

“See Rom. 8:33, 34, ‘Who shall lay any thing to the charge of God's elect?’ &c. The apostle does not say that they never transgress, but triumphs in the thought that no curse can be executed against them.

“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.

“For the covenant is so expressed, that the performance lies upon the Deity himself. ‘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.’ Heb. 8:10.

“10. That sanctification is not a proper evidence of justification.

“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.”

Pelagians.

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 [pg 131] 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:—

“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.

“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.

“3. That Adam was, by nature, mortal, and, whether he had sinned or not, would certainly have died.

“4. That the grace of God is given in proportion to our merits.

“5. That mankind may arrive at a state of perfection in this life.

“6. That the law qualified men for the kingdom of heaven, and was founded upon equal promises with the gospel.”

Pre-Adamites.

This denomination began about the middle of the sixteenth century. Their principal tenet is that there must have been men before Adam. One proof of this they bring from Rom. 5:12, 13, 14. The apostle says, “Sin was in the world till the law;” 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. “For sin is not imputed when there is no law.”

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.

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.

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.)

Predestinarians.

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.)

Orthodox Creeds.

Orthodoxy literally signifies correct opinions. The word is generally used to denote those who are attached to the Trinitarian scheme of Christian doctrine.

The following article is found in the “Spirit of the Pilgrims,” vol. v. No. 1, and is supposed to have been written by the late Rev. Benjamin B. Wisner, D. D., pastor of the Old South church, Boston.

The following summary contains the more material parts of the Orthodox faith. Those who embrace this system believe,—

“That, since the fall of Adam, men are, in their natural state, altogether destitute of true holiness, and entirely depraved.

“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.

“That in the unspeakable wisdom and love of God was disclosed a plan of redemption for sinful men.

“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.

“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.

“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.

“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.

“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.

“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.

“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.

“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.

“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,

“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.”

“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.

“It is not to be inferred, however, that the Orthodox have been, or are, entirely unanimous on the subject of religion. In matters comparatively unessential, and in their modes of [pg 135] 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.

“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.

“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 ‘as they were moved by the Holy Ghost.’ They believe in this as a fact 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.

“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 [pg 136] 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.

“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 manner 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.

“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.

“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.

“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 [pg 137] 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.

“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.

“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 real, 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 [pg 138] 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 suggestion; and another that, while some parts are the fruit of immediate suggestion, others may more properly be attributed to the inspiration of superintendence; 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.”

Andover Orthodox Creed.

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 Creed and Declaration:—

Creed.

“I believe that there is one, and but one, living and true God; that the word of God, contained in the Scriptures of the Old and New Testament, is the only perfect rule of faith and practice; that, agreeably to those Scriptures, God 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 Father, the Son, and [pg 139] the Holy Ghost; and that those Three are One 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 God is man's chief end, and the enjoyment of God his supreme happiness; that this enjoyment is derived solely from conformity of heart to the moral character and will of God; that Adam, 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 God; and that, previously to the renewing agency of the Divine Spirit, all his moral actions are adverse to the character and glory of God; that, being morally incapable of recovering the image of his Creator, which was lost in Adam, every man is justly exposed to eternal damnation; so that, except a man be born again, he cannot see the kingdom of God; that God, 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 Redeemer; that the only Redeemer of the elect is the eternal Son of God, who, for this purpose, became man, and continues to be God and man, in two distinct natures, and one person, forever; that Christ, as our Redeemer, executeth the office of a Prophet, Priest, and King; that, agreeably to the covenant of redemption, the Son of God, 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 Christ is the only ground of a sinner's justification; that this righteousness is received through faith; and that this faith is the gift of God; 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 Holy Spirit, and that supreme love to God constitutes the essential [pg 140] 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 Holy Spirit 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 Christ, love to God, 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 God 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 Christ, will, at the resurrection, be raised up to glory, and that the saints will be made perfectly blessed in the full enjoyment of God, 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 God, 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 God's decrees perfectly consist with human liberty, God's 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 God requires of him; so that nothing but the sinner's aversion to holiness prevents his salvation; that it is the prerogative of God to bring good out of evil, and that he will cause the wrath and rage of wicked men [pg 141] 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 Almighty Being, who will cause all things to work for his own glory, and thus fulfil all his pleasure.”

Declaration.

“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 God 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 Christ, 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 Institution, 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 Seminary, and to the statutes of this foundation.”

The foregoing creed is considered a summary of what is commonly called the Assembly's Catechism.

The Westminster Assembly 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.

New Haven Orthodox Creed.

Considerable anxiety existed, a few years since, in regard to the Orthodoxy of the Rev. Dr. Taylor, professor of divinity at Yale College, at New Haven, in the state of Connecticut. The following letter from Dr. Taylor to the Rev. Dr. Hawes, of Hartford, contains a full exposition of the religious views of that distinguished theologian:—

Yale College, Feb. 1, 1832.

“Dear Brother:

“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, that I am unsound in the faith. This impression, I feel bound to say, in my own view, is wholly groundless and unauthorized. You think, however, that ‘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.’

“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,—

“1. That there are three persons in one God,—the Father, the Son, and the Holy Ghost.

“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.

“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.

“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.

“5. That the change in regeneration is a moral 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 supreme 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 new man.

“6. That this moral change is never produced in the human heart by moral suasion, 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.

“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.

“8. That the necessity of the influence of the Holy Spirit in regeneration results solely from the voluntary perverseness [pg 144] 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.

“9. That the renewing grace of God is special, 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.

“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.

“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.

“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 ‘teacher of theology, introducing heresy into our churches,’ the candid can judge.

“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 system of doctrines, as including the great facts of Christianity, and as opposed to, and distinguished from, the Unitarian, Pelagian, and Arminian systems, 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 [pg 145] 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 not, and what I do, believe.

“I do not 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.

“I do not 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 preference 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 nature 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 by nature.

“I do not 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 [pg 146] should come to repentance, though, for wise and good reasons, he permits, or does not prevent, the existence of sin. I do not believe that it can be proved that an omnipotent God would be unable 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.[3]

“I do not believe that the grace of God can be truly said to be irresistible, in the primary, proper import of this term. But I do believe that, in all cases, it may be 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 unresisted.

“I do not 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 ‘grace would be no more grace.’

“I do not 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 may be done; and that, except in so doing, he cannot be truly and properly said to use the means of regeneration.

“I do not believe that we are authorized to assure the sinner, [pg 147] 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 may be true that the Holy Spirit is now ready to convert him; ‘that God peradventure will now give him repentance;’ 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.

“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 [pg 148] 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.

“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 admitted by the public mind, to secure upon that mind the full power of the gospel. I also believe that greater or less prominence 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 [pg 149] 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 disproportioned estimate of the importance of preaching dependence; in others, whom I equally respect, I see what I regard as a disproportioned 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.

“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 [pg 150] 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 leading doctrines, 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 some of those of which I have spoken as comparatively minor points, 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.”

Swedenborgians, Or, The New Jerusalem Church.

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 [pg 151] 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.

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.

Articles of Faith, Of the New Church, signified by the New Jerusalem in the Revelation.

“1. That Jehovah God, 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 God.

“2. That Jehovah God 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 [pg 152] 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.

“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.

“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.

“5. That man is not life, but is only a recipient of life [pg 153] 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.

“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.

“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.

“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, [pg 154] 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 God and from God: 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.

“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.

“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.

“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.

“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 God out of heaven, prepared as a bride adorned for her husband.”

The leading theological works of Swedenborg are, the Heavenly Arcana, 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 Apocalypse Explained, in six octavo volumes, containing a full explanation of that book.

From his last work, The True Christian Religion, we make the following extracts, to show some of his peculiar views and style of writing:—

“Concerning the Spiritual World.

“The spiritual world has been treated of in a particular work concerning Heaven and Hell, 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. [pg 156] 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.

“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 [pg 157] 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.

“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.