The Book of Religions Part 1
The Book of Religions.
by John Hayward.
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 princ.i.p.al 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 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; Encyclopaedia 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 Disciplinae; Haydn's Dictionary of Dates, &c.
To clergymen and laymen of all denominations, who have a.s.sisted 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 doc.u.ments for the Statistics and Biographical Sketches, he tenders acknowledgments of unfeigned grat.i.tude.
While the Editor a.s.sures 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.
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 inst.i.tutions, 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 G.o.d. 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 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 G.o.d, 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, ma.s.ses, 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 G.o.d 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 G.o.d 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 pa.s.s 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 preached to all mankind indiscriminately, yet it was the will of G.o.d 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 G.o.d, 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 G.o.d 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, t.i.tus 3:5.)
5. Lastly, they maintain that those whom G.o.d 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 G.o.d, 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 G.o.d 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 G.o.d and the perfection and happiness of his kingdom. The law of G.o.d is the standard of all moral rect.i.tude or holiness. This is reduced into love to G.o.d, and our neighbor as ourselves; and universal good-will comprehends all the love to G.o.d, 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 grat.i.tude is nothing but good-will to G.o.d and our neighbor,-in which we ourselves are included,-and correspondent affection, excited by a view of the good-will and kindness of G.o.d. 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 chast.i.ty. For an undue indulgence of our appet.i.tes and pa.s.sions is contrary to benevolence, as tending to hurt ourselves or others, and so, opposite to the general good, and the divine command, in which all the crime of such indulgence consists. In short, all virtue is nothing but benevolence acted out in its proper nature and perfection; or love to G.o.d 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 G.o.d; it is not subject to the law of G.o.d, 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 G.o.d'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 pa.s.sions-envy, wrath, clamor, and evil speaking; and every thing contrary to the divine law is briefly comprehended in this fruitful source of all iniquity-self-love.
"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 G.o.d, really do no duty when they attend on the externals of religion.
And as the unregenerate act from a selfish principle, they do nothing which is commanded; their impenitent doings are wholly opposed to repentance and conversion, 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.