The Book of Religions Part 49
An ecclesiastic of Friesland, embraced the tenets of the Anabaptists, and, after being again baptized by Ubbo Philippi, became a powerful leader of his sect. He denied that Jesus Christ received a human shape from his mother, the virgin Mary; and while he maintained the necessity of again baptizing adults, he inveighed against the custom of infant baptism, which he regarded as Popish innovation. His eloquence and his learning were so much admired, that he gained a great number of followers in Westphalia, Guelderland, Holland, and Brabant; but, though a price was set on his head, he had the good fortune to escape his persecutors. He was, in his opinions, more moderate than the rest of the Anabaptists. His followers are still to be found in the Low Countries, under the name of _Mennonites_, divided into two distinct sects. He died at Oldeslo, between Lubec and Hamburg, 1565. His works were published at Amsterdam, 1681.
Francis Xavier.
Denominated the _Apostle of the Indies_, was born, in 1506, at the castle of Xavier, in Navarre; studied at Paris; became one of the first and most zealous disciples of Ignatius Loyola; was sent to the East by John III. of Portugal, to propagate the gospel; performed his mission in Hindoostan, the Moluccas, and j.a.pan; and was on the point of landing in China, when he died, 1552.
Faustus Socinus.
He who from whom the Socinians derive their name, was born, in 1539, at Sienna, and was for a considerable period in the service of the grand duke of Tuscany; after which he went to study theology, at Basle. The result of his studies was the adoption of those anti-Trinitarian doctrines, which his uncle Lelio Socinus is believed also to have professed. Faustus settled in Poland, gained many followers, endured much persecution, and died in 1604.
Robert Brown.
Educated at Cambridge, and was a man of good parts and some learning. He began to inveigh openly against the ceremonies of the church, at Norwich, in 1580; but, being much opposed by the bishops, he, with his congregation, left England, and settled at Middleburgh, in Zealand, where they obtained leave to worship G.o.d in their own way, and form a church according to their own model. They soon, however, began to differ among themselves, so that Brown, growing weary of his office, returned to England in 1589, renounced his principles of separation, and was preferred to the rectory of a church in Northamptonshire. He died in prison in 1630.
The revolt of Brown was attended with the dissolution of the church at Middleburgh; but the seeds of Brownism which he had sown in England were so far from being destroyed, that Sir Walter Raleigh, in a speech in 1592, computes no less than twenty thousand of this sect.
James Arminius.
A native of Oude-water, in Holland, 1560, founder of the sect of the Arminians. As he lost his father early, he was supported at the university of Utrecht, and of Marpurg, by the liberality of his friends; but when he returned home, in the midst of the ravages caused by the Spanish arms, instead of being received by his mother, he found that she, as well as her daughters, and all her family, had been sacrificed to the wantonness of the ferocious enemy. His distress was for a while inconsolable; but the thirst after distinction called him to the newly-founded university of Leyden, where his industry acquired him the protection of the magistrates of Amsterdam, at whose expense he travelled to Geneva and Italy, to hear the lectures of Theodore Beza and James Zabarella. On his return to Holland, he was ordained minister of Amsterdam, 1588. As professor of divinity at Leyden, to which office he was called 1603, he distinguished himself by three valuable orations on the object of theology, on the author and end of it, and on the certainty of it; and he afterwards explained the prophet Jonah. In his public and private life, Arminius has been admired for his moderation; and though many gross insinuations have been thrown against him, yet his memory has been fully vindicated by the ablest pens, and he seemed ent.i.tled to the motto which he a.s.sumed,-_A good conscience is a paradise._ A life of perpetual labor and vexation of mind at last brought on a sickness of which he died, October 19, 1619. His writings were all on controversial and theological subjects, and were published in one volume, quarto, Frankfort, 1661.
Francis Higginson.
First minister of Salem, Ma.s.sachusetts, after receiving his education at Emanuel College, in Cambridge, became the minister of a church at Leicester, in England. While his popular talents filled his church with attentive hearers, such was the divine blessing upon his labors, that a deep attention to religious subjects was excited among his people.
Becoming at length a conscientious Nonconformist to the rites of the English church, some of which he thought not only were unsupported by Scripture, but corrupted the purity of Christian worship and discipline, he was excluded from the parish church, and became obnoxious to the High Commission Court. One day two messengers came to his house, and with loud knocks cried out, "Where is Mr. Higginson? We must speak with Mr.
Higginson!" His wife ran to his chamber, and entreated him to conceal himself; but he replied, that he should acquiesce in the will of G.o.d. He went down, and, as the messengers entered the hall, they presented him with some papers, saying, in a rough manner, "Sir, we came from London, and our business is to convey you to London, as you may see by those papers." "I thought so," exclaimed Mrs. Higginson, weeping; but a woman's tears could have but little effect upon hard-hearted pursuivants. Mr.
Higginson opened the packet to read the form of his arrest, but, instead of an order from Bishop Laud for his seizure, he found a copy of the charter of Ma.s.sachusetts, and letters from the governor and company, inviting him to embark with them for New England. The sudden transition of feeling from despondence to joy, may be better imagined than described.
Having sought advice and implored the divine direction, he resolved to accept the invitation. In his farewell sermon, preached before a vast a.s.sembly, he declared his persuasion, that England would be chastised by war, and that Leicester would have more than an ordinary share of sufferings. It was not long before his prediction was verified. It is not meant that he claimed the power of foretelling future events, but he could reason with considerable accuracy from cause to effect, knowing that iniquity is generally followed by its punishment; and he lived in an age when it was usual for ministers to speak with more confidence, and authority, and efficacy, than at present. He sailed from Gravesend, April 25, 1629, accompanied by Mr. Skelton, whose principles accorded with his own. When he came to the Land's End, he called his children and the other pa.s.sengers on deck to take the last view of their native country; and he now exclaimed, "Farewell, England! farewell, the church of G.o.d in England, and all the Christian friends there! We do not go to America as separatists from the church of England, though we cannot but separate from its corruptions." He then concluded with a fervent prayer for the king, church, and state, in England. He arrived at Cape Ann, June 27, 1629, and, having spent the next day there, which was Sunday, on the 29th he entered the harbor of Salem. July the 20th was observed as a day of fasting by the appointment of Governor Endicott, and the church then made choice of Mr.
Higginson to be their teacher, and Mr. Skelton their pastor.
Thus auspicious was the commencement of the settlement of Naumkeag, or Salem; but the scene was soon changed. During the first winter, about one hundred persons died, and Mr. Higginson was soon seized with a hectic, which terminated his days in August, 1630, aged forty-two. In his last sickness, he was reminded of his benevolent exertions in the service of the Lord Jesus Christ. To consoling suggestions of this kind he replied, "I have been an unprofitable servant, and all my desire is to win Christ, and be found in him, not having my own righteousness."
Richard Baxter.
A Nonconformist, born at Rowton, Shropshire, 12th November, 1615. He compensated for the deficiencies of a neglected education by unusual application, and was appointed master of Dudley free-school by the interest of Mr. Richard Foley, of Stourbridge, and soon after admitted into orders by the bishop of Winchester. His scruples were raised by the oath which was proposed by the convention at that time sitting, and he was among the number of those who showed their dislike to an unqualified submission "to archbishops, bishops, et cetera," as they knew not what the _et cetera_ comprehended. In 1640, he was invited to be minister at Kidderminster; but the civil war, which broke out soon after, exposed him to persecution, as he espoused the cause of the parliament. He retired to Coventry, and continued his ministerial labors till the success of the republicans recalled him to his favorite flock at Kidderminster. The usurpation of Cromwell gave him great offence, and he even presumed to argue in private with the tyrant on the nature and illegality of his power; but in the only sermon which he preached before him, he wisely confined his subject to the dissensions which existed in the kingdom on religious matters. He was in London after Cromwell's death, and preached before parliament the day before the king's return was voted, and likewise before the lord mayor for Monk's successes. Charles II. made him one of his chaplains, and Chancellor Clarendon offered him the bishopric of Hereford, which he declined. He was, however, soon involved in the general persecution of the Nonconformists. His paraphrase on the New Testament drew upon him, in 1685, the vengeance of Jeffreys, and he was condemned to be imprisoned for two years, from which punishment, six months after, he was discharged by the interference of Lord Powis with King James. He died December 8th, 1691, and was interred in Christ Church.
George Fox.
The founder of the society of Friends, or Quakers, was born, in 1624, at Drayton, in Leicestershire, and was the son of a weaver, a pious and virtuous man, who gave him a religious education. Being apprenticed to a grazier, he was employed in keeping sheep-an occupation, the silence and solitude of which were well calculated to nurse his naturally enthusiastic feelings. When he was about nineteen, he believed himself to have received a divine command to forsake all, renounce society, and dedicate his existence to the service of religion. For five years, he accordingly led a wandering life, fasting, praying, and living secluded; but it was not till about 1648 that he began to preach his doctrines. Manchester was the place where he first promulgated them. Thenceforth he pursued his career with untirable zeal and activity, in spite of frequent imprisonment and brutal usage. It was at Derby that his followers were first denominated _Quakers_, either from their tremulous mode of speaking, or from their calling on their hearers to "tremble at the name of the Lord." The labors of Fox were crowned with considerable success; and, in 1669, he extended the sphere of them to America, where he spent two years. He also twice visited the continent. He died in 1690. His writings were collected in three volumes, folio. Whatever may be thought of the tenets of Fox there can be no doubt that he was sincere in them, and that he was a man of strict temperance, humility, moderation, and piety.
William Penn.
The founder of Pennsylvania, born in London, 1644, From a private school at Chigwell, Ess.e.x, he entered, in 1660, as a gentleman commoner at Christ Church, Oxford; but, as he withdrew from the national forms of worship with other students, who, like himself, had listened to the preaching of Thomas Loe, a Quaker of eminence, who was fined for Non-conformity, and, the next year, as he pertinaciously adhered to his opinions, he was expelled from the college. His father sent him to France, and, on his return, he entered at Lincoln's Inn, as a law student. In 1666, he was sent to manage an estate in Ireland, and, during his residence there, he renewed his acquaintance with Loe, and showed such partiality to the Quakers, that he was, in those days of persecution, taken up at a meeting at Cork, and imprisoned by the mayor, who at last restored him to liberty at the request of Lord Orrery. His return to England produced a violent altercation with his father, who wished him to abandon those singular habits so offensive to decorum and established forms; and, when he refused to appear uncovered before him and before the king, he a second time dismissed him from his protection and favor. In 1668, he first appeared as a preacher and as an author among the Quakers; and, in consequence of some controversial dispute, he was sent to the Tower, where he remained in confinement for seven months. The pa.s.sing of the conventicle act soon after again sent him to prison in Newgate, from which he was released by the interest of his father, who about this time was reconciled to him, and left him, on his decease some time after, a valuable estate of about fifteen hundred pounds per annum. In 1672, he married Gulielma Maria Springett, a lady of principles similar to his own, and then fixed his residence at Rickmansworth, where he employed himself zealously in promoting the cause of the Friends by his preaching, as well as by his writings. In 1677, he went, with George Fox and Robert Barclay, to the continent on a religious excursion; and, after visiting Amsterdam and the other chief towns of Holland, they proceeded to the court of Princess Elizabeth, the granddaughter of James I., at Herwerden or Herford, where they were received with great kindness and hospitality. Soon after his return to England, Charles II. granted him, in consideration of the services of his father, and for a debt due to him from the crown, a province of North America, then called New Netherlands, but now making the state of Pennsylvania. In consequence of this acquisition, he invited, under the royal patent, settlers from all parts of the kingdom, and drew up, in twenty-four articles, the fundamental const.i.tution of his new province, in which he held out a greater degree of religious liberty than had at that time appeared in the Christian world. A colony of people, chiefly of his persuasion, soon flocked to share his fortunes; the lands of the country were cleared and improved, and a town was built, which, on the principle of brotherly love, received the name of _Philadelphia_. In 1682, Penn visited the province, and confirmed that good understanding which he had recommended with the natives; and, after two years'
residence, and with the satisfaction of witnessing and promoting the prosperity of the colonists, he returned to England. Soon after, Charles died, and the acquaintance which Penn had with the new monarch was honorably used to protect the people of his persuasion. At the revolution however, he was suspected of treasonable correspondence with the exiled prince, and therefore exposed to molestation and persecution. In 1694, he lost his wife; but, though severely afflicted by the event, he in about two years married again, and afterwards employed himself in travelling in Ireland, and over England, in disseminating, as a preacher, the doctrines of his sect. He visited, in 1699, his province with his wife and family, and returned to England in 1701. The suspicion with which he had been regarded under William's government, ceased at the accession of Queen Anne, and the unyielding advocate of Quakerism was permitted to live with greater freedom, and to fear persecution less. In 1710, he removed to Rushcomb, near Twyford, Berks, where he spent the rest of his life. Three repeated attacks of an apoplexy at last came to weaken his faculties and his const.i.tution, and, after nearly losing all recollection of his former friends and a.s.sociates, he expired, 30th July, 1718, and was buried at Jordan, near Beaconsfield, Bucks. The character of Penn is truly amiable, benevolent, and humane; his labors were exerted for the good of mankind, and, with the strictest consistency of moral conduct and religious opinion, he endured persecution and malice with resignation; and, guided by the approbation of a pure conscience, he showed himself indefatigable in the fulfilling of what he considered as the law of G.o.d, and the clear demonstration of the truth of the gospel. The long prosperity of Pennsylvania, and of his favorite city, Philadelphia, furnishes the best evidence of his wisdom as a legislator.
Benedict Spinoza.
An atheistical writer, son of a Portuguese Jew, born at Amsterdam, 1638.
He studied medicine and theology; but his religion was so loose, and his inquiries for the reason of every thing which he was to believe, became so offensive to the rabbies, that he was thrust out of the synagogue. In consequence of this, he became a Christian, and was baptized; but his conversion was insincere, and though, during his life, he did not openly profess himself an atheist, his posthumous works plainly proved him such.
He died, of a consumption, at the Hague, February, 1677, aged forty-five.
He is the founder of a regular system of atheism, and by his hypothesis he wished to establish that there is but one substance in nature, which is endowed with infinite attributes, with extension and thought; that all spirits are modifications of that substance; and that G.o.d, the necessary and most perfect being, is the cause of all things that exist, but does not differ from them. These monstrous doctrines, though not new, were thus built into a regular system by this extraordinary man, who is said in other respects to have been of a good moral character in private life, benevolent, friendly, and charitable. His conduct was marked by no licentiousness or irregularity; but he retired from the tumults of Amsterdam to a more peaceful residence at the Hague, where curiosity led princes, philosophers, and learned men, to see and to converse with this bold a.s.sertor of atheism.
Ann Lee.
Born in the town of Manchester, in England, in 1736. Her father, John Lee, though not in affluent circ.u.mstances, was an honest and industrious man.
Her mother was esteemed as a very pious woman. As was common with the laboring cla.s.ses of people in England at that period, their children, instead of being sent to school, were brought up to work from early childhood. By this means, Ann, though quite illiterate, acquired a habit of industry, and was early distinguished for her activity, faithfulness, neatness, and good economy in her temporal employments.
From early childhood she was the subject of religious impressions and divine manifestations. These continued, in a greater or less degree, as she advanced in years; so that, at times, she was strongly impressed with a sense of the great depravity of human nature, and of the lost state of mankind by reason of sin. But losing her mother at an early age, and finding no person to a.s.sist her in the pursuit of a life of holiness, and being urged by the solicitations of her relations and friends, she was married to Abraham Stanley, by whom she had four children, who all died in infancy. But the convictions of her youth often returned upon her with great force, which at length brought her under excessive tribulation of soul. In this situation, she sought earnestly for deliverance from the bondage of sin.
While under these exercises of mind, she became acquainted with a society of people a.s.sociated under the ministration of James Wardly, who, with Jane, his wife, had been greatly favored with divine manifestations concerning the second appearing of Christ, which they foresaw was near at hand. Ann readily embraced their testimony, and united herself to the society in the month of September, 1758.