Observations on the influence of religion upon the health and physical welfare of mankind

II Surgeon fieitral'i Office

W§§M

W?WM bti&M* kSssAl

OBSERVATIONS

ON THE

INFLUENCE OF RELIGION

UPON THE

HEALTH

AND

PHYSICAL WELFARE OF MANKIND.

BY AMARIAH BRIGHAM, M. D.

o Gen/'*

Entered according to Act of Congress, in the year 1835,

in the Clerk's Office of the District Court of Massachusetts.

Preface

The following work treats of an important and very extensive subject. A subject that requires, for its full and proper elucidation, far more learning than the author possesses, and much more time than he can spare from the duties of his profession.

Convinced, however, that such a work might be at this time, of practical utility to his countrymen, and not knowing of any upon the subject, he has been induced to undertake it. But he is fully aware of the incompleteness of his performance, though he trusts it will be to some extent useful ; and hopes it may serve to awaken attention to the subjects he has noticed, and encourage others of more leisure and ability to prosecute the same inquiries.

IV PREFACE.

The first portion of the work, treats of past times, and of religions, and forms of religious worship, that have long since passed from civilized communities.

Some allusion to them, however, seemed proper, especially to show that religious customs and institutions are changeable and progressive, and have constantly improved and been rendered more useful to mankind, as civilization and knowledge have increased.

Other portions of the work are devoted to considerations arising from some of the forms of Christian worship. In remarking upon these, the author at first, may, be accused of advancing very unscriptural opinions. But he begs his readers, before coming to any conclusion, to give the whole work an unprejudiced perusal, and also to study the New Testament upon the subjects alluded to, free from all preconceived opinions, as if it was a work but just issued from the press — to study it with all the aids which history and science will afford them, and above all, to study it with as sincere and ardent desire to find the exact truth, as to find

PREFACE. V

the author wrong, and their former views confirmed.

The writer is aware that he has treated some long established opinions with great freedom, but he has endeavored to do so with candor and honesty. Entertaining a profound respect for the religious sentiment, notwithstanding the absurd forms, ceremonies and customs with which it has been connected, he hopes to render it more productive of good, by exhibiting the evils which some of these ceremonies and customs have caused mankind, and which will continue to afflict them, unless they are abandoned.

From the slight view given in this work, of different religions, the reader may see the vast superiority of that of Christ, even in promoting the physical welfare of mankind; though he will also see that its incomparable purity has often been marred, and its spirit entirely misapprehended, by the ignorance of some, and the ambition of others.

In giving this book to the public, the author

indulges the hope, that it will have some influ-

1*

VI PREFACE.

ence in restoring the worship of Christians to that calm, simple and pure manner, recommended by our Saviour, and thus prove serviceable to the cause of rational and scriptural piety ; while at the same time it tends to suppress all fanatical conduct, inimical to the religion of Christ, and injurious to the health and physical advancement of mankind.

Introduction

Remarks on the Religious Sentiment, 13 — 24. CHAPTER I.

OF HUMAN SACRIFICES.

Of Human Sacrifices among the ancient Egyptians, Scythians, Persians, &c. 26 — Among the Greeks and Romans, 27 — Gauls, Germans, and Northern Nations, 28 — Manner in which men were sacrificed, 29 — Human Sacrifices among the Hebrews, 30 — Carthagenians, 32 — Remarks of Plutarch, 33— Human Sacrifices among the South American Indians, 36 — In North America, 38 — In the British Islands, 39 — China, 40 — India, 41— In the islands of the South sea and the Pacific Ocean, 45 — Decline of the Custom, 46 — Concluding Remarks 47.

Chapter II

RELIGIOUS RITES WHICH MUTILATE THE HUMAN BODY. CIR- CUMCISION, EMASCULATION, FLAGELLATION, WOUNDING THE BODY BV CUTTING INSTRUMENTS, ANCHYLOSIS OF JOINTS BY RELIGIOUS CEKEMONIES.

Circumcision, 49 — Prevailed before the time of Abraham — Physical reasons for it — Covenant with Abraham respecting, 50 — Practiced on Females, 51 — Mahometans have recourse to it, 52 — Not commanded by Christ, 53. Emasculation. Syrian priests practiced it — The Almighty

CONTENTS.

forbid it, 54— Origen and other fanatics resorted to it from supposed command of Christ, 55— Danger of encouraging a tendency to fanaticism, 56. Flagellation. At Sparta, 58— Among Christian Sects, 59— Recent prevalence in Oneida county, State of New York, Rev. Dr. Davis' account of, 61 — Remarks on this fanatical conduct, 63. Wounding the Body by Cutting Instruments. By the Prophets of Baal, Priests of Bellona and Persian Magi, 64— Recently abolished by Sultan Mahmoud in Turkey, 65 — Among the Hindoos, 65. Anchylosis of Joints, &c. among the Hindoos, 71 — Among Christians, Simeon the Stylite, 73— Painful observances of the Roman Catholics at Rome, 75.

Chapter III. Of Austerities, Penances, Monagtism, Fasting, &c

Of Monachism previous to the intruduction of Christianity, 77 — Prevalence of in all religions, 78 — Account of the Therapeutee, 80 — Christian Monks 87 — History of, 89 — Austere discipline, 90— Absurd and dangerous doctrines, 94 — Present state of and Suppression, 97 — Remarks, 98. Fasting. A religious custom of all nations, 98 — Among the Israelites, 99 — Severe Mahometan fasts, 101 — Fasts of the Roman Catholic Church 102— Of the Church of England, 104 — Fasts in the United States by recommendation of the civil authority, 104 — Not instituted by Christ, 105 — Injurious to Health, 107 — Habitual temperance preferable, 109.

Chapter IV

INFLUENCE UPON HEALTH, OF SOME OF THE RITES, SACRAMENTS AND CEREMONIES OF THE CHRISTIAN CHURCH.

Lord's Supper, 112 — Justin Martyr's account of its celebration by early Christians, 1 13 — Tatianists rejected the use

CONTENTS.

of wine, and used water, 115 — Ceremonies attending it increased, 116 — Origin of the doctrine of Transubstantiation — Luther, Zuinglius and Calvin's views, 118 — Method of celebrating it by protestants, 119 — Recent controversyrespecting the use of wine, 120 — Matthew's account of the Last Supper, 122— Mark's account, 123— Luke's account, 124 — John's omission of it, 126 — Remarks of Robert Barclay, 127 — Improper observance of, 129 — Reasons for abandoning the ceremony, 130. Baptism, 131 — History of, 132 — Baptism of infants, the dead, and bells of churches, &c. 133— Matthew's account of, 134— John's baptism, 134 — Bad effects on Health, especially of Infants, 135 — Robert Barclay's remarks, 136.

Chapter V

PLACES OF WORSHIP, INCONVENIENCE OF HOUSES, NIGHT MEETINGS, CAMP MEETINGS, PROTRACTED MEETINGS, RING- ING OF BELLS.

Places of worship, bad construction and location of houses, suffering from cold, 140 — Abuse of Horses, 141 — Chapels or conference rooms, 142 — Night meetings, 143 — Very numerous of late, 144 — Injurious to Health, bad effects of night air, 145— Unscriptural and unreasonable, 146 — Balls and Theatres, 147 — Camp meetings, 148 — Ancient origin, 149— Very numerous among Methodists of late, 149 — Account of in U. States, 150 — Gave rise to protracted meetings, 156 — Very detrimental to Health, 157 — Protracted meetings, 158 — Origin, Account of, 160. — One at Buffalo N. Y. 162 — Evil effects of, 170 — Denounced by a town meeting in Vermont, 173— Maternal protracted meeting for mothers and children, 174 — Dangerous tendency, 178 —Injury of children— Case of Miss H., 178— Remarks on the impropriety of, 182. Ringing of bells injurious to the sick, and more than one in a town unnecessary, 182.

X CONTENTS.

Chapter VI

OBSERVATIONS ON MODERN REVIVALS OF RELIGION, AND WHAT ARE CALLED THE "SPECIAL" EFFECTS OF THE HOLY SPIRIT; COMPARISON OF THESE EFFECTS WITH THE PHENOMENA OF DISEASE, ANIMAL MAGNETISM, AND EXCITEMENTS OF THE NERVOUS SYSTEM, &C

Difficulty of the subject, 185 — A philosophical subject, but has not been so treated, 186 — Account of by clergymen, 187 — Small portion of mankind affected, 188 — Doubts of clergymen respecting the genuineness of revivals, 189 — Objections by those who advocate them, 190 — Figurative and confused language used in describing them, 191 — Erroneous comparison by Dr. Sprague, 196 — Origin of Modern Revivals, 197 — Account of one by Wesley, 198 — Account of by Dr. Edwards, 205 — Deserving of particular notice, 216 — Dr. Edwards a new measure man and in favor of outcries, die, 216 — Whitfield, 220 — Revival in Scotland, Convulsions, &c. 221 — Revival in Kentucky, falling, &c. 229 — Controversy respecting genuine and spurious Revivals, 237 — Bodily affections considered signs of the presence of the Holy Spirit, 238 — Dr. Sprague's statement — Dr. Hyde's statement, 238 — Statement of the subject and remarks, 239— not Scriptural, 240— Influence of a popular preacher in causing revivals, 241 — Trembleurs des Cevennes, 243 — Convulsionnaires de St. Medard, 245— French Prophets, 246— Possession, 247 — Animal Magnetism, 248— Remarks of the Rev. Grant Powers, 251 — Explanation ofDugald Stewart, 252 — Conclusionsoutward signs and emotions no evidence of the influence of the Holy Spirit, 260 — Modern Revivals unscriptural, 261 — " Fruits" of Revivals, 262 — Unknown to pious men of past ages, 264 — Concluding remarks, 265.

CONTENTS. XI

Chapter VII

INJURY OF THE BRAIN AND NERVOUS SYSTEM, FROM FREQUENT MEETINGS AND RELIGIOUS EXCITEMENTS AND DOCTRINES. DANGER OF AN INCREASE OF INSANITY, APOPLEXY, PALSY, EPILEPSY, CONVULSIONS, HYDROCEPHALUS, TIC DOLOREUX,

AND ALL NERVOUS DISEASES FROM THE ABOVE CAUSES

PARTICULARLY INJURIOUS TO FEMALES CAUTIONS AND AD-

VICE TO CLERGYMEN.

Connexion between the mind and body, 267 — Brain the organ of the mind, 268 — Excitement of the mind increases the action of the brain, 270 — This increased action frequently causes disease, 274 — Epilepsy and convulsions from this cause, 277 — Diseases of the heart — nervous maladies, 279— Tic doloreux, 281— Brain and nervous system of children very liable to be injured from mental excitement, 282 — Do. of Women, 283 — Religious excitement a cause of Insanity — extract from Esquirol on Demonomania, 285 — Cases of Demonomania in this country, 290 — Manner in which mental excitement causes convulsions, 294 — Great mental excitement particularly dangerous to mothers, 297 — Recommendations and cautions to Clergymen, 298— Medical Books for Clergymen, 302— Errors they have fallen into from their ignorance of physiology, &c. 304.

Chapter VIII

UTILITY OF THE SABBATH, AND OF THE IMPORTANCE OF CULTI- VATING DEVOTIONAL FEELINGS.

Sabbath useful to man even if not of divine origin, 313 — The Jewish Sabbath by some supposed to be done away, 315 — Sabbath ought to be a day of rest to man and beast, 316 — Objections to Sunday Schools in some places and their

CONTENTS.

great utility in others, 317 — Importance of devotional feelings, 318 — Danger of connecting absurd measures with religious worship, 320 — Denunciatory preachers, 323 — A good clergyman a great blessing to a town, 325 — Injury resulting from an entire neglect of religious worship, 327 — Concluding observations, 328 — General Summary, 330.

INTRODUCTION.

The Religious Sentiment appears to be innate in man. It forms a part of his nature as truly as benevolence, or attachment ; and like all our sentiments, it is stronger in some individuals than in others. Though all other living beings are strangers to it, man has in all ages exhibited it. No race of human beings have been known who had not a religion and some form of religious worship. The proof of this assertion is furnished by historians of the past, and by modern travellers. — " No nation is to be found," says Seneca, " so utterly destitute of law and morals as not to believe in gods of some kind or other." The savage tribes, the barbarian hordes, nations that are but slightly advanced in social life, and those who languish in the decrepitude of civilization, all exhibit the power of this indestructible sentiment."*

This religious sentiment is not only innate, but it is one of the most powerful, if not actually the most so of our nature. It triumphs over all interests, and sways and rules mankind in all ages. This is also evident from history. It has impelled men and women, the

♦Benjamin Constant, De la Religion, consideree dans sa source, ses formes et ses developpements. Vol. v. Paris, 1826. Avery instructire and eloquent work, which I hope the reader will consult.

XIV INTRODUCTION.

aged and the young, the savage and the civilized, to sacrifice themselves, their friends, offspring and dearest kindred, and driven nations into the most cruel and destructive wars the world has ever witnessed. It has caused people to forsake their families, their homes and country, and to exile themselves in the wilderness, or among the most savage tribes. In all ages this sentiment has led men to sacrifice their property, and to devote their time and abilities exclusively to its requirements.

This universal sentiment continually impels men to the adoration of invisible and superior powers, and to discover methods of communicating with them ; to appease their anger ; to seek their forgiveness, and to obtain their aid and blessing.

Hence has arisen religious worship ; and the diversity of its forms, which the religious history of our race exhibits to us, and hence the innumerable objects of adoration. To use the words of the illustrious Gall, — " Men adore every thing ; fire, water, thunder, lightning, meteors, grasshoppers, crickets. The Mexicans worshipped Vitzliputzli the god of war, and Tescaliputza the god of penitence. The negroes and savages of America profess the worship of the Fetish gods, which erects animals, and inanimate beings the most absurd, into deities. The streaked serpent is the natural divinity of the people of Juidah. Several American nations, like the Egyptians, make gods of the crocodile ; or, like the Philistines, of the fish of the sea. In the peninsula of Yucatan, children are placed under the protection of some animal, chosen at random, which thenceforth becomes their tutelary god. The Samoiedes and Laplanders worship several kinds of animals and stones.

INTRODUCTION. XV

which they annoint ; as of old the Syrians adored the stones called Boetiles, and as even now some Americans do their conical stones. The ancient Arabians took a square stone for their divinity ; and the god Casius of the Romans, called Jupiter Petreeus by Cicero, was a round stone cut in the middle." " The ancient Germans made gods of bushy trees, fountains, and lakes ; they worshipped, as still the Laplanders do, certain shapeless trunks, which they conceived to resemble divinity. The Franks paid adoration to the woods, waters, birds, and beasts. Those primitive modes of worship, which prevailed among the Egyptians and Germans, are found, at a later period, among the people of Greece ; and it is impossible not to be struck with the conformity. Shapeless trunks were the first gods of the Greeks. The Venus of Paphos was a white pyramid ; the Diana of the island of Eubcea an unwrought piece of wood ; the Thespian Juno a trunk of a tree ; the Pallas and Ceres of Athens a simple stake, not stript ; the Matuta of the Phrygians was a black stone, with irregular angles, which they said fell from heaven at Pessinuntum, and which afterwards was carried to Rome with great respect. Men have had, besides these absurd national divinities, various private objects of worship, from which they expected individual and special protection. Such were the gods of Laban, and the household gods of the Romans. In the kingdom of Issini, one chose for his Fetish a piece of wood ; another, the teeth of a dog, a tiger, or an elephant. The seas were peopled with Tritons, Nereids, and divinities of different kinds ; — the plains with Nymphs and Fauns ; — the forests with Dryads and Hamadryads. Every rivulet, fountain, village, and city, had its divinity. All agreed

XVI INTRODUCTION.

in thinking, that these divinities exacted honors, — that they were easily irritated, but appeased by bloody sacrifices. Their barbarism was every where carried the length of immolating even human victims to them. Add to all this the adoration of trees ; the idols of the Chinese; the palladium of the Trojans; the sacred shield of the Romans ; the universal confidence which men have had in talismans and amulets ; in divinations, dreams, and oracles ; in the casual encountering of different objects, such as a dead body or a cat ; in the cry of night-birds ; in the flight of birds ; in penitences and mortifications of every kind."

To receive, admire and appreciate a pure and spiritual religion, cannot reasonably be expected of savages and barbarians. They can only comprehend, and perhaps I may truly say, they can be benefitted only by gross forms of religion, and such as powerfully strike the senses.

Thus we find that religious worship has been progressive, and has become more pure and spiritual as mankind have progressed in knowledge. The religion of the Hebrews was such as was adapted to their intelligence, and for a time was undoubtedly the best for them- But it is exceedingly inferior to that given by Christ. As the apostle Paul taught the Galations, it was not the best for mankind at the period of Christ. It was not sufficiently pure, spiritual and ennobling, and therefore Christianity was substituted for the law or religion of Moses.*

This superiority of Christianity is evident from a slight examination of the Bible. " The Old and New Testament," says Spurzheim, "attribute very different

*Hug's Introduction to the writings of the New Testament, vol. 2.

INTRODUCTION. Xvil

qualities to the Supreme Being, — the God of Israel was jealous, revengeful and terrible, a God of war ; the God of the Christians on the contrary is love, benevolence and charity." So is the morality of the New Testament far more pure and elevated than that of the Old. The conduct of the patriarchs and the followers of Christ is strikingly dissimilar. We find conduct attributed to the patriarchs, and mentioned in the Old Testament without reproach, which would now, not only drive the person guilty of such from all civilized society, but would be severely punished by the laws of all Christian countries. On this subject, Milman observes, " The ancestors of the Jews were not beyond their age or country in acquirements in knowledge, or even in morals. They were polygamists, and acquired the virtues and vices of each state of society through which they passed. In Abraham we do not find that nice and lofty sense of veracity which distinguished a state of society where the point of honor has acquired great influence/'*

They were, to be sure, a people highly favored of the Lord, and were perhaps superior in many respects to the nations around them ; but it is evident to all, who examine their history with the love of truth and justice, that they were not a people of high moral endowments, and no individuals among them, of whom we have any account, can properly be referred to, as examples worthy of all imitation.

In connexion with this subject, the Edinburgh Review remarks, — " We protest against the practice so injurious to Christianity, of treating the Old and New Testament as concurrent schemes of Divine government, and as rules of similar cast or equal authority for

* History of the Jews.

2*

XV1U INTRODUCTION.

the conduct and expectations of human life,— the system of divine government described by the Jewish historians is scarcely less alien from that of Christianity than the system displayed by the heathen poets." But this, the religion of the Hebrews, having served its time, " Christ appeared ; the career of paganism was checked ; the fate of Judaism was sealed. A character and a religion was placed before the eyes of men hitherto inconceivable in the beauty and philanthropy of their nature."* Christ announced to mankind, at the proper time, a religion calculated to elevate and strengthen the moral powers of men and give them dominion over the sensual. To this spiritual nature of Christianity the Apostle Paul often alludes, and represents the christian life, as one continual struggle of the spirit against the flesh ; of the moral powers of man against his passions and appetites. I am aware that the word spirit is used in different senses in the New Testament ; but I believe great misapprehension prevails among many as to its meaning, in a considerable number of passages. It appears to be often used merely to designate this spiritual nature of the Christian Religion, or its tendency to strengthen and exercise the spirit, — the mind of man, — his moral powers, which hitherto had been too much under the control of his sensual propensities.

St. Paul says, " I delight in the law of God after the inward man ; but I see another law in my members, warring against the law of my mind. With the mind I myself serve the law of God ; but with the flesh the law of sin."

So in the phrase " fruits of the spirit," — many suppose by the spirit here is meant something supernatu-

*Howitt.

INTRODUCTION.

ral, — some gift, or new faculty, as it were, added to the nature of man, and imparted to him at a particular moment of his life. But this I apprehend is incorrect. By " fruits of the spirit," I think nothing more is meant, than the fruits or natural reuults of the exercise of the moral and intellectual powers of man. The works of the flesh, are the fruits of the indulgence of the sensual propensities, uncontrolled by the moral powers, — " fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulation, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings." And the " fruits of the Spirit," are the results of the exercise of the inherent moral powers of man ; — " love, joy, peace, long suffering, gentleness, faith, meekness, temperance." These qualities were not unknown in the world previous to the time of Christ, and therefore are not the fruit of any sudden or supernatural gift to man. If they had not been manifested before, the terms would have been unknown and required explanation.

Neither is it necessary in order to manifest such fruits that any new power should be imparted to men ; — forsaking the indulgence of bad passions and sensual gratifications, adultery, drunkenness, &c. and becoming gentle, meek and temperate, does not require it. ' : God, in the moral government of the world, never does in an extraordinary way, that which can be equally effected in an ordinary way."* Who has not seen the lascivious man, the drunkard, the reveller, become chaste and temperate by the exertion of his own moral powers.

To be sure to effect this, requires a certain developement or cultivation of our moral and intellectual powers. Preach temperance and the government of the animal

* Bishop Warburton.

XX INTRODUCTION.

passions to savage tribes, and what would be the result '/ Not much more gratifying than if you preached to brutes. But educate them, call forth and strengthen by exercise the moral powers inherent in their nature, and then they will hearken to your instruction, — many will strive to obey you, and some will succeed.

Hence all great refoims in the moral world are not the result of the sudden efforts of one or more leaders, — but are the result of long and previous instruction of the mass of the people. Luther could not have succeeded in the century previous to his time, and the friends of the temperance cause, as it is called in this country, would have toiled in vain half a century before the present age. Now, their success is the result, not wholly of their labors as some suppose, but of the improved state of society.

These remarks will not be without use, if they induce any to look for improvement of the moral condition of mankind, not to any extraneous source, — to no new manifestation from on high, but to the developement and exercise of the powers and faculties which they already possess.

By successive reformations and by slow progress, mankind have improved in knowledge, morality and religious worship. This is not only true of the Jewish and Christian religion, but all religions have been modified in their forms and improved. Thus Bouddhisme has been to Brahmanisme in India, what Protestantism has been to the Roman Catholic Religion in Europe. It rendered Brahmanisme less intolerant and cruel, and had a salutary influence upon the morals of the inhabitants of Central Asia. So of the Mahometan Religion. This religion is now one of the most defective ; — it has

INTRODUCTION. XXI

served its time, and become stationary and useless. But it has been beneficial to mankind. It greatly improved the ferocious Arabs, who previous to Mahomet were but little above the brute creation. They were robbers and assassins without remorse of conscience. They considered women as property, and sold them for slaves, and even buried their daughters alive. These customs were abolished by the Prophet.

From these hints it is evident that modes of religious worship are continually and necessarily changing. Sometimes they linger behind the intelligence and morality of the people, and then like those of the Romish Church previous to the reformation, they become useless or injurious. At other times, especially in times of excitement on religious subjects, and in free, democratic countries, they become fanatical, and often licentious, and call for suppression. In all ages, therefore, reason, calm and enlightened, should guide us upon these subjects. Instead of submitting to the guidance of interested Popes or Priests, or to the unenlightened spirit generated in times of great religious fervor, respecting the best modes of worship, or the correct interpretation of the Gospel of Christ, we should seek that of reason aided by the lights of history and science. This appears conformable to the teachings of Christ. He imposed no forms of religious worship on men, — he gave no creed for all to embrace, — he did not seek for unity of forms of worship, but he sought to establish uniform morality. On this subject I have seen nothing better than the following from a late writer.

" It is not a vain idea, the establishment of an universal religion ; for religion is not a special form of worship, a particular dogma ; it is the sincere love of God and

[JfTKODUCTJ -N.

man. If all creeds become pure by the adoption of this principle, the world adopts Jesus; Jesus, who did not come to invite mankind in all points to one cieted, but to make known to them one God. " I will have mercy and not sacrifice," says the Scripture. Whoever, therefore, loves God as a father, and his fellow-man as a brother ; whoever can bring his heart to bless his persecutor, and to be reconciled to his enemy ; be he a follower of Mohammed, may justly call himself the disciple of Jesus. It is in this way that the Gospel is called to civilize the world. It will soften the hearts of men, and demolish their temples of stone ; it will build up new opinions among nations, not violently destroy their present creeds. No sooner does its morality enter into the hearts of the barbarians, than they abolish, of their own accord, polygamy, the mutilation of the body, the usage of castes, slavery, tyranny, which is the contempt of man : and fanaticism, which is the ignorance of God. These abominations once gone, what stands before the heathen idols in the individual? What but a Christian ?"*

Hence we see that wherever the Christian Religion has been received, the sensual propensities have gradually yielded to the sovereignty of the moral and intellectual powers. This is evident by comparing society now, and at the time of Christ. It is evident from the constant denunciation of sensual vices by Christ and his Apostles : vices that cannot now be deemed so general and conspicuous as they must have been then. It is evident from an examination of subsequent history, especially of ecclesiastical history, minutely pursued. The

*Aime Martin, De V Education des Meras.

INTRODUCTION. XX11I

history of the churches in this country, the expulsion of members in former times for lasciviousness, shows us that the sensual propensities were then less under control than at present. Thus "Christianity has been upon the earth the most powerful promoter of moral progress, because it has detached the mind from the thraldom of the senses, and the heart from the bonds of the passions, without misconceiving the conditions and the exigences of our own nature, because it has made the essence of religion consist in progress itself."*

From these remarks we find the explanation of the failure of all creeds and rules to fix religious faith and worship, and hence the continued struggle between what may be called the sacerdotal power, and that of the people. The religious sentiment of an improving people requires for its continuance and developement, that forms of religious worship should vary. But those who are profiting by the present forms, seldom approve of change, and perhaps conscientiously believe that it would be injurious, even when it is absolutely necessary for the moral progress of mankind. If the opposition of the sacerdotal power is continued, then comes a revolution in the religious world, similar to those in the political, because religious teachers or rulers, have ceased to be in accordance in opinion with the mass of mankind, and the latter must eventually triumph, for the interests of the great mass is not to be sacrificed to that of the few. But Christ, by establishing no ceremonies, adapted his system to the whole wide universe, to man in all ages and climates ; and notwithstanding Christianity has not always been so taught ; notwithstanding some