Religious denominations of the world: comprising a general view of the origin, history, and condition, of the various sects of Christians, the Jews and Mahometans, as well as the pagan forms of religion existing in the different countries of the earth; with sketches of the founders of various religious sects

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Preface

The following view of the religious denominations of the world has been carefully compiled from the best authorities on the subject. In order to render it as complete as the limits of the volume would permit, the method has been followed of presenting summaries of the doctrines of each sect or religion without in general adducing the arguments by which they are sustained. The latter course would have led into too wide a field of controversy. In order to preserve the degree of impartiality which the reader is entitled to expect in a work of this kind, the compiler has confined himself to authorities in which the doctrines of the several sects are drawn from the published works of their founders or leading writers.

The subject is full of instruction. It forms a part of the history of the human intellect, as it has been exercised in different ages of the world, on topics the most interesting that can possibly claim the attention of mankind. In reviewing the various forms of faith and shades of opinion on religion which have prevailed

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in different ages and various parts of the world, we may learn the influence of external circumstances on internal belief; and tha-t of speculative opinions on the actual conduct of life. We perceive also the effect of perfect freedom of religious inquiry, in multiplying sects and dividing extensive religious organizations into numerous branches. Above all, we may learn from this general survey of religious sects, the lesson of charity and forbearance toward those who may entertain theological opinions different from our own.

Contents

INTRODUCTION Page 11

METHODIST EPISCOPALIANS 95

REFORMED METHODISTS 98

Section I. State Op The World In General, At The Birth Op Jesus Christ

When Jesus Christ made his appearance on earth, a great part of the world was subject to the Roman Empire. This empire was much the largest temporal monarchy that had ever existed, so that it was called all the world (Luke ii. 1). The time when the Romans first subjugated the land of Judea, was between sixty and seventy years before Christ was born; and soon after this the Roman Empire rose to its greatest extent and splendor. To this government the world continued subject til] Christ came, and many hundred years afterwards. The remoter nations, that had submitted to the yoke of this mighty empire, were ruled either by Roman governors, invested with temporary commissions, or by their own princes and laws, in subordination to the republic, whose sovereignty was acknowledged, and to which the conquered kings, who were continued in their own dominions, owed their borrowed majesty. At the same time, the Roman people, and their venerable Senate, though they had not lost all shadow of liberty, were yet in reality reduced to a state of servile submission to Augustus Caesar, who, by artifice, perfidy, and bloodshed, attained an enormous degree of power, and

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united in his own person the pompous titles of Emperor, Pontiffs Censor, Tribune of the People; in a word, all the great offices of the State.

At this period, the Romans, according to Daniel's prophetic description, had trodden down the kingdoms, and by their exceeding strength devoured the whole earth. However, by enslaving the world, they civilized it; and whilst they oppressed mankind, they united them together. The same laws were everywhere established, and the same languages understood. Men approached nearer to one another in sentiments and manners ; and the intercourse between the most distant regions of the earth was rendered secure and agreeable. Hence, the benign influence of letters and philosophy was spread abroad in countries which had been before enveloped in the darkest ignorance.

Just before Christ was born, the Roman empire not only rose to its greatest height, but was also settled in peace. Augustus Csesar had been for many years establishing the state of the Roman Empire, and subduing his enemies, till the very year that Christ was born : then, all his enemies being reduced to subjection, his dominion over the world appeared to be settled in its greatest glory. This remarkable peace, after so many ages of tumult and war, was a fit prelude to the ushering of the glorious Prince of Peace into the world. The tranquillity which then reigned was necessary to enable the ministers of Christ; to execute with success their sublime commission to the human race. In the situation into which the providence of Grod had brought the world, the gospel in a few years reached those remote corners of the earth into which it could not otherwise have penetrated for many ages.

All the heathen nations, at the time of Christ's appearance on earth, worshipped a multiplicity of gods and demons, whose favor they courted by obscene and ridiculous ceremonies, and whose anger they endeavored to appease by the most abominable cruelties.

Every nation had its respective gods, over which one, more excellent than the rest, presided; yet in such a manner, that the supreme deity was himself controlled by the rigid decrees of

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Xlil fate, or by what the philosophers called eternal necessity. The gods of the East were different from those of the Gauls, the Germans, and other northern nations. The Grecian divinities differed from those of the Egyptians, who deified plants, and a great variety of the productions both of nature and art. Each people had also their peculiar manner of worshipping and appeasing its respective deities. In process of time, however, the Greeks and Romans grew as ambitious in their religious pretensions, as in their political claims. They maintained that their gods, though under different appellations, were the objects of religious worship in all nations; and therefore they gave the names of their deities to those of other countries.

The deities of almost all nations were either ancient heroes, renowned for noble exploits and worthy deeds, or kings and generals, who had founded empires, or women who had become illustrious by remarkable actions or useful inventions. The merit of those eminent persons, contemplated by their posterity with enthusiastic gratitude, was the cause of their exaltation to celestial honors. The natural world furnished another kind of deities; and as the sun, moon, and stars shine with a lustre superior to that of all other material beings, they received religious homage from almost all the nations of the world.

From those beings of a nobler kind, idolatry descended into an enormous multiplication of inferior powers ; so that, in many countries, mountains, trees, and rivers, the earth, the sea, and wind, nay, even virtues, and vices, and diseases, had their shrines attended by devout and zealous worshippers.

These deities were honored with rites and sacrifices of various kinds, according to their respective nature and offices. Most nations offered animals, and human sacrifices were universal in ancient times. They were in use among the Egyptians till the reign of Amasis. They were never so common among the Greeks and Romans j yet they were practised by them on extraordinary occasions. Porphyry says " that the Greeks were wont to sacrifice men when they went to war." He relates, also, "that human sacrifices were offered at Rome till the reign of Adrian, who ordered them to be abolished in most places." 2

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Pontiffs, priests, and ministers, distributed into several classes, presided over the Pagan worship, and were appointed to prevent disorder in the performance of religious rites. The sacerdotal order, which was supposed to be distinguished by an immediate intercourse and friendship with the gods, abused its authority in the basest manner, to deceive an ignorant and wretched people.

The religious worship of the Pagans was confined to certain times and places. The statues, and other representations of the gods, were placed in the temples, and supposed to be animated in an incomprehensible manner — for they carefully avoided the imputation of worshipping inanimate beings — and therefore pretended that the divinity, represented by the statue, was really present in it, if the dedication was truly and properly made.

Besides the public worship of the gods, to which all, without exception, were admitted, there were certain religious rites celebrated in secret by the Greeks, and several eastern countries, to which a small number was allowed access. These were called mysteries ; and persons who desired an initiation, were obliged previously to exhibit satisfactory proofs of their fidelity and patience, by passing through various trials and ceremonies of the most disagreeable kind. The secret of these mysteries was kept in the strictest manner, as the initiated could not reveal anything that passed in them, without exposing their lives to the most imminent danger.

These secret doctrines were taught in the mysteries of Eleusis, and in those of Bacchus and other divinities. But the reigning religion was totally external. It held out no body of doctrines, no public instruction to participate on stated days in the established worship. The only faith required, was to believe that the gods exist, and reward virtue, either in this life or in that to come; the only practice, to perform at intervals some religious acts, such as appearing in the solemn festivals, and sacrificing at the public altars.

The spirit and genius of the Pagan religion was not calculated to promote moral virtue. Stately temples, expensive sacrifices, pompous ceremonies, and magnificent festivals, were the objects

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XV presented to its votaries. But just notions of God, obedience to His moral laws, purity of heart, and sanctity of life, were not once mentioned as ingredients in religious service. No repentance of past crimes, and no future amendment of conduct, were ever prescribed by the Pagans, as proper means of appeasing their offended deities. Sacrifice a chosen victim, bow down before an hallowed image, be initiated in the sacred mysteries, — and the wrath of the gods shall be averted, and the thunder shall drop from their hands.

The gods and goddesses, to whom public worship was paid, exhibited to their adorers examples of egregious crimes, rather than of useful and illustrious virtues. It was permitted to consider Jupiter, the father of the gods, as an usurper, who expelled his father from the throne of the universe, and is-, in his turn, to be one day driven from it by his son. The priests were little solicitous to animate the people to virtuous conduct, either by precept or example. They plainly enough declared, that all which was essential to the true worship of the gods, was contained in the rites and institutions which the people had received by tradition from their ancestors. Hence the wiser part of mankind, about the time of Christ's birth, looked upon the whole system of religion as a just object of ridicule and contempt.

The consequence of this state of theology was an universal corruption of manners, which discovered itself in the impunity of the most flagitious crimes.

When the Romans had subdued the world, they lost their own liberty. Many vices, engendered or nourished by prosperity, delivered them over to the vilest of tyrants that ever afflicted or disgraced human nature. Despotic power was accompanied with all the odious vices which are usually found in its train, and they rapidly grew to an incredible pitch. The colors are not too strong which the apostle employs in drawing the character of that age, in Rom. i. 21, 22, etc., and in Eph. iv. 17-19.

At the time of Christ's appearance on earth, the religion of the Romans, as well as their arms, had extended itself throughout a great part of the world. Besides the religious rites, which xvi

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Numa and others had instituted for political views, the Romans added several Italian and Etrurian fictions to the Grecian fables, and gave also to the Egyptian deities a place among their own.

In the provinces subjected to the Roman government, there arose a new kind of religion, formed by a mixture of the ancient rites of the conquered nations with those of the Romans. Those nations, who, before their subjection, had their own gods, and their own particular religious institutions, were persuaded by degrees to admit into their worship a great variety of the sacred rites and customs of the conquerors.

When, from the sacred rites of the ancient Romans, we pass to review the other religions which prevailed in the world, it will appear obvious, that the most remarkable may be properly divided into two classes — one of which will comprehend the religious systems which owe their existence to political views ) and the other, of those which seem to have been formed for military purposes. The religion of most of the eastern nations may be ranked in the former class, especially that of the Persians, Egyptians, and Indians, which appears to have been solely calculated for the preservation of the State, the support of the royal authority and grandeur, the maintenance of public peace, and the advancement of civil virtues. The religious system of the northern nations may be comprehended under the military class ; since all the traditions among the Germans, the Bretons, the Celts, and the Goths, concerning their divinities, have a manifest tendency to excite and nourish fortitude, ferocity, an insensibility of danger, and contempt of life.

At this time Christianity broke forth from the east like a rising sun, and dispelled the universal religious darkness which obscured every part of the globe. " The noblest people," says Dr. Robertson, " that ever entered upon the stage of the world, appear to have been only instruments in the Divine Hand, for the execution of wise purposes concealed from themselves. The Roman ambition and bravery paved the way, and prepared the world, for the reception of the Christian doctrine. They fought and conquered, that it might triumph with the greater ease (see

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Isaiah x. 7). By means of their victories, the overruling providence of God established an empire, which really possesses that perpetuity and eternal duration which they vainly arrogated to their own. He erected a throne which shall continue forever, and of the " increase of that government there shall be no end."

It has been mentioned to the honor of Christianity, that it rose and nourished in a learned, inquiring, and discerning age ; and made the most rapid and amazing progress through the immense empire of Rome, to its remotest limits, when the world was in its most civilized state, and in an age that was universally distinguished for science and erudition.

Section II

STATE Or THE JEWISH NATION AT THE BIRTH OF JESUS CHRIST.

The state of the Jews was not much better than that of other nations, at the time of Christ's appearance on earth. They were governed by Herod, who was himself tributary to the Roman people. His government was of the most vexatious and oppressive kind. By a cruel, suspicious, and overbearing temper, he drew upon himself the aversion of all, not excepting those who lived upon his bounty.

Under his administration, and through his influence, the luxury of the Romans was introduced into Palestine, accompanied with the vices of that licentious people. In a word, Judea, governed by Herod, groaned under all the corruption which might be expected from the authority and example of a prince who, though a Jew in outward profession, was, in point of morals and practice, a contemner of all laws, human and divine.

After the death of this tyrant, the Romans divided the government of Judea between his sons. In this division, one-half the kingdom was given to Archelaus, under the title of Exarch. Archelaus was so corrupt and wicked a prince, that at last both Jews and Samaritans joined in a petition against him 2* B

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to Augustus, who banished him from his dominions, about ten years after the death of Herod the Great. Judea was by this sentence reduced to a Roman province, and ordered to be taxed.

The governors whom the Romans appointed over Judea, were frequently changed, but seldom for the better. About the sixteenth year of Christ, Pontius Pilate was appointed governor, the whole of whose administration, according to Josephus, was one continual scene of venality, rapine, and of every kind of savage cruelty. Such a governor was ill calculated to appease the ferments occasioned by the late tax. Indeed, Pilate was so far from attempting to appease, that he greatly inflamed them, by taking every occasion of introducing his standards, with images, pictures, and consecrated shields, into their city; and at last by attempting to drain the treasury of the temple, under pretence of bringing an aqueduct into Jerusalem. The most remarkable transaction of his government, however, was his condemnation of Jesus Christ; seven years after which he was removed from Judea.

However severe was the authority which the Romans exercised over the Jews, yet it did not extend to the entire suppression of their civil and religious privileges. The Jews were, in some measure, governed by their own laws, and permitted the enjoyment of their religion. The administration of religious ceremonies was committed, as before, to the high priest, and to the Sanhedrim ; to the former of whom the order of priests and Levites was in the usual subordination; and the form of outward worship, except in a very few points, had suffered no visible change. But, on the other hand, it is impossible to express the disquietude and disgust, the calamities and vexations, which this unhappy nation suffered from the presence of the Romans, whom their religion obliged them to regard as a polluted and idolatrous people ; in a particular manner, from the avarice and cruelty of the praetors, and the frauds and extortions of the publicans. So that, all things considered, their condition, who lived under the government of the other sons of Herod, was much more supportable than the state of those who were immediately subject to the Roman jurisdiction.

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It was not, however, from the Romans only, that the calamities of this miserable people proceeded. Their own rulers multiplied their vexations, and debarred them from enjoying any little comforts, which were left them by the Roman magistrates. The leaders of the people, and the chief priests, were, according to the account of Josephus, profligate wretches, who had purchased their places by bribes, or by other acts of iniquity, and who maintained their ill-acquired authority by the most abominable crimes. The inferior priests, and those who possessed any shadow of authority, were become dissolute and abandoned to the highest degree. The multitude, excited by these corrupt examples, ran headlong into every kind of iniquity; and by their endless seditions, robberies, and extortions, armed against themselves both the justice of God and vengeance of man.

About the time of Christ's appearance, the Jews of that age concluded the period pre-determined by God to be then completed, and that the promised Messiah would suddenly appear. Devout persons waited day and night for the consolation of Israel; and the whole nation, groaning under the Roman yoke, and stimulated by the desire of liberty or of vengeance, expected their deliverer with the most anxious impatience.

Nor were these expectations peculiar to the Jews. By their dispersion among so many nations ; by their conversation with the learned men among the heathens ; and by the translations of their inspired writings into a language almost universal, the principles of their religion were spread all over the East. It became the common belief, that a Prince would arise at that time in Judea, who would change the face of the world, and extend his empire from one end of the earth to the other.

Two religions flourished at this time in Palestine; the Jewish and Samaritan. The Samaritans blended the errors of Paganism with the doctrines of the Jews. The whole body of the people looked for a powerful and warlike deliverer, who, they supposed, would free them from the Roman authority. All considered the whole of religion as consisting in the rites appointed by Moses, and in the performance of some external acts of duty. All were

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unanimous in excluding the other nations of the world from the hopes of eternal life.

The learned among the Jews were divided into a great variety of sects. The Pharisees, the Sadducees, and Essenes, eclipsed the other denominations.

The most celebrated of the Jewish sects was that of the Pharisees. It is supposed by some, that this denomination subsisted about a century and a half before the appearance of our Saviour. They separated themselves not only from Pagans, but from all such Jews as complied not with their peculiarities. Their separation consisted chiefly in certain distinctions respecting food and religious ceremonies. It does not appear to have interrupted the uniformity of religious worship, in which the Jews of every sect seem to have always united.

This denomination, by their apparent sanctity of manners, had rendered themselves extremely popular. The multitude, for the most part, espoused their interests; and the great, who feared their artifice, were frequently obliged to court their favor. Hence they obtained the highest offices both in the State and priesthood, and had great weight both in public and private affairs. It appears from the frequent mention which is made by the evangelists of the Scribes and Pharisees in conjunction, that the greatest number of Jewish teachers or doctors of the law, (for those were expressions equivalent to scribe) were, at that time, of the Pharisaical sect.

The principal doctrines of the Pharisees are as follows : That the oral law, which they suppose God delivered to Moses by an archangel on Mount Sinai, and which is preserved by tradition, is of equal authority, with the written law : That, by observing both these laws, a man may not only obtain justification with God, but perform meritorious works of supererogation : That fasting, alms-giving, ablutions, and confessions, are sufficient atonements for sin : That thoughts and desires are not sinful, unless they are carried into action. This denomination acknow- * ledged the immortality of the soul, future rewards and punishments, the existence of good and evil angels, and the resurrection of the body. They maintained both the freedom of the

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xxi will and absolute predestination, and adopted the Pythagorean doctrine of the transmigration of souls, excepting the notoriously wicked, whom they supposed consigned to eternal punishment.

The peculiar manners of this sect are strongly marked in the writings of the evangelists, and confirmed by the testimony of the Jewish authors. They fasted the second and fifth day of the week, and put thorns at the bottom of their robes, that they might prick their legs as they walked. They lay upon boards covered with flint stones, and tied thick cords about their waists. They paid tithes as the law prescribed, and gave the thirtieth and fiftieth part of their fruits, adding voluntary sacrifices to those which were commanded. They were very exact in performing their vows. The Talmudic books mention several distinct classes of Pharisees ; among whom were the Truncated Pharisee, who, that he might appear in profound meditation, as if destitute of feet, scarcely lifted them from the ground; and the Mortar Pharisee, who, that his contemplations might not be disturbed, wore a deep cap in the shape of a mortar, which would only permit him to look upon the ground at his feet. Such expedients were used by this denomination to captivate the admiration of the vulgar; and under the appearance of singular piety, they disguised the most licentious manners.

The sect of the Sadducees derived its origin and name from one Sadoc, who flourished in the reign of Ptolemy Philadelphus, about two hundred and sixty-three years before Christ. The chief heads of the Sadducean doctrine are as follows : All laws and traditions, not comprehended in the written law, are to be rejected as merely human inventions. Neither angels nor spirits have a distinct existence, separate from their corporeal vestment. The soul of man, therefore, expires with the body. There will be no resurrection of the dead, nor rewards and punishments after this life. Man is not subject to irresistible fate, but has the framing of his condition chiefly in his power. Polygamy ought to be practised.

The practices of the Pharisees and Sadducees were both perfectly suitable to their sentiments. The former were notorious hypocrites; the latter, scandalous libertines.

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The Essenes were a Jewish sect. Some suppose they took their rise from that dispersion of their nation, which took place after the Babylonian captivity. They maintained that rewards and punishments extended to the soul alone, and considered the body as a mass of malignant matter, and the prison of the immortal spirit. The greatest part of this sect considered the laws of Moses as an allegorical system of spiritual and mysterious truth, and renounced all regard to the outward letter in its explanation. The leading traits in the character of this sect were, that they were sober, abstemious, peaceable lovers of retirement, and had a perfect community of goods. They paid the highest regard to the moral precepts of the law, but neglected the ceremonial, excepting what regarded personal cleanliness, the observation of the Sabbath, and making an annual present to the temple at Jerusalem. They commonly lived in a state of celibacy, and adopted the children of others, to educate them in their own principles and customs. Though they were, in general, averse to swearing, or to requiring an oath, they bound all whom they initiated by the most sacred vows, to observe the duties of piety, justice, fidelity, and modesty; to conceal the secrets of the fraternity; to preserve the books of their instructors; and with great care to commemorate the names of the angels.

Philo mentions two classes of Essenes ; one of which followed a practical institution. The other professed a theoretical institution. The latter, who were called Theraputee, placed their whole felicity in the contemplation of the Divine nature. Detaching themselves entirely from secular affairs, they transferred their property to their relations and friends, and retired to solitary places, where they devoted themselves to an holy life. The principal society of this kind was formed near Alexandria, where they lived, not far from each other, in separate cottages, each of which had its own sacred apartments, to which the inhabitants retired for the purposes of devotion.

Besides these eminent Jewish sects, there were several of inferior note, at the time of Christ's appearance : the Herodians, mentioned by the sacred writers ; and the Gaulonites, by Josephus.

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The Herodians derived their name from Herod the Great. Their distinguishing tenet appears to be, that it is lawful, when constrained by superiors, to comply with idolatry and with a false religion. Herod seems to have formed this sect on purpose to justify himself in this practice, who, being an Idumean by nation, was indeed half a Jew and half a Pagan. He, during his long reign, studied every artifice to ingratiate himself with the emperor, and to secure the favor of the principal personages in the court of Rome. Josephus informs us, that his ambition, and his entire devotion to Caesar and his court, induced him to depart from the usages of his country, and, in many instances, to violate its institutions. He built temples in the Greek taste, and erected statues for idolatrous worship, apologizing to the Jews that he was absolutely necessitated to this conduct by the superior powers. We find the Sadducees, who denied a future state, readily embraced the tenets of this party : for the same persons, who, in one of the gospels, are called Herodians, are, in another called Sadducees.

The Gaulonites were Galileans, who derived their name from one Judas Theudas, a native of Gaulon in Upper Galilee, who, in the tenth year of Jesus Christ, excited his countrymen, the Galileans, and many other Jews, to take arms, and venture upon all extremities, rather than pay tribute to the Romans. The principles he instilled into his party were, not only that they were a free nation, and ought not to be in subjection to any other; but that they were the elect of God; that he alone was their governor; and that, therefore, they ought not to submit to any ordinance of man. Though Theudas was unsuccessful, and his party, in their very first attempt, entirely routed and dispersed, yet, so deeply had he infused his own enthusiasm into their hearts, that they never rested, till in their own destruction, they involved the city and temple.

Many of the Jews were attached to the oriental philosophy concerning the origin of the world. From this source the doctrine of the Cabala is supposed to be derived. That considerable numbers of the Jews had imbibed this system, appears evident both from the books of the New Testament, and from the ancient

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history of the Christian church. It is also certain that many of the Gnostic sects were founded by Jews.

Whilst the learned and sensible part of the Jewish nation was divided into a variety of sects, the multitude was sunk into the most deplorable ignorance of religion, and had no conception of any other method of rendering themselves acceptable to God than by sacrifices, washings, and other external rites and ceremonies of the Mosaic law. Hence proceeded that dissoluteness of manners which prevailed among the Jews during Christ's ministry on earth. Hence also the divine Saviour compares the people to sheep without a shepherd, and their doctors to men, who, though deprived of sight, yet pretended to show the way to others.

In taking a view of the corruptions both in doctrine and practice, which prevailed among the Jews at the time of Christ's appearance, we find that the external worship of God was disfigured by human inventions. Many learned men have observed that a great variety of rites was introduced into the service of the temple, of which no traces are to be found in the sacred writings. This was owing to those revolutions, which rendered the Jews more conversant than they had formerly been, with the neighboring nations. They were pleased with several of the ceremonies which the Greeks and Romans used in the worship of the Pagan deities, and did not hesitate to adopt them in the service of the true God, and add them as an ornament to the rites, which they had received by divine appointment.