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fectly formed and organized; and in the instant, in which they are infused into our bodies, they contract the guilt of original sin which we committed in Adam, and for which we were all expelled the kingdom of heaven, and deprived of God for ever." After this melancholy view, they decreed, by way of comfort and consolation, that this sin "is now pardoned by holy baptism."* ."* Affairs having been thus brought to what Diplomatists would call the "Status ante Bellum," they next proceeded to treat of "Purgatory." This doctrine they connect as a matter of course with "the prayers and alms, and other works of piety, that are performed by the faithful that are alive, for the faithful who are dead," and "are profitable to them."+ Then they proceeded to declare, "that the bodies and reliques of saints ought to be had in veneration, in being carefully kept, kissed, and adored by the faithful." It is but justice to mention, however, that, in the 11th chapter, they explain the meaning of the term "adoration," as applied to images: "Not that we believe," say they, "that there is any thing of divinity or virtue in them, for which they ought to be honoured, or that we put our hope and confidence in them, as the heathens did in their idols, but because the honour which we pay to them, refers to what they represent; so that, in prostrating ourselves before their images, we adore Christ, and reverence the saints whose images they are."

In the 12th chapter, they decreed, that "every person as soon as he is born, hath a guardian angel given him, whose business it is to excite people to what is good." Respecting this merely speculative opinion, we shall merely say, in the phraseology of our transatlantic brethren, “important if true." In the seventh decree,|| the Synod returns to the attack upon the Christians of St. Thomas; and, in the genuine spirit of the Inquisition, and in a mood of bitterness, and with a lack of charity, worthy of the ascetic divines of modern days, describes them as being in "error, schism, and heresy." The Christians of St. Thomas simply contended, "that the churches planted by the Apostles in divers regions, had nothing of superiority of jurisdiction over one another." In the eighth decree,** they denounce, in the most unqualified manner, "the

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Patriarch of Babylon," and all his adherents, describing them as "a cursed sect and schismatics." In a subsequent passage, having waxed wroth, they pronounced a still more startling and authoritative opinion concerning them, namely, that they were "at this time burning in the torments of hell." Next follows, as might have been expected, a long list of books, which it pleased them to place in the "index expurgatorius." From the fourteenth decree, commencing at page 154, and extending to page 167, we may form some idea of the absolute and unconditional power which they exercised over the consciences of men. They erected an iron throne, and ruled their slaves with a sceptre of adamant. In the 188th and 189th pages, they decreed, respecting baptism, that, in case of "necessity," it might be administered not "only by a priest or deacon, but a layman or woman, nay, an Infidel, a Mahommedan, a Heretic, or Jew." After all this prodigality of concession, they take care to inform us in the same page, that " none can be saved without being baptized;"+ a doctrine the most revolting in its nature, abhorrent to all the feelings of humanity, which disrobes the Deity of the attribute of mercy, and even of justice. In pages 191 and 192, they repeat their censures of the "Christians of St. Thomas;" and, in a fifth decree, enact, "that all children be baptized on the eighth day after they are born:" with the exception, that, if there was danger of the child "dying before that day arrived, the ceremony was to be performed immediately." The seventh decree, mentions certain precautions which were to be used, when it was conjectured that the water, employed in baptism, instead of being applied to the face, had been misdirected to some other part of the body. In all such cases, there was to be a species of conditional baptism. In pages 224 and 225, it is declared, that the sacrament ought to be received fasting, "not to do so, being a most grievous sacrilege;" excepting from this rule, however, such "as are under great infirmity." In a footnote, it is well observed, that our Saviour himself was not fasting when he instituted and partook of this ordinance, nor the Apostles who joined with him in this act of com


We have thus given a brief sketch of the "Christians

p. 147, 148. † p. 188. # p. 195.

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of St. Thomas," and "the Acts and Decrees of the Synod of Diamper;" and we dismiss the subject, which may perhaps be deemed tedious, greatly admiring the firmness and consistency of the one party, and marvelling much when we contemplate the absurdity and bigotry of the other.


Calvinistic Revivals in America.

(Concluded from page 121.)

THE last extract I shall make, and which rests upon the best authority, is as impudent as it is impious; and sets the whole of Revival-making in its true light.

"On the 3d October, 1826, Mrs. Weatherby was at the house of her sister-in-law, Mrs. Mosier, when Mr. Beman entered, supported by Mr. Finney, a powerful assistant in the work of fanaticism and vulgarity, which he was meditating. This scene cannot be more properly represented than in the form of a dialogue, attributing to each speaker the words actually uttered, or, at all events, retaining the precise and intended meaning. The dramatis persona, are Mr. Beman, Mr. Finney, Mrs. Mosier, and Mrs. Weatherby.

Mr. Beman (to Mrs. Mosier).-Were you ever under conviction?

Mrs. Mosier.-I cannot say whether I ever have been or not. My mind has been deeply impressed with the importance of religion at different times.

Mr. B.-What is the state of your mind now?

Mrs. M.-It is not so much impressed as it has been heretofore.

Mr. B.-Men wear off their convictions by running into dissipation, and frequenting tippling-houses; and women wear off theirs, by going into gay company.

Mrs. M.-I was never fond of gay company;-I am of a domestic turn.

Mr. B.-You are worse than other women; for you can stay at home and wear off your convictions. Mr. Finney.-Do you love God?

Mrs. M.-I think I do.

Mr. F. (shaking his fist in her face.)-You lie! What reason have you to think that you love God?

Mrs. M. When I look upon the works of creation, I feel to praise and adore him.

Mr. F.-You ought to go to hell, and you must re


Mrs. M.-I cannot.

Mr. F. (again putting his fist in her face.)—You lie! you can repent and be converted immediately.

Mrs. M.-I cannot.

Mr. F. (again putting his fist in her face.)-You lie! Mrs. M.—How can I get the new birth, unless God gives it to me?

Mr. F.-You ought to be damned!

Mrs. Weatherby.-Mr. Finney, you have told Mrs. Mosier that she could regenerate herself, and give herself the new birth; now if you will inform her, it will edify me. Mr. F.-Are you a Christian, and ask such a question? Mrs. W.-I trust I am, and would like to hear it answered.

Mr. F.-How can you love your husband?

Mrs. W.-Love is a passion I never heard described. Mr. B.-Mrs. Weatherby, you have said you were a Christian, and dare you ask two of God's ministers such a question?

Mrs. W.-Yes, I dare ask it; and I have asked it once before, and it appears that it cannot be answered."

"Here closed this very unedifying [we should say scandalous] interview. The husband of Mrs. Weatherby, who is master of one of the North River vessels, was extremely indignant at the treatment which his wife had received, as might be expected, and determined to come to some explanation on the subject with Mr. Beman, whenever they should meet.

Two days after, he saw him in the front of his own house, when he spoke to him, and requested him to enter it with him. The invitation was accepted, and they went in, each taking a seat at the opposite side of a table, when the ensuing dialogue passed between them:

Mr. Beman.-I suppose you want to talk on religion, for I talk on nothing else.

Mr. Weatherby.Not on that in particular; I want to talk with you concerning the conversation you had with my wife and sister at Mosier's.

Mr. B. (clenching his fist and shaking it within a few inches of Mr. W's face.)-Captain Weatherby, you will go to hell: God will send you to hell. (This was repeated several times.)

Mr. W.-Mr. Beman, you must not say that again, for I cannot bear it.


Mr. B. (in a louder tone of voice.)—You will go to hell! Mr. Weatherby's patience was now completely exhausted, and seizing Mr. Beman, he threw him upon the floor. While he was held in this attitude, he looked Mr. Weatherby in the face, and repeated his favourite expression, you are going to hell,' several times. Mr. Weatherby then explained to him his readiness to release him, whenever his nonsense should cease; and he finally executed his promise, without exacting the condition. Mr. Beman then arose, walked up to the looking-glass, and after taking a view of his physiognomy, again began to reiterate his old song, 'you will go to hell.' At this time, Mrs. Weatherby came into the apartment, when Mr. Weatherby again laid hold of him, in the same manner as before; Mr. Beman, when down, still uttered the same offensive declaration. Mrs. Weatherby requested her husband to relinquish his hold of Mr. Beman, which he flatly refused to do, until he should stop his maledictions. She then implored Mr. Beman to desist, for her husband would not endure it. Upon rising, although the imprudence of such obstinacy must have been very manifest to him, he again said, God will send you to hell.' To this, Mr. Weatherby replied, God may, but you cannot.' Mr. Beman then went into the hall, and from thence, to the door that leads out of the house into the street, when he said, 'If this door is not immediately opened, I will bellow murder.' Mrs. Weatherby had before said that she would open the door with all convenient speed, when Mr. Beman raised both hands, and yelled 'murder.""


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By this time, Mr. Editor, you may probably think have enough, and more than enough, of these outrageous proceedings. They are a scandal to religion, a disgrace to man, and an insult to God. Let the Orthodox pride themselves as long as they please, by possessing the monopoly of making Religious Revivals, and censure the Unitarians for their indifference and want of zeal; we envy them neither their happiness nor reward. May Unitarians ever continue indifferent to the interests of religion, if it must be propagated by falsehood, and supported by fraud.

U. M.

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