"Alongside of Mohammedanism must be placed a parallel development in Europe, which, though nominally Christian, is intrinsically deistic. Consciously it was not so, but logically it was; and in its evolution it proved a striking counterpart to Islamism. "Zwinglius had taught that God was infinite essence, absolute being, (τὸ Esse.) The being of creatures, he said, was not opposed to the being of God, but was in and by him. Not man only, but all creation, was of divine race. Nature was the force of God in action, and every thing is one. Sin he held to be the necessary consequence of the development of man, and to be, not a disturbance of moral order, but the necessary process in the development of man, who has no free-will. "Calvin's idea of God was quite as absolute as that formed by Zwinglius, but it was not so pantheistic, though he did not shrink from calling nature God. The Deity was to him the great autocrat, whose absolute will allotted to man his place in time and in eternity. Beyond the pale of the church, he taught, there was no remission to be hoped for, nor any chance of salvation; for the church was the number of the predestined, and God could not alter his decision without abrogating his divinity." (P. 266.) "He swept away the sacramental system; if he held to Christianity, it was in name, not in theory, for his doctrine excluded it as a necessary article. He deprived the atonement of its efficacy and significance, and he left the Incarnation unaccounted for, save by the absolute decree of the divine and arbitrary will which he worshipped as God." (P. 267.) He thus speaks of the Reformation and of its cardinal principle: "But what was the result of the Reformation? The establishment of a royal along side of a biblical theocracy. The crown became the supreme head to order what religion is to consist of, how worship is to be conducted, and what articles of faith are to be believed." (P. 139.) "The Scriptures were then assumed to be the ultimate authority on doctrine and ethics; they were supposed to contain 'all things necessary to salvation, so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it be believed as an article of the faith, or be thought requisite or necessary to salvation.' "This mode of arresting modification is not, however, final, and cannot in the nature of things be final; for, firstly, the significance of the terms in which the revelation is couched must be subject to the most conflicting interpretations; and secondly, the authority of the revelation will be constantly exposed to be questioned, and the genuineness of the documents to be disputed." (P. 134.) Buddhism he calls the _Protestantism_ of the East.