Millenarians.

Millenarians.The Millenarians are those who believe that Christ will reign personally on earth for a thousand years; and their name, taken from the Latinmille, a thousand, has a direct allusion to the duration of the spiritual empire.The doctrine of the millennium, or a future paradisaical state of the earth, it is said, is not of Christian, but of Jewish origin. The tradition is attributed to Elijah, which fixes the duration of the world, in its present imperfect condition, to six thousand years, and announces the approach of a Sabbath of a thousand years of universal peace and plenty, to be ushered in by the glorious advent of the Messiah. This idea may be traced in the Epistle of Barnabas, and in the opinions of Papias, who knew of no written testimony in its behalf. It was adopted by the author of the Revelation, by Justin Martyr, by Irenæus, and by a long succession of the fathers. As the theory is animating and consolatory, when it is divested of cabalistic numbers and allegorical decorations, it will no doubt always retain a number of adherents.However the Millenarians may differ among themselves respecting the nature of this great event, it is agreed, on all hands, that such a revolution will be effected in the latter days, by which vice and its attendant misery shall be banished from the earth; thus completely forgetting all those dissensions and animosities by which the religious world hath been agitated, and terminating the grand drama of Providence with[pg 293]universal felicity. We are not unmindful of the prophetic language of Isaiah, (49:22, 23,) together with a sublime passage from the book of the Revelation, (11:15,) with which the canon of Scripture concludes—“Thus saith the Lord God, Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people. And kings shall be thy nursing fathers, and their queens thy nursing mothers, [they shall become good themselves, and be the protectors of religion and liberty,] and thou shalt know that I am the Lord, for they shall not be ashamed that wait for me. And the seventh angel sounded, and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ, and he shall reign forever and ever.”(See Matt 13:29, 30; 27:32. Luke 17:29, 30. Acts 3:21. Heb. 1:12. Phil. 3:9, 11. 2 Pet. 3:13. Rev. 20:1-6, and chaps. 21, 22. Apoc. chap. 21. Ezek. chap. 36.)Whitefield Calvinistic Methodists.TheTabernacleorLady Huntingdon Connection, formed by Whitefield, is so called from the name given to several places of worship, in London, Bristol, &c. In some of the chapels in this Connection, the service of the church of England is read; in others, the worship is conducted much in the same way as among the Congregationalists; while, in all, the system of supply is more or less kept up, consisting in the employment, for a month or six weeks, of ministers from different parts of the country, who either take the whole duty, or assist the resident minister. Some of the congregations consist of several thousand hearers; and, by the blessing of God on the rousing and faithful sermons which are usually delivered to them, very extensive good is effected in the way of conversion. Most of the ministers now employed as supplies[pg 294]in this Connection are of the Congregational order, to which, of late years, there appears to be a gradual approximation; and it is not improbable that ere long both bodies will coalesce. The number of chapels belonging to this body, at the present time, is about sixty, in all of which the liturgy of the church of England is read, and most of her forms scrupulously kept up. The ministers, who used formerly to supply at different chapels in the course of the year, are now become more stationary, and have assumed more of the pastoral character. They have a respectable college at Cheshunt, in Hertfordshire.The Calvinistic Methodists in Wales are very numerous.—SeeBiographical SketchesofWhitefield,Wesley, andLady Huntingdon.Nonjurors.Those who refused to take the oaths to government, and who were, in consequence, under certain incapacities, and liable to certain severe penalties. The members of the Episcopal church of Scotland have long been denominated Nonjurors; but perhaps they are now called so improperly, as the ground of their difference from the established church is more on account of ecclesiastical than political principles.Nonconformists.Those who refuse to join the established church. Nonconformists in England may be considered of three sorts:—1. Such as absent themselves from divine worship in the established church through total irreligion, and attend the service of no other persuasion.—2. Such as absent themselves on the plea of conscience; as, Presbyterians, Independents,[pg 295]Baptists, &c.—3. Internal Nonconformists, or unprincipled clergymen, who applaud and propagate doctrines quite inconsistent with several of those articles they promised on oath to defend. The word is generally used in reference to those ministers who were ejected from their livings by the Act of Uniformity, in 1662. The number of these was about two thousand. However some affect to treat these men with indifference, and suppose that their consciences were more tender than they need be, it must be remembered that they were men of as extensive learning, great abilities, and pious conduct, as ever appeared.Christian Connection.This denomination, among themselves, are generally called simplyChristians. This they do merely to denote their character as the followers of Christ; but, when applied to them collectively, it necessarily becomes the name of a denomination. They are sometimes, by their opposers, calledChrist-ians; but this pronunciation of the word they universally reject as very improper.The Christians began to associate and to form a distinct people about the beginning of the nineteenth century, so that they may be said to have existed but about forty years. They seem to have sprung up almost simultaneously in different and remote parts of the country, without any interchange of sentiments, concert of action, or even knowledge of each other's views or movements, till after a public stand had been taken in several parts of the country.The first branch arose in Virginia and North Carolina, and consisted of seceders from the Methodists. At first, there were about one thousand communicants.The northern branch of this denomination sprung up in New England. It commenced by the formation of several[pg 296]new churches, under the administration of a few ministers who had separated themselves from the Baptists, who were soon joined by several other ministers, and nearly whole churches, from the same denomination.The western branch arose in Kentucky, and was composed of seceders from the Presbyterians. Some of their ministers were men of strong and well-cultivated minds, who urged forward the reform they had undertaken, till they have spread over most of the Western States.In all these different sections, their leading purpose, at first, appears to have been, not so much to establish any peculiar or distinctive doctrine, as to assert for individuals and churches more liberty and independence in relation to matters of faith and practice; to shake off the authority of human creeds, and the shackles of prescribed modes and forms; to make the Bible their only guide, claiming for every man the right to judge for himself what is its doctrine, and what are its requirements; and in practice to follow more strictly the simplicity of the apostles and primitive Christians.This class of believers recognize no individual as a leader or founder, and no man claims this high eminence, although several persons were instrumental in giving rise and progress to the society. They point all to Christ as the Leader and Founder, and professedly labor to bring all to the first principles of original, apostolic Christianity.Seceding, as the first ministers did, from different denominations, they necessarily brought with them some of the peculiarities of faith and usage in which they had been educated. But the two prominent sentiments that led them out, both kept them together, by rendering them tolerant toward each other, and gradually brought them to be very similar both in faith and practice. These two sentiments were, that the Scripturesonlyshould be consulted as a rule of faith and duty, and that all Christians should enjoy universal toleration. Hence scarcely any churches have written creeds, although nearly all record their principles of action. Very few are Trinitarians, though nearly all believe in the[pg 297]preëxistence and proper Sonship of Christ. Perhaps not any believe in or practise sprinkling, but almost all practise immersion; from which circumstance many, though very improperly, call them Christian Baptists.Perfect uniformity does not exist among all the members of this community, although the approximation to it is far greater than many have supposed it ever could be without a written creed. But there are several important points in which they generally agree fully; and these are regarded as sufficient to secure Christian character, Christian fellowship, and concert of action. Some of these points are the following:—That the Scriptures, including the Old and New Testament, were given by inspiration of God, and are sufficient to teach what men should believe, and what they should practise. That every man has a right to study the Scriptures, and to exercise his own judgment with regard to their true import and meaning. That there is one God, perfect and infinite. That Jesus Christ is the Son of God in the highest possible sense, and that salvation is found in him alone. That all men have sinned and come short of the glory of God, therefore are polluted and guilty. That no transgressor can find pardon but by repentance and faith in Jesus Christ. That the Holy Spirit reproves all sinners, and comforts all Christians. That whoever has sinned has also a way of salvation set before him. That pardon and eternal salvation are found alone through regeneration. That none are proper subjects of church membership, or the ordinances except the regenerated. That God calls men to the ministry, and no others are his true ministers. That perseverance to the end is the only condition on our part that can secure our eternal happiness. That revivals of religion are of the first importance, and should be labored for continually. That every believer should be immersed, and become a public member of some visible church. That every church should continue to observe the Lord's supper. That there will be a resurrection of the dead, both of the just and of the unjust; and that, at the day of judgment, the righteous and the wicked[pg 298]will be separated, and pass, the righteous into everlasting life, and the wicked into eternal damnation.On all the above points, there is but very little difference of opinion or practice throughout the whole body.Candidates for baptism and church membership are required to give the reason of their hope, by a relation of their Christian experience; and persons coming from other churches are expected to furnish satisfactory testimonials of their Christian character.Their communions are always open and free for all Christians of every denomination; but no unconverted or immoral person is invited to the Lord's table.Each church is so far independent as to have a right to transact all its internal affairs without foreign interference. Every church makes choice of its own minister, agrees on its own principles of action, and administers its own discipline, as they understand the New Testament; but the imposition of hands is invariably administered by ordained ministers.The connection between the several churches, and between the ministers, is kept up by means of associations calledconferences, each of which is generally composed of the ministers and churches within a certain district. These hold annual sessions, at which the ministers meet in person, and the churches by delegates. The churches and ministers are generally thus associated; but, if any choose not to do so, the fraternal bonds are not thereby impaired.Very few of their ministers are thoroughly educated men; but they are generally well acquainted with the Bible, and many of them good sermonizers and powerful preachers. All the important means by which pure Christianity may be advanced are fast gaining favor both in the ministry and the churches.Within the last few years, there has been a very rapid spread, and great increase; while all has been settling upon a firm and consistent basis. While many are engaged calling sinners to repentance, the churches are set in order, and thus mightily the word of God grows and prevails.[pg 299]Puseyites.This school of theology, which has become famous both in England and abroad, had its origin at Oxford, about A. D. 1838. Some distinguished members of the university thought that the church of England was in an alarming position, and that irreligious principles and false doctrines had been admitted into the measures of the government of the country on a large scale. To check the progress of these supposed errors and mischievous practices, they published a series of“Tracts for the Times,”on such subjects as theconstitution of the church; the authority of its ministers; refutations of the errors of Romanism, and how to oppose it, &c. &c.The Puseyites strenuously assert theapostolical succession; in other words, that the clergy derive their power from the apostles, throughepiscopalordination.In regard tochurch polity, they maintain that the church is an empire and government of its own,—a government appointed by God,—and that its laws, as they are to be found in the Book of Common Prayer, ought to be implicitly obeyed. They deprecate the neglect of thedaily service, the desecration of festivals, and the scanty administration of the eucharist.With respect tosacraments, the Puseyites hold that they are not subjects of discussion, or for speculation; but“high, mysterious, awful Christian privileges—to befelt, reverenced, embraced, realized, acted.”With respect tochurch authority, they hold that human tradition has no place in revelation; that no individuals, since the apostles, can be regarded as expositors of the will of Christ; that theunanimous witnessof Christendom, as to the teaching of the apostles, is the only and the fully-sufficient guaranty of the whole revealed faith, and that we do possess historically such a guaranty in the remains of the primitive church.[pg 300]The Puseyites inculcate the necessity of dispensing religious truth with caution and reverence, not throwing it promiscuously before minds ill suited to receive it.A characteristic feature of the Oxford school of theology, is its opposition to what is called the“popular religionism of the day.”The masters of the school grieve that men are sent from the seat of their education with the belief that they are tothink, notread;judge, rather thanlearn; and look to their own minds for truth, rather than to some permanent external standard.At the head of this school are Dr. Pusey, Regius professor of Hebrew, and canon of Christ Church, Rev. J. Keble, professor of poetry, Rev. J. H. Newman, Rev. J. Williams, and Rev. W. Sewall, professor of moral philosophy.Free Communion Baptists.This denomination of Christians dissent from the regular Baptists on the point that immersion is a prerequisite to the privileges of a church relation, and permit Christians of all denominations, in regular church standing, to partake with them at the Lord's table.The Rev. Robert Hall, of England, one of the most learned and eloquent Baptist ministers of the age, was an unflinching opposer of the practice of“close communion,”which he denounced as“unchristian and unnatural.”In a tract written in defence of his views on this subject, he remarks,“It is too much to expect an enlightened public will be eager to enroll themselves among the members of a sect which displays much of the intolerance of Popery, without any portion of its splendor, and prescribes, as the pledge of conversion, the renunciation of the whole Christian world.”In reference to the mode of baptism, Mr. Hall says,“I would not myself baptize in any other way than by immersion,[pg 301]because I look upon immersion as the ancient mode; that it best represents the meaning of the original term employed, and the substantial import of this institution; and because I should think it right to guard against the spirit of innovation, which, in positive rites, is always dangerous and progressive;but I should not think myself authorized to rebaptize any one who has been sprinkled in adult age.”This class of Baptists are found chiefly in the western and northern parts of the state of New York. They number between forty and fifty churches and ministers.Transcendentalists.TranscendentandTranscendentalare technical terms in philosophy. According to their etymology, (fromtranscendere,) they signify that which goes beyond a certain limit; in philosophy, that which goes beyond, or transcends, the circle of experience, or of what is perceptible by the senses. Properly speaking, all philosophy is in this sense transcendental, because all philosophical investigations rise above the sensual, even if they start from that which is perceptible by the senses. But philosophical inquiries are to be distinguished according as they proceed from experience, or from principles and ideas not derived from that source. The latter sort are called, in a narrower sense,pure, ortranscendental. The school of Kant makes a still further distinction: it gives the name oftranscendentalto that which does not, indeed, originate from experience, but yet is connected with it, because it contains the grounds of the possibility of experience; but the termtranscendentit applies to that which cannot be connected with experience, but transcends the limit of possible experience and of philosophizing.As applied in this country, especially when used as a term of reproach, Transcendentalism would designate a system[pg 302]which builds on feeling, rather than on reason, and relies more on the imagination than on the judgment. In the main, however, the Transcendentalists are persons who hold that man has the power to perceive intuitively truths which transcend the reach of the senses; but they divide, some taking the unction of Sentimentalism, and others of Mysticism.Augsburg Confession Of Faith.The first Protestant Confession was that presented, in 1530, to the diet of Augsburg, by the suggestion and under the direction of John, elector of Saxony. This wise and prudent prince, with the view of having the principal grounds on which the Protestants had separated from the Romish communion distinctly submitted to that assembly, intrusted the duty of preparing a summary of them to the divines of Wittemberg. Nor was that task a difficult one; for the Reformed doctrines had already been digested into seventeen articles, which had been proposed at the conferences both at Sultzbach and Smalcald, as the confession of faith to be adopted by the Protestant confederates. These, accordingly, were delivered to the elector by Luther, and served as the basis of the celebrated Augsburg Confession, written“by the elegant and accurate pen of Melancthon”—a work which has been admired by many even of its enemies, for its perspicuity, piety, and erudition. It contains twenty-eight chapters, the leading topics of which are, the true and essential divinity of Christ; his substitution and vicarious sacrifice; original sin; human inability; the necessity, freedom, and efficacy of divine grace; consubstantiation; and particularly justification by faith, to establish the truth and importance of which was one of its chief objects. The last seven articles condemn and confute the Popish tenets of communion in one kind, clerical celibacy, private masses, auricular confession, legendary traditions,[pg 303]monastic vows, and the exorbitant power of the church. This Confession is silent on the doctrine of predestination. This is the universal standard of orthodox doctrine among those who profess to be Lutherans, in which no authoritative alteration has ever been made.Armenians.The chief point of separation between the Armenians on the one side, and the Greeks and the Papists on the other, is, that, while the latter believe in two natures and one person of Christ, the former believe that the humanity and divinity of Christ were so united as to form butone nature; and hence they are calledMonophysites, signifyingsingle nature.Another point on which they are charged with heresy by the Papists is, that they adhere to the notion that the Spirit proceeds from the Father only; and in this the Greeks join them, though the Papists say that he proceeds from the Father and the Son. In other respects, the Greeks and Armenians have very nearly the same religious opinions, though they differ somewhat in their forms and modes of worship. For instance, the Greeks make the sign of the cross with three fingers, in token of their belief in the doctrine of the Trinity, while the Armenians use two fingers, and the Jacobites, one.The Armenians hold to seven sacraments, like the Latins although baptism, confirmation, and extreme unction, are all performed at the same time; and the forms of prayer for confirmation and extreme unction are perfectly intermingled, which leads one to suppose that, in fact, the latter sacrament does not exist among them, except in name, and that this they have borrowed from the Papists.Infants are baptized both by triple immersion and pouring water three times upon the head; the former being done,[pg 304]as their books assert, in reference to Christ's having been three days in the grave, and probably suggested by the phraseburied with him in baptism.The latter ceremony they derive from the tradition that, when Christ was baptized, he stood in the midst of Jordan, and John poured water from his hand three times upon his head. In all their pictures of this scene, such is the representation of the mode of our Savior's baptism. Converted Jews, or Mahometans, though adults, are baptized in the same manner.The Armenians acknowledge sprinkling as a lawful mode of baptism; for they receive from other churches those that have merely been sprinkled, without rebaptizing them.They believe firmly in transubstantiation, and worship the consecrated elements as God.Unleavened bread is used in the sacrament, and the broken pieces of bread are dipped in undiluted wine, and thus given to the people.The latter, however, do not handle it, but receive it into their mouths from the hands of the priest. They suppose it has in itself a sanctifying and saving power. The Greeks, in this sacrament, use leavened bread, and wine mixed with water.The Armenians discard the Popish doctrine of purgatory but yet, most inconsistently, they pray for the dead.They hold to confession of sins to the priests, who impose penances and grant absolution, though without money, and they give no indulgences.They pray through the mediation of the virgin Mary, and other saints. The belief that Mary was always a virgin, is a point of very high importance with them; and they consider the thought of her having given birth to children after the birth of Christ, as in the highest degree derogatory to her character, and impious.They regard baptism and regeneration as the same thing and have no conception of any spiritual change; and they know little of any other terms of salvation than penance, the Lord's supper, fasting, and good works in general.[pg 305]The Armenians are strictly Trinitarians in their views, holding firmly to the supreme divinity of Christ, and the doctrine of atonement for sin; though their views on the latter subject, as well as in regard to faith and repentance, are somewhat obscure. They say that Christ died to atone for original sin, and that actual sin is to be washed away by penances,—which, in their view, is repentance. Penances are prescribed by the priests, and sometimes consist in an offering of money to the church, a pilgrimage, or more commonly in repeating certain prayers, or reading the whole book of Psalms a specified number of times. Faith in Christ seems to mean but little more than believing in the mystery of transubstantiation.—SeeColeman's Christian Antiquities.Primitive Methodists.This sect forms a party in England, which seceded from the Wesleyans in 1817. They differ from the Wesleyans chiefly in church government, by admitting lay representation. They are said to increase rapidly. Their present number is about seventy thousand.Novatians.An heretical sect in the early church, which derives its name from Novatian, an heresiarch of the third century, who was ordained a priest of the church of Rome, and afterwards got himself clandestinely consecrated bishop of Rome, by three weak men, upon whom he had imposed, and one of whom afterwards did penance for his concern in the business. He was never acknowledged bishop of Rome, but was condemned and excommunicated. He still, however[pg 306]taught his doctrine, and became the head of the party that bore his name. He denied, in opposition to the opinion of the church, that those who had been guilty of idolatry could be again received by the church.Nestorians.The branch of the Christian church known by this name is so called from Nestorius, a patriarch of Constantinople, who was born in Germanica, a city of Syria, in the latter part of the fourth century. He was educated and baptized at Antioch, and, soon after his baptism, withdrew to a monastery in the vicinity of that city. His great reputation for eloquence, and the regularity of his life, induced the emperor Theodosius to select him for the see of Constantinople; and he was consecrated bishop of that church A. D. 429. He became a violent persecutor of heretics; but, because he favored the doctrine of his friend Anastasius, that“the virgin Mary cannot with propriety be called the mother of God,”he was anathematized by Cyril, bishop of Alexandria, who, in his turn, was anathematized by Nestorius. In the council of Ephesus, A. D. 431, (the third General Council of the church,) at which Cyril presided, and at which Nestorius was not present, he was judged and condemned without being heard, and deprived of his see. He then retired to his monastery, in Antioch, and was afterwards banished to Petra, in Arabia, and thence to Oasis, in Egypt, where he died, about A. D. 435 or 439.The decision of the council of Ephesus caused many difficulties in the church; and the friends of Nestorius carried his doctrines through all the Oriental provinces, and established numerous congregations, professing an invincible opposition to the decrees of the Ephesian council. Nestorianism spread rapidly over the East, and was embraced by a[pg 307]large number of the oriental bishops. Barsumas, bishop of Nisibis, labored with great zeal and activity to procure for the Nestorians a solid and permanent footing in Persia; and his success was so remarkable that his fame extended throughout the East. He established a school at Nisibis, which became very famous, and from which issued those Nestorian doctors who, in that and the following centuries, spread abroad their tenets through Egypt, Syria, Arabia, India, Tartary, and China.The Nestorian church is Episcopal in its government, like all the other Oriental churches. Its doctrines, also, are, in general, the same with those of those churches, and they receive and repeat, in their public worship, the Nicene creed. Theirdistinguishingdoctrines appear to be, their believing that Mary was not the mother of Jesus Christ,as God, but onlyas man, and that there are, consequently,two persons, as well astwo natures, in the Son of God. This notion was looked upon in the earlier ages of the church as a most momentous error; but it has in later times been considered more as an error of words than of doctrine; and that the error of Nestorius was in the words he employed to express his meaning, rather than in the doctrine itself. While the Nestorians believe that Christ hadtwo naturesandtwo persons, they say“that these natures and persons are so closely and intimately united that they have but oneaspect.”“Now, the wordbarsopa, by which they express thisaspect, is precisely of the same signification with the Greek word προσωπον, which signifiesa person; and hence it is evident that they attached to the wordaspectthe same idea that we attach to the wordperson, and that they understood, by the wordperson, precisely what we understand by the termnature.”The Nestorians, of all the Christian churches of the East, have been the most careful and successful in avoiding a multitude of superstitious opinions and practices, which have infected the Romish and many Eastern churches.[pg 308]Our readers are referred to an interesting volume recently published by Asahel Grant, M. D., in which is contained strong evidence that the Nestorians and the“Lost Tribes”are one people.High-Churchmen.A term first given to the Nonjurors, who refused to acknowledge William III. as their lawful king, and who had very proud notions of church power; but it is now commonly used in a more extensive signification, and is applied to all those who, though far from being Nonjurors, yet form high conceptions of the authority and jurisdiction of the church.Ancient American Covenant Or Confession Of Faith.Copy of the first Covenant, or Confession of Faith, of the First Church in Salem, Massachusetts.The first ordination to the pastoral office, and the first complete organization and erection of a Protestant church, in North America, took place in that town, in the year 1629.The First Covenant, Or Confession Of Faith, Of The First Church In Salem.“We covenant with our Lord, and one with another, and we do bind ourselves, in the presence of God, to walk together in all his ways, according as he is pleased to reveal himself unto us in his blessed word of truth; and do explicitly,[pg 309]in the name and fear of God, profess and protest to walk as followeth, through the power and grace of our Lord Jesus Christ:—“We avouch the Lord to be our God, and ourselves to be his people, in the truth and simplicity of our spirits.“We give ourselves to the Lord Jesus Christ, and the word of his grace, for the teaching, ruling, and sanctifying of us in matters of worship and conversation, resolving to cleave unto him alone for life and glory, and to reject all contrary ways, canons, and constitutions of men, in his worship.“We promise to walk with our brethren, with all watchfulness and tenderness, avoiding jealousies and suspicions, backbitings, censurings, provokings, secret risings of spirit against them; but, in all offences, to follow the rule of our Lord Jesus, and to bear and forbear, give and forgive, as he hath taught us.“In public or private, we will willingly do nothing to the offence of the church, but will be willing to take advice for ourselves and ours, as occasion shall be presented.“We will not, in the congregation, be forward, either to show our own gifts and parts in speaking or scrupling, or there discover the weakness or failings of our brethren; but attend an orderly call thereunto, knowing how much the Lord may be dishonored, and his gospel, and the profession of it, slighted by our distempers and weaknesses in public.“We bind ourselves to study the advancement of the gospel in all truth and peace, both in regard to those that are within or without; no way slighting our sister churches, but using their counsel, as need shall be; not laying a stumbling-block before any, no, not the Indians, whose good we desire to promote; and so to converse, as we may avoid the very appearance of evil.“We do hereby promise to carry ourselves in all lawful obedience to those that are over us, in church or commonwealth, knowing how well pleasing it will be to the Lord,[pg 310]that they should have encouragement in their places, by our not grieving their spirits through our irregularities.“We resolve to approve ourselves to the Lord in our particular callings, shunning idleness, as the bane of any state; nor will we deal hardly or oppressingly with any, wherein we are the Lord's stewards.“Promising, also, unto our best ability, to teach our children and servants the knowledge of God, and of his will, that they may serve him also; and all this, not by any strength of our own, but by the Lord Christ, whose blood we desire may sprinkle this our covenant, made in his name”“The above is a covenant,”says a learned divine,“to which all good Christians, of every denomination, to the end of time, will be able to subscribe their names,—written in a style of touching simplicity, which has seldom been equalled, and containing sentiments which are felt to be eloquent by every amiable and pious heart,—and should form the bond to unite the whole church on earth, as they will unite the church of the redeemed in heaven. This Covenant might well be adopted by all Congregational and Protestant churches; and it will forever constitute the glory, perpetuate the fame, and render precious the memory, ofFrancis Higginson, the first minister of Salem.”12[pg 311]

The Millenarians are those who believe that Christ will reign personally on earth for a thousand years; and their name, taken from the Latinmille, a thousand, has a direct allusion to the duration of the spiritual empire.

The doctrine of the millennium, or a future paradisaical state of the earth, it is said, is not of Christian, but of Jewish origin. The tradition is attributed to Elijah, which fixes the duration of the world, in its present imperfect condition, to six thousand years, and announces the approach of a Sabbath of a thousand years of universal peace and plenty, to be ushered in by the glorious advent of the Messiah. This idea may be traced in the Epistle of Barnabas, and in the opinions of Papias, who knew of no written testimony in its behalf. It was adopted by the author of the Revelation, by Justin Martyr, by Irenæus, and by a long succession of the fathers. As the theory is animating and consolatory, when it is divested of cabalistic numbers and allegorical decorations, it will no doubt always retain a number of adherents.

However the Millenarians may differ among themselves respecting the nature of this great event, it is agreed, on all hands, that such a revolution will be effected in the latter days, by which vice and its attendant misery shall be banished from the earth; thus completely forgetting all those dissensions and animosities by which the religious world hath been agitated, and terminating the grand drama of Providence with[pg 293]universal felicity. We are not unmindful of the prophetic language of Isaiah, (49:22, 23,) together with a sublime passage from the book of the Revelation, (11:15,) with which the canon of Scripture concludes—“Thus saith the Lord God, Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people. And kings shall be thy nursing fathers, and their queens thy nursing mothers, [they shall become good themselves, and be the protectors of religion and liberty,] and thou shalt know that I am the Lord, for they shall not be ashamed that wait for me. And the seventh angel sounded, and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ, and he shall reign forever and ever.”(See Matt 13:29, 30; 27:32. Luke 17:29, 30. Acts 3:21. Heb. 1:12. Phil. 3:9, 11. 2 Pet. 3:13. Rev. 20:1-6, and chaps. 21, 22. Apoc. chap. 21. Ezek. chap. 36.)

Whitefield Calvinistic Methodists.TheTabernacleorLady Huntingdon Connection, formed by Whitefield, is so called from the name given to several places of worship, in London, Bristol, &c. In some of the chapels in this Connection, the service of the church of England is read; in others, the worship is conducted much in the same way as among the Congregationalists; while, in all, the system of supply is more or less kept up, consisting in the employment, for a month or six weeks, of ministers from different parts of the country, who either take the whole duty, or assist the resident minister. Some of the congregations consist of several thousand hearers; and, by the blessing of God on the rousing and faithful sermons which are usually delivered to them, very extensive good is effected in the way of conversion. Most of the ministers now employed as supplies[pg 294]in this Connection are of the Congregational order, to which, of late years, there appears to be a gradual approximation; and it is not improbable that ere long both bodies will coalesce. The number of chapels belonging to this body, at the present time, is about sixty, in all of which the liturgy of the church of England is read, and most of her forms scrupulously kept up. The ministers, who used formerly to supply at different chapels in the course of the year, are now become more stationary, and have assumed more of the pastoral character. They have a respectable college at Cheshunt, in Hertfordshire.The Calvinistic Methodists in Wales are very numerous.—SeeBiographical SketchesofWhitefield,Wesley, andLady Huntingdon.

TheTabernacleorLady Huntingdon Connection, formed by Whitefield, is so called from the name given to several places of worship, in London, Bristol, &c. In some of the chapels in this Connection, the service of the church of England is read; in others, the worship is conducted much in the same way as among the Congregationalists; while, in all, the system of supply is more or less kept up, consisting in the employment, for a month or six weeks, of ministers from different parts of the country, who either take the whole duty, or assist the resident minister. Some of the congregations consist of several thousand hearers; and, by the blessing of God on the rousing and faithful sermons which are usually delivered to them, very extensive good is effected in the way of conversion. Most of the ministers now employed as supplies[pg 294]in this Connection are of the Congregational order, to which, of late years, there appears to be a gradual approximation; and it is not improbable that ere long both bodies will coalesce. The number of chapels belonging to this body, at the present time, is about sixty, in all of which the liturgy of the church of England is read, and most of her forms scrupulously kept up. The ministers, who used formerly to supply at different chapels in the course of the year, are now become more stationary, and have assumed more of the pastoral character. They have a respectable college at Cheshunt, in Hertfordshire.

The Calvinistic Methodists in Wales are very numerous.—SeeBiographical SketchesofWhitefield,Wesley, andLady Huntingdon.

Nonjurors.Those who refused to take the oaths to government, and who were, in consequence, under certain incapacities, and liable to certain severe penalties. The members of the Episcopal church of Scotland have long been denominated Nonjurors; but perhaps they are now called so improperly, as the ground of their difference from the established church is more on account of ecclesiastical than political principles.

Those who refused to take the oaths to government, and who were, in consequence, under certain incapacities, and liable to certain severe penalties. The members of the Episcopal church of Scotland have long been denominated Nonjurors; but perhaps they are now called so improperly, as the ground of their difference from the established church is more on account of ecclesiastical than political principles.

Nonconformists.Those who refuse to join the established church. Nonconformists in England may be considered of three sorts:—1. Such as absent themselves from divine worship in the established church through total irreligion, and attend the service of no other persuasion.—2. Such as absent themselves on the plea of conscience; as, Presbyterians, Independents,[pg 295]Baptists, &c.—3. Internal Nonconformists, or unprincipled clergymen, who applaud and propagate doctrines quite inconsistent with several of those articles they promised on oath to defend. The word is generally used in reference to those ministers who were ejected from their livings by the Act of Uniformity, in 1662. The number of these was about two thousand. However some affect to treat these men with indifference, and suppose that their consciences were more tender than they need be, it must be remembered that they were men of as extensive learning, great abilities, and pious conduct, as ever appeared.

Those who refuse to join the established church. Nonconformists in England may be considered of three sorts:—1. Such as absent themselves from divine worship in the established church through total irreligion, and attend the service of no other persuasion.—2. Such as absent themselves on the plea of conscience; as, Presbyterians, Independents,[pg 295]Baptists, &c.—3. Internal Nonconformists, or unprincipled clergymen, who applaud and propagate doctrines quite inconsistent with several of those articles they promised on oath to defend. The word is generally used in reference to those ministers who were ejected from their livings by the Act of Uniformity, in 1662. The number of these was about two thousand. However some affect to treat these men with indifference, and suppose that their consciences were more tender than they need be, it must be remembered that they were men of as extensive learning, great abilities, and pious conduct, as ever appeared.

Christian Connection.This denomination, among themselves, are generally called simplyChristians. This they do merely to denote their character as the followers of Christ; but, when applied to them collectively, it necessarily becomes the name of a denomination. They are sometimes, by their opposers, calledChrist-ians; but this pronunciation of the word they universally reject as very improper.The Christians began to associate and to form a distinct people about the beginning of the nineteenth century, so that they may be said to have existed but about forty years. They seem to have sprung up almost simultaneously in different and remote parts of the country, without any interchange of sentiments, concert of action, or even knowledge of each other's views or movements, till after a public stand had been taken in several parts of the country.The first branch arose in Virginia and North Carolina, and consisted of seceders from the Methodists. At first, there were about one thousand communicants.The northern branch of this denomination sprung up in New England. It commenced by the formation of several[pg 296]new churches, under the administration of a few ministers who had separated themselves from the Baptists, who were soon joined by several other ministers, and nearly whole churches, from the same denomination.The western branch arose in Kentucky, and was composed of seceders from the Presbyterians. Some of their ministers were men of strong and well-cultivated minds, who urged forward the reform they had undertaken, till they have spread over most of the Western States.In all these different sections, their leading purpose, at first, appears to have been, not so much to establish any peculiar or distinctive doctrine, as to assert for individuals and churches more liberty and independence in relation to matters of faith and practice; to shake off the authority of human creeds, and the shackles of prescribed modes and forms; to make the Bible their only guide, claiming for every man the right to judge for himself what is its doctrine, and what are its requirements; and in practice to follow more strictly the simplicity of the apostles and primitive Christians.This class of believers recognize no individual as a leader or founder, and no man claims this high eminence, although several persons were instrumental in giving rise and progress to the society. They point all to Christ as the Leader and Founder, and professedly labor to bring all to the first principles of original, apostolic Christianity.Seceding, as the first ministers did, from different denominations, they necessarily brought with them some of the peculiarities of faith and usage in which they had been educated. But the two prominent sentiments that led them out, both kept them together, by rendering them tolerant toward each other, and gradually brought them to be very similar both in faith and practice. These two sentiments were, that the Scripturesonlyshould be consulted as a rule of faith and duty, and that all Christians should enjoy universal toleration. Hence scarcely any churches have written creeds, although nearly all record their principles of action. Very few are Trinitarians, though nearly all believe in the[pg 297]preëxistence and proper Sonship of Christ. Perhaps not any believe in or practise sprinkling, but almost all practise immersion; from which circumstance many, though very improperly, call them Christian Baptists.Perfect uniformity does not exist among all the members of this community, although the approximation to it is far greater than many have supposed it ever could be without a written creed. But there are several important points in which they generally agree fully; and these are regarded as sufficient to secure Christian character, Christian fellowship, and concert of action. Some of these points are the following:—That the Scriptures, including the Old and New Testament, were given by inspiration of God, and are sufficient to teach what men should believe, and what they should practise. That every man has a right to study the Scriptures, and to exercise his own judgment with regard to their true import and meaning. That there is one God, perfect and infinite. That Jesus Christ is the Son of God in the highest possible sense, and that salvation is found in him alone. That all men have sinned and come short of the glory of God, therefore are polluted and guilty. That no transgressor can find pardon but by repentance and faith in Jesus Christ. That the Holy Spirit reproves all sinners, and comforts all Christians. That whoever has sinned has also a way of salvation set before him. That pardon and eternal salvation are found alone through regeneration. That none are proper subjects of church membership, or the ordinances except the regenerated. That God calls men to the ministry, and no others are his true ministers. That perseverance to the end is the only condition on our part that can secure our eternal happiness. That revivals of religion are of the first importance, and should be labored for continually. That every believer should be immersed, and become a public member of some visible church. That every church should continue to observe the Lord's supper. That there will be a resurrection of the dead, both of the just and of the unjust; and that, at the day of judgment, the righteous and the wicked[pg 298]will be separated, and pass, the righteous into everlasting life, and the wicked into eternal damnation.On all the above points, there is but very little difference of opinion or practice throughout the whole body.Candidates for baptism and church membership are required to give the reason of their hope, by a relation of their Christian experience; and persons coming from other churches are expected to furnish satisfactory testimonials of their Christian character.Their communions are always open and free for all Christians of every denomination; but no unconverted or immoral person is invited to the Lord's table.Each church is so far independent as to have a right to transact all its internal affairs without foreign interference. Every church makes choice of its own minister, agrees on its own principles of action, and administers its own discipline, as they understand the New Testament; but the imposition of hands is invariably administered by ordained ministers.The connection between the several churches, and between the ministers, is kept up by means of associations calledconferences, each of which is generally composed of the ministers and churches within a certain district. These hold annual sessions, at which the ministers meet in person, and the churches by delegates. The churches and ministers are generally thus associated; but, if any choose not to do so, the fraternal bonds are not thereby impaired.Very few of their ministers are thoroughly educated men; but they are generally well acquainted with the Bible, and many of them good sermonizers and powerful preachers. All the important means by which pure Christianity may be advanced are fast gaining favor both in the ministry and the churches.Within the last few years, there has been a very rapid spread, and great increase; while all has been settling upon a firm and consistent basis. While many are engaged calling sinners to repentance, the churches are set in order, and thus mightily the word of God grows and prevails.

This denomination, among themselves, are generally called simplyChristians. This they do merely to denote their character as the followers of Christ; but, when applied to them collectively, it necessarily becomes the name of a denomination. They are sometimes, by their opposers, calledChrist-ians; but this pronunciation of the word they universally reject as very improper.

The Christians began to associate and to form a distinct people about the beginning of the nineteenth century, so that they may be said to have existed but about forty years. They seem to have sprung up almost simultaneously in different and remote parts of the country, without any interchange of sentiments, concert of action, or even knowledge of each other's views or movements, till after a public stand had been taken in several parts of the country.

The first branch arose in Virginia and North Carolina, and consisted of seceders from the Methodists. At first, there were about one thousand communicants.

The northern branch of this denomination sprung up in New England. It commenced by the formation of several[pg 296]new churches, under the administration of a few ministers who had separated themselves from the Baptists, who were soon joined by several other ministers, and nearly whole churches, from the same denomination.

The western branch arose in Kentucky, and was composed of seceders from the Presbyterians. Some of their ministers were men of strong and well-cultivated minds, who urged forward the reform they had undertaken, till they have spread over most of the Western States.

In all these different sections, their leading purpose, at first, appears to have been, not so much to establish any peculiar or distinctive doctrine, as to assert for individuals and churches more liberty and independence in relation to matters of faith and practice; to shake off the authority of human creeds, and the shackles of prescribed modes and forms; to make the Bible their only guide, claiming for every man the right to judge for himself what is its doctrine, and what are its requirements; and in practice to follow more strictly the simplicity of the apostles and primitive Christians.

This class of believers recognize no individual as a leader or founder, and no man claims this high eminence, although several persons were instrumental in giving rise and progress to the society. They point all to Christ as the Leader and Founder, and professedly labor to bring all to the first principles of original, apostolic Christianity.

Seceding, as the first ministers did, from different denominations, they necessarily brought with them some of the peculiarities of faith and usage in which they had been educated. But the two prominent sentiments that led them out, both kept them together, by rendering them tolerant toward each other, and gradually brought them to be very similar both in faith and practice. These two sentiments were, that the Scripturesonlyshould be consulted as a rule of faith and duty, and that all Christians should enjoy universal toleration. Hence scarcely any churches have written creeds, although nearly all record their principles of action. Very few are Trinitarians, though nearly all believe in the[pg 297]preëxistence and proper Sonship of Christ. Perhaps not any believe in or practise sprinkling, but almost all practise immersion; from which circumstance many, though very improperly, call them Christian Baptists.

Perfect uniformity does not exist among all the members of this community, although the approximation to it is far greater than many have supposed it ever could be without a written creed. But there are several important points in which they generally agree fully; and these are regarded as sufficient to secure Christian character, Christian fellowship, and concert of action. Some of these points are the following:—That the Scriptures, including the Old and New Testament, were given by inspiration of God, and are sufficient to teach what men should believe, and what they should practise. That every man has a right to study the Scriptures, and to exercise his own judgment with regard to their true import and meaning. That there is one God, perfect and infinite. That Jesus Christ is the Son of God in the highest possible sense, and that salvation is found in him alone. That all men have sinned and come short of the glory of God, therefore are polluted and guilty. That no transgressor can find pardon but by repentance and faith in Jesus Christ. That the Holy Spirit reproves all sinners, and comforts all Christians. That whoever has sinned has also a way of salvation set before him. That pardon and eternal salvation are found alone through regeneration. That none are proper subjects of church membership, or the ordinances except the regenerated. That God calls men to the ministry, and no others are his true ministers. That perseverance to the end is the only condition on our part that can secure our eternal happiness. That revivals of religion are of the first importance, and should be labored for continually. That every believer should be immersed, and become a public member of some visible church. That every church should continue to observe the Lord's supper. That there will be a resurrection of the dead, both of the just and of the unjust; and that, at the day of judgment, the righteous and the wicked[pg 298]will be separated, and pass, the righteous into everlasting life, and the wicked into eternal damnation.

On all the above points, there is but very little difference of opinion or practice throughout the whole body.

Candidates for baptism and church membership are required to give the reason of their hope, by a relation of their Christian experience; and persons coming from other churches are expected to furnish satisfactory testimonials of their Christian character.

Their communions are always open and free for all Christians of every denomination; but no unconverted or immoral person is invited to the Lord's table.

Each church is so far independent as to have a right to transact all its internal affairs without foreign interference. Every church makes choice of its own minister, agrees on its own principles of action, and administers its own discipline, as they understand the New Testament; but the imposition of hands is invariably administered by ordained ministers.

The connection between the several churches, and between the ministers, is kept up by means of associations calledconferences, each of which is generally composed of the ministers and churches within a certain district. These hold annual sessions, at which the ministers meet in person, and the churches by delegates. The churches and ministers are generally thus associated; but, if any choose not to do so, the fraternal bonds are not thereby impaired.

Very few of their ministers are thoroughly educated men; but they are generally well acquainted with the Bible, and many of them good sermonizers and powerful preachers. All the important means by which pure Christianity may be advanced are fast gaining favor both in the ministry and the churches.

Within the last few years, there has been a very rapid spread, and great increase; while all has been settling upon a firm and consistent basis. While many are engaged calling sinners to repentance, the churches are set in order, and thus mightily the word of God grows and prevails.

Puseyites.This school of theology, which has become famous both in England and abroad, had its origin at Oxford, about A. D. 1838. Some distinguished members of the university thought that the church of England was in an alarming position, and that irreligious principles and false doctrines had been admitted into the measures of the government of the country on a large scale. To check the progress of these supposed errors and mischievous practices, they published a series of“Tracts for the Times,”on such subjects as theconstitution of the church; the authority of its ministers; refutations of the errors of Romanism, and how to oppose it, &c. &c.The Puseyites strenuously assert theapostolical succession; in other words, that the clergy derive their power from the apostles, throughepiscopalordination.In regard tochurch polity, they maintain that the church is an empire and government of its own,—a government appointed by God,—and that its laws, as they are to be found in the Book of Common Prayer, ought to be implicitly obeyed. They deprecate the neglect of thedaily service, the desecration of festivals, and the scanty administration of the eucharist.With respect tosacraments, the Puseyites hold that they are not subjects of discussion, or for speculation; but“high, mysterious, awful Christian privileges—to befelt, reverenced, embraced, realized, acted.”With respect tochurch authority, they hold that human tradition has no place in revelation; that no individuals, since the apostles, can be regarded as expositors of the will of Christ; that theunanimous witnessof Christendom, as to the teaching of the apostles, is the only and the fully-sufficient guaranty of the whole revealed faith, and that we do possess historically such a guaranty in the remains of the primitive church.[pg 300]The Puseyites inculcate the necessity of dispensing religious truth with caution and reverence, not throwing it promiscuously before minds ill suited to receive it.A characteristic feature of the Oxford school of theology, is its opposition to what is called the“popular religionism of the day.”The masters of the school grieve that men are sent from the seat of their education with the belief that they are tothink, notread;judge, rather thanlearn; and look to their own minds for truth, rather than to some permanent external standard.At the head of this school are Dr. Pusey, Regius professor of Hebrew, and canon of Christ Church, Rev. J. Keble, professor of poetry, Rev. J. H. Newman, Rev. J. Williams, and Rev. W. Sewall, professor of moral philosophy.

This school of theology, which has become famous both in England and abroad, had its origin at Oxford, about A. D. 1838. Some distinguished members of the university thought that the church of England was in an alarming position, and that irreligious principles and false doctrines had been admitted into the measures of the government of the country on a large scale. To check the progress of these supposed errors and mischievous practices, they published a series of“Tracts for the Times,”on such subjects as theconstitution of the church; the authority of its ministers; refutations of the errors of Romanism, and how to oppose it, &c. &c.

The Puseyites strenuously assert theapostolical succession; in other words, that the clergy derive their power from the apostles, throughepiscopalordination.

In regard tochurch polity, they maintain that the church is an empire and government of its own,—a government appointed by God,—and that its laws, as they are to be found in the Book of Common Prayer, ought to be implicitly obeyed. They deprecate the neglect of thedaily service, the desecration of festivals, and the scanty administration of the eucharist.

With respect tosacraments, the Puseyites hold that they are not subjects of discussion, or for speculation; but“high, mysterious, awful Christian privileges—to befelt, reverenced, embraced, realized, acted.”

With respect tochurch authority, they hold that human tradition has no place in revelation; that no individuals, since the apostles, can be regarded as expositors of the will of Christ; that theunanimous witnessof Christendom, as to the teaching of the apostles, is the only and the fully-sufficient guaranty of the whole revealed faith, and that we do possess historically such a guaranty in the remains of the primitive church.

The Puseyites inculcate the necessity of dispensing religious truth with caution and reverence, not throwing it promiscuously before minds ill suited to receive it.

A characteristic feature of the Oxford school of theology, is its opposition to what is called the“popular religionism of the day.”The masters of the school grieve that men are sent from the seat of their education with the belief that they are tothink, notread;judge, rather thanlearn; and look to their own minds for truth, rather than to some permanent external standard.

At the head of this school are Dr. Pusey, Regius professor of Hebrew, and canon of Christ Church, Rev. J. Keble, professor of poetry, Rev. J. H. Newman, Rev. J. Williams, and Rev. W. Sewall, professor of moral philosophy.

Free Communion Baptists.This denomination of Christians dissent from the regular Baptists on the point that immersion is a prerequisite to the privileges of a church relation, and permit Christians of all denominations, in regular church standing, to partake with them at the Lord's table.The Rev. Robert Hall, of England, one of the most learned and eloquent Baptist ministers of the age, was an unflinching opposer of the practice of“close communion,”which he denounced as“unchristian and unnatural.”In a tract written in defence of his views on this subject, he remarks,“It is too much to expect an enlightened public will be eager to enroll themselves among the members of a sect which displays much of the intolerance of Popery, without any portion of its splendor, and prescribes, as the pledge of conversion, the renunciation of the whole Christian world.”In reference to the mode of baptism, Mr. Hall says,“I would not myself baptize in any other way than by immersion,[pg 301]because I look upon immersion as the ancient mode; that it best represents the meaning of the original term employed, and the substantial import of this institution; and because I should think it right to guard against the spirit of innovation, which, in positive rites, is always dangerous and progressive;but I should not think myself authorized to rebaptize any one who has been sprinkled in adult age.”This class of Baptists are found chiefly in the western and northern parts of the state of New York. They number between forty and fifty churches and ministers.

This denomination of Christians dissent from the regular Baptists on the point that immersion is a prerequisite to the privileges of a church relation, and permit Christians of all denominations, in regular church standing, to partake with them at the Lord's table.

The Rev. Robert Hall, of England, one of the most learned and eloquent Baptist ministers of the age, was an unflinching opposer of the practice of“close communion,”which he denounced as“unchristian and unnatural.”In a tract written in defence of his views on this subject, he remarks,“It is too much to expect an enlightened public will be eager to enroll themselves among the members of a sect which displays much of the intolerance of Popery, without any portion of its splendor, and prescribes, as the pledge of conversion, the renunciation of the whole Christian world.”

In reference to the mode of baptism, Mr. Hall says,“I would not myself baptize in any other way than by immersion,[pg 301]because I look upon immersion as the ancient mode; that it best represents the meaning of the original term employed, and the substantial import of this institution; and because I should think it right to guard against the spirit of innovation, which, in positive rites, is always dangerous and progressive;but I should not think myself authorized to rebaptize any one who has been sprinkled in adult age.”

This class of Baptists are found chiefly in the western and northern parts of the state of New York. They number between forty and fifty churches and ministers.

Transcendentalists.TranscendentandTranscendentalare technical terms in philosophy. According to their etymology, (fromtranscendere,) they signify that which goes beyond a certain limit; in philosophy, that which goes beyond, or transcends, the circle of experience, or of what is perceptible by the senses. Properly speaking, all philosophy is in this sense transcendental, because all philosophical investigations rise above the sensual, even if they start from that which is perceptible by the senses. But philosophical inquiries are to be distinguished according as they proceed from experience, or from principles and ideas not derived from that source. The latter sort are called, in a narrower sense,pure, ortranscendental. The school of Kant makes a still further distinction: it gives the name oftranscendentalto that which does not, indeed, originate from experience, but yet is connected with it, because it contains the grounds of the possibility of experience; but the termtranscendentit applies to that which cannot be connected with experience, but transcends the limit of possible experience and of philosophizing.As applied in this country, especially when used as a term of reproach, Transcendentalism would designate a system[pg 302]which builds on feeling, rather than on reason, and relies more on the imagination than on the judgment. In the main, however, the Transcendentalists are persons who hold that man has the power to perceive intuitively truths which transcend the reach of the senses; but they divide, some taking the unction of Sentimentalism, and others of Mysticism.

TranscendentandTranscendentalare technical terms in philosophy. According to their etymology, (fromtranscendere,) they signify that which goes beyond a certain limit; in philosophy, that which goes beyond, or transcends, the circle of experience, or of what is perceptible by the senses. Properly speaking, all philosophy is in this sense transcendental, because all philosophical investigations rise above the sensual, even if they start from that which is perceptible by the senses. But philosophical inquiries are to be distinguished according as they proceed from experience, or from principles and ideas not derived from that source. The latter sort are called, in a narrower sense,pure, ortranscendental. The school of Kant makes a still further distinction: it gives the name oftranscendentalto that which does not, indeed, originate from experience, but yet is connected with it, because it contains the grounds of the possibility of experience; but the termtranscendentit applies to that which cannot be connected with experience, but transcends the limit of possible experience and of philosophizing.

As applied in this country, especially when used as a term of reproach, Transcendentalism would designate a system[pg 302]which builds on feeling, rather than on reason, and relies more on the imagination than on the judgment. In the main, however, the Transcendentalists are persons who hold that man has the power to perceive intuitively truths which transcend the reach of the senses; but they divide, some taking the unction of Sentimentalism, and others of Mysticism.

Augsburg Confession Of Faith.The first Protestant Confession was that presented, in 1530, to the diet of Augsburg, by the suggestion and under the direction of John, elector of Saxony. This wise and prudent prince, with the view of having the principal grounds on which the Protestants had separated from the Romish communion distinctly submitted to that assembly, intrusted the duty of preparing a summary of them to the divines of Wittemberg. Nor was that task a difficult one; for the Reformed doctrines had already been digested into seventeen articles, which had been proposed at the conferences both at Sultzbach and Smalcald, as the confession of faith to be adopted by the Protestant confederates. These, accordingly, were delivered to the elector by Luther, and served as the basis of the celebrated Augsburg Confession, written“by the elegant and accurate pen of Melancthon”—a work which has been admired by many even of its enemies, for its perspicuity, piety, and erudition. It contains twenty-eight chapters, the leading topics of which are, the true and essential divinity of Christ; his substitution and vicarious sacrifice; original sin; human inability; the necessity, freedom, and efficacy of divine grace; consubstantiation; and particularly justification by faith, to establish the truth and importance of which was one of its chief objects. The last seven articles condemn and confute the Popish tenets of communion in one kind, clerical celibacy, private masses, auricular confession, legendary traditions,[pg 303]monastic vows, and the exorbitant power of the church. This Confession is silent on the doctrine of predestination. This is the universal standard of orthodox doctrine among those who profess to be Lutherans, in which no authoritative alteration has ever been made.

The first Protestant Confession was that presented, in 1530, to the diet of Augsburg, by the suggestion and under the direction of John, elector of Saxony. This wise and prudent prince, with the view of having the principal grounds on which the Protestants had separated from the Romish communion distinctly submitted to that assembly, intrusted the duty of preparing a summary of them to the divines of Wittemberg. Nor was that task a difficult one; for the Reformed doctrines had already been digested into seventeen articles, which had been proposed at the conferences both at Sultzbach and Smalcald, as the confession of faith to be adopted by the Protestant confederates. These, accordingly, were delivered to the elector by Luther, and served as the basis of the celebrated Augsburg Confession, written“by the elegant and accurate pen of Melancthon”—a work which has been admired by many even of its enemies, for its perspicuity, piety, and erudition. It contains twenty-eight chapters, the leading topics of which are, the true and essential divinity of Christ; his substitution and vicarious sacrifice; original sin; human inability; the necessity, freedom, and efficacy of divine grace; consubstantiation; and particularly justification by faith, to establish the truth and importance of which was one of its chief objects. The last seven articles condemn and confute the Popish tenets of communion in one kind, clerical celibacy, private masses, auricular confession, legendary traditions,[pg 303]monastic vows, and the exorbitant power of the church. This Confession is silent on the doctrine of predestination. This is the universal standard of orthodox doctrine among those who profess to be Lutherans, in which no authoritative alteration has ever been made.

Armenians.The chief point of separation between the Armenians on the one side, and the Greeks and the Papists on the other, is, that, while the latter believe in two natures and one person of Christ, the former believe that the humanity and divinity of Christ were so united as to form butone nature; and hence they are calledMonophysites, signifyingsingle nature.Another point on which they are charged with heresy by the Papists is, that they adhere to the notion that the Spirit proceeds from the Father only; and in this the Greeks join them, though the Papists say that he proceeds from the Father and the Son. In other respects, the Greeks and Armenians have very nearly the same religious opinions, though they differ somewhat in their forms and modes of worship. For instance, the Greeks make the sign of the cross with three fingers, in token of their belief in the doctrine of the Trinity, while the Armenians use two fingers, and the Jacobites, one.The Armenians hold to seven sacraments, like the Latins although baptism, confirmation, and extreme unction, are all performed at the same time; and the forms of prayer for confirmation and extreme unction are perfectly intermingled, which leads one to suppose that, in fact, the latter sacrament does not exist among them, except in name, and that this they have borrowed from the Papists.Infants are baptized both by triple immersion and pouring water three times upon the head; the former being done,[pg 304]as their books assert, in reference to Christ's having been three days in the grave, and probably suggested by the phraseburied with him in baptism.The latter ceremony they derive from the tradition that, when Christ was baptized, he stood in the midst of Jordan, and John poured water from his hand three times upon his head. In all their pictures of this scene, such is the representation of the mode of our Savior's baptism. Converted Jews, or Mahometans, though adults, are baptized in the same manner.The Armenians acknowledge sprinkling as a lawful mode of baptism; for they receive from other churches those that have merely been sprinkled, without rebaptizing them.They believe firmly in transubstantiation, and worship the consecrated elements as God.Unleavened bread is used in the sacrament, and the broken pieces of bread are dipped in undiluted wine, and thus given to the people.The latter, however, do not handle it, but receive it into their mouths from the hands of the priest. They suppose it has in itself a sanctifying and saving power. The Greeks, in this sacrament, use leavened bread, and wine mixed with water.The Armenians discard the Popish doctrine of purgatory but yet, most inconsistently, they pray for the dead.They hold to confession of sins to the priests, who impose penances and grant absolution, though without money, and they give no indulgences.They pray through the mediation of the virgin Mary, and other saints. The belief that Mary was always a virgin, is a point of very high importance with them; and they consider the thought of her having given birth to children after the birth of Christ, as in the highest degree derogatory to her character, and impious.They regard baptism and regeneration as the same thing and have no conception of any spiritual change; and they know little of any other terms of salvation than penance, the Lord's supper, fasting, and good works in general.[pg 305]The Armenians are strictly Trinitarians in their views, holding firmly to the supreme divinity of Christ, and the doctrine of atonement for sin; though their views on the latter subject, as well as in regard to faith and repentance, are somewhat obscure. They say that Christ died to atone for original sin, and that actual sin is to be washed away by penances,—which, in their view, is repentance. Penances are prescribed by the priests, and sometimes consist in an offering of money to the church, a pilgrimage, or more commonly in repeating certain prayers, or reading the whole book of Psalms a specified number of times. Faith in Christ seems to mean but little more than believing in the mystery of transubstantiation.—SeeColeman's Christian Antiquities.

The chief point of separation between the Armenians on the one side, and the Greeks and the Papists on the other, is, that, while the latter believe in two natures and one person of Christ, the former believe that the humanity and divinity of Christ were so united as to form butone nature; and hence they are calledMonophysites, signifyingsingle nature.

Another point on which they are charged with heresy by the Papists is, that they adhere to the notion that the Spirit proceeds from the Father only; and in this the Greeks join them, though the Papists say that he proceeds from the Father and the Son. In other respects, the Greeks and Armenians have very nearly the same religious opinions, though they differ somewhat in their forms and modes of worship. For instance, the Greeks make the sign of the cross with three fingers, in token of their belief in the doctrine of the Trinity, while the Armenians use two fingers, and the Jacobites, one.

The Armenians hold to seven sacraments, like the Latins although baptism, confirmation, and extreme unction, are all performed at the same time; and the forms of prayer for confirmation and extreme unction are perfectly intermingled, which leads one to suppose that, in fact, the latter sacrament does not exist among them, except in name, and that this they have borrowed from the Papists.

Infants are baptized both by triple immersion and pouring water three times upon the head; the former being done,[pg 304]as their books assert, in reference to Christ's having been three days in the grave, and probably suggested by the phraseburied with him in baptism.

The latter ceremony they derive from the tradition that, when Christ was baptized, he stood in the midst of Jordan, and John poured water from his hand three times upon his head. In all their pictures of this scene, such is the representation of the mode of our Savior's baptism. Converted Jews, or Mahometans, though adults, are baptized in the same manner.

The Armenians acknowledge sprinkling as a lawful mode of baptism; for they receive from other churches those that have merely been sprinkled, without rebaptizing them.

They believe firmly in transubstantiation, and worship the consecrated elements as God.

Unleavened bread is used in the sacrament, and the broken pieces of bread are dipped in undiluted wine, and thus given to the people.

The latter, however, do not handle it, but receive it into their mouths from the hands of the priest. They suppose it has in itself a sanctifying and saving power. The Greeks, in this sacrament, use leavened bread, and wine mixed with water.

The Armenians discard the Popish doctrine of purgatory but yet, most inconsistently, they pray for the dead.

They hold to confession of sins to the priests, who impose penances and grant absolution, though without money, and they give no indulgences.

They pray through the mediation of the virgin Mary, and other saints. The belief that Mary was always a virgin, is a point of very high importance with them; and they consider the thought of her having given birth to children after the birth of Christ, as in the highest degree derogatory to her character, and impious.

They regard baptism and regeneration as the same thing and have no conception of any spiritual change; and they know little of any other terms of salvation than penance, the Lord's supper, fasting, and good works in general.

The Armenians are strictly Trinitarians in their views, holding firmly to the supreme divinity of Christ, and the doctrine of atonement for sin; though their views on the latter subject, as well as in regard to faith and repentance, are somewhat obscure. They say that Christ died to atone for original sin, and that actual sin is to be washed away by penances,—which, in their view, is repentance. Penances are prescribed by the priests, and sometimes consist in an offering of money to the church, a pilgrimage, or more commonly in repeating certain prayers, or reading the whole book of Psalms a specified number of times. Faith in Christ seems to mean but little more than believing in the mystery of transubstantiation.—SeeColeman's Christian Antiquities.

Primitive Methodists.This sect forms a party in England, which seceded from the Wesleyans in 1817. They differ from the Wesleyans chiefly in church government, by admitting lay representation. They are said to increase rapidly. Their present number is about seventy thousand.

This sect forms a party in England, which seceded from the Wesleyans in 1817. They differ from the Wesleyans chiefly in church government, by admitting lay representation. They are said to increase rapidly. Their present number is about seventy thousand.

Novatians.An heretical sect in the early church, which derives its name from Novatian, an heresiarch of the third century, who was ordained a priest of the church of Rome, and afterwards got himself clandestinely consecrated bishop of Rome, by three weak men, upon whom he had imposed, and one of whom afterwards did penance for his concern in the business. He was never acknowledged bishop of Rome, but was condemned and excommunicated. He still, however[pg 306]taught his doctrine, and became the head of the party that bore his name. He denied, in opposition to the opinion of the church, that those who had been guilty of idolatry could be again received by the church.

An heretical sect in the early church, which derives its name from Novatian, an heresiarch of the third century, who was ordained a priest of the church of Rome, and afterwards got himself clandestinely consecrated bishop of Rome, by three weak men, upon whom he had imposed, and one of whom afterwards did penance for his concern in the business. He was never acknowledged bishop of Rome, but was condemned and excommunicated. He still, however[pg 306]taught his doctrine, and became the head of the party that bore his name. He denied, in opposition to the opinion of the church, that those who had been guilty of idolatry could be again received by the church.

Nestorians.The branch of the Christian church known by this name is so called from Nestorius, a patriarch of Constantinople, who was born in Germanica, a city of Syria, in the latter part of the fourth century. He was educated and baptized at Antioch, and, soon after his baptism, withdrew to a monastery in the vicinity of that city. His great reputation for eloquence, and the regularity of his life, induced the emperor Theodosius to select him for the see of Constantinople; and he was consecrated bishop of that church A. D. 429. He became a violent persecutor of heretics; but, because he favored the doctrine of his friend Anastasius, that“the virgin Mary cannot with propriety be called the mother of God,”he was anathematized by Cyril, bishop of Alexandria, who, in his turn, was anathematized by Nestorius. In the council of Ephesus, A. D. 431, (the third General Council of the church,) at which Cyril presided, and at which Nestorius was not present, he was judged and condemned without being heard, and deprived of his see. He then retired to his monastery, in Antioch, and was afterwards banished to Petra, in Arabia, and thence to Oasis, in Egypt, where he died, about A. D. 435 or 439.The decision of the council of Ephesus caused many difficulties in the church; and the friends of Nestorius carried his doctrines through all the Oriental provinces, and established numerous congregations, professing an invincible opposition to the decrees of the Ephesian council. Nestorianism spread rapidly over the East, and was embraced by a[pg 307]large number of the oriental bishops. Barsumas, bishop of Nisibis, labored with great zeal and activity to procure for the Nestorians a solid and permanent footing in Persia; and his success was so remarkable that his fame extended throughout the East. He established a school at Nisibis, which became very famous, and from which issued those Nestorian doctors who, in that and the following centuries, spread abroad their tenets through Egypt, Syria, Arabia, India, Tartary, and China.The Nestorian church is Episcopal in its government, like all the other Oriental churches. Its doctrines, also, are, in general, the same with those of those churches, and they receive and repeat, in their public worship, the Nicene creed. Theirdistinguishingdoctrines appear to be, their believing that Mary was not the mother of Jesus Christ,as God, but onlyas man, and that there are, consequently,two persons, as well astwo natures, in the Son of God. This notion was looked upon in the earlier ages of the church as a most momentous error; but it has in later times been considered more as an error of words than of doctrine; and that the error of Nestorius was in the words he employed to express his meaning, rather than in the doctrine itself. While the Nestorians believe that Christ hadtwo naturesandtwo persons, they say“that these natures and persons are so closely and intimately united that they have but oneaspect.”“Now, the wordbarsopa, by which they express thisaspect, is precisely of the same signification with the Greek word προσωπον, which signifiesa person; and hence it is evident that they attached to the wordaspectthe same idea that we attach to the wordperson, and that they understood, by the wordperson, precisely what we understand by the termnature.”The Nestorians, of all the Christian churches of the East, have been the most careful and successful in avoiding a multitude of superstitious opinions and practices, which have infected the Romish and many Eastern churches.[pg 308]Our readers are referred to an interesting volume recently published by Asahel Grant, M. D., in which is contained strong evidence that the Nestorians and the“Lost Tribes”are one people.

The branch of the Christian church known by this name is so called from Nestorius, a patriarch of Constantinople, who was born in Germanica, a city of Syria, in the latter part of the fourth century. He was educated and baptized at Antioch, and, soon after his baptism, withdrew to a monastery in the vicinity of that city. His great reputation for eloquence, and the regularity of his life, induced the emperor Theodosius to select him for the see of Constantinople; and he was consecrated bishop of that church A. D. 429. He became a violent persecutor of heretics; but, because he favored the doctrine of his friend Anastasius, that“the virgin Mary cannot with propriety be called the mother of God,”he was anathematized by Cyril, bishop of Alexandria, who, in his turn, was anathematized by Nestorius. In the council of Ephesus, A. D. 431, (the third General Council of the church,) at which Cyril presided, and at which Nestorius was not present, he was judged and condemned without being heard, and deprived of his see. He then retired to his monastery, in Antioch, and was afterwards banished to Petra, in Arabia, and thence to Oasis, in Egypt, where he died, about A. D. 435 or 439.

The decision of the council of Ephesus caused many difficulties in the church; and the friends of Nestorius carried his doctrines through all the Oriental provinces, and established numerous congregations, professing an invincible opposition to the decrees of the Ephesian council. Nestorianism spread rapidly over the East, and was embraced by a[pg 307]large number of the oriental bishops. Barsumas, bishop of Nisibis, labored with great zeal and activity to procure for the Nestorians a solid and permanent footing in Persia; and his success was so remarkable that his fame extended throughout the East. He established a school at Nisibis, which became very famous, and from which issued those Nestorian doctors who, in that and the following centuries, spread abroad their tenets through Egypt, Syria, Arabia, India, Tartary, and China.

The Nestorian church is Episcopal in its government, like all the other Oriental churches. Its doctrines, also, are, in general, the same with those of those churches, and they receive and repeat, in their public worship, the Nicene creed. Theirdistinguishingdoctrines appear to be, their believing that Mary was not the mother of Jesus Christ,as God, but onlyas man, and that there are, consequently,two persons, as well astwo natures, in the Son of God. This notion was looked upon in the earlier ages of the church as a most momentous error; but it has in later times been considered more as an error of words than of doctrine; and that the error of Nestorius was in the words he employed to express his meaning, rather than in the doctrine itself. While the Nestorians believe that Christ hadtwo naturesandtwo persons, they say“that these natures and persons are so closely and intimately united that they have but oneaspect.”“Now, the wordbarsopa, by which they express thisaspect, is precisely of the same signification with the Greek word προσωπον, which signifiesa person; and hence it is evident that they attached to the wordaspectthe same idea that we attach to the wordperson, and that they understood, by the wordperson, precisely what we understand by the termnature.”

The Nestorians, of all the Christian churches of the East, have been the most careful and successful in avoiding a multitude of superstitious opinions and practices, which have infected the Romish and many Eastern churches.

Our readers are referred to an interesting volume recently published by Asahel Grant, M. D., in which is contained strong evidence that the Nestorians and the“Lost Tribes”are one people.

High-Churchmen.A term first given to the Nonjurors, who refused to acknowledge William III. as their lawful king, and who had very proud notions of church power; but it is now commonly used in a more extensive signification, and is applied to all those who, though far from being Nonjurors, yet form high conceptions of the authority and jurisdiction of the church.

A term first given to the Nonjurors, who refused to acknowledge William III. as their lawful king, and who had very proud notions of church power; but it is now commonly used in a more extensive signification, and is applied to all those who, though far from being Nonjurors, yet form high conceptions of the authority and jurisdiction of the church.

Ancient American Covenant Or Confession Of Faith.Copy of the first Covenant, or Confession of Faith, of the First Church in Salem, Massachusetts.The first ordination to the pastoral office, and the first complete organization and erection of a Protestant church, in North America, took place in that town, in the year 1629.The First Covenant, Or Confession Of Faith, Of The First Church In Salem.“We covenant with our Lord, and one with another, and we do bind ourselves, in the presence of God, to walk together in all his ways, according as he is pleased to reveal himself unto us in his blessed word of truth; and do explicitly,[pg 309]in the name and fear of God, profess and protest to walk as followeth, through the power and grace of our Lord Jesus Christ:—“We avouch the Lord to be our God, and ourselves to be his people, in the truth and simplicity of our spirits.“We give ourselves to the Lord Jesus Christ, and the word of his grace, for the teaching, ruling, and sanctifying of us in matters of worship and conversation, resolving to cleave unto him alone for life and glory, and to reject all contrary ways, canons, and constitutions of men, in his worship.“We promise to walk with our brethren, with all watchfulness and tenderness, avoiding jealousies and suspicions, backbitings, censurings, provokings, secret risings of spirit against them; but, in all offences, to follow the rule of our Lord Jesus, and to bear and forbear, give and forgive, as he hath taught us.“In public or private, we will willingly do nothing to the offence of the church, but will be willing to take advice for ourselves and ours, as occasion shall be presented.“We will not, in the congregation, be forward, either to show our own gifts and parts in speaking or scrupling, or there discover the weakness or failings of our brethren; but attend an orderly call thereunto, knowing how much the Lord may be dishonored, and his gospel, and the profession of it, slighted by our distempers and weaknesses in public.“We bind ourselves to study the advancement of the gospel in all truth and peace, both in regard to those that are within or without; no way slighting our sister churches, but using their counsel, as need shall be; not laying a stumbling-block before any, no, not the Indians, whose good we desire to promote; and so to converse, as we may avoid the very appearance of evil.“We do hereby promise to carry ourselves in all lawful obedience to those that are over us, in church or commonwealth, knowing how well pleasing it will be to the Lord,[pg 310]that they should have encouragement in their places, by our not grieving their spirits through our irregularities.“We resolve to approve ourselves to the Lord in our particular callings, shunning idleness, as the bane of any state; nor will we deal hardly or oppressingly with any, wherein we are the Lord's stewards.“Promising, also, unto our best ability, to teach our children and servants the knowledge of God, and of his will, that they may serve him also; and all this, not by any strength of our own, but by the Lord Christ, whose blood we desire may sprinkle this our covenant, made in his name”“The above is a covenant,”says a learned divine,“to which all good Christians, of every denomination, to the end of time, will be able to subscribe their names,—written in a style of touching simplicity, which has seldom been equalled, and containing sentiments which are felt to be eloquent by every amiable and pious heart,—and should form the bond to unite the whole church on earth, as they will unite the church of the redeemed in heaven. This Covenant might well be adopted by all Congregational and Protestant churches; and it will forever constitute the glory, perpetuate the fame, and render precious the memory, ofFrancis Higginson, the first minister of Salem.”12

Copy of the first Covenant, or Confession of Faith, of the First Church in Salem, Massachusetts.

The first ordination to the pastoral office, and the first complete organization and erection of a Protestant church, in North America, took place in that town, in the year 1629.

The First Covenant, Or Confession Of Faith, Of The First Church In Salem.“We covenant with our Lord, and one with another, and we do bind ourselves, in the presence of God, to walk together in all his ways, according as he is pleased to reveal himself unto us in his blessed word of truth; and do explicitly,[pg 309]in the name and fear of God, profess and protest to walk as followeth, through the power and grace of our Lord Jesus Christ:—“We avouch the Lord to be our God, and ourselves to be his people, in the truth and simplicity of our spirits.“We give ourselves to the Lord Jesus Christ, and the word of his grace, for the teaching, ruling, and sanctifying of us in matters of worship and conversation, resolving to cleave unto him alone for life and glory, and to reject all contrary ways, canons, and constitutions of men, in his worship.“We promise to walk with our brethren, with all watchfulness and tenderness, avoiding jealousies and suspicions, backbitings, censurings, provokings, secret risings of spirit against them; but, in all offences, to follow the rule of our Lord Jesus, and to bear and forbear, give and forgive, as he hath taught us.“In public or private, we will willingly do nothing to the offence of the church, but will be willing to take advice for ourselves and ours, as occasion shall be presented.“We will not, in the congregation, be forward, either to show our own gifts and parts in speaking or scrupling, or there discover the weakness or failings of our brethren; but attend an orderly call thereunto, knowing how much the Lord may be dishonored, and his gospel, and the profession of it, slighted by our distempers and weaknesses in public.“We bind ourselves to study the advancement of the gospel in all truth and peace, both in regard to those that are within or without; no way slighting our sister churches, but using their counsel, as need shall be; not laying a stumbling-block before any, no, not the Indians, whose good we desire to promote; and so to converse, as we may avoid the very appearance of evil.“We do hereby promise to carry ourselves in all lawful obedience to those that are over us, in church or commonwealth, knowing how well pleasing it will be to the Lord,[pg 310]that they should have encouragement in their places, by our not grieving their spirits through our irregularities.“We resolve to approve ourselves to the Lord in our particular callings, shunning idleness, as the bane of any state; nor will we deal hardly or oppressingly with any, wherein we are the Lord's stewards.“Promising, also, unto our best ability, to teach our children and servants the knowledge of God, and of his will, that they may serve him also; and all this, not by any strength of our own, but by the Lord Christ, whose blood we desire may sprinkle this our covenant, made in his name”

The First Covenant, Or Confession Of Faith, Of The First Church In Salem.

“We covenant with our Lord, and one with another, and we do bind ourselves, in the presence of God, to walk together in all his ways, according as he is pleased to reveal himself unto us in his blessed word of truth; and do explicitly,[pg 309]in the name and fear of God, profess and protest to walk as followeth, through the power and grace of our Lord Jesus Christ:—

“We avouch the Lord to be our God, and ourselves to be his people, in the truth and simplicity of our spirits.

“We give ourselves to the Lord Jesus Christ, and the word of his grace, for the teaching, ruling, and sanctifying of us in matters of worship and conversation, resolving to cleave unto him alone for life and glory, and to reject all contrary ways, canons, and constitutions of men, in his worship.

“We promise to walk with our brethren, with all watchfulness and tenderness, avoiding jealousies and suspicions, backbitings, censurings, provokings, secret risings of spirit against them; but, in all offences, to follow the rule of our Lord Jesus, and to bear and forbear, give and forgive, as he hath taught us.

“In public or private, we will willingly do nothing to the offence of the church, but will be willing to take advice for ourselves and ours, as occasion shall be presented.

“We will not, in the congregation, be forward, either to show our own gifts and parts in speaking or scrupling, or there discover the weakness or failings of our brethren; but attend an orderly call thereunto, knowing how much the Lord may be dishonored, and his gospel, and the profession of it, slighted by our distempers and weaknesses in public.

“We bind ourselves to study the advancement of the gospel in all truth and peace, both in regard to those that are within or without; no way slighting our sister churches, but using their counsel, as need shall be; not laying a stumbling-block before any, no, not the Indians, whose good we desire to promote; and so to converse, as we may avoid the very appearance of evil.

“We do hereby promise to carry ourselves in all lawful obedience to those that are over us, in church or commonwealth, knowing how well pleasing it will be to the Lord,[pg 310]that they should have encouragement in their places, by our not grieving their spirits through our irregularities.

“We resolve to approve ourselves to the Lord in our particular callings, shunning idleness, as the bane of any state; nor will we deal hardly or oppressingly with any, wherein we are the Lord's stewards.

“Promising, also, unto our best ability, to teach our children and servants the knowledge of God, and of his will, that they may serve him also; and all this, not by any strength of our own, but by the Lord Christ, whose blood we desire may sprinkle this our covenant, made in his name”

“The above is a covenant,”says a learned divine,“to which all good Christians, of every denomination, to the end of time, will be able to subscribe their names,—written in a style of touching simplicity, which has seldom been equalled, and containing sentiments which are felt to be eloquent by every amiable and pious heart,—and should form the bond to unite the whole church on earth, as they will unite the church of the redeemed in heaven. This Covenant might well be adopted by all Congregational and Protestant churches; and it will forever constitute the glory, perpetuate the fame, and render precious the memory, ofFrancis Higginson, the first minister of Salem.”12

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