united themselves to the Christian church, who, through life, adorned the doctrine of God their Saviour.

This work found a great promoter in Massachusetts in the Rev. Jonathan Edwards of Northampton, one of the greatest divines of the Christian church, who preached incessantly with great power, and who exposed with wonderful skill in his writings all the arts of the adversary to mislead, delude, and destroy by error and false religion the souls of men. In Connecticut, it was promoted by the ministry of Bellamy, Wheelock,* Pomeroy, and others; but, unfortunately, a class of fanatics arose in that State, who made great disturbances, and finally separated from their brethren as holier than they These formed a new and distinct community of churches, called SepaThey are now nearly extinct

rates.

Throughout New-England, the work found warm opposers, both among ministers and churches who made loud clamours against the wildness and fanaticism which appeared, and, in such a world of depravity as this, is apt to hover around and attach itself, in some measure, to revivals of religion.

The good effects of that work of grace were long felt; yea, are felt to this day. They could have been vastly greater had the churches listened to the faithful warnings of Edwards, and avoided the gross errors which prevailed; and had they educated their sons, the numerous youth who were called into the kingdom of Christ for the Gospel ministry. An army of able warriors might then have been sent into the field. But the churches saw not the price put into their hands. The warnings from the watchtower were disregarded; their youth, ignorant of truth, ran wild; errors and corruptions increased, and a long night of darkness succeeded Such ministers and churches as opposed the revival, triumphed at every unhappy result, and became more decidedly Arminian in sentiment than they were before.

In the French war, which commenced in 1755, the inhabitants of New-England mingled for the first time with foreigners. These were men who were disposed to ridicule their reverence for God, their respect for the Sabbath, their unhesitating belief in revelation, their abhorrence of profanity and sensuality; and

This eminent divine made great efforts to educate Indian youth, and esta blished an Indian charity school at Lebanon. In 1769, he removed his school to Hanover, N. H. and founded Dartmouth College. He had forty Indian youth under his care; twenty of them, however, returned to savage life. One, Sampson Occum, became a preacher of some distinction, and acted as a missionary among his brethren. He went to England, where he was viewed as a great curiosity.

men who naturally had a great influence over them as officers from the mother country. The association was very destructive to the piety and morals, especially of the youth of New-England.

The churches engaged in controversy with the Sandemanians, or followers of Mr. Robert Sandeman, who came into the country about 1760, and established churches at Boston and Danbury, Connecticut. His peculiar sentiments were, "That justifying faith is no more than a simple belief of the truth or the divine testimony passively received, and that this divine testimony is in itself sufficient ground of hope to those who believe it without any thing wrought in us or done by us to give it a particular direction to ourselves." He adopted also some peculiar rites and ceremonies. This controversy naturally increased the Arminian spirit that was rapidly growing in the country.

The revolutionary war engrossed the supreme attention of every individual. Had it been attended only with the ordinary consequences of war, it must have been exceedingly destructive to the interests of vital piety. War always lays waste the morals of a nation, and hardens the heart and sears the conscience of depraved man. In the revolutionary war, the clergy took an active part. It was the constant subject of prayer and preaching, especially on all public occasions. Many forsook their charges, and became chaplains in the army. All the worst passions of man were brought into exercise by the introduction and depreciation of paper currency. But a greater evil than all was, the nation was brought into alliance with the French, and prepared to drink deep of the intoxicating cup of French infidelity. The country was filled with the friends, and deluged with the writings of Voltaire, Rousseau, d'Alembert, and Diderot. An immense edition of Paine's Age of Reason was printed in Paris, and sent to America to be given away or sold for a few pence a copy. Many were the secret friends of the new philosophy, and not a few in the high places became its open advocates. Secret societies were forming in the country with similar views to the illuminati in Europe, and christianity seemed in danger of being overthrown in this precious land, as it had been in France. But an able clergy remained in her churches, who only needed to be aroused to a sense of danger. They were soon found to be neither unfaithful, timid, or weak. Among the bold assailants upon the destroying monster stood pre-eminent Dr. Dwight, president of Yale College. The churches were roused and became watchful and prayerful. Men of intellect, in the various walks of life, were convinced of the danger to which they had been exposed, and turned in abhorrence from the vile seducers, to

the word of God. The spirit of grace began to descend upon various parts of New-England. A series of revivals, almost unparalleled for purity and power, rapidly succeeded one another. Many colleges were remarkably blessed. A numerous body of learned, experimental christians entered the ministry, under whose labours, accompanied with signal outpourings of the Holy Spirit, the orthodox churches of New-England have risen, within twenty years, to a state of prosperity which calls for the warmest expressions of gratitude and praise. Their number of communicants is far greater now than at any former period. Still however, many great and alarming evils exist. Many places, where were once flourishing churches, have beIn others, where the Gospel is preached, it is supported with great reluctance. In all, profanity, Sabbathbreaking, intemperance, and unbelief, are shamefully prevalent. Powerful efforts have of late been made by means of domestic missionary societies, to reclaim waste places, and, by means of moral societies, to reform the community.

come waste.

In Massachusetts, the clergy and churches which were Arminian, have, with the university of Cambridge, recently become Unitarian. A few have united with them in other parts of NewEngland. With the exception of these, the congregationalists generally, closely adhere to the doctrines of the Reformation. If there is any one point of doctrine by which they may be characterized, it is the distinction betwen man's natural and moral ability to obey the law of God and receive the gospel of Christ. Viewing him as possessed of all his original natural faculties, they consider him as under obligation to do all that God requires of him, and guilty for not doing it. They call upon him immediately to make to himself a new heart and follow Christ. At the same time they view him as totally averse to the service of Christ, and made actively and cheerfully obedient only by the power of the Holy Spirit operating by the truth. No ministers therefore are more full believers in personal election, and more active in the use of means that revivals may be promoted, sinners be gathered in, and the world be converted to God.

There are in New-England about 1000 churches and congregations, which are supplied with well educated and pious ministers, and have handsome houses for public worship. The office of Teacher as distinct from Pastor, and of ruling Elder, is entirely extinct. In almost every county, the ministers meet wice a year in Association for mutual improvement; to consider and improve the state of religion in their bounds, and to examine and license candidates for the ministry. They also

appoint delegates who, in each state, meet annually in General Association or Convention. These public bodies are represented by delegates in each other's assembly and are very harmonious. They have a similar connexion with the General As sembly of the Presbyterian church.

There are a few congregational churches in New-York and Ohio-composed chiefly of emigrants from New-England.

The Congregationalists were early distinguished for efforts to christianize the Indians and have, of late, been very active in sending the Gospel to the new settlements and to Pagan na tions.

A valuable Theological seminary was established at Andover, Mass. in 1808, through the princely munificence of a few individuals. It has four professorships, one of Sacred Rhetoric, one of Christian Theology, one of Sacred Rhetoric and Ecclesiastical History, and one of Sacred Literature.

Its course of instruction extends through three years. The average number of its students is about 140. A Theological school is also connected with Yale College and with Harvard University. One is established also at Bangor, Maine, for the education of young men for the ministry, who have not received a collegiate education.

The state of literature in New England has ever been very respectable; and in no part of the Christian church have the doctrines of the gospel been so well understood by the great mass of her ordinary members. Catechetical instruction has been thoroughly pursued. Sabbath schools and Bible classes are now in powerful operation. And the orthodox clergy have considered it a great part of their business, continually to explain and defend the great doctrines of natural and revealed religion.

The distinguished lights of these churches have been numeCotton,a Hooker,b Davenport, the two Mathers,d

rous.

- [a] Mr. Cotton died, Dec. 23, 1652. Before coming to Boston, he had been a very eminent minister in Boston, Eng. He was a great scholar and an eloquent man, but was strangely deluded by Mrs. Hutchinson.

[b] Mr. Hooker died at Hartford, July 6, 1647, aged 61. Dr. Ames declared that he never met with Mr. Hooker's equal, either in preaching or disputation.. [c] At the close of life, Mr. D. removed to Boston, and became pastor of the first church. He died March 15, 1670, aged 73.

[d] Increase and Cotton, father and son. The first was sixty-two years minister in Boston, and President of Harvard College, a man of great learning and extensive usefulness. He died in 1723, aged 84. The second succeeded him in the pastoral office. He was a prodigy of learning and eminently pious. His publications amount to 882. Among them was an ecclesiastical history of New England.

Shepherd, Chauncey, Willard, Wadsworth,h and Colman,i shone conspicuous in their early periods. Of a later age have been the two Presidents Edwards,k and Doctors Bellamy, Hopkins, Lathrop," Dwight,o Strong,P Trumbull, Backus," Smalley,

[e] Minister of Cambridge. Author of "the parable of the ten virgins illus&rated. [[g] [h] Presidents of Harvard College.

Minister in Boston. Died Aug. 29, 1747, aged 73.

K] Father and son. The former was born at Windsor, Conn. 1703, educated at Yale College, and settled in the ministry at Northampton. He died in the presidency of Princeton College, March 22, 1758, aged 54. He was the most acute metaphysician and distinguished divine of that age, and perhaps any other. His works are published in 8 vols. 8vo. The latter was some years minister at New Haven, and died in the presidency of Union College, August 1, 1801, aged 56, but little inferior as a theologian to his father.

[] Minister of Bethlehem, Ct. A most powerful preacher and able instructor in theology. A large number of young men were fitted by him for the ministry. He died March 9, 1790, aged 71.

[m] Minister of Newport, R. I. author of a System of Divinity. He was supposed to carry the principles of Calvin farther than any other writer. His leading principle was, that holiness consists in disinterested benevolence, and sin in selfishness. Such as coincided with him have been called Hopkinsians. Died Dec. 20, 1803, aged 83.

[n] Minister of West Springfield, author of a number of volumes of popular

sermons.

[o] President of Yale College. He was born at Northampton, 1752, educated at Yale College, and settled in the ministry at Greenfield, Ct. In 1795 he removed to New Haven, where he died in the presidency, Feb. 11, 1817, aged 65. He was one of the greatest and most excellent and useful men in the church of Christ. His theological lectures delivered to the College students, have been published since his death in 4 vols. 8vo.

[P] Minister in Hartford, Ct. A sound theologian and most solemn and penetrating preacher of the gospel. Died Dec. 25, 1816, aged 68. Author of Benevolence and Misery, or the future punishment of the wicked vindicated.

[g] Minister in North Haven, Ct. an excellent divine, and author of a history of Connecticut.

[r] Minister in Somers, Ct. and head of a large Theological school. Died 1803.

[s] Minister in Berlin, Ct. A man of astonishing logical powers, who contributed more than any one of his age to the progress of theological science. Died 1820, aged 86.