gregationalists," in which the doctrines and the statistics of the denomination are briefly but fairly exhibited. We must, however, express our regret, that this article, with others in that carelessly printed volume, abounds in typographical errors for which there is absolutely no apology.*

But we turn with pleasure to a more satisfactory portion of Dr. Baird's work, which will be found in the view he has presented of the first planters of the churches in America, of the character of the early colonists, and particularly of the relations between the church and the civil government, as for more than a century after their organization these relations subsisted. Upon these topics he has collected much interesting information drawn for the most part from unexceptionable authorities, which he has well condensed, (such as Gov. Bradford's History of New England, Winthrop's Journal, Winslow's Narrative, Holmes's American Annals, and some of the best histories of the separate States,) and from which the European reader, relieved from the peculiar phraseology deforming other parts of the work, can trace for himself the origin and distinctive features of the religious institutions of the land. With those of New England our readers may be presumed to be already familiar. It may be new to some of them that in Virginia, under the original charter of James I., it

Besides the typographical errors, with which this large volume abounds, we might mention the yet more serious deformities in the style and phraseology of many of its contributors. From such as Mr. Joseph Smith and other unlettered sectarists it would be as unreasonable to look for pure English, as for a simple scriptural faith. But among writers in this work of higher pretensions we find a strange use of terms and most unauthorised liberties with our mother tongue. Indeed the language of sectarian theology, more particularly that employed by writers of this class to mark the religious affections and experience of converts, is of the most exceptionable character; often unintelligible but to the initiated, and subjecting their histories to contempt. But there is one form of speech, which has of late obtained with authors and speakers of this description, against which, as it seems to be in growing favor, we take opportunity to utter our distinct and earnest protest. We read in Mr. Rupp's book, of things as "dangerous to community," and others which "community approves:" and again, we read that "convention was opened;" or that the subject was presented "to convention." This use of such collective nouns without the definite article is shockingly illiterate, offensive alike to sight and sound; and we are the more concerned to "abate this nuisance," as our ears have once and again been offended with it in the annual meeting of " the Massachusetts Convention of Congregational Ministers;" who are bound to set a better example of speech and writing to "the community."

was specially enjoined, that religion should be established according to the doctrines and rites of the Church of England; that in 1619 the Legislative Assembly of that Commonwealth passed laws for the formation of parishes and the regular maintenance of an Episcopal clergy; and that during the administration of Sir Thomas Smith a set of "laws, divine, moral, and martial," was enacted, from "the Draconian character" of which, as Dr. Baird not without reason styles them, some idea may be had of "the notions entertained in those times of the ways whereby religion might be promoted by the civil power."

As a curious evidence of a spirit, which advancing knowledge and experience in the art of government has happily corrected, we copy Dr. Baird's account of some of these laws.

"The first of those laws that bears upon religion enjoins on the officers of the colony, of every description, to have a care that the Almightie God bee duly and daily served,' that the people heare sermons,' that they themselves set a good example therein, and that they punish such as shall be often and wilfully absent, according to martial law in the case provided.'

The second law forbids, upon pain of death, speaking against the sacred Trinity, or any Person of the same, or against the known articles of the Christian Faith.

The third law forbids blasphemy of God's holy name, upon pain of death; and the use of all unlawful oaths, upon severe punishment for the first offence, the boring of the tongue with a bodkin for the second, and death for the third.

The fourth law forbids speaking disrespectfully of the Word of God, upon pain of death, as well as the treating of ministers of the Gospel with disrespect; and enjoins the holding of them in all reverent regard and dutiful entreatie,' under penalty of being whipped three times, and of asking forgiveness in the assembly of the congregation three severall Saboth daies.'

The fifth law enjoins upon all to attend morning and evening, every week-day, in the church for service, at the tolling of the bell, upon pain of losing their daily allowance for the first omission, to be whipped for the second, and sent to the galleys for six months for the third. It also forbids all violation of the Sabbath by gaming, and commands the people to prepare themselves by private prayer for the proper attendance upon the public worship, forenoon and afternoon, upon pain of losing their week's allowance for the first omission, the same and a whipping for the second, and death for the third.

The sixth enjoins upon every minister within the colony to preach every Sabbath morning, and catechise in the afternoon; to have a service morning and evening every day, and preach on Wednesday; to chuse unto him foure of the most religious and better disposed' to maintain a sort of spiritual police, and to see that the church be kept in a good and decent state, and that he keep a register of births, deaths, baptisms, &c., 'upon the burthen of a neglectfull conscience, and upon paine of losing their entertainment.'

The seventh law commands all who were then in the colony, or who shall thenceforth arrive, to repair to the minister, that he may know, by conference had, their religious knowledge; and if any be deficient, they are enjoined to go to him, at times which he shall appoint, to receive farther instruction, which, if they refuse to do, the governor, upon representation of the fact, shall order the delinquent to be whipped once for the first omission, twice for the second, and every day till acknowledgment be made and forgiveness asked for the third; and also commands every man to answer, when catechised respecting his faith and knowledge upon the Sabbath, upon pain of the same peril."— pp. 88, 89.

Such were among the laws designed for the promotion of religion. They were from the first a dead letter and could not be executed. But nearly a century afterwards an attempt was made to force an Episcopal Establishment upon the people of North Carolina, although that State was divided into various religious denominations, of whom were Lutherans, Presbyterians, and many others. Yet by the zealous advocates for the English Church of that day, all these, being Dissenters, were charitably classed "as Quakers, Atheists, Deists and other evil disposed persons." Nor was the intolerance a matter of names alone. Severe laws were passed to prevent the infection of dissent from spreading through the country. Some of the most exceptionable measures of the English hierarchy were adopted in Virginia, and especially within the State of New York; of which, though the statutes have long since ceased, the spirit in no questionable forms has been preserved to the present day. We need but refer to the transactions of the late Episcopal Convention in New York, and to the controversy of which they were the occasion, for evidence of this. Rarely has the spirit of Arch-Bishop Laud or the arrogance of an hierarchy, which builds itself upon the fable of an Apostolical succession, and with an impotence that

strangely contrasts with the presumption, assumes to itself, in this country of universal toleration, the title of "The Church," unchurching all others, been more boldly exhibited.

In the course of his concluding remarks, Dr. Baird adverts to the misconceptions and prejudices prevalent in Great Britain, as well as other parts of Europe, in regard to the institutions, character, and condition of the United States. His long residence abroad has furnished large opportunities of knowing the nature and extent of such prejudices, and he well exposes their strangeness and injustice. Because a single State of the many of the Union has been for a season faithless to its engagements; and because at distant intervals an example occurs of popular commotion; and because religion is left, where experience amply proves that it is best it should be left, to the voluntary support of the people, the government showing its equal favor to all by refusing to establish any, there are multitudes in Europe, who, deceived by superficial and conceited tourists, whose chief knowledge of the country in examples not a few is picked up in its hotels, and perhaps less reputable abodes, are led to suppose that the whole nation is dishonest; that the whole country is a scene of anarchy, and that religion has no permanent authority with. the people. Undeniably, amidst great privileges and exemptions, the American nation has great sins to lament, and great dangers to fear. But it will be time for Europe to condemn us, when it has learnt to understand better our state and specially will it be time for England to reproach these United States for peculiar sins, when it has reformed its own; when it has taken the yoke, more terrible than slavery, from the necks of a starving and besotted population, dragging out their wretched existence amidst want and profligacy in their most appalling forms within their factories and collieries; when it has redressed the wrongs of oppressed and suffering Ireland; and purged its high places, its court and its palaces, its priests and its nobles, of their presumptuous transgressions. We honor Great Britain for her illustrious history, for her munificent charities, for the great and glorious things she has done for the Gospel and for mankind. But when being tempted by her inherent love of domination she assumes to be the reprover of

nations, we are compelled to remind her, that the preacher of righteousness to others must first teach it to himself.

Perhaps the most obvious reflection suggested by the works before us, will be that of the vast diversity of religious doctrine and speculation, as exhibited in the various creeds of the sects, whose history they present; and thence of the obstacles to the reflecting mind in the attainment of the truth. Amidst these multitudes of sects and oppositions of faith, each claiming for itself the possession of the truth, where, it may be asked, shall the humble and anxious inquirer find rest? The answer is, in the truth as it is in Jesus in the faith, that standeth not in the wisdom of men, but in the power of God. Amidst the unauthorised speculations and the countless sects, which at different periods have divided the Church, the refuge of the sincere disciple is in the law of his Lord, and in that law he meditates day and night." He can look away from the subtle theories and the vain dogmas, by which inventive minds and ambitious hearts and lordly Councils have from time to time sought dominion over faith, to "the glorious Gospel of the blessed God." And in believing in God and believing in Christ, in the hope of heaven as his home, and of an immortal life as his inheritance, he finds all his salvation and all his trust. Alike amidst the divisions of Christians and the adversities of his lot, he knows in whom he believes; and can commit the keeping of his soul and the interests of the Church unto God as to a faithful Creator.

F. P.

ART. XI.-PRIMEVAL WORDS - ORPHIC.

[From Goethe.]

I HAVE endeavored, in the following five stanzas, to compress and present with poetic compendiousness what of ancient and modern Orphic doctrine has been handed down. These few strophes contain much that is significant, exhibited in a connexion which, well understood, will facilitate to the mind the most important considerations.