too general; but great particularity would have swelled the volume beyond the proper dimensions of a school book; besides, such particularity would tend to destroy that catholocism, which should be a primary feature of such a book. Were our academies and schools constructed on sectarian principles, each denomination might have its Ecclesiastical History, in which its peculiar tenets, discipline, &c. might be set forth as of paramount value and authority. But such an order of things is not soon likely to exist. Children from families holding different religious opinions will come under the same instructor. Here they might be separated into sectarian classes. But who, at the present day, would wish this, if it might be consistently avoided? Hence, let our school books on religious topics, embrace those points and those facts only, about which there is no dispute. Any other course will tend to perpetuate those divisions and jealousies among Christians, which are now too justly their reproach, and which the true friends of Christianity must devoutly wish might be done away.

In the present edition, the number of churches, ministers and members belonging to the several denominations, have been omitted, for the reason that their numbers essentially vary with every succeeding year.

The author takes occasion to express his acknowledgments to a gentleman of high literary standing, belonging to a different denomination from himself, for several important suggestions and corrections, by means of which, errors have been avoided, and the literary value of the work enhanced.

INTRODUCTION.

CIVIL AND RELIGIOUS STATE OF THE WORLD AT THE BIRTH OF CHRIST.

1. At the time Jesus Christ made his appearance in the world, to prepare the way for the establishment of the Christian Church, a great part of the known world had become subject to the Roman Empire, under Augustus Cæsar.

The Roman Empire, at this time, was a magnificent object. It extended from the river Euphrates on the East, to the Atlantic Ocean on the West. In length it was more than 3000 miles; and in breadth it exceeded 2000. The whole included above sixteen hundred thousand square miles.

This territory, which was divided into provinces, comprised the countries now called Spain, France, the greater part of Britain, Italy, Greece, Germany, Asia Minor, Egypt, Africa, and the Mediterranean Sea, with its islands and colonies. The subjects of the empire, at this period, have been estimated at one hundred and twenty millions.

2. The state of the world, at this time, in respect to the prevalence of peace, civilization, and learning, was admirably adapted to the rapid diffusion of Christianity.

The world, in general, had not only become subject to the Roman dominion, but was now at peace. This was a state of things, which had not existed before for many years, and justly entitled the period, in which our Savior descended upon earth, to the character of the pacific age. Such tranquillity was indeed necessary, to enable the ministers of Christ to execute with success, their sublime commission to the human race.

An unexampled degree of civilization also prevailed. Barbarous tribes had submitted to the Roman laws, which, with all their imperfections, were the best, which human wisdom had devised. Distant nations, differing in language, and manners, were united in friendly intercourse. A degree of literature was also spread abroad in countries, which had before lain under the darkest ignorance. The Greek language was both extensívely read and spoken; and presented a medium to the heralds of the cross, of communicating to almost all nations, the doctrines which they were commissioned to preach.

3. The religious state of the world was less favorable to the diffusion of Chistianity. A dark and gloomy system of superstition and idolatry was prevailing among all nations, except the Jewish, by means of which, the human mind had become exceedingly debased. Men were poorly qualified to judge immediately of a system, so different as was that of Christianity, and by far too sensual to embrace, at once, one so pure.

The notion of a Supreme Being was not, indeed, entirely effaced from the heathen world; but the knowledge of the true God was doubtless lost. Every heathen nation worshiped "lords many and gods many." And these gods were courted and appeased by costly gifts, and honored by rites and ceremonies too indecent even to be named. Magnificent temples were erected to their honor, and an expensive priesthood maintained to serve at their unhallowed worship.

Such is an outline of the religious state of the heathen world, at the advent of Christ. The knowledge of the pure and exalted character of Je hovah was lost. Human accountability was disregarded, and holiness of life, if conceived of, was unpracticed.

4. In respect to the Jewish nation, which inhabited Judea, where Christ was born, more correct notions of religion were entertained, since they possessed the Scriptures of the Old Testament, from which these no, tions were derived.

5. But even among the Jews, the state of religion was low. They, indeed, still maintained the ancient forms of worship; but the life and spirituality, the original beauty and excellency of that worship, had departed.

6. At this period, also, the Jews were divided into several religious sects, all of which acknowledged the authority of Moses, and united in the same forms of worship; but they were so far separated by their peculiarities, as to be continually involved in the most bitter hostilities.

7. The most popular, and by far the most numerous of these sects, was that of the Pharisees, who derived their name from the Hebrew word, which signifies to separate; because they pretended, though very hypo,

critically, to uncommon separation from the world, and devotedness to God.

The origin of this sect is involved in uncertainty. From small beginnings, however, they had risen to great power; and in the time of the Savior, held the principal civil and religious offices in the nation.

In respect to some of the doctrines of the Scriptures, they seem to have been correct. They believed in the existence of angels, both good and bad; in the immortality of the soul; the resurrection of the body; and a state of future rewards and punishments. But they also held to the traditions of their elders, which they considered of equal authority with the Scriptures. Nay, in many instances, they explained the oracles of God by these traditions, and in such a manner, as wholly to destroy their meaning.

In their religious practice, the Pharisees pretended to uncommon strictness. They abounded in washings, fastings and long prayers. They assumed great gravity in dress and demeanor, and exhibited no small zeal in all the forms of religion. But, with all their pretensions, they were noted for their hypocrisy; and by our Savior were compared to whited sepulchres, fair and wholesome externally, but full of deformity and death within.

8. Next to the Pharisees, the Sadducees were the most powerful sect. They derived their name from Sadoc, who flourished about 260 B. C. This sect were infidels. They denied the existence of a future state, and the immortality of the soul, and worshiped God only to secure his favor, in the present world.

In point of numbers, the Sadducees fell short of the Pharisees; but they embraced many of the men of rank and wealth. The system which they adopted was eminently suited to the licentious life, which they universally followed. They adopted the maxim, "Let us eat and drink, for to morrow we die." In their opposition to the Son of God, they appear to have been equally bitter with the Pharisees. Some of the latter were converted to the faith of the Gospel, but not a single Sadducee is mentioned in the New Testament, as having become a follower of Christ.

9. A third sect were the Essenes, who took their rise about 200 years B. C. They derived their name from the Syriac verb Asa, to heal; because they applied themselves to the cure of diseases, especially those of the mind. They appear to have been an order of monks, who lived secluded from the world, and practiced great austerity.

The Essenes, though considerably numerous, are not mentioned in the New Testament, for the reason, probably, that they lived chiefly in retirement. In doctrine they agreed with the Pharisees, except as to the resurrection of the body, which they denied. They pretended to have great respect for the moral law; but neglected the ceremonial institutions of Moses.

In their religious practices they observed a rigid austerity. They renounced marriage; held riches in contempt; maintained a perfect community of goods; rejected ornaments; and cultivated indifference to bo dily pain. In the observance of the Sabbath, they were more strict than any other sect, and in their manner of life were more quiet and contemplative.

10. A fourth sect were the Herodians, who took their name from Herod the Great, and favored that monarch, in his efforts to bring the Jews into subjection to the Roman power.

A principal article in the religious code of this sect appears to have been, that it was lawful for the Jews to adopt the idolatrous customs of the heathen, when required to do so by those in power, and also to pay tribute to him, whom conquest had made their master.

The Sadducees, generally, were Herodians; the Pharisees, on the contrary, were their bitter opposers. All, however, united in hostility to the Son of God, and to that system of truth, which he promulgated.

11. Besides these sects, various other classes of men are mentioned, as existing at that time among the Jews, of whom we shall mention only the Scribes, Rabbis, and Nazarites.

The Scribes were a class of men, originally employed to record the affairs of the king. At a later period, they transcribed the Scriptures, and expounded the law, and traditions of the elders in the schools, and synagogues, and before the Sanhedrim, or great Jewish Council. Besides this name, they are frequently called in the New Testament, lawyers, doctors of law, elders, counsellors, rulers, and those who sat in Moses'

seat.

Rabbi, or Master, was a title given to men of rank in the state; but especially to such Jewish doctors, as were distinguished for their learning. This honor was greatly coveted, since it was connected with no small influence over the faith and practice of the people. The title, however, was disapproved of by Christ, who warned his disciples to receive no such distinction in the Church of God.

The Nazarites were those who made a vow to observe a more than ordinary degree of purity, either for life, or for a limited time. During their vow, they abstained from wine, and intoxicating liquors; they suffered their hair to grow without cutting, and were not permitted to attend a funeral, or to enter a house defiled by a dead body. Upon the ex piration of their vow, they shaved their hair at the door of the tabernacle, and burnt it on the altar.

12. The government of Judea was at this time administered by Herod the Great, under the Emperor of Rome. Herod was a monster of cruelty, who despised both the Jewish religion and their laws, and appeared to delight in the oppression and degradation of that ancient, and once honored nation. His death occur