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 the diseases of the mind. They appear to have been an order of monks, who lived secluded from the world, and practised great austerity.

The Essenes, though they were 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 great indifference to bodily 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 Sanhedrin, 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 all 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 expiration 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, as it had been for several years, in the hands of Herod the Great, who held it 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 occurred the year following the birth of the Savior, having reigned thirty-seven years.

The reign of Herod, who, to distinguish him from others of the same name, is usually called the Great, was remarkable for singular domestic calamities, the result of his own ungovernable temper. Urged by suspicion, he put to death his beloved wife, her mother, brother, grandfather, uncles and two sons. His palace was the scene of incessant intrigue, misery, and bloodshed; his nearest relations being ever the chief instruments of his worst sufferings and pains. The effects produced upon the mind of Herod by the murder of Mariamne, his wife, was thus powerfully described by Milman: "All the passions, which filled the stormy soul of Herod, were alike without bound: from violent love and violent resentment, he sank into as violent remorse and despair. Every where by day he was haunted by the image of his murdered Mariamne; he called upon her name; he perpetually burst into passionate tears. In vain he tried every diversion-banquets, revels, the excitements of society. A sudden pestilence broke out, to which many of the noblest of his court, and of his own personal friends, fell a sacrifice; he recognised and trembled beneath the avenging hand of God."

The late Lord Byron, in his Hebrew Melodies, thus beautifully describes Herod's lament over his wife:

Herod left his dominions to his three sons: his kingdom to Archelaus; Gaulonitis, Trachonitis, and Batanea to Philip; Galilee and Parea to Herod Antipas.

Archelaus, in disposition, strongly resembled his father. Such was his violence and tyranny, that the Jews brought charges against him to the emperor, who banished him to Vienne in France, where he died. During his reign, Joseph and Mary returned from Egypt with Jesus; but hearing that he had succeeded to the government of Judea, in the room of Herod, they were justly apprehensive of danger to the " "young child," and for a time sojourned in Galilee. On the death of Archelaus, Judea was divided among several Roman governors, of whom Pontius Pilate was one.

Of Philip, the tetrarch of Iturea and Trachonitis, little is recorded in the history of the Church. In the reign of Herod Antipas, John the Baptist lost his life, for reproving that monarch for his iniquity.

We shall only add respecting the family of Herod the Great, that a grandson of his by the name of Herod Agrippa, reigned in Judea, in the days of the apostles. It was he, who ordered James to be murdered, and Peter to be apprehended. His own death followed not long after, being smitten of Heaven by a disease, which no skill could cure, and the torments of which no means could alleviate.

13. Notwithstanding the low state of the Jews, in respect both to religion and civil prosperity, there were some in the nation, who were distinguished for their piety, and who were anxiously looking for the coming of the long promised Messiah.

The mass of the people, as we shall have occasion again to remark, were indeed expecting the advent of the Savior; but they looked only for a temporal prince, who should deliver them from Roman bondage. Yet, there were others, whose views were more scriptural, and more exalted. We read of good old Simeon, and pious Anna, who, with others, were daily visiting the temple, "waiting for the consolation of Israel."

At length, the prayers and wishes of such were answered. The prophecies were fulfilled. The long night of darkness and superstition passed by, and the glorious Sun of Righteousness was revealed, to enlighten the nations, and to prepare the way for the establishment of the Christian Church,—a kingdom against which the gates of hell have not, and shall not, prevail.

GENERAL DIVISION.

THE HISTORY OF THE CHRISTIAN CHURCH MAY BE DIVIDED INTO EIGHT PERIODS.

PERIOD I. will extend from the Nativity of Jesus Christ to his Death, A. D. 34. This is the period of the Life of Christ.

Observation. Although the Christian Church appears not to have been organized, until after the death of Christ; yet, as a history of that Church seems properly to embrace an account of the life and actions of its Divine Founder, we have ventured to speak of it, as commencing at the date of his nativity.

PERIOD II. will extend from the Death of Jesus Christ, A. D. 34, to the Destruction of Jerusalem, A. D. 70. This is the period of the Labors of the Apostles.

PERIOD III. will extend from the Destruction of Jerusalem, A. D. 70, to the Reign of Constantine, A. D. 306. This is the period of Persecution.

PERIOD IV. will extend from the Reign of Constantine, A. D. 306, to the Establishment of the Supremacy of the Roman Pontiff, A. D. 606. This is the period of the Decline of Paganism.

PERIOD V. will extend from the Establishment of the Supremacy of the Roman Pontiff, 606, to the First Crusade, A. D. 1095. This is the period of the Rise of the Mahometan Imposture.

PERIOD VI. will extend from the First Crusade, A. D. 1095, to the Commencement of the Reformation by Luther, A. D. 1517. This is the period of the Crusades and tne Papal Schism.

PERIOD VII. will extend from the Commencement of the Reformation, A. D. 1517, to the Peace of Religion concluded at Augsburg, A. D. 1555. This is the period of the Reformation.

PERIOD VIII. will extend from the Peace of Religion, A. D. 1555, to the present time. This is the period of the Puritans

PERIOD I.

THE PERIOD OF THE LIFE OF CHRIST EXTENDS FROM HIS NATIVITY TO HIS RESURRECTION, A. D. 34.

1. The birth of Jesus Christ may be dated, according to the best authorities, in the 26th year of the reign of Augustus Cæsar, emperor of Rome, four years before the date commonly assigned for the Christian era.

The birthplace of Christ was at Bethlehem, a small town in the land of Judea, about six miles from Jerusalem. His mother was a "virgin espoused to a man, whose name was Joseph, of the house of David; and the virgin's name was Mary." His early infancy was spent in Egypt, whither his parents fled, to avoid the persecuting spirit of Herod, at that time king of Judea. After his return from Egypt, he dwelt at Nazareth, until his entrance upon his public ministry. From this place, at the age of twelve, he paid his memorable visit to Jerusalem; returning from which, he lived with his parents, and followed the humble occupation of his father.

2. The great object of Christ, in coming into the world, was to place the Church upon a new establishment, upon which it should finally em-' brace all nations, and increase in glory to the end of time.

There never has existed but one Church in the world; but its circumstances have varied at different periods. Before Moses, we know little of its condition. It was then, probably, in an unembodied form. From Moses to Christ it existed in an organized state, and became subject to a variety of ordinances.

The Mosaic dispensation Christ designed to abolish, and to introduce a still better one. The Church was now to embrace all nations; before, it had embraced only the Jews. Its worship was to be far more simple; its rites to be less burdensome; its privileges to be greatly enlarged; and its doctrines more clearly exhibited. In short, Christ designed to establish a spiritual kingdom, a Christian Church, which should ultimately fill the earth, and continue as long as time should last.

3. The speedy appearance of Christ on this intended work, was announced to the Jewish nation by John the Baptist, about two years before that event actually took place.

John was a forerunner of Christ, agreeably to an ancient custom of the eastern monarchs, who, when entering upon an expedition, sent messengers to announce their approach, and prepare for their reception. That Christ should be preceded by such a messenger, had long before been predicted by a prophet of God; who had spoken of John, as "the voice of one crying in the wilderness, prepare ye the way of the Lord." The testimony which John bore to the character of his Divine Master, was the most honorable that can be conceived.

4. At the age of thirty, Christ made his first appearance to John, on the banks of the river Jordan, where he was now baptized, by which he was "solemnly inaugurated in office."

Jesus had indeed no need to be baptized as a sinner, for he was holy; nor to receive an emblem of regeneration, for he needed no change of heart; nor to be admitted into the Christian Church, for he was appointed its Head. But the object of his being baptized, was to be legally and solemnly consecrated as High Priest