boring to destroy the principles and doctrines of the Pilgrims. "The orthodox have as good a right to maintain the doctrines of the Pilgrims as unitarians have to assail them." Now are these three propositions true? I think not. And I believe the statements I shall now make will prove at least four particulars.

1. Principles of the Pilgrims. Who were the Pilgrim fathers? Those surely, who landed on Plymouth rock in 1620. And those certainly, who afterwards commenced settlements at Salem, and Charlestown, and Boston. This answer is sufficiently explicit for my present purpose. And by what grand principles did they profess to be governed in their religious and ecclesiastical concerns? Four of the most important I will now describe. What then was the first great fundamenal principle of the Pilgrim fathers? "THE ADVANCEMENT OF THE REFORMATION." They earnestly desired to obtain more truth from the sacred Scriptures. You will demand proof of this assertion. I give it you in the words of the venerable John Robinson. You well know that he was the pastor of those, who came to Plymouth in the first vessel. You also know that he gave them an affecting farewell address when parting from their friend and minister. You likewise know that this Christian speech contains the fundamental principles of action by which the first emigrants were governed. Here you have the words of this eloquent discourse, which manifests the true spirit of the Pilgrims.

"Brethren, we are now quickly to part from one another, and whether I may ever live to see your face on earth any more, the God of heaven only knows; but whether the Lord has appointed that or no, I charge you before God and his blessed angels, that you follow me no farther than you have seen me follow Jesus Christ. If God reveal any thing to you, by any other instrument of his, be as ready to receive it as ever you were to receive any truth by my ministry; for I am verily persuaded, I am very confident, the Lord has more truth yet to break forth out of his holy word. For my part I cannot sufficiently bewail the condition of the reformed churches, who are come to a period in religion, and will go at present no farther than the instruments of their reformation. The Lutherans cannot be drawn to go beyond what Luther saw. Whatever part of his will our God has revealed to Calvin, they will rather die than embrace it. And the Calvinists, you see, stick fast where they were left by that great man of God, who yet saw not all things. This is a great misery much to be lamented; for though they were burning and shining lights in their times, yet they penetrated not into the whole counsel of God, but were they now living, would be as willing to embrace further light as that which they first received. I beseech you, remember, it is an article of your church covenant, that you be ready to receive whatever truth shall be made known to you from the written word of God. Remember that, and every other article of your covenant. But I must herewithal exhort you to take heed what you receive as

truth; examine it; consider it, and compare it with other Scriptures of truth, before you receive it; for it is not possible the Christian world come so lately out of such thick antichristian darkness, and that perfection of knowledge should break forth at once."

Now what are the leading sentiments of this farewell address of the Father of the Pilgrims? Two things are greatly to be lamented; that the Calvinistic church in the old world had come to a period in religion, and that Calvinists would proceed no farther in the path of truth than their Genevan master led the way. Two things are stated as undeniable facts; that the Reformers could not have discovered all truth, and that much more remained to break forth from God's word. Three duties are solemnly enjoined; that the Pilgrims were not to follow any human authority, any farther than it coincided with the teachings of Christ Jesus; that the Scriptures were to be their only standard of religious faith; and that they were to receive information from whatever source it might be offered. And why were these statements made in the last, sad, solemn, afflicting moment of separation? Simply to remind the departing, that the advancement of the Reformation was the primary object of their pilgrimage. And which denomination adheres most firmly to this great essential principle of the first Pilgrim fathers? Let facts decide.

Does the orthodox denomination endeavour to promote the advancement of the Reformation? No; look into the constitution of your theological seminary. You there learn, that it was the intention of the founders to endow an institution for the support and dissemination of principles strictly Calvinistic, as they are contained in the Assembly's Catechism. You will recollect that this catechism was framed some twenty, years after the settlement of the old colony. Had those wrangling divines obtained all the light that was to break forth from God's holy word? Look also at your solemn obligations. You will remember that you are bound never to alter the least expression of a human creed, which professes to be founded on this said Catechism. Does this look like being at liberty to embrace new truths? Look also at your churches. You have fettered them down in the same manner; and those who will not make this creed of the dark ages their standard of religious truth must be excluded from your communion. Look likewise at your denunciations of unitarians, because they follow the Scriptures instead of Calvin and the Pilgrims. In short, look at the various measures of your leaders, for binding down the present generation to the Calvinistic articles of the Assembly's Catechism; and your manifold instruments of persecution, for all who will not acknowledge your infallibility. Every child must perceive, that your denomination violates this fundamental principle of our Pilgrim fathers, openly, palpably, and systematically; and that all your exertions are directed to prevent the advancement of the reformation.

Does the unitarian denomination endeavour to promote the advanceIs it not for this very purpose, ment of the reformation? Surely so. that they banish all human creeds from their churches and theological seminaries? Is it not for this very purpose, that they urge all classes to search the Scriptures with earnestness and honesty and boldness? Is it not for this very purpose, that they grant the Christian name and rights and privileges to all who make the Bible the sufficient and only rule of faith and practice? Is it not for this very purpose, that they reprint the best edition of the original records of our faith, and encourage new translations of the sacred writings? Is it not for this very purpose, that they regard no human authority, either living or dead, as of any value farther than it coincides with the instructions of the divine standard? Is it not for this very purpose, that they encounter the obloquy and reproaches and persecutions of the orthodox denomination? Could they adopt any measures more effectual for accomplishing this important purpose? No; you will certainly admit, that the unitarian denomination adhere most scrupulously to this fundamental principle of the Pilgrim fathers; and that all their exertions are directed to the advancement of the reformation.

And what was the second grand principle of the Pilgrim fathers? "OPEN COMMUNION." A good authority thus observes. "While they take care, according to apostolic injunction, that all things be done decently and in order, it is their duty not to impose any thing, by way of subscription or declaration of faith, upon those who desire admission to the ordinances, which may not be conscientiously complied with by sincere Christians of all denominations." Your friend, Dr. Haws, has also declared that the Pilgrims "acted on the principles of open communion; making evidence of Christian character the ONLY condition of fellowship!" I thank the gentleman for what little truth his tribute contains. I suppose this evidence is sufficient; but I choose to advance more. I will give you a specimen of covenants adopted by our Pilgrim fathers, to convince you, that they did not hedge up the entrance to the Lord's table with doctrinal tests and human standards of divine truth; but that they opened the door to all sincere Christians of every denomination. The church first planted in Plymouth was organized before they reached our shores. The covenant they then adopted has not been preserved. But about fifty years after their landing, a public fast was held, and they renewed their covenant engagements. The records of the church thus read. "A church covenant was read; and the church voted that it should be left on record as that which they did own to be the substance of that covenant, which their fathers entered into at the first gathering of the church; which was in the words following.

"In the name of our Lord Jesus Christ, and in obedience to his holy ordinances, we being by the most wise and good providence of God brought together in this place, and desirous to unite ourselves into

one congregation or church, under the Lord Jesus Christ our Head, that we may be in such root as becometh all those whom he hath redeemed and sanctified to himself, we do hereby solemnly and religiously, as in his most holy presence, avouch the Lord Jehovah, the only true God, to be our God and the God of ours; and do promise and bind ourselves to walk in all our ways according to the rule of the Gospel, and in all sincere conformity to his holy ordinances, and in mutual love to, and watchfulness over one another, depending wholly and only upon the Lord our God to enable us by his grace hereunto."

The first congregational church organized in this country was at Salem, and that must be regarded as the parent of all the independent churches of New England. I will therefore give you the covenant adopted by that body at its formation.

"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, 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 graee, 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, back-biting, censurings, provokings, secret rising of spirit against them; but in all offences to follow the rule of our Lord Jesus Christ, 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 and 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, 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."

Take next the covenant adopted at the formation of the first church in Boston.

"In the name of our Lord Jesus Christ, and in obedience to his holy will and divine ordinance, we, whose names are here underwritten, being by his most wise and good providence brought together into this part of America, in the Bay of Massachusetts, and desirous to unite into one congregation or church, under the Lord Jesus Christ, our head, in such sort as becometh all those, whom he hath redeemed and sanctified to himself, do hereby solemnly and religiously, as in his most holy presence, promise and bind ourselves to walk in all our ways according to the rule of the Gospel, and in all sincere conformity to his holy ordinances, and in mutual love and respect to each other so near, as God shall give us grace."

My limits will not permit me to introduce any more of the covenants of our Pilgrim fathers. Now you will notice several remarkable circumstances connected with these creeds. First, you do not find one peculiarity of orthodoxy in any of them; nothing but what every unitarian can heartily subscribe. And this must convince you, that they wished to exclude no believer of good morals from their communion. Secondly, you observe, that our fathers used the words congregation and church as synonymous; as meaning one and the same body. You finally remark, how much more anxious these Christians were to bind themselves to a faithful discharge of Christian duty, than to fetter their minds with a doctrinal test, or set up a human standard of truth. And all this for what purpose? To promote open communion. Now which denomination adheres most firmly to this principle of our Pilgrim fathers?

Does the orthodox denomination practice upon this principle of open communion? No; instead of these simple and Scriptural covenants, which you dare not introduce into your religious bodies, you have framed long, doctrinal, metaphysical creeds; and you have raised them up before the Christian ordinances, so that all who will not bow down to your idols, must be excluded from the Lord's table. You have not made evidence of Christian character your only condition of fellowship; for one of your Connecticut ministers declared, "that he could no more commune with him who denied the supreme deity of Jesus Christ, than with a Pagan or Mussulman." Not only so. Your invita