history of the city and state of New York; for they were first settled by this people, and by them a foundation was laid for the first churches of this persuasion, the most distinguished of which were planted at New York, (then called New Amsterdam,) Flatbush, Esopus, and Albany. The church at New York was probably the oldest, and was founded at, or before, the year 1639; this is the earliest period to which its records conduct us. The first minister was the Rev. Evarardus Bogardus. But when he came from Holland, does not appear. Next to him were two ministers by the name of Megapolensis, John and Samuel.

The first place of worship built by the Dutch in the colony of New Netherlands, as it was then called, was erected in the fort at New York, in the year 1642. The second, it is believed, was a chapel built by Governor Stuyvesant, in what is now called the Bowery. In succession, churches of this denomination arose on Long Island, in Schenectady, on Staten Island, and in a number of towns on the Hudson River, and several, it is believed, in New Jersey. But the churches of New York, Albany, and Esopus, were the most important, and the ministers of these churches claimed and enjoyed a kind of episcopal dignity over the surrounding churches.

The Dutch church was the established religion of the colony, until it surrendered to the British in 1664; after which its circumstances were materially changed. Not long after the colony passed into the hands of the British, an act was passed, which went to establish the Episcopal church as the predominant party; and for almost a century after, the Dutch and English Presbyterians, and all others in the colony, were forced to contribute to the support of that church.

The first judicatory higher than a consistory, among this people, was a Cœtus, formed in 1747. The object and powers of this assembly were merely those of advice and fraternal intercourse. It could not ordain ministers, nor judicially decide in ecclesiastical disputes, without the consent of the Classis of Amsterdam,

The first regular Classis among the Dutch was formed in 1757. But the formation of this Classis involved this infant church in the most unhappy collisions, which sometimes threatened its very existence. These disputes continued for many years, by which two parties were raised in the church, one of which was for, and the other against, an ecclesiastical subordination to the judicatories of the mother church and country. These disputes, in which eminent men on both sides were concerned, besides disturbing their own peace and enjoyment, produced unfavorable impressions towards them among their brethren at home.

In 1766, John H. Livingston, D. D., then a young man, went from New York to Holland, to prosecute his studies in the Dutch universities. By his representations, a favorable disposition was produced towards the American church in that country; and, on his return, in full convention of both parties, an amicable adjustment of their differences was made, and a friendly correspondence was opened with the church in Holland, which was continued until the revolution of the country under Bonaparte.

The Dutch church suffered much in the loss of its members, and in other respects, by persisting to maintain its service in the Dutch language after it had gone greatly into disuse. The solicitation for English preaching was long resisted, and Dr. Laidlie, a native of Scotland, was the first minister in the Dutch church in North America, who was expressly called to officiate in the English language.

REFORMED GERMAN CHURCH.

As the Dutch Reformed church in this country is an exact counterpart of the church of Holland, so the German Reformed is of the Reformed or Calvinistic church of Germany. The people of this persuasion were among the early settlers of Pennsylvania: here their churches were first formed; but they are now to be found in nearly all the states

south and west of the one above named. The German Reformed churches in this country remained in a scattered and neglected state until 1746, when the Rev. Michael Schlatter, who was sent from Europe for the purpose, collected them together, and put their concerns in a more prosperous train. They have since increased to a numerous body, and are assuming an important stand among the American Presbyterians.

This denomination is scattered over the Middle, Western, and Southern States, but is most numerous in the states of Ohio and Pennsylvania. The population of this church in the United States is estimated at 300,000; 180 ministers, 600 congregations, and 30,000 communicants.

RESTORATIONISTS.

THE Restorationists are those who believe that all men will ultimately become holy and happy. They maintain that God created only to bless, and that, in pursuance of that purpose, he sent his Son to "be for salvation to the ends of the earth; " that Christ's kingdom is moral in its nature, and extends to moral beings in every state or mode of existence; that the probation of man is not confined to the present life, but extends through the mediatorial reign; and that, as Christ died for all, so, before he shall have delivered up the kingdom to the Father, all shall be brought to a participation of the knowledge and enjoyment of that truth which maketh free from the bondage of sin and death. They believe in a general resurrection and judgment, when those who have improved their probation in this life will be raised to more perfect felicity, and those who have misimproved their opportunities on earth will come forward to shame and condemnation, which will continue till they become truly penitent; that punishment itself is a mediatorial work, a discipline,

perfectly consistent with mercy; that it is a means employed by Christ to humble and subdue the stubborn will, and prepare the mind to receive a manifestation of the goodness of God, which leadeth the sinner to true repentance. (See Gen. 12:3; 22: 18. Gal. 3:8. Isa. 45: 22, 23. Phil. 2: 10, 11. Rev. 5: 13. 1 Tim. 2: 1-6. Col. 1:20. Eph. 1:7 11. Rom. 5: 12-21; 8: 20, 21. 1 Cor. 15: 24-28.) They contend that this doctrine is not only sustained by particular texts, but grows necessarily out of some of the first principles of divine revelation. They maintain that it is immediately connected with the perfections of the Deity; that God, being infinitely benevolent, must have desired the happiness of all his offspring; that his infinite wisdom would enable him to form a perfect plan, and his almighty power will secure its accomplishment. They contend that the mission of Christ is abortive on any other plan, and that nothing short of the "restitution of all things" can satisfy the ardent desires of every pious soul. On this system alone can they reconcile the attributes of justice and mercy, and secure to the Almighty a character worthy of our imitation.

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They insist that the words rendered everlasting, eternal, and forever, which are, in a few instances, applied to the misery of the wicked, do not prove that misery to be endless, because these terms are loose in their signification, and are frequently used in a limited sense; that the original terms, being often used in the plural number, clearly demonstrate that the period, though indefinite, is limited in its very nature. They maintain that the meaning of the term must always be sought in the subject to which it is applied, and that there is nothing in the nature of punishment which will justify an endless sense. They believe that the doctrine of the restoration is the most consonant to the perfections of the Deity, the most worthy of the character of Christ, and the only doctrine which will accord with pious and devout feelings, or harmonize with the Scriptures. They teach their followers that ardent love to God, active benevolence to man, and personal meekness and purity, are the natural results of these views

Though the Restorationists, as a separate sect, have arisen within a few years, their sentiments are by no means new. Clemens Alexandrinus, Origen, Didymus of Alexandria, Gregory Nyssen, and several others, among the Christian fathers of the first four centuries, it is said, believed and advocated the restoration of all fallen intelligences. A branch of the German Baptists, before the reformation, held this doctrine, and propagated it in Germany. Since the reformation, this doctrine has had numerous advocates; and some of them have been among the brightest ornaments of the church. Among the Europeans, we may mention the names of Jeremy White, of Trinity College, Dr. Burnet, Dr. Cheyne, Chevalier Ramsay, Dr. Hartley, Bishop Newton, Mr. Stonehouse, Mr. Petitpierre, Dr. Cogan, Mr. Lindsey, Dr. Priestley, Dr. Jebb, Mr. Relly, Mr. Kenrick, Mr. Belsham, Dr. Southworth, Smith, and many others. In fact, the restoration is the commonly-received doctrine among the English Unitarians at the present day. In Germany, a country which, for several centuries, has taken the lead in all theological reforms, the Orthodox have espoused this doctrine. The restoration was introduced into America about the middle of the eighteenth century, though it was not propagated much till about 1775 or 1780, when John Murray and Elhanan Winchester became public advocates of this doctrine, and by their untiring labors extended it in every direction. From that time to the present, many men have been found, in all parts of our country, who have rejoiced in this belief. This doctrine found able advocates in the learned Dr. Chauncy, of Boston, Dr. Rush, of Philadelphia, and Dr. Smith, of New York: Mr. Foster, of New Hampshire, may also be mentioned as an advocate of the restoration.

Most of the writers whose names are given above, did not belong to a sect which took the distinctive name of Restorationists. They were found in the ranks of the various sects into which the Christian world has been divided. And those who formed a distinct sect were more frequently denominated Universalists than Restorationists. In 1785, a convention