any thing praiseworthy or reprehensible is intended it is not suggested by the word airesis itself but by the words with which it stands in construction. Accordingly we often speak of a rigid sect or lenient one, a good or a bad airesis, party, &c.

Again-this term is not unfrequently applied to a denomination formed among a larger community. If the interests of the community do not require such a subdivision, it is made a charge of splitting into associations injurious to the common polity. And thus arises the difference in this word as it is used in the historical and epistolary parts of the New Testament. In the history the reference is always of the first kind, in the epistles it is generally of the second. But let it be remarked and remembered that in these last, the Apostles, St. Paul and St. Peter, (for the word is used by them two only) address themselves solely to Christians, and either reprehend them for, or warn them against forming into heresies among themselves, to the prejudice of the great and universal interests of the gospel.

So far from this terms being originally used in the odious sense with which it is understood now, it never could of itself convey the most distant approach to censure. And it is proper to apply the title christian heretics to individuals of the most pure faith and most unexceptionable morality.

The writer of this article has been induced to make these observations not to censure any particular party in Christendom, but from a conviction that this subject ought to be better understood. He would not wish to intimate the ignorance of men renowned for their critical researches into biblical literature; much less would he charge any with subverting the true acceptation of scripture language. If he errs it shall be on the side of charity, while he presumes that the subject has been overlooked or unnoticed by them; and where bitter invectives have been communicated in the word heresy, he imagines that it is owing more to ignorance, necessarily springing from such inattention, than to any evil intention where the knowledge was possessed.

When we, or any other denomination of Christians are maliciously charged with being heretics,* it little becomes us or them to take umbrage at the accusation, if made in its true, primitive acceptation and understanding; and if made through ignorance of its proper force, that the accuser rather should command our forgiveness and pity, than our resentment. ORIGEN.

F********N.

THE CUMBERLAND BAPTIST ASSOCIATION. By the minutes of the Cumberland Baptist Association, for 1821, it appears that their numbers decreased, as a body. In the letter accompanying them, written by Rev. Mr. CHAPIN, of North-Yarmouth, there are many things worthy of particular attention. See the following:

"BELOVED BRETHREN:

We have great reason for mutual joy and gratitude, that we have been spared to see the close of another year. Since our last anniversary meeting, many of our companions in the kingdom and patience of Jesus Christ, have finished their course, and have received their crown of eternal glory. But, we, who survive them, must hold on our way, patiently bearing trials and labors, till we are called home to our final rest." In another place he says, "But now what languor, what coldness, what deadness of soul prevail among us." "But why hath God so long stayed the rains of his grace, and refused to water his weary heritage? Hath he shut up the bowels of his compassion? Hath he almost gathered in his elect? Or hath he forgotten to be gracious, and will he be merciful no more? No, brethren, the fault is ours. God is clear." "But what brother or sister can tell how much their sins have been concerned in drawing down the displeasure of heaven ?” "Let each house and individual bewail their own sins." "Remember from whence we have fallen." "Unless we know our loss and our sins, we shall not feel any disposition to regain the former, or repent of the latter." "Here we see that utter destruction was threatened, in case they did not speedily repent."

*See Mr. Thurston's Sermon, delivered at Winthrop, April 12, 1821, in which the author tauntingly charges the believers in God's impartial benevolence unto salvation, with heresy in such a construction, that he evidently intends to have it understood as an unpardonable crime !

Although the letter is written in a pure and perspicuous style, and evinces much ability and good moral feeling, in the writer, we conceive it to be irreconcilable in itself, and with Mr. Chapin's religious creed. Errors of great and good men are the most dangerous, and should first be exposed.

1. If the assertion be correct that " many of our companions in the kingdom and patience of Jesus Christ, have received their crown of eternal glory," we ask, whether the judgment, with them, is not already passed? Will Mr. C. pretend that they have received their crown without knowing whether they shall forever retain it? If Paul has already received "the crown" which "the righteous judge was to give him in that day" of judgment, then it follows, that the judgment day is with him, passed. Of what use can it be to judge him, or those, again, who are already in possession of their crown of eternal glory?

2. If Mr. C. and his baptist brethren were companions of those who are crowned with glory, what great reason for joy and gratitude have they, that their lives are spared? Can it be possible that these brethren feel to rejoice, that instead of being "called home to their final rest" to be crowned with their companions in glory, that they have been spared to feel languor, coldness and deadness of soul; to be guilty of those sins which have provoked God to withhold the rains of his grace, to refuse to water his heritage? which have drawn down the displeasure of heaven? Are they grateful, that instead of praising God in glory, they have been spared to lose their religion, and fall into sins, for which if they do not speedily repent, they will be destroyed forever?

What a pity it is, that a man of such fine talents and good feelings, should profess a doctrine, involving him in such palpable absurdities.

3. "Hath he almost gathered in his ELECT?" Then Mr. C. is a believer in election and predestination! Why then is he so concerned about the eternal welfare of his fellow creatures? Surely, he does not mean that any of

the elect can be finally lost, or any others, finally saved. Why express alarm then? A man who believes in the salvation of all men, might, with as much propriety, be filled with apprehension. He might also contend, that they would be lost, if they were not saved; and, yet believe all men would be saved. Nor are we able to reconcile Mr. C's. views with his notion of a judgment. When the righteous are crowned with eternal glory, they know they were of the elect and pre-ordained to that exaltation. Now what purpose can be effected by calling them from heaven to earth, to be tried and judged, we are unable to discover. The moment they know their election, the work is done and the judgment known; and is God liable to reverse his ancient decree?

4. We should inquire for the moral tendency of the calvinist doctrine. The above account is no great recommendation, since there is no complaint of unsoundness in faith. They doubtless strenuously maintain the fundamental points of calvinism, and yet, how sinful! The baptist contend that a belief in universal salvation has an immoral tendency and leads to sin, coldness, and deadness of soul; from which we should be lead to suspect, they are all becoming universalists. Certainly,

that doctrine would not make men worse than theirs does, according to their own representation. But observe: When their people sin with a high hand, our baptist brethren do not assign their belief in their own salvation, as the cause of it; and yet, pretend, that if they believed all men would be saved, they would indulge in every sinful propensity. This is vengeance of no ordinary cast. It imports that crimes would be committed, because other's were to be blest as well as themselves. Make an example. Here is a baptist minister, and he firmly believes that he shall be saved, according to God's election. Well, does that belief make him sinful? He says, no. Still he contends that, if his faith embraced the salvation of all others, as well as himself, he would indulge in every sinful desire. The consequence is unavoidable, that he would revenge himself

on infinite goodness, for doing by others, as mercifully, as by himself. Is such the disposition of our religious neighbors? That is equal to being angry and refusing to go in, because the prodigal brother was restored. And besides, does it not evince a depravity of heart, which illy becomes the christian?

If these brief strictures fall into the hands of Mr. Chapin, or any of his ministering brethren, we hope they will correct us, if in an error, and endeavor to remove from our minds all impressions, unfavorable to what they believe to be truth. It is not our intention to misrepresent them, or even to assent to misrepresentations by others. Whatever errors they may commit in judgment, we must believe they are sincere and well disposed at heart, till we have convincing proof to the contrary.

THE NEW BIRTH.

In compliance with the solicitations of several worthy friends, and with a sincere desire to render this publication as interesting and useful as possible, to all whose attention it shall engage, the doctrine of the New-birth is made a subject of brief investigation. We are not insensible of the embarrassments involved in the discussion of a question, which is so generally made to depend on the unchastened feelings, the imperfect experience and lawless enthusiasm of sectarian professors of religion. Neither are we ignorant of the just displeasure, with which many scientific and morally elevated readers peruse the labors of many christian writers who pretend to illustrate this subject, since they are founded on assumptions inadmissible to reason and common sense, or involved in the intricacies of mysticism. We cherish a belief however, that the doctrine admits of illustration, satisfactory to candid and inquiring minds. Whatever may be the particular mental exercises of uninspired professors, and however fully they may be convinced of their own marvelous change, or renovation of moral feelings, they would not hazard