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VIEW OF CONGREGATIONALISM, 
 
 ITS 
 
 PRINCIPLES AND DOCTRINES, 
 
 THE 
 
 TESTIMONY OF ECCLESIASTICAL HISTORY IN ITS FAVOR, 
 ITS PRACTICE AND ITS ADVANTAGES. 
 
 BY 
 
 / 
 
 GEORGE PUNCHARD, 
 
 AUTHOR OF THE HISTORY OF CONGREGATIONALISM. 
 
 8i2^iti) an fiuttotructorg iSssaj, 
 
 BY R. S. STORRS, D. D. 
 
 Second Edition, Revised and Enlarged. 
 
 ANDOVER: 
 
 PUBLISHED BY ALLEN, MORRILL AND WARDWELL. 
 
 NEW YORK : MARK H. NEWMAN. 
 
 1844. 
 
Entered according to act of Congress in the year 1843, by 
 
 GEORGE PUNCHARD, 
 
 in the Clerk's office of the District Court of Massachusetts. 
 
TO 
 
 JOHN PUNCHARD, Esq. 
 
 SALEM, MASS. 
 
 MY AGED AND REVERED PARENT, 
 
 WHOSE IN'STRUCTIOXS AND EXAMPLE FIRST TAUGHT ME THE VALUE 
 
 OF THE SYSTEM HERE ADVOCATED THESE PAGES ARE 
 
 RESPECTFULLY AND AFFECTIONATELY 
 
 DEDICATED. 
 
PREFACE 
 
 TO THE FIRST EDITION. 
 
 The design of this work is, to answer the inquiry, 
 What is Congregationalism — in Theory and in 
 Practice ? 
 
 It, accordingly, contains an exposition and discussion 
 of the fundamental principles of the system ; a state- 
 ment and defence of its more important doctrines re- 
 specting church order and discipline ; the testimony of 
 ecclesiastical history, that such, for substance, was 
 the polity of the primitive churches ; an enumeration and 
 explanation of the ecclesiastical practices of Congrega- 
 tion alists; and a development of some of the prominent 
 advantages of this system over all others. 
 
 No one can be more sensible of the difficulty of execu- 
 ting such a plan, than the writer now is ; had he been 
 equally so before he undertook the task, it might have 
 saved his readers and himself the trouble of this preface. 
 ■ An apology for the work may, perhaps, be found in its 
 history. About three years since, the writer was appoint- 
 ed by the Clerical Association of which he is a member, 
 to prepare a dissertation upon Congregationalism. This 
 he was requested to publish. But, though the result of 
 considerable reading and reflection, it was regarded by 
 
6 PREFACE TO THE FIRST EDITION. 
 
 him as too immature to be offered to the public. A re- 
 newal of the request of the Association, at their next meet- 
 ing, induced the author to re-write the essay, and to preach 
 the substance of it to the people of his charge. The un- 
 solicited opinion of intelligent parishioners, who were ig- 
 norant of the doings of the Association, led to the belief, 
 that the substance of the discourses might prove accept- 
 able to the denomination generally. A revision was ac- 
 cordingly begun. This revision led to a further examin- 
 ation of authorities, a multiplication of topics, a more ex- 
 tended range of discussion, and ultimately, to the decis- 
 ion to submit this volume to the judgment of the public. 
 
 The work has been written, not for the wise, nor for 
 those, exactly, who are simple ; but, mainly, for that large 
 class of persons who occupy the intermediate space be- 
 tween the learned and the ignorant. 
 
 The English reader will occasionally find a word or 
 phrase in Latin or Greek ; but rarely unaccompanied by 
 a translation ; and never, it is believed, in such a position 
 as to break the sense of the sentence. 
 
 It is no part of the author's plan to make war on other 
 denominations : yet, he has felt constrained to speak free- 
 ly, though it is hoped kindly, of those from whom he dif- 
 fers. 
 
 That he has fallen into no errors, in a work so abound- 
 ing in distinct and controverted topics, is, perhaps, more 
 than can be reasonably expected : but, he has certainly 
 used his utmost care to avoid mistakes. The opinions 
 expressed in these pages, may, very possibly, be some- 
 what modified by further investigation and reflection ; but 
 
PREFACE TO THE SECOND EDITION. 7 
 
 as they now appear, they are not the oflfspring of haste ; 
 nor, it is confidently believed, of mere prejudice. 
 
 The Appendix contains numerous articles of consider- 
 able importance to the illustration of the general subject. 
 
 Adopting the language of the learned and excellent 
 Samuel Mather, in his " Apology for the Liberties of the 
 Churches in New England," the author commends his 
 labors to the favor of the churches and to the blessing of 
 God : — " I am far from assuming anything of authority 
 to myself in the following sheets. If I have collected the 
 sense of others right, and well epitomized their thoughts, 
 which are variously dispersed, and reduced them to a 
 clear and natural order, I shall think it sufficient." 
 
 Plymouth, JV. H. July, 1840. 
 
 PREFACE TO THE SECOND EDITION. 
 
 In publishing a second edition of this little work, the 
 author would first, express his grateful acknowledgments, 
 for the unexpected kindness and favor with which the 
 first edition was received. 
 
 As the best return that he can make for this, he has 
 endeavored to render this edition of his book more deserv- 
 ing of public confidence and regard. To this end, it has 
 been thoroughly revised, and large portions of it entirely 
 re-written ; the range of discussion has been considerably 
 extended, and the number of distinct topics multiplied; 
 the usages of our churches have been more particularly 
 
8 PREFACE TO THE SECOND EDITION. 
 
 detailed, a number of new forms of letters missive, etc. 
 have been inserted, and the most approved modes of trans- 
 acting ecclesiastical business more distinctly described. 
 The whole amount of new matter which has been thus 
 added, is equal to about one third of the entire volume. 
 
 It is hoped that the book will now be found a guide, 
 both safe and complete, however humble, to all that per- 
 tains to the principles, doctrines, and practice of the Con- 
 gregational denomination. 
 
 To those who would examine more fully the testimony 
 of Ecclesiastical History, the author is happy to announce, 
 a forth-coming work, by the Rev. Lyman Coleman, en- 
 titled, " The Apostolical and Primitive Church, Popular 
 in its Form of Government, and Simple in its Mode of 
 Worship; with an Introduction, by Dr. Neander of 
 Berlin." 
 
 That the blessing of the great Head of the Church 
 may attend this, and every effort to awaken and enlight- 
 en the public mind respecting the nature and design of 
 a Christian Church — is the heart's desire and prayer to 
 God of the author. 
 
 Jlndover, Nov, 3, 1843. 
 
CONTENTS. 
 
 Introductory Notice, by R. S. Storrs, D. D. . . 11 
 
 Preliminary Remarks on church polity, and the influ- 
 ences adverse to the growth of CongregationaUsm in New 
 England • ... 17 
 
 PART I. 
 Principles of Congregationalism. . . • . . 29 
 
 PART II. 
 
 Doctrines of Congregationalism. 69 
 
 PART III. 
 
 Testimony of Ecclesiastical History in favor of Congrega- 
 tionalism. 121 
 
 PART IV. 
 Ecclesiastical Practice of Congregationalists. . . . 161 
 
 PART V. 
 Advantages of Congregationalism 201 
 
 APPENDIX. 
 
 Containing forms of Letters Missive, Letters of Dismission 
 and Recommendation, etc. Notes, Confession of Faith, 
 and Church Covenant. 259 
 
 INDEX I. 
 To the Principal Topics discussed in the work. . . 317 
 
10 CONTENTS. 
 
 INDEX II. 
 
 Texts of Scripture quoted in the work, arranged under ap- 
 propriate heads. . . 327 
 
 INDEX 111. ' 
 Authorities Cited 339 
 

 INTRODUCTORY NOTII5B. tW?^'-^^ 
 
 It is a matter of devout congratulation, that, among the 
 friends of Congregationalism, the scriptural polity of the 
 church is now becoming the subject of more serious and 
 thorough investigation, than for many by-gone years. 
 Unhappily, it has been too long regarded as a matter of 
 insufficient importance to engage the earnest attention of 
 the churches, if not also as positively interfering with the 
 prosperity of religion ; nor is it too much to affirm, that 
 an overweening confidence has been reposed in the com- 
 mon sense, the sound judgment, and sterling piety of the 
 Congregational churches, as ensuring to them, in perpe- 
 tuity, a system of government, so strongly recommended 
 by the purity of its principles, the clearness of its doctrines, 
 the simplicity of its rules, and the consonance of its spir- 
 it with the meek breathings of the gospel. But the 
 day of slumber is passing away. Our invaluable reli- 
 gious immunities are coming again to be rightly appre- 
 ciated. The spirit of Puritanic times is reviving. The 
 labors accomplished, and the sufferings endured. by 
 our fathers in defence of a scriptural organization and 
 discipline of the churches, are remembered with increas- 
 ing veneration and gratitude; and the solemn question, 
 ' What will the Lord have us to do,' for the maintenance 
 of the primitive "order of the gospel," is agitated with 
 
12 INTRODUCTORY NOTICE. 
 
 an earnestness, and to an extent, that has called forth 
 prompt and able responses from several of the watchmen 
 on the walls of Zion. Upham and Pond, Bacon and 
 Mitchell— not to mention others— have successfully 
 devoted a portion of their strength to the enlightenment 
 of the public mind, and the revival of the better days of 
 New England Congregationalism, when the Mathers, and 
 Cottons, and Wises, stood forth as its expounders and 
 defenders. But there remaineth much land yet to be 
 possessed. Ignorance, fanaticism, and superstition are 
 not yet driven from the field. Other leaders of the sac- 
 ramental host" are called for by the exigencies of the 
 times They can hardly be multiplied too much, i he 
 energies of the churches need to be aroused and judicious- 
 ly directed, if the hopes of the fathers and the aims of 
 their most enlightened sons are ever to be accomplished. 
 The appearance of every new and skilful champion in 
 this cause, will therefore be hailed with pleasure. 1 he 
 field before him is wide. To retain what has been al- 
 ready gained, demands great firmness and prudence io 
 make further conquests, and secure them against future 
 intrusion, requires high resolve and heroic courage. An- 
 tagonistical principles are everywhere to be met and 
 combatted; and their defenders, relying on that love of 
 variety and change, which is wrought so deeply into the 
 constitution of man, press onward with bold hearts, and 
 confident expectation of establishing themselves m pos- 
 session of the same ground once covered exclusively with 
 the trophies of Congregational and evangelical achieve- 
 ment. Their efforts are commensurate with their hopes. 
 Their pulpits abound with earnest discussions-their 
 
INTRODUCTORY NOTICE. 13 
 
 presses teem with elaborate arguments — their measures 
 are all conceived and carried out with an address tliat in- 
 dicates a. determination to put to flight the imperfectly 
 organized, and unmarshalled hosts of Congregationalism. 
 Nor are they to be blamed for their conscientious adher- 
 ence to principles they believe to be scriptural, nor for any 
 honorable efforts they make to extend those principles. 
 Their consistency is worthy of honor — and more than 
 that — of imitation. Would that the friends of Congre- 
 gationalism might emulate their zeal, and furnish to the 
 world equally bright examples of devotedness, in defence 
 of their distinguishing views of church polity. But how 
 rarely, in point of fact, is 'Uhe order, the discipline, and 
 the worship of the church," discussed in a Congregation- 
 al pulpit ! How long the term of years, in which no vol- 
 ume came from the press, explaining and vindicating 
 the principles, doctrines and usages of our churches ! 
 How few, jejune 'and powerless are the measures that 
 have been adopted to secure the influence of those prin- 
 ciples over any portion of the public mind ! There is a 
 reason assigned for this; but is it defensible ? If the 
 weightier matters of the law may not be omitted, are we 
 justified in neglecting to pay our tithes of the mint, anise, 
 and cummin ? If the great doctrines and duties of vital 
 godliness are of paramount importance, are the doctrines 
 and duties involved in the scriptural regulation of the 
 churches of no importance at all 1 Let everything have 
 its appropriate place in the church of the living God ! 
 True — it will not be inquired in the day of judgment — 
 ' belonged you to this denomination or that — were you 
 an Episcopalian, a Presbyterian, or aCongregationalist?' 
 
14 INTRODUCTORY NOTICE. 
 
 but will not the amount of individual spirituality, and use- 
 fulness, be inquired after ? and is there no intimate con- 
 nection between the improvement of the heart, and the 
 observance of the most scriptural form of church govern- 
 ment and discipline ? It is the firm conviction of my 
 own mind, that the symmetry and perfection of the Chris- 
 tian's character depend in no slight degree, on his ac- 
 quaintance with the teachings of the Holy Spirit on " the 
 order of God's house," and his obedience thereto. And 
 it is under this conviction, that I cheerfully venture a 
 compliance with the suggestion of the beloved and respect- 
 ed author of the following pages, to associate my own 
 name with his, by this brief introductory notice, in an ear- 
 nest enforcement of the claims of this subject, on the re- 
 newed and prayerful attention of the whole body of Con- 
 gregational ministers and churches. The volume has 
 evidently been prepared with great care and labor. It 
 embodies in a succinct form, and in regular order, the 
 distinguishing features of Congregationalism, as it has 
 hitherto been received by the great body of our denomi- 
 nation, whether in our own or other lands ; and discrimi- 
 nates fairly between this and other systems of ecclesias- 
 tical government, that claim, like it, the Holy Scriptures 
 as their basis. It is a work well adapted to the existing 
 wants of the Congregational community, and conducted 
 throughout in a spirit of candor and faithfulness that all 
 must admire, whether or not they approve of the conclu- 
 sions at which it arrives. Its highly popular form of dis- 
 cussion, its simple yet elegant style, together with its stud- 
 ied brevity and fulness, recommend it strongly to the wi- 
 dest circulation. 
 
INTRODUCTORY NOTICE. 15 
 
 Finally, if Congregationalism finds much to commend 
 it, in its consonance with the genius of Christianity, and 
 with the meek spirit of Christ and his apostles, and with 
 the design of Revelation to place all men on an equality 
 of rights and privileges before God, and lead them to look 
 beyond all forms, and penetrate the mysteries of godliness 
 — it finds not a little additional commendation to us, in 
 the fact that it stood approved to the judgment of the Fa- 
 thers of New England, men of whom the old world was 
 not worthy, and of whom the new world thinks not high- 
 ly enough — men of learning, zeal, and self-sacrificing de- 
 votion — men who boldly threw off from them the mana- 
 cles of religious despotism, and every shred of the false 
 faith protected by it, pushing to the utmost their research- 
 es into the oracles of God, and receiving his testimony 
 without equivocation or demur, even at the cost of expa- 
 triation and the loss of all the pleasures of kindred and 
 home. We honor their memory, we hold fast to the in- 
 heritance they bequeathed us, and sell not our birthright 
 for the " mess of pottage." 
 
 RICHARD S. STORRS. 
 
 Braintree, July 20, 1840. 
 
CONGREGATIONALISM 
 
 PRELIMINARY REMARKS. 
 
 God has always had in this apostate world " a seed" 
 to serve him. This seed has been variously called : — 
 '' the Sons of God"— " the People of God"— " the Church 
 of God"—" the Church, or the body of Christ." In or- 
 der to serve God more efficiently, his people have always 
 had some visible organization, and have been subjected 
 to some rules of order, discipline, and worship, varying 
 with the different circumstances and necessities of the 
 Church and the world. To these rules we give the gene- 
 ral name of Church Polity. 
 
 . The polity of the Patriarchal churches partook of the 
 simplicity of that age, and was adapted to the migratory 
 habits of those pious nomades. The family of each be- 
 lieving patriarch was a sort of congregational church. 
 The head of the family was its prophet and priest ; he 
 announced the revealed purposes of heaven, he gave re- 
 ligious instruction, exercised godly discipline — com- 
 manding his children and his household to keep the way 
 of the Lord, and to do justice and judgment — and he 
 officiated at the family altar, presenting sacrifices and 
 offering prayers unto the Most High God. — Compare 
 Gen. 4: 3—5. 8: 20—22. 12: 7, 8. 13: 3—5. 14: 14, 18 
 —26. 15: 17: 18: 19. 20: 7. 26: 24, 25. 27:26—40. 
 35: 1 — 15. 49: 1 — 28. Job. 1: 1 — 5. Such appears to 
 have been the Patriarchal polity: and, but for the grow- 
 ing wickedness of man, it might, for aught that we can 
 
 2 
 
18 CONGREGATIONALISM. 
 
 see, have continued, for substance, to the present day. 
 —See Rom. 16: 5. Col. 4: 15. Philemon 2. 
 
 In the days of Enos there may have been sonne modifi- 
 cation of this family-church order. We are told that 
 " then began men to call upon the name of the Lord," — 
 Gen. 4: 26 ; or, as the margin reads, " then began men 
 to he called hy the name of the Lard." At this period of 
 the world, family religion may have so far degenerated, 
 as to have made it necessary for the pious members of 
 different households to separate themselves from their 
 irreligious kindred, and to meet together, in order to 
 worship God. But, notwithstanding this attempt to re- 
 vive religion, iniquity continued to abound, until the 
 " holy seed" was found only in the family of Noah — per- 
 haps in Noah alone. After the Flood, the church of God 
 was reduced to the family order again ; and the world 
 began anew. But human nature remained unaltered : 
 and, for the greater security of the " godly seed," God 
 chose the family of Abram ; called them from their na- 
 tive land and their idolatrous kindred ; made a covenant 
 with them ; and instituted the rite of circumcision. This 
 family-church was thus strongly guarded against the cor- 
 rupting influences of the age, and its continuance, as ^ 
 pure church of God, rendered more secure. The house- 
 hold of Abraham, of Isaac, and of Jacob all appear in 
 sacred history as religious communities — churches — as- 
 sembling together and worshipping God under the direc- 
 tion of their respective heads, and in conformity with the 
 established rites and order of the Abrahamic church. 
 
 It had long been the revealed purpose of God, to set 
 apart from all the nations of the earth, the descendants 
 of Abraham, Isaac, and Jacob, as the depositaries of his 
 truth — his visible Church in the world. When the time 
 for the accomplishment of this purpose had arrived, and 
 Jehovah was about to remove his chosen people to the 
 promised land, there to be settled compactly us an agri- 
 cultural people, he saw fit to re-organize his Church, and 
 to adapt it to its new position. To prevent his people 
 
PRELIMINARY REMARKS. 19 
 
 from amalgamating with the surrounding nations, and to 
 accomplish his purposes of truth and mercy in and 
 through them, he gave the Israelites "ordinances of di- 
 vine service" as remarkable for their number and mi- 
 nuteness, as the previous ordinances had been for their 
 extreme simplicity. — See Exodus, ch.. xxv — xxx. Lev, 
 ch. i — vii. xxi — xxvii. ] Chron. xxii. — 2 Chron. vii. 
 
 These ordinances had their designed effect, in making 
 the Israelites a separate and peculiar people. But, as 
 the nation degenerated in their religious character, these 
 outward rites and ceremonies were perverted from their 
 intended use, and came, at length, to be regarded as 
 constituting the very substance of true religion, instead 
 of being " a shadow of good things to come, and not the 
 very image of the things." Thus it was when Christ 
 appeared in the world : the professed people of God had 
 well nigh lost all the poiver of religion in their devotion 
 to w.^ forms. There seems to have been, however, a pre- 
 vailing belief, that the Messiah might introduce some 
 changes into the existing institutions and ordinances of 
 religion, — John 5: 5 — 25. 
 
 Accordingly, upon the introduction of Christianity, 
 men were taught that the old dispensation was but a type 
 and shadow of the new ; that its significant rites and 
 ceremonies were intended to point the mind towards a 
 dispensation in which the shadow should be exchanged 
 for the substance, the type for the anti-type. 
 
 It was announced by the Divine author of Christiani- 
 ty, that the hour was coming, yea and then was, when, 
 neither in the mountain of Samaria, nor in Jerusalem 
 alone, should men worship the Father acceptably : or, in 
 other words, that the true worshippers of God were no 
 longer to be confined to any of the existing forms and 
 rites of religious service: the grand desideratum of ac- 
 ceptable worship being spirituality and truth. In ac- 
 cordance with this doctrine, the private house, the open 
 field, the lake shore, were all made places of public wor- 
 ship by Christ and his apostles, with religious forms re- 
 markable chiefly for their entire simplicity. 
 
20 CONGREGATIONALISM. 
 
 The order and discipline of the first Christian church 
 were extremely simple. The same is true of all those 
 churches which were erected by the apostles and their 
 fellow laborers. They were all copies of the divine ori- 
 ginal at Jerusalem. But, when the fervency of their first 
 love had subsided, and outward peace and prosperity had 
 softened and ungirt the spirits of Christians, then world- 
 liness and ambition rapidly undermined the apostolic 
 polity of the churches ; and ere long, built upon the 
 ruins thereof a splendid hierarchy, of materials partly 
 Jewish and partly Pagan. Doctrinal errors and unchris- 
 tian practices followed in the train, and paved the way 
 for "the Man of Sin." 
 
 The establishment of the tyrannous polity of Rome 
 was succeeded by a dreary night of a thousand years. 
 
 At the dawn of the Lutheran Reformation, the consti- 
 tution of the Church attracted much less attention than 
 the gross religious errors and the infamous superstitions 
 of Romanism. And so engrossed were the Reformers 
 in purifying the Church of these evils, that they over- 
 looked for a time, the sources through which many of 
 them had entered the Church. If the connection be- 
 tween a pure and simple church order and a sound re- 
 ligious faith and practice occurred to them, they acted 
 upon the common principle of reforming the greatest 
 abuses first ; leaving the lesser ones for after considera- 
 tion. An apology for their course was found in the ig- 
 norance and prejudices of the common people, and the 
 fear of fanatical excesses.* 
 
 There was, perhaps, another more serious impediment 
 to a thorough reform : I refer to the connection of the 
 
 * See Luther's Tract on the regulation of the external mat- 
 ters of the churches. — Mitner, Century 16th, ch. 8. 
 
 The regulations respecting the constitution, government, form 
 and mode of public worship in the Lutheran Church were not 
 drawn up until 1527. — Mosheim, Vol 111. p. 39, 40. 
 
 The Reformation may be said to have commenced as early as 
 1517. Tiie German Liturgy was not, however, completed until 
 1543.— Mackensie's Life of Calvin, p. 77. 
 
PRELIMINARY REMARKS. 21 
 
 Ohurch with the State. The Reformers were more or 
 kss dependent on the princes and nobles of this world ; 
 and these are generally the last men to desire simplicity in 
 the order and worship of the Church. Whether, indeed, 
 those princes who favored the Reformation would have 
 countenanced a reform in doctrine and morals, even, 
 had this been connected with a thorough reforma- 
 tion in church polity, is very doubtful. Wickliffe, the 
 pioneer of the Reformation, seems to have lost the sup- 
 port of his prince and of the nobility when he started 
 sentiments which countenanced such a reformation. 
 And whether Luther would have succeeded in his labors 
 without the protection of Frederic, the Elector of Saxo- 
 ny; whether the Reformation in England could have 
 been carried so far, without the concurrence of Henry 
 VIII, and Edward VI; whether what was done could 
 have been accomplished except by the co-operation of 
 these princes, without an entire overturn of their re- 
 spective governments, is very improbable. However 
 this may be, one thing seems evident, that, while these 
 princes supported the Reformers in iheir partial labors, 
 they held them back from a thorough and radical reform 
 of the Church — from reinstating it in its primitive sim- 
 plicity and independency of the State. 
 
 In republican Switzerland, however, the Reformation 
 was more of a popular movement: the people were con- 
 sulted, and they acted ; and their ecclesiastical rights were 
 more fully restored, and the reformation of the Church 
 was more thorough than in Germany or in England.* 
 
 It was not generally until men began to experience 
 theextremedifficulty of preserving purity of doctrine and 
 
 * D'Aubigne, in his elegant History of the Reformation, says : 
 •' Luther had restored the Bible to the Christian community — 
 Zwingle went further — he restored their rights. This is a char- 
 acteristic feature of the Reformation in Switzerland. The main- 
 tenance of sound doctrine was intrusted, under God, to the peo- 
 ple ; and recent events have shown that the people can discharge 
 ihat trust better than the priests or th;^ pontiffs." — Vol. III. p. 251^ 
 
22 CONGREGATIONALISM. 
 
 practice under worldly and unscriptural establishments^ 
 that their thoughts were turned earnestly towards a re- 
 formation in the general polity of the Church. The phi- 
 losophy of the connection between church order and 
 church purity seems not to have attracted much atten- 
 tion prior to the latter part of the sixteenth century. Yet 
 this is remarkable, since all previous history had shown,, 
 that a simple form of ecclesiastical government and pu- 
 rity of religious faith and practice had ever been inti- 
 mately associated. 
 
 The English Puritans, if not the discoverers of this 
 connection, were the men who acted most fully upon the 
 discovery. 
 
 The religious ancestors of the Congregation alists of 
 New England, of all men who ever lived, had, perhaps, 
 most occasion to study church polity in all its connec- 
 tions and bearings. Thrown out of the Church which 
 they regarded as the mother of them all ; driven to a 
 land of strangers ; left to begin the world anew, and to 
 decide what form of ecclesiastical government they 
 would adopt; being men of piety, and learning, and ex- 
 perience; familiar with the Scriptures, and well read in 
 the history of the world; conversant with the treasures 
 of antiquity — with the writings of the Fathers and with 
 classic authors ; having had great experience of the 
 workings of an ecclesiastical establishment in their na- 
 tive land, and having, while in Holland, opportunities to 
 examine the polity of the Reformed Churches on the 
 Continent; and feeling the deep responsibility of laying 
 aright the religious foundations of anew world : — under 
 such circumstances it was natural, it was unavoidable, 
 that the constitution, discipline, and worship of the 
 Church should arrest and fix, and for a time all but ab- 
 sorb their attention. If men in their circumstances could 
 not — did not, study to advantage this great subject, then 
 may we well despair of ever having it thoroughly and 
 impartially investigated. Our fathers did study the sci- 
 ence of church polity as perhaps no other men ever did i 
 
PRELIMINARY REMARKS. 23 
 
 and the fruits of their study New England — yea, the 
 world itself — has long been gathering. 
 
 For many years after the settlement of New England, 
 the subject of church order and government received 
 much attention : some have thought too much. But he 
 who has well weighed the bearings'of this question upon 
 the interests of pure religion, will be of a different opin- 
 ion. 
 
 Decline of Congregationalism — Causes. 
 
 However it may have been in the days of our fathers, 
 certain it is, that for many years past, this subject has 
 excited comparatively little interest among the Congre- 
 gational descendants of the Puritans. Various causes 
 have contributed to this state of things. Among the 
 more prominent, perhaps, may be named. 
 
 The anxiety of Congregationalists to unite different 
 denominations in benevolent religious societies. 
 
 To accomplish this, there has been a readiness on their 
 part to keep out of sight, and even to sacrifice their de- 
 nominational peculiarities. However benevolent the f/c- 
 sign of these Unions, the result of them has been inju- 
 rious to Conareofationalism. Other denominations, while 
 acting, to a limited extent, with us in these Associations, 
 have kept up their separate and denominational organi- 
 zations. But we have had nothing of this sort by which to 
 propagate our peculiar views. And though Congrega- 
 tionalists have furnished a large proportion of the funds 
 of these Unions, yet, as a denomination, they have de- 
 rived probably the least benefit from them. They have 
 even, in some instances, with an unauthorized generosity, 
 yielded the entire advantage to other denominations. 
 
 " What then," it may be asked, " shall we give up all 
 united attempts to save souls, through fear of injuring 
 Congregationalism ?" If the question were — Shall we 
 save souls or promote the interests of Congregational- 
 ism 1 it would be easy to answer. This, however, is not 
 
24 CONGREGATIONALISM. 
 
 the question. It is — Shall we, in connertion with our 
 efforts to save souls, endeavor to promote the interests of 
 our most scriptural and excellent system of church gov- 
 ernment; or shall we utterly disregard this 1 
 
 Our denomination have contributed largely of money 
 and of mind to erect and sustain churches at the West; 
 yet scarce one in , fifty of these is upon the Congre- 
 gational Platform.* Scores of young men, professedly 
 Congregationalists, have gone out from our Theological 
 Seminaries, educated by the aid of Congregational funds, 
 and thrown themselves into the bosom of the Presbyte- 
 rian Church. And why have they done this ? — "To do 
 good!'^ But, could they not have done good and yet 
 have retained their Puritan principles ? Have these prin- 
 ciples made New England an intellectual and moral gar- 
 den ! and yet shall we be told, that " they will not an- 
 swer for the South and West ?" Had New England 
 men and money carried New England principles of 
 church government wherever they went, and boldly and 
 faithfully sustained them, other sections of our country 
 would now, it is verily believed, more nearly resemble 
 the land of the Pilgrims. 
 
 Another cause of this state of things may be, the ope- 
 ration of the principle on which some or all of our Theo- 
 logical Seminaries in New England have been conducted. 
 Though endowed and sustained by Congregationalists, 
 these seminaries have been equally accessible to Protes- 
 tants of all denominations. To this, as a general princi- 
 ple, there certainly can be no objection, if evidence of 
 piety be made an essential requisite for admission. But 
 if, in connection with this admission of different denomi- 
 nations, there must be any hesitation on the part of the 
 
 * " It is computed that 400 churches, or more, have been gath- 
 ered in the Wei^t, for the i^resbyterian Church, by the benevo- 
 lence of Connecticut alone. And I have seen it stated by high 
 Presbyterian authority, that not less than 1500 of their churches 
 are essentially Congreiralional in their origin and habits " — 
 MltchclVs Guide to the Prlnci/plcs and Practice of the J\~C2C Eng' 
 Land Churches^ P- '^J ; i^'^te. 
 
PRELIMINARY REMARKS. 25 
 
 teachers to advocate openly, thoroughly, and earnestly, 
 Congregational principles of church government, the in- 
 fluence of this course cannot but be very injurious to the 
 interests of our own denomination. 
 
 If the young men of other denominations please to 
 avail themselves of the advantagres of our institutions, 
 they should be welcomed, and kindly treated ; but 
 should expect to hear all the doctrines of the Puritan 
 Congregationalists of New England faithfully and ear- 
 nestly defended. But if the Professors of any of our 
 Theological Seminaries are even apparently indifferent 
 to our church polity, we need not be surprised to find 
 their pupils really so. 
 
 Another cause of the apathy upon this subject, which 
 has pervaded the churches, may be found in the impres- 
 sion, that no efforts are required to protect and promote 
 our excellent system of church government. 
 
 It has perhaps been thought, that intelligent New Eng- 
 land men must, of course, prefer to every other the sys- 
 tem to which they have been accustomed from their 
 childhood ; especially, as this has so many incontroverti- 
 ble arguments to support it, and is so perfectly in ac- 
 cordance with the spirit of our free institutions. 
 
 That, however, must be a good cause indeed, which 
 will take care of itself; a better cause than this world 
 has yet known. The truth is, while Congregationalists 
 have been sleeping in their fancied security, other de- 
 nominations have not been idle.' Other systems of 
 church order have been advocated and urged, with a 
 zeal and confidence, which, contrasted with our own 
 apathy, have been as arguments for them and against 
 us. 
 
 Another cause of the state of things of which we com- 
 plain, is found in the neglect of our pastors to preach up- 
 on this subject, and in the dearth of modern books upon 
 Congregationalism. 
 
 The fathers of New England felt the importance of 
 keeping the community awake to this subject. They 
 
/i6 CONGREGATIONALISM. 
 
 therefore frequently proclaimed from the pulpit, and pub- 
 lished from the press, the principles of Congregationalism. 
 They demonstrated the consistency of these with the 
 light of nature, the teachings of God's Word, and the 
 testimony of Ecclesiastical History. But how rarely 
 have such discussions been heard of late — unless it be 
 very lately — from the sacred desk, or read from the press. 
 
 Within a few years, it is true, several valuable works 
 relating to this subject, have been published ; among 
 which may be named : Dr. Hawes' " Tribute to the Pil- 
 grims,"— Dr. Bacon's " Church Manual,"— Prof Pond's 
 work, " The Church,"— Mr. Mitchell's " Guide,"— and 
 above all. Prof Upham's "Ratio Disciplinae." These 
 have found many readers; and have, doubtless, done 
 much to awaken an interest in our excellent system of 
 church government. Yet only one of these — Prof Up- 
 ham's — professes to give more than a summary account 
 of our church polity : and even this, though a work of 
 great value, is chiefly devoted to our usages, rather than 
 our principles. The things of which I speak, while they 
 illustrate the apathy of Congregationalists, suggest also 
 one of the causes of the declension of Congregationalism. 
 
 Once more — a prevalent impression, that Congrega- 
 tionalists have no well-defined and settled principles of 
 church polity, has operated injuriously upon our denomi- 
 national interests. 
 
 From whatever source this impression may have come, 
 I must regard it as alike erroneous and injurious. 
 
 We have not, it is true — and I rejoice in the truth — 
 any authoritative church canons, of human origin, to 
 which pastors and churches must bow, under pains and 
 penalties: but we have general principles of church or- 
 der and discipline, as well defined, and as effective in the 
 government of our churches, as their highest interests re- 
 quire. 
 
 If through ignorance or disregard of these principles, 
 any of our churches have failed to be well governed, the 
 
PRELIMINARY REMARKS. 27 
 
 ffiult is in the churches, and not in the system which 
 they have professedly embraced. 
 
 If it be asked, Where are these principles to be found, 
 and who has defined and explained them? The answer 
 is — They are found in the New Testament : and their 
 expounders are all the standard writers of the denomina- 
 tion ; such as Johnson and Ainsworth, Robinson and 
 Jacob, Thomas Hooker and John Cotton, John Owen, 
 the Mathers, the authors of the Cambridge Platform, etc. 
 I miorht oro even further back than to Johnson — to Pen- 
 ry, and Greenwood, and Barrowe, all of whom suffered 
 martyrdom for these very principles of church order now 
 called Congregational — in answer to the question: Who 
 has expounded our principles ? 
 
 After a somewhat careful examination of the writings 
 of all these worthy men — our ecclesiastical ancestors 
 — I feel justified in saying, that, although they differ 
 among themselves, and from modern Congregationalists 
 on some minor points, yet, in the essentials of our polity, 
 there is a most remarkable acrreement amoncr them all, 
 with what is now deemed sound Congregationalism. 
 
 If the above suggestions respecting the causes of the 
 declension complained of, be in accordance with truths 
 they furnish an obvious answer to the question : How 
 shall the evil be remedied ? 
 
 This little volume has been prepared with the hope 
 of contributincrsomethino- towards awakenincr an interest 
 in Congregationalism, and of affording instruction rela- 
 tive to the principles and usages of this most apostolic 
 system of church polity. 
 
PART I, 
 
 Principles of Congregationalism 
 
 I\' pursuance of the plan which has been adopted, our 
 attention is to be directed, first, to the principles of 
 Concrreffationalism. 
 
 By the principles of Congregationalism, I mean the 
 most essential, fundamental truths of the system. What, 
 then, are the principles of this system ? Or, in other 
 words : 
 
 What is Congregationalism 1 
 
 Congregationalism is that system of church govern- 
 ment, in ivhich the Scriptures are recognized as the only 
 infallible guide respecting church order and discipline ; 
 — and which maintains, that, according to the Scriptures , 
 a church is a company, or congregation, of professed 
 Christians, ivho, having voluntarily covenanted and as- 
 sociated together to worship God and to celebrate relig- 
 ious ordinances , are authorized to elect necessary officers, 
 to discipline offending members, and to act, authorita- 
 tively and conclusively, upon all ctppropriatc business, 
 independently of the control of any person or persons 
 whatsoever. 
 
 This definition is believed to embrace the fundamen- 
 tal, distinctive principles of Congregationalism. Some 
 of these it holds in common with other systems of church 
 government; others, are peculiar to itself; but all are 
 essential to sound Congregationalism. And who will 
 deny, that a system based on principles like these, ha?^ 
 
30 CONGREGATIONALISM* 
 
 independently of any direct proof, much to commend it 
 to our confidence: — its Protestantism, in taking the Bi- 
 ble for its only infallible guide ; — its recognition of the in- 
 alienable rights of man, in giving to the church the pow- 
 er to choose its own officers, and to administer its own 
 affairs; — its provision for securing the purity of the 
 church, by giving the power of discipline to those most 
 interested in the maintenance of that purity ; — its care 
 for the rights and privileges of every church, however 
 small, manifested by its recognition of the independency 
 of each :* — These, and such like considerations, might 
 be urged as a priGrl arguments for the Congregational 
 system. But I shall waive, for the present, all particular 
 consideration of these topics, and proceed, at once, to 
 discuss the principles which have been brought to view 
 in the definition of Congregationalism. 
 
 In this discussion the Scriptures will be appealed to 
 as the infallible standard of truth. What, then, say the 
 Scriptures ? Are the principles of this system of church 
 order and government recognized and authorized by the 
 Word of God? 
 
 I. It is a principle of Congregationalism, that the 
 Scriptures are the only infallible guide in matters of 
 church order and discipline.i 
 
 * The terms " independency" and " independent" as applied 
 to Congregational cliurches, are never used in these pages as 
 synonymous with unaccorintahility and unaccountable, but to de- 
 note completeness of church powers and privileges. 
 
 t To show on what authority these assertions are made, a 
 number of references will be given under each head, to approved 
 Congregational authors. These references will show whether 
 or not our denomination have any fixed principles. 
 
 This first principle maybe found in the Creed of John Robin- 
 son and tlie Leyden Cliurch. — See Prince's New Eng. Chronol- 
 ogy, Part 11. Sec. 1. p. I7G. Ed. of \^2^S\ or History of Con- 
 gregationalism, p. 3()1. — In Thomas Hooker's Survey of Chh. 
 Discipline, ce. 1. Definition, and pp. 5, 6. — Cotton Mather's 
 Ratio Disciplinae, Intr. p. 9. — Samuel Mather'^s Apology for 
 N. E. Chlis. p. 2, and App. Part IV. iSos. 1, 2.— Cambridge 
 Platform, ch. 1. § 3. 
 
PRINCIPLES. 31 
 
 By this is meant, that the injunctions of Christ and 
 his apostles, and the authorized practice of the apostolic 
 churches as exhibited in the New Testament, are a suf- 
 ficient guide, in all ages, to the order and discipline of 
 the churches of Christ. Or, in other words, that the 
 churches founded by the apostles are the modds, after 
 which, ^^fur substance,'''' all Christian churches should 
 be formed. 
 
 If the Scriptures furnish not an infallible directory to 
 what is essential to the constitution of a Christian church, 
 we certainly have no such directory ; and if we have not, 
 how are we to know that any such thing as a church of 
 Christ now exists 1 The very idea of a Christian church, 
 necessarily presupposes a knowledge of what constitutes 
 such a church : but, if the Scriptures do not furnish this 
 knowledge, then they do not furnish us with the means 
 of forming any distinct notion of what is meant by a 
 Christian church. And if they fail in this particular, on 
 what authority are any existing organizations called 
 churches of Christ ? And by what authority can any 
 person be required to unite with one of these organiza- 
 tions ?* 
 
 * Dr. George Campbell, though unwilling to admit that any 
 particular form of church government is binding upon all Chris- 
 tians, yet allows ; '^ * •• That a certain external model of gov- 
 ernment must have been originally adopted [that is. by Christ 
 and his apostles, as 1 understand him] for the more effectual pre- 
 servation of the evangelical institution [the church] in its na- 
 tive purity, and for the careful transmission of it to after ages." 
 ' — Lectures on Ecc. Hist., Lect. iv. p. 47. Fhil. ed. 1807. 
 
 As I shall have occasion frequently to refer to the works of 
 this learned and impartial writer, it may be well to slate, for the 
 information of any who may be unacquainted with his writings, 
 that Dr. Campbell was a distinguished scholar, Principal of Ma- 
 rischal College, Aberdeen, Scotland. He is the author of a 
 standard work on the Four Gospels, and of a celebrated answer 
 to Hume's work on Miracles. Dr. C. was a Presbyterian by 
 profession ; yet, he seems not to have regarded any particular 
 church organization as essential, — " it affects not the essence of 
 religion in the least," he says. He supposed that one form of 
 church government might be more convenient in one country, 
 
8SJ^ CONGREGATIONALISM. 
 
 Again, it will be conceded, that it Is an important part 
 of every Christian minister's duty to make disciples of 
 those to whom he preaches (Matt. 28: 19), to gather 
 these disciples into Christian churches, and to adminis- 
 ter to them the ordinances of baptism and the Lord's 
 supper. Religion cannot long exist in the world, much 
 ]essJlou?'ish, if these things are neglected. But, how can 
 the ambassador of Christ discharge these important du- 
 ties, if the Scriptures furnish no infallible directions for 
 the organization of churches ? And, if he is left in igno- 
 rance of the Divine will respecting these matters, how 
 can it be true, as the Apostle asserts : *' All Scripture is 
 given by inspiration of God * * * * that the man of God 
 may be perfect [agTiog, prepared for every emergency] 
 thoroughly furnished unto all good icorks^^ — or, every 
 good purpose that his ministry is intended to answer 1 
 2 Tim. 3: 16, 17. Indeed, if " the house of God, which 
 is the church of the living God, the pillar and ground of 
 the truth" (1 Tim. 3: 15), should fail to be suitably or- 
 ganized and governed, would not one great end of the 
 ministry of reconciliation itself fail ? 
 
 Another view of this subject may be taken : It will be 
 admitted, that the apostles did organize, in different parts 
 of the Roman Empire, what they called churches; and, 
 that these were all formed upon the same general princi- 
 ples. Now, whatever these principles were, they may be 
 fairly considered as descriptive of the term '* church,''^ 
 as used by Christ and the apostles. If, then, we would 
 understand what Christ and his apostles meant by a 
 church, we must examine the peculiarities of those bodies 
 which they called churches. And where shall we look 
 
 and another form in anotlier country. — Lect. iv. p. 50. With 
 these views, he proposes in his Lectures on Ecclesiastical His- 
 tory, " to speak out boldly what appears to him most probably to 
 have been the case, without considering what sect or party it 
 may either offend or gratify." — lb. 
 
 The testimony of such a man certainly deserves great respect. 
 The references in the following pages will show how his testi- 
 mony corroborates the views of Oongregationalists. 
 
PRINCIPLES. 33 
 
 for these but in the New Testament of our Lord and Sa- 
 viour Jesus Christ 1 
 
 And furthermore, since the duty of men to become 
 church members is now as imperative as when the apos- 
 tles preached ; and since God has given no other revela- 
 tion of his will respecting the order of his churches than 
 that which the New Testament furnishes, — it follows, 
 that men should now become members of the same kind 
 of churches — that is, churches built upon the same gen- 
 eral principles — as those which the New Testament 
 recognises as Christian churches. 
 
 If then we can learn from the Scriptures what was the 
 general polity of the opostolic churches, we can ascertain 
 what should be the polity of all churches in all ages of 
 the world. 
 
 Objections Considered. 
 
 Will it be said, in order to avoid the force of the 
 above suggestions — that the circumstances of the apos- 
 tolic churches were so unlike our own as to require an 
 entirely different organization? But in what respects 
 were their circumstances peculiar? "They were in 
 their infancy." So is every church when first formed. 
 *' But, Christianity itself was then in its infancy." So 
 it is in every heathen land when the first missionary 
 church is organized. Shall we, therefore, institute 
 churches at our missionary stations, first, upon the prim- 
 itive plan ; and afterwards pull them down, and put up 
 those which some men consider an improvement on the 
 Divine model ? 
 
 If the churches and Christianity itself were in their 
 infancy when the apostolic models Vv^ere erected, then, 
 surely, if ever, the churches should have been " under 
 governors and tutors;" and should have enjoyed the least 
 freedom of choice and liberty of action. But instead 
 of this, those who object to the apostolic churches as 
 models for us are for restricting the liberties of the 
 
34 CONGREGATIONALISM. 
 
 churches, and giving them less freedom rather than 
 more, and their governors more authority rather than 
 less, as the churches and Christianity itself advance to- 
 wards maturity. A strange procedure this. It is as 
 though it should be said: " When you are a child, you 
 may and ought to have your own way; but as you ap- 
 proach manhood, your liberty of choice and your free- 
 dom of action must be restricted." 
 
 But we are told : " In the days of the apostles, Chris- 
 tians were hated and persecuted, and the outward form 
 of the churches was adapted to this state of things; now, 
 however, something more attractive, and better fitted to 
 arrest the attention of men, — something more congenial 
 with the improved state of society, and the more prospe- 
 rous condition of the churches is required, to meet the 
 taste and supply the wants of Christian communities." 
 
 In reply, we admit, that the apostolic churches were 
 adapted in their organization to the exigencies of their 
 condition ; but we regard it as a great mistake to sup- 
 pose, that their condition was so essentially unlike our 
 own as to require of us any material modification of their 
 church polity. 
 
 It appears to us, that the difficulties which environed 
 them were substantially those which surround us. The 
 world, the flesh, and the devil were then leagued against 
 Christ and his churches: the unholy league remains un- 
 broken. The world yet hates all those who are not of 
 the world ; the carnal mind is still enmity against God ; 
 the flesh still lusts against the spirit; our adversary, the 
 Devil, still walketh about as aroarinor Hon seeking whom 
 he may devour ; '* the Dragon" yet persecutes " the wo- 
 man." 
 
 It is indeed true, that the outward manifestation of 
 this enmity against Christ and his churches, is not now 
 every where the same that it was eighteen hundred years 
 ago; but the source of this enmity and its spirit are still 
 precisely the same ; and the words of the Apostle are as 
 true now as when first uttered : *' All that will live god- 
 ly in Christ Jesus shall suffer persecution." 
 
PRINCIPLES. 35 
 
 The apostolic churches were, indeed, very simple and 
 unostentatious in tlieir constitution, discipline, and wor- 
 ship ; and in this they were perfectly accordant with the 
 spirit of Christianity. And furthermore, all history tells 
 us, that a departure from this simple order and worship, 
 has been attended with a parallel departure from the 
 simplicity and godly sincerity of the apostolic faith and 
 practice. 
 
 ]\Ien of fastidious taste may cry out against '• the lite- 
 ral, naked, bald character of the public religious ser- 
 vices" of those churches who attempt to follow apostolic 
 example; but they would do w^ell to consider what have 
 been the results of all attempted improvements on this 
 example. The history of the Church during the third 
 and fourth centuries, the history of the Papacy, the history 
 of the Church of England, are all instructive on this 
 point, — the danger of accommodating Christian institu- 
 tions to the taste of worldly men. 
 
 The truth is, that if we give up the principle, that the 
 apostolic churches are the models after which all churches 
 should be formed and regulated, we are at sea, with noth- 
 ing better than an ignis-fatuus for our guide. 
 
 But let us not be misunderstood. We do not advocate 
 an exact and entire conformity to all the peculiarites of 
 the apostolic churches; for we know this to be impossi- 
 ble. We plead only for conformity in essentials^ and 
 so far as our circumstances are similar. And it is cer- 
 tainly possible to imitate the apostolic models thus far, 
 without followincp them in all the minutise of their ar- 
 rangements. Thus we interpret the instructions of 
 Christ and his apostles, and the authorized example of 
 primitive Christians, in respect to other matters; why 
 should it not be applied in the case under consideration ? 
 
 This, then, is the sum of our belief: We suppose that 
 whatever was essential to a church of Christ in the days 
 of the apostles, is equally essential in these latter days; 
 — that Christ designed that the principles of church or- 
 der and discipline should remain essentially the same in 
 
S& CONGREGATIONALISM, 
 
 all ages of the world; — that his disciples have no liberty 
 to adopt other principles; — and, that these principles- 
 may be learned from the Scriptures; though not always 
 from express injunctions and instructions, since the au- 
 thorized example of the apostolic churches is equally au- 
 thoritative with express commands; and a fair and legit- 
 imate inj^erence, from admitted premises, is of nearly 
 equal weight. 
 
 In adopting and acting upon these views, Congrega- 
 tionalists regard themselves as thorough Protestants^ 
 The Bible is our infallible guide, — in matters of church 
 order and discipline, as well as of faith and religious 
 practice. We cannot believe it to be necessary to re- 
 sort to the writings of any men as an authoritative and 
 necessary " supplement to Scripture in these points."* 
 Adopting this principle, we are on firm and safe ground. 
 
 ^ A dignitary in the Church of England has asserted, that 
 " He must never have looked into Scripture who is capable of 
 thinking it a perfect rule of worship, 1 mean external worship 
 and discipline : but he that will take in the writings of the prim- 
 itive church as a sv.p'plcment to Scripture in these jwints, cannot 
 he at a loss to know what are the powers of church governors,^ 
 or what the ohedience due unto them." — See Samuel Mather's 
 Apology for the New England Churches, pp. 2, 3. 
 
 And yet this "supplement" to points of such vast importance 
 to the Church, is found in tongues unknown to the great mass 
 of its members — in the Greek and Latin languages , and in vol- 
 umes of frightful magnitude, and inaccessible to the community 
 generally. And more than all, many of the Fathers are so cor- 
 rupt in their text, and so contradictory in their statements, that 
 the most opposite testimonies have been drawn from them. The 
 reader may find some of the errors of the Fathers pointed out in 
 DeLaune's Plea for the Non-conformists,pp. 19—21. Mr. Tay- 
 lor, in his Ancient Christianity, shows very clearly the extreme 
 danger of taking the Fathers for our guides. Jortin, in his Re- 
 marks on Ecclesiastical History, says :" The Fathers are often 
 poor and insufficient guides in things of judgment and criticism, 
 and in the interpretation of the Scriptures, and sometimes in point 
 of morality also, and of doctrine ; as Daille, Whitby, and others 
 have fully shown. The men themselves deserve much respect, 
 and their writings are highly useful on several accounts. It is 
 better to defer too little, than too mnch to their decisions and 
 the authority of Antiquity, that handmaid to the Scriptures, a* 
 
PRINCIPLES. 37 
 
 ^%11 else is uncertain. '' The very Papists do see and 
 acknowledge this that I say, namely, both that these 
 grounds of the Scripture's perfection in all ecclesiastical 
 matters, whereon we exactly do stand, are the true and 
 right principles of the Protestants' Religion; and also, 
 that Diocesan Lord-Bishops do, and must needs turn 
 away from these principles, and deny them when they 
 deal with us; and must join plainly with the Catholics 
 in their answers, if they will maintain themselves."* 
 
 Having settled in our minds this first and great prin- 
 ciple — that the Scriptures should be our only infallible 
 guide — we next inquire: What, according to them, is 
 -essential to the character of a Christian church ? I speak 
 now of what is usually termed a visible or external 
 xihurch. The answer to this question will be the state- 
 ment of the second principle of the Congregational sys- 
 tem, viz. 
 
 II. A visible Christian church is a voluntary associa- 
 tion of pQ'ofessed Christians , united together by a cove- 
 nant for the worship of God and the celebration of re- 
 ligious ordinances.^ 
 
 1. When we use the term voluntary, we do not mean, 
 that Christians are under no obligations thus to associate 
 
 she is called. She is like J5riarius, and has a hundred hands, 
 and tiiese hands often clash and beat one another." — Vol. II. p. 57, 
 
 * Henry Jacob's '• Reasons, etc. Proving a necessity of Re- 
 forming our Chhs. in England." A. D. 1004. 
 
 Jacob, thoufrh for a time opposed to those who advocated our 
 principles in England, came at length to be a devoted defender 
 of them. He was pastor of the firsi Congregational church in 
 London, which was formed on Mr. Robinson's plan in 1016. 
 
 t Mr. Robinson and Church. Prince, Chro. P. 11. Sec. 1. 
 or Hist. Congregationalism, p. ?j(\'Z. — Hooker's Survey, P. I. 
 pp. 14 — 16, 46, 47. — Mather's Ratio Dis. Intr. pp. 8.9. — (^amb. 
 Platf. ch. 2 § 0.— S Mather's Apology, pp. 1.2. — John Locke 
 thus defines a church : " A church 1 take to be a voluntary so- 
 ciety of men, joining themselves together of their own accord, in 
 order to the public worshipping of God in such a manner as they 
 judge acceptable to him and efTecLua! to the salvation of their 
 souls." — Letter L on Toleration. 
 
38 CONGREGATIONALISM. 
 
 together ; for, we believe that every disciple of Christ is 
 bound, by the most solemn obligations, to separate him- 
 self from the world and to unite with a visible church of 
 Christ ; but we mean, that in doing this, it is essential 
 that every person should act freely, under the influence 
 of motives ; and, that no circumstances of birth, no civil 
 law, no ecclesiastical regulations should be thought suf- 
 ficient to constitute a church, or entitle a person to 
 church membership. 
 
 We think it manifest, that the apostolic churches were, 
 in this sense, voluntary associations. A whole province 
 was not organized into a church : neither were entire 
 cities ; and even all the members of the same family 
 were not of course church members. But the churches 
 were composed of such persons as, on embracing Chris- 
 tianity, separated themselves from the Jewish or heathen 
 communities in which they lived, and, for Christian pur- 
 poses, and, of their own free will, associated and united 
 together. These things seem to us to lie upon the very 
 face of the New Testament account of Christian 
 churches. 
 
 2. But, voluntary association for religious purposes is 
 not all that is requisite to constitute a church of Christ. 
 The persons thus associated must be professed Chris- 
 tians : that is, persons who avow openly their repentance 
 for sin, their faith in Jesus Christ, and their cordial sub- 
 mission to the laws of Christ's kingdom. 
 
 The entire system of church government which we 
 advocate, is based on the presumption, that those who 
 adopt it will be governed by religious principle. The 
 system is as unsuited to irreligious men, as a republican 
 form of civil government is to ignorant men. All power 
 being vested in the hands of the church, for the glory of 
 God and the good of man, it is indispensable that the 
 members of the church should understand and appre- 
 ciate the principles and design of their organization. But 
 no unsanctified mind can fully understand and appre- 
 ciate these spiritual, religious principles. — 1 Cor. 2; 14. 
 
PRINCIPLES. 39 
 
 You can never make such an one feel the importance of 
 that purity of heart, of thought, of word, and of action, 
 which God's law requires; and by which the members 
 of his churches are expected to be governed. Ignorant 
 and regardless of the principles of God's moral law, he 
 is utterly disqualified to administer a government based 
 upon these holy principles, and having for its great end 
 the recognition and establishment of these principles 
 throughout the world. Hence appears the reasonableness 
 and necessity of this requisition in order to church mem- 
 bership — aprofession of repentance for sin, of faith in 
 Christ, and of submission of soul to God. 
 
 This peculiarity of our church polity, so far from be- 
 ing an objectionable feature, as some regard it, is one 
 of its highest recommendations. It proves it to be in har- 
 mony with the whole spirit of the gospel ; and thus fur- 
 nishes very strong presumptive evidence of its truth. 
 
 3. As it res|)ects the matter of covenanting, it may be 
 remarked : that wherever there is a union of individuals 
 for particular purposes, there must be, of necessity, a 
 covenant among them, either implied or expressed. The 
 very act of associating for specific purposes implies a 
 covenant, or agreement, on the part of those who thus 
 associate, to co-operate in effecting the specified pur- 
 poses. And if, to obviate all misapprehension, the char- 
 acter and design of the association be expressed in words, 
 and each member of it be required to assent to these, the 
 words are only a translation of the original act. The 
 manifold advantages of an expressed covenant are such 
 as have induced Christians, associating for church 
 purposes, to adopt this form of covenanting together, 
 from a very early period, if not from the times of the 
 apostles themselves.* And in this practice they were 
 
 * Lord Chancellor Kins' gives us no less than ten creeds and 
 parts of creeds which are found in the writinffs of the Fathers of 
 the first 300 years, A. D.— '■ Friviitire Church,'' Part II. eh. 3. 
 The entire chapter illustrates the subject discussed in the text 
 
40 CONGREGATIONALISM. 
 
 countenanced by the Church of God under previous dis- 
 pensations. The Old Testament abounds with notices of 
 the covenants which the ancient people of God made, and 
 renewed from time to time, to walk together before God in 
 obedience to his requisitions. In Gen. xvii. we have an ac- 
 count of the covenant made with Abraham and his seed. 
 In Ex. 34: 27, 28, we have the written covenant of the peo- 
 ple of Israel — the Ten Commandments, Deut. 9:9 — J 1,15. 
 Another covenant is mentioned and described Deut. xxix ; 
 see also 2 Kings xxiii. 2 Chron. xv. and29: 10 — . Here 
 and elsewhere we have accounts of covenants made and 
 written. In Nehemiah ix. we have a long covenant 
 which was made, written, and signed by the children of 
 Israel after their return from captivity ; which illustrates, 
 doubtless, Isaiah's words (44: 5), who, in predicting the 
 restoration of the Jews from Babylon, and their religious 
 condition, and at the same time, probably, glancing at 
 the state of things under the Messiah's reign, says : 
 ** One shall say, I am the Lord's ; and another shall call 
 himself by the name of the God of Jacob; and another 
 shall subscribe with his hand unto the Lord, and surname 
 himself by the name of Israel." 
 
 4. In regard to the purposes for which these associa- 
 tions should be formed : it is obvious, that they should 
 be exclusively religious. They are churches of God — 
 Christian churches : and the worship and glory of God, 
 the celebration of Christian ordinances, and the extension 
 of Christian influences are the ends contemplated in their 
 organization. All this appears from the duties enjoined, 
 and the directions given, in the several epistles directed 
 to the apostolic churches and to their teachers. As a 
 sample, read I Cor. xiv. and the epistles to Timothy and 
 Titus. It is very apparent from the New Testament, 
 that all who were connected with the apostolic churches, 
 voluntarily and publicly professed their ftiith in Christ, 
 and their cordial submission to the principles of the gos- 
 pel ; and virtually covenanted, or agreed with each other, 
 to walk together in accordance with these principles. 
 
PRINCIPLES. 4i 
 
 Tn the second chapter of Acts we have the following 
 account of the first admission of members to the Chris- 
 tian church, after the Saviour's ascension : " And when 
 the day of Pentecost was fully come, they (i. e. the 120 
 disciples, who constituted the first Christian church at 
 Jerusalem) were all with one accord in one place. And 
 suddenly there came a sound from heaven as of a rushing, 
 mighty wind, and it filled all the house where they were 
 sitting. And there appeared unto them cloven tongues 
 like as of fire, and it sat upon each of them. And they 
 were all filled with the Holy Ghost, and began to speak 
 with other tongues, as the Spirit gave them utterance." 
 This being noised abroad, a multitude of persons came 
 together. " And they were all amazed, and were in 
 doubt, saying one to another, What meaneth this? Oth- 
 ers mocking, said, These men are full of new wine. 
 But Peter, standing up with the eleven" apostles, ad- 
 dressed the assembled multitude in the most instructive 
 and affecting manner. He concluded his address, by 
 charo;in2 those before him with havinor crucified the Lord 
 Jesus Christ. " Now when they heard this, they were 
 pricked in their heart, and said unto Peter and to the 
 rest of the apostles, Men and brethren, what shall we 
 do ? Then Peter said unto them, Repent and be bap- 
 tized every one of you in the name of Jesus Christ, for 
 the remission of sins, and ve shall receive the crift of the 
 Holy Ghost. For the promise is unto you, and to your 
 children, and to all that are afar off*, even as many as the 
 Lord our God shall call. And with many other words 
 did he testify and exhort, saying, Save yourselves from 
 this untoward generation. Then they that gladly re- 
 ceived his word, were baptized : and the same day there 
 were added unto them, about three thousand souls. And 
 they continued steadfastly in the apostle's doctrine and 
 fellowship, and in breaking of bread, and in prayers. 
 And fear came upon every soul ; and many wonders and 
 signs were done by the apostles, and ail that believed 
 were tosrether, and had all thinofs common : and sold 
 
42 CONGREGATIONALISM. 
 
 their possessions and goods, and parted them to all men, 
 as every man had need. And they continuing daily with 
 one accord in the temple, and breaking bread from house 
 to house, did eat their meat with gladness and singleness 
 of heart, praising God, and having favor with all the 
 people. And the Lord added to the church daily such 
 as should be saved." 
 
 From this account it is evident, that the church at Je- 
 rusalem was a voluntary association. Motives were pre- 
 sented, arguments were employed, truth was urged ; then 
 it was left to every hearer to decide on the course he 
 would take. Those who were persuaded — whose hearts 
 were touched — who gladly received the word, came for 
 ward and offered themselves for baptism. After receiv- 
 ing which, they were added to the Christian church. 
 
 It also appears from this account, that the apostles 
 received none into the church at that time, but those 
 who imblicly professed their repentance for sin, and their 
 faith in Christ ; none but those who " believed'^ — who 
 '' gladly received the word." That ihey p?'ofcsscd this 
 belief, and this reception of gospel principles of action, is 
 clearly implied in the declaration, that " they icere bap- 
 tized ;''^ for baptism was a solemn and public renunciation 
 of their previous opinions, so far as these were inconsis- 
 tent with the gospel, and an open profession of their faith 
 in Christ. And furthermore, we are told, that these 
 penitent, believing, and baptized persons " ivere added 
 unto thctii"" — i. e. to the disciples who composed the 
 church — and were thus separated from the unbelieving 
 world. The subsequent conduct of these converts con- 
 firms this interpretation ; for, in the 44th verse we read: 
 "And all that believed irerc together, and had all things 
 in common" * * " And they, continuing daily in the tem- 
 ple, with one accord, and breaking bread from house to 
 house * * praising God, and having favor with all the 
 people. 
 
 If all this was not a renunciation of their Jewish pre- 
 judices, and a public profession of fiiith in Christ, actions 
 
PRINCIPLES. 43 
 
 have no significancy. And that there was a virtual cove- 
 nanting, or agreeing to walk together, on certain com- 
 mon principles of belief and practice, appears from the 
 42d verse : " And they continued steadfastly in the apos- 
 tles' doctrine and fellowship, and in breaking oj bread, 
 and in prayers^ 
 
 Here we have, as I conceive, the outline of their cove- 
 nant ; they entered mio fellowship with the apostles and 
 with one another, professing to believe the doctrines 
 taught by the apostles; (which were the ^\form of doc- 
 trine," or "sound words" delivered to all the churches. 
 — See Rom. 6: 17. 2 Tim. 1: 13.) and engaging to com- 
 mune together in the breaking of bread sacramentally, 
 and in social prayer. And, notwithstanding all their 
 temptations to violate this covenant, " they continued 
 steadfastly" in it.* 
 
 * 1 am aware that commentators do not agree in the exposi- 
 tion of this passage ; some supposing that the '• breaking of 
 bread" spoken of in the text was social, and not sacraviental 
 communion. I prefer the latter : (]) Because of the use of the 
 word felloirship [Kotvojvla, communion.) which is generally 
 used in application to acts strictly religious: as in 1 Cor. 10: lb. 
 2 Cor. ('.: 14. Phil. 1: 5. 1 John 1: 3, (I 7. etc. (2) Because the 
 act of hrealiing bread stands in iuimediale conuection with 
 two others— the one before and the other after it — which are 
 confessedly religious acts : viz. the belief of the apostles' doc- 
 trine, and the practice of prayers. 
 
 The passage in the text, may perhaps be illustrated by 2 Cor. 
 8: .'). 
 
 Neander supposes that every daily meal was followed by tiie 
 uncharitable use of bread and wine: '■ At the close of the meal, 
 the president distributed bread and wine to the persons present, 
 as a memorial of Christ's similar distribution to the disciples. 
 Thus every meal was consecrated to the Lord, and at the same 
 time was a meal of brotherly love." — Hist, of the Planting and 
 Training of the Christ. Chh. Vol. 1. p. 27. 3d Ed. Edinb. 
 
 Bloomfield suggests that the meaning of Luke is ; that their 
 ordinary meals were taken " in charitable communion and re- 
 ligrious thankfulness, and followed by prayer." — Kate on Acts 
 2r42. 
 
 Mosheim would make Kotvo^via, fellowship, communion^ refer 
 
44 CONGREGATIONALISM. 
 
 And here we have, also, the sacred purposes for which 
 these good people associated and covenanted together : 
 viz. the maintenance of the apostles' doctrines, and the 
 practice of Christian rites and duties. — See Acts 20: 7. 
 1 Cor. 11: 17—34. 
 
 Here then, we find in this single chapter, a confirma- 
 tion of all the specifications in our second great princi- 
 ple of church organization. For, though we here have 
 but a brief account of owe of the many churches which 
 were organized by the apostles, yet we may believe that 
 after this model all their churches were constituted. We 
 are not, however, to be confined to the chapter. By re- 
 ferring to other parts of the New Testament, we find the 
 view we have taken of the above account confirmed. 
 
 Thus, the position, that piety and the profession there- 
 of are both requisite to church membership, receives 
 further confirmation from the language of the apostle, 
 Rom. 10: 8—10; ''This is the word of faith" [or the 
 faithful word — the gospel] " which we preach ; that if 
 thou shalt confess with thy mouth the Lord Jesus Christ, 
 and shalt believe in thy heart that God has raised him 
 from the dead, thou shalt be saved. For Vvith the heart 
 man helieveth unto rinfhteousness : and \v\i\i the mouth 
 confession is made unto salvation." 
 
 The words of the Saviour himself, Matt. 10: 32, incul- 
 cate the same doctrine: "Whosoever ii\\^\\ confess me 
 hfore men, him will I confess also before my Father 
 which is in heaven." 
 
 The manner in which the apostles speak of, and to the 
 churches in their epistles, clearly proves that these 
 churches were composed of persons who had made a 
 credible profession of faith in Christ. 
 
 Paul, in his epistle to the church at Rome, addressed 
 them as " beloved of God, called to be saints ;" and says : 
 "I thank my God that your faith is spoken of through- 
 out the world," — Rom. 1: 7, 8. But how could this 
 
 to the particular act of presenting gifts and offerings for tlie re- 
 lief of the poor. — Commentaries, Vol. I. p. ][)4. note. 
 
PRINCIPLES. . 45 
 
 be, if thev had not made a public profession of their 
 faith ? 
 
 To the Corinthians, Paul wrote: "Unto the church 
 of God which is at Corinth, to them that are sanctified 
 in [or through faith in] Christ Jesus, called to be saints.'" 
 * * 1 Cor. 1: 2. See also Gal. 4t 28. Ep]i. 1: 1. Phil. 1: 
 1,5,7. iThess. 1: 1—10. 
 
 " Unto the Church of the Thessalonians, ivhich is in 
 God the Father and in the Lord Jesus Christ,''' Paul 
 wrote : " Remembering without ceasing your work of 
 faith, and labor of love, and patience of hope in our Lord 
 Jesus Christ, in the sight of God and our Father ; know- 
 ing, brethren beloved, your election of God.''"' He then 
 declares to them: " Ye became /b//o?tvr5 of us and of 
 the Lord, having received the word in much affliction, 
 with joy of the Holy Ghost ; so that ye were ensamples to 
 all that believe in Macedonia and Achaia. For, from 
 you sounded out the icord of the Lord not only in Mace- 
 donia and Achaia, but also, in every place your faith to 
 God-icard is spread abroad.'"' — 1 Thess. 1: I' — 10. AH 
 this could not have been said of them, had they not pub- 
 licly professed their faith in Jesus Christ. 
 
 In the 2 Cor. 6: 14 — 18j is this remarkable passage : 
 " Be ye not unequally yoked together with unbelievers; 
 for what fellowship hath righteousness with unrighteous- 
 ness ? and what communion hath liorht with darkness? 
 and what concord hath Christ with Belial ? or what part 
 hath he that believeth with an infidel 1 [ujilarov, an 2in- 
 believer.]* And what agreement hath the temple of God 
 [or the church of God, see Eph. 2. 19 — 22] with idols? 
 For, ye are the temple of the living God ; as God hath 
 said: " I will dwell in them and walk in them [see Rev. 
 2: 1] ; and 1 will be their God and they shall be my peo- 
 ple. Wherefore, come out from among them, and 
 BE YE SEPARATE, saith the Lord, and touch not the un- 
 clean thing; and I will receive you, and be a God unto 
 
 * So the word is translated in the 14th verse, and elsewhere, 
 and so it should be here. 
 
46 ' . CONGREGATIONALISM. 
 
 you, and ye shall be my sons and daughters, saith the 
 Lord Almighty." 
 
 This passage furnishes direct and positive proof, that 
 a Christian church should consist of believers in Christ, 
 who have openly professed tlieir faith in him, and sepa- 
 rated themselves from the unbelieving world. Such an 
 interpretation of the passage harmonizes with the design 
 of the apostle as expressed in the context, and with his 
 instructions elsewhere; and is required by the natural 
 and obvious meaninor of the words of the text.* 
 
 Philip acted on this principle when he required of the 
 Eunuch an open and solemn profession of fiiith in Christ, 
 before he would baptize him, and thus recognize him as a 
 member of the Church of Christ — Acts 8: 20 — 40. And 
 so, doubtless, did all the apostles and disciples of Christ, 
 who went forth preaching the Gospel and gathering Chris- 
 tian churches. It is perfectly evident from the passages 
 which have now been quoted, and from the general tenor 
 of the epistles, that the apostolic churches were composed 
 of those only who were regarded as '* saints," as penitent 
 believers in Jesus Christ; and who associated together 
 under the bonds of a covenant — expressed or implied — 
 to worship and glorify God, and celebrate the ordinances 
 of the Christian religion. 
 
 Now, if all the members of the apostolic churches 
 were required to make an open profession of their faith 
 in Christ, as a prerequisite to church fellowship, and to 
 enter into covenant with each other to walk together in 
 the faith and ordinances of the Gospel, and no alteration 
 has been made in the nature of a Christian church, or in 
 the terms of communion, — it follows, that no person 
 should now be admitted to a Christian church unless he 
 gives evidence oj" conversion of soul to God, makes a pub- 
 lic profession of his faith in Jesus Christ, and of his 
 own free will, enters into covenant with the people of 
 
 * See Dwight's Theology, Sermon 149. Also, Preface to 
 Owen, on '-The Nature of a Gospel Church." 
 
PRINCIPLES. 
 
 t? 
 
 God^ to walk with them in accordance with the faith and 
 ordinances of the gospel. 
 
 III. Another principle of Congregationalism is, that 
 a church should ordinarily consist of only so many mem- 
 bers as can conveniently assemble together for jniblic icor- 
 ship, the celebration of religious ordinances, and the 
 transaction of church business.* 
 
 The Greek word iy.y.Xriala [ecclesia) commonly ren- 
 dered church, literally a'lgn'iiHes a congregation, an assem- 
 bly, " an assembly called out or separated from others;" 
 and it is used in the New Testament, for the most part, 
 to designate either the whole body of Christians, or a 
 single congregation of professed believers, united together 
 for religious purposes. i In this latter sense it seems to be 
 used by the sacred writers in more than sixty different 
 instances. 
 
 In Acts 2: 47, we read: *'The Lord added to the 
 church daily such as should be saved." Now this 
 church is expressly described as a single congregation, a 
 voluntary association of persons for religious purposes, 
 
 * See Hooker's Surve}', P. I. Ch. 4. p. 46, 49. — Principles of 
 Mr. Robinson and Church. Prince's Chron. P. II. Sec. 1., or 
 Hist. Cong., p. 3613 —Mather's Ratio, Intr. p. 8. and Art. 1. 
 — Camb. Platf. ch. 3. § 4. 
 
 t See Campbells Lectures on Ecclesiastical History, Lect.VI. 
 o. 100,105,106 — King's Prim. Chh., ch. 1. particularly § 2. — 
 Neander, Vol. 1. p. 161). See on Part III. of this work. 
 
 Henry Jacob, 'whose writino-s/ says Anthony Wood, ' bespeak 
 him learned,* remarks upon the word i-y.y.?.raia?t?, follows : •' I ap- 
 peal to all authentic Greek authors — Thucydides, Demosthenes, 
 Plato, Aristotle, Socrates, etc. — out of whom plentiful allega- 
 tions may be brought, all of Ihem showing that this word Ecclc- 
 sia (exy./.Tjoi'a) did ever more signify only one assembly, and never 
 a dispersed multitude, holdincr many ordinary set meetings, in far 
 remote places., as Diocesan and larger churches do. Now ac- 
 cording to these, and other Greeks, living in the apostle's days, 
 do the apostles speak. And this, 1 have heretofore often pro- 
 pounded and affirmed, as a principal ground and cause of our 
 dissent from the Church state in England. And the ground is 
 certain: it cannot be with reason spoken against." — Attestation, 
 p. 209, 210, 16mo. printed 1613. 
 
48 ' CONGREGATIONALISM. 
 
 who could meet together to worship God and transact 
 church business — Acts 2: 44, 46. 4: 23 — 31. 5: 11 — 14 
 compared with 3: 2, 11. (5: 1-6. Such was the church at 
 Jerusalem, the first Christian church, and tlie model af- 
 ter which all the apostolic churches seem to have been 
 formed.* This was a complete church ; and was, there- 
 fore, called "the church at Jerusalem.-^ Other churches 
 are spoken of as equally complete; and are designated 
 by the names of the several places in which they were 
 formed; as, "■ ihe Q\mxc\\ at Antioch,'^ " the church c^ 
 Corinth,''^ the church at Ephcsus,'^ etc. If each of 
 these companies of Christians had not been regarded as 
 constituting an entire and complete church, they cer- 
 tainly would not have been thus designated. Instead of 
 such phraseology, we should have read o^ that portion o{ 
 the church of Christ which resided at Ephesus, Corinth, 
 or Antioch ; and not of the church of Ephesus, etc. 
 
 There was a church at Corinth, and another at Cen- 
 chrea, the port of Corinth, which, being but nine miles 
 distant, was usually considered as the suburbs of the city 
 itself From the language of the apostle it is evident, 
 that the associated believers at Cenchrea were as truly 
 and completely a church as their more immerous breth- 
 ren in the parent city : *' I commend unto you Phebe our 
 sister, which is a servant o^ the church which is at Cen- 
 chrea." — Rom. 16: 1. 
 
 The obvious reason why the Christians in these two 
 places were not united together in one church, was, that 
 in the organization of churches, the apostle proceeded 
 on the principle that a church sliould consist of only so 
 many persons as could conveniently assemble together 
 for public worship, the celebration of religious ordi- 
 nances, and the transaction of church business; and, as 
 these brethren were nine miles apart —though resident 
 in the same city— and sufficiently numerous in each 
 
 * See Gieselor's <' Text-Book of Ecclesiastical History," 
 translated by Mr. Cunningham, Vol. I. p. GO. 
 
PRINCIPLES. 49 
 
 place to constitute a distinct church, he organized them 
 separately. 
 
 In the Epistle to the Colossians we have three, if 
 uoifour distinct churches mentioned, all within a very 
 short distance of each other, viz. that of Laodicea, that 
 in the house of Nymphas, in Colosse, and in Hierapolis. 
 The first and the last were about six miles apart, and 
 Colosse was between them : " Them that are in Laodi- 
 cea and them in Hierapolis — * * * Salute the breth- 
 ren which are in Laodicea, and Nymphas, and the 
 church lohich is in his house. And when this epistle is 
 read among you, cause that it be read also in the church 
 of the Laodiceans ; and that ye also read the epistle from 
 Laodicea."— Col. 4: 13— 16. 
 
 Another consideration which goes to establish the 
 position that the churches founded by the apostles were 
 single congregations, is, that so many distinct churches 
 are mentioned in the New Testament. Not less than 
 Jive and thirty different churches are expressly named, 
 or so referred to as to leave little doubt of their existence.* 
 And yet these evidently constituted but a small part of all 
 the *' churches of the saints " which were organized by 
 the apostolic laborers ; for the inspired writers often re- 
 fer to " the churches " of certain districts of country, as 
 if they were very numerous : thus we read of " the 
 
 * The following are the particular churches mentioned or re- 
 ferred to in the J\ew Testament : Jerusalem — Actsi — viii; Sama- 
 ria, 8: 5; Damascus, 9: 10, 19; J^ydda, Saron and Joppa, 9: 32, 
 »38 ; Cesarea, X., 18: 22 ; Antioch, xi. Antioch in Fisidia, xiii. 
 lconium,14:l— 4,21— 23; Lystra.l6:2; Derbe,16: 1,2, 4— 6; 
 Philippi, 16: 12—40 ; Thessalonica, 17: 1—10 ; Berea, ]7: 10—14; 
 Corinth, xviii; Ephesus, xix; Troas, 20 . 5 — 11; Tyre, 21:4; 
 i'tolemais, 21: 7; Puteoli, 2d: 13, 14; Rome, 28: 14, 16; Colos- 
 se, Hierapolis, Laodicea, Col. 1: 2. 4:13 — 16; Cenchrea, Rom. 
 16: 1 ; Babylon, 1 Pet. 5; 13; Smyrna, Pergamos, Thyatira, 
 Sardis, Philadelphia, Rev. 1: 11 ; the church in the house of 
 Pri.scilla and Aquilla, Rom. 16: 5. 1 Cor. 16: 19; Nymphas, Col 
 4: 15; and Philemon, Phil. 2. 
 
50 CONGREGATIONALISM. 
 
 churches throughout all Judea, and Galilee, and Santa* 
 ria" — Acts 9: 31 ; of the apostles going '* through Syria 
 and Cilicia, confirming the churches" — Acts 15: 40,41; 
 of the churches [of Phrygia] being established in the 
 faith and increased in number daily" — Acts 16: 1 — 6 ; 
 in another place we read that Paul went ** over all ihe 
 country of Galatia and Phrygia i?i order, strengthening 
 all the disciples"— Acts 18: 23. 1 Cor, 16: 1. Gal. 1: 2. 
 In Pisidia and Paraphylia the apostles " ordained them 
 elders in every church" — Acts 14: 23,24. We read al- 
 so of " the churches of Asia" — 1 Cor. 16: 19 ; of " the 
 churches of Macedonia" — 2 Cor. 8: 1 ; and Paul's di- 
 rection to Titus to " ordain elders in every city" of Crete 
 — Tit. 1: 5. Now, these expressions clearly imply, that 
 the number of individual churches in the days of the 
 apostles was very great ; so great as to constrain us to 
 think that a church then consisted only of a single con- 
 gregation of believers; and this, not so numerous as to 
 forbid a *' whole church " from assembling together for 
 public worship, the celebration of religious ordinances, 
 and the transaction of church business. 
 
 If, then, such was the character of the apostolic 
 churches, we infer that such should be the character of 
 all Christian churches, in all countries, and all periods of 
 time. 
 
 Objections Considered. 
 
 It is objected to these views, that the size of some of 
 the apostolic churches forbids us to believe that they 
 were congregationally organized.* Milnersays: ** It is 
 absurd to suppose that the great church at Ephesus, in 
 the decline of St. John's life, should be only a single con- 
 gregation ; and, most probably, the same is true of all the 
 
 * See Milner's Chh. Hist., Cent. III. ch. 20, and Slater's 
 " Original Draught," Am. ed. pp. 70 — 72. 
 
 i 
 
PRINCIPLES. 51 
 
 rest." He then goes on to estimate the Christians of Ephe- 
 sus at " many thousands," and the churcli at Jerusalem, 
 at the same. Hence he draws the inference, that their 
 members could not all have met together for church pur- 
 poses ; and therefore, could not have been congregation- 
 ally organized. 
 
 Slater insists that it is highly improbable that the 
 church at Antioch could have been a single congregation. 
 
 It is a sufficient reply to these objectors, to say, that 
 two, out of the three churches which they have selected 
 as examples for their purpose, are expressly declared to 
 have been congregational in their character, i. e. capable 
 of assembling together in one place for religious purposes. 
 
 It is true, that 3000 were added to the church at Jeru- 
 salem, as the result of the preaching of Peter and the 
 other apostles on the day of Pentecost, and 2000 or more 
 afterwards. — Acts 4: 4. But it must be remembered 
 that many of these were Parthians, and Medes, and 
 Elamites, and dwellers in Mesopotamia, and in Judea, 
 and Cappadocia, Pontus, Asia, etc. (Acts 2: 9 — 11), who 
 had assembled at Jerusalem to keep the feast of Pente- 
 cost, and who soon left the city for their distant homes. 
 Subsequently, additions were made to this church, from 
 time to time, "of such as should be saved; but, how 
 many of them were stated residents in the city, we are 
 not informed. The following references will show, that 
 however numerous this church may have been, its mem- 
 bers could, nevertheless, assemble together for religious 
 purposes, and often did. — Acts 2: 46. 5: 12, 42. 6: 2. 
 15: 4, 12. Dr. Bloomfield, in a note on Acts 5: 12 — 14, 
 says, among other things: * * «' The words anavTsg and 
 eV T7J (Tiou ^oXofiMvog [' all ' and ' in Solomon's porch'] 
 are added, because now that believers were become so 
 very numerous, they could no longer hold any general 
 assemblies for divine worship in the vjiegoojv, [upper 
 chamber] which they had before occupied, but were 
 obliged to resort to the portico of the Temple, here men- 
 tioned. Of course, by unavug [all] are meant the Chris- 
 
52 CONGREGATIONALISM. 
 
 tians at large ; and not, as some have thought, the apdS'-' 
 ties." 
 
 Milner (ut sup.) and Skater (p. 32) both urge the ex- 
 pression in Acts 21: 20, addressed to Pauley the elders 
 of the church at Jerusalem, to prove that there must have 
 been more than one congregation of believers in that 
 city : *' Thou seest, brother, how many thousands of 
 Jews there are which believe." 
 
 These learned men, in their eagerness to make up a 
 diocesan church at Jerusalem, seem to have overlooked 
 the fact, that, at the time these words were spoken, the 
 city was full of Jews from all parts of the Empire, come 
 up to keep the feast of Pentecost. — See Acts 21: 27 
 compared with 20: 16. 
 
 Of Ephesus, we only know that Paul labored there 
 " in season and out of season," " by the space of three 
 years ;" and that " mightily grew the word of God and 
 prevailed." But Paul, doubtless, would have consid- 
 ered the encouragement to remain in this city ample, had 
 he seen a few hundreds turning to the Lord, instead of 
 "many thousands," as Milner supposes; and Luke 
 would have been justified in declaring that " mightily 
 grew the word of God," had some hundreds of souls 
 been converted in that profligate city. It should be 
 borne in mind, also, that Ephesus was a great mart for the 
 country round about it, and a famous resort for the 
 idolaters of Asia Minor ; because here was that wonder 
 of the world, the temple of Diana, the goddess of the 
 Ephesians. For this reason, if for no other, the apostle 
 might have thought it proper to devote special attention 
 to Ephesus ; since by being there, he could, in effect, 
 preach the gospel throughout all Asia, as Luke tells us 
 he did. — See Acts 19: 10. And if there were " many 
 thousands" converted in this city, multitudes of them, 
 doubtless, were but temporary residents there. 
 
 Slater labors hard to rebut the idea that the church 
 at Antioch was a congregational church. For this pur- 
 pose, he refers repeatedly to the 11th chapter of Acts-- 
 He quotes, however, only a few words from the sacred 
 
PRINCIPLES. 63 
 
 (f.ext under each specification : had he given the entire 
 passage, he would have overturned his whole argument, 
 so far as the testimony of Scripture goes. 
 
 In reference to the religious excitement among the 
 Antiochians, he says : " Tidings of this came to the 
 church of Jerusalem, where the whole college of apostles 
 were in readiness to consult for them. They send Barna- 
 bas, a good man, etc. * * * to improve this happy oppor- 
 tunity." * * * 
 
 Was it by design, or accident, that we are thus left to 
 understand that the apostles sent Barnabas to Antioch ? 
 However this may be, certain it is, that the sacred text 
 gives no countenance to such a representation. It reads 
 thus : " Then tidings of these things came unto the ears 
 of THE CHURCH which WaS iu Jerusalem: and they sent 
 forth Barnabas, that he should go as far as Antioch, — 
 Acts 11: 22. Not one syllable is said of " the whole col- 
 lege of apostles ;^^ but the whole matter is spoken of as 
 one in which "the church which was in Jerusalem'^ 
 was concerned. It was the church that received the glad 
 news, and it was the church that sent forth Barnabas. 
 
 Notice, again, the representation in the next paragraph 
 of the " Draught :" " But to forward this work, * * * 
 Barnabas travels to Tarsus, and joins Saul, * * * and 
 returning with him to Antioch, they continue a whole 
 year together in that populous city, teaching much peo- 
 ple:' 
 
 Now, compare this passage with the text, of which 
 it is a paraphrase : " And it came to pass, that a whole 
 year they [Barnabas and Saul] assembled themselves imth 
 the church,* and taught much people," oxlov Uavov, a 
 great multitude. — Acts 11: 26. It is evident, from this 
 passage, that large as was the multitude, the church at 
 
 * (rvvu/&r^iui fv T/7 fy.y:?.r,ntri. Blooinfield would render it, 
 ^^ were associated in the congregation [as colleagues]." Kui- 
 noel, however, sanctions our translation : '■• conveniebant cum co- 
 ■etu," says he — they assembled with the church. It is not, how- 
 ,ever , ms.\£i\iil to our purpose which interpretation w« adopt. 
 
54 CONGREGATIONALISM. 
 
 Antioch at this time was not so large but that it could 
 assemble together with their teachers for public worship. 
 
 Another observation of Slater's respecting the " harvest 
 of Christian converts those apostolical laborers made, as- 
 sisted by all that fled thither from Jerusalem, besides by 
 the men of Cyprus and Cyrene," etc. deserves remark. 
 This observation, designed evidently to carry the impres- 
 sion that there must have been a sort of diocesan church 
 at Antioch, even in the apostles' days, receives a satisfac- 
 tory answer from two or three texts of Scripture. Not 
 to urge Acts 13: 1 — 4, where we are plainly taught that 
 the whole church of Antioch were assembled, and were 
 concerned in the work of setting apart Barnabas and 
 Saul as missionaries to the Gentiles, we may refer to Acts 
 14: 25 — 27 ; " And wheti they [Barnabas and Saul] had 
 preached the word in Perga^ they went down into Atta- 
 lia; and thence sailed to Antioch, from whence they had 
 been recommended to the grace of God for the work 
 which they fultilled ;" that is, the work of preaching the 
 gospel to the Gentiles, to which they had been set apart, 
 as I suppose, by the church of Antioch. " And when 
 they were come, and had gathered the church together^ 
 they rehearsed all that God had done with them." * * * 
 Now, here we have ^^ the church that was at Antioch," 
 '■^ gathered together.'''' It was not the elders of the church 
 that were gathered together, but — the church. We are 
 thus taught, that all the " harvest of Christian converts" 
 which had then been reaped could, as yet, be gathered 
 into one place. 
 
 And even at a somewhat later period, after the divi- 
 sion of the church about the question of circumcision, to 
 which Slater refers as a further evidence that the con- 
 verts at Antioch were too numerous to be included in a 
 single congregational church — even after this, we learn 
 that the whole multitude could be gathered together. 
 In the 15th chapter we read, that it pleased " the apos- 
 tles and elders, with the ivhole church^'' at Jerusalem, " to 
 send chosen men of their own company to Antioch," to- 
 
PRINCIPLES. 55 
 
 carry the opinion of the Jerusalem church upon the agi- 
 tated question : '' So when they were dismissed [by the 
 church at Jerusalem] they came to Antioch ; and when 
 they had gathered the multitude together they delivered 
 the epistle," etc. — See Acts 15: 22 — 30. By " the mul- 
 titude,^'' no one can doubt but that the whole body of be- 
 lievers is intended ; for the same expression is used in 
 the 12th verse of this chapter to denote the whole body 
 of Christians at Jerusalem. — Compare 4th, 6th, 12th, 22d 
 and 23d verses. 
 
 Now, I would " refer to the sober judgment of all" im- 
 partial men to say, whether the Scriptures must not be 
 wrested from their natural and obvious meaning, in order 
 to make the church at Antioch anything more than a 
 congregational c\i\}x oh 1 — that is, a body of believers who 
 could assemble together in one place for religious pur- 
 poses ? 
 
 As to what is true of this church after the apostles' 
 times, whether Antioch contained one ox fifty congre- 
 gations of Christians, I am not concerned, just now, to 
 know; but if any man will open the Acts of the Apos- 
 tles, and read from the 11th to the 16th chapter, and find 
 anything that savors of Diocesan Episcopacy, or any- 
 thing that contradicts the idea that the church at Anti- 
 och and the others there spoken of were congregational 
 in their character, he must understand language very 
 differen-tly from what I am able to do. 
 
 The church in Corinth, which we may reasonably 
 suppose was not the least among the apostolic churches, 
 was yet, evidently, but a single congregation ; for the 
 apostle speaks of their coming '' together into one place''^ to 
 eat the Lord's supper, — 1 Cor. 11: 20, 33; and oV the 
 whole church^'' coming " together into one place" for pub- 
 lic worship, — 14: 23, 26. 
 
 Thus it appears, from the express words of the New 
 Testament, that the church at Jerusalem, though large, 
 yet consisted of but a single conorrecration ; and that " the 
 whole multitude of the disciples" composing it could, 
 
56 CONGREGATIONALISM. 
 
 and did meet together for public worship and the trans- 
 action of church business. The same is true of the 
 church at Antioch, and of the church at Corinth ; and 
 if so, we may reasonably believe, of all the churches 
 mentioned in the New Testament. 
 
 So clear is the testimony of Scripture upon this point, 
 that many Episcopal and Presbyterian writers have been 
 constrained to admit, that the apostolic churches were 
 congregational in their organization and practice, and so 
 continued until their inspired teachers were removed. 
 But these writers object to the inference, that all church- 
 es should be modeled after these primitive patterns ; be- 
 cause they regard these as adapted to the apostolic age 
 alone.* 
 
 But why, we ask, did the apostles organize churches 
 throughout the Roman Empire upon a plan which they 
 must have known (according to the supposition under 
 consideration) would be adapted to their circumstances 
 for a very few years only ? Could Paul have regarded 
 himself as " a wise master builder" when laying the 
 foundation, and framing together a *' house" which would 
 require an entire remodeling as soon as the grave should 
 close upon himself and his inspired companions? — an 
 event of which he lived in daily expectation. Can it be, 
 that the apostolic organizations were no better than so 
 many temporary sheds, constructed merely for the emer- 
 gency of the times, and designed to be taken down, and 
 replaced by the fair temple of Episcopacy or Presbyteri- 
 anism so soon as the Church should become sufficiently 
 numerous and rich for this purpose, and her inspired 
 guides should be removed ? We cannot regard such a 
 supposition as reasonable. 
 
 IV. It is a principle of Congregationalism, that cveri/ 
 church is competent to choose its own officers, discipline 
 its own members, and transact all other appropriate busi- 
 
 * See Wadding-ton's History of the Church, (Harper's edi- 
 tion,) ch. 2. § 2. Maclane's note to Mosheim, Vol. I. P. H. 
 ch.2. n. G See also Fart HI. ofthis work. — "■ Modern Writers." 
 
PRINCIPLES. 57 
 
 7iess, independently of any other church, or ecclesiastical 
 body or person ; or, in other words — that cdl church 
 power is vested in the hands of those who constitute the 
 church.f 
 
 This principle flows naturally and unavoidably from 
 the preceding. If a church be an authorized, voluntary 
 association, organized for specific and lawful purposes; 
 then this association must have the right to choose such 
 officers, make such regulations, and adopt such measures 
 as are essential to the ends for which it is formed ; all 
 being done in accordance with the general directions, or, 
 at least, in a manner consistent with the spirit of God's 
 Word. 
 
 (1) As to Me election of church officers. We find this 
 right fully recognized in the practice of the apostolic 
 churches. For example : in Acts 1: 15 — 26, there is an 
 account of the proceedings of the church at Jerusalem 
 inmiediately after Christ's ascension, in choosing an 
 apostle in the place of Judas. It is as follows : '' And in 
 those days Peter stood up in the midst of the disciples, 
 and said, (the number of the names together were about 
 a hundred and twenty,) men and brethren, this scripture 
 must needs have been fulfilled, which the Holy Ghost by 
 the mouth of David spake before concerning Judas, which 
 was guide to them that took Jesus. For he was num- 
 bered with us, and had obtained part of this ministry. . . . 
 Wherefore of these men which have companied with us, 
 all the time that the Lord Jesus went in and out among 
 us, beginning from the baptism of John, unto that same 
 day that he was taken up from us, must one be ordained 
 
 t Robinson and Church — Prince Chron. Part JI., sect. 1. and 
 Hist Cona:. pp. 3()2, 3-27. :«0, 33.-^, 339.— Hooker, P. 1. ch. 
 11—13. partic. at pp. 167, 1S8, 219, 220, 221. § 5.— Cotton's 
 Way of the Cong-. C^hhs. ch. 1. sect. 1. and VV a}' of Cong. 
 Chhs. Cleared, P. JI. ch. 1. partic. at pp.3, 5, 10, 19.— Keys 
 of the Kingdom of Heaven, pp. 67—70, 76— 91 , 100.— Ratio 
 Di^c. p. 9.— Camb. Platf. ch. 5, 8, 10. §§ 2, 5.— S. Mather's 
 Apology, ch. 1, 
 
58 CONGREGATIONALISM. 
 
 to be a witness with us of his resurrection. And they 
 appointed two, Joseph called Barsabas, who was sur- 
 named Justus, and Matthias. And they prayed, and 
 said. Thou, Lord, which knowest the hearts of all men, 
 shew whether of these two thou hast chosen, that he 
 may take part of this ministry and apostleship, from which 
 Judas by transgression fell, that he might go to his own 
 place. And they gave forth their lots; and the lot fell 
 upon Matthias; and he was numbered with the eleven 
 apostles." By " lots^'' {■ah'iqovq) here, we may under- 
 stand votes — they gave their votes. And the lot fell up- 
 on Matthias ; and he was numbered with the eleven apos- 
 tles : — (TvyyaTsiiii](pi(T&i], chosen by a common suffrage, says 
 Wahl. That is, Matthias became one ot the apostles by 
 the common suffrage of the brethren of the church at 
 Jerusalem.* 
 
 Now, if the brethren of the church at Jerusalem, in 
 the presence, and by the direction of the apostles them- 
 selves, were authorized to make such an election, are 
 not those churches which are formed after the model of 
 this primitive church, empowered to choose their own 
 officers ? 
 
 In Acts 6: 1 — 6, we have another instance in which 
 this same model-church exercised the right of choosing 
 ecclesiastical officers : " And in those days, when the 
 number of the disciples was multiplied, their arose a 
 murmuring of the Grecians against the Hebrews, be- 
 cause their widows were neglected in the daily ministra- 
 tion. Then the twelve called the multitude of the disci- 
 
 * Mosheim, in his " Commentaries on the Affairs of the 
 Christians before the time of Constantine the Great," has a long 
 note, in which he maintains the above view of the matter. He 
 considers y.Xr.noc, a lot, as synonymous, in this connection, with 
 xpfj(pog, a suffrage or vote ; and he supposes that Luke meant by 
 the expression — "they gave forth their lots," simply this: — 
 ^^ and those who loere 'present gave their votes." And that the 
 subsequent method of the most ancient Christian churches, in 
 electing their teachers and pastors, was founded on the manner 
 of proceeding to which the apostles had recourse on this occa- 
 sion.— Vol. 1. pp. 136—138. 
 
PRINCIPLES. 
 
 59 
 
 pies unto them, and said, It is not reason that we should 
 leave the word of God, and serve tables. Wherefore, 
 brethren, look ye out among you seven men of honest 
 report, full of the Holy Ghost and wisdom, whom we may 
 appoint over this business. But we will give ourselves 
 continually to prayer, and to the ministry of the word. 
 And the saying pleased the whole multitude: and they 
 chose Stephen, a man full of faith and of the Holy Ghost, 
 and Philip, and Prochorus, and Nicanor, and Timon, 
 and Parmenas, and Nicholas a proselyte of Antioch, 
 whom they set before the apostles : and when they had 
 prayed, they laid their hands on them." 
 
 But, why did not the apostles select these men ? or the 
 apostles and elders 1 Why was the matter submitted to 
 " the whole multitude of the disciples 1 For the very 
 obvious reason, that it was, in the judgment of the apos- 
 tles, the prerogative of the church to choose its own offi- 
 cers. 
 
 In Acts 14: 23, 24, we have an account of the elec- 
 tion and consecration of elders in the churches of Pisid- 
 ia and Pamphilia, under the direction of Paul and Bar- 
 nabas : " And when they had ordained them elders in 
 every church [or as Doddridge renders it — constituted 
 presbyters for them, etc.] and had prayed with fasting, 
 they commended them to the Lord on whom they believ- 
 ed," etc. ^ 
 
 The Greek word here translated ''ordained'' is ;^ft?o- 
 Tov?)o-«>'Tf? (cheirotonesantes), from/f/^ (cheir) the hand, 
 and th'jo) (teino) to stretch out. Wahl renders the word, 
 " to vote by holding up the handy Schrevelius gives, 
 as the meaning of the word, " to raise up and extend 
 the hands — to elect by hand-vote — to vote by holding up 
 the handy Bloomfield, as we might expect, resists this 
 interpretation; but admits that " several of the ablest 
 commentators" adopt it. Doddridge has a long and able 
 note upon this passage. He maintains that the Greek 
 word employed in the text clearly denotes that the elders 
 were elected by a vote of the several churches over which 
 
60 CONGREGATIONALISM. 
 
 they were respectively placed. In this opinion agree 
 Erasmus, Calvin, and Beza. Bezasays: "The force 
 of this word {xsi(}OTovrj(javTsg) is to be noted, that we may 
 know Paul and Barnabas did nothing by their private 
 will, neither exercised any tyranny in the church." — 
 Calvin says: "Luke relates, that elders were ordained 
 in the churches by Paul and Barnabas, but at the same 
 time he distinctly marks the manner in which this was 
 done, viz. bi/ the suffrages or votes of the people ; for 
 this is the meaning of the term he there employs ; x^i-Qo- 
 tovi'iGavTsg ngsff^vWjQovg xai iiiyX7](Tiav. — Acts 14: 23. 
 Those two apostles, therefore, ordained ; but the whole 
 multitude, according to the custom observed in elections 
 among the Greeks, declared by the elevation of their 
 hands who was the object of their choice." — Institutes, 
 Book IV. ch. 3. § 15. 
 
 Dr. Owen maintains the correctness of this interpreta- 
 tion, with great learning and ability. (Owen's Works, 
 English edition, Vol. XX. pp. 415—418.) '' Xhqoxovhv:' 
 says he, " is the same with xag %uQ(xg oXqblv [to raise the 
 hands], nor is it ever used in any other signification." 
 "He," continues Dr. Owen, "is a great stranger unto 
 these things, who knoweth not that among the Greeks, 
 especially the Athenians, from whom the use of this 
 word is borrowed or taken, xhqotovIu [the act of voting] 
 was an act oh]g ri]g eaxXrialag, ' of the whole assembly' of 
 the people in the choice of their officers and magis- 
 trates." He quotes from Demosthenes and Thucydides 
 in proof of this. It is clear that this word is employed 
 2 Cor. 8: 19, to designate such an act of the church — 
 a popular vote. In speaking of Titus, the apostle says: 
 ''he was chosen (or being chosen) of the churches (;^ti- 
 ^OTovi]deig vno tcov i>cyJi](n(ov) to travel with us with this 
 grace:" that is, with the collection made for the relief 
 of the persecuted Christians in Judea. No one can 
 doubt that Titus was chosen by a popular vote; and as 
 the same word is used in both places, the inference is, 
 ifehat it designates the sa?ne act in both instances. The 
 
PRJNCIPLES. 6^t 
 
 old English Bible translates the passage: " When they 
 had ordained them elders hy election." Harrington, 
 in his Prerogative of Popular Government, renders the 
 passage, "Ordained them elders by the votes of the 
 People." 
 
 The Evangelist evidently meant to teach, that the or- 
 dinations in the several churches were in accordance 
 with the wishes of the brethren of each church, as ex- 
 pressed by their votes. 
 
 Another instance of popular election is recorded in 
 Acts 15: 22 — 29 ; where we read : " Then pleased it 
 the apostles and elders, 2cith the whole church [at Jeru- 
 salem] to send chosen men of their own company to An- 
 tioch with Paul and Barnabas; namely, Judas, surnamed 
 Barsabas, and Silas, chief men among the brethren;" 
 iy.lE^ttfisvovg uvdQug ^;| aviJiv ni^xpui — " having chosen 
 men from among themselves, to send [them]." — See also 
 25th verse. 
 
 This was not an election of church officers exactly, 
 but rather of church representatives. The proceedings 
 of the church, nevertheless, furnish an important hint 
 respecting the Christian method of doing church busi- 
 ness. The delegates were not appointed by the apostles, 
 nor by the apostles and elders; but by " the apostles and 
 elders, with the lohole church.^' Neander says : " Re- 
 specting the election of officers in the church, it is evi- 
 dent that the first deacons, and the delegates who were 
 authorized by the church to accompany the apostles, 
 were chosen from the general body. — 2 Cor. 8: 19. 
 From these examples, we may conclude that a similar 
 mode of proceeding was adopted at the appointment of 
 presbyters." — Apost. Chh. Vol. I. p. 181, 3d ed. So says 
 Mosheim. — Commentaries. Vol. I. p. 219 and note= 
 
 But, if it was the right and privilege of the churches 
 formed by the apostles themselves, and while under their 
 special supervision and instruction, to choose their own 
 officers and representatives, can this right and privilege 
 be lawfully denied to any church founded on the same 
 
62 CONGREGATIONALISM* 
 
 general principles, and composed of the same materials 
 as were the apostolic churches ? 
 
 (2) In proof that Christ has given to his churches 
 the right to discipline offending members^ may be ad- 
 duced, first of all, that important passage in Matt. 18: 15 
 — 18. " If thy brother shall trespass against thee, [«/i«^- 
 Tjjff//, amartcse, commit a serious offence, sin against 
 thee. The same word is used Matt. 27: 4. Luke 15: 18, 
 21. Rom. 2: 12. 3:23. 1 John 1: 10, and is translated 
 sinned,'\ go and tell him his fault between thee and him 
 alone : if he shall hear thee, thou hast gained thy bro- 
 ther. But if he will not hear thee^ then take with thee one 
 or two more ; that in the mouth of two or three wit- 
 nesses, every word may be established. And if he neg- 
 lect to hear them, ^e// it wn^o the church : but if he 
 neglect to hear the church, let him be unto thee as a hea-- 
 then man and a publican. Verily I say unto you, ichatso^ 
 ever ye shall bind on tartli, shall be bound in heaven : and 
 whatsoever ye shall loose on earth, shall be loosed in hea- 
 ven ;"* that is, your doings as a church on earth shall be 
 ratified by me in heaven. 
 
 To avoid the natural inference, that the power of ex- 
 communication is here put into the hands of the church, 
 it has been said : that it is only the aggrieved person who 
 is to count the obstinate trespasser " as an heathen man 
 and publican ;" — " let him be unto thee,''"' etc. To this 
 it may be replied : that whatever the trespasser is to the 
 offended brother, he is — after the course pointed out in 
 the text has been pursued — to the whole church ; for, 
 when the matter is told to the church, and the church 
 undertakes to reclaim the trespasser, then the trespass 
 ceases to be private, and becomes the affair of the 
 church ; or, in other words — the church then takes the 
 place of the offended brother. It would, therefore, be 
 
 * See an excellent sermon upon this text by Dr. Emmons, in 
 which he terms the passage, " Tlie Platform of Ecclesiastical 
 Government, established by the Lord Jesus Christ." 
 
MlNCtPLES^ 63 
 
 maniiestly absurd to suppose, that the church ought to 
 retain in their fellowship one who had been guilty of 
 such an offence as to render it the duty of a brother of 
 the church to consider and treat him as a heathen and 
 publican — i. e. as one destitute of religious principle, 
 whose society should be shunned. The correctness of 
 this interpretation of the passage is supported by the fol- 
 lowing texts.— Rom. 10: 17. 1 Cor. 5: 9—13. 2 Thess. 
 3: 6, 14, 15. Tit. 3: 10. 
 
 Any one who will examine these several passages will 
 see, that they all relate to the duty of churches towards 
 the disorderly, heretical, and ungodly among them. And 
 they show, conclusively, that it is the duty of churches, 
 after admonishing, and striving to reclaim trespassers 
 against the laws of Christ's kingdom, without effect — to 
 purge them out — to p7it them uicay from among them — to 
 withdraw themselves from them — to have no company 
 with them, that they may he ashamed — or to reject them 
 from their number and fellowship, as no longer deserving 
 the name of brethren, or the Christian confidence of the 
 churches. 
 
 The passages above referred to, may be regarded as 
 a commentary on the common law of Christ's kingdom, 
 laid down in the 18th chapter of Matthew: for it it rea- 
 sonable to suppose, that the directions of the Head of the 
 Church are to be followed, substantially at least, by all 
 churches, and in ail ordinary cases, before they put away 
 from among them, or withdraw themselves from any man 
 who has been called a brother. 
 
 This view of the matter, while it furnishes a conclu- 
 sive answer to the objection which has been stated above, 
 and shows that the apostolic churches had the power of 
 discipline in their own hands, also assists us in under- 
 standing this fundamental law of Christian discipline in 
 Matt. 18: 15—18. 
 
 In 1 Cor. 5: 1 — 8, we have Paul's instructions to the 
 church at Corinth, to discipline, and even to excommu- 
 nicate an offendinor member : " In the name of our Lord 
 
64 CONGREGATIONALISM. 
 
 Jesus Christ, when ye are, gathered together, and my 
 Spirit, with the power of our Lord Jesus Christ" [being 
 present to sanction your doings, I counsel and direct 
 you] *' to deliver such an one unto Satan for the destruc-* 
 tion of the flesh, that the spirit may be saved in the day 
 of the Lord Jesus:" [i. e to cast him out of the church, 
 which is the kingdom of Christ, into the world, which is 
 the kingdom of Satan, there to experience the painful 
 consequences of his fleshy lusts, until humbled and mor-* 
 tified by the fruits of his apostasy, he shall be brought 
 back to Christ by sincere repentance.] * * * " Know ye 
 not that a little leaven leaveneth the whole lump ? Purge 
 out, therefore i the old leaiicn, that ye may be a new 
 lump." 
 
 Having disposed of this particular case of flagrant sin-' 
 fulness, the apostle is reminded of some instructions pre* 
 viously given the Corinthian church about the treatment 
 of inconsistent church members; these instructions they 
 had somewhat misapprehended; he therefore explains 
 more fully his meaning ; showing that he spake not of 
 irrelicrious and immoral men who were of the world, but 
 of such as had crept unawares into the church. He tells 
 the brethren that they had power to pass judgment on 
 such ofl^enders, and requires them to put them away from 
 among them : '* I wrote unto you in an epistle, not to 
 company with fornicators : yet not altogether with the 
 fornicators of this world, or with the covetous, or extor- 
 tioners, or with idolaters : for then must ye needs go out 
 of the world. But now T have written unto you not to 
 keep company, if any man that is called a brother be a 
 fornicator, or covetous, or an idolater, or a railer, or a 
 drunkard, or an extortioner: with such a one no not to 
 eat. For what have I to do to judge them also that are 
 without? do not ye judge them that are within ? But 
 them that are without God judgeth. Therefore put 
 away from among yourselves that wicked person." 
 
 Is it not perfectly evident, that the Corinthian church 
 are here directed to perform acts of discipline of the 
 
PRINCIPLES. 05 
 
 highest and most solemn character? even to cut off, and 
 to put away from among them, their own members. 
 
 See also, 2 Cor. 2: 6 — II, where Paul gives intima- 
 tions to the church respecting their duty to the incestu- 
 ous person, after his repentance for his sin : *' Suffi- 
 cient," says he, " to such a man is this punishment, 
 WHICH WAS INFLICTED OF MANY," [that is, doubtlcss, by 
 a vote of the majority of the church] " so that ye ought 
 rather to forgive him and comfort him. * * * * Where- 
 fore / beseech you that ye would confirm your love to- 
 ward him." But how? Evidently by restoring him to 
 their favor and communion. The apostle does not here 
 speak as one having alone the key of the Corinthian 
 church ; but contrariwise ; as one who recognized the 
 power '^ of the many^^ [ino xoiv nXuovwv, of the majority 
 of the church) to act in the matter. He does not com- 
 mand the church to restore the penitent; but he " 6c- 
 seeches" them : much less does he restore the excommu- 
 nicated person by the authority vested in himself as a 
 minister of the gospel of Christ.* 
 
 In view of these facts, the inquiry arises : If the church 
 at Corinth were authorized to perform these most solemn 
 and most important of all ecclesiastical acts, were they 
 not empowered to transact all appropriate church busi- 
 ness ? And if Paul himself, " the chiefest of the apos- 
 tles," did not presume to act for the church, but con- 
 tented himself with directing them how to act for them- 
 selves — not in his name, nor by his authority, but in the 
 name of the Lord Jesus Christ, and by His authority — 
 then, surely, no person has a right to control and dictate 
 a church ; but the power to act authoritatively must rest 
 
 * Calvin says: ** It is to be marked, that Paul, though an 
 apostle, yet did not excommunicate aZonc, after his own will, but 
 did participate the matter with the church, that it might be done 
 by common authority — communi auctoritate," 
 
 John Cotton takes substantially the same view of this case, in 
 his " Keys of the Kingdom of Heaven," pp. 87 — 90. 
 
 5 
 
^ CONGREGATIONALISM. 
 
 in the church alone, assembled together in the name, 
 and by the authority of Jesus Christ. 
 
 If in these passages the keys of the church are not put 
 into the hands of the church — if the power to discipline, 
 and even to excommunicate (the most4mportant of all 
 church acts) is not committed to the associated brethren, 
 called the church — there is no meaning in words.* 
 
 With what show of reason, then, can it be maintain- 
 ed, that the power of excommunication is here given to 
 the apostles ; and, ^^ in a qualified sense, may apply to 
 Christian teachers, in all ages ;" especially, when it is 
 admitted by the same critic, that " tell it to the church," 
 {tins Ti] ianhtijla) must mean to the particular congrega- 
 tion to which you both, respectively, belong ?t 
 
 What unprejudiced reader of the Saviour's directions 
 will think of denying, thai the power to bind and loose, 
 — to receive and to excommunicate — is here expressly 
 given to the church, as such ; that is, to the '* particular 
 congregation''^ of believers to which the trespasser and 
 the complainant respectively belong ; and, not to the 
 apostles, as such, nor to Christian teachers alone ? 
 
 The great Head of the Church knew that " oifences 
 must needs come." He knew, too, that a church could 
 not long continue an organized and religious body, sep- 
 arate from the world, if destitute of power to "purge 
 out" the leaven of impurity which would inevitably in- 
 fuse itself into the mass. Knowing all this, can we be- 
 lieve that he has neglected to provide an effectual reme- 
 dy? We cannot. This remedy is pointed out in the 
 passages which have been quoted. Here we have an 
 infallible guide, unto which if we take heed, we shall do 
 well. 
 
 * Zuinglius says: " If we look thoroughly into the words of 
 Christ which are in Matt, xviii, we may find him only to be ex- 
 communicalt d, whom thecommon consent of that church in tohich 
 the man dwcUeth, hath shut out'' — Jacob's JJttestation, p. 30. 
 
 t See Bloomfield's New Test, in loc. 
 
PRINCIPLES. 67 
 
 Admitting the Congregational principle — that every 
 company of believers, who have entered into covenant 
 engagements for church purposes, is a complete church, 
 and authorized to transact all business, independently of 
 the authoritative control or direction of any person or 
 body of men whatever — admitting this, the directions 
 of the Saviour are easily understood and obeyed. But, 
 denying this principle, how can we proceed in cases of 
 trespass ? Who, and what is '* the church,'''' to which we 
 are ultimately to carry our cause; and whose decision 
 is to be final 1 If the apostles alone were intended, in 
 the direction " tell it to the church," then, there is no 
 one now authorized to settle difficulties between church 
 members ; yea, church discipline is out of the question : 
 €very member may walk as seemeth right in his own 
 eyes, with none to say, *' why do ye so ?" Who can be- 
 lieve that Christ has left his churches in such a condition ? 
 
 But suppose it be said, that this disciplinary power ie 
 lodged with the teachers of the churches, as the successors 
 of the apostles "? Then I ask. What if a church be desti*- 
 tute of teachers, as some of our churches are for a suc- 
 cession of years ? or what if the teachers themselves be- 
 come corrupt f What then becomes of discipline ? 
 
 To avoid this difficulty, the power to discipline offend- 
 ers may be committed to a " Church Session."* But 
 is " a church session" — i. e. the pastor and ruling elders 
 of a particular congregation — ** the church!' of which 
 
 * The Church Session consists of the Pastor or Pastors, and 
 the Rul'ng Eldersof a Presbyterian Congregation. — See Confes- 
 sion of Faith of the Presbyterian Church, Ibrno. p. 388. PJxil. 
 1821. This body is constructively, the, church, or the congrega- 
 tion. Dr. Campbell's remark upon such sort of churches is worth 
 repeating: "The notion *** of a church representative, how 
 commonly soever it has been received, is a mere usurper'^ * ** 
 Lectures on Ecc. Hist. L. 10. p. I(i6. — Zuinglius says of a rep- 
 resentative church — " ecclesia representiva :" "Of this, J find 
 ?iothing in the holy Scriptures. Out of man's devices any may 
 feign what they list. We rest in the holy Scriptures." * * — Ja- 
 <ob's dtt. p. 101. 
 
68 CONGREGATlONALISaf. 
 
 Christ speaks in Matt, xviii, and to which Paul refers in 
 his directions to the Corinthians ? If it be, why then, 
 we ask, did Paul (1 Cor. v.) direct the Corinthian 
 church ^^ gathered together *^ to pass an act of excommu- 
 nication upon the incestuous person? Why were not 
 his instructions addressed to the officers of the church 
 alone ? Is it not as clear that the apostles directed " the 
 church which was in Corinth'" — that is, ** them that were 
 sanctified in Christ Jesus, called to be saints" (1 Cor. 1: 
 2, — to perform this act of discipline, as it is, that his 
 epistle was directed to the church as a body, and not to 
 the officers merely? And if so, then have we not evi" 
 dence from the Scriptures, that the power and right to 
 exercise Christian discipline were anciently vested in 
 the congregated church ? and that neither the elders of 
 the church, nor any representatives of the body, could 
 act independently of the brethren who constituted the 
 church ? 
 
 This is a principle of our system : that, so far as the 
 management of its own affairs are concerned, every 
 church is a little independent republic ; invested by 
 Christ with all needful authority to elect officers, to dis- 
 cipline offenders, to administer its own government, and 
 to do all other things which are necessary to its individual 
 welfare, and consistent with the general principles of the 
 Gospel. 
 
 The principles which have now been discussed, may 
 be regarded as the corner stones of the Congregational 
 system. On these the whole edifice rests. Remove ei- 
 ther of them, and the fair fabric of Congregationalism 
 will be shattered. But the storms of centuries have 
 beaten upon it in vain, and it is confidently believed, 
 that nothing can move it, for it is " founded upon a 
 rock." 
 
PART II. 
 
 DOCTRINES OF CONGREGATIONALISM. 
 
 In the preceding pages we have considered what 
 Congregational ists regard as the most essential charac- 
 teristics of a Christian church. In respect to these, we 
 have ever been of one mind. But, in relation to what 
 are here called (for the sake of a distinctive term, and 
 for want of a better) the Doctrines of Congregational- 
 ism, it is somewhat otherwise. These have, for the most 
 part, been gradually developed and adopted by the de- 
 nomination, in connection with the practical application 
 of their fundamental principles. But, the doctrines 
 which will now be enumerated, are believed to be in 
 accordance with our essential principles, and to have the 
 very general, if not universal assent of consistent and in- 
 telligent Congregationalists of the present day. 
 
 Congregationalists maintain, 
 
 I. That there should be but two kinds of permanent 
 church officers : elders (sometimes called pastors, teach- 
 ers, ministers, overseers, bishops,) and deacons.* 
 
 In the maintenance of this doctrine, modern Congre- 
 gationalists differ materially from Episcopalians and 
 Presbyterians, and even, somewhat, from the fathers of 
 their own denomination. 
 
 As it is manifest to every reader of the New Testa- 
 ment that there were, in the apostolic churches, several 
 orders of religious teachers and helpers besides pastors 
 and deacons ; and, as we profess to copy after those 
 
 ' See Upham's Ratio Discip. ch. 4. — Bacon's Chh. Manual, 
 pp. 36—40. 1st ed.— Pond's Church, sec. b.— Mitchell's Guide, 
 J). 38, 2d ed. 
 
iU CONGREGATIONALISM. 
 
 churches, it is a reasonable question, "Why do you de- 
 viate from the inspired model ?" 
 
 We reply, Because we believe that all the official persons 
 in the apostolic churches, except elders and deacons, 
 were extraordinary assistants, designed to meet the pe- 
 culiar exigencies of the churches in their early exist- 
 ence. This conclusion we think fully authorized by the 
 Scriptures themselves. In the Epistles we are furnished 
 with several distinct catalogues, more or less full, of those 
 who were employed by the Holy Ghost in the days of the 
 apostles, in converting men and in building up the 
 churches. In 1 Cor. 12: 28 we have as complete and or- 
 derly an arrangernent of these religious helpers as can any- 
 where be found. It is as follows : ** God hath set some 
 in the Church, first apostles, secondarily prophets, thirdly 
 teachers ; after that, miracles, then gifts of healing, helps,, 
 governments, diversities of tongues." We have here 
 eight different sorts of spiritual men; and by comparing 
 this verse with the 10th verse we may, perhaps, add ttoa 
 tnore — those possessing the power of discerning spirits^ 
 and of interpreting tongues. But no one, it is presumed^ 
 will aver, that the apostle is here describing the ordinary 
 and permanent officers of a Christian church. He is evi- 
 dently speaking of the supernatural gifts and graces of 
 the Holy Spirit, and of the persons endowed with these 
 several gifts and qualifications for usefulness. Compare 
 1_1 1 vs.* 
 
 In Eph. 4: 11 we have another list of the gifts imparted 
 by Christ to his Church : and " He gave some apostles 
 [power and qualifications to become apostles] ; and some 
 prophets; and some evangelists ; and some pastors and 
 teachers ; for the perfecting of the saints, for the work 
 of the ministry, \^8La)i(yvlu(;,'\ for the edifying of the body 
 of Christ :" i. e. Christ, on leaving this world, authorized 
 
 * The reader will find an exceedingly interestinjr exhibition of 
 these charismata — spiritual gifts — of the apostolic age, in Nean- 
 der, Hist. Apost. Chh., Vol. I. ch.5. bk. 3. 
 
DOCTRINES. 71 
 
 and instituted these several orders of religious teachers, 
 viz. apostles, prophets, evangelists, pastors and teachers; 
 to the end, that their labors might perfect the saints in 
 knowledge and holiness, and build up the Church in this 
 apostate world. 
 
 This passage seems to imply, that the several religious 
 teachers here named are essential to the accomplishment 
 of the great work for which Christ came into the world : 
 and that the Church will always need, and should always 
 have these instrumentalities. This may be true, and yet 
 it may not be true that the church should always have 
 living teachers answering to the four or five kinds above 
 named. Indeed, from the very character of some of these 
 teachers, it is a settled point, that the churches cannot 
 have them as permanent officers ; I refer particularly to 
 apostles and prophets. I know not that any body pre- 
 tends that there should be an order of prophets in our 
 churches. Inspiration being indispensable to the pro- 
 phetic office, prophets, of necessity, cease to exist so soon 
 as the gift of inspiration is withdrawn. Still, the labors 
 of prophets were essential to the establishment of Chris- 
 tianity, and their recorded predictions will be of great 
 value to the Church in all periods of her existence. 
 
 Apostolic Succession. 
 
 In respect to the apostolic office, some Episcopalians 
 claim that this should be continued; and assert that, in 
 fact, it is continued, in their order of Bishops, so far as 
 superiority in " ministerial power and rights" over the 
 elders and the churches is concerned. 
 
 It will assist us in deciding this (juestion, to inquire — 
 What were the apostles ? The Greek word translated 
 apostle (anoajoloi:, apostolos), means, "one who is sent 
 with commands, or with a message." Thus it is used 
 in John 13: 16, " The servant is not greater than his lord : 
 neither is he that is sent (unoaioloc, an apostle), greater 
 than he that sent him." And in 2 Cor. 8: 23, ** Whether 
 
72 CONGREGATIONALISIVI. 
 
 any do inquire of Titus, he is my partner and fellow- 
 lielper concerning you : or our brethren be inquired of, 
 they are the messengers [anouioloi, the apostles) of the 
 churches, and tlie glory of Christ." So Epaphroditus is 
 called " the messenger, [anoaxoXov, the apostle) of the 
 church of Philippi."— Phil. 2: 25. 
 
 This title is, however, applied by way of eminence and 
 distinction, to the twelve men whom Christ selected to 
 be his personal attendants, and witnesses of all that he 
 did and said, and of his crucifixion, resurrection, and as- 
 cension ; and his principal agents in establishing his 
 kingdom in the world. This is expressed by Mark 3: 14, 
 15, " And he ordained twelve, that they should be loith 
 him, and that he might send them forth to preach, and to 
 have power to heal sicknesses, and to cast out devils." 
 So Matthew tells us : " These twelve Jesus sent forth,'''' 
 etc. 10: 5. — See the whole chapter, which contains 
 Christ's instructions to his apostles. 
 
 If from these instructions we turn to Christ's last in- 
 terview with his chosen eleven — Judas having aposta- 
 tized — we shall find the same character assigned to them. 
 Having " opened their understanding, that they might 
 understand the Scriptures," he said unto them : ** Thus 
 it is written, and thus it behoved Christ to suffer, and to 
 rise from the dead the third day : and that repentance 
 and remission of sins should be preached in his name 
 among all nations, beginning at Jerusalem. And ye are 
 witnesses of these things^ — Luke 24: 45 — 48. That the 
 great design of their appointment was thus understood by 
 the apostles, appears from the words of Peter, when 
 they were about to select one to fill the place of Judas, 
 who had f^illen by transgression from his high calling: 
 * * *' Of these men which have companied with us all 
 the time that the Jjord Jesus ivent in and, out among us, 
 beginning from the baptism of John, unto that same day 
 that he was taken up from us, must one be ordained to be 
 a witness, with us, of his resurrection.^' — Acts 1: 21, 22. 
 
 Now, from these passages it is evident, that the prom- 
 
 
DOCTRINES. 73 
 
 inent and distinctive peculiarity of an apostle was this — 
 He was a witness for Christ — a chosen niessencrer, 
 sent forth to bear witness to what he had seen and heard, 
 of what Christ did and said, during his public ministry; 
 and particularly, to his resurrection from the dead ; for it 
 was on this fact that the entire truth of the Christian sys- 
 tem was made to rest. — See 1 Cor. 15: 14, 17. 
 
 In further confirmation of this view of the apostolic 
 character and work, see Acts 2: 32. 3: 15. 4: 20, 33. 
 5: 30—32. 10: 39—41. 13: 31. 1 Pet. 5: 1. That Paul 
 was not an exception, see Acts 22: 14, 15 and 26: 16, 
 22,23. ICor. 9: 1,2. 15:8. 
 
 So far, then, as the distinctive peculiarity of the apos- 
 tolic office is concerned, it is manifest, that the apostles 
 can have no modern successors. We need their testi- 
 mony to the important truths of the Christian system ; 
 and in their inspired writings we have this testimony. 
 But, as to such an order of living Christian teachers as 
 were the apostles, it is impossible, except by a miracle, 
 that there should be such now. 
 
 It may be asked: "Did not the apostles possess and 
 exercise a superiority in * ministerial power and rights' 
 over other religious teachers, and over the early Christian 
 churches, which may be transmitted to modern succes- 
 sors ?" In turn it may be asked : Did the apostles pos- 
 sess or exercise any superiority over other teachers, or 
 over the churches, which was not founded on their pe- 
 culiar relation to Christ as his chosen witnesses and 
 specially commissioned and qualified agents ? And, if 
 they did not, could they transmit this superiority to any 
 persons not holding this relation to Christ, and not pos- 
 sessing these supernatural qualifications ? 
 
 That their authority over others was based, exclusively, 
 on these extraordinary and incommunicable peculiarities, 
 seems to us evident from the usual form of introduction 
 in the epistles: "Paul a servant of Jesus Christ, called 
 to be an apostle,'" etc. — " Peter an apostle of Jesus 
 Christ." That it was on their character as the inspired 
 
74 CONGREGATIONALISM. 
 
 apostles of Jesus Christ that they relied for authority over 
 the churches, is further apparent from numerous express 
 references to this fact : e. g. 2 Cor. 2: 10, where the 
 apostle declares, that in granting forgiveness to the peni- 
 tent offender, he acted *' in the person of Christ, ^^ — iv 
 TiQoaiono) Xqiaxov — as the representative of Christ. The 
 same idea is repeated in the 17th verse, "speak we in 
 Christ;" i. e. ** in the name of Christ, as his legates." 
 In the 10: 8, Paul speaks of the " authority " which 
 Christ had given him for the edification of the Church ; 
 and in the 11: 5, he declares his belief that he "was not 
 a whit behind the very chiefest of the apostles :" and this 
 he gives as a reason why his authority should be regarded 
 by the Corinthians. In the 12th chapter, throughout, he 
 defends his claim to the confidence and obedience of the 
 churches, by the evidence he had furnished of his apos- 
 tolic and inspired character. He says : " In nothing am 
 I behind the very chiefest apostles, though I be nothing. 
 Truly the signs of an apostle were wrought among you 
 in all patience, in signs, and wonders, and mighty deeds." 
 —See also 13: 2, 3, 10. Gal. 1: 11, 12. 2: 2, 6—10. 4: 
 14. Eph. 3: 1—7. 
 
 These texts seem fully to authorize the belief, that the 
 apostles spoke and acted authoritatively, solely on the 
 ground of their apostolic and inspired character. The 
 reason why Paul had occasion to insist so much upon 
 his apostolical character was, that many persons, par- 
 ticularly the false teachers, questioned and denied his 
 right to speak with authority in the churches: because, 
 as they said, he was not an apostle, chosen of Christ, and 
 empowered to act in his name. The fact that Paul 
 deemed it sufficient to establish his apostolical character, 
 in order to silence these opposers, proves conclusively, 
 that the ground of the apostolical superiority over other 
 teachers, and over the churches was, that they, the apos- 
 tles, were Christ's chosen witnesses, and specially and 
 divinely authorized and qualified agents. But for this, 
 they would have possessed no more authority than other 
 
DOCTRINES. T5 
 
 teachers. These peculiarities of character they could not, 
 however, transmit to others : consequently, they could 
 not, as apostles, have any successors. 
 
 It deserves remark, that Episcopalians, though in their 
 controversies with Congregationalists and Presbyterians, 
 they assert that their bishops are successors of the apos- 
 tles, in their superiority over the churches, and in " minis- 
 terial rights and power," yet, in arguing with the Papists, 
 find it necessary to maintain the same views of the apos- 
 tolic office which we do. For example, the learned Dr. 
 Barrow, in his work on the "Pope's Supremacy," asserts, 
 that " The apostolical office, as such, was personal and 
 temporary ; and therefore, according to its nature and 
 design, not successive or communicable to others, in per- 
 petual descendence from them. It was, as such, in all 
 respects extraordinari/ , conferred in a special manner, 
 designed for special purposes, discharged by special aids, 
 endowed with special privileges, as was needful for the 
 propagation of Christianity and founding of churches." 
 Helhen goes on to specify — that it was necessary that 
 an apostle should have " an immediate designation and 
 commission from God " * * — '* should be able to at- 
 test concerning our Lord's resurrection or ascension" * * 
 — " be endowed with miraculous gifts and graces" * * 
 perhaps be able " to impart spiritual gifts" — that "his 
 charge was universal and indefinite" — " that the whole 
 world was his province' ;" * * and that, by the " infallible 
 assistance" afforded him, he could govern in " an absolute 
 manner." He continues : " Now such an office, con- 
 sisting of so many extraordinary privileges and miracu- 
 lous powers, which were requisite for the foundation of 
 the Church, and the diffiision of Christianity, against the 
 manifold difficulties and disadvantages which it then 
 needs must encounter, icas not designed to continue by 
 derivation ; for it containeth in it divers things which 
 apparently were not communicated, and which no man, 
 without gross imposture and hypocrisy, could challenge 
 to himself. 
 
"76 CONGREGATIONALISM. 
 
 " Neither did the apostles pretend to communicate it ; 
 they did indeed appoint standing pastors and teachers in 
 each church; they did assume fellow-laborers or assist- 
 ants in the work of preaching and governance; but they 
 did not constitute apostles, equal to themselves in au- 
 thority, privileges, or gifts; for, 'who knoweth not,^ 
 saith St. Austin, ' that principate of apostleship to be 
 preferred before any episcopacy ?' 'And the bishops^ 
 saith Bellarmine, ' have no part of the true apostolical 
 authority.^ "* — He elsewhere teils us, that " the most 
 ancient writers, living nearest to the fountains of tradi- 
 tion" * * "do exclude the apostles from the episcopacy," 
 !. e. they do not reckon them as bishops ; or " were not 
 assured in the opinion, that the apostles were bishops, or 
 that they did not esteem them bishops in the same notion 
 of others."t 
 
 Evangelists. 
 
 Having given our reasons for supposing that the au- 
 thoritative and controlling power of the apostles over the 
 churches and their ministers cannot be transmitted to 
 successors, we may pass to the consideration of another 
 order of religious teachers — that of Evangelists. 
 
 Evangelists are ranked next to prophets. There is 
 much difference of opinion respecting the character and 
 the work of an ancient evangelist. The Greek word [day- 
 ysliffTtjg, euangelistes) means literally, " one who an- 
 nounces joyful news," a preacher of the gospel ; hence, 
 some have questioned whether it designated a distinct 
 order of religious teachers. That it did, seems to me 
 evident from the use of the term in Eph. 4: 11 ; '* He 
 gave some apostles, and some prophets, and some evan- 
 gelists, and some pastors and teachers." Evangelists are 
 thus made as distinct from apostles and prophets as pas- 
 
 * See under Supposition II. § 4. Vol. VII. pp. 201— 203. Al- 
 60 Supp. I. Arg. I. § 13 — 15. pp.. 168 seq. 
 
 t Supp. IV. throughout, particularly § G. — Dr. CaiupbeU 
 presents very nearly the same general view of the apostolic 
 fiJaaracter, etc., as Dr. Barrow. — See Lee. 5. 
 
DOCTRINES. 77 
 
 (ors and teachers are. We find the word used in two 
 other places, Acts 21: 8, where Philip is called an " evan- 
 gelist ;" and 2 Tim. 4: 5, where Timothy is exhorted 
 to do '* the work of an evancjelist." 
 
 The best commentators agree that evangelists, in the 
 apostolic age, were religious teachers who had not the 
 permanent care of any particular church, nor any fixed 
 place of abode ; but were sent by the apostles into dif- 
 ferent cities, that they might either preach the gospel to 
 the heathen, or carry on the work of evangelization al- 
 ready begun by the apostles. — See Kuinoel, Acts 21: 8. 
 Blfd. on Eph. 4: 11. Doddr. ib. Mckt., Henry, Scott, 
 Burkitt. Neander takes the same view of the Evancrelist : 
 " Next to these [the apostles] were the missionaries or 
 evangelists." — Hist. of Apostolical Church, Vol. I. p. 173, 
 So does Dr. Campbell, Lect. V. p. 78. 
 
 This account agrees with what Eusebius tells us, Bk, 
 III. ch. 37 of Cruse's Transl. or 33 chap, of Hanmer's. 
 Mosheim (Vol. I. pp. 66, 67, Harper's ed.) supposes that 
 many of the original seventy disciples, chosen and sent 
 forth by Christ, were evangelists. 
 
 These important agents in promoting Christianity, so 
 far as they were endowed with miraculous gifts, can have 
 no successors : their office, in other respects, was sub- 
 stantially the same as that of a missionary of modern days ; 
 whose ministerial work is the same as that of an or- 
 dained elder. 
 
 Entertaining such views as have now been submitted, 
 Congregationalists can recognize but one order of re- 
 ligious teachers, viz. that of Elders, sometimes called 
 pastors, teachers, bishops. 
 
 Thus far, Presbyterians and Congregationalists per- 
 fectly agree : and upon this point there has ever been an 
 entire agreement among all who have advocated our de- 
 nominational peculiarities. 
 
 Upon some other points, modern Congregationalists 
 differ from their Presbyterian brethen and also from the 
 fathers of their own denomination. To these points 
 we will next attend. 
 
7S CONGREGATIONALISMS 
 
 Teachers, Ruling Elders, and DeaconesseSi 
 
 Our religious ancestors recognized a distinction, in 
 office — not in grade — between Pastors and Teachers: 
 they also admitted the office of Ruling Elder ; though 
 they gave the elders no such judicial power as Presbyte- 
 rians do.* They had among them, too, the office of Dea- 
 
 * Governor Hutchinson, in his " History of Massachusetts 
 Bay," gives the Ibllowing account of the Ruling Elder. "Most 
 of the churches — not all — had one or more ruling elders. In 
 matters of offence the ruling elder after the hearing, asked tlie 
 church if they were satisfied ; if they were not, he left it to the 
 pastor or teacher to denounce the sentence of excommunication, 
 suspension, or admonition, according as the church had deter- 
 mined. 
 
 " Matters of offence, regularly, were first brought to the ruling 
 elder in private, and might not otherwise be told to the church. 
 It was the practice for the ruling elders to give public notice of 
 such persons as desired to enter into church iellowship with 
 them ; and of the time proposed for admitting them, if no suffi" 
 cient objection was offered ; and when the time came, to require 
 all persons who knew any just grounds, to signify them . 
 
 " When a minister preached to any other than his own church 
 the ruling elder of the church, after the psalm was sung, said 
 publicly : ' If this present brother have any word of exhortation 
 for the people at this time, in the name of God, let him say on.' 
 
 '' The ruling elder also read the Psalm. 
 
 " When a member of one church desired to receive the sa- 
 crament at another, he came to the ruling elder, who proposed his 
 name to the church, for their consent. 
 
 ^' At the communion they sat with the minister. 
 
 " They were considered, without doors, as men for advice and 
 counsel in religious matters; they visited the sick; and had a 
 general inspection and oversight of the conduct of their brethren. 
 
 " Every thing which I have mentioned, as the peculiar pro- 
 vince of the ruling elder; so far as it was in itself necessary or 
 proper, may with propriety enough be performed by the minister. 
 
 " It is not strange, therefore, that this office, in a course of 
 years, sunk into an almost entire desuetude in the churches. In- 
 deed the multiplying unnecessary, and mere nominal offices or 
 officers, whose duties and privileges are not, with certainty, 
 agreed upon and determined, seems rather to have had a natural 
 tendency to discord and contention, than harmony and peace." 
 Vol. I. pp. 426, 427. 
 
DOCTRINES. 
 
 79 
 
 coness or Reliever, in conformity with the practice of 
 the apostolic churches. These several offices are recog- 
 nized in the Confession of the North of England Con- 
 gregational church, as early as 1589. And, (with per- 
 haps the exception of Deaconess) by the London Con- 
 gregational church, formed 1593.* 
 
 Thomas Hooker believed that the New Testament 
 authorized these five church officers : — Pastors, Teach- 
 ers, Ruling Elders, Deacons and Deaconesses.f The 
 Cambridge Platform, framed the same year that Hooker 
 wrote, mentions the same church officers; :|: though it 
 speaks of the Deaconess as a church officer less essential 
 to the interests of the churches than are the other officers. 
 Its language is : " The Lord hath appointed ancient 
 widows, when thy may be had, to minister in the church, 
 in giving attendance to the sick, and to give succor un- 
 to them and others in like necessities:" 1 Tim. 5: 9,10. 
 — Chap. 7. §7. When the ' Ratio Disciplinae, Frat. 
 Nov-Anglorum' was published, in 1726, the office of 
 Deaconess seems to have been entirely dropped ; and that 
 of Ruling Elder extensively questioned, and ** almost 
 extinguished." — See Art. 7. Both were at length given 
 up by our churches ; as was that of Teacher, in distinction 
 from Pastor : and now, but two kinds of church officers — • 
 Pastors and Deacons —are recognized by Congregation- 
 alists as jure divino — required by the Scriptures. Even 
 from the time that the Cambridge Platform was laid, 
 (1648), there were some persons in our churches, ac- 
 cording to Mather, who could not " see any such officer 
 as we call a Ruling Elder, directed and appointed in the 
 word of God." And as early as 1702, Cotton Mather 
 wrote : " Our churches are nmv nearly destitute of 
 of such helps in government." — Magnalia, Bk. 5. 
 ch. 17. § 4. 
 
 * Hist. Con^. App. No. 1. Also, p. 277. 
 
 t Survey of Chh. Discip. P. H. ch. 1. Printed in 1648. 
 
 t Chapters 6 and 7. 
 
80 CONGREGATIONALISM. 
 
 Before we examine the evidence tending to show that 
 pastors and deacons are the only divinely constituted, 
 permanent church officers, it may be well to consider, 
 why our churches have given up the other officers : 
 
 (1) As it respects the office of Teacher. 
 
 This office, in distinction from that of pastor, was 
 built on what the apostle says, Eph. 4:8, 11 . — " When he 
 [Christ] ascended up on high, he led captivity captive, 
 and gave gifts unto men: And he gave some, apostles; 
 and some, prophets ; and some, evangelists; and some, 
 pastors and teachers,^'' etc. This text was supposed to 
 teach, that our churches should have both pastors and 
 teachers. The very arrangement of the text, however, 
 suggests, that a different interpretation ought to be given 
 to the last clause. This does not read, as the preceding 
 do, some pastors; and some teachers; but " some pas- 
 tors and teachers ;" which arrangement certainly allows, 
 if it does not require, that the same officer should be both 
 pastor and teacher: especially, as feeding the church of 
 God — i. e. instructing it — is declared to be an impor- 
 tant part of the pastor's work. — See Acts 20: 28. 1 Pet. 
 5: 1 — 4. Compare these passages with 1 Cor. 12: 28., 
 where the apostle, in describing the provision made by 
 God for the edification of his Church, enumerates — 
 " first, apostles, secondly, prophets, thirdly, teachers, af- 
 ter that, miracles," etc. Now, unless he includes the 
 pastor in the term teacher, he has entirely omitted this 
 most important church officer. He, doubtless, used the 
 term as synonymous with pastor. Indeed, the two offi- 
 ces seem naturally to run into each other: and this very 
 difficulty of keeping them separate, may have helped to 
 convince our fathers that they had misinterpreted the 
 passage on which the distinction had been founded. 
 
 (2) We come next to speak of Ruling Elders. 
 
 The principal foundation on which this order of church 
 officers is built, is 1 Tim. 5: 17. — " Let the elders that 
 rule well be counted worthy of double honor [(5mb]? rt- 
 fxriq may denote both competent reward and suitable re- 
 
t>OCTRINES. 81 
 
 ^pect] — especially they who labor in the word and doc- 
 trine." 
 
 This passage was supposed by our fathers, and is still 
 believed by our Presbyterian brethren to teach, that there 
 should be one order of elders who should be simply rulers 
 in the churches: and another, answering to our pastors 
 and teachers, who should labor in word and doctrine 
 also. 
 
 To this inference, it is objected : First, that the verse 
 maybe otherwise construed; and that, without violence 
 to the original : e. g. especially as they labor in word 
 and doctrine — fiuXtaiaol xoiiioipjeg iv ko/u xtxl didauxaXla. 
 The word rendered labor {xomaivTsg) means, literally, — 
 ivearing out, fainting through icearincss ; and the ex- 
 pression — especially those wearing themselves out, etc. 
 intimates, that the apostle, instead of designating two 
 kinds of elders, and saying that the latter had special 
 claims on the bounty and respect of the churches ; in- 
 tended rather to be understood, that, though all their di- 
 vinely constituted leaders and guides were deserving of 
 a liberal support (for this is evidently the meaning of 
 double) and the respect of the churches — yet, more es- 
 pecially did those spiritual guides and rulers (a general 
 name for those who had the care of the churches) de- 
 serve this compensation and respect, who were eminent- 
 ly faithful and laborious in their pastoral and ministeri- 
 al duties; — those who were wearing out their very lives 
 for their people. — See Upham's Ratio, § 38. Limborch, 
 in Doddridge; and Scott, and Henry, in loc. 
 
 Secondly. In support of the general position alluded 
 to above, it may be further remarked : that, while there 
 is scarcely another text which, independently of this, 
 would even suggest that there should be an established 
 eldership for ruling the churches merely, there are seve- 
 . ral passages which connect ruling and teaching together, 
 as the appropriate work of those who have the care of 
 the churches : e. g. 1 Thess. 5: 12, 13—" We beseech 
 you brethren, to know them which labor among you and 
 
82 CONGREGATIONALISM. 
 
 are over you in the Lord — [the same words are here em* 
 ployed as in 1 Tim. 5: 17 — xonihivrag * *' y,a.l nQoiaiajji^ 
 rovg] — and admonish you; and to esteem them very 
 highly in love for their works' sake." * * 
 
 The natural and obvious construction of this passage 
 will teach us, that one and the same order of persons is 
 here spoken of: viz. such as labor in word and doctrine 
 — preside in the assemblies of the church — and act as 
 the mouth of the church in admonishing the unruly; and 
 if so, then this text throws light on that in 1 Timothy j 
 and is very nearly a parallel. 
 
 Another passage of the same general import may be 
 found in Heb. 13: 7, 17, 24 ; " Remember them which 
 have the rule over you, who have spoken unto you the 
 word of God" * * or more correctly — " Remember those 
 who, having presided over you, have spoken to you the 
 word of God." — See Doddridge. 
 
 These rulers {i)yovfjsvo}v) are allowed by almost all ex- 
 positors, to be the same as those spoken of in Timothy. 
 — See Doddridge, Macknight, Bloomfield. And to these 
 rulers, presidents, or guides is expressly assigned the 
 work of teaching the word of God. — See also, verses 17, 
 24. Now, these passages furnish no intimation that 
 there were any rulers established in the churches ex- 
 cept such as ivatchcd for souls — spoke the word of God 
 — labored in the word and doctrine ; or, in other words, 
 such as were the pastors and overseers of the churches. 
 
 Another text, somewhat relied on by the advocates of 
 Ruling Elders, is 1 Cor. 12: 28; *'God hath set some 
 in the church, first apostles, secondarily prophets, thirdly 
 teachers; after that, miracles, then gifts of healing, 
 helps, governments, diversities of tongue." 
 
 But this passage is too weak to stand alone in the con- 
 troversy. The apostle indeed speaks of /it-^s {avjilrmjug, 
 those who aid, assist, etc.) but we may just as well sup- 
 pose this expression refers to any other kind of aid or as- 
 sistance as that of ruling. The word governments (xt;- 
 fitgvria-eig), means the office of governor, director, or su- 
 
DOCTRINKS. 83^ 
 
 perintendent ; but, why should we suppose a ruling elder 
 referred to here, rather than a bishop or pastor, as Wahl 
 supposes ? — See Lexicon. 
 
 There is, however, another and, as it seems tome, an 
 entirely satisfactory way to dispose of this. It is this: 
 The apostle in the 12th and 13th chapters of 1 Cor. is 
 treating, not of the ordinary, and cstablishecl, and perma- 
 nent officers o^ the churches of Christ, but of the spiritu- 
 al and miraculous gifts, which, for wise and obvious 
 reasons, God bestowed on many of the early Chiistians. 
 This is perfectly obvious from the first eleven verses of 
 the 12th chapter. So that, should it be admitted, that 
 among these diversified gifts of the Spirit, the gift of 
 government — or eminent qualifications for administering 
 the government of the churches — was imparted to some 
 of the elders who had been ordained over them; it would 
 by no means follow, that these gifted ones were simply 
 rulers or governors, and not teachers; much less would 
 it follow, that there should be such an order of ruling 
 elders in our churches. 
 
 This passage, and one nearly parallel, in Rom. 12: 6 
 — 9, instead of authorizing the establishment of a bench 
 of mere ruling elders in each church, would rather go to 
 countenance the practice early adopted by the churches, 
 and the first step towards Diocesan Episcopacy, of choos- 
 ing one of their several elders to act as a leader, guide, 
 and governor or overseer in each church ; who finally 
 received the title of inlaxonog, the bishop, or Tr^oforw?, 
 the president. But, to our minds, the passage furnishes 
 authority neither for ruling elders nor diocesan bishops; 
 but simply informs us, that among other miraculous gifts 
 imparted to the early Christians was that of unusual skill 
 in governing. And this, surely, was not less important 
 to the welfare of the churches than the gift of healing, or 
 of discerning spirits, or of interpreting tongues. 
 
 Thirdly. There is one other view of this controversy 
 about ruling elders which we deem very important, and 
 conclusive in our favor; viz. that no description of their 
 
84 CONGREGATIONALISM. 
 
 • 
 
 qualifications, etc. is any where given in the New Testa* 
 inent ; nor any directions for choosing and ordaining 
 them. We certainly might reasonably expect that Paul 
 in his directions to Timothy or Titus, who were employ- 
 ed in setting in order churches, would give some hint 
 about this important order of church officers, if indeed 
 they werejwre divino, and intended to be permanent in 
 the churches. We find directions about elders or pas- 
 tors/ and also about deacons; but nothing here or else- 
 where about the peculiar qualifications of an intermediate 
 order. We feel justified, therefore, in the inference, that 
 such officers as ruling elders are not, by Divine authority, 
 established in Christian churches. 
 
 I have now said what seems to be necessary to explain 
 why modern Congregationalists cannot recognize the 
 office of ruling elder. I might add to the above, as col- 
 lateral considerations against, this order, — the danger of 
 conflict with pastors in the administration of church gov- 
 ernment — the difficulty of procuring in most of our 
 churches, besides the necessary number of deacons, a 
 sufficient number of persons suitably qualified for ruling 
 eiders — and yet further, that the deacons can ordinarily 
 furnish the pastors with all needed counsel and help in 
 the administration of church government ; all these con- 
 siderations might be urged as arguments against this of- 
 fice as a prudential arrangement. But I have already 
 dwelt quite long enough upon this question. The con- 
 clusion of the whole matter is this : modern Congrega- 
 tionalists have dropped the office of ruling elder in their 
 churches, because they cannot find satisfactory evidence 
 that there ever was such an order of men as rullnor elders 
 in the churches; or, if there were, that they were other 
 than miraculously qualified for their temporary work in 
 the apostolic churches.* 
 
 * In Mosheim's Commentfiries, or Larger l^Jistory of" the first 
 three centuries, is a long note, in which tliis question of Ruling 
 Elders is discussed, and the views expressed above generally 
 maintained.— Vol. I. pp. 215—218. 
 
DOCTRINES. . 85 
 
 (3) The same view substantially may he taken of 
 another class of church officers mentioned in the New 
 Testament — the Deaconesses. These were an order of 
 helpers, which the peculiarities of Eastern manners and 
 customs rendered necessary to the primitive churches. 
 Every reader of ancient history must be aware, that in 
 most Oriental countries familiar social intercourse be- 
 tween the sexes was not allowed. Even to this day, 
 an Eastern lady would regard herself as degraded were 
 she exposed to the gaze of the other sex. Hence the 
 practice of veiling the face ; and in some instances, even 
 the whole person. 
 
 To meet this state of things among the people to whom 
 the gospel was first preached, it became expedient to ap- 
 point aged women, usually widows, to administer to the 
 necessities of the female disciples ; to visit them in sick- 
 ness ; to distribute among them the charities of the 
 church ; and, in various other ways, to minister to their 
 wants both temporal and spiritual. 
 
 To these females, reference is, perhaps, made in 1 
 Tim. 5: 9, 10 ; " Let not a widow be taken into the nmn- 
 her (that is, of the deaconesses) under threescore years 
 old," etc. 
 
 Phebe, spoken of by the apostle, Rom. 16: 1, was one 
 of this number : " I commend unto you (or I introduce 
 to your Christian confidence) Phebe, our sister, which 
 is a servant (^mxoroy, a deacon) of the church at Cen- 
 chrea." 
 
 From Ecclesiastical History we learn that these dea- 
 conesses were set apart to their office by imposition of 
 hands. " Yet we are not to imaorine, that this consecra- 
 tion," says Bingham, "gave them any power to execute 
 any part of the sacerdotal office * * . Women were al- 
 ways forbidden to perform any such offices as those." * * 
 ".Some heretics, indeed," as Tertullian observes, " allow- 
 ed women to teach, and exercise, and administer bap- 
 tism ; but all this," he says, " was against the rule of the 
 apostle." * * * * Epiphanius, a Christian father who 
 
86 CONGREGATIONALISM. 
 
 died about A. D. 403, says: "There is indeed, an or- 
 der of deaconesses in the church, but their business is 
 not to sacrifice, or perform any part of the sacerdotal 
 office, * * but to be a decent help to the female sex in 
 the time of their baptism, sickness, affliction or the 
 like."* 
 
 If the primitive churches were authorized to ordain 
 these *' female public servants, or deaconesses" — which, 
 however, the Scriptures nowhere intimate — it is very ob- 
 vious that they were, like several other servants of the 
 churches in those days, extraordinary^ and not designed 
 for permanent church officers; but appointed simply to 
 meet the exigencies of the church in Eastern countries; 
 and consequently, that when these exigencies ceased, 
 or among a people of different habits, the office itself 
 should be discontinued. 
 
 Setting aside the apostles, and those spiritual persons, 
 and extraordinary assistants whose claims have been 
 now considered, we have remaining, as constituted and 
 permanent officers in the church of Christ: 
 
 1. Elders. These were ordained persons, who had 
 the charge of particular churches ; and, so far as we are 
 informed, had no ecclesiastical authority in any other 
 church than that " over which the Holy Ghost had made 
 them overseers." 
 
 The account of the second visit of Paul and Barnabas 
 to the churches of Asia Minor (Acts 14: 21 — 23) con- 
 firms this view. We read : " And when they had or- 
 dained them elders in every church, and had prayed with 
 fasting, they commended tliem to the Lord in whom they 
 had believed." Now, the unavoidable inference from 
 this passage is, that these churches, which were founded 
 by the labors of the apostles, were each of them furnished 
 with one elder or more. The number was probably reg- 
 
 * " Antiquities of the Christian Clinrch," Book II. ch. 22. § 7. 
 See a full account of this matter in Coleman's Christ. Antiqui- 
 ties, pp. 1 15 — 118. 
 
DOCTRINES. 87 
 
 iilated by the size of the church and the circumstances 
 of the elders. It is probable that most of the primitive 
 elders were men who labored at some trade or secular 
 business most of their time. Hence, in part, the neces- 
 sity of ordaining several elders over a single church, if 
 that church was large. — See Acts 14: 23. 15: 6. 20: 17. 
 2J: 18. Phil. 1: 1. 1 Thess. 5: 12. Tit. 1: 5. 
 
 Another reason for the plurality of elders in the prim- 
 itive churches, may, perhaps, be found in the fact, that 
 the larger churches, in times of persecution particularly, 
 were compelled to meet in small companies, in private 
 houses, in vaults, or caves, and other places of security, 
 in order to worship God unmolested: each of these as- 
 semblies would need an elder to conduct its religious 
 services; and thus several overseers would be necessary 
 for a single church of any considerable size. Then 
 again, the elders were specially exposed to be cut off by 
 persecution; and if there had been but one to a church, 
 that church might, any day, have been left destitute of a 
 teacher and overseer. 
 
 In proof that the elders of the primitive churches were 
 the same order of men that are sometimes called pastors, 
 overseers, and bishops, reference may be made to the epis- 
 tle of Paul to Titus. In chap. I st, verse 5th, Paul says to 
 Titus : *' For this cause left I thee in Crete, that thou 
 shouldst set in order the things that are wanting;" — that 
 is, the things necessary to the complete organization, 
 and the spiritual improvement of the churches , — *' and 
 orclain elders in every city, as I had appointed thee ;" 
 or, as I had previously instructed thee to do. 
 
 Paul, it seems, had visited Crete in company with 
 Titus ; and their united labors had gathered a number of 
 Christian churches on that island. But, as Paul was 
 pressed for time, and the island was very populous — con- 
 taining, according to Homer, one hundred cities — the 
 apostle could not make all the necessary arrangements, 
 and give all the needed instruction for the complete or- 
 ganization of the numerous converts into distinct church- 
 
88 CONGREGATIONALISM. 
 
 es. He therefore left Titus in Crete, with instructions 
 how to proceed in this important work. In the pas- 
 sage just quoted, these instructions are referred to, and 
 some of the more important items in them recapitulated. 
 One of the most prominent of which was — to " ordain 
 elders {nQia^vrigovg — presbuterous ; whence the English 
 presbyters) m every city,'''' — that is, in every c>ty where 
 there was a church : or, in other words, to supply every 
 church with elders.* 
 
 This is precisely what the Apostle and Barnabas did 
 in the cities of Asia Minor, among which they had been 
 preaching the gospel. — See Acts xiv. 
 
 Having given this general direction, '* to ordain elders 
 in every city;" the Apostle next tells Titus what sort of 
 men to select for elders: " If any be blameless, the hus- 
 band of one wife" [only], " having faithful children, not 
 accused of riot, or unruly." Then, in the following 
 verse — as if purposely to show that an elder and a bishop 
 were precisely the same officer — he continues : " For a 
 BISHOP [inlaxonov — episcopon — an inspector, an over- 
 seer] must be blameless, as the steward of God ; [of 
 God's house, which is his church] not self-willed, not 
 soon angry," etc. Here we perceive that the words el- 
 
 * In the spurious postscripts to the epy|tles of Paul to Titus 
 and Timothy, these Evangelists are called Bishops. Timothy 
 is said to have been " the first bishop of the church of the Ephe- 
 sians ;" and Titus to have been " the first bishop of the elnirch 
 of the Gretians." Now, in reference to these postcripts, " it is 
 universally agreed, among the learned, that they are of no au- 
 thority." They were probably annexed to the epistles as late 
 as the fifth century. '• Certain it is," says Dr. Campbell, " that 
 in tlie three first centuries, neither Timothy nor Titus is styled 
 hislwphy any writer. It also deserves to be remarked, that in 
 the island of Crete, of which Titus is said * * to have been or- 
 dained the first bishop, there were no fewer, according to the 
 earliest accounts and catalogues extant, than eleven bishops. 
 Hence it is, that Titus has been called by some of the late fath- 
 ers, — an archbishop ; though few of the warmest friends of Epis-» 
 copacy pretend to give the archiepiscopal order so early a dateJ 
 Lee 5, p. 71>. 
 
DOCTRINES. 89 
 
 der and bishop are used interchangeably, to designate the 
 same church officer. Nothing can be more clear. 
 
 In the same manner are the words used by the Evan- 
 gelist, in giving an account of Paul's interview with the 
 elders of the church at Ephesus, Acts 20: 17 — 28 ; " And 
 from Miletus he sent to Ephesus, and called the elders 
 of the church;"* — lovg nQHj^viioovi ir^q inyliialaq. In 
 the 28th verse the same persons are called overseers, or 
 bishops : " Take heed, therefore, unto all the flock, over 
 which the Holy Ghost hath made you overseers (err/crxo- 
 novq, bishops), to feed the church of God, which he hath 
 purchased with his own blood." The case is so plain 
 that no one need doubt that the same order of men are 
 called either ciders, bishops, or overseers, interchangea- 
 bly. 
 
 The same thing is apparent from the description of a 
 good bishop, I Tim 3: 1 — 7; which answers, exactly, 
 to the requisite of a good elder, Tit. 1: 5 — 9.t 
 
 The Greek word TiQsa^vTEQog, translated presbyter or 
 elder, means literally, an older, or an old man ; being the 
 comparative of nqiaSvc, old. The term was originally 
 applied to the heads of the tribes of Israel, and to the 
 members of the Jewish Sanhedrim or hiorh court of the 
 nation. These were generally men advanced in lifej 
 
 * The Syriac vprsion, made probably early in the second cen- 
 tury, and one of the most valuable of all the ancient translations, 
 reads: — '-elders of the church of Ephes^us, — Wnire iecit pres- 
 byleros ecclesias Ephesf A hint worth remembering, as an. 
 offset to the quotation from Irenaeus, designed to prove that 
 these eWer.s, or bishops, were from several neio-hborino- churches, 
 find not from Ephesus alone. — See Stillingfleet's Irenicum, p. 
 
 t T lie reader who wishes to examine this matter more fully, 
 and especially, if he would know the sentiments of the fathers of 
 the churcli, and the English Reformers upon this subject, is re- 
 ferred to Dr. Dwight's Theology. Ser. 151) and l;'l, and to Prof 
 Pond's most satisfactory exh:bition of the matter, in the 8th 
 chapter of his book on " The Cl>nrch," and Dr. Campbell's Lec- 
 tures on Ecc. Hist. See also Mist, oi' Cong pp. lG'<i, 11*5 — 10^.. 
 
90 CONGREGATIONALISM, ' 
 
 and distinguished for sobriety, knowledge, and sound 
 judgment. The term is apphed to the teachers of the 
 Christian cliurch, because these were, at first, selected 
 from the more aged, and experienced, and intelligent 
 converts to Christianity. 
 
 The first place in which the term " c/Jer" is used in 
 the New Testament to designate a Christian teacher, is 
 Acts 11:30; "The disciples, every man according to 
 his ability, determined to send relief unto the brethren 
 which dwelt in Judea. Which also they did, and sent 
 it to tke elders by the hands of Barnabas and Saul." We 
 find it in numerous other places, in such connections as 
 to prove, conclusively, that the same order of persons is 
 designated by the term presbyters or elders, as are else- 
 where called bishops, overseers, or pastors. 
 
 The first epistle of Peter 5: 1 — 4 very clearly illus- 
 trates this. " The elders (jiQsaljvTeQovg) which are among 
 you, I exhort, who am also an elder" (or co-elder) * * 
 " Feed the Jlock'''' [7ro<^«'>'«T6, act the part of a pastor 
 towards the flock] " of God which is among you." 
 Here we have the pastoral charRcter introduced ; the el- 
 ders are spoken of <is j^ctstors ; allusion being made to 
 such passages as Jer. 3: 15; "I will give you pa.stors 
 according to my heart, which shall y^cf/ you with know- 
 ledge and understanding." These pastors or elders are 
 next described as bishops, " taking the oversight thereof, 
 [imaHOTiovvxtq, acting the bishop, overseeing the church^, 
 not by constraint, but willingly; not for filthy lucre, but 
 of a ready mind : neither as being lords over God's heri- 
 tage, but being ensamplcs to the jiock. And when the 
 chief Shepherd shall appear, ye shall receive a crown of 
 glory that fadeth not away." Which is, as if the apostle 
 had said : The elders or pastors are to act the part of 
 bishops in the church: they are to govern the church, 
 not, however, with lordly authority, but rather by the 
 weight of their holy example and their strict conformity 
 to the directions and spirit of the Chief Shepherd and 
 Bishop of souls. 
 
DOCTRINES. 91' 
 
 How the apostle could teach the identity of the office 
 of presbyter or elder, and bishop or overseer, and pastor 
 and teacher, more clearly then he does in this passage, 
 it would be difficult to conceive. Dr. Bloomfield in his 
 note upon this chapter seems to admit this identity. His 
 words are: "The apostle now gives particular injunc- 
 tions to the presbyters, i. e. the bishops and pastors of the 
 church." * * 
 
 The titles pastor and teacher designate " the office- 
 work" of elders or bishops; namely, to guide the flock, 
 to preside over them, and to feed them with knowledge 
 and wisdom. Jesus Christ is the Chief Shepherd and 
 Bishop of souls (I Pet. 2: 25) ; and every elder in his 
 church is an under bishop and shepherd, or pastor, of a 
 portion of his flock. 
 
 Can anything be made more plain, from Scripture tes- 
 timony, than the correctness of this doctrine of Congre- 
 gationalism — that elder, pastor, bishop, are different titles 
 of the same church officer ? 
 
 Dr. Bloomfield himself, though a devoted churchman, 
 is constrained to admit, that " the best commentators, 
 ancient and modern, have, icith reason, inferred that the 
 terms [elder and bishop] as yet denoted the same thing." 
 — See Bloomfield's New Testament, Acts 20: 17, note. 
 
 If, then, these terms " as yet,"" (that is, during the life 
 time of the apostles) signified the " saine thing,''^ by what 
 authority are they now made to sxgm^y different things? 
 
 Waddington, another Episcopal writer, admits that 
 ** it is even certain, that the terms bishop, and elder, or 
 presbyter were, in the Jirst instance, and for a short pe- 
 riod, sometimes used synonymously, and indiscriminately 
 applied to the same order in the ministry." — Hist, of 
 Chh. ch. 2. § 2. 
 
 Bishop Onderdonk. fully admits that the word bishop 
 and elder have uniformly, and precisely the same mean- 
 ing in Scripture. He says: " The w«we Bishop, which now 
 designates the highest grade of the ministry, is not appro- 
 priate to that office in Scripture. That name is given 
 
92 CONGREGATIONALISM. 
 
 to the middle order, or Presbyters ; and all that we read 
 in tVie New Testament concerning ' Bishops' * * is to 
 be regarded as pertaining to that middle grade" — that is, 
 to presbyters, or elders. — Episcopacy Tested by the 
 Scripture, p. 12. 
 
 If this be an admitted fact, and the soundness of the 
 first principle of Congregationalism be allowed — that the 
 Scriptures are our safe and only guide in respect to 
 church polity — then, it must follow, that no distinction 
 should now be made between elders and bishops. This 
 is Congregational doctrine. 
 
 2. Deacons are the only other permanent church offi- 
 cers recognized by Congregationalists. 
 
 The original appointment of deacons, is given in Acts 
 6: 1 — 6; " In those days, when the number of the disci- 
 ples was multiplied, there arose a murmuring of the Gre- 
 cians against the Hebrews, because their widows were 
 neglected in the daily ministration ; " that is, in the dis- 
 tribution of the charities of the church. " Then the 
 twelve called tlic multitude of the disciples unto them," — 
 that is, all the professing Christians of the city ; or, the 
 church — " and said : It is not reason that we should 
 leave the word of God and serve tables" — or, leave the 
 the preaching of the gospel to attend to secular business. 
 " Wherefore, brethren, look ye out among you seven men 
 of honest report, full of the Holy Ghost and wisdom, whom 
 we may appoint over this business ;" — or set apart, or- 
 dain (j{«TaoT>jao^fr) to this work — '* but we will give our- 
 selves continually unto prayer and the ministry of the 
 word. And the saying pleased the whole multitude 
 {navioq lov tcX/j{>ovc), and they chose Stephen, a man fiill 
 of faith and of the Holy Ghost, and Philip, and Prochorus, 
 and Nicanor, and Timon, and Parmenas, and Nicholas, 
 a proselyte of Antioch. Whom they set before the apos- 
 tles ; and when they had prayed, they laid their hands on 
 them," — or, in other words, ordained them. 
 
 The specific object for which these men were selected 
 and ordained, explains the nature of their office, and fur- 
 
DOCTRINES. 93 
 
 nishes a conclusive argument for its perpetuity. The 
 primitive churches were accustomed to take up weekly 
 contributions for the relief of the widows and the father- 
 less, and the sick and necessitous among them. — See 1 
 Cor. 1(3: 1—3. 2 Cor. viii. and ix. 1 Tim. 5: J6. This 
 care of the poor was specially important in times of perse- 
 cution, when Christians were liable to be stripped of their 
 property, driven from their homes, shut up in prison, and 
 even martyred for the truth. Thus were many families 
 deprived of their supporters; wives w'ere made widows ; 
 and children, orphans. It became, therefore, the impe- 
 rious duty of the Church, for whom these persons suffer- 
 ed, to minister to their necessities. While the Christians 
 were hw in number, the apostles and elders could easily 
 take charge of these charities ; but when "the number of 
 the disciples was multiplied," the teachers of the church- 
 es could not do this work without neglecting their appro- 
 priate and peculiar business, of teaching and ruling. 
 Under these circumstances, the apostles, acting by Divine 
 authority, directed the church at Jerusalem to choose 
 from among themselves a suitable number of persons, who 
 might be set apart to this particular and important busi- 
 ness; and thus a new order of church officers was estab» 
 lished.* 
 
 * It is the opinion of some cotniiientators, that this was not the 
 origin of tlie deacon's oiiice ; but, ralher,that afler the example 
 of the Synagogues, there had from the beginning been such ser- 
 "vants in the Christian churches as deacons. And, that these 
 seven deacons were added to those aheady existing in the cliuroh 
 at Jerusalem > and were selected from among the foreign Jews, 
 in order to obviate complaints of inattention to their widows. — 
 See Mosheim, Vol. I. p. GIJ— 70. He supposes the " young men '^ 
 mentioned Acts .5: (i, 10 and 1 Pet. .">: 5 — were deacons. Kuinoel 
 and Bloomfield agree with Mosheim, so far as the first opinion 
 is concerned. 
 
 The question respecting the design of the deacon's ofRce, and 
 the manner of selecting and inducting into office is not affected 
 by the opinion of these writers. iSeander rejects this theory of 
 Mosheim and others ; and maintains that of the text. — See Hist. 
 of the Apost. Chh. Vol I. pp. 34—41. 
 
94 CONGREGATIONALISM. 
 
 That the office of a deacon was not confined to the 
 church at Jerusalem, where it was first introduced, is ap- 
 parent from the repeated mention of this church officer 
 in other connections. Thus Paul addresses the " saints 
 at Phiiippi, with the bishops and deacons.'''' — Pliil. 1:1, 
 And in his letter of instructions to Timoth}^ respecting 
 the proper organization of Christian churches, he express- 
 ly specifies the office of the deacon : '* Likewise must the 
 deacons be grave, not double-tongued, not given to much 
 wine, not greedy of filthy lucre ; holding the mystery of 
 the faith in a pure conscience. And let these also first be 
 proved ; then let them use the office of a deacon, being 
 found blameless." — See 1 Tim. 3: 1 — 15. 
 
 It is true, that the necessity of "daily ministrations" 
 among the poor of our churches, may not be now so great 
 as it was in apostolic times ; but the poor, the churches 
 will always have among them ; for unto the poor the gos- 
 pel has always been most successfully preached ; and the 
 poor in this world are still those whom God hath chosen 
 to be rich in faith. So lonor as these thinsfs shall be true, 
 so long will there be occasion for the apostolic deacon. 
 It is not, however, to be inferred, that the whole office- 
 work of the deacon was confined to the care of the poor. 
 The reason assigned by the apostles for the selection of 
 " the seven," was : " It is not reason [^uQiorov, right, fit, 
 proper] that we should leave the word of God, [the preach- 
 ing of the gospel] and serve tables ;" — diayiovuv T(juni'C,aiQ^ 
 to administer tables ; i. e. by implication, to take care of 
 pecuniary affairs. — See Wahl's Lexicon.* 
 
 Hence our churches have judged it to be proper to 
 commit to their deacons the care of their funds, if any 
 they chance to have, and their pecuniary matters gene- 
 rally. They reason thus : if it was wrong for the apostles 
 "to leave the word of God to serve tables," it must be 
 equally so for any preachers of the gospel. And, if it is 
 
 * The same view is taken by Neandcr. — Hist, of Apost. Chh. 
 Vol. I. {> ',16, note. 
 
DOCTRINES. 95 
 
 wrong for ministers of the gospel to neglect their appro- 
 priate work to attend to pecuniary affairs, it must be 
 equally so for them to be cumbered about any secular 
 business, even thougrh connected with the welfare of the 
 church. But every person at all conversant with church 
 affairs is aware, that there are many things of a secular 
 character which must be attended to, or the interests of 
 the church will materially suffer. This being true of 
 every church, in every age, it is evidently suitable and 
 proper that there should be permanent church officers 
 set over " this business." The importance of this office 
 is acknowledged by the conduct of those denominations, 
 even, who deny its existence. No church, it is believed, 
 has found it convenient to dispense with the services of 
 secular agents in church affairs. Some have their church 
 wardens, others their stewards. Congregationalists pre- 
 fer to follow apostolic example, and choose, as permanent 
 officers, a sufficient number of deacons, who are set apart 
 to the work of serving tables, and in other ways reliev- 
 ing their pastors and assisting their brethren. 
 
 Objections Considered. 
 
 It has been objected to this view of the deacon's office, 
 that Stephen and Philip, two of the primitive deacons, 
 were found, soon after their or Ci'm\^\\ot\, prt aching the gos- 
 pel ; and one of them, administering the ordinance of 
 baptism. Hence it is inferred, that a deacon should be 
 a preaching church officer. 
 
 In reply, it may be said, that it is obvious on the slight- 
 est examination of the subject, that the apostles directed 
 the church at Jerusalem to elect deacons for secular pur- 
 poses. " Look ye out among you seven men of honest 
 report, etc., whom we may appoint [xwTao-irjyo^usv, set 
 apart, ordain] over this business,"" — viz. the distribution 
 of the charities of ihe church, and the necessary secular 
 work connected therewith. 
 
 But, if these deacons were chosen by the church to 
 
96 CONGREGATIONALISM. 
 
 preach the gospel ; then, in order to administer the char' 
 itiesof the church and to do other secular woxk, they must 
 have left ^^ the word of God to serve tables,'''' as really as 
 the apostles had previously done ; or, the evils which their - 
 ' appointment was designed especially to remove, must have 
 remained unremedied : and if so, what was gained by 
 this election of deacons ? 
 
 But it is asked : " Why need these men be full of the 
 Holy Ghost and wisdom, if they were designed merely to 
 superintend the temporalities of the church V The an- 
 swer is at hand : Because eminent piety, as well as hon- 
 esty and wisdom, was necessary to a faithful, fearless, and 
 successful discharge of their official duties, as stewards 
 of the charities of the church, and guardians of its secular 
 interests. 
 
 Furtliermore, these deacons were to mingle extensively 
 with the Jewish and heathen population of the city, in 
 their visits from house to house, and in the transaction of 
 their secular business; and by the people generally, 
 would be regarded as representatives of the entire Chris- 
 tian Church. Hence the necessity that they should be 
 men " full of the Holy Ghost and wisdom ;" — men of emi- 
 nent piety and devotion to God, tempered with much of 
 that " wisdom which cometh down from above, and is 
 profitable to direct." 
 
 Besides this eminence in personal piety, it is by no 
 means unlikely that " the seven," who were selected for 
 deacons in the Jerusalem church, were distinguished 
 among their brethren for the possession of some of those 
 miraculous gifts of the Spirit which were early vouch- 
 safed to the church. — See 1 Cor. xii. These would be 
 specially valuable to men who were to sustain that rela- 
 tion ^to the Church and the world which the primitive 
 deacons are supposed to have held. 
 
 Whatever this " fullness of the Holy Ghost" was, it 
 was not imparted by the laying on of hands of the apos- 
 tles at the time of the ordination of the deacons, but was 
 possessed by " the seven," probably in common with 
 
DOCTRINES. 97 
 
 many of their Christian brethren, previously to their or- 
 dination.* It was, undoubtedly, that full and constant 
 enjoyment of the Divine presence which rendered them 
 eminently holy and wise; and in other respects, pecu- 
 liarly fitted them for the service assigned them. 
 
 But it is said, that Philip and Stephen certainly exer- 
 cised the prerogatives of eldership ; that they preached 
 the gospel, and, one of them, administered the rite of 
 baptism. 
 
 As it respects Stephen, this is not asserted by the sa- 
 cred historian. It is said, indeed, that " Stephen did 
 great wonders and miracles among the people ;" and, 
 
 * It seems evident that the first deacons were ordained. For 
 we read : " When they" — the apostles — •' had prayed, they laid 
 their hands upon them,' Acts 6: 6. Compare v. 3. 
 
 Upon this passage Bloomfield remarks : " Selden and Wolf 
 deduce the origin of laying on of hands from the age of Moses, 
 * * * * Num. 27: 18. Hence the custom obtained in the Jewish 
 church, and was thence introduced into the Christian. As lay- 
 ing on of hands had always been used in praying for the good of 
 any person present, in order to show deixrty.ag, for whom the 
 benefit was entreated ; so it was, also, from the earliest ages, a 
 rite of institution to office, which is conferred by symbol. 
 
 The Cambridge Platform, which contains the articles of 
 "Church Discipline, agreed upon by the elders and messengers 
 of the churches, assembled in the synod at Cambridge in New 
 England, Anno 1648 " — expressly recognizes the propriety and 
 duty of ordaining deacons. '• Church officers," says the Plat- 
 form (ch. 9. §1.) " are not only to be chosen by the church, but 
 also to be ordained by imposition of hands and prayer." Jn the 
 6th and 7th chapters of the Platform, the officers of the church 
 are designated; and among them, is the deacon. Its language 
 is as follows : " The office of deacon is instituted in the church 
 by the Lord Jesus. * * The office and work of a deacon is to 
 receive tlie offerings of the church and gifts given to the church, 
 and to keep the treasury of the church, and therewith to serve 
 the tables which the church is to provide for." 
 
 The practice of ordaining these officers has, to some extent, 
 gone into disuse among (congregational churches. Jt is an im- 
 portant question, however, whether we have not, in this partic- 
 ular, departed from " the riglit way ;"— from the doctrine of our 
 fathers, and the example of the apostles ? See on, P. IV. § 2. 
 
 7 / 
 
98 CONGREGATIONALISM. 
 
 that he " disputed''' with various opposers of the gospel, 
 (Acts 6: 8, 9) ; but all this he might have done while 
 employed in the work of distributing to the necessities of 
 the poor saints. As he went from house to house on these 
 errands of mercy, he was quite as likely to fall in with the 
 Libertines and Cyrenians, and them of Cilicia, and of 
 Asia, with whom he disputed, as he would have been in 
 publicly preaching the gospel. 
 
 In reepect to Philip, the case is somewhat different. 
 " Philip," we are told (Acts 8: 5,) " went down to Sa- 
 maria and preached Christ unto them." But this will not 
 prove that even Philip was ordained *' to this husinessy 
 If the fact that he went down to Samaria and preached 
 the gospel proves that he was an ordained preacher of 
 the gospel, by the same argument we can prove that the 
 ivhole church at Jerusalejn were ordained preachers of 
 the gospel ; for it is expressly said, that all the brethren 
 of the church at Jerusalem, when driven abroad by the 
 persecution which followed Stephen's martyrdom, 
 preached the word. "At that time," says Luke, (Acts 
 8: 1 — 4,) "there was a great persecution against the 
 church which was at Jerusalem ; and they were all 
 scattered abroad throuorhout the regions of Judea and 
 Samaria, except the apostles. * * * Therefore they that 
 were scattered abroad, went every where preaching the 
 word.'''' 
 
 It is said, however, that Philip administered the ordi- 
 nance of baptism; which, even on Congregational prin- 
 ciples, a deacon is not authorized to do. 
 
 It is true, that Philip did baptize the converts of Sa- 
 maria and the eunuch of Ethiopia ; and it is equally true, 
 that the Holy Ghost authorized him so to do, by special 
 directions given to him. He was endowed with the 
 power of working miracles in Samaria, (see Act? 8; 6, 7) 
 and was especially commissioned to disciple the eunuch, 
 as we learn from Acts 8: 26 — 28. This being the state 
 of the case, could Philip doubt that he was authorized to 
 baptize the converts thus made ? since Christ had en- 
 
DOCTRINES. 99 
 
 Joined upon all those whom he had commissioned to 
 '' teack,'" the duty of baptizing also : — '* Go ye and teach 
 (or disciple) all nations, baptizing them into the name of 
 the Father, and of the Son, and of the Holy Ghost." — 
 Matt. 28: 19. 
 
 It is not unlikely that others of the scattered brethren 
 of the church at Jerusalem performed the same ministe- 
 rial acts. Wherever they went preaching the word, and 
 the Holy Ghost accompanied their labors, it is highly 
 probable that they administered baptism, and gathered 
 the converts into churches; and, under similar circum- 
 stances, any layman of our churches would be authorized 
 to do the same things. This, however, would by no 
 means sanction this course of procedure under ordinary 
 circumstances.* 
 
 In addition to what has been already said upon this 
 subject, it ought to be remarked, that the Scriptures 
 warrant the supposition that Philip, subsequently to his 
 ordination as a deacon, had been set apart to the work 
 of an evangelist. That this was not unfrequently done 
 by the primitive churches, is perhaps intimated by the 
 apostle, 1 Tim. 3: 13 ; " They that have used the office 
 of a deacon well, purchase to themselves a good degree ;" 
 that is, a higher degree, or office, in the church. — See 
 Doddr. and Blfd. 
 
 That Philip had been thus promoted, appears from 
 Acts 21: 8 * * '* We that were of Paul's company de- 
 parted, and came unto Cesarea : and we entered into 
 the house of Philip the evangelist, which was one of the 
 seven''' — deacons. 
 
 * Mosheim says : " At first, all who were enga^d in propa- 
 gatincT Christianity, administered this rite [baptism] ; nor can it 
 be called in question, that whoever persuaded any person to 
 embrace Christianity, could baptize his own disciple." — Mur- 
 dock's Mosheim, Vol. 1. pp. 105—6. 1st Ed. — See also Euse- 
 bius's Ecc. Hist. Lib. II. ch. 1. — Waddington, Hist. Chh. p. 43 
 — Campbell's Lee. on Ecc. Hist., Lee. 4th. pp. 62 — 65. Lee. 8. 
 pp. 12.J— 127. Lee. 9. pp. 151—155. Phila. Ed. 1807. 
 
100 CONGREGATIONALISM. 
 
 From whatever point of view, then, we contemplate 
 this subject, we can see no evidence that the primitive 
 deacons were an order of the clergy ; but rather, that 
 they were substantially like Congregational deacons, 
 chosen and set apart to " serve tables.^'' 
 
 That elders and deacons are the only officers which 
 Christ designed to have permanently connected with his 
 churches, and that th^ir authority should extend no fur- 
 ther than to the particular church which elects them, may 
 be inferred from the nature of the case, from the con- 
 siderations which have been offered upon the general 
 topics already discussed, and from the manner in which 
 these church officers are spoken of in Scripture. Take 
 for example, the address of Paul to the Philippians, 1: 1 ; 
 " Paul and Timotheus, the servants of Jesus Christ, to all 
 the saints in Christ Jesus which are at Philippi, with the 
 bishops and deacon s.^^ 
 
 Now, had there been in the church at Philippi, any 
 other officers than bishops and deacons, would they not 
 have been mentioned by the apostle 1* And if there 
 were no other officers in that church, what reason have 
 we to suppose there were in any of the apostolic churches 1 
 And, if in none of the apostolic churches, why should 
 there be in any of our modern churches 1 
 
 In further confirmation of this doctrine, we may re- 
 fer to Paul's first epistle to Timothy. This was written 
 to give the young evangelist such instructions as would 
 guide him in arranging the affiiirs of the church at Ephe- 
 sus, and probably also, of the neighboring churches. 
 Among other important items, Paul instructs Timothy 
 how to proceed in the choice and ordination of church 
 officers. 
 
 First, In respect to bishops. — *' This is a true sayings 
 if a man desire the office of a bishop, he desireth a good 
 
 * It is worthy of remark, that Folycarp, writing to this church 
 more than fifty years after the apostle, mentions the same two 
 officers, and only the same, viz. presbyters and deacons. — Sec 
 extracts from the ApostoHc Fathers in this work. 
 
DOCTRINES. lt)l 
 
 work. A bishop, then, must be biameless, the husband 
 of one wife, vigilant, sober, of good behaviour, given to 
 hospitality, apt to teach ; Not given to wine, no striker, 
 not greedy of filthy lucre; but patient; not a brawler, 
 not covetous; One that ruleth well his own house, hav- 
 ing his children in subjection with all gravity; (For if a 
 nian know not how to rule his own house, how shall 
 he take care of the church of God?) Not a novice, lest 
 being lifted up with pride he fall into the condemnation 
 of the devil."_l Tim. 3: 1—6. 
 
 Secondly, In respect to deacons. — " Likewise must 
 the deacons be grave, not double-tongued, not given to 
 much wine, not greedy of filthy lucre; holding the 
 mystery of the faith in a pure conscience. And let 
 these also first be proved ; then let them use the office 
 of a deacon, being found blameless. Even so must their 
 wives be grave, not slanderers, sober, faithful in all things. 
 Let the deacons be the husbands of one wife, ruling their 
 children and their own houses well. For they that have 
 used the office of a deacon well, purchase to themselves 
 a good degree, and great boldness in the faith which is 
 in Christ Jesus. These things write I unto thee, hoping 
 to come unto thee shortly : but if I tarry long^ that thou 
 mayest hnoiv hoio thou oughtest to behave thyself in the 
 house of God, which is the church of the living God, 
 the pillar and ground of the truth.'"' — 1 Tim. 3: 8 — 15. 
 
 It deserves notice, that not one word is here said 
 about any qualifications to teach. The bishop must 
 be " apt to teach ;" but ihe deacon must be, simply, grave, 
 sincere, temperate, moderate in his desires for wealth, 
 and of intelligent and deep-toned piety. It being the 
 special design of Paul in this epistle, to instruct Timothy 
 how to behave himself in the Church of the living God ; 
 that is, how^ to order and arrancre the affairs of the church- 
 es; — what errors to oppose, what duties to inculcate, 
 w hat officers to ordain, and what kind of men to select ; 
 — this being the special object of the apostle in writing 
 lo Timothy, it is inconceivable that he should have omit- 
 
102 CONGREGATIONALISM. 
 
 ted to mention any of the officers which were to be cho- 
 sen of men, and set apart to the service of the churches. 
 Only two, however, are named by him, — bishops and 
 DEACONS. The unavoidable inference is, that no others 
 were required of the apostolic churches as permanent eccle^ 
 siastical officers. And, if not of them why of us ? 
 
 Further, we may add, that in no part of the New 
 Testament have we any directions about the qualifica- 
 tions of other church officers, or any account of the man- 
 ner of setting them apart to office. But, is it reasonable 
 to believe that the Scriptures would be thus silent, if 
 other orders of church officers were important to the 
 churches? — if the great Head of the Church required 
 their selection and consecration? and more especially, 
 if men must be left to the " uncovenanted mercies of 
 God," — however sincerely devoted to him — if not or- 
 ganized into churches having divers other officers? 
 and the sacraments of the church be " mock sacra- 
 ments," when administered by any except those who 
 recognize three orders in the mmistry? 
 
 It seems to us perfectly plain, that, since only twa 
 kinds of church officers are described in the New Tes- 
 tament, two only should be retained by the churches of 
 Christ ; and that all else is of human, not Divine appoint- 
 ment. 
 
 It may be thought that the subject of church officers 
 has received an undue proportion of attention ; but the 
 fact, that the controversy upon church polity jnainly 
 turns upon this question, will suggest a sufficient apology 
 for the course 1 have pursued.* 
 
 * The reader who wishes to examine this subject more fully 
 will find many valuable remarks in Mackniglit's notes on the 
 Epistles to Timothy and Titus; particularly,] Tim. 3: and 5: 
 17. 18: and in Prof. Pond's work, •' The Church." 
 
 Dr. Bloomtield, in his Notes on the Now Test, presents tjic 
 Episcopal side of the question, as doe.^ Binoham, in his Antiqui- 
 ties of the Christian Church, Book II. chaps. 1, 2, 3. Dr. Owen 
 discusses this subject, with his usual ability in the 4th chapter 
 ©f his learned work, on "The true Nature of a Gospel ChurcU 
 
DOCTRINES. 10^ 
 
 II. Another important doctrine, upon which there is 
 a very general agreement among Congregationalists, is, 
 that ecclesiastical councils — both mutual and ex pai'tc — 
 are, incases of necessity, suitable and importaiit helps in 
 the admijiistration of church government. 
 
 Our councils are usually composed of the pastor and 
 one of the brethren from each of several neighboring 
 churches. They are called to organize churches, to or- 
 dain and dismiss pastors, to depose from the ministry, 
 and to assist in the settlement of difficulties. They are 
 brought together, as occasion requires, by what are term- 
 ed " Letters Missive" sent to the churches. Not only 
 may churches and their pastors call councils, but either, 
 without the concurrence of the other ; and also any 
 number of church members, with, or without the concur- 
 rence of their brethren or their pastor. A mutual coun- 
 cil is one in which the parties, on whose behalf the coun- 
 cil is called, are agreed. An ex parte council is called 
 by one of the parties, the other refusing to unite in a mu- 
 tual council. 
 
 The general doctrine of advisory councils was broach- 
 ed even by Robert Browne, though a most zealous advo- 
 cate for independency.* Mr. Robinson and his church 
 admitted the same doctrine. The Amsterdam and Lon- 
 don Congregational church distinctly recognized the 
 propriety of such councils.! Thomas Hooker allowed 
 the same ;| also John Cotton ;|1 so does the Cambridge 
 Platform. § 
 
 and its Government." Doddridge's remarks upon many of the 
 texts which have been quoted, will be found randid and learned. 
 The reader will find some of the points ablv discussed in Bishop 
 Onderdonk's Tract on Episcopacy Tested by Scripture, and 
 Rev. Albert Barnes' Review of the same. 
 
 * Ilisl. Cong. p. 248. 
 
 t lb. pp. 359, 3G0. See over p. 105 note. 
 
 + Survey, P. 4. ch. 2. p. 19, and Appendix, passim. 
 
 II Cotton's Keys of the Kingdom of Heaven, pp. 43 — 46, 101 
 — 108. Printed lti44, Reprinted ld43; by Tappan and Dennet. 
 
 § Chaps. 15, 16. 
 
104 CONGREGATIONALISM. 
 
 That it has long been the belief of Congregationalists 
 that ex parte councils may, in certain emergencies, be 
 called, will appear on reference to the authorities below.* 
 Authorities, however, agree in asserting, that councils 
 have neither legislative nor executive authority over 
 the churches. 
 
 Their decisions are generally left with the churches, 
 in the form of counsel and advice, which the churches 
 are free to accept or reject, as they may judge most 
 agreeable to the Divine will. 
 
 But, in deposing from the ministry unworthy incum- 
 bents, councils act authoritatively and conclusively 
 
 The Congregational doctrine respecting councils is, 
 that they derive all their authority to act, in any given 
 case, from the churches which are represented in them ; 
 the churches themselves being constructively present in 
 the persons of their delegates.! And, as no Congrega- 
 
 * Mather's Ratio, Art. 9, § I. — Upham's Ratio, ch. 17. 
 
 t Oar fathers were very particular to liave lay delegates in 
 their councils. — See Mather's Ratio, p. 175. — Wise's Vindica- 
 tion, p. 18.— S Mather, p. 117. 
 
 The pastor of a churcli is as truly a delegate of the church 
 which sends him, as is the Lay brother who accompanies his pas- 
 tor. The Cambridge Platform holds tiie following language 
 upon this point: " Because it is difficult, if not impossible, for 
 many churches to come together in one place, in all their mem- 
 bers universally ; therefore, theymay assemble by their delegates 
 or 'messengers ; as the Cliurch at Jiniioch went not all to Jerusa- 
 lem but some select men for that purpose. Because none are, 
 or should be, more fit to know the slate of the churches nor to 
 advise of ways for the good thereof, than elders ; therefore, it 
 is fit that in the choice of the messengers for such assemblies, 
 they (the churches) have special respect unto such ; yet, inas- 
 much as not only Paul and Barnabas, but certain others also, 
 were sent to Jerusalem from Antioch ; and when they were 
 come to Jerusalem, not only the apostles and elders, but other 
 brethren also, did assemble and meet about the matter; there- 
 fore synods [and, upon the same grounds, all cnviicils] are to 
 consist both of elders and other church members endued with 
 gifts, and sent by the churches, not excluding the presence of 
 any brethren in the churches, Acts 16: 2, 22, 23." — Platform, 
 ch. IG. § 6. 
 
DOCTRINES. 
 
 105 
 
 tioual church claims any authority over a sister church, 
 it cannot, of course, communicate to its delegates any 
 such authority. Councils are called to advise the church- 
 es, not to make laws for them ; on the ground, that "in 
 the multitude of counsel lop there is safety." Their in- 
 fluence over the churches is exclusively wyr«/; — such as 
 arises from the combined wisdom of intelligent, unpreju- 
 diced, and pious men. '* They pretend unto no judi- 
 cial power, nor any significancy, but what is merely in- 
 structive and suasory. * * They have no secular arm to 
 enforce any canons. They ask none; they want none."* 
 
 * Mather's Ratio, pp. 17-2, 173.— S. Matlier's Apology, pp. IS 
 
 —25, U* T t- r u 
 
 The Entrlish Congregationalists agreed with the N E. fathers 
 in this respect. Take for illustration, the 38th article of the 
 Confession of the London Cong. Chh., published in Amster- 
 dam, 159G—159S. " XXX VIU. And, although the particular con- 
 gregations [churches] be thus distinct and several bodies, every 
 one°as a compact and knit city in itself, yet are they all to walk 
 bv one and the ?ame rule; and, by all means convenient, to 
 have the counsel, and kelp one of another in all needful affairs of 
 the church, as members of one body in the comnion faith, under 
 Christ their only Head."— Hanturi/, Vol. I. p. 97. 
 
 The Savoy Synod of 1658, while it " disallows the power of 
 all stated svnods, presbyteries, convocations, and assemblies of 
 divines, over particular churches; admits, that in cases of diffi- 
 culty, or difference relating to doctrine or order, churches may 
 meet toffether by their synods or councils, to consider and give 
 advice. A?/f icithnut exercising any jurisdiction.'" — KeaV s Puritans^ 
 Vol. IV.pp. 2]6— 17. 
 
 The celebrated John Cotton, in his work on the Keys ot the 
 Kingdom of Heaven, seems to give more power to Synods and 
 Councils than any other siandaid writer whom I have consulted. 
 He says : '• We dare not say that their power reacheth no farther 
 thanaivingcounsel "— p. 59. Yet, on the 60th page he concedes, 
 that t1ie chTjrches mail judge of the decisions of synods and coun- 
 cils, whether " prejudiciaf to the truth and peace of the Gos- 
 pel,"* *"aiid may refuse such sanctions as the Lord hath not 
 sanctioned." And further on, in answer to the question— 
 " Whether the Synod hath power of Ordination, and Excom- 
 . munication." he says : " We should rather choose to determine., 
 and to publish and declare our determination— That the ordina- 
 tion of such as we find fit for it, and the excommunication of 
 
106 CONGREGATIONALISM. 
 
 The churches hold fast the power which Christ has given 
 them in Matt. 18: 18, to ** open and shut, to bind and 
 loose." 
 
 "The truth is," says Thomas Hooker, "a particular 
 congregation [church] is the. highest tribunal to which 
 an aggrieved party may appeal in the third place;" — al- 
 luding to the steps in Matt, xviii : * * "If difficulties arise 
 in the proceeding, the council of other churches should 
 be sought to clear the truth ; but the power of censure 
 rests still in the congregation where Christ placed it."* 
 So Samuel Mather says: " When they [the Councils or 
 Synods] have done all, the churches are still free to ac- 
 cept or refuse their advice. "f 
 
 In the Platform the same doctrine is reconrnized, 
 though not quite so distinctly. Its language is : "The 
 Synod's [or council's] directions and determinations, so 
 far as consonant with the Woi'd of God, are to be re- 
 ceived with reverence and submission." * * * *| This 
 passage, though it may seem to give more power to coun- 
 cils, than Hooker or Mather allow; yet, as it evidently 
 submits the question whether the determinations of the 
 council are "consonant with the Word of God," to the 
 churches — in effect takes the same ground. This ap- 
 pears more clearly by comparing § 4, where we read : 
 "It belongeth unto Synods and councils to debate and 
 determine controversies of faith and cases of conscience, 
 etc. * * not to exercise church censures in way of disci- 
 pline, nor any act of church authority or jurisdiction.^'' 
 
 such as we find do deserve it, would be an acceptable service 
 both to the Lord, and to his Churches : but ihe administration of 
 both these acts we should refer to tiie Fresbyterie of the several 
 churches whereto the person to be ordained is called, and where- 
 of the person to be excommunicated is a member: and both acts 
 to be performed in the presence, and with the consent of the seve- 
 ral churches to whom the matter appertaineth.'' — pp. C2, C3. 
 
 * Survey, Part 4. p. 19. 
 
 t Apolotry, p 118, 133. The Synod of 1()G2 inaintained the 
 same doctrine. Quest. 2. Ans. 1. — Hubbard's N. E. p. 589. 
 ? Chap. 16. § 5. 
 
DOCTRINES. 107 
 
 That acute reasoner and learned theologian, Dr. Em- 
 mons, maintains with great earnestness, the supremacy 
 of individual churches in matters ecclesiastical: "No 
 ecclesiastical decision," says he, " ought to be taken out 
 of the hands of a particular church, where Christ has 
 lodged it ; for he has appointed no ecclesiastical tribunal 
 superior to that of an individual church."* . . . 
 
 This, then, I suppose to be the doctrine of ancient 
 and modern Congregationalists : — In cases of difficulty, 
 a church, or the aggrieved members of a church, may 
 call for the advice of a council of sister churches ; and 
 this advice the church is bound respectfully to consider, 
 and cheerfully to follow, unless manifestly contrary to 
 what is right and scriptural ; but of this, the church 
 has an undoubted right to judge; and to act in accord- 
 ance with its deliberate judgment.t 
 
 But, suppose a church, in the exercise of her sove- 
 reignty, should obstinately refuse to follow the reasonable 
 and scriptural advice of a council ? She would then 
 become liable to discipline — as will be hereafter speci- 
 fied — and would forfeit the confidence and fellowship of 
 sister churches. 
 
 The Consociational doctrine, adopted by most of the 
 Congregational churches of Connecticut, may, perhaps, 
 be regarded as an exception to the above statement. In 
 that State there are what are called " Consociations of 
 Ministers and Churches," composed of pastors and dele- 
 gates from all the churches within convenient distances. 
 These are standing councils, to which all unsettled diffi- 
 culties in the churches within their several districts may 
 be referred. The decisions of these bodies are final and 
 authoritative.| 
 
 * Platform of Ecc. Gov., a Discourse, etc. pp. 19 — 23. 
 
 f See Mather s Ratio, pp. 173, 174. — Upham's Ratio, 
 15>2— 154. ch. 18. § 178. 
 
 ; Saybrook Platform, Art. II, ill, V,XII, XIII. 
 
108 CONGREGATIONALISM. 
 
 This plan of consociation was designed to break up 
 the practice of calling ex parte councils. Wise and 
 good men have framed this consociational system ; and 
 it possessess, apparently, some important advantages over 
 the usual method of calling councils as occasions require. 
 Still, I must regard it as a departure from stri9t Congre- 
 gational principles, and of very questionable tendency. 
 The principle, that every church is authorized to act au- 
 thoritatively and conclusively in relation to all matters of 
 personal concern, is of great importance. Anything 
 tending to undermine this principle should be depreca- 
 ted. For this very reason, all councils to settle church 
 difficulties should be avoided as much as possible; and 
 most especially, standing councils ; for such councils are 
 a sort of standing invitation to the churches not to adjust 
 their own difficulties. 
 
 It is a serious question, too, whether the churches 
 have the right to commit the work of Christian discip- 
 line to delegated hands; — whether they can perform this 
 Christian duty by proxy. Christ has said of the obsti- 
 nate offender : " If he hear not the church, let him be to 
 thee as an heathen man and a publican." Consistently 
 with this direction, a church may take advice and coun- 
 sel ; but^ for a church to surrender to a council the right 
 to " hear, judge, determine and finally issue" any 
 case, (as the Saybrook articles of discipline expressly re- 
 quire)* seems utterly inconsistent with the " Magna 
 Charta" of Christ's churches.t 
 
 The above remarks are, perhaps, after all, more appro- 
 priate to the letter of the Saybrook articles than to the 
 practical application of them which extensively prevails 
 in Connecticut. From the time of their origin, the 
 churches have manifested considerable solicitude lest 
 
 * See Article Vll. 
 
 t Samuel Mather is very explicit upon the danger of councils, 
 for the purpose of settling church difficulties. — See Apology, 
 cb. 7. 
 
DOCTRINES. 109 
 
 they should interfere with their Congregational rights. 
 Many have, therefore, given a very liberal interpretation 
 to the most objectionable of these articles. Thus they 
 choose to interpret the 3d article — which says : " that all 
 cases of scandal that fall out within the circuit of any of 
 the associations, shall be broucrht to a council of the 
 elders, etc. [i. e. to a consociation] when there shall be 
 need of a council for the determination of them" — as 
 allowing them to judge when it is necessary to call the 
 Consociation, and as permitting them to call a mutual 
 council if they choose, or even a select council, reserving 
 the right to the censured party of appeal to the Consocia- 
 tion. 
 
 So also, some of the Consociations choose to call their 
 decisions r/r/i'/ce, rather than authoritative determinations. 
 And in other particulars, " the increasing independency 
 of views cherished by the churches " has materially 
 modified the objectionable letter of the Saybrook Plat- 
 form.* 
 
 To any form of consociation or confederation among 
 the churches, which removes from them individually the 
 right of final decision in all cases affecting their per- 
 sonal interests, we conceive there are most serious objec- 
 tions. 
 
 Injluence of Consociations on the Ancient Cliurches. 
 
 The correctness of these views is corroborated by the 
 remarks of Mosheim, upon the influence of councils on 
 the primitive clmrches. 
 
 Having stated that all the churches in the first centu- 
 ries " had equal rights, and were, in all respects, on a foot- 
 ing of equality," he adds : ** Nor does there appear in this 
 century, any vestige of that Consociation of the chirches 
 oj the same province, which gave rise to ecclesiastical coun- 
 
 * See "Congregational Order," or the Anc'ent Platforms of 
 the Cong. Chhs. with a Digest of Rules and Usages in Conn. 
 Published by the Gen. Ass. of Conn. I&'43. 
 
110 CONGREGATIONALISM. 
 
 cils and metropolitans. Rather, as is manifest, it was not 
 till the second century, that the custom of holding eccle- 
 siastical councils began in Greece, and thence extended 
 into other provinces." — Vol. I. p. 80, Murdock's 1st Ed. 
 
 Again, in speaking of the second century, he says : 
 " During a great part of this century, all the churches con- 
 tinued to be, as at first, indejpcndcnt of each other ; or, 
 were connected by no consociations or confederations. 
 "Each church was a kind of little independent republic, 
 governed by its own laws, which were enacted, or at least 
 sanctioned by the people. But, in process of time, it be- 
 came customary for all the Christian churches in the same 
 province to unite, and form a sort of larger society or com- 
 monwealth ; and, in the manner of confederate republics, 
 to hold their conventions at stated times, and there delibe- 
 rate for the common advantacre of the whole confederation. 
 This custom first arose among the Greeks, among whom 
 a [political] confederation of cities, and the consequent 
 convention of their several delegates, had been long 
 known; but afterwards, the utility of the thing being 
 seen, [we shall see directly, how useful these conventions 
 were,] the custom extended through all countries where 
 there were Christian churches. These conventions of 
 delegates from the several churches, assembled for delib- 
 eration, were called by the Greeks synods, [from avvodog, 
 an assembly] and by the Latins, councils [from concilium, 
 an assembly] and the laws agreed upon in them, were call- 
 ed canons, that is, rules, [from xavojv, ca?i6}i]. 
 
 " These councils, of which no vestige appears before 
 the middle of this century, (i. e. the second) changed 
 
 NEARLY THE SVHOLE FORM OF THE CHURCH. For, in tllC 
 
 first place, the ancient rights and privileges of the people 
 were by them very much abridged; and, on the other 
 hand, the influence and authority of the bishops ivere not 
 a little augmented. At first, the bishops did not deny that 
 they were merely representatives of the churches, and 
 acted in the name of the people, but, by little and little, 
 they made higher pretensions, and maintained, that power 
 
DOCTRINES. Ill 
 
 was given them by Christ himself, \o dictate rules of faith 
 and conduct to the people. In the next place, the perfect 
 equality and parity of all bishops, which existed in early 
 times, the council gradually subverted. For, it was neces- 
 sary that one of the confederated bishops of a province, 
 should be intrusted with some authority and power in 
 those conventions, over the others ; and hence originated 
 the prerogatives of J/e<ro/?o/zYaw5. And lastly, when the 
 custom of holding these councils had extended over the 
 Christian world, and the universal church had acquired 
 the form of a vast republic, composed of many lesser ones, 
 certain head men were to be placed over it in different 
 parts of the world, as central points in their respective 
 countries. Hence came the Patriarchs ; and ultimately 
 a Prince of Patriarchs — the Roman pontiff." — Eccl. 
 Hist. Vol. I. pp. 142 — 4. See also, an important note to 
 the same purport by Dr. Murdock, p. 142, n. 2. 
 
 Waddington, (Ecc. Hist. p. 44), admits the correctness 
 of Mosheim's account. He says : " Though these synods, 
 were doubtless indispensable to the well being of Chris- 
 tianity [?] they seem to have been the means of corrupting 
 the original humility of its ministers.''' 
 
 If this be true, and if it be also true that "like priest 
 like people," and that like causes tend to like effects — • 
 then, I ask. If synods or councils, to assist in the admin- 
 istration of church government, are sometimes necessary, 
 ought they not at least, to be occasional bodies, called as 
 seldom as the necessities of the churches will permit ; and 
 so limited in their authority as not, in the least, to interfere 
 with the sovereignty of individual churches ? And, if 
 the plan of Consociation has occasioned such countless 
 evils in the churehes in past ages, ought not we to re- 
 gard it with a jealous eye ? And, is not the doctrine, that 
 no ecclesiastical council shall have any authority to en- 
 force its decisions on the churches, highly important — 
 yea, essential to the independence and the permanent 
 welfare of the churches ? 
 
 III. Another doctrine of considerable importance is, 
 
112 CONGREGATIONALISM. . 
 
 that an ex parte council cannot he regularly called, until 
 a mutual one has been refused by one of the yartics* 
 
 The right to call ex parte councils has been con- 
 sidered an objectionable feature in our system. But in 
 reality, it is far otherwise. This right furnishes an ef- 
 fectual check to the exertion of arbitrary power on the 
 part of a majority of a church. These councils are a 
 court of errors, to which the humblest member of a Con- 
 gregational church may appeal. 
 
 This appeal cannot, however, be made until a mutual 
 reference has been refused : and this will rarely occur, 
 unless there be a measure of unchristian obstinacy and 
 self-will in the refusing party. An ex parte council 
 should in no case act, until assured that a mutual coun- 
 cil has been refused. 
 
 Some persons seem to think, that one ex parte council 
 may be arrayed against another, almost ad injinitum. 
 But, if the above doctrine be regarded, this cannot take 
 place — one ex parte council cannot be arrayed against 
 another. For illustration : if the majority of a church 
 should propose to call a council, to consider the expe- 
 diency of dissolving the pastoral connection; and the 
 pastor and the minority should refuse to join them, and 
 they (the majority) should proceed to call an ex parte 
 council, the pastor and the minority would have no right 
 to call another ex parte council. And, for an ex parte 
 council to assemble, and proceed to act upon the doings 
 of the church and a previous council, without being as- 
 sured that the party calling them had, in their turn, pro- 
 posed to the other party a mutual council — would be to 
 violate good usage and sound doctrine. 
 
 Nay, more, it is, in my view, ver^ doubtful whether 
 those who have once refused the offer of a mutual coun- 
 cil, and thus compelled their brethren to call an ex parte, 
 have any further claim to the advice of a council ; least 
 of all, to that of an ex parte council of their own choos- 
 ing. If upon reflection, the minority should consent to 
 
 * Mather's Ratio Disciplinae, Art. IX. — Upham's Ratio, ch.l7. 
 
IJT' 
 
 DOCTRINES. 113 
 
 refer all their difficulties to the consideration of a mu- 
 tual council — though they had previously refused so to 
 do, and by their refusal had constrained their brethren 
 to call an ex parte council — it would be an act of Chris- 
 tian kindness and condescension, and perhaps of duty, 
 for the majority to consent to such an arrangement. 
 But, under other circumstances, the majority of a church 
 are authorized to act finally on the advice of an ex parte 
 council, when called regularly ; and the minority have 
 no ground of complaint, that all reasonable measures have 
 not been employed to adjust their difficulties on Christian 
 and Congregational principles.* 
 
 Authority for Councils. 
 
 If the question be asked : " On what grounds do Con- 
 gregationalists rest their opinions respecting synods and 
 councils ?"t The answer is two-fold : 
 
 First, on the sisterly relations which our churches sus- 
 tain to each other. We regard ourselves as branches of 
 one family ; each of which, though settled apart, and 
 
 * The decisions of such a council, resulting in the removal of 
 a pastor, would doubtless, in the eye of the law, exonerate a 
 church or parish from the payment of the pastor's salary after the 
 date of such decision. — See a Report of Avery vs. Inhabitants 
 of Tyringham, in Mass. Reports for Sept. Term, 1807. The in- 
 habitants voted that they would no longer consider the plaintiff 
 minister of said town. The minister sued for his salary ; and 
 the court gave it to him ; on the ground, that in cases of disa- 
 greement between a pastor and a people, amutual council should 
 be proposed, and on this being refused, an ex parte should be 
 called, whose decisions would have equal force in dissolving 
 the connection between the contending parties. 
 
 t The chief, if not the only difference, between synods and 
 councils is, that 5i/no£?5 are ^eneraZ councils, in their attendance 
 and objects ; councils are limited to Zifew churches, and are called 
 for private and specific purposes. These purposes are specified 
 in the Letter Missive ; beyond which they are not authorized to 
 go, in their deliberations. 
 
 8 
 
114 CONGREGATIONALISM. 
 
 competent to manage all its ordinary affairs, has a family 
 interest in every other branch. And, inasmuch as every 
 branch of the family will feel a special interest in pre- 
 serving every member of the family circle from mistakes 
 and errors, there is a peculiar propriety in asking coun- 
 sel of each other in cases of unusual difficulty. We call 
 our churches sisters, because we have " one Lord, one 
 faith, one baptism ; one God and Father of all" * * (Eph. 
 4: 1 — 6;) and endeavor to "walk by the same rule," 
 and to " mind the same thing," Phil. 3: 16. If such be our 
 relation to each other, how suitable that we should ad- 
 vise with each other in all cases of unusual difficulty re- 
 lating to our common faith and order ! 
 
 Secondly, on the ground of Scripture injunction and 
 example. 
 
 The Scriptures inculcate the duty, in general terms, 
 of asking advice, and seeking counsel, in cases of doubt 
 anddifficulty.— See Prov. 11:4. 12:15. 13:10. 15:22. 
 And, that the general principle here recognized, viz. 
 that wisdom and safety require men, in cases of doubt and 
 difficulty to seek counsel and take advice — is applicable 
 to churches, is evident from the example recorded in the 
 15th chapter of Acts : whence it appears,that a verydiffieult 
 question had arisen in the church at Antioch, which 
 could not be satisfactorily adjusted by the church itself, 
 even with the aid of Paul and Barnabas ; who, having no 
 special revelation respecting the question, could not 
 speak authoritatively, as upon many other points. After 
 much dissension and disputation, the church determined 
 that Paul and Barnabas, with certain brethren of the 
 church, should go up to Jerusalem, and ask counsel of 
 the apostles and elders, and, as the result shows, of the 
 whole church likewise. The question having been sub- 
 mitted to the consideration of the church at Jerusalem, 
 including the apostles, elders and brethren, it was re- 
 solved, after mature deliberation, and an assurance that 
 they had '' the mind of the Spirit," to embody their re- 
 sult in a letter, written in the name of the " apostles, el- 
 
I 
 
 DOCTRINES. 115 
 
 ders and brethren," and by the authority of the Holy 
 Ghost," * and to send this by the hands of " chosen men" 
 of the church at Jerusalem, together with Paul and Bar- 
 nabas, to the church at Antioch, and elsewhere. 
 
 Now, though this transaction has in it few of the cir- 
 cumstances of a modern ecclesiastical council ; and 
 though the decisions of the apostles, elders, and brethren, 
 acting under the special direction and impulse of the 
 Holy Ghost (v. 28), may have had an authority which a 
 modern council cannot havet — yet we have, in this 
 transaction, a very clear warranty for one church to ask 
 counsel of another in cases of difficulty : and, inasmuch 
 as the pastors and some chosen men from several churches 
 would ordinarily be better qualified to investigate a mat- 
 ter of difficulty, and to give sound and scriptural advice, 
 than the pastor and brethren of a single church — therefore 
 the plan of councils, composed of the pastors and delegates 
 of several churches, has been adopted by us, in conform- 
 ity with the general principle recognized in this 15th 
 chapter of Acts, and the dictates of sound discretion. 
 
 And, the same general principles which authorize any 
 councils, equally authorize ex parte councils. For, if it 
 be agreeable to reason and revelation that counsel should 
 be sought by churches of one another in cases of diffi- 
 culty, and some members of a church who equally need 
 this counsel, refuse to ask it, their refusal should not de- 
 
 * Neander renders the clause — " It seemed good to the Holy 
 Ghost and to us" thus -. ** For it seemed ^ood to us, tinder the 
 a-uidance of the Holy Spirit." — History of the Planting, etc., of 
 Chris. Chh. by the Apostles, Vol. I. p. 145. 3d ed. 
 
 t It ought, perhaps, to be noted, that all the suppositions in 
 the text are by no means universally admitted truths. Thomas 
 Hooker contends, that this conference at Jerusalem was purely 
 deliberative, and unattended by any special divine revelation; 
 and that the authority of the " Holy Ghost," to which reference 
 is made in the 28th verse, was simply that authority which was 
 clearly deducible from the Sacred Scriptures. He further insists, 
 that the decrees of this council had only the weight of good ad- 
 vice, which was consonant with God's Word. — Survey., P.4. ch.l. 
 
116 CONGREGATIONALISM. 
 
 prive others, in the same church, of that advice and assist- 
 ance which they need, and are disposed to seek. 
 
 The above are believed to be, for substance, the views 
 of Congregationalists on the subject of councils, mutual 
 and ex parte. 
 
 IV. Another doctrine of Congregationalism, is, that the 
 equality and completeness of the several churches adopting 
 this system, do not free them from all accountability to 
 each other. 
 
 Samuel Mather maintains this doctrine distinctly ; 
 and, among other authorities, quotes the testimony of 
 Jeremiah Burroughs, as follows : " Those in the Congre- 
 gational way acknowledge, 1. That they are bound in 
 conscience to give account of their ways to churches 
 about them, or to any other who shall require it. This 
 not in any arbitrary way, but as a duty which they owe 
 to God and man."* 
 
 John Cotton taught the same doctrine.t 
 
 If a Congregational church is believed to have 
 swerved from the truth, a sister church may call the of- 
 fender to an account ; and, if necessary, withdraw fellow- 
 ship from the erring and obstinate church. | But, in 
 doing this, it is necessary for the complainant to take, as 
 nearly as possible, the regular steps enjoined in Matt. 18: 
 15 — 18. The inquiring party having failed, by a pri- 
 vate interview, to obtain satisfaction from her erring 
 sister, should next call for the assistance of one or more 
 of the neighboring churches; and if unsuccessful in this 
 second step, may either withdraw fellowship immediately, 
 or call a council of neighboring churches, to advise in 
 the case.§ 
 
 Upon this general subject, the Cambridge Platform 
 
 * Burroughs' Irenicum, pp.43, 44 — 47, in Mather's Apology 
 App.— Partll. 
 
 t Keyes of the Kingdom of Heaven, pp. 101 — 108. 
 
 t Mather's Ratio Disciplinae, Art. P. § 1, 4. 
 
 § Cambridge Platf ch.15. Mather's Ratio, p.l72. Also Up- 
 liam's " Ratio Disciplinae," pp. 174, 206. 
 
 I 
 
DOCTRINES. ^ 117 
 
 (Chap. 15) says: "Although churches be distinct, and 
 therefore may not be confounded one with another, and 
 equal, and therefore, have no dominion one over another; 
 yet, all the churches ought to preserve church commu- 
 nion one with another, because they are all united unto 
 Christ, not only as a mystical, but a political head, 
 whence is derived a communion suitable thereunto. 
 
 " The communion of churches is exercised sundry 
 ways. 1. By way of mutual care, in taking thought for 
 one another's welfare. * * 2. By way of consultation 
 one with another, when we have occasion to require the 
 judgment and council of other churches. * * 3. By 
 way of admonition, when a church neglects discipline 
 or becomes corrupt. * * 4. By admitting members of 
 sister churches to occasional communion with one an- 
 other. 5. By letters of recommendation or dismission 
 from one church to another. * * 6. By affording re- 
 lief and succor one unto another, either of able mem- 
 bers to furnish them with officers, or of outward support 
 to the necessities of poorer churches, as did the churches 
 of the Gentiles contribute liberally to the poor saints at 
 Jerusalem.^'' 
 
 The mutual relation and the fellowship of the churches 
 was strenuously maintained by the fathers of New Eng- 
 land.* They abhorred any such independency as ex- 
 cused a church from giving account of itself — its doc- 
 trines and its practice — to all in fellowship with it. This 
 feature of the system has been tenaciously held by all 
 consistent Congregationalists, to the present time. 
 
 I have now finished an enumeration and brief explana- 
 tion of the most essential principles and doctrines of the 
 orthodox Congregationalists of New England. Such is 
 the system of church polity which the fathers of New 
 England so fondly loved and cherished ; and in the main- 
 
 * Hooker's Survey, Part II, ch. 3. p. 80. — Cotton's Way 
 Cleared, ch. 3. sec. 1. 
 
118 CONGREGATIONALISM. 
 
 P 
 
 tenance of which they endured persecution in their na- 
 tive land, the perils of the ocean, and the privations and 
 hardships of the wilderness. 
 
 It was not, however, their love of rites, and forms, and 
 ceremonies, in the worship of God ; it was not their at- 
 tachment to any one mode, in itself considered, that 
 made them so willing to sacrifice the endearments of 
 home, and the enjoyments of cultivated society; but it 
 was their love for the C/iMrc/* q/" CAr/s^, the welfare of 
 which they considered identified with the maintenance 
 of Congregationalism, — it was this that brought them 
 hither. They loved pure religion ; and regarding Con- 
 gregationalism as best adapted to propagate and main- 
 tain the institutions of religion in their purity, they 
 cherished this system with self-denying, self-sacrificing 
 fondness. It was not the casket itself which they so 
 much valued ; but the casket, as a necessary protection 
 to the pearl of great price which it contained. It was 
 not iheform of godliness, which they so much admired; 
 but the power which accompanied this form. In a word, 
 it was not Congregationalism, in itself considered, which 
 our fathers so devotedly loved and cherished ; but Con- 
 gregationalism, as that form of church government which 
 Christ had fixed upon as best adapted to promote the in- 
 terests of his kingdom and the glory of his name. 
 
 While, therefore, we approve and admire the fair mod- 
 el of a Christian church which our fathers reared in the 
 New World, let us not forget the spi7^it which of old 
 dwelt in the New England churches. And while we re- 
 joice in the valued inheritance which our fathers have be- 
 queathed us, let us never forget, that it will be in vain 
 that we cry, *' The temple of the Lord, The temple of 
 the Lord are these!" if the presence of the Lord dwell 
 not in our churches. 
 
 It should never be forgotten, that Congregationalism is a 
 spiritual system of church government. It is designed 
 for, and adapted to spiritual persons — those who have 
 been taught, and are now led by the Spirit. Its strength 
 
DOCTRINES. 119 
 
 and permanence depend on the spirituality of those who 
 adopt it. It controls them by no other power than that 
 which is moral ; it inflicts no other pains and penalties. 
 It can live and prosper only in the smiles of heaven. 
 Without the Divine presence our churches cannot be 
 governed. Without this, they must fall to pieces, or 
 dwindle away and die. Of all denominations we are 
 most entirely cast upon Providence. Without Christ we 
 can do nothing. 
 
 These facts, while they furnish strong presumptive evi- 
 dence of the correctness of our principles and doctrines, 
 suggest a powerful argument to the mind of every Con- 
 gregationalist, why he himself should be holy, and why 
 he should labor to promote the holiness of all about him. 
 
PART III. 
 
 ECCLESIASTICAL HISTORY. 
 
 It will be seen from the preceding pages, that Con- 
 gregationalists derive their principles and doctrines from 
 the sacred Scriptures ; that Jesus Christ is regarded by 
 them as the author of their church polity ; and the apos- 
 tles, as the builders of the first Congregational churches. 
 In this belief, they feel themselves fully sustained by the 
 passages already quoted from the Evangelists and the 
 Apostles, who wrote as they were moved by the Holy 
 Ghost, and whose movements in organizing the first 
 Christian churches had the sanction of the Great Head 
 of the Church. Although our chief dependence is upon 
 these inspired guides, and nothing is received by us as 
 truth which is contrary to these, still it is pleasant to find 
 the correctness of our interpretation of the Scriptures 
 sustained by the testimony of the most ancient Fathers 
 of the Church, and by the judgment of many of the most 
 learned and impartial modern writers on ecclesiastical 
 history. To their testimony we will now attend. 
 
 The Fathers.* 
 
 Clement. — Among the earliest and most valued 
 pieces of antiquity is the epistle of Clement; written in 
 
 * The Apostolic Fathers^ or those who were contemporary 
 wiih the apostles, or their immediate disciples, were Barnabas, 
 Clement of Rome, Hermas, Ignatius, and Polycarp. The Fath- 
 ers of the Churchy include all the Christian writers between the 
 second and the sixth century — some saj^, twelfth century. 
 
122 CONGREGATIONALISM. 
 
 the name of the church at Rome, to the church at Co- 
 rinth, somewhere about A. D. 64 — 70.* 
 
 The main design of this epistle seems to be, to set 
 before the Corinthian church the inconsistency and sin 
 of suffering a few " ringleaders" — *' foolish and incon- 
 siderate men" — so far to influence the church, as to in- 
 duce them to disregard their spiritual guides and rulers ; 
 and even to " cast off those from their ministry, or bish- 
 opric, who had holily, and without blame, fulfilled the 
 duties of it." 
 
 I will arrange, under distinct heads, the testimony of 
 this venerable and admired writer respecting the primi- 
 tive order and discipline of the churches. 
 
 1. The first point established by this epistle is, that in 
 Clement's time (as late as A. D. 64 — 70), the churches 
 retained their independent, congregational organization. 
 
 The address, or salutation of the epistle goes to show 
 this. It runs thus : " The church of God which is (or 
 which sojourneth) at Rome, to the church of God which 
 is at Corinth, elect, sanctified by the will of God through 
 Jesus Christ our Lord : grace and peace," etc. 
 
 Here we have two distinct and complete churches spo- 
 ken of; the one at, or sojourning at, Rome ; the other 
 at Corinth. The language employed is precisely such 
 as one Congregational church in these days might use 
 when addressing another. 
 
 Clement speaks of the church " being conscientiously 
 gathered together, in concord with one another." — § 34. 
 Which goes to show that the church consisted of a sin- 
 gle congregation only, which was accustomed to assem- 
 ble together for church purposes. 
 
 2. Another point established by this epistle is, that the 
 churches were composed of professed saints. 
 
 * Historians differ widely respecting the date of this epistle. 
 — Lardner places it about A. D. 95. — Waddington supposes this 
 to be about the true date. — p. 34. — Dr. Campbell has some valu- 
 able remarks upon this epistle, in his 4th Lee. on Ecc. Hist. 
 
ECCLESIASTICAL HISTORY. 123 
 
 The church at Corinth is called — ^^ the church of 
 God,'''' '* elect, sanctified hy the will of God, through Je- 
 sus Christ, our Lord^ Mention is made of" the firm- 
 ness of their jaith, and its fruitfidness in all good 
 works ;" of their '^religion in Chri st, ^^ nnd *^ certain 
 knowledge of the Gospel :'''' they are said to have "walk- 
 ed according to the laws of God," etc. § 1 ; they are 
 called " the flock of Christ;' § 54 ; and " the sheep fold 
 of Christ:'— §57. 
 
 If such was the character of the Corinthian church, 
 we may reasonably infer, that of such materials were all 
 the churches of that time composed. 
 
 3. Clement speaks of the disciplinary power of the 
 churches. 
 
 *' Beloved, the reproof and the correction which we ex- 
 excise towards one another, is good and exceedinor profi- 
 table : for it unites us more closely to the will of God." 
 -§56. 
 
 He admits — as we shall presently see — that the church 
 had authority to discipline, even its ministers. 
 
 4. Other points in the order of the primitive churches, 
 to which this epistle bears testimony, respect the num- 
 ber and character of church officers ; the authority which 
 they possessed ; and the part which a church had in the 
 institution of its own officers. 
 
 The officers of the churches are thus spoken of by the 
 venerable Clement : " The apostles have preached to us 
 from our Lord Jesus Christ ; Jesus Christ, from God. 
 Christ, therefore, was sent by God, the apostles by 
 Christ ; so both were orderly sent according to the will 
 of God. For having received their command, and being 
 thoroughly assured by the resurrection of our Lord Jesus 
 Christ (1 Thess. 1: 5), and convinced by the Word of 
 God, with the fulness of the Holy Spirit, they went 
 abroad, publishing, * that the kingdom of God was at 
 hand.' And thus preaching through countries and cities, 
 they appointed the first fruits of their conversions [that 
 is, the first converts, and consequently the most experi- 
 
124 CONGREGATIONALISM. 
 
 enced Christians] to be bishops and deacons, ove?' such 
 as should afterwards believe, having Jirst proved them by 
 the Spirit. Nor was this any new thing, seeing that 
 long before, it was written concerning bishops and dea- 
 cons. For thus saith the Scripture in a certain place : 
 * I will appoint their overseers [bishops] in righteous- 
 ness, and their ministers [deacons] in faith.' Isa. 60: 17. 
 -§ 42. 
 
 " And what wonder if they to whom such a work 
 was committed by God in Christ, established such offi- 
 cers as we before mentioned ; when even that blessed and 
 faithful servant in all his house, Moses, set down in the 
 Holy Scriptures all things that were commanded him." 
 -§43. 
 
 In another place, referring to the disorders which had 
 prevailed in the church, he says: " Who is there among 
 you that is generous ? who that is compassionate ? who 
 that has any charity 1 let him say, if this sedition, this 
 contention, and these schisms, be upon my account, I 
 am ready to depart ; to go away whithersoever ye please ; 
 and do whatsoever ye shall command me : only let the 
 jloch of Christ be in peace, with the elders that are set 
 over it." * * — § 54. A clear intimation that the church 
 of Corinth remained as the apostles left it; '■' with el- 
 ders (not a bishop and elders) set over it."" 
 
 But, does not Clement elsewhere say : " The chief 
 Priest has his proper services; and to the Priests their 
 proper place is appointed ; and to the Levites appertain 
 their proper ministries; and the Layman is confined 
 within the bounds of what is commanded to Laymen?" 
 Yes, he does : but for what purpose ? not to inculcate 
 the doctrine that the Christian church should have the 
 same grades in their ministers which the Jewish church 
 had; this was a discovery of a much later period: — but 
 simply to enforce on the Corinthians the duty of order 
 and regularity in their religious services. So he himself 
 tells us, in the very next sentence ; " Let every one of 
 you, therefore brethren, bless God in his proper station, 
 
ECCLESIASTICAL HISTORY. 125 
 
 with a good conscience, and with all gravity, not exceed- 
 ing the rule of his service which is appointed to him," ((^ 
 40, 41) ; a sort of paraphrase of the apostle's words : 
 'Let all things be done decently and in order.' 
 
 The arorument of Clement is this: As nnder the an- 
 cient Jewish Dispensation God assigned to the High 
 Priest, the Priests, Levites, and all the people their ap- 
 propriate parts in his service, that nothing might be done 
 " rashly and disorderly ;" so, under the Christian Dis- 
 pensation, it becomes both ministers and people to ob- 
 serve their proper stations, and do their appropriate 
 work in the service and worship of God. — Compare <^ 
 37, 38. 
 
 After alluding to the " emulation among the tribes 
 concerning the priesthood," and the measures adopted by 
 Moses to quell the rising strife, by referring the matter 
 to God, who caused Aaron's rod, of all the twelve, to 
 blossom, — Clement proceeds : 
 
 "What think you beloved? did not Moses before 
 know what should happen ? Yes, verily ; but to the end 
 there might be no division, not tumult in Israel, he 
 did in this manner, that the name of the true and only 
 God might be glorified : to him be honor for ever and 
 ever — Amen. 
 
 " So likewise our apostles knew by our Lord Jesus 
 Christ, that there should contentions arise upon the ac- 
 count of the ministry, or the name of the bishopric, [or, 
 as Dr. Owen renders it — ' about the name of episcopacy,' 
 that is, episcopacy itself.] And therefore, having a per- 
 fect foreknowledge of this, they appointed persons, as we 
 have before said, and then gave direction, how when 
 they should die, other chosen and approved men should 
 succeed in the ministry. Wherefore we cannot think 
 that those may be justly thrown out of their ministry, 
 who were either appointed by them, or afterwards chosen 
 by other eminent men, ivith the consent [or choice] of the 
 whole church {avvtdoyir^(Tn(j7iq ttJ? ixxXrjaiug TTacrrjg) ; and 
 who have with all lowliness and innocency ministered 
 
126 CONGREGATIONALISM. 
 
 to the flock of Christ in peace, and without self-interest: 
 and were for a long time commended by all. For it 
 would be no small sin in us, should we cast off those 
 from their ministry, (or bishopric) who holily, and with- 
 out blame, fulfil the duties of it. Blessed are those 
 priests [nqw^vTiQovq, elders'\ who, having finished their 
 course before those times, [when churches are so fasti- 
 dious and contentious] have obtained a fruitful and per- 
 fect dissolution ; for they have no fear lest any should 
 turn them out of the place [heaven], which is now ap- 
 pointed for them. But we see how you have put out 
 some, who lived reputably among you, from the minis- 
 try, [mtto ii'iq inlaxonrjg, from their bishoprics] which by 
 their innocence they had adorned." — § 44. 
 
 This most interesting and remarkable passage estab- 
 lishes several points: (1) That bishops, or ciders as he 
 calls them § 54, and deacons were the only officers known 
 in the churches of Christ in the days of Clement, — thirty 
 or forty years after Christ. For surely, if there had been 
 any others known to those primitive churches, Clement 
 would scarcely have written as he did. (2) That ** the 
 consent of the lohole church''^ was obtained to the appoint- 
 ment of these officers. (3) That the apostles, foresee- 
 ing that contentions would arise respecting the ministe- 
 rial office, left particular directions ^' how, when thei/" — 
 that is, the elders or bishops, which were ordained over 
 the churches during the life-time of the apostles — 
 " should die, other chosen and approved men should 
 succeed in the ministry." These directions, we have 
 in their sacred writings and in the example of the church- 
 es founded by them. From both of which sources we 
 learn, that approved men were to be chosen and set apart 
 to the ministry, " ivith the consent of the whole chirch.^'' 
 (4) That the apostolic and primitive churches had the 
 power to discipline, and even to cast ojf their ministers 
 — their bishops. This the Corinthians had done. And 
 Clement nowhere intimates that they had not a perfect 
 right so to do; but only complains that they had not ex- 
 
ECCLESIASTICAL HISTORY. 127 
 
 ercised their authority in a jadicious and Christian man- 
 ner, — that they had exercised it upon men who deserved 
 their confidence and love, and not their censure. 
 
 Such is the testimony of Clement, the disciple of 
 Peter, the " almost-apostle^' of the Primitive Church; 
 the man of whom Paul makes mention (Phil. 4: 3), as 
 one whose name is written in the ^^ Book of Life.^^ 
 Such is Clement's testimony to the order and discipline 
 of the apostolic churches. 
 
 Dr. Campbell says of this epistle : " Nothing that is 
 not Scripture, can be of greater authority in determin- 
 ing a point of fact, as is the question about the constitu- 
 tion of the apostolic church." — Lee. 4. p. 72. Wadding- 
 ton* himself an Episcopalian, speaking of this Epistle, 
 says : " The Episcopal form of government was clearly 
 not yet here [at Corinth] established, probably as being 
 adverse to the republican spirit of Greece." — p. 35. 
 And is it not equally adverse to the republican spirit of 
 every country 1 
 
 P o 1 y c a r p. — The epistle of Polycarp stands next in 
 order. This was written probably sometime between 
 A. D. 108 and 117,* and is addressed "To the church 
 which is at Philippi," or, which sojourneth at Philippi, 
 (ttj nsQoi'Aovdri ^dljinoig). The church is addressed as 
 consisting of persons who had ''the root of faith" re- 
 maining firm in them. — § 1. 
 
 Polycarp speaks not as one having authority; but 
 apologizes for writing to the Philippians, by alluding to 
 the fact that they had desired it : " These things my 
 brethren, I took not the liberty to write unto you con- 
 cerning righteousness, but you yourselves before encour- 
 aged me to it." — § '^• 
 
 He then goes on to speak of the duties of the whole 
 
 * Owen and Waddin^lon and Lardner place it about A. D. 
 108; Wake, A. D. 116— 117. Campbell says^, it must certainly 
 have been within "a considerable time before the middle of the 
 second century." — Lee. 4. p. 72. 
 
128 CONGREGATIONALISM. 
 
 church. After this follows : " Also the deacons must be 
 blameless before him, as the ministers [or servants] of God 
 in Christ, and not of men." He tells the church that it 
 is their duty to be ''subject to the priests [or elders] and 
 deacons as unto God and Christ ;" that is, to obey them 
 that, by the consent of the whole church, have the rule 
 over them, and admonish them. He then tells the elders 
 how they must conduct in the church. " Let the ciders 
 be compassionate and merciful towards all ; turning them 
 from their errors ; * * * being zealous of what is good," 
 etc. — § 6. 
 
 He speaks of the defection of " Valens, who was once 
 a presbyter [or elder] among" them ; and exhorts the 
 church in their discipline of him : " be ye also mode- 
 rate upon this occasion ; and look not upon such as 
 enemies, but call them back as suffering and erring 
 members, that ye may save your whole body : for by so 
 doing, ye shall edify your own selves."— § 11. 
 
 In this epistle there is nothing to lead us to suppose 
 that the churches had undergone any material change in 
 their order and discipline, since Clement wrote; — be- 
 tween forty and fifty years earlier. The churches are 
 still spoken of as separate, independent, congregational 
 bodies — as composed of visible saints — as not subject to 
 the authoritative direction or instruction of any one out 
 of their own body ; and to their own officers, only " as 
 the ministers of God in Christ" — and that these officers 
 were elders and deacons ; who, in common with the 
 other brethren, were subject to the discipline of their 
 respective churches. 
 
 Ignatius. — We have seen that there were at first 
 in most, if not all of the apostolic churches, several elders, 
 of equal rank and authority.* We have now — if we 
 may trust to these epistles — arrived at that period in the 
 history of the churches, when it was thought necessary 
 
 * Supra, pp. 86, 87. 
 
ECCLESIASTICAL HISTORY. 129 
 
 to appoint one of the elders of each church to be a sort 
 of president, — a princeps inter pares — a presiding officer 
 among equals in rank. To distinguish him from the 
 other elders, he was called snhy.ojiog, the superintendent, 
 overseer, bishop. To this arrangement in the churches, 
 the next apostolic father from whom we shall quote, often 
 alludes. 
 
 I g n a t i u s — wrote near A. D. 116.* There has been 
 much dispute about his writings. Many have questioned 
 whether any of his genuine epistles are extant. Dr. 
 Campbell regards these epistles as interpolated and cor- 
 rupted : " I say not that these epistles ought to be re- 
 jected in the lump, but, that undue freedoms have been 
 used even with the purest of them, by some over-zealous 
 partizans of the priesthood." * * * "The style, in 
 many places, is not suited to the simplicity of the times 
 immediately succeeding the times of the apostles." * * * 
 "It abounds with inflated epithets." * * * '' But it is 
 not the style only, which has raised suspicion, it is chiefly 
 the sentiments." — Lee. 5. pp. 99, 100, 101. 
 
 Prof. Norton rejects these epistles as manifest forge- 
 ries: "I doubt," says he, " whether any book, in its 
 general tone of sentiment and language, ever betrayed it- 
 self as a forgery more clearly, than do these pretended 
 epistles of Ignatius." Prof Pond says : "After an im- 
 partial view of the whole case, I accord with the senti- 
 ment of Prof Norton, as expressed in his very learned 
 work on the ' Genuineness of the Gospels.' " — " The 
 Church," p. 126. Gibbon says : " We cannot receive 
 with entire confidence either the Epistles or the Acts of 
 Ignatius." — Dec. and Fall of Rom. Emp. Vol. I. ch. 16. 
 note 70. Mosheim says : " The whole subject of the 
 Ignatian Epistles in general, is involved in much ob- 
 scurity and perplexity." — Vol. I. p. 76. 2d Ed. Dr. Mur- 
 
 * Authorities vary about the date of these epistles, as they do 
 about everythinor which concerns them . Dr. Lardner dates them 
 about A. D. 107. 
 
 9 
 
130 CONGREGATIONALISM. 
 
 dock in his note (no. 31) upon this remark of Mosheim, 
 says: "Moderate men, of various sects, and especially 
 Lutherans, are disposed to admit the genuineness of the 
 epistles in their shorter form ; but to regard them as in- 
 terpolated and altered^ Waddington speaks of " the 
 interpolations with which the party zealots of after times 
 have disfigured them." — p. 31. Lardner, speaking of 
 the genuineness of even the smaller epistles of Ignatius, 
 says: " Whatever positiveness some may have shown on 
 either side, I must own, I have found it a very difficult 
 question." — Credibility Gosp. Hist. Vol. I. ch. 5. 
 
 I pretend not to be competent to decide this question. 
 This, however, I will venture to say — and every man of 
 common sense will say the same on examination — that 
 the reputed epistles of Ignatius are extremely unlike those 
 attributed to his contemporaries, Clement and Polycarp. 
 These latter abound with simple Bible truths, and con- 
 tain almost entire pages of quotations from the Scriptures ; 
 they urge reverence to God and obedience to his com- 
 mands as the whole duty of man ; very little is said of the 
 officers of the church, and nothing of any but bishops, or 
 elders, and deacons. But the burden of Ignatius' epis- 
 tles is — " love your excellent bishop." But, as these 
 epistles of Ignatius are greatly relied upon by Episcopa- 
 lians to prove the early existence of three orders of Chris- 
 tian ministers, and as he is the first Christian father who 
 mentions them, I have thought his testimony upon other 
 points, of considerable importance. 
 
 Archbishop Wake, from whose translation I generally 
 quote, regards seven epistles as unquestionably the genu- 
 ine and authentic writings of Ignatius. These are ad- 
 dressed — ** To the church which is at Ephesus in Asia" 
 — " To the church which is at Magnesia, near the Mean- 
 der" — " To the holy church which is at Tralles in Asia" 
 — " To the church which also presides in the place of 
 the region of the Romans" — " To the church of God, 
 etc., which is at Philadelphia, in Asia" — " To the church 
 which is at Smyrna, in Asia," and " to Polycarp, bishop 
 
ECCLESIASTICAL HISTORY. 131 
 
 of tlie church which is at Smyrna ; their overseer, but 
 rather himself, overlooked by God the Father, and the 
 Lord Jesus Christ." 
 
 1. In these epistles the distinct, independent, complete, 
 mid congregational character of the churches is very 
 fully recognized. 
 
 The titles, or salutations of the several epistles, go to 
 show this. In every instance in which a church is ad- 
 dressed, it is, ** the church which sojourneth,^^ etc. in 
 such a city. He exhorts the church at Ephesus, " to 
 come more fully together.''^ ** For," says he, " when ye 
 meet fully together in one place, the powers of the devil 
 are destroyed," etc. — § 13. To the Magnesian church, 
 he says : " Being co?ne together into the same place, have 
 one common prayer." * * And again, " Come ye all to- 
 gether, as unto one temple of God, as to one cdtar,''"' * * — 
 § 7. He speaks of the Romans being ^^ gathered to- 
 gether in love," (§ 2,) and of the Philadelphians coming 
 *' all together into the same placed — § 6. 
 
 Now, these expressions all indicate that a church, 
 in Ignatius' day, consisted of no more persons than could 
 conveniently assemble together in one place, for prayer 
 and the worship of God. This is what we understand by 
 a congregational church, in distinction from a national, 
 provincial, or diocescm church, or a church embracing 
 several congregations of believers. 
 
 2. The churches are represented as " Aoty" — as *' bles- 
 sed through the greatness and fulness of God the Father, 
 and predestinated before the world began'"* — ** much belov- 
 ed of God^"* — " ofivell ordered love and charity in God^^ 
 — persons of " blameless and constant disposition through 
 patience" — as those who had " obtained mercy from the 
 majesty of the most high God and his only begotten Son 
 Jesus Christ, beloved and illuminated.^' 
 
 All these expressions denote that the churches were 
 composed only of visible saints — professed Christians. 
 
 3. The language of these epistles is, indeed, somewhat 
 different from that of Clement or Polycarp, respecting 
 
132 CONGREGATIONALISM. 
 
 the ministry of the churches. Mention is frequently made 
 o{\\\e, 2)rcsidcnt ox superintendent ; who after a while en- 
 grossed the title o^ bishop or overseer, to the exclusion of 
 his fellow-elders. 
 
 Ignatius exhorts the Ephesians to be subject to their 
 " Bishop and the Presbytery," — § 3 ; again, he speaks of 
 their ** famous Presbytery," worthy of God, *' being fitted 
 as exactly to the Bishop, as the strings are to the harp." 
 — § 4. To the Magnesians he says : " I exhort you that 
 ye study to do all things in a divine concord : your ^'xsh- 
 op presiding in the place of God, your Presbyters in the 
 place of the council of the apostles; and your deacons 
 most dear to me, being intrusted with the ministry of 
 Jesus Christ." — §6. To theTrallians he says : "with- 
 out your Bishop you should do nothing : also, be ye sub- 
 ject to your Presbyters, as to the Apostles of Jesus Christ 
 our hope. * * The Deacons also, as being the ministers 
 of the mysteries of Jesus Christ must by all means please 
 all." To the Smyrneans he writes : " See that ye all 
 follow your Bishop as Jesus Christ, the Father : and the 
 Presbytery, as the apostles. And reverence the Deacons, 
 as the command of God, "etc. — § 8. 
 
 If these passages may be relied upon as genuine, they 
 fully authorize the assertion of Mosheim, that a change 
 was introduced into the government of the church during 
 the second century. 
 
 These quotations, however, by no means countenance 
 the opinion that diocesan Episcopacy, — having archbish- 
 ops, bishops, priests, and deacons, all different grades in 
 the ministry, and occupying different stations among the 
 congregations of the Church, — had any existence in the 
 second century. 
 
 The kind of bishop of which Ignatius speaks, was as- 
 sociated with the presbyters and deacons in the manage- 
 ment of one and the same church ; and this, not a dioce- 
 san church, but ?i congregational ; — one that could *'meet 
 together in one place" — which could worship in "owe tem- 
 ple of God''"' — which could follow its bishop or pastor, as 
 
ECCLESIASTICAL HISTORY. 133 
 
 sheep their shepherd. Thus he addresses the Magnesians : 
 " Seeing then I have been judged worthy to see you, by 
 Damas, your most excellent Bishop ; and by your most 
 worthy Presbyters, Bassus and Apollonius ; and by my 
 fellow servant Sotio, the deacon ; in whom I rejoice, for- 
 asmuch as he is subject unto his Bishop as to the grace 
 of God, and to the Presbytery, as to the law of Jesus 
 Christ ; I determined to write unto you." — § 2. 
 
 4. There is not the slightest intimation in these epistles 
 that bishops had the least authority beyond the limits of 
 their own particular congregational churches* And so 
 far are these epistles from encouraging the notion that the 
 the bishops were the sole representatives of the apostles, 
 and were for this reason a distinct and superior order in 
 the ministry, that Ignatius repeatedly speaks o^ the pres- 
 byters, or the presbytery, as the representatives of the 
 apostles. Thus he says : " Your presbyters, in the place 
 of the council of the apostles^'' — "Be ye subject to your 
 presbyters, as to the apostles of Jesus Christ our hope." 
 — Trail. § 2. ^' Reverence * * the presbyters as the 
 
 * Dr. Campbell says : '-The great patrons of the hierarchy, 
 who found so much on the testimony of Ignatius, will not deny, 
 that on this article [the independency of the churches, and the 
 limited extent of the bishop's power] he is quite explicit." 
 
 " The bishop's charge is, in the primitive writers, invariably 
 denominated iy.y.h]aiu, a church, or congregation, in the singular 
 number, never txy/.i-oiag, churches, or congregations, in the plu- 
 ral.'' — Lect. 6. p. 105. — Dr. C discusses the merit of these epis- 
 tles of Ignatius in this Lecture. 
 
 Stiliingfleet, in his Irenicum, (p. r?00) though an Episcopalian, 
 says of the support derived from these epistles : " In all those 
 thirty-five testimonies produced out of Ignatius his epistle for 
 Episcopacy, I can meet but with one which is brought to prove 
 the least resemblance of an Institution of Christ for Episcopacy; 
 and if I be not much deceived, the sense of that place is clearly 
 mistaken too. The place is Ep. ad Ephesios : He is exhorting 
 the Ephesians rrjjTn^/f/r tj; yvdutj roii 0fov, which I suppose 
 may be rendered, to fulfil the icill of God," etc. — Stillingfleet af- 
 terwards modified his opinions in some particulars and became a 
 bishop ; but, whether he ever saw reason to alter his translation 
 of Ignatius, or his opinion of his doctrine, 1 know not 
 
134 CONGREGATIONALISM. 
 
 Sanhedrim of God, and college of the apostles.^'' — lb. § 3- 
 And so in other passages. 
 
 5. These epistles distinctly recognize the authority of 
 the churches to elect, and set apart to their service, such 
 servants as they needed. 
 
 To the Philadelphians Ignatius writes : "Now as con- 
 cerning the church at Antioch which is in Syria, seeing 
 I am told that through your prayers, and the bowels which 
 ye have towards it in Jesus Christ, it is in peace ; it will 
 become you as the church of God [nQenov saiiv v^%v wg ix- 
 jiXrjaia Oeov — it is proper for you as a church of God] to 
 ordain some deacon [/ff^oToyiJo-at * inlaxonov, to choose 
 or appoint by vote a bishop] to go to them thither, as the 
 ambassador of God ; that he may rejoice with them when 
 they meet together [em to at'To in the same place] ; * * 
 other neighboring churches have sent them [i. e. the 
 church at Antioch] some bishops, some priests, [nQia^v- 
 TSQOig, elders] and deacons." — § 10. Ignatius urges the 
 same duty upon the Smyrneans : " It will be fitting, and 
 for the honor of God, that your church appoint some woi'- 
 thy delegate, who being come as far as Syria, may rejoice 
 together with them that they are in peace,'' etc. — "^ 11. 
 
 Now, for whatever purpose these bishops, priests, and 
 deacons were to be chosen and sent abroad by the 
 churches, one thing is evident, namely — the churches in 
 the time of Ignatius possessed the right to elect their own 
 representatives. 
 
 This right constitutes a distinctive peculiarity of the 
 Congregational system of church government. 
 
 From this cursory survey of the epistles of Ignatius, it 
 appears, that, although some changes had been made in 
 the government of the churches since Clement wrote, 
 still they remained, A. D. 108 — 17, independent, congre- 
 gational bodies, subject to no human authority except 
 that of their own overseers and guides. 
 
 * It is observable that this is the very word which is used in Acts 
 14 : 23 ; ^^ ordained them elders in every church." — One is at 
 a loss to know why f/ilay.ojiov sliould be translated deacon^o.s it 
 is by archbishop Wake ; ov 7iQeafivTi()oig, priests. 
 
ECCLESIASTICAL HISTORY. 135 
 
 The Epistle of Barnaba s — is of somewhat 
 doubtful authority, though very ancient.* Its spirit is, 
 however, totally unlike the epistles attributed to Ignatius. 
 It more nearly resembles Clement's. He says nothing 
 about the three orders, on which Ignatius is made to 
 harp so much ; and nowise contradicts the general im- 
 pression made by Clement — that the churches remained 
 at the close of the first century, in their organization and 
 government, very nearly as the apostles left them. 
 
 H e r m a s — another reputed contemporary of Igna- 
 tius, furnishes but little matter to our purpose. In his 
 Dreams, Visions, and Similitudes, I discover nothing to 
 contradict Clement's testimony, and that of Polycarp ; — 
 nothing to support the Ignatian doctrine of three orders 
 in the ministry. 
 
 In the second Book, eleventh Command, there is a 
 passage, which speaks of the congregational character of 
 the churches : "When therefore, a man who hath the spirit 
 of God shall come into the church of the righteous, who 
 have the faith of God, and they pray unto the Lord ; then 
 the holy angel of God fills that man with the blessed spir- 
 it, and he speaks in the congregation as he is moved of 
 God."— §2. 
 
 In the second Vision mention is made of ''the elders of 
 the church." — § 4. 
 
 In his ninth Similitude there is a passage which 
 seems to imply that bishops and deacons, such as the 
 apostles ordained, still remained in the churches : " For 
 what concerns the tenth mountain, in which were the 
 trees covering the cattle, they are such as have believed, 
 and some of them been bishops, that is governors of the 
 
 * Dr. Lardner says : " I shall quote it as beincf prohably Barna- 
 bas'' (or Barnabas spoken of Acts 4: 36, 37, and 15:36.) and cer- 
 tainly ancient, written soon after the destruction of Jerusalem by 
 Titus; most likely in the year of our l^ord 71 or 72." — Cred. 
 Gosp. Hist. Part 11. eh. 1. 
 
136 CONGREGATfONALISM. 
 
 churches : others, are such stones as have not feignedly, 
 but with a cheerful mind entertained the servants ofGod : 
 then such as have been set over inf trior ministries, and 
 have protected the poor and the widows, and have always 
 kept a chaste conversation, therefore they also are pro- 
 tected by the Lord." — § 27. 
 
 These '* inferior ministries" are so described as to 
 leave little doubt but that deacons are meant. Here 
 then we have only bishops and deacons 
 
 I transcribe these passages, not because I think any 
 great stress should be laid on them, but simply to show 
 that the Ignatian epistles stand alone, among the reputed 
 writings of the Apostolic Fathers, in support of the doc- 
 trine of three orders in the ministry. 
 
 If from the most ancient Fathers of the church, we 
 come down to those of a somewhat later period — to those 
 who lived in the second, and the first half of the third 
 century, we shall find that the churches still retained 
 many of their apostolical and Congregational peculiari- 
 ties. 
 
 Justin Marty r — wrote an Apology for the Chris- 
 tians, addressed to Antoninus Pius, the Roman Emperor, 
 and his two sons, about A. D. 150. In this apology he 
 gives the following account of their manner of receiving 
 members to the churches, and of their public religious 
 services: "Whoever are convinced, and believe to be 
 true the things which are declared and taught by us, and 
 take upon themselves to live in accordance with our in- 
 structions, are taught to seek of God, by fasting and pray- 
 er, the remission of their former sins, we uniting with 
 them in prayers and fasting. Afterwards they are led by 
 us where there is water, and regenerated [or baptized] in 
 the same way as we ourselves are regenerated : — For in 
 the name of God, the parent and lord^f all, and of Jesus 
 Christ, our Saviour, and of the Holy Spirit, they are then 
 washed in water. * * * After we have thus baptized 
 the person who is a believer, and agreed with us in doc- 
 
ECCLESIASTICAL HISTORY. 137 
 
 trine, we conduct him to the brethren, as they are called, 
 where they are assembled together offering earnestly their 
 united prayers and supplications for themselves, for the 
 illuminated [or baptized person] and for all others, of 
 all nations. ***** Prayers being ended, we salute 
 each other with a kiss. Then is brought to him who 
 presides over the brethren, bread, and a cup of wine and 
 water. Which being received, he offers praise and glo- 
 ry to the Father of all, through the Son and the Holy 
 Spirit. * * * And when he has finished the prayers and 
 thanksgivings, all the people present proclaim their ap- 
 proval, by saying — Amen. * * * Then those whom we 
 call deacons distribute to each one present, the bread and 
 the wine and water, that each may partake of that for 
 which thanks are given ; and then carry it to those who 
 are absent. This aliment is called by us ihe. eucharist ; 
 of which it is not lawful for any one to partake except 
 those who believe our doctrine to be truth, and have 
 been washed in the laver for the remission of sins, and 
 regeneration, and live as Christ has required. ****** 
 On the day called Sunday, there is an assembly of all 
 who live in the cities or in country towns, in one place 
 [iTxi TO avio)\ and the commentaries of the apostles and the 
 writings of the prophets are read as time permits. The 
 reading being over, the president makes an oration 
 [preaches a sermon], in which he instructs the people, 
 and exhorts them to the practice of good works. After 
 this, we all rise up and pour forth our prayers : And as 
 we have before related, prayers being ended, the bread 
 and the wine and water are brouo-ht forward. And the 
 president [7roof(TToj,% the elder presiding over the church] 
 according to his best ability, offers up prayers and thanks- 
 giving, and the people signify their approbation, by say- 
 ing — Amen. And distribution and communication is 
 then made of those things for which thanks are given, to 
 each one present, and sent to the absent, by the hands of 
 the deacons. Those who are rich and willinor contribute 
 each one according to his pleasure ; and what is collec- 
 
13B CONGREGATIONALISM. 
 
 ted, is deposited with the president ; and he from thence 
 relieves the orphans and widows, and those who, through 
 disease or any other cause, are in want; and those also who 
 are in prison, and those foreigners who happen to be our 
 guests; and, as we may in a word say — He is the provi- 
 der for all the indigent. We all assemble on Sunday be- 
 cause this is the first day on which God, dispelling the 
 darkness and forming matter, made the world ; and also, 
 because, on this day, Jesus Christ our Saviour rose from 
 the dead ; for the day before Saturday he was crucified, 
 and the day after it, which is Sunday, he appeared to 
 his disciples, and taught them those things which we 
 have now related for your consideration." — Apology, II. 
 pp. 93—99. Ed. Gr. et Lat. 1686. 
 
 The above extracts teach us, (1.) That in the days of 
 Justin Martyr, apparent piety was essential to church 
 membership. (2) That an open profession of thfs was 
 required, and an engagement to walk in accordance with 
 the instructions of Christ. (3) That after such a profes- 
 sion, baptism and the Lord's supper were administered 
 to the initiated. (4) That the church to whose com- 
 munion the believing and baptized person was thus ad- 
 mitted was a congregational church, composed of no 
 more brethren than could conveniently assemble together 
 for fasting and prayer, to hear the Scriptures read and 
 the truth preached, and to celebrate the Lord's supper. 
 
 (5) That in this church there were but two kinds of of- 
 ficers — a president, or presiding officer, and deacons. 
 
 (6) That the work assigned to the president was very 
 nearly what every Congregational pastor is now ex- 
 pected to do, viz. To preach and pray in the assemblies 
 of the church, to administer the ordinances of baptism 
 and the Lord's supper, and to take the general oversight 
 of the church. (7) That the deacons, as among us, dis- 
 tributed the elements used at the Lord's supper, to the 
 communicants. 
 
 A Christian church, in the days of Justin Martyr, 
 
ECCLESIASTICAL HISTORY. 139 
 
 A. D. 150, \vas then, substantially, a Congregational 
 church in its constitution, discipline, worship and offi- 
 cers. 
 
 Passing by intermediate writers, we will consider the 
 testimony of a very distinguished father of the Church, 
 who lived a hundred years after Justin Martyr. 
 
 Cyprian — lived, and wrote the epistles which we 
 shall now examine, somewhere about A. D. 250. In 
 one of these, he furnishes the following evidence that the 
 original rights and divinely invested authority of the 
 brethren of the sever-il churches were not utterly de- 
 stroyed, even after the lapse of more than two centuries 
 from the death of Christ. 
 
 " For this cause," says Cyprian, " the people, obe- 
 dient to the commands of our Lord, and fearing God, 
 ought to separate themselves from a wicked bishop, nor 
 take part with the worship of a sacrilegious priest, since 
 they especially have the power of choosing the loorthy 
 priests, and of rejecting the unworthy. Which power we 
 see comes from Divine authority, that a priest should be 
 chosen in the presence of the people, and before the eyes 
 of all, and approved by the public judgment and testi- 
 mony, as a fit and worthy person : as God commanded 
 Moses in Numbers (20; 23—27) saying: [here follows 
 an account of the consecration of Eleazar, as high-priest, 
 in the sight of the whole congregation of Israel]. God or- 
 ders that the priest should be constituted in the presence 
 of the whole congregation ; that is, he teaches, and by 
 example shows, that priestly ordinations should not take 
 place except by the concurrence (conscientia) and as- 
 sistance of the people. So that by the presence of the 
 people, the crimes of the wicked may be exposed, or the 
 merits of the good proclaimed, and that the ordination 
 may be just and lawful which has been approved by the 
 suffrage and judgment of all." 
 
 In proof of these positions, Cyprian then refers to the 
 election of Matthias to supply the place of Judas, re- 
 
140 CONGREGATIONALISM. 
 
 corded in Acts 1: 15 — 26; and to the popular election 
 of deacons, given in Acts 6: 2 — 6. The very examples 
 which Congregationalists quote in proof of their right to 
 choose and ordain their own church officers. 
 
 A little further on in this epistle, Cyprian speaks of 
 ^^ the vote of all the brethreiV being had in the ordination 
 of his colleague, Sabinus. — Epistola LXXVIII. pp. 117 
 —120. Paris, 1726. 
 
 Indeed, he often speaks of " the suffrages of the peo- 
 'pW'' as among the things which are essential to a rightly 
 constituted, divinely sanctioned bishop. 
 
 This Father also distinctly acknowledges the right of 
 the people to take part in the discipline of the church. 
 
 In one of his letters to his church, he says of certain 
 lapsed brethren whose cases were then under considera- 
 tion : " Everything shall be examined, you being present 
 and judging of it.''^ — Epist. ad Plebem. XI. 
 
 In another place, he tells his people of his purpose to 
 examine these matters pertaining to the lapsed, in a con- 
 vocation of his associates and in their (the people's) p/'cs- 
 ence, and with their aid. — lb. p. 22. 
 
 From this entire epistle, according to Cyprian's An- 
 notator, is to be gathered, that not the clergy alone, but 
 also the laity, took part with the bishop and clergy in judg- 
 ing of all matters of serious import. — See Notae, p. 398. 
 
 In an epistle to his presbyters and deacons, he says, in 
 regard to certain matters about which they had desired 
 his opinion : *' I cannot reply to it alone, since, from the 
 very commencement of my ministry I have resolved to do 
 nothing privately, of my own mind, imthout your advice, 
 and the consent of the people.'''' — Ep. V. p. II. 
 
 Other quotations to the same effect might be given 
 were it necessary. 
 
 This testimony to the rights of the primitive churches, 
 is the more valuable, because it comes from " the most 
 bold and strenuous defender of episcopal power that had 
 then [about A. D. 250] arisen in the church," and the 
 principal author of important innovations upon the gov- 
 
ECCLESIASTICAL HISTORY. 141 
 
 ernment and rights of the churches, which were devel- 
 oped in the course of the third century.* 
 
 Such is the testimony borne by the Fathers of the 
 Church to the Congregational character of the apostolic 
 churches. And it is certainly sufficiently explicit, to au- 
 thorize us in claiming the weight of their authority, even, 
 in our favor. 
 
 From these most ancient writers, we will pass to the 
 consideration ef several modern divines and writers on 
 ecclesiastical antiquities. 
 
 Their testimony will be adduced simply to show, that 
 " crude and absurd" as some wise men have professed 
 to regard our views, yet many writers, distinguished alike 
 for their learning and impartiality, and not themselves 
 Congregationalists, have freely admitted, that the apostol- 
 ic churches were organized and governed substantially 
 as our modern Congregational churches are. 
 
 Modern Writers. 
 
 Mosheim, — Some quotations from his Ecclesias- 
 tical History have been already given. For the infor- 
 mation of such of my readers as have not access to his 
 works, and for the convenience of others, I shall make 
 some further extracts from this learned and impartial 
 historian. Mosheim's statements are the more valuable, 
 since, being himself a Lutheran, he had no partialities 
 for Conirresationalism. 
 
 His opinions respecting what is now best, must go for 
 what they are worth; h\s facts, alone, are authoritative. 
 
 Under the general head of" History of the Teachers, 
 and of the Government of the Church" in \\\Qjirst cen- 
 tury, Mosheim says : 
 
 "As to the externaiybr;wof the church, and the mode 
 
 * See Mosheim, Cent. III. B. 1. P. '2. ch. 2. § 3.— Barrow's 
 Theol. Works, Vol. VII. p. 302. 12mo. 
 
142 COxN'GREGATIONALISM. 
 
 of governing it, neither Christ himself, nor liis aposties 
 gave any express precepts. We are, therefore, to under- 
 stand, that this matter is left chiefly to be regulated as 
 circumstances may from time to time require, and as the 
 discretion of civil and ecclesiastical rulers shall judge ex- 
 pedient.* 
 
 " If, however, what no Christian can doubt, the apostles 
 of Jesus Christ acted by divine command and guidance, 
 then, that form of the primitive churches, which was de- 
 rived from the church at Jerusalem, erected and organ^ 
 ized by the apostles themselves, must be accounted divine ; 
 yet, it will not follow, that this form of the church was to 
 be perpetual and unalterable.* 
 
 " In these primitive times each Christian church was 
 composed oi" the people, the presiding officers, and the as- 
 sistants or deacons. These must be the component parts 
 of every society. The highest authority was in the peo- 
 ple, or THE WHOLE BODY OF CHRISTIANS J for CVCn the 
 
 apostles themselves inculcated by their example, that no- 
 thing of any moment was to be done or determined on, but 
 with the knowledge and consent of the brotherhood. — Acts 
 1: 15. 6: 3. 15: 4. 21: 22. And this mode of proceed- 
 ing, both prudence and necessity required, in those early 
 times. 
 
 " The assembled people, therefore, elected their own rul- 
 ers and teachers ; or, by their authoritative counsel, receiv- 
 ed them, when nominated to them. They also by their suf- 
 frages, rejected or confirmed the laws, that were proposed 
 by their rulers, in their assemblies ; they exchided profli- 
 gate and lapsed brethren, and restored them ; they de- 
 cided the controversies and disputes that arose ; they 
 heard and deterrnincd the causes of presbyters and dea- 
 cons ; in a word, the people did everything that is 
 
 PROPER FOR those IN WHOM THE SUPREME POWER OF THE 
 
 COMMUNITY IS VESTED. All their rights the people paid 
 
 * The dissent of Congregationalists from these views has been 
 noticed, pp. 30 — 37. 
 
ECCLESIASTICAL HISTORY. 143 
 
 for, by supplying the funds necessary for the support of 
 the teachers, the deacons, and the poor, the public exi- 
 gencies, anr> unforseen emergencies. 
 
 "The rulers of the church were denominated, some- 
 times presbyters or elders ; — a designation borrowed 
 from the Jews, and indicative, rather of the wisdom, than 
 the age of the persons; — and sometimes, also, bishops; 
 for, it is most manifest, that both terms are promiscuous- 
 ly used in the New Testament of one and the same class 
 of persons.— Acts 20: 17, 28. Phil. 1: 1. Tit. 1: 5, 7. 
 1 Tim. 3: 1. These were men of gravity, and distin- 
 guished for their reputation, influence, and sanctity. — 
 1 Tim. 3: 1, etc. Tit. 1: 5, etc. From the words of 
 Saint Paul (1 Tim. 5: 17) it has been inferred that some 
 elders instructed the people, while others served the 
 church in some other ways. But this distinction be- 
 tween teaching and riding elders, if it ever existed (which 
 I will neither affirm nor deny) was certainly, not of long 
 continuance; for St. Paul makes it a qualification re- 
 quisite in all presbyters, or bishops, that they be able to 
 teach and instruct others. — 1 Tim. 3: 2, etc. 
 
 "In this manner Christians manaored ecclesiastical af- 
 fairs, so long as their congregations were small, or not 
 very numerous. Three or four presbyters, men of gravi- 
 ty, and holiness, placed over those little societies, could 
 easily proceed with harmony, and needed no head or 
 president. Bui, when the churches became larger, and 
 the number of presbyters and deacons, as well as the 
 amount of duties to be performed increased, it became 
 necessary that the council of presbyters should have a 
 president ; a man of distinguished gravity and prudence, 
 who should distribute among his colleagues their several 
 tasks, and be, as it were, the central point of the whole 
 society. He was at first denominated the Angel (Rev. 
 2: 3) ; but afterwards, the Bishop ; a title of Grecian de- 
 rivation, and indicative of his principal business, (that is, 
 an overseer). It w'ould seem, that the church of Jeru- 
 salem when grown very numerous, after the dispersion of 
 
144 CONGREGATIOiNALISM. 
 
 the apostles among foreign nations, was the Jirst to elect 
 such a president ; and, that other churches, in process of 
 time, followed the example. 
 
 " But, whoever supposes that the bishops oj the first and 
 golden age of the church, corresponded with the bishops 
 of the following centuries, 7mist blend and confound char" 
 acters that are very different. For in this century 
 
 AND THE NEXT, A BISHOP HAD CHARGE OF A SINGLE 
 
 CHURCH, which might, ordinarily, be contained in a pri- 
 vate house; nor was he its head, but was in reality 
 ITS minister or servant ; he instructed the people, con- 
 ducted all parts of public worship, attended on the sick 
 and necessitous, in person ; and what he was unable thus 
 to perform, he committed to the care of the presbyters; 
 but w'\i\\o\\t power to ordain or determine anything^ except 
 with the concurrence of the presbyters and the brotherhood. 
 "It was not long, however, before the extent of the 
 Episcopal jurisdiction was enlarged. For the bishops 
 who lived in the cities, either by their own labors or by 
 those of their presbyters, gathered new churches in the 
 neighboring villages and hamlets; and these churches 
 continuing under the protection and care of the bishops, 
 by whose ministry or procurement they received Chris- 
 tianity, ecclesiastical provinces were gradually formed, 
 which the Greeks afterwards called dioceses.* The per- 
 
 * Dr. Bloomfield, in his note on Epli. 4: 11 , seems to fidniit 
 the correctness of this account. " Itis thouorht," says he, "that 
 the TcoiiitvBc [pastors] were those who had the more important 
 pastoral charges in cities and large towns: the 8iSuni<a?.oi [teach- 
 ers], the smaller ones. * * Thus it would happen, that the city 
 noiiiing would have an ivfiuence with, and then, an authority 
 over the country pastors. Hence, gradually, their offices would 
 vary and become distinct ; the nonifvfq [or city pastors] first dis- 
 charging all the ordinary pastoral duties; and afterwards, when 
 they became regarded as superintendents — and were then styled 
 hiiayonoi [that is, overseers, superintendents, or bishops] — they 
 discharged them or not, according to circumstances." 
 
 Dr. (Janipbell, in his learned Lectures on Ecclesiastical His- 
 tory, gives substantially the same account. — Loot, 8. pp. 130 — 
 136. Phil. ed. 1807. 
 
ECCLESIASTICAL HISTORY. 145 
 
 sons to whom the city bishops committed the govern- 
 ment and instruction of these village and rural churches, 
 were called rural bishops or chorqjiscopi (TTjc^w^/a? snhy.o- 
 7101, episcopi rurales seu villani), that is, bishops of the 
 suburbs and fields. They were an intermediate class be- 
 tween the bishops and presbyters ; being inferior to the 
 former [because subject to them] and superior to the lat- 
 ter [because intrusted with discretionary and perpetu- 
 al power, and performing nearly all the functions of 
 bishops].* 
 
 '* All the churches in those primitive times were 
 INDEPENDENT BODIES; or iionc of them subject to the 
 jurisdiction of any other. For, though the churches 
 which were founded by the apostles themselves, frequent- 
 ly had the honor shown them, to be consulted in difficult 
 and doubtful cases; yet, they had no judicial authority, 
 no control, no power of giving laws. On the contrary] 
 it is clear as the noon-day, that all Christian churches 
 had equal rights, and were, in cdl respects on a footing of 
 
 equality, — Murdock's Mosheim, Vol. I. pp. 80 86. 1st 
 
 ed.t 
 
 In giving an account of the government of the church 
 during the second century , Mosheim remarks: "The 
 form of church government which began to exist in the 
 preceding century, was, in this, more industriously es- 
 tablished and confirmed in all parts. One president or 
 6i5/io^, presided over each church. He was created by 
 the common suffrage of the whole people. * * 
 
 " During a great part of this century, all the churches 
 continued to be, as at first, independent of each other ; 
 
 * See Dr. Owen's account of this matter, in yihxch he aijrees 
 with Mosheim.— Complete Works, Vol. XX. Pref. p. 29 eeq 
 Also Barrow, ut sup. p. 302 seq. 
 
 t The several points touched upon by Mosheim in the above 
 extracts, will be found more partimlarly stated and argued in 
 his Larger JJistory of the first three centuries.— Vol. 1. pp. 193 
 — 267. 
 
 10 
 
146 CONGREGATIONALISM, 
 
 or, were connected by no consociations or confedera- 
 tions."— Vol. I. p. 142. 
 
 The preceding testimony of Mosheim goes to sustain 
 the following positions, viz. (1) The apostolic churches 
 were single congregations of Christians ^ with their ap- 
 propriate officers. (2) The government of these churches 
 was essentially democratical. Each church elected its 
 own officers, determined by what particular regulations 
 it would be governed, exercised discipline upon its mem- 
 bers ; in a word, did every thing that those possessing 
 the supreme power were authorized to do. 
 
 (3) Their officers at first consisted simply of presbyters 
 (who were also called bishops, or overseers, and elders) 
 and of deacons ; and when, for prudential reasons, a presi- 
 dent was chosen from among the elders of a single 
 church, and the title of bishop, or overseer, was given to 
 him, to distinguish him from his co-equal elders, his au- 
 thority was confined to a single church or religious soci- 
 ety, and was essentially unlike a modern diocesan bishop. 
 (4) That all the churches in those primitive times, though 
 bound together by a common faith and order, were 
 equal and independent bodies, subject to no earthly power 
 nor authoritative control beyond themselves. 
 
 Such, briefly, is Mosheim's testimony respecting the 
 order of the churches of Christ during the first, and a part 
 of the second century. 
 
 Before the close of the second century, this simple and 
 beautiful form of church order and government lost some- 
 thing of its fair proportions. In the third century, " al- 
 though the ancient mode of church government seemed, 
 in general, to remain unaltered, yet there was a gradual 
 deflection from its rules, and an approximation towards 
 the form of a monarchy. For the bishops claimed much 
 higher authority and power than before, and encroached 
 more and more upon the rights, not only of the brother- 
 hood, but also of the presbyters. * * * This change 
 in the form of ecclesiastical government, was followed by 
 a corrupt state of the clergy." 
 
ECCLESIASTICAL HISTORY. 147 
 
 This deflection from apostolic church order, and this 
 corruption of the clergy, prepared the way for the fatal 
 union of Church and State under Constantine the Great, 
 in the early part of the fourth century. This emperor, 
 after assuming the supreme power over the Church, pro- 
 ceeded to model its outward form, and to adapt its gov- 
 ernment to the peculiarities of the Roman State. The 
 Emperor governed the bishops ; the bishops the churches ; 
 and the poor churches, by the hands of these thieves, 
 were gradually stripped of their ancient rights and privi- 
 leges, until, at the close of the fourth century, they re- 
 tained little else that was apostolic, than the mere name 
 of Christian churches. 
 
 It is not, however, my present purpose to trace the 
 progress of declension in the ancient churches ;* but 
 rather to mark out their earliest order and o;overnment. 
 What these were, in the judgment of Mosheim, we have 
 just read. 
 
 Admitting, now, the competency and honesty of this 
 witness, must we not conclude that the apostolic churches 
 were essentially the same in their order and discipline as 
 our modern Concrreofational churches 1 
 
 But Mosheim stands not alone. Other writers of dis- 
 tinguished learning maintain essentially the same posi- 
 tions : 
 
 (1) In relation to the congregational character of the 
 apostolic and earliest Christian churches. 
 
 Lord K i n g , in his learned " Inquiry into the Con- 
 stitution, Discipline, etc., of the Primitive Church," says : 
 ** The usual and common acceptation of the word [«x- 
 nXr^ala, church], and of which we must chiefly treat, is 
 that of a particular church; that is, a society of Chris- 
 tians, meeting together in one place under their proper 
 pastors, for the performance of religious worship and the 
 exercising of Christian discipline." — Chap. I. § 2.t 
 
 ' I liave attempted to do this, briefly, in my History of Con- 
 gregationalism, Introduction, pp. 13 — 40. 
 
 * In quoting from the work of Lord Chancellor King, I am 
 
148 CONGREGATIONALISM. 
 
 Z u i n g 1 i u s's definition of a Christian church is 
 very nearly the same — See Jacob's "Attestation," p. 215. 
 
 N e a n d e r says : In the apostolic age " the word tit- 
 
 aware that it is asserted by Episcopalians, who are greatlj'^ an- 
 noyed by tlie "Inquiry." that Mr. Slater's review ofthe work 
 converted the Chancellor from the opinions expressed therein. 
 But what proof do they bring of this conversion.^ Why, that 
 Lord King never replied to Mr. Slater; and that he presented 
 him with a lucrative benefice, which was at the disposal of the 
 Lord High Chancellor. 
 
 The fact that his Lordship never replied to Mr. Slater, to my 
 mind is an evidence that he was not converted, rather than the 
 contrary. For surely, a man of l^ord King's integrity, modesty, 
 impartiality, and earnest desire for truth, could hardly have sat- 
 isfied his conscience without retracting his opinions and asser- 
 tions, if convinced that they were erroneous. But, instead of do- 
 ing this, he suffered a second edition of his Inquiry to be pub- 
 lished without any such retraction. — See Dr. Vaughan,on •' Re- 
 ligious Parties in England," And, though it has been asserted 
 that he did not authorize the publication of this second edition — 
 of which, however, no satisfactory proof is furnished — 3'et, 
 knowino" that it was published, if he had 'given up his book,' as 
 it is said he had, at that time, it was incumbent on him to pub- 
 lish to the world his recantation. But this he never did ; and un- 
 til better vouchers for its truth are furnished, we are not au- 
 thorized to believe this story, that Mr. Slater's book convinced 
 his Lordship that he was in error. 
 
 As it respects the benefice : it can hardly be accounted 
 strange that a man of Lord King's character and standing — an 
 Episcopalian of the Erastian school, and Loid High Chancellor 
 of a kingdom in which Episcopacy was the established religion 
 — should give a valuable benefice to a clergyman of Mr. Slater's 
 learning and ability, though be had written a book against him. 
 That Lord King would have publicly recanted, had he been 
 convinced of his errors, seems well nigh certain from his pre- 
 face to the "Inquiry." After modestly requesting any one to 
 point out his errors, he says : " And then f promise, if my mis- 
 takes are fairly shoivn^ I will, not 'pertinaciously and obstinately 
 defend., but most, vjillivgly and thanhfully renounce them., since 
 my design is not to defend a party, but to search out the truth." 
 Now, that his J^ordship did never " renounce" the statements 
 and opinions contained in his " Inquiry." is very strong pre- 
 sumptive evidence that he never considered them errors ; and 
 consequently, tiiat Mr. Slater's review did not convert him. 
 
ECCLESIASTICAL HISTORY. 149 
 
 xXi](Tia [church] signifies either the whole Christian 
 church, the total number of believers forming one body, 
 under one head ; or a single church or Christian socie- 
 ty." — Apostolic Chh. Vol. I. p. 169, note, od Edition. 
 Edinb. 
 
 Dr. C a m p b e 1 1's definition of a church is the same 
 as Neander's. — Lect. Ecc. Hist. L. 2. p. 26, see also 
 Lee. 6. p. 105. supra, p. 133. 
 
 August! says: ''The term iy.yltialn^ in the New 
 Testament, and by the ancient fathers, primarily denoted 
 an assembly of Christians, i. e. believers in the Chris- 
 tian religion, in distinction from all others." — Coleman's 
 Antiquities, p. 47 ; also p. 57. See Locke's definition 
 of a church, supra, p. 37, note. 
 
 (2) Regarding the right of individual churches to 
 choose their own officers and discipline offending members, 
 etc., we may add to Mosheim's testimony, the following, 
 
 Barrow: — "In ancient times, there was not any 
 small church which had not a suffrage in the choice 
 of its pasior." — Barrow on the Pope's Supremacy, Sup- 
 position 5ih, § 12. Also, Supp. 6th, Argument 6th, § 4. 
 
 B e z a : — ■ ** I find nowhere in any Christian church 
 built up, that any is promoted either to the ministry of 
 the word, or the deaconship, or eldership, any other way 
 than by dipuhlicand free election y — Jacob's Attestation, 
 p. 23. London. 16mo. 
 
 Augusti: — ''That the church, i.e. the united 
 body of believers, has had a part in the election of their 
 pastor, from the earliest period downward, is certain; 
 not merely from the testimony of Scripture, but also from 
 the most ancient of the Fatliers." * * — Coleman's An- 
 tiquities of the Christian Chh. pp. 60, 61. 
 
 Waddington, an Episcopal historian, agrees with 
 Mosheim. His words are: "It is also true that in the 
 
150 CONGREGATIONALISM. 
 
 earliest government of the first Christian society, that of 
 Jerusalem, not the ciders only, hut ' the whole church,^ 
 were associated with the apostles ;" * * In a note he 
 adds : " still, of course, with some degree of subjection 
 to apostolic authority. This, according to Mosheim, was 
 the model ofall the primitive churches." — Ecc.Hist. p. 41. 
 
 Dr.Neander, a Lutheran, in his learned and 
 elaborate work on the History of the Planting and Pro- 
 gress of the Christian Church under the Apostles, Vol. I. 
 ch. 5, distinctly maintains this doctrine — that the whole 
 church took part in the government of the same : " It is 
 consequently certain, that each church was governed by 
 a union of church elders or of church overseers, out of its 
 own midst. * * But their government by no means ex- 
 cluded the participation of the whole church in the man- 
 agement of the common concerns." — Vol. I. pp. 169,170. 
 
 Dr. Campbell, a Presbyterian divine, takes the 
 same ground, in his Lectures on Ecclesiastical History. 
 — Lect. 3. pp. 31—33. 
 
 Lord King maintains essentially the same opinion 
 of primitive church government. He tells us, that " every 
 church," [that is, " every single parish, every particular 
 church" or congregation of believers] was, in this sense^ 
 independent ; that is, without the concurrence and au- 
 thority of any other church ; it had a sufficient right and 
 power in itself to punish and chastise all its delinquent 
 and offending members." — "Inquiry," ch. 8. § 1, com- 
 pared with ch. 1. § 2. See, also, ch. 7th throughout. 
 
 Barrow says: "Each church was vested with a 
 power of excommunication, or of excluding heretics, 
 schismatics, disorderly and scandalous people." — Unity 
 of the Chh. Vol. VII. of his Theol. Works, pp. 497 and 
 259. 12mo. Edinb. 
 
 Augusti says: * * " As a member of the church, 
 each communicant had that important right of taking 
 
ECCLESIASTICAL HISTORY. 151 
 
 part in all the transactions of that body, especially in the 
 choice of the clergy and in the discipline of the church,^' 
 etc. — Coleman's Antiquities, pp. 60, 61. 
 
 Dr. Campbell tells us, that in the apostolic age, 
 " Not only were such private offences [as are particu- 
 larly referred to in Matt. 18: 15 — 18] then judged by the 
 church, that is, by the congregation, but also those scan- 
 dals which affected the whole Christian fraternity." * * 
 " Now, though in after times the charge of this matter 
 also came to be devolved, first on the bishop and presby- 
 ters, and afterwards solely on the bishop, yet that the 
 people, as well as the presbyters, as far down at least as 
 to the middle of the 3d century, retained some share in 
 the decision of questions wherein morals were immedi- 
 ately concerned, is manifest from Cyprian's letters still 
 extant."— Lect. 3d. pp. 31, 32. 
 
 Cranmer, Leyghton, Coren, and Ogle- 
 thorp, theleading Reformers in the days of Henry VIII. 
 and Edward VI, all agreed, that the Scriptures gave 
 to the churches (i. e. to the people — the congregations) 
 the right to elect their own officers, and to excommuni- 
 cate offending members. — See Burnet's Hist. Reforma- 
 tion, passim ; or, Hist. Congregationalism, ch. 10. 
 
 (3) With Mosheim's declarations respecting the offi,- 
 cers of the apostolic churches, coincide the following au- 
 thorities : 
 
 Waddington, and others, as given at page 91 of 
 this work * * " Such is the plain interpretation of the 
 Scripture passages." — Hist. Chh. p. 41 and note. 
 
 Milner, even, is compelled, though with apparent 
 reluctance, to admit, that "at first indeed, or for some 
 time, at least in some instances, church governors were 
 only of two ranks, presbyters and deacons." — Chh. Hist. 
 Cent. H. ch. 1. 
 
 The identity of scriptural bishops and presbyters was 
 admitted very generally by the Reformers. 
 
152 CONGREGATIONALISM. 
 
 The King's Book," published in 1543, asserted, 
 that there is " no real distinction between bishops and 
 priests;" and taught essentially the same doctrine re- 
 specting the deacon of the primitive church, as is now 
 Ijeld by Congregationalists. It further declared, that the 
 Scripture made no mention of any other churcii officers 
 but these two, priests, or elders, and deacons. — Hist. 
 Cong, ut sup. — Dwight's Theol., Serm. 151. 
 
 Neander's account of the officers and government 
 of the Gentile churches during the apostolic age, is as 
 follows: " It is, therefore, certain that every church was 
 governed by a union of the elders or overseers chosen 
 from among themselves; and we find no individual dis- 
 tinguished above the rest, who presided as a primus in- 
 ter pares [a chief among equals], though, probably, in the 
 age immediately succeeding the apostolic, of which we 
 have, unfortunately, so ^e\\ authentic memorials, the 
 practice was introduced of applying to such an one the 
 name of iTiiaxoiiog, [bishop, overseer] by way of distinc- 
 tion."— Hist. Apost. Chh. Vol. I. pp. 1(58, 169. 
 
 The correctness of Mosheim's account of the humble 
 character and limited authority of the primitive bishop, 
 is admitted by W a d d i n g t o n ; who says : " The gov- 
 ernment of a single person protected each society from 
 internal dissension — the elrctiveness of that governor ren- 
 dered probable his merit." — Hist. Chh. p. 44. 
 
 Lord King's representation is: "There was but 
 one bishop, strictly so called, in a church at a time, who 
 was related to his flock as a pastor to his sheep, and a 
 parent to his children." — Inquiry, ch. 1. § 5. And 
 again : ** There was but one church to a bishop :" And 
 this church, he tells us, was " a single congregation." — 
 Ch. 2. § 1. " The bishop's diocese exceeded not the 
 bounds of a modern parish, and was the same, as in 
 name so also in thing." * * JL>. § 2. 
 
 Dr. Campbell gives the following account of the 
 bishop's relation to his church, in the third century : 
 
ECCLESIASTICAL HISTORY. 153 
 
 " The bishop, who was properly the pastor, had the 
 charge of no more than one parish, one church or con- 
 gregation, the parishioners all assembling in the same 
 place with him for the purposes of public worship, re- 
 ligious instruction, and the solemn commemoration of the 
 death of Christ." * * Lee. 8. p. 128. 
 
 G i e s e 1 e r's account of the apostolic churches is this : 
 " The new churches everywhere formed themselves on 
 the model of the mother church at .Jerusalem. At the 
 head of each were the elders, nqza^ivTfQOi, eniaxoTioi,, 
 [elders, bishops] all officially of equal rank, though in 
 several instances a peculiar authority seems to have been 
 conceded to some one individual from personal consid- 
 erations. After the death of the apostles, and the pupils 
 of the apostles, to whom the general direction of the 
 churches had always been conceded, some one amongst 
 the presbyters of each church was suffered gradually to 
 take the lead in its affairs. In the same irregular way 
 the title oNnlaxonog, bishop, was appropriated to the first 
 presbyter." — Coleman's Antiq. pp. 101— J03. 
 
 (4) It remains for us to consider Mosheim's testimony 
 respecting the independency of the primitive churches. 
 
 Dr. Campbell agrees with this, when he says : 
 " The different congregations, with their ministers, seem- 
 ed, in a great measure, independent of one another. Eve- 
 rything regarding their own procedure in tvorship, as 
 well as discipline, was settled among themselves. But it is 
 extremely plain, that a total independency was not adapt- 
 ed to the more general character that belonged to all as 
 members of the coinmonvvealth of Christ." — Lect. 9. 
 p. 142. 
 
 The reader will not fail to remark, that this is precise- 
 ly what Congregationalists maintain. Each Congrega- 
 tional church is complete, and independent, "regarding 
 its own procedure in worship, as well as discipline," 
 while it maintains a sisterly relation to other members of 
 
X§^ CONGREGATIONALISM. 
 
 the Congregational family. We abhor all such indepen- 
 dency as would lead us to refuse to give account of our 
 faith and practice to our sister churches. So said our 
 fathers, and so say we. Dr. Campbell refers to the first 
 council at Jerusalem, about circumcision and other Jew- 
 ish ceremonies, to illustrate the nature of " the corres- 
 pondence and intercourse with one another," which the 
 early Christian churches maintained. The very case to 
 which the framers of the Cambridge Platform refer. — Ch, 
 15. § 2. 
 
 Barrow, speaking of *'the primitive state of the 
 Church," says: **Each church separately did order its 
 own affairs, without recourse to others, except for chari- 
 table advice or relief in cases of extraordinary difficulty 
 or urgent need. 
 
 Each church was endowed with a perfect liberty, and 
 a full authority, without dependence or subordination to 
 others, to govern its own members, manage its own af- 
 fairs, to decide controversies and causes incident among 
 themselves, without allowing appeals, or rendering ac- 
 counts to others. This appeareth by the apostolical 
 writings of St. Paul and St. John to single churches ; 
 wherein they are supposed able to exercise spiritual 
 power for establishing decency, removing disorders, cor- 
 recting offences, deciding causes, etc." — Unity of the 
 Chh. Vol. VII. p. 486. 
 
 Dr. Barrow in his celebrated work on the Pope's Su- 
 premacy, further says: "At first, each church was set- 
 tled apart under its own bishop and presbyters ; so as 
 independently and separately to manage its own con- 
 cernments : each was avTOHsqxxXog, and olvjovo^oq^ gov- 
 erned by its own head, and had its own laws. Every 
 bishop, as a prince in his own church, did act freely ac- 
 cordinof to his will and discretion, with the advice of 
 his ecclesiastical senate, and with the consent of his 
 people, (the which he did use to consult,) without being 
 controllable by any other, or accountable to any, further 
 
ECCLESIASTICAL HISTORY. 155 
 
 than his obligation to uphold the verity of Christian pro- 
 fession, and to maintain fraternal communion in charity 
 and peace with neighboring churches did require; in 
 which regard if he were notably peccant, he was liable 
 to be disclaimed by them, and rejected from communion, 
 together with his church, if it did adhere to him in his 
 misdemeanors. This may be collected from the remain- 
 ders of state in the times of St. Cyprian :" [which would 
 be as late as the middle of the third century : for Cyprian 
 suffered martyrdom A. D. 258.1— Supposition 5th. Arg. 
 10. Theol. Works, Vol. VII. p. 302. 
 
 Dr. Campbell, speaking of the character, etc. of 
 the churches during the first and second centuries, says : 
 " Every church had its own pastors, and its own presby- 
 tery, [i. e. council of church officers], independently of 
 every of her church. And when one of the presbyters 
 came to be considered as the pastor, by way of emi- 
 nence, while the rest were regarded as his assistants, 
 vicars, or curates, who acted under his direction; as 
 then every church or congregation had but one who was 
 called bishop, so every bishop had but one congregation 
 or church. This is a remark which deserves your par- 
 ticular notice, as it regards an essential point in the con- 
 stitution of the primitive church, a point which is gene- 
 rally admitted by those who can make any pretensions 
 to the knowledge of Christian Antiquities." — Lee. 6th. 
 p. 104 : also 7lh Lee. See also, quotations from Lord 
 King, ch. 8. § 1. Supra, p. 150. 
 
 TheMagdeburgCenturiators, in their cel- 
 ebrated work, published in 1559—1574, in describing 
 the constitution and discipline of the churches of the first 
 and second centuries, furnish the following testimony in 
 our fiivor : ''A visible church was an assembly, or con- 
 gregation, of persons who believed and followed the wri- 
 tings of the prophets and apostles; which should be com- 
 posed of persons regenerated by the word and sacraments. 
 
156 CONGREGATIONALISM. 
 
 though there might be in this assembly many persons, 
 who, though they agreed with the regenerate in doctrine, 
 were nevertlieless, not sanctified in heart. Clemens [of 
 Alexandria] says : I call not a place, but a congreiration 
 of the elect, a church." — Century II. ch. 4. p. 39. Ed. 
 Basil. 1624. 
 
 Of excommunication, they say : ''the right of excom- 
 munication was conmiitted tc5 the hands of the church 
 and its ministers." — Cent. I. Lib. 2. ch. 3. p. 274. 
 
 " The power of announcing the remission of the sins 
 of penitent offenders was also in the hands of the church ; 
 though, for the sake of order, except in cases of necessity, 
 it was excercised by the ministers of the church." — lb. 
 p. 276. 
 
 "The whole assembly, or church in any particular 
 place — including laymen and clergy — had power to 
 elect, call and ordain suitable ministers ; and t«) depose 
 and avoid false teachers, or those whose evil lives threat- 
 ened injury to the church. These things appear from 
 the testimony of the Scriptures concerning the power of 
 the keys ; for the keys were given to the whole church. 
 But the church if she calls her ministers to act, does noth- 
 ing else than commit to them the keys. That power 
 therefore, pertains to the whole of the church. Moreo- 
 ver, the examples in the New Testament teach the same 
 thing : for, in the first of Acts, it appears that not by the 
 apostles alone, but by the whole church Matthias was 
 put in the place of Judas ; and in Acts 6th chapter, the 
 deacons were chosen, called, and ordained, not by the 
 apostles alone, but also by the rest of the church. In 
 Acts 13th chap, the whole church of Antioch gathered 
 together by command of God, and sent forth Paul and 
 Barnabas to teach the Gospel to the Gentiles." — Tb. p.299. 
 
 The following summary view of the constitution, gov- 
 ernment and rights of the churches of the second centu- 
 ry is given by these learned ecclesiastical historians. 
 
 *' If any one examines the approved writers of this cen- 
 tury, [the second] he will see, that the form of church 
 
ECCLESIASTICAL HISTORY. 157 
 
 government was viry like a democracy {drifuoy.Qmlag). 
 For each church had equal power ofpreacliiug the pure 
 word of God, of administering the sacraments, of absolv- 
 ing and excommunicating heretics and wicked persons, 
 of observing the ceremonies received from the apostles, 
 or, even, for the sake of edification, of instituting new 
 ones ; of choosing ministers, of calling, of ordaining, and 
 for just causes, of deposing them again; of assembling 
 councils and synods ; of instituting and supporting 
 schools ; and, in matters of doubt or controversy, of de- 
 manding the opinion of others; of judging and decid- 
 ing."— Cent. II. ch. 7. pp. 1C2— 103. 
 
 *' F a t h e r P a u 1 of Venice, in his Treatise of Bene- 
 ficiary Matters, is so ingenuous as both to affirm that in 
 the beginning the government of the Church had altogeth- 
 er a democratical form and to give a punctual and observ- 
 able account also how it come to be altered." — S. Ma- 
 ther's Apol. pp. 26, 27. Dr. Campbell understands Fra 
 Paolo Sarpi (Father Paul) to represent the government of 
 the primitive churches to have been " a mixture of the 
 two forms, the aristocraticaj and the democratical." — Lee. 
 8. p. 129. 
 
 Ne a n d er says : *' The view we are led to form of 
 the original constitution of the churches among Gentile 
 Christians, as they existed in the apostolic age, — that it 
 was entirely democratic, — is also one of the distinguishing 
 marks between the churches of Gentile and those of Jew- 
 ish origin. The case appears to be thus. All the affairs 
 of the churches were still transacted in an entirely pub- 
 lic manner, so that every deliberative meeting of the 
 church resembled a strictly popular assembly.'''' — Plant- 
 ing and Training of the Christian Church by the Apostles. 
 Vol. I. p. 16.5— note. 3d Ed. 
 
 Not to enlarge by quotations from other writers on 
 Christian antiquities, in illustration of the several points 
 under consideration, I will finish, by transcribing the al- 
 
158 CONGREGATIONALISM. 
 
 legation of the learned, and pious John Owen; who, 
 after a labored investigation of this whole matter, lays 
 down and successfully proves this proposition : *' That 
 in no approved writers for the space of two hundred years 
 after Christ, there is any mention made of any other or- 
 ganical, visibly professing church, but that only which is 
 parochial, or congregational.'''' " A church of any other 
 form, state or order, papal or oecumenical, patriarchal, 
 metropolitical, diocesan, or classical, they [the writers 
 of the first two centuries] know not, neither name nor 
 thing, nor any of them appear in any of their writings." 
 — Vol. XX. p. 132. By which he means : that all the 
 churches during the first two centuries, were distinct, 
 independent bodies; no one of them so numerous as to 
 prevent them from assembling together for public wor- 
 ship, and the transaction of church business; and that, 
 each one was invested with sufficient and complete au- 
 thority for all the purposes of church organization. 
 
 Everyone who is acquainted with the character of 
 John Owen, well knows that he did not deal in rash as- 
 sertions. Every one who has examined his works on 
 church order and discipline, must be aware that in these 
 neither sound argument nor extensive learning are want- 
 
 His conclusions are those of an eminently pious and 
 learned man, who, after a careful examination of the ar- 
 guments of Congregationalists, ybr the purpose of refut- 
 ing them,* became himself a decided friend to their views 
 of church order ; and, for nearly forty years, was a leader 
 among the English Congregationalists. The work from 
 which I have extracted, was written near the close ot 
 life; and contains, with his maturest thoughts, his dying 
 testimony to the principles of church government which 
 he advocated ; and well deserves the careful study ol 
 
 * Thd book of which Owen undertook " the examination and 
 confutation," was John Cotton's " On the Key?." — See Owen's 
 Memoirs, pp. 55, 5C. 
 
ECCLESIASTICAL HISTORY. 159 
 
 every one who would fully understand the foundation on 
 which rest our principles and doctrines.* 
 
 Thus, I conceive, it has been shown from the testimo- 
 ny of numerous and distinguished ecclesiastical histori- 
 ans—none of whom, save Dr. Owen, were Congrega- 
 tionalists, and who consequently were without any in- 
 ducement to misunderstand or misinterpret facts in our 
 favor — that the leading principles and doctrines of the 
 Congregational system were developed in the constitution 
 and discipline of the apostolic churches; that this or- 
 ganization, for substance, was retained' during the first 
 two centuries of the Christian Church : and that cor- 
 ruption and error followed the abandonment of the apos- 
 tolic models. The correctness of their opinions is not 
 made to rest on the bare assertions of these historians, 
 — however learned and impartial they are acknowledged 
 to be,--but numerous extracts from the Apostolical and 
 Christian Fathers have been introduced, to prove the 
 statements made, and the opinions advanced. 
 
 And now, though the strength of our cause lies not in 
 the testimony of the Fathers, nor the opinions of eminent 
 
 men— the Scriptures being our only infallible guide 
 
 must it not be conceded by all parties, that the correct- 
 ness of our interpretation of the Scriptures, or, the scrip- 
 tural character of our system, receives strong confirma- 
 tion from the testimony of the earliest uninspired writers 
 of the Christian Church, and the concurrent voice of 
 many modern authors, alike distinguished for their pro- 
 found learning and their sound and impartial judgment? 
 
 * In these remarks. J would not he understood to express an 
 unquahfied approval and adoption of all his views of church or- 
 der and discipline. There are some points on uliich modern 
 and especially .New Encrland Congregationalists. would sliahtly 
 differ from Owen ; but his writings as a whole are almost incom- 
 parably excellent, sound and learned upon this subject And 
 .yet, they are but very little known in N. E. Even the valuable 
 memoir of the life and times of Dr. Owen, by Mr. Orme has 
 never, to my knowledge, been republished in this country. ' 
 
PART IV. 
 
 ECCLESIASTICAL PRACTICE. 
 
 The principles and doctrines embraced by Congrega- 
 tionalists have induced certain ecclesiastical practices, 
 which have become a sort of common law to the denom- 
 ination. A knowledge of these is necessary to a perfect 
 understanding of Congregationalism. 
 
 There may be slight deviations among us from what 
 will now be specified as agreeable to good usage; but it 
 is believed, that in all the essential points, the denomina- 
 tion will agree in what follows : 
 
 I. Organization of churches. 
 
 If in anyplace a sufficient number* of persons wished 
 to be organized into a Congregational church, an order- 
 ly procedure would be, substantially, as follows : 
 
 * The number is not fixed : it may be more or Jess according 
 to circumstances. Under ordinary circumstances, it should not 
 be less than seven; because a less number cannot conveniently 
 discharge the duties enjoined by Christ in the xviii. of Matt. 
 When, however, there is a reasonable prospect of a speedy addi- 
 tion to their number, \i' two or three should covenant together in 
 the name of Christ, they may exprct his presence and blessing. 
 Tertullian says : •' Where there are three persons, though they 
 are laymen, there is a church." — De Exh. Castitatis, p. tJiiS. Ed. 
 1634. 
 
 Cotton Mather says : " Seven is the least number that has been 
 allowed among us, as capable to form a church state for the en- 
 joyment of all special ordinances ; but usually there is a larger 
 number expected." — Ratio, Article I. § 1. So, for substance, 
 said Richard Mather in his answer toHerle; 1644. 
 
 II 
 
162 CONGREGATIONALISM. 
 
 After a season of fasting and prayer, the brethren 
 would appoint a committee to advise with one or more of 
 the neighboring Congregational pastors and churches ; 
 to draw up a Confession of Faith and a Covenant, with 
 articlesof government and practice; and, to send "Let- 
 ters Missive,"* as they are called — that is, letters of in- 
 vitation — to so many of the neighboring churches as 
 should be agreed upon, soliciting their attendance by 
 pastor and delegate, at an appointed time, to take into 
 consideration the question — Whether the interests of re- 
 ligion required the organization of a Congregational 
 church in that place? 
 
 At the time and place specified for the meeting of 
 the council, the several persons proposing to unite in 
 church fellowship would be present, with the record of 
 their previous doings, a copy of their covenant and ar- 
 ticles, and, so many of them as had been connected with 
 Christian churches, with letters of recommendation and 
 dismission ; and prepared to give any information to the 
 council which would be necessary to a perfect under- 
 standing of the merits of the question before them. If 
 the associated brethren had already selected their future 
 pastor, it is agreeable to ancient usage, that he should 
 be present, to be embodied in the church as one of its 
 members, and immediately afterwards, ordained as its 
 pastor.t 
 
 The pastors and delegates of the churches being as- 
 sembled, they are called to order by the reading of the 
 Letter Missive, which is the warrant for their meeting. 
 The council is then organized bychoosing a moderator and 
 scribe ; and proceeds, after prayer for Divine direction, to 
 examine the papers laid before them by the committee of 
 the brethren at whose request they have assembled, and to 
 hear statements from them respecting the peculiarities of 
 their situation, etc. which, in their opinion, render the or- 
 
 * See form of this letter, Appendix No. 1. 
 t Mather's Ratio, Art. 1. § 3, 
 
ECCLESIASTICAL PRACTICE. 163 
 
 :ganization of a Congregational church desirable. If satis- 
 ^ed with these statements, etc. and with the covenant and 
 articles agreed upon by the brethren, and of their Christian 
 character and standing,* the council vote — to proceed to 
 the organization of a Congregational church; and fix 
 upon the time and place for the public exercises. The 
 parts are then assigned, as : Invocation and Reading of 
 
 suitable portions of Scripture — Introductory Prayer 
 
 Sermon— Reading of the Covenant — Recognition of the 
 Church and Consecrating Prayer, (usually assigned to 
 the moderator)— The Fellowship of the Churches— The 
 Concluding Prayer, and The Benediction. 
 
 At the appointed time and place, these services are 
 publicly attended, and the associated brethren recognized 
 as a Congregational church.f 
 
 II. Choice and consecration of officers. 
 
 The church thus organized, as soon as convenient 
 meet together; and, after appointing a moderator and 
 clerk, proceed to choose their officers; viz. a pastor, if 
 previous arrangements admit of it, and two, or more 
 deacons, according to the size and circumstances of the 
 church. I 
 
 This salisfaction is obtained either by a personal examina- 
 tion of the candidates, — if they have never been connected with 
 a Christian church ; or, by letters of recommendation and dis- 
 mission from the church or churches of which they have been 
 members.— For a form, see Appendix, No. 12. 
 
 t Mather gives a detailed and particular account of all the pro- 
 ceedings in organizing a church, in his Ratio Disciplinae, Art. 1. 
 Mr. Upham's third chapter is devoted to this subject. It is 
 full and valuable. 
 
 t When it can be done, it is desirable that this meeting should 
 take place in season to have the same council which organizes 
 the church, assist in the consecration of the pastor. And, when 
 this is intended, it should be mentioned in the letters missive j 
 and the necessary preliminary arrangements should be made. 
 
164 CONGREGATIONALISM. 
 
 Choice of a Pastor. 
 
 The orderly course in choosing a pastor is substantial- 
 ly this : The church, having enjoyed a sufficient opportu-^ 
 nity of hearing a minister preach, and of becoming ac- 
 quainted with his religious character, his literary attain- 
 ments, his personal habits, etc ;* after a season of fasting 
 and prayer for Divine direction, vote to give him a call 
 to become their pastor. t It is usual, thougli not strictly 
 necessary upon Congregational principles, to invite the 
 religious society which statedly worships with the church, 
 to concur in this call, and to fix on the salary to be of- 
 fered to the candidate.| 
 
 These preliminary steps being taken, the call of the 
 church and the concurrence of the society are forwarded 
 to the pastor elect, signed by the moderators and clerks 
 of the respective bodies, or by committees appointed for 
 this purpose. The call being accepted by the candi- 
 date, a committee of the church, after consultation with 
 the pastor elect, agree upon the churches which shall 
 compose the ordaining council. Letters Missive are then 
 prepared,^ signed by the committee, and sent, agreeable 
 to previous arrangements. || 
 
 * There is reason to fear that our churches are not all as par- 
 ticular upon these points as they oujrht to be ; they are certainly 
 far les3 so than were our fathers. It was once thought necessa- 
 ry for a candidate for settlement, to spend months among tlie 
 people of his prospective charge; but now, some churches are 
 satisfied with an acquaintance of a few days only ; and some, are 
 ready to call a pastor without having had amj 'personal acquaint- 
 ance with him. This, undoubtedly, is one reason why there is 
 now so little permanency in the pastoral relation. Are we not 
 verifying the maxim — "To innovate is not to improve?" 
 
 t See a form, Appendix No. 2, 
 
 X Mather's Ratio, Art. II. — Upham's Ratio, ch. 6. § 58 — 65. 
 
 § See Appendix No. 3. 
 
 [| It is common to intimate in these letters the wishes of the 
 
ECCLESIASTICAL PRACTICE. 165 
 
 At the appointed time and place, the pastors and dele- 
 gates assemble and organize, and after prayer, proceed 
 to business. 
 
 A record of the doings of the church and society is 
 first laid before the council ; then, the call of the church, 
 the concurrence of the society, the provision made for 
 the support of a pastor, and the acceptance of the same 
 l3y the candidate are all made known. These being sat- 
 isfactory, the council vote — to proceed to the examina- 
 tion of the candidate for ordination. 
 
 A certificate of his church membership is first pre- 
 sented, or evidence that he has become a member of the 
 >church over which it is proposed to ordain him ;* then 
 his license to preach the gospel. These papers being 
 satisfactory, the council next examine the candidate re- 
 specting his religious experience, his motives for entering 
 the ministry, his theological views, and his literary acqui- 
 sitions. This examination is usually conducted by the 
 moderator of the council, each member being allowed the 
 privilege of proposing any additional questions.f 
 
 The council being satisfied upon these several points, 
 vote — to proceed to assign the parts in the ordination ser- 
 vices. These are, generally. Invocation and Reading of 
 the Scriptures — Introductory Prayer— Sermon— Ordain- 
 ing Prayer, accompanied with the imposition of hands — 
 Charge to the Pastor— The Fellowship of the Churches 
 
 committee respecting the particular part in the ordination ser- 
 vices which each pastor is desired to take : and the ordaining 
 council usually regard ihe wishes thus expressed, in ihe assign- 
 ment of the several parts. 
 
 ; This, as it seems to me, is most agreeable to Congregational 
 principles and early usage. Every pastor should he a member 
 of his own church. The reader will find this matter discussed 
 in the Appendix, No. 13. 
 
 t The lay delegates have the same privilege as the pastors • 
 and should never hesitate to use it. This examination is opejc?' 
 to the members of the church and society. 
 
166 CONGREGATIONALISM. 
 
 — Address to the People* — Concluding Prayer, and Ben- 
 ediction. t 
 
 Installation. 
 
 In case the pastor elect has been previously ordained, 
 the proceedings of the council vary from those first discri- 
 bed in two particulars : First, in requiring a certified copy 
 of the proceedings of the council which ordained him ; 
 or, if he has been a pastor, which dismissed him from 
 his previous charge ; and their recommendation of him, 
 as a worthy minister of the Lord Jesus : Secondly, in not 
 imposing hands upon him at the time of the installing 
 prayer. In all other respects, the proceedings of the 
 council are the same in ordination and installation. J 
 
 * This is rather a modern innovation ; whether an improve- 
 ment, I pretend not to decide. But one thing is certain — thafe 
 the Address to the people is generally little better than a twice 
 told tale ; the appropriate topics of it being generally regarded 
 as common property by the other speakers. And the people 
 themselves are weary enough, by the time the Address begins, 
 to wish to be left to their own reflections. If, however, every 
 man would Reep within the bounds of his own appointment, — 
 both as to matter and time,^ — an address, or charge to the people, 
 might be an appropriate and profitable part of every ordination 
 service. From Mather's Ratio Discip. it would seem that an ad- 
 dress to the people was anciently included in the Right Hand 
 of Fellowship.— Art. II. pp. 33—40. 
 
 t The churches of our denomination in Great Britain invite 
 neighboring ministers to assist in ordaining their pastors, but do 
 not call ecclesiastical councils for this purpose. '' The right 
 band of fellowship" does not enter into their ordination or in- 
 stallation services. In England, laying on of hands does nota/- 
 tcaijs form a part of the ordination services. — MSS. letters from 
 Rev. Mr. Robinson and Rev. Mr. Buckham ; the former a 
 Scotch Congregalionalist, the latter an English. 
 
 Thomas [looker says : •' The church of Scotland is so far from 
 conceiving laying on of hands necessary in ordination, that they 
 do not only not use it, but judge it unlawful to be used, unless 
 some special considerations be attended." — This was said in 
 164b. -Purvey. P. II. p. 60. 
 
 t The first planters O'f N. E. imposed hands, on the settlement, 
 
ECCLESIASTICAL PRACTICE. 1(57 
 
 Choice and consecration of Deacons. 
 
 Deacons are chosen by a vote of the church. They 
 should be men of wisdom and integrity, of good, practi- 
 cal common sense, well rooted and grounded in the faith, 
 and eminent for piety ; and, whenever it is possible, men 
 of mature years, and considerable religious experience. 
 
 It is judged proper that the choice should not be made, 
 until opportunities have been enjoyed by the brethren 
 to consult together freely, and perhaps repeatedly, and 
 to become united in opinion respecting the most suitable 
 persons for the office. 
 
 When the choice has been made, it is considered 
 proper to give the deacons elect some time to consider 
 the question of acceptance. This being signified, it is 
 consistent with the ancient usage of our denomination, 
 to set them apart to their work by prayer and imposition 
 of the hands of the pastor. Our churches have not, 
 however, been very uniform or particular in the practice 
 of ordaining deacons, for more than a hundred years 
 past. Cotton Mather tells us, that, even in his day 
 (1726) * in many of these churches this rite of confir- 
 mation is fallen into a desuetude.' So at the present 
 time, some of our churches ordain their deacons by the 
 imposition of hands ; others do not, perhaps from the 
 apprehension that false impressions may be received re- 
 specting the design of the rite, and the nature of the office. 
 But, if it be distinctly explained, that this ceremony is 
 simply the act of designating, and setting apart in a 
 solemn manner, these men to the appropriate work of 
 the deaconship — I can see no sufficient reason for dis- 
 regarding ancient, and what appears to have been apos- 
 tolic usage.f 
 
 of a pastor, even though he had be^n previously ordained. — See 
 Magnalia, Vol. 11. p. 209, Hartford, ed. Some account of the 
 sentiments of our fathers respecting ordination may be found in 
 Appendix, No. 13. 
 
 t Mather's Ratio, pp. 130— 133.— Upham's Ratio, § 40—43 
 Upon Congregational principles, the right and power to ordain 
 
169 CONGREGATIONALISM. 
 
 III. Church meetings for business. 
 
 Every well regulated Congregational church has occa- 
 sional nieetinffs for the transaction of business. In our 
 
 church officers — whether deacons or elders — is undoubtedly in 
 tke churches. And, when ordination is performed b}' ministers, 
 ihey act not by any inherent right or power in themselves as 
 ministers, but as the representatives of their respective church- 
 es, and as the agents of the particular church over which the 
 pastor is placed. Thus Thomas Hooker says: "Though the 
 act of ordination belong to the presbytery [i. e the elders of a 
 church] yet the jus et poiestas ordinandi, [the right and power 
 of ordination] is conferred firstly, upon the church, by Christ, 
 and resides in her. It is in them [the elders] instruvientaliter., in 
 her originalitcr ;" — in them as instruments, in her as the origi- 
 nal source. — Survey, P. II. Chap. 2 p. 76. See also pp. 73 — 77. 
 — See also under the head of Modern Writers, Supra, p. 141 . seq. 
 
 There is, however, a propriety in calling upon neighboring 
 churches to assist in the ordination oi' ministers., which does not 
 exist in the case o{ deacons. A minister n\ay be called to offi- 
 ciate to other churches, in the administration of the gospel and 
 the ordinances of the church. But, the work of a deacon is con- 
 fined to the particular church which chooses and ordains him, 
 and the fellowship of other churches is not. therefore, needed. 
 
 In several instances, the fathers of the New England church- 
 es ordained their p«^<07\s, even, without the aid of other min- 
 isters. Trumbull, in his History of Connecticut, mentions sev- 
 eral cases, Vol. I. pp. 2i)iS — 21)!). — See also Winthrop, Vol. II. 
 p. lb — Hutchinson mentions one instance in which this was 
 done when two clergymen v^ere present. — Hist. Mass. Vol I. p. 
 425 
 
 This is according to the Platform : Chap. 9. Sect. 4. The 
 synod of 1()60 questioned the propriety of lay-ordination — See 
 Magnalia, Vol. 11. pp. 2I(S, 210. Few Congregationalisls would 
 now approve of lay-ordination; and I am not sure but that 
 some would consider it invalid. Yet, upon Congregational prin- 
 ciples, the church is the depositary of all ecclesiastical authority, 
 under Jesus Christ: and if so, tlien must it have the right and 
 authority to ordain its own pastor, with its own hands. I do 
 by no means, however, advocate lay-ordination, I think that it 
 is manifestly proper, for reasons already assigned, that the pas- 
 tors of neighboring churches should be employed as agents in 
 this work : but still, I must regard it as the abstract right of 
 every duly organized church, to ordain its pastor without the 
 
ECCLESIASTICAL PRACTICE. 169 
 
 cities these are more frequent than in the country. 
 Many city churches meet weekly, and business may be 
 transacted at every meeting, if necessary ; though the 
 special object of most of these meetings is religious im- 
 provement. Some churches devote one meeting a month 
 to business; the others are for devotional purposes. 
 
 In a Congregational church the pastor is, ex officio — 
 as overseer, ruler, and guide of the church, — moderator 
 of the meeting; he puts all motions, and gives advice and 
 instruction respecting the proper method of adjusting all 
 matters under consideration. — See 1 Thess. 5: 12 .Heb. 
 13: 7, 17. 
 
 This is believed to be in accordance with the doctrine 
 and practice of our churches generally ; though some 
 may prefer to choose a moderator at each successive 
 meeting. 
 
 aid of neighboring ministers. No body of believers can be con- 
 sidered an entire, complete church, which has not the power 
 and ritrht to do all that is essential to its personal well being and 
 usefulness. But, if a church must be absolutely dependent on 
 ordained clergymen to institute its pastor, it surely is not that 
 complete body which our principles suppose. 
 
 The opinions advanced in this note, are maintained with 
 great ability and earnestness by Samuel Mather in his " Apolo- 
 gy for the Liberties of the churches in N. E " He devotes an 
 entire chapter to "The Right of these churches to ordain their 
 Ministers." — Chap. 2. 
 
 This was the opinion of those learned and famous Enjrlish 
 Independents, Goodwin, Nye, Burroughs, Simpson. Bridge, 
 Greenhill and Carter. — See account of Westminster Assembly 
 Debates, in Neal's Puritans, Vol. 111. p. 263. — The distinguish- 
 ed En^'lish Baptist, Andrew Fuller, was of the same opinion. 
 — See Vol. II. p. (561, Complete Works — " As for ordination" 
 says John Milton, " what is it but the laying on of hands; an 
 outward sign or symbol o^ admission .^ * * it is but an orderly 
 form of receiving a man already fitted, and committing to him 
 a particular charge." * * —Hanbury, Vol. J. p. 191.2, note. — 
 Richard Mather maintains essentially the same view of ordina- 
 tion, and of the right of churches to ordain their own pastors, in 
 his Answer to Herle's4th Arg. and Ans. to Rntherf-rd, Chaps. 
 2-lth and 25th. So does John Cotton, in his Way of the Cong. 
 Chhs. p. 2f. 
 
170 CONGREGATIONALISM. 
 
 In many of our churches the pastor keeps the records 
 of the church, and makes all the entries of votes, etc. It 
 is better to have a church clerk for this purpose, who 
 shall make the needful records under the pastor's direc- 
 tion. 
 
 If at any time the church should be destitute of a pas- 
 tor, or, if the pastor should be unavoidably absent from a 
 church meeting, the senior deacon may act as moderator 
 of the church, or one may be chosen for the occasion. 
 
 At all church meetings, every brother has entire lib- 
 erty to express his views and feelings upon every subject 
 which is brought before the church; and all questions 
 are decided by the votes of the brethren.* 
 
 It is not common, however, to settle questions of great 
 importance, by the vote of a bare majority. A greater 
 degree of unanimity is generally sought, and usually ob- 
 tained.! Very few ministers would feel justified in ac- 
 cepting the call of a mere majority of a church, unless 
 the circumstances of the case were very peculiar. 
 
 It is generally thought desirable that the female mem- 
 bers of a church should be present at the transaction of 
 all ordinary business, for their satisfaction and instruc- 
 tion ; but, it is utterly inconsistent with established usage 
 for females to take any part in business transactions. 
 Their views and wishes are to be expressed privately to 
 their pastor or their brethren. We suffer not a woman 
 to speak in the church, agreeable to apostolic injunction. 
 —1 Cor. 14: 34, 35. 1 Tim. 2: 11, 12.^ 
 
 * In the Appendix, No. 1.5, the reader will find ' A Manual 
 for Church Meetings;' or, brief rules for transacting business in 
 church meetings. 
 
 t The churches of our denomination in Ireland seem to con- 
 sider entire unanin)ity indispensable. " If there be but one 
 member of a different mind from the rest, it is the same as if 
 there were the one half.'' — " Rev. A. Carson's reasons for sepa- 
 rating from the Synod of Ulster." — p. 12. 
 
 X 1 would not be understood to say, that no Congregational 
 church pursues a different course. 1 have had occasion to know 
 
ECCLESIASTICAL PRACTICE. 171 
 
 IV. Admission of members. 
 
 Congregational principles require that every candidate 
 for church membership should give to the church satis- 
 factory evidence of his personal piety and his soundness 
 in the faith.* In some instances the relation of his re- 
 
 ofone, at least, vyhich has followed a difFerent practice to its 
 cost. All deviations from the course described in the text are 
 spots upon the fair and Scriptural practice of our churches. 
 
 The aposk>lic prohibitions do not, as we suppose, exclude 
 women from answering questions, or giving testimony when de- 
 sired ; or from relating their religious experience when under 
 examination for church membership ; or from making confession 
 of particular sins by which their covenant engagements have 
 been broken, and dishonor brought on the cause of Christ.— See 
 Cotton's Keys, p. 86. 
 
 * Camb. Platf ch. 12.— Magnalia, Vol. H. bk.5. pp. 209-212- 
 It seems more consistent vt-ith our principles, and with early and 
 good usage, that this account should be given, orally or in writ- 
 ing, before the whole church. I am aware that this is considered u 
 fiery ordeal for a timid person ; but it should not be so regarded. 
 Every church is a Christian family, having similar views and 
 feelings, a common object, and like'hopes an'^d fears. The candi- 
 date for admission professes to be one with the church in all 
 these particulars. In communicating with the church, he speaks 
 to the family of which he is to become a member, to persons 
 who can sympathize with him, and who are prepared to receive 
 him with open arms, as soon as they are assured of his worthi- 
 ness. 
 
 After more than thirteen years' experience of the course here 
 recommended, in the admission of some two hundred members, 
 lam constrained to believe, that the difficulties in the way of this 
 practice are rather imaginary than real. The examination of 
 candidates is always interesting, and often highly useful to the 
 church; it gives the members a knowledge of Gods dealings 
 with his children, and furnishes encouragement to labor and pray 
 for the conversion of sinners. Furthermore, the self-denying 
 decision which it requires to submit to a public examination — by 
 public, I mean before the whole church— is often of essential 
 advantage to the candidate himself It no doubt prevents, too, 
 some proud and hypocritical persons from entering the church. 
 Few such persons would care to submit to the scrutiny of a 
 whole church, though they might venture upon a more private 
 examination. 
 
172 CONGREGATIONALISM. 
 
 ligious experience is given verbally ; in others, in writing. 
 In both cases, the candidate is expected to answer any 
 questions which the pastor or brethren may propose ; and 
 to remove, by explanation, etc., any difiiculties which may 
 exist in the mind of any member of the church. After 
 the church have satisfied themselves of the sincerity, re- 
 ligious knowledge, and piety of the candidate, they vote 
 to have him ** propounded for admission." 
 
 A week or more previous to the approaching commu- 
 nion season, his name is publicly announced, as a can- 
 didate for church membership ; and any person knowing 
 aught against him, or any good reason why he should not 
 be received to church fellowship, is desired to make 
 known the same to the pastor. Whether this wish be 
 expressed in words or not, such is the meaning and in- 
 tention of the act of ** propounding a person for admis- 
 sion to the church." 
 
 Besides, it seems to me to throw too much responsibility upon 
 the pastor and a few brethren of the church, to make thern 
 judijes of the fitness of every candidate for church membership. 
 
 The whole church are called upon to vote in the admission of 
 a member ; is it not proper, then, tiiat they should have an op- 
 portunity to form their judgment by personal examination of the 
 candidate ? should they trust wholly to others ? 
 
 The admission of a member is now the act of the ichole church; 
 and not of a committee of the church. But if our churches are 
 induced to yield their right to examine candidates for their fel- 
 lowship to a committee^ is there no reason to fear that they may, 
 ere long, be called upon to yield, to a committee, their right to 
 admit members ? And would not this be to renounce Congrega- 
 tionalism ? 
 
 It is proper to add, that the question considered in this note is 
 by no means a settled one ; nor have our churches been uniform 
 in their practice for a long period past. Cotton Mather (ut sup.) 
 gives the different views c-ntertained by tlie churclies in his day ; 
 and they are not materially altered by the lapse of a century. 
 Samuef Mather, who wrote about twelve years later than his fa- 
 ther, C Mather, warns the New England churches not to give 
 lip the business of exauiining candidates to the elders, nor to be 
 negliirent of their duty ; but to insi.st on an open prof ess ion from all 
 candidates for churcl) fellowship, and to except against all whom 
 they think to be disqualified for communion with them. — Apol- 
 «gy, eh. 5th. 
 
ECCLESIASTICAL PRACTICE. HJJ 
 
 If, after being propounded, no objection appears to the 
 admission of the candidate, on the next sacramental oc- 
 casion— which, in most churches occurs as often as once 
 in two months, in many monthly, though in some country 
 churches less frequently — he publicly assents to the 
 church covenant, articles of faith, government and prac- 
 tice, and solemnly promises to walk with the church in 
 accordance with these, and in the observance of all the 
 duties of a religious life. He is then received into the 
 church, by a vote or by tacit consent, and entitled to all 
 Its ordmances and privileges.* Thus strict and cautious 
 are Congregational churches in the admission of members. 
 
 V. Dismission of members. 
 
 If, for any good reason, a church member wishes to 
 remove his relation to another church, he applies for a 
 letter of dismission and recommendation.! If the two 
 
 * Many of our churches have their Covenant and Articles 
 printed with copious references to Scripture. A copy is placed 
 in the hands of candidates for church membership, that they 
 may knov/ what the church professes to believe, and the reasons 
 tor their failh, and what will be required of those who unit° 
 with the church. 
 
 The Congregational churches in Scotland, with few excep- 
 tions, practice '• weekly communion," at the Lord's supper 
 
 in the admission of members, the work of examination is in- 
 trusted to the pastor and ''two visitors." who are appointed by 
 the church. After satisfying themselves of the pietv. and other 
 qualihcations of the candidate for church fellowship,"'they report 
 accordingly to the church ; and the candidate '' is admitted af- 
 ter exhortation to duties. etc., and prayer." 
 
 1 quote from a manuscript letter of Rev Mr. Robertson, for 
 thirty years pastor of a Consrresrational church in Scotland I 
 am greatly indebted to this gentleman, and to Rev. Mr Buck- 
 ham, already referred to, for valuable information, respecting 
 Congregationalism in Great Britain. 
 
 tit is believed to be contrary to regular Concrre<rational usatre, 
 
 to dismiss a member, and recommend him " 1o any church wTth 
 
 which he may please to unite." The church should be spcdfied, 
 
 and be known to be in fellowship with the dismissin^r d/uicli 
 
 n a member is about to leave the neighborhcod of the church 
 
174 CONGREGATIONALISM. 
 
 churches are in fellowship — that is, if they recognize 
 each other as churches of Christ — the church vote to dis- 
 miss their brother, and recommend him to the church 
 specified.— See Acts 18: 27. Rom. 16: 1. 2 Cor. 3: 1. 
 
 Until this letter is presented, and the individual is re- 
 ceived by the church to which the letter is addressed, he 
 remains a member of the church from which the letter 
 is taken, and is subject to the watch and discipline of 
 the same.* 
 
 Any disregard of this authorized practice of our 
 churches is considered an irregularity, alike injurious to 
 the churches and to the individuals concerned. 
 
 It may be proper to remark in this connection, that 
 we suppose Christ has given his churches no authority 
 to dismiss any of their members to the world. Church 
 members have been known to apply to their pastor for 
 " a dismission from the church;" assigning as a reason, 
 perhaps, their personal unfitness for church fellowship ; 
 or, their dissatisfaction with the sentiments or doings of 
 the church. 
 
 Now, every person about to unite with a Congrega- 
 tional church ought distinctly to understand, that there 
 are only two ways by which a member may become per- 
 manently separated from one of our churches; one is, by 
 dismission and recommendation to a sister church ; the 
 other is, by exclusion from church fellowship.! There 
 
 to which he belongs, and does not know with what church he 
 shall wish to connect himself, he may take from the pastor, or 
 the clerk of the church, a certificate ot his regular standing, and a 
 letter of general introduction (see Appendix, No, 4); which will 
 secure for him, the privilege of occasional communion with any 
 church which acknowledges that from which he goes, as a 
 church of Christ. 
 
 This, however, will not supersede the necessity of a letter of 
 dismission and recommcridalion to some particular church. — ■ 
 This is the doctrine of the Cambridge Platform, ch. 13, — Math- 
 er's Ratio, Art. 8. § 2, 
 
 * See Appendix, No. 5. 
 
 i By "exclusion from church fellowship," is meant both 
 excommunication and withdrawing of fellowship; between 
 
teCCLESIASTICAL PkACTICE. 175 
 
 are no private ways to get in or out of our churches. — 
 See PJatf. ch. 13. § 7. 
 
 VI. Dismission of a pastor. 
 
 If, for any sufficient reason, it is deemed expedient to 
 dissolve the connection between a pastor and his churchy 
 the regular course is as follows : The pastor lays before 
 the church a statement of his wishes, and his reasons for 
 the same ; and requests the church to unite with him in 
 calling a council to advise in the premises. If the church 
 are unwilling to dissolve the pastoral connection, they 
 vote to that effect ; and appoint a committee to confer 
 with their pastor, and to dissuade him, if possible, from 
 his purpose. 
 
 If^ however, the church consider it expedient to com- 
 ply with the pastor's request, they so vole ; and appoint 
 a committee to assist in the selection and call of a mutu- 
 al council.* 
 
 When the council assemble, all the proceedings of 
 the parties are laid before them. They examine the rea- 
 sons assigned by the pastor for wishing a dismission from 
 his church, and the grounds of concurrence on the part 
 of the church. If, in view of all the circumstances, it is 
 judged proper that the pastor's request should be granted, 
 the council so vote ; and advise the church to dismiss 
 him. If the council should deem the reasons in favor of 
 a dismission insufficient, they advise the church and pas- 
 tor accordingly. 
 
 A church may vote upon a pastor's request for dismis- 
 sion — that they will grant h, provided a mutual council 
 shall advise thereto : and thus supersede the necessity of 
 any further action of their's after the decision of the 
 council. This, perhaps, is the more common practice of 
 our churches. 
 
 which acts I make a distinction ; as may be seen a few pages 
 
 over. 
 
 * For the form of a Letter Missive, see App. No. 6. 
 
176 CONGREGATIONALISM. 
 
 It is, I conceive, irregular and improper, for a church 
 to dismiss its pastor, and then call a council merely to 
 sanction its doings.* 
 
 If o church should think the removal of their pastor de- 
 sirable, a regular procedure would he, for the deacons, or 
 some of the older members of the church to converse 
 freely and frankly with him, state their convictions, and 
 suggest to him the expediency of asking a dismission from 
 the church. If the pastor should decline so to do; they 
 might then desire him to call a meeting of the church, 
 for the purpose of conferring together, and acting, should 
 it be judged expedient, in reference to the matter. The 
 pastor would, of course, absent himself from such a meet- 
 ing, unless he had some special communication to make 
 to the church; or, he would retire, after having opened 
 it in the usual form, and slated the object of the meeting. 
 
 * It is to be regretted that this practice has found so imich fa- 
 vor in some sections of our country. A church dismisses its 
 pastor, with the understanding, that the council which is called 
 to ordain or install his successor, shall first, sanction the dismis- 
 sion of the former pastor. 
 
 This practice is objectionable: (1) On the score of irregu- 
 larity. A pastor ordained by advice and assistance of a coun- 
 cil of neighboring churches, is not regularly dismissed but 
 by similar advice, etc. (2) The Congregational doctrine re- 
 specting the advisory power of councils is disregarded by 
 such a procedure. A Congregational council is an advisory 
 body, called to assist a church in deciding upon duty. But 
 in the case supposed, the council cannot act in this capacity at 
 all; for the church has already decided for itself, and the sub- 
 mission of the question to a council is an empty formality. (*.3) It 
 encourages the practice of dissolving the pastoral connection for 
 trivial causes. 
 
 The great argument for this innovation is, that it saves trouble 
 Now, the truth is, that the more trouble there is in effecting the 
 dissolution of the pastoral connection, the less likely are churches 
 and ministers to be hasty in forming or breaking these connec- 
 tions. Jt is one of the most serious evils of our day, that church- 
 es and pastors are so continually breaking up tiieir mutual rela- 
 tions ; and anything which encourages this evil, ought to be 
 carefullv avoided. 
 
ECCLESIASTICAL PRACTICE. 177 
 
 The church being left by themselves, would proceed to 
 discuss the subject before them: if agreed in opinion 
 they would appoint a committee to lay before the pas- 
 tor their reasons for wishing a dissolution of the pastoral 
 connection ; and request him to unite with them in call- 
 ing a council to consider the matter, and advise in the 
 premises. Should he decline their offer of a mutuai 
 council, the church would then be entitled to the advice 
 of an ex parte council. The way would thus be prepar- 
 ed for an orderly adjustment of the business, upon Chris- 
 tian, and Congregational principles.* 
 
 VII. Church discipline. 
 
 It is a settled conviction of Congregationalists, that 
 purity of faith and practice cannot be secured to the 
 churches, except by the maintenance of strict and faith- 
 ful Christian discipline. The members of our churches 
 are therefore pledged to watch over, to admonish, to re- 
 prove, and to discipline each other, as necessity may re- 
 quire. A church that neglects this care of its members 
 IS liable to be dealt with by its sister churches as a " dis- 
 orderly walker." We regard the 18th chapter of Mat- 
 
 * I regret to say, that our churches are not always so observ- 
 ant p. the course pointed out in the text, as they should be. 
 JNeither Congregationahsm nor any other ism, hut barbarism 
 countenances the practice of starving, or driving a minister 
 irom his pastoral chargfe. 
 
 Tiie practice of the English and Scotch Congregationalists— 
 1 call them by this name, though, in respect to alfsuch mattefH 
 as we are now considering, they are Independents— differs some- 
 what from that described m the text. Councils are unknown to 
 them, either in the settlement or dismission of their pastors A 
 pastor wishing to leave his field of labor, resigns his office : the 
 church accepts his resignation, and thus the business begins and 
 ends It IS however, a thing of very rare occurrence for a Con- 
 gregational pastor in those countries to leave his church unless 
 called to another sphere of usefulness. '< For a minister to be 
 unsettled for any considerable time, would be injurious to his 
 ministerial reputation."— MS. Letters. 
 
 12 
 
178 CONGREGATIONALISM. 
 
 ihew 15 — 18 verses, as a general directory respecting all 
 church discipline : "If thy brother shall trespass against 
 thee, go and tell him his fault between him and thee 
 alone ; if he shall hear thee, thou hast gained thy brother. 
 But if he will not hear thee, then take with thee one or 
 two more, that in the mouth of two or three witnesses 
 every word may be established. And, if he shall neglect 
 to hear them, tell it unto the church ; but if he neglect 
 to hear the church, let him be unto thee as an heathen 
 man and a publican. Verily I say unto you, whatsoever 
 ye shall bind on earth, shall be bound in heaven ; and 
 whatsoever ye shall loose on earth, shall be loosed in 
 heaven." 
 
 Agreeably to these Divine directions, the regular course 
 of procedure, in case that a church member is believed 
 to be guilty of unchristian conduct or heretical sentiments, 
 is substantially this : A brother who is acquainted with 
 the circumstances of the case, immediately — and with- 
 out conference with any one — seeks a private interview 
 with the trespasser ; he tells him plainly, but with gentle- 
 ness and kindness (Gal. 6: 1 ) what he has seen or known 
 offensive and unchristian in his conduct. If the trespas- 
 ser acknowledges his fault, and makes Christian satisfac- 
 tion, here the matter may end, nothing more need be said 
 or done. What shall constitute Christian satisfaction, 
 must depend upon circumstances. If the offence be 
 strictly private — known only to the complaining brother, 
 a private acknowledgement of it, and a promise of refor- 
 mation, would be deemed satisfactory. If known only to 
 a few individuals, and not liable to greater notoriety, a 
 confession to these persons might be deemed sufficient. 
 But if the cause of complaint should be extensively 
 known ; the confession must be public. This may be 
 regarded as a general rule — Confession and satisfaction 
 should be as public as the offence. So said John Rob- 
 inson ; so say we. 
 
 But, if the offender refuses to give such satisfaction, 
 the complainant then selects one or two judicious and in- 
 
ECCLESIASTICAL PRACTICE. 179 
 
 telligent brethren, to assist him in his efforts to convince 
 and reclaim the erring brother. If these efforts prove un- 
 availing, a regular complaint is laid before the church — 
 generally, if not always, in writing — specifying the par- 
 ticular charges against the offending brother, and the 
 persons by whom, or the means by which it can be 
 proved ; and stating also, the attempts which have been 
 made to adjust the difficulty privately. 
 
 It is considered entirely out of order for a church to 
 receive a complaint against one of its members until as- 
 sured that "the private steps" — as these preceding meas- 
 ures are called — have been taken.* 
 
 The church being satisfied that this has been done, 
 vote to examine the charges. Evidence of the truth of 
 these is then called for. Witnesses may be introduced 
 who are not professors of religion, if necessary. If by 
 the testimony adduced the church are convinced of the 
 guilt of the accused, they, by their pastor or a committee 
 — not excluding others — labor to convince the offender 
 of his sin, and to induce him to make Christian satisfac- 
 tion for his offence. These efforts being successful, he 
 is restored to good standing. But if unsuccessful, the 
 church, after suitable delay, proceed to admonish him, 
 to suspend him from their communion,t or to excommu- 
 
 * Many churches make an exception to this rule, in cases of 
 open and notorious scandal, etc. ; and receive a complaint before 
 private means have been tried to reclaim the offender. The Cam- 
 bridge Platform admits of this summary mode of proceeding in 
 offences •' of a more heinous, and criminal nature, to wit, such 
 as are condemned by the light of nature." — Ch. 14. § 3. — See 
 also, Mather's Apology, p. 97. —Calvin's Inst. B. IV. Ch. 1'2. §3, 
 (3. — and Cotton's Keys, p. 85. The course pointed out in the text 
 sfeems to me, however, preferable, as a general rule, in cases of 
 public^ as well as of private scandal. For one prominent reason, 
 if for no more, viz. That it is better adapted to secure one great 
 end of all church discipline — the reformation of the offender. Al- 
 most any one will be more likely to be convinced of error, and 
 brought to repentance by the kind and faithful efforts of a friend 
 in private, than by a public arraignment, in the first instance, 
 before the whole church. 
 
 t These measures may be proper, as steps preparatory to ex- 
 
180 CONGREGATIONALISM. 
 
 nicate, and cut him off from all relation to, or connection 
 with the church — to cast him out, as " a heathen man 
 and a publican." The decision of the church should be 
 announced to the offender by the pastor ; either by an ad- 
 dress to him — recapitulating the circumstances of the case, 
 and then solemnly pronouncing his excision from the 
 visible body of Christ, and exhorting him to repentance, 
 and assuring him of the readiness of Christ to forgive him, 
 and of the church to receive him — or by a letter of the 
 same general import, written in the name of the church. 
 
 If at any future time the excommunicated person 
 should give evidence of repentance, he may be restored 
 to the fellowship of the church, by making a public con- 
 fession, and giving the church satisfactory evidence of a 
 thorouah reformation. 
 
 If the question be asked : What do Congregational 
 churches regard as offences which render one liable to 
 excommunication as a heathen man and publican? It 
 maybe answered, in genera! terms: Whatever in doc- 
 trine, practice, or general spirit is plainly inconsistent 
 with the requisitions of the Gospel. 
 
 A fundamental principle in the organization of our 
 churches is, that "none but good people" should be 
 members of them. Reputed piety and visible conformi- 
 ty to the laws of Christ's house are indispensable quali- 
 fications for church membership. Whatever, therefore, 
 
 conununication, in order to furnish the offender longer space for 
 reflection and repentance ; but never. 1 conceive, as punishments, 
 which being endured, offset — so to speak — the offence, and entitle 
 the sufferer to a restoration to church privileges, and to favor with . 
 his brethren. Christ's direction : " If he neglect to hear the 
 church, let him be unto thee as an heatlien man and a publi- 
 can" — requires the excommunication of every obstinate offender. 
 
 Mather devotes 1(5 pages to church discipline, giving the forms 
 used in admonition, excommunication, etc. He teaches the doc- 
 trine above detailed — Ratio, Art. 8. § 2,3. Such, too, is the doc- 
 trine of the Platform.— Ch. 14. 
 
 Cotton's description of this process of church discipline in his 
 day (164.')) agrees substantially with the above. — Way of the 
 Cbhs. pp. 89—94. 
 
ECCLESIASTICAL PRACTICE. 181 
 
 destroys the evidence of one's piety, or is inconsistent 
 with such conformity, unfits, of course, that person for 
 church fellowship. 
 
 Besides such offences as affect a church member's 
 moral or Christian character, and which are to be treated 
 as above; there are certain other irregularities which de- 
 mand the notice, and if necessary, the disciplinary labors 
 of the church. Among these may be classed, all breach- 
 es of covenant in relation to matters not fundamental. 
 If a member, under the plea of having changed his views 
 of duty, should leave the church with which he had cov- 
 enanted to walk, and absenting himself from the assem- 
 blies of his Christian brethren, should associate with such 
 as, though not fundamentally erroneous, yet did not re- 
 cognize the body which he had left, as a Christian 
 church ; or which so varied from what that church deem- 
 ed orderly and correct in sentiment and practice, that it 
 could not fully recognize it as a church of Christ — it 
 would be the duty of the church to call their brother to 
 account ; and, if he persisted in his course, without ex- 
 hibiting an unchristian spirit, it would be necessary for 
 the church to " icithdraw'''' from him, as one who " walk- 
 eth disorderly'''' [aiay.rm, out of his rank, or place — in an 
 irregular manner), agreeably to 2 Tbess. 3: 6, 14. 15. — 
 ''Now we command you brethren, in the name of our 
 Lord Jesus Christ, that ye icithdraw yourselves from eve- 
 ry brother that iccdketh disorderly, and not after the tra- 
 dition which ye received of us. * * * If any man obey not 
 our word by this epistle, note that man, and have no com- 
 pany icith him, that he may be ashamed. Yet, count him 
 not as an enemy, but admonish him as a brother."* 
 
 VIII. Discipline of pastors. 
 
 Sound Congregational principles subject every pastor 
 to the watch and discipline of his church. This seems 
 
 * For additional remarks on this topic — the difference between 
 excommunication and the act of withdrawing fellowship — See 
 Appendix, No. 14. 
 
182 CONGREGATIONALISM^ 
 
 to be taught by Paul's direction to the Colossian church ; 
 " Say to Archippus, Take heed to the ministry which 
 thou hast received in the Lord, that thou fulfil it." — 
 Col. 4: 17. If a pastor becomes heretical in doctrine, 
 or corrupt in practice, we believe that he should be dealt 
 with as any other member of the church would be ; " on- 
 ly with such special terms of respect, and repetition of 
 address, as the relation of a father may call for."* 
 
 Our churches, however, uniformly call for the advice 
 of a council, before they proceed to excommunicate a 
 pastor, xlll the preparatory steps should be taken, as in 
 the case of a private member ; the charges should be 
 proved before the church, and the church should vote — 
 That they are satisfied of the criminality of their pastor^ 
 but, in view of the peculiar importance and solemnity of 
 the business, will take the advice of the neighboring 
 churches before proceeding further. 
 
 The pastor is then invited to unite with the church in 
 calling a mutual council. If he refuses, the church call 
 an ex parte council. This council — mutual or ex parte, 
 as the case may be — examines all the doings of the 
 church, and hears all the evidence in the case ; if satisfied 
 with the measures pursued, and of the guilt of the pastor, 
 they vote accordingly. They then proceed to depose the 
 unworthy man from the ministry, and advise the church 
 to excommunicate him. The church follow the advice 
 of council, and thus terminates the melancholy business. 
 
 It is no doubt true, as the Platform maintains (Chap. 
 10. § 6.) that the " church have 'power according to or- 
 der" — that is, according to the general principles on 
 which a Congregational church is organized — to remove 
 a pastor from office, without the advice and direction of 
 a council ; though it distinctly speaks of the propriety of 
 
 * Cotton Mather's Ratio Discip. Art. IX. § 2. p. 102.— See also 
 Samuel Mather's Apology, pp 80—85; and .Tohn Cotton's Keys 
 of the Kingdom, pp. 31 , 32, 41—43. 
 
 The reader will find this matter discussed, at some length, in 
 the Appendix, No. 13. 
 
ECCLESIASTICAL PRACTICE. 183 
 
 " the council of other churches, where it may be had, di- 
 recting thereto." But the reason why " the council of 
 other churches" should direct thereto, is not because a 
 church has not sufficient power to perform this act of 
 necessary discipline, as well as every other ; but because, 
 having invited " the council of other churches" to advise 
 and assist in puting their pastor m^o office, and thus de- 
 clared their wish to be recognized as a member of the 
 Congregational family, and to maintain fellowship and 
 communion with sister churches — consistency and de- 
 corum, require that the same sort of advice and assistance 
 should be sought in removing \\\m from office. And fur- 
 thermore, this course is proper, because sister churches 
 have an interest and concern in the removal from office 
 of one who has sustained a sort of official relationship 
 to them all. — See note, pp. 167 — 169. 
 
 Another reason for the course pointed out, is, that as 
 the business of licensing to preach the gospel, and thus 
 introducing into the ministerial office, is committed to 
 the hands of the ministry, it is evidently proper that 
 the same hands should be concerned in taking away 
 a license to preach, and deposing from the ministry. If 
 it should be said, that the same body is not, after all, em- 
 ployed in deposing from the ministry which introduced 
 into the ministry — the latter being' an association of 
 clergymen, and the former, a council of churches; the 
 answer is obvious: every association acts in the name of 
 the whole ministry, and on behalf of all the churches, in 
 giving licenses to preach the gospel; so that a council, 
 composed of ministers and lay delegates, represents both 
 the ministry and the churches; and is, therefore, mani- 
 festly the most suitable body to act under the circum- 
 stances supposed. 
 
 The propriety of the course now urged, will appear 
 from this consideration, among others : If the council 
 did not first act decisively in the business, by deposing 
 the uriworthy man from the ministry, it might happen that 
 a minister would be an excommunicated person, and still 
 
184 CONGREGATIONALISM. 
 
 be an authorized preacher of the gospel. But on the 
 other hand, if a council should be called previously to 
 any action of the church in relation to charges preferred 
 against their pastor, it might appear on examination, that 
 there were not sufficient grounds for complaint against 
 the pastor. For these reasons, regular practice requires 
 the adoption of the course prescribed. 
 
 IX. Who shall complain of offenders ? 
 
 Tf an offence he private, or known only to a very few 
 individuals, it has already been remarked, that Congre- 
 gational usage requires, that one of the persons privy to 
 the offence should go privately to his trespassing brother. 
 It is a great irregularity to communicate the affair to any 
 one previously unacquainted with the circumstances, 
 unless it be a case of such difficulty as requires advice. 
 This course we conceive to be required by Christ's di- 
 rections, Matt. 5: 23, 24; " If thou bring thy gift to the 
 altar, and there rememberest that thy brother hath aught 
 against thee, leave there thy gift before the altar, and go 
 thy way ; first be reconciled to thy brother, and then 
 come and offer thy gift." By parity of reasoning — if 
 thou bring thy gift to the altar, and there rememberest 
 that thou hast aught against thy brother, leave there thy 
 gift before the altar and go thy way; first be reconciled 
 to thy brother, etc. 
 
 But, suppose the offence be one of public notoriety ; 
 who then shall take the step first ? Generally, one of the 
 deacons of the church, or someone of the more aged and 
 experienced brethren. There may be prudential reasons 
 for preferring one brotlier to another in a given case, as 
 the person to take the " first step" with an offender. 
 These reasons should be allowed their full weight. But, 
 \{i\\Qmost suitable person will not commence this im- 
 portant work, this will not excuse another from under- 
 taking it, — yea, the least suitable person in the church. 
 All are equally bound by their own covenant engagements 
 
ECCLESIASTICAL PRACTICE. 185 
 
 to discharge this duty ; and if one, or ten, or one hundred 
 neglect it, this will nor cancel the obligations of the oth- 
 ers. The business must be attended to, or the whole 
 church are made partakers of the sin of the offender. 
 
 It is deemed important, generally, that some time 
 should elapse between the several steps of discipline, in 
 order that the offender may have opportunity for reflec- 
 tion, before the ultimate appeal is made to the church. 
 It may be proper in some cases, to repeat the private 
 steps; perhaps, even several times, before the complaint 
 is lodged with the church. Every case that can be ad- 
 justed without telling it to the church, should be; and 
 many cases may be, if judicious, and persevering, and 
 Christian efforts are made for this purpose. 
 
 X. Discipline of sister churches. 
 
 It has already been remarked, that though Congrega- 
 tional churches are independent of each other in respect 
 to all their internal arrangements and management, yet, 
 every church regards itself as a part of a great family, 
 each member of which has a common interest in the 
 welfare of every other branch, and holds itself bound to 
 give account of its doings to the family whenever desired. 
 
 A prominent design in changing the name of our de- 
 nomination, from Indfpendents to Congrcgationalisfs,* 
 was to avoid the imputation, that our churches were 
 united by no common bond ; and that they refused to 
 give to each other any account of their faith or practice. 
 Hence the Platform says: "The term independent we 
 approve not;"t and makes provision for the discipline of 
 churches as well as individual members.} 
 
 An orderly procedure in case a church has reason to 
 think a sister church unsound in doctrine, lax in disci- 
 
 * John Cotton, probahlj^ gave us this name. He, at least, is 
 the first writer, so I'ar as my reading goes, who uses the term. 
 t Chap. 2. § 5. 
 1 See ch. 15, also Mather's Ratio, Art. IX. 
 
186 CONGREGATIONALISM. 
 
 pline, or corrupt in practice, would be — to choose a 
 committee, to visit and converse with the officers of the 
 suspected church. If they could satisfy the visiting com- 
 mittee that their fears were groundless, the state of the 
 case would be reported to the inquiring church, and there 
 the matter would rest. But if the committee could not 
 obtain satisfaction, on reporting this to the brethren, 
 the church would vote to call on one or more neighbor- 
 ing churches to unite in the labor. These united com- 
 mittees failing to obtain satisfaction, the several churches 
 to which they belonged would propose a council of 
 churches (not including themselves) to whom the whole 
 business should be submitted. This mutual council hav- 
 ing heard the statements of both parties — the churches 
 complaining and the church complained of — would give 
 their opinion, whether there was sufficient ground of 
 complaint against the accused church to warrant sister 
 churches in withdrawing fellowship from it. If they be- 
 lieved that there was, they would vote to that effect ; and 
 recommend to all Congregational churches to withdraw 
 fellowship from the erring member of the family, lest they 
 should become partakers in other men's sins. 
 
 It would then be in order for individual churches to 
 act upon the advice of the council. This being accept- 
 ed and adopted, the offender would no longer be regarded 
 as a sister of the great family of Congregational churches ; 
 its pastor would not be recognized as a minister of the 
 Lord Jesus; its members would not be received to per- 
 manent, or even occasional communion; and any church 
 recognizing them as a church of Christ, would be con- 
 sidered as walking disorderly — as contenancing the er- 
 rors and sins of the offending member — and would ex- 
 pose itself to be dealt with accordingly. 
 
 But, in case the pastor or any members of the offend- 
 ing church should satisfy the council, or the committees 
 of the churches, that they did not approve of, or counte- 
 nance the conduct of the majority of the church with 
 which they were connected, such pastor or dissenting 
 
ECCLESIASTICAL PRACTICE. 187 
 
 members would not be included in the act of exclusion 
 from fellowship lo which the majority of the church were 
 subjected ; though they would be expected to use their 
 utmost endeavors to reclaim their erring brethren ; and 
 if, after due trial, they failed in their efforts, to renounce 
 all connection with them, and to unite with some other 
 Congregational church. The remarks in the preface to 
 the Platform, upon this topic — the removal of individuals 
 from corrupt churches — deserve careful consideration. 
 
 In all this, however, Congregational churches assume 
 no right nor power to disband and dissolve churches; 
 or to interfere with the right and privilege of churches 
 to order their affairs as may ^eem to them most accor- 
 dant with the truth. They simply assert their own ri^ht 
 to say with whom they will hold communion, and with 
 whom they can walk as sister churches. The body 
 from which they have thus withdrawn fellowship still re- 
 mains, for aught that they can say or do — a church, if any 
 are disposed so to regard it. The churches withdrawing, 
 wash their hands of the errors and corruption complained 
 of. To their own master, the erring are left to stand or 
 fall.* 
 
 XL Miscellaneous matters. 
 
 Under this general head 1 shall mention several mat- 
 ters which are of a mixed character, scarcely belonging 
 to the Ecclesiastical Practice of Congregationlists, and 
 yet illustrative of the peculiarities of the denomination. 
 
 The " way of Congregational churches," in relation 
 
 * S. Mather gives a particular account of these matters, and 
 defends this method of proceeding.— pp. ]3:3, KM. So does Mr. 
 Upham, in his XX Chap. The reader will find the usages of 
 our churches more fully detailed by Prof. Upham, in his Ratio, 
 than the plan of this work allows. Mr. Mitchell, in his Guide 
 to the N. E. Chhs. has an excellent chapter on church disci- 
 pline. Though constrained to differ from this brother on some- 
 points of church polity, yet I esteem his " Guide' a work of 
 much practical excellence. 
 
188 CONGREGATIONALISM. 
 
 to the more important matters of ecclesiastical usage, has 
 now been considered. Those points only have been 
 touched upon, in which there is a very general, if not 
 uniform agreement among consistent and intelligent Con- 
 gregationalists. In respect to various other things of 
 minor importance, there is some diversity of practice in 
 the denomination: as, for example, respecting 
 
 The Method of Raising the Salary of 3Iimsters. 
 
 Some societies do this by levying a tax on property; 
 others, by taxing pews; some, by weekly contributions 
 from the congregation; others, by voluntary subscrip- 
 tions, running indefinitely, or for a term of years; others 
 still, by voluntary contributions of provisions, and cloth- 
 ing, and fuel, to a fixed amount. Some churches are 
 the owners, in common, of their meeting-house ;* and 
 raise a part, at least, of their pastor's salary, by the year- 
 ly sale or lease of the pews. Some few — to their injury 
 — have funds sufficient to support their pastors. A mul- 
 titude are so poor that they feel unable to do more than 
 raise a part of their pastor's salary, depending on yearly 
 grants from our Home Missionary societies to make up 
 the deficiency. t 
 
 * Mather, in his Ratio Disopltriae, takes pains to tell his read- 
 ers that. "A Meeting-housf. is the term most commonly used 
 by the JVew- English Christians." 
 
 t A diversity of practice and opinion respecting the best metii- 
 od of raising a minister's salary seems anciently to have pre- 
 vailed. 
 
 Some of the fathers of the New England churches maintained, 
 that the pastor's salary should be raised by voluntary contribu- 
 tions, ^^ laid by,'' '^^ not contributed '-on the first day of the 
 week;" agreeably to 1 Cor. 16: 2. "Upon the first day of the 
 week let every one of you lay by him in store, as God hath pros- 
 pered him," etc. The famous Jolin Cotton insisted that this 
 was the only proper way to raise a minister's salary. 
 
 Thomas Hooker, in his <' Survey of the Summe of Church 
 Discipline," devotes several pages to the discussion of this ques- 
 tion. — See Part 11. pp. 27 — :^2. The differing views of good 
 men in his day are thus summarily expressed by Hooker : 
 
ECCLESIASTICAL PRACTICE. 189 
 
 But in all cases, a Congregational pastor has a stipu- 
 lated salary; and this is generally fixed at the lowest 
 sum that will afford him a respectable maintenance. The 
 practice of our churches is believed to be nearly uni- 
 form in this last particular. If it be not a fundamental 
 doctrine of the denomination — as it is said to have been 
 of some of the early dissenters from the Papal hierarchy 
 — that their pastors shall be poor ; certain it is, that the 
 general j^rac^/fc of Congregational churches, very effec- 
 tually accomplishes this end. It is presumed that in 
 New England, the salaries of the Congregational clergy 
 will not average five hundred dollars a year : multitudes 
 of them do not receive the value of three hundred dollars 
 in money. That minister cannot be considered a bad 
 economist, who can support a family, keep " a bishop's 
 table," and meet the numerous calls for charity, with a 
 yearly stipend of five hundred dollars. 
 
 The provision made for the support of the early Con- 
 gregational ministers of New England, was nominally 
 less than the average of modern salaries; but really 
 much better. In nearly every country parish — and there 
 
 '< Some conceive (the Lord's treasury being committed to the 
 deacons, for the supply of all tables of officers, and the tables of 
 the poor, both its own and others,) that this treasury should be 
 furnished every Lord's day, by the free-will oiFerings of the as- 
 sembly, every one casting into [it] as God hath blessed him. — 
 1 Cor. 16: 1/2, 3. They also conceive this rule of Gal. G: 6, 
 may be attended in this way, every one bringing in of all the 
 good things in a proportionable valve, as may suit tlie occasion 
 of the church. Others again conceive, that the maintenance 
 mentioned in the foregoing plan cannot he fully raised by a trea- 
 sury common to the poor and to ministers, nor can it be gather- 
 ed upon the Sabbath day." — Survey, P. 11. p. 30. 
 
 To this plan of raising the minister's support by contributions 
 on the Sabbath, etc , Hooker mentions several objections. And 
 it is not unlikely that these, and like objections induced a gra- 
 dual discontinuance of the method ; for, wlien Cotton Mather 
 published his Ratio Disciplinae Fratrum Nov-Anglorum (17Ji6), 
 the salary of our ministers was generally raised by a tax on ail 
 the inhabitants of a parish — See Ratio, pp,20,2L 
 
190 CONGREGATIONALISM. 
 
 were few others, in those days — every pastor was fur- 
 nished with *' a lot of land ;" which, with tolerable hus* 
 bandry, furnished a support for his family. His salary, 
 whether much or little, was generally an addition to what 
 was indispensable to the comfortable support of his family, 
 and went for the purchase of books, the education of his 
 children, and in some instances, became an accumulating 
 fund for his family after his decease.* 
 
 * 1 must be allowed to say a few words, in this connection, up- 
 on tlie prevalent notion, that whatever is paid for the support of 
 a minister is a gratuity — something for which he has no claim, 
 and which, being a workjof supererogation, entitles the parishio- 
 ner to special conunendation, and lays the minister under special 
 obligations. ]f the eye of such a reasoner should ever look up- 
 on this note, 1 would ask him : Do you consider what you pay 
 the mechanic or day-laborer whom you employ, a gratuity? Do 
 you think that the law3'er,the physician, the schoolmaster, who 
 serve you in their respective callings, have no claim on you 
 for their services? Or, that th(j care of your property, health, 
 and mind, are more important than the care of your soul ? Js it 
 more necessary that your field should be plowed, or your house 
 or your furniture repaired, than that you should be taught the 
 way of salvation ; and in the hour of sickness and death, have 
 some one to instruct you and your family, and administer to you 
 the consolations of the Gospel, and the rites of religion ? W 
 you and 3'our family wish to live and die as do the heathen ; so 
 be it. If you never, in any way, claim or enjoy the services of 
 a clergyman, he certainly will not set up any claim upon you 
 for support. But if you regard the observance of the Sabbath, 
 and the maintenance of the public and social rites of religion as 
 necessary to the comfort and welfare ofj'ourself and family, and 
 ihe community at large; upon what principle can you refuse 
 your aid in supporting a minister? 
 
 If he, after years oflaborious and expensive preparation for his 
 duties, devotes his whole time to the labors which you and oth- 
 ers require at his hands, there is no principle of law or equity 
 on which you can refuse your proportion of his support. And 
 what you pay him is no more a gift than what you pay your phy- 
 sician, or your school-master, your mechanics, or your da}-- 
 laborer. 
 
 To such persons as are disposed to plead the frecncss of salva- 
 tion, and the example of Christ and his apostles, as reasons for 
 not contributing towards the support of those who preach the 
 Gospel, 1 would commcud a careful examination of the follow- 
 
ECCLESIASTICAL PRACTICE. 191 
 
 Continuance of the Pastoral Connection. 
 
 The theoretical practice of our churches (if I may be 
 allowed such an expression) is now, as of old, to ordain a 
 pastor for life: but, the understanding has come to be 
 very general, that the connection between a pastor and 
 his flock will be short-lived. 
 
 The denomination, however, are beginning to feel the 
 evils of these temporary arrangements ; and are more 
 disposed, of late, to return to the good old way in which 
 their fathers walked ; and to give greater permanency to 
 the connection between a pastor and his church. 
 
 Solemnization of Marriage. 
 
 The first settlers of New England, in their hatred of 
 Popery and Prelacy, were disposed to commit the work 
 of solemnizing marriages exclusively to the civil magis- 
 trate.* At first, the magistrate performed all — even the 
 devotional parts of the service. After a while, the pastor 
 of the church, when present at the marriage, was called 
 upon to offer one or both of the prayers. And finally, 
 the business of solemnizing marriages was left chiefly 
 with the pastors. So it remains to this day. 
 
 We have no prescribed form for solemnizing marriage. 
 Every pastor consults his own taste and judgment. The 
 ceremony commences, generally, with prayer ; in which 
 
 ing passages of Scripture : — Numb 35: 1 — 8 compared with Lev. 
 25:3:2—34. Dent. 12: 19. J4: 27. 10: J6,17. lb:'l— 8. 2Chron. 
 31:1—10. i\eh. 13:10,11. Ezek.44: 15— 31. 
 
 The above references will show what care was taken of the 
 ministers of religion under the Law. The following will show 
 that the Gospel is no less explicit in recognizing the principle, 
 that they who labor about holy things should be supported by 
 tiiose for whom they labor; or, that -'the workman is worthy of 
 hismeat:" Matt. lU: 9, 10. Luke8:l— 3. 1 Cor. 9: 1—14. Gal. 
 6: G. Fhil 4: 10—18. 1 Tim. 5: 17, 18. 
 
 * See John Robinsons remarks. Hist, of Cong. pp. 349. 350 ; 
 also Mather's Ratio, pp. 111—117. 
 
192 CONGREGATIONALISM. 
 
 God — the Former of our bodies and the Father of our 
 spirits, who in the beginning created man male and fe- 
 male — is adored, and his presence and assistance in- 
 voked. The parties are then directed to join hands. 
 This being done, the minister addresses, first, the man, 
 to this effect : 
 
 "The person whom you now take by the hand, you 
 take to be your wedded wife; depending on the grace of 
 heaven, you promise to love her, to honor her, to support 
 her, * * * so long as you live both together in this 
 world. This promise you make as in the presence of God, 
 and before these witnesses." 
 
 And then the woman: 
 
 " The person whom yon now take by the hand, you 
 take to be your wedded husband ; with dependence on 
 the grace of heaven, you promise to love him, to honor 
 him, to obey him, * * * so long as you both live to- 
 gether in this world. This promise you make as in the 
 presence of the great God and these witnesses." * 
 
 A consent to this covenant being in some way signi- 
 fied, the minister adds: 
 
 I then declare you to be husband and wife ; married 
 according to the laws of this State ; and, so far as I know, 
 in accordance with the will of God. 
 
 Then follows either a nuptial benediction, or a set 
 prayer, invoking the blessing of God upon the newly 
 married pair — upon their basket and their store, upon 
 their outgoings and their incomings, upon their bodies 
 and their souls, for time and eternity. 
 
 Thus were marriages celebrated among Congregation- 
 alists in the days of Cotton Mather, and thus are they 
 now.t 
 
 * I quote from the formula given by Cotton Mather, in 172(3. 
 — Ratio Discip. pp. 114 — 11 'i. 
 
 t is it proper for a pastor to solemnize a marria<re when the 
 parties have not been ' published' agreeably to law ? I conceive 
 that, under ordinary circumstances, it is not. Not if the parties 
 are of age, and the near relatives arc present and give their con- 
 
ECCLESIASTICAL PRACTICE. 193* 
 
 Funerals, 
 
 The same may be said of funerals, as of marriages : 
 we have no set form of service. Our religious rites vary 
 accordinff to circumstances, and in different sections of 
 the country. 
 
 In our cities and large towns, where funerals are fre- 
 quent, a single prayer usually constitutes the whole bu- 
 rial service. 
 
 In our country parishes, an address to the company 
 collected is common. And in some sections, a sermon 
 is almost uniformly preached on the occasion, accompa- 
 nied with prayer and singing. 
 
 Public Worship, 
 
 Having no Liturgy, our method of conducting public 
 worship has never been entirely uniform. John Cotton 
 describes the usual services of the Sabbath in his day, 
 (1645) thus: " First, we make * prayers, and interces- 
 sions, and thanksgivings for ourselves and for all men.' 
 * * * After prayer, either the pastor or teacher readeth 
 a chapter in the Bible and expoundeth it, giving the 
 sense, to cause * the people to understand the reading.' 
 And in sundry churches, the other — whether pastor or 
 
 sent to the marriage. And for this simple reason, if for no other : 
 that where the laws of the state require the intention of mar- 
 riage to be published, and a certificate from the town clerk 
 that this requisition has been complied with, to be furnished — 
 it is a violation of the law, for any clergyman to solemnize a 
 marriage, knowing that these things have not been regarded by 
 the parties. And it is noi for us to say — the law is a bad one, 
 or the law was made for minors. The law is plain and explicit; 
 it makes no reserves nor exceptions ; and it is our duty to obey 
 it, as peaceable and faithful citizens, and consistent Christians : 
 for every Christian is bound to regard all the laws of the land in 
 which he lives, so far as these do not conflict with the law of 
 God, nor interfere with the requisitions of his Word. This is 
 plainly taught in such passages as Rom. 12: 1 — 7. 1 Fet. 2: 13 — 
 15. 
 
 13 
 
194 CONGREGATIONALISM. 
 
 « 
 
 teacher — who expoundeth not, he preacheth the Word. 
 * * * Before sermon, and many times after, we sing a 
 psalm. * * * In the afternoon, after public prayer, * * 
 and the Word read and expounded by them who preach- 
 ed in the morning, * * * and the sacrament of baptism 
 administered, if any of the church do offer their children 
 thereunto ; the deacons * * * do call upon the people : 
 That as God hath prospered them and made their hearts 
 willing, there is now time left for contribution. * * * * 
 After the contribution is ended, the time is taken up, in 
 sundry churches, in the trial and admission of * * * mem- 
 bers into the church ; * * * and so, after a psalm of 
 praise to God, with thanksgiving, and prayer to God for 
 a blessing upon all the ordinances administered that day, 
 and a blessing pronounced upon the people, the assem- 
 bly is dismissed."* 
 
 In the days of Cotton Mather, (1726) the services of 
 the morning of the Lord's day were generally commenc- 
 ed — after reading the *' bills," or requests for prayers 
 from the sick, afflicted, etc. etc. — with a long prayer : 
 then followed singing; next came the sermon — ^^gene- 
 rally limited unto about an hour ;" this was followed by 
 a short, concluding prayer. In some congregations sing- 
 ing followed the last prayer, " at least in the afternoon." 
 ** And in some of the congregations they [had] also in 
 the afternoon * * * a collection, according to apostolic 
 direction. 1 Cor. 16: 2." 
 
 *' The pastor dismissed the congregation with pro- 
 nouncing a Benediction. "t 
 
 Modern practice varies a little from the above. 
 
 The more common method, perhaps, of conducting 
 public worship among us now, is, to begin the morning 
 exercises with a short prayer, or invocation ; followed by 
 the reading of the Scriptures, sometimes accompanied 
 with brief explanatory remarks : then follows singing; 
 
 •• Way of the Cong. Chlis. pp. 66—70. 
 t Mather's Ratio, Art. ill. 
 
ECCLESIASTICAL PRACTICE. 195 
 
 then come the requests for prayers, and the long prayer ; 
 then singing again ; then sermon — not quite so long as 
 of yore — followed by a short prayer and the benediction. 
 
 In the afternoon, the services are introduced by sing- 
 ing ; after this, prayer — singing again — sermon — prayer 
 — singing — and the benediction. Some pastors read the 
 Scriptures both forenoon and afternoon. 
 
 Our fathers were not entirely agreed about the propri- 
 ety of reading the Scriptures, as a part of public worship, 
 unless accompanied with exposition ; some calling sim- 
 ple reading — " dumb reading.'''' Others, however, ap- 
 proved of it, and practised accordingly ; prefacing the 
 reading, as in these days, with a short prayer or invoca- 
 tion. John Cotton approved, and pursued this latter 
 course. 
 
 In their general method of conducting public worship, 
 our churches are believed to conform essentially to the 
 primitive practice.* As to the slight variations in dif- 
 ferent churches, we regard them as no wise objectiona- 
 ble. In the early age of the Christian Church, even af- 
 ter the introduction of Liturgies — which occurred " af- 
 ter the decay of the gifts of the first primitive church, "t 
 • — each bishop seems to have been left to form such an 
 order of public service as seemed best in his own eyes 
 and that of his church. And even the English Church 
 
 . . . ^ 
 
 knew nothing of strict and entire uniformity in the order 
 of her worship until after the Reformation : and well 
 would it have been for her if her Reformers had been as 
 wise, in this particular, as the Pope.| 
 
 Associations of Ministers. 
 
 It has long been the practice of Congregational minis- 
 ters residing within convenient distances of each other, 
 
 * See extract from Justin Martyr, in this work, ante pp. 136 
 —138. 
 
 t Stillingfleet's Irenicum, p. 238. 
 
 X See deal's Hist. Pur. Vol. I. pp. 96, 97. Mosheim, Vol. 1. 
 pp. 86, 413. n. 1, 3d ed. Hist. Cong. pp. 205—208. 
 
196 CONGREGATIONALISM* 
 
 to associate together, for personal improvement, for the 
 cultivation of brotherly kindness, and to assist each other 
 by council and advice, in discharging parochial and min^ 
 isterial duties. 
 
 These Associations are mentioned by Cotton Mather, 
 as things '^jjroposed,^^ though "not yet" [in 1726] in all 
 regards universally complied withal." * 
 
 "The Heads of Agreement" between the Congrega- 
 tional and Presbyterian churches in England, (1692,) 
 recoornize the importance of such associations. — Ch. IV. 
 Art.°l. 
 
 It is now believed to be nearly or quite universal for 
 our ministers to meet together, as often as once in three 
 months, for the purposes above specified. And these 
 meetings are regarded as most important helps to pasto- 
 ral usefulness and ministerial improvement. 
 
 On such occasions exegetical and critical essays on 
 difficult passages of Scripture are exhibited — recitations 
 from the Greek and Hebrew text are attended to — ser- 
 mons and plans of sermons are submitted for criticism — 
 and questions of practical importance respecting church 
 discipline, pastoral duties, and the best means for promo- 
 ting the religious improvement of the people under their 
 care are discussed. The excercises which require prep- 
 aration are assigned at a previous meeting. The advan- 
 tages of such associations are manifold and obvious. 
 
 County Conferences. 
 
 These are usually composed of the pastors and dele- 
 gates of all the Congregational churches of a county, if 
 not too large. They meet once or twice a year, in difTer- 
 ent parts of the county, to hear accounts of the state of 
 religion in each church and society, to consult together 
 for the general good, and to stir up each other's minds 
 " by way of remembrance." They afford seasons of great 
 
 * Ratio Discip. pp 179—181. 
 
ECCLESIASTICAL PRACTICE- \9t 
 
 religious interest and improvement. They are generally 
 attended by large numbers of the brethren of the different 
 churches, and also by delegates from corresponding bo- 
 dies in other counties, and by the representatives of the 
 different benevolent Societies. 
 
 General Meetings of Pastors and Churches. 
 
 As a bond of Christian union, and as a means of reli- 
 gious encouragement and improvement, our denomination 
 have long practised the holding of stated general meet- 
 ings of pastors, or of pastors and delegates from the 
 churches. 
 
 These bodies, though designed for the same general 
 purposes, and essentially alike, are known by different 
 names : as, Conferences, Associations, Conventions, Con- 
 sociations. 
 
 They usually include either all the pastors of a state, or 
 their representatives. They sometimes embrace, with 
 the pastors, lay representatives of the churches ; a plan 
 most perfectly in accordance with the spirit of Congrega- 
 tionalism. These meetings are attended by representa- 
 tives from corresponding bodies in other states, by dele- 
 gates from the General Assemblies of the Presbyterian 
 churches, and by the agents of the great charitable and 
 benevolent Institutions of the country. 
 
 At these meetings, the statistics of each Congregational 
 church in the state are given ; e. g. the additions — re- 
 movals, by death, dismission, or excommunication — bap- 
 tisms — charitable contributions, etc ; also any facts of in- 
 terest connected with the religious history of any of the 
 churches. Thus a complete view is obtained of the con- 
 dition and prospects of the entire denomination through- 
 out the state. 
 
 From the representatives of corresponding bodies, a 
 general view of the churches within their respective bounds 
 is expected. 
 
 From the agents of the various benevolent societies, 
 
198 CONGREGATIONALISlVf^ 
 
 and from the annual reports, etc. of the secretaries of the 
 several state societies which hold their anniversaries in 
 connection with the meeting of the General Conference, 
 Association, or Convention — we are able to learn the 
 condition, wants, and prospects of our country at large, 
 and of the world. 
 
 These general associations etc. claim no legislative nor 
 judicial authority. The end of their existence is, to pro- 
 mote vital godliness in the denomination, and to preserve 
 unbroken the ties of religious and denominational sym- 
 pathy and union among all the branches of the Congre- 
 gational family. 
 
 Licensure of Ministers. 
 
 For some time after the settlement of New England,, 
 our churches were supplied with pastors from the mother 
 country ; most of whom had been educated at the Uni- 
 versities, and had been preachers in England ; and many 
 of them, to the very people among whom they settled in 
 this country. 
 
 But, anticipating the time when they should be depriv- 
 ed of their venerable pastors — most of whom, on their re- 
 moval to this country, were advanced to the meridian of 
 life, or beyond that period — the churches early made pro- 
 vision for the education of ministers in New England. 
 To this end Harvard College was founded and nurtured 
 by the contributions, and prayers, and affections of the 
 pilgrims. From this source came a considerable pro- 
 portion of the ministers who occupied the N. E. pulpit* 
 during the next century after the landing of the pilgrims. 
 
 For more than half a century after the settlement of 
 this country (until 1692 — 1708) there seems not to have 
 been any provision made, or plan devised for the exami- 
 nation and licensure of candidates for the sacred minis- 
 try. " Any well disposed young men of a liberal educa- 
 tion [were] brought into the pulpits by any of the pas- 
 tors,, as soon as they pleased ; and, if the people approved 
 
ECCLESIASTICAL PRACTICE. 199 
 
 of them, they were at liberty, without any more ado, to 
 proceed unto an election of them for the work of the min- 
 istry, and the pastoral charge in any vacancy."* 
 
 The first suggestion on this subject, so far as I have 
 discovered, came from the *' United brethren" — Congre- 
 gational and Presbyterian — in England, 1692. — See 
 Heads of Agreement, Chap. TI. Art. VII. The next, 
 from the Saybrook Synod, Conn. 1708, Art. Xll.t 
 
 The state of things at present is materially different from 
 what it was in Mather's day. It is believed to be now the 
 uniform practice of our churches, to commit the work of 
 examining and licensing candidates for the ministry, to 
 the local Associations of pastors. The approbation of an 
 Association is necessary, even after a candidate has pas- 
 sed through a three year's training in one of our theolog- 
 ical seminaries. 
 
 At these examinations, personal piety and church 
 standing are usually the first subjects of inquiry ; and, 
 unless a candidate can satisfy the Association upon these 
 heads, there is an end to all hopes of a license to preach 
 the gospel : another part of the examination relates to 
 systematic theology ; recitations from the Hebrew and 
 Greek Scriptures are expected of all who have had an 
 opportunity of studying them ; and very few enter the 
 ministry among us now who have not some acquaintance 
 with these languages ; the candidate is also examined re- 
 specting his general intelligence — literary, historical, and 
 scientific. The examination proving satisfactory upon 
 these several points, the applicant is furnished with a cer- 
 tificate, signed by the moderator and scribe of the Asso- 
 ciation, certifying their approbation of him, and recom- 
 mending him to the churches as suitably qualified and 
 furnished to preach the gospel. 
 
 If, in any instance, there should be some doubt respec- 
 
 * Mather's Ratio Discip. p. 117. 
 
 t Trumbull's Hist. Conn. Vol. 1. pp. 506, 507. 508—513. 
 '* Congregational Order," pp. 236, 279. 
 
200 CONGREGATIONALISM. 
 
 ting the propriety of a full license, and yet not enough 
 to exclude the applicant entirely, Associations sometimes 
 give a permit to preach for a limited time ; at the expira- 
 tion of which, the permission is withdrawn, or, on further 
 examination, renewed. Some Associations, ordinarily, 
 give licenses for a term of years only, at the end of 
 which, the license may be rescinded or renewed, at the 
 pleasure of the Association. 
 
 I have dwelt somewhat minutely on the usages of 
 Congregational churches ; but I could not otherwise ex- 
 hibit the practical operation of the principles and doc- 
 trines of the system which I am attempting to develope, 
 nor make my little book a faithful guide to such as would 
 walk in conformity with this system. But little use has 
 been made of arguments to prove the correctness of the 
 practices which have been detailed; for most of these 
 practices are deductions and inferences from principles 
 and doctrines presumed to have been established by pre- 
 vious testimony and arguments ; and must, consequently, 
 stand or fall with the foundations on which they rest. 
 And, so far as our practice is mere\y prudential, it is suf- 
 ficient for our purpose, that it is not unscriptural nor un- 
 lawful, and that the wisdom and experience of ages have 
 sanctioned it. 
 
 And now, what shall we say of Congregationalism in 
 practice ? Is it not as fair in practice as in theory 7 
 Does it allow of any disorder or irregularity in the 
 churches? Is there in it any lack of energy and effi- 
 ciency 1 Can any churches show a purer or more blame- 
 less practice 1 or one better adapted to effect the great 
 purposes of church organization ? If not, what more 
 can we ask or expect of any system of church govern- 
 ment? 
 
PART V. 
 
 ADVANTAGES OF CONGREGATIONALISM. 
 
 Having, in the preceding pages, discussed the princi- 
 ples and doctrines of the Congregational system, and de- 
 scribed, with some minuteness, the ecclesiastical usages 
 of the denomination ; I know not that I can more suita- 
 bly conclude my labors, than by summing up, and plac- 
 ing distinctly before the reader, in a connected view, a 
 few of the more prominent advantages which Congrega- 
 tionalism is supposed to possess over all other systems of 
 church government. And this I shall do, not that I may 
 rail at other systems ; but, that I may more fully and 
 faithfully exhibit my own. 
 
 Every man who has fixed principles or settled opinions 
 on any controverted subject, arrived at them by a pro- 
 cess o{ comparison as well as investigation. And there 
 is no way in which we can more effectually aid an in- 
 quirer in settling a disputed question, than by placing 
 fairly before him the contending theories or systems 
 between which he must judge. This is emphatically 
 true in respect to the question now before us. It is only 
 by seeing the system, advocated in these pages, in con- 
 trast with opposing systems, that we shall be made fully 
 sensible of its superior advantages. 
 
 And why may not this comparison be made without 
 subjecting the author to the imputation of invidious feel- 
 ings or unworthy motives? All systems and published 
 opinions of church order and discipline are fairly open to 
 examination, and comparison with other systems and opin- 
 ions, and to animadversion, if occasion is discovered. 
 And, *if this be done with fairness and Christian courtesy, 
 
202 
 
 CONGREGATIONALISM. 
 
 no one has any right to complain. We may number 
 among our personal and cherished friends — as the author 
 is happy to do — persons who embrace almost every form 
 of church government; and yet we may, and ought, as 
 conscientious men, to claim for ourselves what we cheer- 
 fully yield to others, the right of private judgment, and 
 the liberty to express, with entire freedom, our convic- 
 tions ; without being charged with unworthy or unchris- 
 tian motives and feelings. 
 
 We may even go further, and say with a controversial- 
 ist of some distinction : " We are not to be afraid to 
 contend firmly against what we conceive to be error, 
 even at the hazard of deeply offending those by whom it 
 is embraced.* 
 
 In what may now be said of other ecclesiastical sys- 
 tems, I will not, knowingly, deviate, in the smallest par- 
 ticular, from the truth. But the best intentions will not 
 always preserve a man from error. And I beg, that my 
 niistakes — if any I make — may be attributed to misappre- 
 hension, not to design. 
 
 With these prefatory remarks — which the language of 
 some who have noticed my humble labors seemed to de- 
 mand — let us proceed to the inquiry : 
 
 What are some of the more prominent advanta- 
 ges WHICH Congregationalism is supposed to pos- 
 sess over other systems of CHURCH ORDER AND GOV- 
 ERNMENT ? 
 
 1. We regard Congregationalism as the most scriptu- 
 ral system of church governments 
 
 We do not assert that all other systems are totally des- 
 titute of scriptural authority ; nor, that this is exactly 
 conformed to the polity of the apostolic churches; but 
 
 * Dr. How's Vindication of the Prot. Episcopal Chh. quoted 
 by Smyth, in his Lees, on Ap. Succ. 
 
 t When 1 speak of the Scriptures furnishing a model of church 
 polity for us, 1 would be understood to refer exclusively^ to the 
 JVe»o Testament. 
 
ITS ADVANTAGES. 203 
 
 we do assert, that the order and discipline of our church- 
 es is more nearly in accordance with the model furnished 
 by the New Testament than that of any other denomi- 
 nation. 
 
 This consideration may be addressed equally to those 
 who deny that the Scriptures furnish any model of church 
 government, and to those who admit that the great out- 
 lines^ if not the minor particulars of church polity, are 
 given therein. 
 
 Those who deny that the word of God furnishes any 
 pattern for church building, will, it is presumed, admit, 
 that the church which has most of scriptural architecture 
 about it, best deserves their regard. 
 
 Dr. Stillingfleet, though he considered "the form of 
 church government a mere matter of prudence, regulated 
 by the word of God;" yet admits: "That form of gov- 
 ernment [to be] the best, according to principles of Chris- 
 tian prudence, which comes the nearest to Apostolic 
 practice, and tends most to the advancing the peace and 
 unity of the Church of God."* And Dr. Campbell, 
 though he could "see no reason why a church may not 
 subsist under different forms, as well as a state ;" yet 
 owns, " that one form may be more favorable than anoth- 
 er to the spirit and design of the constitution."! 
 
 I beg leave to put it to any such person : If that form 
 of church government may not be reasonably regarded as 
 most agreeable to the principles of Christian prudence, 
 and most favorable to the constitution of Christianity, 
 which most nearly resembles the one selected and estab- 
 lished by the founder of Christianity ? 
 
 If, now, it has been shown in the preceding pages — 
 as I trust it has — that all the fundamental principles and 
 the important doctrines of Congregationalism have the 
 sanction of scriptural precept or apostolic usage; and 
 that the authorized practice of this denomination is no- 
 
 * Irenicum,pp. 414, 415. 2cl Ed. 
 
 t Lees. Ecc. Hist. L. 4. p. 50, and L. 8. p. 128. 
 
204 CONGREGATIONALISM. 
 
 wise inconsistent with the same precepts and example: 
 — then certainly, Congregationalism is scriptural; the 
 word of God allows, if it does not require the adoption of 
 it. And, if Congregationalism is scriptural, then it is 
 tnore scriptural than any other system, in just so much 
 as any other system differs from this in its fundamental 
 principles and doctrines ; unless it can be proved — which 
 it cannot be — that the Scriptures equally countenance 
 different systems. 
 
 But, in what particulars do other systems of church 
 government differ from this ? 
 
 All governments may be classed under three general 
 heads : Monarchical, Aristocratical, and Democratical. 
 
 The distinctive peculiarities of these three forms may 
 be, to some extent, intermixed in any given system ; but 
 all governments, ecclesiastical as well as civil, may be re- 
 solved into these constituent parts. 
 
 The Episcopal form of church government may be re- 
 garded as monarchical, the Presbyterian as aristocratical, 
 and the Congregational as democratical. The predomi- 
 nating characteristics of these three forms of govern- 
 ment are sufficiently, if not exactly, expressed by the 
 titles given them. 
 
 Episcopacy is the government of the church by bish- 
 ops. Each bishop is the sovereign of his diocese. His 
 power may be that of a despot, or of a limited monarch, 
 according as the people are allowed more or less influ- 
 ence in the government. Romish Episcopacy may be 
 considered a despotism. The Pope is the supreme, in- 
 fallible head of the Church on earth. The mere fact that 
 he is an elected despot, does not alter the nature of hisj 
 government when once established; especially, as the 
 people have no voice in his election. His government is 
 absolute, uncontrollable by any authority in the people. 
 The Pope's will is sovereign. His word is law. Each 
 archbishop and bishop is essentially an absolute monarch 
 over his own dominions. The features of Romanism, so 
 
its ADVANTAGES. ^05r 
 
 far as church polity is concerned, will sufficiently appear 
 in what follows descriptive of English and American 
 Episcopacy. English Episcopacy is, perhaps, somewhat 
 less despotic than Romanism ; and American Episco- 
 pacy is a modification of English Episcopacy, present- 
 ing a still milder form of monarchical church govern- 
 ment, while it retains the essence of the thing, in its ex- 
 action of reverence and obedience to the bishop. 
 
 The Church of England. 
 
 An outline of this gigantic National Church Establish- 
 ment will enable the reader to decide whether we have 
 not good reasons for considering Congregationalism as 
 more scriptural than English Episcopacy. The English 
 Church, so far as her constitution and government are 
 concerned, is but a modified form of Popery. At the 
 Reformation she renounced the Pope of Rome and took 
 the king of Britain for her earthly Head. By the Act of 
 Supremacy, Henry VHI. became as truly Pope in Eng- 
 land, as Clement VH. had previously been. Henry 
 claimed the right to regulate the Church of England as 
 seemed good in his own eyes : and his parliaments sanc- 
 tioned that claim. The successors of Henry, with the' 
 crown, inherited also the Headship of The Church of 
 England. From Henry, this inheritance has come down 
 to the present monarch ; and the Church of England 
 now has for her "supreme head " a young and gay girl, 
 of two and twenty years of age.* She *' convenes, pro- 
 rogues, restrains, regulates and dissolves ail synods and 
 ecclesiastical convocations ; and all archbishops and 
 bishops are appointed by her ; for, though there is the 
 formality of an election of these functionaries by the 
 deans and chapters of their respective dioceses, yet this 
 is authorized only by what is called a conge d' elire, or 
 
 * She happens now (l':^43) to be a matron of some five and 
 twenty. 
 
206 CONGREGATIONALISM. 
 
 leave to elect, which is accompanied by a nomination of 
 the person to be elected. 
 
 The Archbishops rank in ecclesiastical dignity 
 next to the Sovereign, and are supreme in their respective 
 provinces. Next to the archbishops, come the bishops. 
 Each Bishop is sole judge in his own court of all ec- 
 clesiastical offences. The archdeacons, and priests, and 
 deacons, are amenable to their respective metropolitans. 
 
 The kingdom is divided into two Provinces, or arch- 
 bishoprics, Canterbury and York. Canterbury contains 
 tiocnty one or two dioceses, including the archiepiscopal 
 district, and York Jive or six.* Each diocese is di- 
 vided into archdeaconries, of which there are about six- 
 ty ; each archdeaconry is divided into deaneries ; and 
 each deanery, into parishes. 
 
 The Archdeacon is the bishop's vicar or vicege- 
 rent, and is authorized to examine candidates for holy 
 orders, to make parochial circuits, and to oversee the 
 clergy within his jurisdiction. He holds courts, in order 
 to *' inflict censures, to suspend or excommunicate per- 
 sons, prove wills, grant administrations, and hear eccle- 
 siastical causes, subject to an appeal to the bishop." t 
 These important officers are commonly appointed by the 
 bishops ; or, if the office is in the gift of a layman, he 
 presents to the bishop, who institutes as to an ordinary 
 benefice. 
 
 Deans and Canons or Prebendaries. These 
 are the nominal electors of the archbishops and the 
 
 * Each of the archbishops, besides the supervision of all the 
 dioceses within his province, has a diocese of his own, in which 
 he exercises episcopal jurisdiction. I speak without exactness 
 about the number of dioceses which belong to each archbishop, 
 because some old bishoprics have been recently suppressed, and 
 some new ones erected, and 1 know not exactly how they have 
 been appropriated. 
 
 t Mc Culloch's Statistics, Vol. II. ch. 8. 
 
ITS ADVANTAGES. 207 
 
 bishops ; and hold towards the bishops, respectively, the 
 relation of counsellors. There are 28 deans and chap- 
 ters,* and some 200 or more canons or prebendaries. 
 These latter dignitaries are appointed either by the king, 
 or the bishop within whose diocese the chapter is located ; 
 or are elected by the chapters themselves. The deans are 
 either elected by the chapters on the king's conge (T dire, 
 etc. — much in the same way as the bishops themselves — 
 or they are appointed by the king's letters patent. 
 
 Parson s — pcrsonar ecdesiae. So called because by 
 their persons the church is represented. 
 
 We come now to what may be termed, in Congrega- 
 tional language, the mi?iistcrs of the church : all before 
 are the dignitaries. " A parson is one that has full pos- 
 session of all the rights of a parochial church."t He is 
 sometimes called the recto?-, or governor of the church; 
 sometimes the vicar: the former, when he has the 
 charge and cure of a parish, and is, of right, entitled to 
 all the tithes of the same : the latter, when he acts as the 
 deputy, and is under the authority of another, and is en- 
 titled to only a certain portion of the tithes of the parish, 
 or to a stipulated salary. The usual form of inducting a 
 parson into a benefice, is as follows: "The inductor 
 takes the clerk [i. e. the person to be inducted] by the 
 hand, and placing it on the key of the church, which 
 must be then in the door, says : ' By virtue of this instru- 
 ment, I induct you in the real, actual, and corporeal 
 possession of the rectory or vicarage of A — , with all 
 its fruits, profits, members, and appurtenances.' This 
 done ; he opens the door, puts the clerk in possession of 
 the church, and shuts the door upon him ; who, after he 
 has tolled the bell (if there be any) to give the parish- 
 
 * " Chapter," is the title given to the body of Counsellors, or 
 prebends. The Dean is the head of the Chapter. There are 
 some chapters, however, wiiich have no deans; the bishop pre- 
 siding in his place. 
 
 t London Encyc, Art. Parson. 
 
208 CONGREGATIONALISM 
 
 ioners due notice of their new minister, comes out, and 
 desires the inductor to endorse a certificate of his induc- 
 tion, on the archdeacon's warrant, and all persons pres- 
 ent signify it under their hands."* 
 
 Such is the process by which a man becomes the pas- 
 tor of a flock. The people are made acquainted with the 
 important fact that they have a spiritual guide provided 
 for them, by hearing the bell toll, " if there be any !" 
 
 Curates. These are the lowest order of the hie* 
 rarchal clergy ; and yet, perhaps, are the most laborious, 
 faithfulj and useful members of the Church ; though gen- 
 erally but poorly paid for their services. 
 
 A curate is, literally^ one who has the care of souls. 
 He is generally the representative of the more favored 
 parson or rector of the parish, in whose behalf he admin- 
 isters to the people, and from whom he ordinarily re- 
 ceives his stinted salary, according to previous agree- 
 ment. That is, if the duties, convenience, or pleasure 
 of the incumbent of the parish prevent him from residing 
 in the parish, and serving his parishioners in person, a 
 curate is hired for a trifle, to do the work of the parish, 
 while the * incumbent' gathers the tithes and profits of 
 the living. A curate may be either a priest or deacon. 
 It is necessary for him to have the bishop's license, and 
 to take very nearly the same oaths, and make the same 
 subscriptions which are required of parsons, etc. 
 
 Church Wardens and Parish Clerks. 
 These functionaries are the only ones — so far as I can 
 discover — in whose appointment the people have a voice. 
 And even in these cases, it is rather a matter o^ custom than 
 of right. They are sometimes appointed by the minis- 
 
 * London Encyc. Art. Induction. If a benefice is in the 
 hands of a bishop, Institution and Induction only, are requisite : 
 these are called coUativc benefices. There are, also, what are 
 called donative benefices ; which are obtained by the donation of 
 the patron in writings without presentation, institution, or in» 
 duction. 
 
ITS ADVANTAGES. 209 
 
 ter of the parish, sometimes by the parish, sometimes by 
 both together, " as custom directs." 
 
 The church wardens are " the guardians or keepers, 
 of the church, and representatives of the body of the par- 
 ish." Their office is to repair the church and make lev- 
 ies to pay the expenses ; to keep the congregation in or- 
 der during service, and to levy a shilling forfeiture on 
 such as neglect to go to church, etc. 
 
 The parish clerk is regarded as the lowest officer of 
 the church. He is generally a layman, whose business 
 it is, to assist the curate in reading the service, and to 
 aid him at burials, marriages, baptisms, etc. — repeating 
 the Confession, the Creed, and the Lord's prayer after 
 the priest. 
 
 We have now cursorily viewed the several ministerial 
 parts of the English establishment. We will pass to an- 
 other branch of the system. 
 
 Ecclesiastical Courts. 
 
 An important feature in this establishment is the sys- 
 tem of courts for the transaction of ecclesiastical busi- 
 ness. The ancient convocations of the clergy in each 
 province, seem now to have little else than a nominal ex- 
 istence. They are, indeed, convened and prorogued as 
 of old; but, so far as appears, transact no business of 
 any consequence. The ecclesiastical courts are very 
 numerous, and their jurisdiction diversified. 
 
 (1) Court of Delegates. The king, in this 
 his court, is the ultimate appeal, as the Supreme Head of 
 the Church under God, in all causes ecclesiastical. 
 
 (2) The Provincial Courts stand next in or- 
 der. These are held in each of the provinces of the 
 archbishops, and in their names, and by their authority. 
 
 In the province of Canterbury there are three kinds 
 14 
 
210 CONGREGATIONALISM. 
 
 of provincial courts, viz. The Court of Arches* which is 
 the supreme court of appeal ; the Prerogative Court ^ hav- 
 ing jurisdiction of all wills and administrations of person- 
 al property left by persons having effects of a certain 
 value in divers jurisdictions within the province ; and 
 the Court of Peculiars, which takes cognizance of all 
 matters arising within the bounds of certain deaneries. 
 
 In the province of York, there are only Prerogative 
 and Chancery courts. 
 
 (3) The Diocesan Courts come next. These 
 are the bishop's courts ; held by their authority, and in 
 their name, by a chancellor ; who, if the diocese be large, 
 has his commissaries in remote parts, who hold consistory 
 courts within their assigned limits. These courts take 
 cognizance of all matters within their jurisdiction : they 
 may decide all matters of spiritual discipline — they may 
 suspend or deprive clergymen — declare marriages void — 
 pronounce divorces, etc. 
 
 From these courts there is an appeal allowed to the 
 Archbishop of the Province. 
 
 (4) The Archdeacon's Court is next in or- 
 der. This is generally subordinate to the bishop's, though 
 sometimes independent of him. Its jurisdiction extends 
 over a part, or the whole of a diocese, as the case may 
 be. The court is held by the archdeacon himself, or by 
 a judge, called his official, and appointed by him. 
 
 In these courts censures are inflicted — persons are 
 suspended or excommunicated — wills are proved — ad- 
 ministrations granted — and other ecclesiastical matters 
 attended to, subject to an appeal, generally, to the bishop 
 of the diocese. 
 
 (5) The Court of Peculiars, is another de- 
 scription of courts. 
 
 * So called from the Bow-church in London, where it holds 
 its sessions, whose top is raised of stone pillars, built archways. 
 
ITS ADVANTAGES. 211 
 
 These are exceedingly numerous; amounting it is 
 said, to 300. Their jurisdiction is often limited to a 
 sinn-je parish, within which they are authorized to do the 
 usual ecclesiastical business — or a part of it — which 
 would otherwise be carried to the archdeacon's, or the 
 bifshop's court. 
 
 (6) Manorial C o u r t s, of circumscribed juris- 
 diction, also exist. 
 
 We have in the above detail, a glimpse of the execu- 
 tive and disciplinary machinery of the English Church es- 
 tablishment. To manage this — particularly in its higher 
 departments — a distinct, and peculiar class of profes- 
 sional men has been raised up ; known as Doctors of 
 Law and Proctors. From the former of these, the arch- 
 bishop selects the judges of his archiepiscopal courts. 
 The Proctors are the solicitors and attorneys of these 
 spiritual tribunals. 
 
 I have now enumerated, and very briefly described, 
 the ecclesiastical courts by means of which the Church 
 of England is ordered and disciplined. The question 
 now comes up: Did Jesus Christ intend to have his 
 Church governed by such instrumentalities ? Is it in 
 this way that his disciples are to prove to the world that 
 Christ's kingdom is not of this world ? 
 
 May not the wayfaring man, though a fool, discern the 
 utter dissimilarity between this pompous and compli- 
 cated hierarchal establishment and the simple organiza- 
 tion and government which Christ sanctioned, and his 
 apostles developed in the primitive churches of Christen- 
 dom? And yet, this very Hierarchy is pronounced by its 
 friends and advocates — " the most scriptural church in 
 Christendom" — ''the sanctuary of scriptural piety^'' — 
 ''the wonder and glory of Christendom."* 
 
 " British Review, No. 43, lb25, Review of James' Church 
 Member's Guide. 
 
2ia 
 
 CONGREGATIONALISM. 
 
 '-*' Revenue of the Church of England. 
 
 In order to estimate more accurately the value of such 
 praise, it may be well to inquire the cost of such a 
 *' sanctuary.^^ 
 
 My limits will not allow me to go into many particu^ 
 lars. Look, however, at the following items : To sup- 
 port a single dignitary of this * scriptural church' — the 
 archbishop of Canterbury — a net, yearly revenue is al- 
 lowed, of <£19,182 ; or, 85,168 dollars ; and for the arch- 
 bishop of York, t£l2,629 ; or, 56,072 dollars : making a 
 svim total of one hundred and forty-one thousand two 
 hundred and forty dollars annually for two ornamental 
 dicrnitaries of this most scriptural church! 
 
 And what does it cost yearly to support some five and 
 twenty bishops, who claim to be the direct successors of 
 the apostles, and to receive their authority and dignity 
 from him who had not where to lay his head 1 No less 
 \\\diW five hundred and seventy thousand, four hundred and 
 fifty-five dollars.* 
 
 * The following is the return of the Commissioners of Eccle- 
 siastical Inquiry, of the net annual revenue of the different seesy 
 at an average of three years, ending with 1831. 
 
 Net annual income. 
 
 ishopric 
 
 of St. Asaph 
 
 « a t 
 
 £6,301 
 
 (< 
 
 Bangor 
 
 « . • 
 
 4.464 
 
 (t 
 
 Bath, and W 
 
 ells 
 
 5,946 
 
 (( 
 
 Bristol 
 
 • • . 
 
 2,351 
 
 a 
 
 Carlisle . 
 
 ^ tr • 
 
 2,213 
 
 11 
 
 Chester . 
 
 • 
 
 3,261 
 
 11 
 
 Chichester 
 
 • • • 
 
 4,229 
 
 n 
 
 St. David's 
 
 
 1,897 
 
 11 
 
 Durham 
 
 . • • 
 
 T9,06(y 
 
 n 
 
 Ely 
 
 . 
 
 11,105 
 
 it 
 
 Exeter 
 
 • • 
 
 2,713 
 
 (( 
 
 Gloucester 
 
 . « 
 
 2,282 
 
 {( 
 
 Hereford 
 
 • • . 
 
 2,516 
 
 « 
 
 Llandaff 
 
 . 
 
 924 
 
 (( 
 
 Lichfield an 
 
 i Coventry 
 
 3,923 
 
 « 
 
 Lincoln 
 
 • • • 
 
 4,542 
 
 '(( 
 
 London , 
 
 . 
 
 13,929 
 
ITS ADVANTAGES. 
 
 213 
 
 The total gross annual revenue of the 28 Deans and 
 Chapters is estimated at =£284,241, or one million, two 
 hundred and sixty-two thousand and thirty dollars. This 
 sum, added to the income of the archbishops and bishops, 
 gives us a total of nearly two millions of dollars ex- 
 pended yearly on the dignitaries of the Church of Eng- 
 land. This Church should certainly be styled — ''the 
 WONDER of Christendom !^^ 
 
 The whole number of benefices in England and Wales 
 is estimated at 10,718. The number of parishes some- 
 what exceeds this, being about 11,077. The total gross 
 annual income of these benefices is about =£3,25 1, 159, 
 or, fourteen million, four hundred and thirty-five thousand, 
 one hundred and forty-five dollars ! This would give an 
 average annual income to each incumbent, of £303, or 
 ^ne thousand, three hundred and forty-five dollars. 
 
 Here, then, we find an annual sum total appropriated 
 to the support of the dignitaries and the clergy of this es- 
 
 Bishopric of Norwich 
 
 5,3.M5 
 
 ti 
 
 Oxford . 
 
 2,tJ4d 
 
 u 
 
 Peterborough . 
 
 3,103 
 
 11 
 
 Rochester 
 
 1,459 
 
 a 
 
 Salisbury 
 
 3,939 
 
 (( 
 
 Winchester 
 
 11,151 
 
 a 
 
 Worcester 
 
 6,5(19 
 
 If 
 
 Sodor and Man 
 
 2,555 
 
 Total net annual income, J£12b',481 
 
 The total net, annual income of these twenty-five bishoprics 
 is, then, on an average of years, one hundred and ttcenty eiglU 
 thousand, four hundred and eighty-one younds ; or Jive hundred 
 and seventy thousand, four hundred and fifty-five dollars, 
 
 in making these estimates 1 reckon the English pound (£) at 
 ^4,44, only ; whereas the pound sterlinor is now worth about 
 $4,84; and 1 make no account of the odd cents. 
 
 Since this report was made, the sees of Gloucester and Bristol 
 have, I believe, been united, Sodor and Man suppressed, and 
 two new sees — Ripon and Manchester — erected; leavino- the 
 number of bishoprics the same, and the sum totalof their "reve- 
 nues essentially the same, tiiough somewhat differently distri- 
 buted. 
 
214 CONGREGATIONALISM. 
 
 tablishmentjof nearly SIXTEEN and a half millions of 
 
 DOLLARS. 
 
 If we add to this, the revenue of the Irish Protestant 
 Episcopal Church — c£865,535, or three millian, eight 
 hundred and forty-two thousand, nine hundred and seven- 
 ty-Jive dollars — we shall ^nA the annual cost of the es- 
 tablished churches in England, Wales, and Ireland, ta 
 be more than TWENTY MILLIONS OF DOLLARS. 
 
 And, let no one suppose that these estimates are ex- 
 travagant ; for they are much below what has been gen- 
 erally believed to be the truth. Good authority has set 
 down the revenue of the Episcopal Hierarchies of Eng- 
 land, Wales, and Ireland, as greater, by nearly two 
 hundred, thousand dollars, than that of all the other 
 churches in the world.* 
 
 I need not specify the points of difference between this 
 splendid, complicated, expensive hierarchal establish- 
 ment, and the unostentatious, simple, economical, and 
 yet effective polity of the Congregational churches of this 
 country and of Great Britain. No wonder that the starv- 
 ing thousands of that great Empire gnash their teeth with 
 extreme rage when they contrast their own squalid mis- 
 ery with the extravagant splendors of their Church digni- 
 taries, which they are taxed so heavily to sustain. No 
 wonder that Dissenters are increasing in that country ; 
 so that they already number more than 9000 congrega- 
 tions ; of which, 2,449 are Congregationalists.t But, 
 we must leave England and her hierarchy, and contem- 
 
 * The Catholic Miscellany, as quoted in Am. Ency., Art. 
 Church, estimates tlie revenue oi'the C.hurches of England, Ire- 
 land and Wales, at i:S,8i)(),000, or $"ii),4'J8,240 ; and the revenue 
 of all other Churches in Christendom, at £8,852,000; which is 
 £44,000, or, $1!>5,360 less than that of the above establishments. 
 
 In the outline which has been given of the Chh. of Eng. etc. 
 1 have relied chiefly on McCuIloch's Statistics of the Britislt 
 Empire. — Vol. II. ; and on the London Encyclopedia, passim. 
 
 t This estimate includes England, Scotland, Wales, Ireland, 
 and the Channel Islands. — Lond. Cong. Mag. quoted by N. E 
 Puritan, Vol. 111. No. 5 ; and IN. Y. Obs. May 27th, 184;i. 
 
ITS ADVANTAGES. 215 
 
 plate Episcopacy under a better and a more Christian 
 form. 
 
 The Protestant Episcopal Church of the U. S. 
 
 If we turn from English Episcopacy to American, 
 what will be the result of the comparison ? The Episco- 
 pacy of this country is a scion from the mother land — a 
 continuation of the Church of England, under a new 
 name. The early clergy of this denomination in the U. S. 
 were conformists to the English hierarchy — the very hie- 
 rarchy, from the persecutions of which the Congrega- 
 tional fathers of New England fled; or, received ordina- 
 tion from the English and Scotch bishops; and all their 
 parishes were included in the diocese of London previ- 
 ously to the Revolution. The first Episcopal bishops of 
 America, were consecrated by the archbishops of Can- 
 terbury and York;* but not until those functionaries 
 were assured, that no material deviation from the Eng- 
 lish hierarchy, in doctrine or practice, would be admit- 
 ted into the American Episcopal Church. This assu- 
 rance seems to have been remembered by American Epis- 
 copalians ; for, in the Preface to the Book of Common 
 Prayer, published by the P. E. Church in the U. S. 
 speaking of the alterations made in it from the Book of 
 C. P. of the Chh. of Eng. it is said : "In which it will 
 also appear, that this church is far from intending to de- 
 part from the church of England, in any essential point 
 of doctrine, discipline, or worship; or farther than local 
 circumstances require.^^ 
 
 We are constrained to regard Congregationalism as 
 more scriptural than Protestant Episcopacy. 
 
 (1) Because "The Protestant Episcopal Church in 
 the United States of America " is essentially a national 
 Church: "the jurisdiction of this Church extending in 
 
 * One American bishop had been previously- consecrated by 
 the non-juring bishops of Scotland.' 
 
216 CONGREGATIONALISM. 
 
 rights though not always inform, to all persons belonging 
 to if. within the United States.^^ * 
 
 For such a church we find no authority in the New 
 Testament. 
 
 (2) Because in the general government of this Church, 
 the sovereign and independent gospel rights and privileges 
 of particular churches are not duly recognized : and exor- 
 bitant power is given to the bishops and clergy. 
 
 The members of a parish are allowed to elect a parish 
 clerk, church wardens, vestry men, and deputies to the 
 State, or Diocesan Convention. t These persons with 
 their minister, represent the parish, and act for it in 
 things temporal and spiritual. J 
 
 Each Diocese — embracing usually a single state — 
 holds a yearly Convention ; composed of all the clergy 
 and of lay delegates from each parish, with the Bishop 
 as president. The members of this convention choose 
 their own bishop or bishops, he or they being first chosen 
 by the clergy and then nominated io the lay delegates^ — 
 subject to the approbation of the House of Deputies in 
 General Convention, and the consent of the House of 
 Bishops ; — they determine upon the mode of trying 
 clergymen in the diocese, under certain restrictions; — 
 they appoint a Standing Committee, to be a council to 
 
 * Canon II. sect. 3. Id36 ; also Articles of Relig. in C. P. 
 Book, Art. 34. §2. 
 
 t An Eolscopal clerg-yiuan in the Christian Watchman, June 
 18th, 184L 
 
 X "The wardens and vestry attend to all the temporalities of 
 the church." — Ih. Yea, and as it appears in the canons, to some 
 of the spiritualities of the church also. For in their vestrrj ap- 
 pears to be the power of choosing a minister for the parish ; and 
 also of takino- the necessary steps to obtain his removal. — See 
 Canons XXX, XXXlIl, XXXIV of 1832. That the deputies 
 and the minister act for the parish in things spiritual will ap- 
 pear by reference to the duties of the members of the Diocesan 
 and General Conventions. — See on. 
 
 § So it is in the Diocese of New Hampshire, at least. — Constii- 
 tution, Art. 12. 
 
ITS ADVANTAGES. 217 
 
 the bishop, if there be one, and to act in the place of a 
 bishop in certain cases, if there be none; — they choose 
 deputies, clerical and lay, from one to four of each order, 
 to represent the diocese in General Convention ; — and 
 attend to such other local matters as are not otherwise 
 provided for.* 
 
 The General Convention meets once in three years ; 
 and is composed of all the bishops of the church, who 
 constitute the upper house, or "House of Bishops;" and 
 of an equal number of clerical and lay representatives, 
 or deputies, from each of the dioceses connected with the 
 Convention, who constitute the lower house, or *' House 
 of Deputies." " The House of Bishops [has] a full ve- 
 to upon the proceedings of the other house."f 
 
 This Convention, has the power of establishing for the 
 Church "A Book of Common Prayer, Administration 
 of the Sacraments, and other Rites and Ceremonies of 
 the Church, Articles of Religion, and a Form and Man- 
 ner of Making, Ordaining, and Consecrating Bishops, 
 Priests and Deacons."| And the 45th Canon of 1832, 
 provides, that "every minister shall, before all Sermons, 
 and Lectures, and on all other occasions of public worship, 
 use the Book of Common Prayer, as the same is or n)ay 
 be established by the authority of the General Conven- 
 tion of this Church. And in performing said service, no 
 other prayers shall be used than those prescribed by said 
 book:' 
 
 All Missionary Bishops, whether for our own country 
 or for foreign lands, are to be elected by "the House of 
 clerical and lay Deputies, on nomination by the House of 
 Bishops."§ In the same way are bishops to be chosen 
 for such dioceses as have "less than six officiating pres- 
 
 * Constitution of P. £. Chh. Arts. 2, 4, f. Canons. Ill, IV. 
 of ie:32. 
 
 t Constitution, Arts. 1,2, 3, and Note. Also Bishop White, 
 Memoirs of the Protest. Epis. Chli. 
 
 X Const. Art. 8. § Canon II. of 1638. 
 
218 CONGREGATIONALISM. 
 
 byters residing therein, and regularly settled in a Parish 
 or church."* 
 
 From this outline of the general polity of this national 
 church, it appears, that the rights and privileges of indi- 
 vidual churches are not regarded, in several very impor- 
 tant particulars : 
 
 Their individual sovereignty and independence, under 
 Christ, are completely crushed by this hicrarchal ma- 
 chinery of Conventions — Diocesan and General. They 
 are governed, not by the concurring voice of their own 
 members, democratically, as were the apostolic churches, 
 but by the Bishops, Clergy, and Representatives of the 
 Laity ; and, so far as some of their most essential and 
 invaluable rights and privileges are concerned, the power 
 is yet more remote from the particular churches ; — it is 
 in the hands of the Bishops, and the Deputies of the Rep- 
 resentatives of the churches. And the bishops and dep- 
 uties have taken from the churches (I use the term in a 
 Congregational sense) important rights and privileges, 
 and committed to the bishops and presbyters an exorbi- 
 tant and dangerous measure of power. 
 
 The bishops claim to be the direct successors of the 
 apostles; and as such, to possess the right to exercise a 
 general supervision and government over all the congre- 
 gations in their respective dioceses, and the exclusive right 
 to " confirm," or admit persons to the communion of the 
 church, and to ordain to the ministry. For the man- 
 ner in which they exercise their power, they hold them- 
 selves amenable neither to their clergy nor their churches, 
 but only to their fellow-bishops, who alone can try them.t 
 
 When assembled in General Convention they sit and 
 act apart, as a house of spiritual nobles ; and exercise 
 
 * Canon I. of 1838. 
 
 t Article VI. of the Constitution of P. E. Chh. provides, that 
 "the court appointed for the purpose of trying- Bishops shall be 
 composed of i'ishops only.'' — See, also Bishop Onderdonk's Ad- 
 dress to the Epis. Conv.in IN. Y. 1843. 
 
ITS ADVANTAGES. 219 
 
 tlie right of originating laws for the consideration of the 
 deputies, and, if they think proper, of absohitely vetoing 
 any adopted by the deputies. 
 
 The IDepiUies in General Convention do not represent 
 the people, but the dioceses by which they are chosen. 
 
 Thus remote from the people — who anciently possessed 
 the supreme power — and independent of their control, 
 are those who make the laws, and administer the govern- 
 ment under which they live. How unlike to apostolic 
 church government is all this ! 
 
 Furthermore. These Conventions have surrendered 
 into the hands of the bishops, not only the right to ordain 
 all the ministers of the church, but likewise the entire di- 
 rection of all candidates for the ministry; they pre- 
 scribe their studies, they select their books.* 
 
 Without the bishop's license, no candidate for holy 
 orders in his diocese can perform the service of the 
 Church. — Canon XL of 1832. He also presides over, 
 and personally directs, the examination of every candi- 
 date for ordination ; and no one can be ordained but by 
 his consent and by his hands. — Canons XIV, XVHI. of 
 1832. And even after ordination, every deacon is en- 
 tirely subject to the povi^er of the bishop, and is required 
 to officiate in such places as the bishop may direct. — 
 Canon XVH. of 1832. 
 
 The bishop's certificate is necessary to authorize any 
 Episcopal clergyman coming from a fofeign country, to 
 officiate in any parish in the diocese. — Canon XXIIL of 
 1832. And the same is necessary before any minister 
 removing from one diocese to another can be received 
 as the stated officiating minister in any parish in the dio- 
 cese. — Canon IV. of 1835. 
 
 Thus absolute is the control of the bishops over their 
 respective dioceses ; and collectively, over the entire 
 Church; thus the sovereignty and independence of par- 
 
 * See " Course of Ecc. Studies established by the House of 
 Bishops, appended to the Canons." Also Can. XlV.of ld32> 
 
220 CONGREGATIONALISM. 
 
 ticular churches are laid at the feet of these spiritual no- 
 bles. 
 
 Nor does the work of deprivation stop here. Indi- 
 vidual parishes and ministers are forbidden even to ask 
 a minister of a different denomination into their pulpits. 
 Thus reads Canon XXXVI. of 1832 : " No person shall 
 he permitted to officiate in any congregation of this Church 
 without first producing the evidences of his being a min- 
 ister thereof to the minister; or, in case of vacancy or 
 absence, to the Church Wardens, Vestrymen, or Trustees 
 of the Congregation." 
 
 This Canon seems to be based on the Episcopal as- 
 sumption, that no person can be a minister of the gospel, 
 nor be authorized to administer the sacraments of the 
 church, unless the hands of one of their sort of bishops 
 have been laid upon him. 
 
 This appears from Canon VII. of 1838, which provides 
 that ministers of other denominations, who have not re- 
 ceived Episcopal ordination, " may, at the expiration of 
 a period of not less than six months [from the time that 
 they applied for ordination, and produced the required 
 certificates, and were admitted by the bishop of the dio- 
 cese, as * candidates for Holy Orders'] be ordained, on 
 their passing the same examinations as other candidates 
 for Deacon's Orders :" i. e. "three different examinations, 
 at such time and places as the bishop shall appoint." — 
 Canon V. of 1841. 
 
 The scriptural rights of particular churches in select- 
 ing, ordaining, dismissing, and disciplining their minis- 
 ters are disregarded by this system. 
 
 When a minister has been elected into any church or 
 parish, the bishop of the diocese must be notified of the 
 same; where there is no bishop, the standing committee 
 of the diocese, who take the place of the bishop ; and the 
 approbation of the ecclesiastical authority of the diocese 
 obtained before said minister can be inducted into office.* 
 
 * Canon XXX. of 1832. 
 
ITS ADVANTAGES. 221 
 
 Neither does this system recognize the right of a par- 
 ticular church to dismiss its minister, or thai of a minis- 
 ter to leave his people, without the concurrence of the ec- 
 clesiastical authority of the diocese.* 
 
 In the "Office of Institution of Ministers" the Bishop 
 tells the instituted Presbyter : " In case of any difference 
 between you and your congregation, as to a separation, 
 and dissolution of all sacerdotal connection between you 
 and them, ice, your bishop, icith the advice of our pres- 
 byters, are to be the ultimate arbiter and judge.'' f 
 
 In regard to the discipline of ministers, Canon V. 
 of 1835 provides, that " Every minister shall be amenable 
 for offences committed by him, to the Bishop, and if there 
 be no bishop, the Clerical Members of the Standing 
 Committee of the Diocese, in which he is Canonicaliy 
 resident, at the time of the charge." 
 
 The bishop and his presbyters may settle authorita- 
 tively all such controversies between ministers, holding 
 the Rectorship of parishes, and their vestries or congre- 
 gations, as cannot be settled by themselves. — Canon 
 XXXIV. of 1832. 
 
 This system of church government does not recognize 
 
 —so far as appears in its Canons and Prayer Book the 
 
 right of the brethren of particular churches to say who 
 shall be admitted to their fellowship, or who shall be exclu- 
 ded from their communion. 
 
 It is made " the duty of ministers to prepare young 
 persons and others for the Holy Ordinance of Confirma- 
 tion :" * * and " to present, for Confirmation, such per- 
 sons as [they] shall think properly qualified :"t and 
 These persons are confirmed, or admitted to the commu- 
 nion of the Church, by the Bishop. 
 
 Canon XLII. of 1832 provides, that, " If any per- 
 son, within this Church offend their brethren by any 
 
 * Canon XXXIII of 1832. 
 
 t Office of Institution, in Book of Common Prayer. 
 X Canon XXVI of 18:52, and "The Order of Confirmation," 
 in the Book of C. ?. and the directions preceding. 
 
222 COxNGREGATIONALISM. 
 
 wickedness of life, such persons shall be expelled from 
 the Holy Communion, agreeable to the Rubric" — i. e. by 
 the minister of the parish.* On complaint being made 
 to the bishop, in writing, by the person thus expelled, the 
 bishop may restore him if he think proper, or may insti- 
 tute an inquiry into the case: but unless such complaint 
 is made to the bishop, it is not his duty to institute any 
 inquiry.t 
 
 Thgs, so far as appears, the whole business of receiv- 
 ing to the communion of the church, and rejecting from 
 it, is entirely in the hands of the minister of the parish 
 and the bishop of the diocese. But for this we find no 
 authority in the Scripture. And to the claims of Episco- 
 pacy, that her Bishops only have the right to ordain and 
 confirm, to exercise a general supervision over the 
 churches, and to be the chief administrators of spiritual 
 discipline! — we are constrained to object as unscriptu- 
 ral assumptions. 
 
 (3) The 1st Canon of this church, enacts that ''In 
 this church there shall always be three orders in the Min- 
 istry, viz : Bishops, Priests, and Deacons." 
 
 For this canon we can find no authority in the New 
 Testament. Neither can we for those canons, etc. which 
 give to bishops the superintendence of several parishes, 
 and the charge and government of their ministers. 
 
 (4) We object to the claim which this church sets up, 
 of" power to decree rites or ceremonies," and authority 
 to establish a Book of Service, and to require entire con- 
 furmitj/ to decreed rites, and to prescribed forms of prayer 
 and religious service. |1 
 
 * See the Rubric, or directions for the administration of the 
 Lord's Supper, in C. P. Book. 
 
 t See Canon, ut sup., and " The Order for the administration 
 of the Lord's Supper" — in C. P. Book. 
 
 X See Bishop Onderdonk, Epis. Tested by Scripture, p. 11. 
 
 II See Articles of Rclijrion in C. P. Book— Art. 20; Canons 
 XLV. and XLVll. of 1632 ; Constitution, Art. 8. 
 
Ms ADVANTAGES. 223 
 
 We find uo warrant for these things in Scripture and 
 no example justifying them, in the apostolic churches. 
 
 (5) We object not merely to the general claim of the 
 1 rotestant Episcopal Church,— of power to establish a 
 Common Prayer. Book, and to decree rites or ceremonies 
 ^^^•r~^!.""^^'''Ptu'"«^ liut we also object to many things 
 m this C. P. Book, and these decreed rites, ceremonie^s 
 and requisitions— as unauthorized by the Scriptures and 
 of dangerous tendency. I will specify a few particulars, 
 in " Ihe Ministration of Public Baptism of Infants" 
 the Prayer Book teaches the doctrine of Baptismal Re- 
 generation ; or in other words, that children baptized by 
 the ministers of this Church, and in ihe form and man- 
 ner prescribed in the C. P. Book, are " regenerate and 
 grafted into the body of Christ's Church." And the offi- 
 ciating minister, after praying God to " sanctify this wa- 
 ter to the mystical washing away of sin," and the appli- 
 cation of the water to the child, ^ is required to say : "We 
 yield thee hearty thanks most merciful Father, that it hath 
 pleased thee to regenerate this infant with thy Holy 
 ^pint, to receive him for thine otcn child by adoption and 
 to encorporate him into thy holy church,'' etc. 
 
 Thus we are taught, that the Episcopal baptism of in- 
 fants is " a saving ordinance:'"' But where is the chap- 
 ter and verse for this ? And where shall we find scrip- 
 tural authority for ''god-fathers and god-mothers "—not 
 the parents of the child-^takinsr the>art which they do 
 m the baptism of infants ? and where, for si^nina the child 
 with the sign of the cross ? "^ * 
 
 In " The Order of Confirmation" the officiatino- bishop 
 utters language scarcely less objectionable thnn tliat em- 
 ployed in the Baptismal Service. Having laid his hands 
 on the heads of the persons to be confirmed, he declares 
 
 Hxods\ favor and gracious goodness towards them:' 
 
 thl ol?" I' ^''^:"'^I^\ ^"Jl ^""y avowed by - The Churchman," 
 the official orga'n of the Bishop of New York. ' 
 
^24 CONGREGATIONALISM. 
 
 And this declaration is made, not in respect to intelli* 
 gent, and hopefully pious adult persons, only, but in- 
 cludes all such ** children as are come to competent age, 
 and can say the Creed, the Lord's Prayer, and the Ten 
 Commandments, and can answer to the other questions 
 of [the] Short Catechism" in the Prayer Book, and are 
 presented to the Bishop by the minister of the parish, for 
 Confirmation.* 
 
 Is such language authorized by the Scriptures? Is it 
 safe — is it scriptural, for one erring mortal, to certify an- 
 other of the favor of God, after this manner ? 
 
 We consider it a very serious objection to this church, 
 that evidence of personal piety is not required, according 
 to the C. P. Book, of those who are admitted to her com- 
 munion. 
 
 The rite of Confirmation admits one to full commu- 
 nion: but to enjoy this rite the profession of an ortho- 
 dox creed, and a moral life, alone, are indispensable. 
 Thus read the directions to the Order of Confirmation : 
 *' So soon as children are come to a competent age, and 
 can say the Creed, the Lord's Prayer, and the Ten Com- 
 mandtnents, and can answer to the other questions of 
 this short Catechism, they shall he brought to the JBish- 
 op^' — to be confirmed. " And there shall none be ad- 
 mitted to the holy Communion, until such time as he be 
 confirmed, or be ready and desirous to be confirmed." — 
 See also the last exhortation to the god-parents, at the 
 baptism of a child. 
 
 Does not apostolic example require that all who are 
 admitted to Christian churches should intelligently be- 
 lieve, and publicly profess their belief — that they have 
 been born of God, and become new creatures in Christ 
 Jesus? But it will hardly be maintained that all chil- 
 dren who can say the Creed, the Lord's Prayer and the 
 Ten Commandments, and can recite the Catechism, give 
 evidence of Regeneration. 
 
 * See in Book of C. P. Catechism and Order of Confirma- 
 tion. 
 
ITS ADVANTAGES. 225 
 
 (6) To this enumeration of unscriptural features in 
 Protestant Episcopacy, we feel constrained to add an- 
 other, touching various rites, and ceremonies, and out- 
 ward observances, established by this Church and en- 
 joined upon its members ; — viz. that in many things this 
 Church symbolizes with Popery. 
 
 The Service Book of the American Episcopal Church 
 is the same, with slight alterations, as that used by the 
 Church of England: and the English Book is chiefly 
 compiled from Popish Service Books.* 
 
 Hence the Jesuit, Dr. Carrier, declared : " The Com- 
 mon Prayer and Catechism [of the Church of England] 
 contains nothing contrary to the Romish Service."! 
 Bishop Montague asserted : " that our [the English] 
 Service is the same in most things with the Church of 
 Rome ; and that the differences are not so great that 
 we should make any separation."! The order of the 
 Institution of Priests and Deacons is substantially the 
 same in the Romish, English, and American Episcopal 
 Churches. Their rites and ceremonies in public wor- 
 ship, are strikingly alike; they stand, and sit, and kneel 
 together; their confessions and absolutions, their Pater 
 Nosters, Gloria Patri, Litanies and Responses substan- 
 tially agree together. Their method -of rehearsing the 
 Ten Commandments, and of reading the Psalms by al- 
 ternating is similar. Many of the Collects, Lessons, etc. 
 of the English and American Episcopal Churches, are 
 either word for word from the Romish Service Books, 
 or agree for substance. Their Saint's Days, and Holy 
 Days, their fasts and feasts — fixed and moveable, are 
 taken from the Calendar of Rome. 
 
 This conformity of the English service to the Roman 
 ritual seems not to have arisen, originally, from any love 
 
 * See Neal's Puritans, Vol. I. pp. 95, 96. — De Laune's Flea, 
 pp. 47,52. Hist. Congregationalism, pp. 205, 206. 
 
 t See De Laune's Plea for the Non Conformists, p. 48. 
 
 X lb. and Neal's Puritans, Vol. II. pp. 164—342. 
 
 15 
 
226 CONGREGATIONALISM. 
 
 for Popery, but from a fear, on the part of the early 
 English Reformers, of doing violence to public prejudices, 
 by a sudden and entire overturn of all the consecrated 
 religious associations of the people ; and a hope and ex- 
 pectation of drawing in the Papists to a conformity with 
 the Reformed Church of England.* 
 
 And for some time their anticipations seem to have 
 been realized. The Papists continued to attend the Eng- 
 lish service, until his Holiness, despairing of the recove- 
 ry of his supremacy by fair means, interdicted the prac- 
 tice and excommunicated Elizabeth. But, so imposing 
 were the services of the English cathedrals, in the days 
 of Elizabeth, that the very messengers of the Pope de- 
 clared, " that they wondered the Pope should be so ill 
 informed and advised [as] to interdict a Prince, whose 
 service and ceremonies so symbolize with his own."t 
 
 And it is, I believe, a well supported assertion, that 
 Pope Pius V. and Gregory XIII. both offered to confirm 
 the English Liturgy, on condition that Elizabeth would 
 acknowledge the supremacy of Rome.^ Thus stood 
 church matters in the days of Elizabeth. 
 
 Some alterations were made in the Prayer Book by 
 James I. and some by Charles II. ; " yet, so as the main 
 body and essentials of it (as well in the chiefest mate- 
 rials, as in the frame and order thereof) have still con- 
 tinued the same unto this day." This was said in the 
 Preface to the Prayer Book, in the days of Charles II. 
 
 * Stillingfleet,in his "Irenicum," asserts this unequivocally ; 
 and commends the Reformers for their policy. He calls the 
 English Liturgy '■'• a bait" for the Papists. See pp. 122, 123. 
 2d Ed. 1G62. 
 
 t Hume's England, Vol. II. ch. 33, p. 572. Alb. ed. and 
 Vol. in. ch. 40, p. 69.— Neal's Pur. Vol. I. p. 273.— De Laune, 
 p. 49. 
 
 X De Laune, p. 48.— JNeal, Vol. 1. pp. 202, also 191 , 192. 
 
 JNeal says, Pius IV ; but this must be a mistake or misprint; 
 ^or he says the offer was made in 1570; but Pius IV. died 1566. 
 — See Hume, ut sup. and Mosheim Ecc. Hist. Vol. 111. pp. 91, 
 92, Harper's ed. 
 
ITS ADVANTAGES. 227 
 
 (1661), and is equally true now ; for no alterations have 
 since been made in the English Book of Common Prayer. 
 
 And the objections to the '* main body and essentials" 
 of the English Common Prayer Book — that they are 
 borrowed from Popery, and cause the English church 
 to symbolize with Popery — lie with full weight against 
 the " chiefest materials" of the Common Prayer Book of 
 the Protestant Episcopal Church in the U. S. of Ameri- 
 ca ; for in most essential points and particulars the two 
 books are alike.* 
 
 Regarding Popery as the " Mystery of Iniquity," — the 
 grand device of Satan to overthrow the Church of God, 
 we cannot but consider all symbolizing with this system 
 of abominations as alike unscriptural and dangerous. 
 
 That this complicated and peculiar ritual of the Epis- 
 copal Church is not required by the New Testament — 
 our only infallible guide — will sufficiently appear on the 
 most cursory examination and comparison. 
 
 That these things in the Episcopal Church are o^ dan- 
 gerous tendency^ is sufficiently evident to our minds from 
 the history of English Episcopacy. Repeatedly has the 
 Church of England been brought to the very verge of 
 Popery. And at this very moment her Protestantism is 
 most seriously threatened by this symbolizing withPopery, 
 which her own Prayer Book sanctions — yea, requires in 
 her members. 
 
 * According to the Rev. Mr. Boyle, of Boston, a distinguished 
 clergyman of the P. E. Church, the service-book of the Am. 
 Epis. Chh. differs from the English in the following particulars : 
 (1) "A shorter form of absolution is alloiced^" though " the Eng- 
 lish one is most generally recited in divine service." (2) "The 
 Athanasian creed is omitted." * * (3) '• In the office of Baptism, 
 the sign of the cross may be dispensed with, if requested." * * 
 (4) " The marriage service has been considerably abridged." 
 (o) •'' In the general service, some expressions in the English 
 rrayer Book * * are altered or omitted." (6) " A change was, 
 of course, made in the Prayers for Rulers" ***(/) "And there 
 may be a few other verbal differences of minor importance." — 
 Abridged from an article in Enc. Reiig. Knowl. on P. E. Chh. 
 in U. S. A. 
 
228 CONGREGATIONALISM, 
 
 The reasons why Protestant Episcopacy in America 
 has not developed more fully this same Popish tendency, 
 are sufficiently obvious to such as consider, that this 
 Church, as an independent body, has existed but little 
 rpore than half a century, and has been constantly sur- 
 rounded by influences most decidedly hostile to Roman- 
 ism, in the institutions of this country and the vast pre- 
 dominance of dissenters " from the bishop of Rome and 
 all his detestable enormities." 
 
 But the time is coming — yea, and now is — when the 
 tendency of Episcopacy to countenance Popery, as a 
 system of religious order and worship^ will be more ap- 
 parent.* 
 
 * Since the above was written, the public press lias furnished 
 a most remarkable confirmation of our apprehensions. On the 
 2d July, 184;;}, a young- man was ordained by bishop Ondrrdonk 
 of New Yt)rk, who openly avowed his agreement essentially 
 with the cliurch of Rome : (1 ) " He did not see anything to pre- 
 vent or forbid" his having recourse to the ministry of Rome, if de- 
 nied admission to the ministry of the Frotestant Episcopal Church 
 in this country. (2) " He did not deem the differences between 
 [the P. E. Chh.] and the Church of Rome to be such as em- 
 braced any points of faith." (3) " He was not prepared to pro- 
 nounce the doctrine of transubstantiation an absurd or mipossi- 
 ble doctrine." (4) " He does not object to the Romish doctrine 
 of Purgatory as defined by the Council of Trent." * * '* (5) " He 
 was not prepared to say whether she [the Romish Church] or 
 the Anglican Church were the more pure." ((5) " He regarded 
 the denial of the cup to the laity [in the administration of the 
 sacrament of the Lord's supper] as a mere matter of discipline." 
 * * (7) " He believes that the Reformation from the Church of 
 Rome was an unjustifiable act, and followed by many grievous 
 and lamentable results." (8) He was not disposed to fault the 
 Church of Rome for using Apocryphal Books ; "nor was he 
 prepared to say that the Holy Spirit did not speak by these Books 
 Apocryphal." (9) " He considered tlie promise of conformity 
 to the doctrine, discipline, and worship of the P. E. Chh. as not 
 embracing the 39 Articles in any dose and rigid constructiun of 
 them, but regarded them only as affording a sort of general ba- 
 sis of concord — as those which none subscribed except with cer- 
 tain mental reservations and private exceptions; and that this 
 was what he regarded as Bishop White's view." — He further 
 declared his conviction of the lawfulness of the invocation of 
 
ITS ADVANTAGES. 229 
 
 I have now frankly expressed some of our reasons for 
 regarding Episcopacy as less scriptural in its order and 
 worship, than Congregationalism. I have spoken of the 
 system, not of the men who embrace it. Towards Epis- 
 copalians — so far as they exhibit the spirit of Christ — we 
 cherish the kindest and most fraternal feelings. Their 
 ecclesiastical polity we believe to be unscriptural in many 
 particulars, and of dangerous tendency ; and as honest, 
 conscientious men, we hesitate not to say what we 
 think. " Faithful are the wounds of a friend, but the 
 kisses of an enemy are deceitful." 
 
 The, Methodist Episcopal Church. 
 
 The grounds of our preference for Congregationalism 
 over the P. Episcopal Church having been briefly staled, 
 we will turn next to the Methodist Episcopal Church; 
 and cursorily examine its constitution and discipline. 
 
 (1) " The government of this church is strictly Epis- 
 copal." So says one of its leading members. Another 
 says — "It is a moderate Episcopacy." 
 
 saints — thought the souls in purgatory nnight be benefited by 
 our prayers — received the creed of Pope Pius IV. so far as it 
 was a repetition of the decrees of the Council of Trent, which 
 decrees he could receive, the damnatory clauses only excepted, 
 etc. etc. 
 
 Notwithstanding the avowal of these Popish sentiments, and 
 the solemn protest of two of his most respectable clergy, the Epis- 
 copal Bishop of New York, with the concurrence of six of his 
 presbyters, and of Bishop Ives of North Carolina, proceeded to 
 ordain this Piomanist as a minister of the Protestant Episcopal 
 Church in the U. S. A. — See '• A Statement of Facts in Rela- 
 tion to the Recent Ordination in St. Stephen's Church, New 
 York, by Drs. Smith and Anthon. 1843." 
 
 The controversy whi ;h has grown out ofthis matter, has de- 
 veloped the arbitrary nature of the power claimed by high 
 churchmen — Puseyites. It seems, that a bishop claims the right 
 to say what motions may be made in Convention, and to refuse 
 to put such as are offensive to him ; and even to silence and put 
 down the mover of any such motion. — See an account of the 
 doing.s of the Episcopal Convention in New York, in September, 
 1843. 
 
230 CONGREGATIONALISM. 
 
 Like the P. E. Church, it asserts that there should be 
 three orders in the ministry — Bishops, Elders, and Dea- 
 cons; and its Book of Discipline contains the substance 
 of the form and manner of makinor and ordaininor these 
 officers, which is found in the Book of Common Prayer 
 of the Episcopal Church. Their bishops, however, 
 claim not the exclusive right to ordain, and may them- 
 selves be ordained by presbyters. — See Discp. M. E. 
 Chh. ch. 1. § 4. ch. 4. § 1, 2, 3. They are regarded as 
 superior to elders in office rather than grade. — Zion's 
 Herald on Meth. Polity, Oct. 6, 1841. Still they ap- 
 pear to sympathize with Episcopacy. Soon after the 
 establishment of an ' Episcopate' in the P. E. Church 
 of U. S., Dr. Coke, the presiding Methodist bishop, 
 expressed his entire accordance with the P. E. Church, 
 in their order and discipline, and his earnest desire for 
 a union between the two denominations.* And though 
 there is now, perhaps, less sympathy between these hie- 
 rarchies than ever before, yet, as late as 1840, this 
 proposal was renewed by a leading Methodist. t 
 
 So far, then, as this Church approves of the Constitu- 
 tion and Discipline of the P. E. Church, so far must we 
 disapprove of Episcopal Methodism. 
 
 (2) The national character of this church, is another 
 objection to it. All the congregations throughout the 
 United States, are regarded as but parts of one great na- 
 tional establishment. In no church system in these 
 United States — Popery alone excepted — is there such a 
 centralizing of power as in this. Viewed in its national 
 character, it is an oligarchy. Six bishops are at its head, 
 as its supervisors, and, to a very great extent, its uncon- 
 trolled governors. And these — unlike the bishops of the 
 P. E. Church — appear not to be permanently confined 
 to particular dioceses, or districts, but to have equal 
 
 * See his letters to bishop White, in Memoirs i)f P. E. Chh. 
 pp. 4-25—431. 
 
 t SeeN.Y. Obs. Nov. 21, 1840. 
 
ITS ADVANTAGES. 231 
 
 power and authority in every part of the Church, over its 
 spiritual and temporal affairs. More than two thousand 
 travelling preachers, in every part of the United States, 
 are under their control, and go and come at their bid- 
 ding. A power which the very apostles, the vicegerents 
 of Christ himself, never pretended to exercise over the 
 pastors and teachers of particular churches. 
 
 (3) The absolute and exclusive power of the clergy, 
 in the government of this Church, is, in our view, anoth- 
 er very objectionable feature in the System. 
 
 The U. S. are divided into thirty-three " Conferen- 
 ces ;" in each of which there is a yearly meeting of all 
 the travelling preachers, and such as are eligible to this 
 office, with a presiding bishop at their head — called the 
 " Yearly Conference." This body of clergymen man- 
 age the affairs of the church within their Conference. . 
 
 From these Yearly Conferences a number of delegates 
 — one for every twenty-one members — go up to form the 
 " General Conference," which has in its hands the su- 
 preme power of the Church. Into neither of these 
 bodies are any laymen admitted. The general govern- 
 ment of this Church then, is entirely in the hands of the 
 bishops and clergy. A most unscriptural and dange- 
 rous location of power; as is manifest from the infalli- 
 ble Word of God, and from the past history of the 
 Church. 
 
 (4) Not only are the people thus robbed of all par- 
 ticipation in the general government under which 
 they live, but likewise of ail right to call, ordain, retain, 
 or dismiss thew- ministers. The General Conference 
 chooses the bishops. — Disc. ch. 1. § 4. The Yearly 
 Conferences choose the travelling elders and deacons, 
 and present ^them to the bishops for ordination. — Disc, 
 ch. 1. § 6, 7. The Quarterly Conferences recommend 
 the preachers to the Yearly Conferences. The bishops ap- 
 point the presiding elders; who are virtually bishops in 
 their respective circuits. — Sect. 5. The presiding elders, 
 
232 CONGREGATIONALISM. 
 
 the travelling elders, the deacons, and the preachers,* are, 
 as we have already seen, all under the direction of the 
 bishops; who station them where they think proper, 
 and remove them when they think best, subject to cer- 
 tain general restrictions.! — Sects. 4, 5, 8. Ans. 11, 12. 
 
 In none of these important matters is the voice of the 
 people heard. I mean the ior/v/of the people in distinc- 
 tion from the officers of the Church. 
 
 (5) And in other important affairs connected with 
 the interests of particular congregations, the people as 
 a body, have nearly as little concern. This will appear 
 by the following detail. Every Conference is divided 
 into several Districts, each embracing a considerable 
 number of congregations. Over each district is placed 
 what is caHed — a Presiding Elder; who has the gen- 
 eral control and direction of all the travelling and lo- 
 cal preachers, and of all the exhorters in the district. 
 — Disc. ch. 1. § 5. Every District is divided into Cir- 
 cuits, embracing several congregations. Each circuit 
 is usually supplied with travelling and local preachers, 
 more or less exhorters, and with three or more stew- 
 ards. — Disc. Part. II. § 3. 
 
 Every circuit has its Quarterly Conference ; which is 
 composed "of all the travelling and local preachers, J 
 exhorters, stewards, and [class] leaders of the circuit, 
 and none else.'''' — Chap. I. § 5. 
 
 Each consregation is divided into Classes, of about 
 twelve persons ; to each of which a leader is appointed. 
 —Disc. P. II. § 1. 
 
 The special charge of each circuit is intrusted to one 
 
 * A preacher is a person on trial for admission to "full con- 
 nection." — Disc. ch. 1. § 8. 
 
 t '• The law of custom has made the presiding elders a coun- 
 cil with the bishop, in fixing the appointments of Ulie preach- 
 ers " — Bishop Hedding on Discipline, Zion's Herald, Dec. 1, 
 1841. 
 
 + Preachers who have located, or settled down in some partic- 
 ular place, and do not travel from town to town. 
 
ITS ADVANTAGES. 233 
 
 of the travelling preachers. He licenses the exhorters, 
 if the class leaders of the circuit, or the class of which 
 the applicant is a member, consent; he appoints and 
 removes, as he judges proper, the class leaders; he 
 nominates to the Quarterly Conference the stewards of 
 the circuit;* and has the general oversight and direc- 
 tion of all the preachers, exhorters, stewards, leaders, 
 and the spiritual and temporal affairs of his circuit. — 
 Disc. ch. 1. § 9. P. II. § 3. 
 
 From all of which it appears, that what we call the 
 people — the majority of those who constitute the church 
 itself — have no voice whatever in the managrement of 
 very important local matters, affecting their temporal 
 and spiritual interests. 
 
 John Wesley was certainly right, when he said of him- 
 self and his Methodist friends — we are no republi- 
 cans. t And Richard Watson, a standard writer among 
 the Methodists, but echoed Mr. Wesley's sentiments, 
 when he said: " A popular form of church government 
 * * could only be tolerable, in ver^ small, isolated socie- 
 ties, and that, in times of their greatest simplicity and 
 love."! 
 
 I need not stop to point out the contrast between 
 such a general system of church government, and any- 
 thinor to be found in the New Testament. Indeed, I 
 know not that the Episcopal Methodists lay any claim 
 to Scriptural authority for their hierarchy. It origina- 
 ted with John Wesley, a presbyter of the Church of 
 England. In 1784 he ordained, by imposition of his 
 own hands, Thomas Coke, for the Episcopal office in 
 America, " and commissioned and directed him to set 
 
 * " As long as I live," said Mr. Wesley, " /Ae people shall 
 have no share in choosing either stewards or leaders among the 
 Metjiodists." 
 
 t See Letter to John Mason. 
 
 X Theol. Institutes, Part IV. ch. 1, republished in N. Y. by 
 M. E. Book Concern. 
 
234 CONGREGATIONALISM. 
 
 apart Francis Asbury, * * for the same Episcopal office." 
 And through their hands the present clergy of the M. 
 E. Church in U. S., have chiefly received ordination. — 
 Disc. § 1. Mr. Wesley's notions of church govern- 
 ment were highly monarchical, if not despotic. Bishop 
 Coke and Asbury tell us, that " Mr. Wesley, as the 
 venerable founder (under God) of the whole Methodist 
 Society, governed without any responsibility ichatever. 
 * * He was the patron of all the Methodist pulpits in 
 Great Britian and Ireland for life; the sole right of 
 nomination being invested in him by all the deeds of 
 settlement; which gave him exceeding great power."* 
 A measure of his spirit has been infused into the consti- 
 tution of the Methodist Episcopal Church of the United 
 States. 
 
 The above brief outline will enable the reader to 
 judge between Episcopal Methodism and Congregation- 
 alism ; and to decide in his own mind, which of the 
 two is the more scriptural system of church government. 
 
 Preshyterianism. 
 
 The next great denomination of Christians whose 
 church polity differs from the Congregational, is the Pres- 
 byterian. I denominate this aristocratical, because it 
 recognizes no presiding and controlling head, under the 
 tide of a bishop, but commits the government of the church 
 to the ministers and a few select persons from the church- 
 es. Its clergy are all on a footing of equality. Each 
 congregation has the right of electing its own officers.! 
 
 * See Bishop Hedding on Meth. Disc. Zion's Herald, Dec. 
 1,1841. 
 
 t They canaot, however, call a pastor except it be throvgh the 
 Presbytery lo which the church belongs. Neither can they have 
 a pastor ordained or installed over them, except it be by the con- 
 sent and concurrence of their own presbytery, and that with 
 which the candidate is connected. — See " Form of Gov." ch. 
 15 and 16. I am now speaking of American Presbytdrianism. 
 
ITS ADVANTAGES. 235 
 
 These consist of a pastor, ruling elders, and deacons, in 
 number according to the wants of the congregation. 
 Thus far the difference between Congregationalism and 
 Presbyterianism is not so essential : but, from this point 
 the two denominations rapidly diverge. 
 
 (1) A radical difference between us is found in our 
 definitions of « church. One of the " radical principles 
 of Presbyterian church government is : — That the seve- 
 ral different congregations of believers, taken collectively y 
 constitute one church of Christ, called emphatically — the 
 Church:'* 
 
 This principle is the ground-work of all our differences 
 of government and discipline. 
 
 (2) Acting upon this principle each Presbyterian con- 
 gregation is governed, not by the united brethren thereof. 
 
 In Scotland, Presbyterianism is the Established and endowed re- 
 ligion of the State. This took place in 1592, afier a struggle of 
 about 50 years with Popery and Prelacy ; and, after several chan- 
 ges, was confirmed soon after the Revolution in 1688 ; and thus 
 has continued to the present time. This connection of Church 
 and State has given the State a right to legislate for the (church, 
 and has introduced the law of Lay Patronage. This law takes 
 Irom the several parishes the right to elect their pastors. The 
 patron of the living has the right to present any duly qualified 
 minister to a vacant parish ; and the presbytery, within whose 
 bounds the vacant parish lies, is obliged to receive such pre- 
 sented minister. Great opposition to this law has of late appear- 
 ed: and the Presbyterian Church is now in a ferment upon 
 this subject. 
 
 fn other respects, the order and government of the Scottish 
 Kirk is substantially the same with the Presbyterian Church of 
 the U. S.— McCulloch, vol. 2. ch. 7. sect. 3 —Blackwood's Mag. 
 for Dec. 1840 and Aug. 1841. 
 
 Since the above was written, this ferment has burst forth into 
 a secession of nearly 500 ministers of the Church of Scotland, 
 embracing a large proportion of the piety and talent of the Es- 
 tablishment. These men have separated from the National Kirk, 
 surrendered their livinirs, organized themselves into a new body , 
 under the title of The Free Church of Scotland., and thrown them- 
 selves on the voluntary contributions of the people for a support. 
 
 * See '' Form of Gov. of Presb. Chh. in U. S." p. 397. Itima- 
 1821. 
 
336 CONGREGATIONALISM. 
 
 but by — " The Church Session ;" that is, by the pastor 
 and ruling elders of the congregation, who are "charged 
 with maintaining the spiritual government of the con- 
 gregation. For which purpose, they have power to in- 
 quire into the knowledge and Christian conduct of the 
 members of the church ; to call before them offenders 
 and witnesses, being members of their own congregation, 
 and to introduce other witnesses, where it may be ne- 
 cessary to bring the process to issue, and when they can 
 be procured to attend ; to receive members into the 
 church ; to admonish and rebuke, to suspend, or exclude 
 from the sacraments those who are found to deserve cen- 
 sure ; to concert the best measures for promoting the 
 spiritual interests of the congregation ; and to appoint 
 delegates to the higher judicatories of the church."* 
 
 Thus it appears, that "The Church Session" is, vir- 
 tually, the church. A few leading men are invested with 
 authority to control and manage all the affairs of the 
 congregation. And these men are permanent officers, 
 independent of the congregation, and, after their election, 
 not subject at all to the controlling voice of the brethren. 
 They can be removed from office only by death, or reg- 
 ular trial for misdemeanors. I speak particularly, of the 
 ruling elders, who are considered as the representatives 
 of the congregation. The pastor, if obnoxious, may, un- 
 doifbtedly be induced to remove by other means; but 
 not without the concurrence of the Presbytery. The 
 government of each congregation is, then, to all intents 
 and purposes, aristocratical. 
 
 (3) From the decisions of this court — The Session — 
 an appeal may be made to a higher, called " The Pres- 
 bytery.'''' This is composed " of all the ministers, and 
 one rulinsf elder from each conoreo-ation within a cer- 
 tain district," larger or smaller, according to circum- 
 stances. The Presbytery has, substantially, the same 
 power over all the congregations within its limits, that 
 the Church Session has over a single congregation. 
 
 * Plan of Gov. ch. 10. § G. 
 
Its ADVANTAGES. 237 
 
 (4) From the decisions of this second judicatory, an 
 appeal may be made to a third, called " The Synod.^'' 
 This is composed of the ministers and elders of at least 
 three presbyteries. This court exercises a controlling in- 
 fluence and authority over all the presbyteries, church 
 sessions, and congregations within its bounds. 
 
 (5) From this body an appeal may be carried up to the 
 " General Assembly ;" which is the highest judicatory 
 of the Presbyterian church. This is the end of contro- 
 versy; — or, perhaps I should say — the resei-voir, into 
 which all obstinate controversy finally runs ; there to be 
 disposed of as it best may be.* 
 
 This body is thus constituted : Every presbytery is en- 
 titled to send one minister and one ruling elder; and, if 
 the presbytery embraces more than nine ministers, it may 
 send two ministers, and an equal number of ruling elders ; 
 and so on, one minister and one elder for every nine min- 
 isters in any presbytery. 
 
 The General Assembly has the same authority over the 
 whole Church that each of the inferior judicatories has 
 over the particular portion assigned to its care. It is the 
 bond of union among all the congregations. It is the 
 General Assembly of the Presbyterian Church in the 
 United States — The Presbyterian Church itself. 
 
 No one will deny that this system of church govern- 
 ment is orderly and methodical ; that its movements are 
 systematic and regular: but the question at issue is — 
 
 "^ The Sf.cesston Church of Scotland, a lar^-e and in- 
 creasing- body of Presbyterians, differs from the Established 
 Church (1) in having no General Assembly; the Synod, which 
 meets tvvice a year, being their highest ecclesiastical court ; 
 (2) in abjuring patronage ; (3) in giving the rig'it to choose its 
 own pastor, to the communicants of each conuregation.— Mc- 
 Culloch, ut sup. Sect. 4. 
 
 The " New-School " Presbyterians (as they are often called) 
 of this country, agree with the Secession, in' making their Sy- 
 nods the highest judicatory body. Their General Assembly, 
 which meets but once in three years, has no appellate jurisdic- 
 tion. 
 
S38 CONGREGATIONALISM. 
 
 Where is the scriptural model and authority for all this I 
 I go not into the specification of objections to this sys- 
 tem — I will not dwell upon the recent developments of 
 the workings of this consolidated system ; but, with the 
 Scripture in his hands, I put it to any unbiassed mind to 
 decide, which is the more scriptural form of church 
 government, the Presbyterian or the Congregational. 
 
 Other Dc7iominations> 
 
 The Lutheran Church on the Continent of Eu- 
 rope, holds an intermediate position between Episcopacy 
 and Presbyterianism, except in Denmark and Sweden, 
 where the Episcopal form prevails ; or rather, Romanism 
 " with its offensive parts lopped off." 
 
 The sovereigns of the respective countries in which 
 Lutherism is established, *' possess the supreme power in 
 ecclesiastical affairs." The highest ecclesiastical tribu- 
 nal is the Consistory , which is composed of civil and 
 ecclesiastical jurists, who manage the affairs of the 
 Church in the name of their respective sovereigns. 
 Where the Episcopal form prevails, it is rather on the 
 ground o^ expediency , than from any belief in its Divine 
 origin : " for the Lutherans are persuaded, that, by di- 
 vine right, there is no difference of rank and preroga- 
 tives among the ministers of the gospel y* They admit 
 of Superintendents — sometimes called inspectors, sen- 
 iors, or presidents — who have the oversight of ministers 
 and ecclesiastical affairs ; but are superior to other min- 
 isters only in office. The churches use liturgies, practice 
 confirmation, confession and absolution. Their litur- 
 gies, though essentially the same in the articles of reli- 
 gion, differ widely in different countries, and are much 
 more simple than those of strictly Episcopal Churches, 
 and admit of more liberty in using them. 
 
 It is deemed unnecessary to go into any further com- 
 
 * Mosheim, B. IV. Cent. XVI. Part II. ch. 1. § 3, 4. 
 
ITS ADVANTAGES. 
 
 239 
 
 parison of different forms of church order and discipHne. 
 All other denominations are believed to recognize more 
 or less of the general principles of government which 
 have been already considered, and may be classed under 
 one or other of these great denominations, as the pecu- 
 liarities of one or the other predominate. The C al- 
 vinist Baptists are Congregationalists in their 
 government. Indeed, they are one with us, so far as the 
 principlesofchurch polity are concerned. The Free- 
 will Baptists recognize a form of government, and . 
 order, substantially Congregational. *' Government is 
 vested primarily in the churches, which are usually com- 
 posed of such believers as can meet together for wor- 
 ship."* The Protestant Methodists, or Re- 
 formed Methodists have introduced into their 
 government the representative principle — allowing the 
 laity an equal voice with the clergy in their church ju- 
 dicatories. They do not recognize the order of bishops, 
 as distinct from that of elders ; but, in most other par- 
 ticulars, symbolize with the Protestant Episcopal church, 
 in their government. "The Christian Connec- 
 tion " maintains the strict independence of the 
 churches. So do the U n i t a r i a n s . 
 
 Believing Congregationalism to be entirely scriptural, 
 we are coristrained to regard this form of church order 
 and discipline as more correct and scriptural than any 
 other, in just that proportion in which any other varies, 
 in essential points, from this. And, in the maintenance 
 of this opinion of our favorite model, we do not regard 
 ourselves as guilty of any arrogance in relation to other 
 systems; for ,° consistently with our principles, we can 
 do no less than to esteem our own above all others. 
 We maintain that the Scriptures are a sufficient guide to 
 all that is essential to the good order and correct disci- 
 pline of a church of Christ. We have carefully examin- 
 
 * Elder Beede, in Relig Encyclopedia. See also the Appen- 
 dix to their •' Treatise on the Faith of the F. W. B." 
 
5i40 CONGREGATIONALISM. 
 
 ed the Scriptures to ascertain what this order and disci* 
 pline should be; and have arrived at conclusions, which 
 these pages partially, at least, detail. We have compar- 
 ed this system with others, and have briefly detailed the 
 result : and if, in our investigations and our deductions 
 we have not erred, then, in our conclusion we are cor- 
 rect, that, of all the systems of church government known 
 to us, Congregationalism is the most scriptural. And 
 this we conceive to be one of the advantages — and not a 
 trifling one, either — which this system possesses over 
 every other. 
 
 II. Another advantage of Congregationalism is, that 
 it encourages self-government beyond that of any other 
 system. 
 
 In proportion as you abridge men of the privilege of 
 governing themselves, and deprive them of the induce- 
 ments to attempt it, in just that degree you encourage 
 the doctrine, that they are incapable of self-government, 
 and discourage all attempts to exercise this inalienable 
 and all-important right. Now the Congregational sys- 
 tem of church government, beyond all others, encoura- 
 ges every man to exercise this important birth-right. It 
 teaches him that Christ has intrusted the management of 
 his kingdom upon earth to the hands of his people, with 
 certain general rules for their o-uidance. He who has 
 learned from the Scriptures that Christ has committed 
 such interests to his people, will not be slow to perceive, 
 that if men are judged competent to manage aff*airs which 
 pertain to their eternal interests, there is a gross incon- 
 sistency in denying their ability to manage affairs which 
 pertain only to the present life. The direcit tendency of 
 this system of church government, then, is to a demo- 
 cratica! form of state government. 
 
 The early English Congregationalists, seem to have 
 had no design upon the State, when they asserted their 
 rights as Christians ; indeed, they expressly avowed their 
 cordial attachment to the monarchical, and all but des- 
 potic government under which they lived. And this was 
 
ITS ADVANTAGES. 241 
 
 irue of the Brownists even, the pioneers of our denomi- 
 nation, who were rigid separatists from the Episcopal 
 Churchj and often violent in their denunciations against 
 those who upheld it ; and who denied the right of state 
 governments to interfere at all with the affairs of the 
 churches. 
 
 Penry, one of the last of the Brownists who suffered 
 death for his religious sentiments during the reign of 
 Elizabeth, when accused of disloyalty, protested against 
 the accusation ; declaring that the queen had a daily re- 
 m.embrance in his prayers ; and, with his dying breath, 
 sent to her majesty the assurance of his loyalty.* Nev- 
 ertheless, the politicians of those times were not slow to 
 perceive the natural tendency of these principles of 
 church government; and could not be persuaded, that 
 the men who claimed independence in church matters y 
 did not aim at the same independence in civil affairs. 
 Hence it was, that the persecution of the Brownists dur- 
 ing Elizabeth's arbitrary reign, vyas even more violent 
 than that of the Protestants under the bloody Mary, 
 Elizabeth's Popish predecessor. 
 
 However it may have been with the English Indepen- 
 dents while they remained in their native land, it is very 
 obvious, that the Leyden church early entertained demo- 
 cratical prepossessions in respect to civil government. 
 How much influence their residence in Holland may 
 have had in modifying their views, it is difficult to say; 
 but it is clear, that the very first act of the emigrating 
 Pilgrims, in a civil capacity, was one which savored 
 strongly of democracy. Before landing upon the rock 
 of Plymouth, they drew up and subscribed an instrument, 
 by which they covenanted and combined together, " into 
 a civil body politic ; to enact, constitute, and frame such 
 just and equal laws and ordinances, acts, constitutions, 
 and officers, from time to time, as should be thought 
 
 * See an account of Penry's martyrdom, in History of Congre- 
 gationalism, pp. 2G5 — 275. 
 16 
 
 4r, 
 
242 CONGREGATIONALISM. 
 
 most meet and convenient for the general good of the 
 colony." " This brief, but comprehensive constitution 
 of civil government," says Pitkin, ''contained the ele- 
 ments of those forms of government peculiar to the new 
 world." 
 
 From the outset, the English government was jealous 
 of the spirit of independence manifested by the Pilgrims ; 
 and, to counteract this, the project of introducing Epis- 
 copacy, and a Governor-general over the colonies of New 
 England, was early entertained by the Court. The com- 
 missioners appointed by Charles II, in 1664, to visit 
 New England, with " full power and authority to heare 
 and receive, and to examine and determine all com- 
 plaints and appeales, in all cases and matters ;" or 
 in other words, to overturn the government of the colo- 
 nies, if not found sufficiently loyal — reported of Mas- 
 sachusetts : " Their way of government is Common- 
 tccalth-like; their way of worship is rude, and called 
 CongregationaV* The last word in this sentence — 
 whether by design or not — explains the first clause. 
 That the English government were prepared to believe 
 this report, is evident from the fact, that Lord Clarendon, 
 in his draft of the plan for sending over commissioners, 
 declared, that the colonies " were alrehdy hardened into 
 republics y 
 
 When the struggle for civil independence actually be- 
 gan in this country, it was found that New England, the 
 hot bed of Congregationalism, in which, in 1760, there 
 were 440,000 Congregationalists, out of 500,000 inhabi- 
 tants — was "the hot bed" of revolutionary principles 
 too. And to this form of church government, we un- 
 questionably owe our peculiarly free and excellent forms 
 o( state government. t 
 
 * Hutchinson, Vol. 1. App. No. 15, and Am. Encyc, Art. 
 New England. 
 
 ^ " Several years before the American revolution, there was, 
 near the house of Mr. Jefferson, in Virginia, a church which 
 
 0Wm 
 
ITS ADVANTAGES. 243 
 
 To those who regard a democratical or a republican 
 form of government as the inalienable gift of God and 
 birthright of man, it will be no slight recommendation of 
 Congregationalism, that it favors, if it does not unavoid- 
 ably lead to, this form of civil government.* 
 
 was governed on Congregational principles, and whose month- 
 ly meetings he often attended. Being asked, how he was pleas- 
 ed with the church government, he replied, that it had struck 
 him with great force, and interested iVim very much ; that he 
 considered it the only form of pure democracy that then existed in 
 the world, and had concluded that it would be the best plan of 
 government for the American colonies." — See an able article on 
 Congregationalism in Encyclopedia of Religious Knowledge. 
 
 * A writer in the London Quarterly Review (Vol. XVI. pp. 
 517, 518), as quoted by Dr. Wisner in his address at Plymouth, 
 1831, says : " It soon became apparent (in the reign of Eliza- 
 beth in England) that they (the Puritans) tended naturally to- 
 wards republicanism ; for certain it is, that monarchy and E-pis- 
 copacy, the throne and the altar, are much more nearly connect- 
 ed than writers of bad faith, or little reflection have souo-ht to 
 persuade mankind. Besides this insensible, but natural inclina- 
 tion towards democracy, which arises from the principles of a po- 
 pular church government, there was another cause why the cur- 
 rent should set in that direction ; it was only under Common- 
 wealths that the Puritans saw tfieir beloved discipline flourish." 
 
 So, Bishop Laud told Charles 1. and his second parliament: 
 *' They, whoever they be, that would overthrow ' sedes eccle- 
 siae," the seats of ecclesiastical government, [alias, the bishops' 
 thrones], will not spare — if ever they get power — to have a 
 pluck at the ' throne of David,' [i. e. the monarchy of the king- 
 dom.] And, there is not a man that is for parity, — all fellows, 
 in the Church, — but he is not for monarchy in the State. And 
 certainly, either he is but half-headed to his own principles, or 
 he can be but half-hearted to the house of David." Or, in plain 
 English — no man can be an enemy to Episcopacy, and yet a 
 friend to monarchy. — See Hanbury's Historical Memorials, 
 Vol. 1. p. 476. 
 
 Thus too, that organ of Tory ism in Church and State — Black- 
 wood — tells us, that •' the anomaly of a popularly elected church 
 [he is protesting against the right of the people to elect their 
 own spiritual guides] and a hereditary monarchy cannot co-exist 
 in the same country," And again he asks : " If the cause of 
 universal suffrage is triumphant in the Church, how is it to be 
 resisted in the Siafe.?"— Magazine, Vol. XI. JNo. G. Art. " J\on- 
 Intrusion Question." 
 
244 coi\gregationali3M. 
 
 III. Another important advantage of this popular form" 
 of church government, is, that it i)romotcs general inteU 
 ligencc hey on d any other. 
 
 As no people are fit to manage their civil affairs, un- 
 less intelligent and virtuous, so no body of men are qual- 
 ified to conduct ecclesiastical affairs, who are destitute 
 of intelligence and piety. The motive, in either case, 
 to preparation for self-government, is well nigh irresisti- 
 ble. Every Congregationalist is expected to take part 
 in transacting the most important business that is done 
 on earth — the business of the Church of Christ. He 
 recognizes his accountability to Christ, for the manner 
 in which he does the work assigned him. He feels — if 
 he feels as he ought — that there is deep responsibility 
 incurred by him. Acting under this conviction, he is 
 constrained to seek that preparation, of heart and mind^ 
 which will fit him to act well his part as a Congregation- 
 al professor. 
 
 I do not say, that such are actually the feelings and 
 practice of all who embrace this form of church govern- 
 ment ; for many, we have reason to fear, are nominal 
 Congregationalists, who have little acquaintance with 
 the nature and operation of the principles which they 
 profess, and no suitable sense of the responsibilities which 
 they incur in transacting the momentous business of a 
 Christian church. I speak not of all who profess this 
 system, but of the tendency of the system itself, and, of 
 its actual results in multitudes of instances.* 
 
 In saying what I have of the tendencies of Congrega- 
 tionalism, I would not be understood to intimate, that 
 other Protestant denominations do not encourage intelli- 
 gence and piety among their members ; but this I do 
 
 * 1 have somewhere met with the remark, that the French 
 nation were much less frivolous immediately after their late re- 
 volution than befpre. The responsibility of sustaining the go- 
 vernment for which they had fouglit, made them comparatively 
 grave. A sense of responsibility always makes men thoughtful 
 and sober-minded. 
 
ITS ADVANTAGES. 245 
 
 intend to say, that the more free any system of govern- 
 ment is, and the greater the responsibility hiid upon men, 
 the stronger will be the motive to be intelligent, in order 
 to manage that government, and to meet that responsi- 
 bility. Now, as in no denomination so much is expect- 
 ed of the mass of the church as in ours, so, in i one are 
 intelligence, and other suitable qualifications fo church 
 membership, so urgently demanded. Other forms of 
 church government favor these things, just in proportion 
 as they approach towards, or recede from, the standard 
 of pure Congregationalism.* 
 
 * In reply to a letter of inquiry, whether there were anj'- Con- 
 gregational churches in a particular section of our country; an 
 intelligent correspondent says — " No." And assigns as a reason, 
 the want of general intelligence among the people of that sec- 
 tion of country. " 1 do sincerely think," says my correspond- 
 ent, " that Old of New Enoiand. it is exceedingly difficult to 
 jnake Congr-egational churches live; and why.' Because, out 
 of New England, there is (eomparativelj' speaking) only here 
 and there an enlightened man. He must be an elder and take 
 care of the rest." 
 
 I give this extract, in illustration of what is said in the text; 
 not because I accord entirely witii my correspondent. Another 
 correspondent, equally intelligent, and with far more extensive 
 observation and experience, writing from a city full of Fresby- 
 terianism and Episcopacy, tells me, that Congregationalism can 
 i'lve a.i\d Jlourlsh at the South or the West, if good men will but 
 try it, and boldly and faithfully maintain its precious principles 
 and usages. This 1 most fully believe. Facts, as well as rea- 
 son, testify to this truth. Wiiat surer method to keep men ig- 
 norant and unfit to govern themselves, can be pursued, than to 
 persuade them that They are so ? and to adopt a system of church, 
 government (or civil, if j'ou please) which makes no demand on 
 them for intelligence? 
 
 Richard Watson, already referred to, grounds an objection to 
 ^•' a popular form of church government," on the supposed igno- 
 rance and youth and inexperience of the mass of every religious 
 comn>unity. He speaks with a sort of holy horror, of" referring 
 every decision to numbers and sutTrages, and placing all that is 
 good, and venerable, and influential among the members them- 
 eelves.at the feet of a dcmocntci/." — Institutes. Part IV. Chap. 1. 
 
 Congregationalism unquestionably demands a greater mea- 
 sure of religious intelligence in the mass of the church., than 
 
246 CONGKEGATIONALISM. 
 
 Some of the legitimate effects of this system, are seen 
 in the efforts of the Pilgrims to establish schools and 
 seminaries of learning, as well as to plant churches and 
 to propagate the gospel, in this land of their exile ; for 
 these schools were established, mainly, as auxiliaries to 
 the churches. 
 
 Scarcely had these venerable men felled the forest of 
 New England, w^hen they began to provide means to 
 ensure the continuance of their churches and the sta- 
 bility of their civil government. " Learning and Re- 
 ligion," they wisely fudged to be ^^ the Jirmest pillars of 
 the church and the commomvealthy Harvard college^ 
 which had previously existed as a high school,* was es- 
 tablished at Cambridge as early as 1638 ; eighteen years ^ 
 only, after the landing of the Plymouth pilgrims, and 
 only eight or ten years after the commencement of the 
 Massachusetts colony. 
 
 To Congregational principles we are indebted for 
 most of the collecres of New Enorland. From the same 
 source has flowed down to us that system of common 
 schools, which, notwithstandincr its defects, has so lonof 
 and so richly blessed our land and the world. The same 
 spirit has founded and endowed all the Theological Sem- 
 inaries of New England. 
 
 The influence of Congregationalism in establishing the- 
 
 any other system of church government. And it is too obvious 
 to require argument, that the very nccessitij for intelligence, 
 will, with good men, be a strong inducement to become intelli- 
 gent. And, it seems to me altogether reasonable to believe^ 
 that in those very communities, where it is now supposed that 
 the want of intelligence forbids the existence of Congregational 
 churches, there would have been a vastly greater anjount of re- 
 ligious knowledge and general intelligence, if such churches 
 had long ago been there established. Jf the intelligence of New 
 England originally established Congregationalism, it is equally 
 true, that Congregationalism has preserved for JNew England 
 that intelligence. 
 
 * "In 1636 the general court gave £400 towards a public 
 school at Newton " — Hutchinson. 
 
ITS ADVANTAGES. 247 
 
 ological and literary Institutions at the South and West, 
 is well known. 
 
 Can any man consider the facts now alluded to, with- 
 out perceiving that this system of church order and dis- 
 cipline is preeminently favorable to general intelligence 1 * 
 
 t Pitkin, in his Civil and Political Hist, of the U. S. says : 
 *^ Primary schools first commenced in New England. Aware 
 of the importance and necessity of information among the peo- 
 ple, in order to secure and perpetuate their liberties, the lerris- 
 lators of New England, at an early period, made provision for in- 
 structing all in the first rudiments of learning. In this, the 
 clergy, who were not less distinguished for their literature than 
 their piety, cordially co-operated. In making this provision, for 
 the* general and early education of tlieir children, their views 
 were not limited to the single object, though an important one, 
 of making them better men and better citizens, but, wbat was 
 justly deemed by them of infinitely more importance — better 
 Christians. * * 
 
 " Schools for general education were established in Boston, in 
 1635, by the inhabitants of that town; and in 1G47, the legisla- 
 ture of Massachusetts declared, by a general law, ' that every 
 township with fifty families, should provide a school, where 
 children maybe taught to read and write; and that every town- 
 ship of 100 families, should provide a grammar school, where 
 youth could be fitted for the University.' This law was sub- 
 stantially adopted in the code of laws established by tlie colony 
 of Connecticut, in l(i50, with a preamble, declaring, in the 
 quaint language of the day, that, ' It being one chief object of 
 that old deceiver, Satan, to keep men from the knowledge of 
 the Scriptures, as in former times, keeping them in an unknown 
 tongue, so in these latter times, by persuading them from the 
 use of tongues, so that at least, the true sense of the original, 
 might be clouded by false glosses of saint-seeming deceivers; 
 and that learning may not be buried in the graves of our lore- 
 fathers in church and commonwealth,' etc. 
 
 '• In the system of New Haven colonial laws, published in 
 165G, it is ordered, ' that the deputy for the particular court, 
 in each plantation in this jurisdiction, for the time being, or 
 where there are no such deputies, the constables and other offi- 
 cers in public trust, shall, from time to time, have a vigilant eye 
 on their brethren and neighbors, within the limits of said plan- 
 tations, that all parents and masters do duly endeavor, either by 
 their own ability or labor, or by improving such school-masters 
 or other helps and means, as the plantation doth afford, or the 
 
248 COJfGUEGATION.ALISM. 
 
 IV. Another advantage of this system of church gov- 
 ernment and discipline h, ihdt it prcsmls f he most rffi- 
 cictit bdrritr to the inroads of hensi/, and false doetrinc, 
 and general eorruption. 
 
 I am not ignorant, that some persons regard Congre- 
 gationalism as the very parent and nurse of all heresy, 
 and the fruitful cause of all errors in doctrine and reliff- 
 ions practice with which the country is now, or ever has 
 been, afHicted. 
 
 The freedom of our government — the right which our 
 churches claim, to choose whom they will for pastors, and 
 to adopt what articles of faith, and to pursue what par- 
 ticular practices they please, are regarded by many as 
 exceedingly objectionable — not to say abominable pecu- 
 liarities. But these features of our system are, after all, 
 the best rampart against general defection and corrup- 
 tion. The very liberties of our churches — so terrific in 
 the eyes of those who plead for a "strong government" 
 — are, under God, our surest defence against universal 
 defection. That this liberty may not be abused, I shall 
 not contend. That any other than a virtuous people are 
 
 family may conveniently provide, that all their children and ap- 
 prentices, as Ihey are capable, may, through Gods blessing', ob- 
 tain, at least, so much as to be able to read the Scriptures and 
 other good and profitable books in the English tongue, being 
 their native language, etc' 
 
 " In 1()()3, it was proposed by t!ie court of Plymouth colony, 
 to the several towns within that jurisdiction, as a tiling that they 
 ought to take into their serious consideration, that some course 
 may be taken, that in even/ toirn there may be a school-master 
 set up, to train u|) children to reading and writing. 
 
 "These laws laid the foundation of the system of free schools 
 jn New England." — Vol. I. pp. 151, 152. 
 
 In estimating tiie influence of Congregationalism in promot- 
 ing general intelligence, let it be borne in mind, that tiiese laws 
 were emphatically Congrcgiitlonal — that tjearly every man con- 
 cerned in the formation and execution of them, was a decided 
 Couiiregationalist. No man can consider these facts, without 
 perci'iving that the influence of this system of church govern- 
 ment is, to promote intelligence and piety. 
 
I 
 
 ITS ADVANTAGES. 249 
 
 capable of self-government, I do not believe. That the 
 Congregational system of church government is unsiiited 
 to any but truly pious persons, I have already asserted : 
 for none others was it designed. But for these, it is ad- 
 mirably adapted. An unconverted, proud, ambitious, 
 worldly minded church member may, perhaps, do more 
 injury in a Congregational church, than in any other.* 
 For men of this description our church government was 
 never designed. Such men, however intelligent, have 
 not the Jirst qualification for church membership. But, 
 let our churches be constituted as they ought to be, and 
 be kept pure by discipline, and there will be no danger 
 of intrusting to them the power of electing their own of- 
 ficers, making their own by-laws, and regulating all their 
 own affiiiis, under Christ. 
 
 It may, perhaps, be said : " It is impossible to keep 
 out unworthy members ; they are in the church now, and 
 they will always be found there." It is true, this matter 
 demands great watchfulness on the part of our churches ; 
 and after all, some unworthy members may creep in : if, 
 however, the great mass of any particular church be sound 
 and pious, there will be, under ordinary circumstances, 
 comparatively little danger from the unsoundness of a kw 
 individuals. Certain it is, that there is much less danger 
 that the nwjoritij of a church will become unsound and 
 heretical, than that a feio men, constituted governors of 
 the church, will swerve from the faith. Every system of 
 church government which takes the power out of the 
 hands of the brethren — or the church itself— places it in 
 the hands of individuals. Now, it appears to us, that the 
 danger to the church, will be in proportion to the/a^7zes5 
 of those who take part in her government, and are inter- 
 ested in the maintenance of her orthodoxy : that is to say, 
 there will be more danger that one man will become un- 
 sound and heretical, than that fve will ; and more dan- 
 
 * Unless he should chance to be a '• vestry man" or a " ruling 
 elder." 
 
250 CONGREGATIONALISM. 
 
 ger that Jive will swerve from the truth, than that one 
 hundred will. Samuel Mather well says : " When a 
 bishop or a small number of ministers [and he might have 
 said — or laymen] have the supervision or oversight and 
 management of affairs, it is next to impossible but that 
 pride and ambition, faction and envy, political regards 
 and secular interests, should govern ; and indeed, this is 
 no more than what is observed by the historians, Socrates 
 and Sozomen, as well as by several other Fathers."* 
 
 Upon this subject, ecclesiastical history lifts an admon- 
 itory voice. It is notorious, that when the control of the 
 churches fell into the hands of synods, then the purity of 
 the churches began visibly and rapidly to decline. This 
 declension became more serious, as the influence o^many, 
 in the government of the churches, diminished to difeic; 
 and it became total, when " the man of sin" mounted 
 the Papal throne, and claimed to be the Head of the 
 Church — the Vicegerent of Christ — the Infallible Inter- 
 preter of the mind uf the Spirit — and the Unerring Guide 
 of the faithful. 
 
 Now, inasmuch as our Congregational polity places 
 all church power in the hands of the brethren of the 
 church, it provides a very important safeguard against 
 the inroads of heresy. 
 
 I anticipate an objection to these remarks, founded on 
 the fact, that Arminianism and Unitarianism have cor- 
 rupted so many of the Congregational churches of New- 
 England. With persons not well acquainted with our 
 history, this is considered a sufficient and conclusive ar- 
 gument against our System. 
 
 But I must take the liberty to say to such persons — 
 You understand not whereof you affirm. It was not Con- 
 gregationalism which introduced Unitarianism into New 
 England ; but it was the disregard ofourj^rinciples, even 
 by some of the fathers of our churches, which opened the 
 way for Unitarianism. 
 
 * Apology, p. 104. 
 
ITS ADVANTAGES. 251 
 
 The half-way covenant, and afterwards, the admission 
 of baptized, but unregenerate persons to the Lord's Sup- 
 per as " a converting ordinance" — were the things which 
 broke down our defences, and introduced unconverted men 
 into the churches and the ministry, and prepared the way 
 for the prevalence of Arminianism, and after that, of Uni- 
 tarianism. I cannot pursue this point further now ; but, 
 by leave of Providence, I may do it, and at length, in a 
 different connection. I will only add, that this objection 
 to our system comes with a peculiarly ill grace from our 
 Presbyterian brethren ; because Stoddard, the leader in 
 these innovations upon our church polity, was himself, 
 " in principle, a Presbyterian, and hoped to introduce 
 substantially that mode of government" into New Eng- 
 land.* 
 
 Again, the independency f of our churches, furnishes a 
 further barrier against general defection from the faith. 
 The more closely you connect the different communities 
 of Christian professors, for purposes of government, the 
 more readily are they affected by each other. Bring these 
 associated communities under the government of one man, 
 or of a few men, and you increase the danger of corrup- 
 tion in the whole mass, in proportion to the intimacy of 
 the association and the influence and power of its gov- 
 ernors. But, should a Congregational church become 
 heretical in its faith and erroneous in its practice, it will 
 not necessarily affect sister churches. It cannot injure 
 them, except by the force of bad example. Each church, 
 standing independently of every other, so far as its in- 
 ternal management is concerned, has the means of de- 
 fence in its own hands. It can shut the door ; and no 
 man can open it. 
 
 Then, in respect to its teachers, this system furnishes 
 
 * Dwight's Life of Edwards, p. 381— quoted in the Great 
 Awakening," p. 5, See also Allen's Biog. Die. Art. Stoddard. 
 
 * I mean not absolute independency — but, completeness — all^ 
 sufficiency for their own government, etc., as before explained. 
 
252 CONGREGATIONALISM. 
 
 as complete a barrier against fidse and dangerous doc- 
 trine, as it is possible to raise. It recognizes no man's 
 right to send to a ciiurch a preacher, or to place over it a 
 pastor. We know no metropolitan — no general or yearly 
 conference, having authority to say to this man, go, and 
 he goeth ; and to another come, and he cometh; — no 
 presbytery to tell us whether we may, or may not, call a 
 pastor. Each church judges and chooses for itself Every 
 brother in the church has a perfect right to object to the 
 call of a pastor ; and every man's vote has equal influence 
 in an election. The whole church bein^ constituted 
 judgris, and being qualified by intelligence and piety to 
 act their parts, the danger of being imposed upon by an 
 unsuitable man is comparatively small ; especially, if the 
 scrupulous care of our fathers, in trying their candidates 
 for settlement, "be imitated by their sons.* 
 
 But, should a pastor prove an unsound and dangerous 
 man, his influence does not necessarily aflect any church 
 but his own : and this has the power to discipline the of- 
 fender, and thus to bring him to repentance ; or, at least, 
 to purge out the leaven from their own body, and to make 
 known his true character to others, and thus to impair 
 his ability to injure them. 
 
 Thus does Congregationalism protect the churches 
 from heresy and error. Thus does it provide a simple 
 but effectual remedy, in case all previous caution should 
 fail, for the extirpation of everything false and dangerous. 
 
 It is not denied, that notwithstanding all, errors in doc- 
 trine and practice have crept into our churches. And in- 
 
 * It was not uneonimon for cnRdidates for settlement, to be on 
 trial for several months, before they received a call. Our fathers 
 had no fellowship with the touch-und-taf.c system of modern days. 
 
 John Milton's answer to such as object, that the brethren of 
 a church are not competent to judge of tlie qualifications of a 
 pastor, deserves repeatino;: '' Many," says he, " may he able to 
 judge who is fit to be made a minister, that would not be found 
 jfit to be made ministers themselves ; as it will not be denied that 
 he may be the competent judge of a neat picture, or elegant 
 poem, that cannot Imiu the like." — IJaiihunj, Vol. 1. p. 1!)2, note. 
 
ITS ADVANTAGES* ^o\} 
 
 to what denomination of professing Christians have they 
 not gone ? Who — what — can guard effectually against 
 the depravity and deceitfulness of human nature ? A Ju- 
 das was among " the twelve." A Simon Magus, and 
 "damnable heresies" corrupted the apostolic churches. 
 Congregational ists claim not entire exemption from er- 
 ror. But, who shall cast the first stone at us ? Shall the 
 Churcli of Rome ? We point her to " the mark of the 
 beast " upon her forehead. Shall the high-church Epis- 
 copacy of England ? We beg her to stop long enough 
 to reflect on the Arminianism of Laud's administration, 
 and the rapid strides which she made towards Popery it- 
 self during his reign. Or, if she prefer something of later 
 date, we point to the admitted diversity of religious senti- 
 ment which now exists among her clergy ; and this, too, 
 upon fundamental points, in spite of her liturgy, and creed, 
 and subscriptions, and test-oaths.* Shall the Protestant 
 
 * A clergyman of the Cliurch of England. Rev. John Acaster, 
 vicar of St. Helen's, York, in a work entitled, "The Church of 
 England in Danger from Itself," fully admits the truth of the 
 assertion in the text. He says : " To this (the neglect of a proper 
 examination of the candidates for the miniptry), more than to 
 any other thing must be ascribed that great difference of opinion 
 which exists among her ministers, on some of the most impor- 
 tant DocTKi.NES OF TlEl.lc.^o?i . (langerous to the souls of vien^ and 
 inimical to the -peace and stability of the chvrch,'' — p. 44 ; quoted 
 by Rev. J. A. James, in his "Defence of the Principles of Woncon-^ 
 formity," p. 75. 
 
 In a note to the above, ^Ir. James adds : " No one can for a. 
 moment doubt, that the Church of England compreliends within 
 her pale, persons holding the tcidest possible zarietif of religious 
 opinions: Socinians, Arians, Arn)inians — from Pelagianism to 
 the modified Arminianism of Tillotson ; Baxterians, Calvinists 
 of all grades, from the supra-lapsariunism of Dr. Hawker to the 
 more moderate views of Davenant and South; Hutchinsonians, 
 Baptismal Regeneration Advocates, and their opponents; Swe- 
 denborgians. the followers of Joanna Southgate, modern Mille- 
 narians, Believers in the unconsciousness of the soul from death 
 till the resurrection, Followers of Mr. Irving on the subject of 
 the peccability of Christ's human nature, etc. etc." — Jb. pp.75, 
 7G, note. This catalogue was made out in 18:50; whether it 
 should now be enlarged or diminished, on the whole, I am unable 
 
254 CONGREGATIONALISM. 
 
 Episcoptil church of this country, claim greater purity 1 
 Will it be denied, that even in this country, the line is be- 
 comincr more and more distinct between hi(rh-church and 
 low-church 1 — that it is not uncommon, even now, to 
 designate their clergy as Evangelical or Arminian ? — > 
 that the Oxford controversy is already fermenting in the 
 bosom of the P. E. church of the U. S. 7 and that her 
 bishops, and ministers, and laymen, are openly taking 
 ground on either side 1 
 
 The very extensive prevalence of Arianism and Uni- 
 tarianism among the Presbyterians of England, and the 
 diversity of sentiment which prevails in the Presbyterian 
 Church of the United States, prove the entire possibility 
 of "grievous wolves" entering the Presbyterian fold, 
 high as are its walls, guarded as are its entrances. 
 
 While, therefore, we claim not for our system of church 
 order and discipline, that it is a complete defence from 
 error — to which all denominations are more or less ex- 
 posed — we conjfidently believe, that the Congregational 
 churches of Great Britain and America, will bear a fa- 
 vorable comparison, in point of purity, with any denomi- 
 nation in either country. 
 
 It would be easy to swell this list of advantages of Con- 
 gregationalism. — The simplicity of its organization, and 
 ^he directness and efficiency of its operations, might be 
 dwelt upon ; — the absence of motives to pride and 
 •worldly ambition, which characterizes this organization ; 
 — the motives to diligence and activity which it suggests 
 to its clergy ; — and, above all, the powerful tendency of 
 the system to make men truly pious, might be urged, pos- 
 sibly with advantage to the reader, certainly with pleas- 
 ure to the writer ; but he has already far exceeded his 
 intended limits; and, if anything like a just estimate of 
 the system advocated in these pages has been expressed, 
 there can be no occasion to say more, to commend to the 
 
 to say ; but doubtless the author, were he now revising it, would 
 add — Travellers towards Rome, under the title of Puseyites. 
 
tTS ADVANTAGES. 255 
 
 recrard, to the confidence, and to the love of the descend- 
 ants of the Pilgrims, a system which their fathers consid- 
 ered as essential to the highest welfare of their posterity, 
 to the promotion of holiness in the land, and to the ad- 
 vancement of the Divine glory in the world. 
 
 Conclusion. 
 
 In conclusion, I commend to the friends of Congrega- 
 tionalism the warning words of one of the fathers of New 
 England, and the concluding address of one of the most 
 able defenders of our system. " Consider what will be 
 the end of receding or making a defection from the way 
 of church government established among us. I profess, 
 I look upon the discovery and settlement of the Congre- 
 gational way, as the boon, the gratuity, the largess of Di- 
 vine bounty, which the Lord graciously bestowed on his 
 people that followed Him into this wilderness ; and a great 
 part of the blessing on the head of Joseph, and of them 
 who were separate from their brethren. These good peo- 
 ple that came over, showed more love, zeal, and affection- 
 ate desire of communion with God in pure worship and 
 ordinances, and did more in order to it than others; and 
 the Lord did more for them, than for any people in the 
 world, in showing them the pattern of His house, and the 
 true scriptural way of church government and administra- 
 tions. God was certainly in a more than ordinary way 
 of favor present with his servants inlaying of our founda- 
 tions, and in settling the way of church order according 
 to the will and appointment of Christ. Consider what 
 will be the sad issue of revolting from the way fixed upon, 
 to one extreme or to another, whether it be to Presbyte- 
 rianism or Brownism ; as for the Presbyterians, it must 
 be acknowledged that there are among them, as pious, 
 learned, sober, orthodox men, as the world affords ; and 
 that there is as much of the power of godliness among that 
 party, and of the spirit of the good old puritans, as among 
 any people in the world. And for their way of church 
 
^56 CONGREGATIONALISM. 
 
 government, it must be confessed, that in the day of it, 
 it was a very considerable step to reformation. The ref- 
 ormation in king Edward's days was then a blessed work. 
 And the reformation of Geneva and Scotland was then 
 a large step, and in many respects purer than the other. 
 And for my part, I fully believe that the Congregational 
 way far exceeds both, and is the highest step which has 
 been taken towards reformation, and for tlie substance of 
 it, it is the very same way that was established and prac- 
 tised in the primitive times, according to the institution 
 of Jesus Christ." * 
 
 "Thus I have endeavored to state and vindicate the 
 more distinguishing liberties of the churches in New 
 England. As these privileges have been purchased by 
 the blood of the Lord Jesus, they ought to be very pre* 
 cious in our esteem, nor, upon any pretence whatever, to 
 be slighted and undervalued by the happy people who 
 enjoy them. 
 
 " It is worthy to be' always remembered by these 
 churches, that it was not on account of any peculiar sen- 
 timents in doctrinal matters, that our wise and good fath- 
 ers left their native country and came into this then 
 howling wilderness ; for they agreed to the doctrinal 
 articles of the Church of England, as much as the Con- 
 formists to that Parlimentary Church, and indeed, much 
 more so than most of them: but it was from a pure re- 
 spect to ecclesiastical discipline and order, and to a more 
 refined worship, that these excellent men, our ancestors, 
 transported themselves, with their families, into this land. 
 
 " The Church of Rome, as far as in them lies, have di- 
 vested our great Saviour of his prophetical, sacerdotal, 
 and kingly offices : other churches have been so far 
 overcome by the light of reason and revelation, that they 
 have restored, as one may say, his sacerdotal office to 
 him, and his prophetical office also : but our gracious 
 
 * Election Sermon of President Oaks of Harvard College 
 1675— 1681.— Magnalia, Vol. 11. pp. 64, 65. 
 
ITS ADVANTAGES. 
 
 257 
 
 predecessors, observing that their brethren in England 
 were not \villin<T to allow our Lord Jesus Christ to be 
 the kincr and rufer of his church, nobly resolved, as the 
 children' of Zion, to acknowledge and rejoice in their 
 kin(T: and hence they quitted their ungrateful country, 
 that" so they might observe that refined worship and or- 
 der, which their Lord and Sovereign had in his word ap- 
 pointed to be observed. 
 
 " It follows therefore, that any degeneracies trom the 
 pure worship and scriptural order in these churches, 
 would be a direct rejection of the kingly authority of 
 Chri=t Jesus, and a means of setting up another king or 
 captain to lead us backward, in the steps we have taken 
 from Babylon, towards it again. May God of his rich 
 grace, therefore, preserve these churches from any such 
 degeneracies ! 
 
 " It is evident indeed, that great pains are taken to 
 draw our people, especially our inconsiderate young peo- 
 ple, who are too unmindful of the King and God of 
 their fathers, from their love and attachment to those 
 first principles of these churches, which I have been 
 explaining and enforcing : but, as Naboth said to Ahab 
 concerning his vineyard, in 1 Kings 21: 3; ' The Lord 
 forbid it me, that I should give the inheritance of my 
 fathers unto thee ;' even so it is fit, that we should say 
 to such as would entice us to part with the pure order 
 of these churches, this was our father's inheritance; and 
 God forbid, that any should persuade us to give up our 
 inestimable rights ; for the very thought of parting with 
 them is shocking. 
 
 " Dear people, the liberties which have been challeng- 
 ed for you, are the same as the brethren in the times 
 of primitive Christianity enjoyed for hundreds of years 
 together : and, whatever specious pretences some may 
 make to the contrary, the dispossessing of the brethren 
 of these their valuable liberties, was a considerable in- 
 stance of the Romish apostasy. And indeed, they have 
 but a slender acquaintance with ecclesiastical history, 
 17 
 
258 CONGREGATIONALISM. 
 
 who do not know, that the rise of Popery was owing 
 to the people's tamely giving up their rights and privi- 
 leges, either through ignorance or imprudence, to the 
 clergy ; who unreasonahly engrossed to themselves, and 
 grasped in their own clutches, all things in the churches 
 that were of any worth and importance. 
 
 ** There can be no doubt, that there are many who 
 are sworn and inveterate enemies to the pure order in 
 these churches : and, besides these, we have reason to 
 think that there are many false friends to it; by which 
 sort, I mean those that pretend some regard to the or- 
 der of the gospel in these churches, but yet, at the same 
 time, would gladly subvert it. And it is well, if there 
 are not sundry ministers in these churches, who are 
 disaffected to it: for, as Luther has somewhere re- 
 marked concerning religion: Nunquam magis pericli- 
 tur quam inter reverendissimos ; so it may be said 
 in respect to the order in these churches : probably 
 it may be in most danger from some of the reverend 
 body. But surely, all such in these churches are very 
 unadvised and blameworthy : and, if they are not duly 
 sensible of the tendency of their disaffection and under- 
 takings, it is a pity but their brethren should be, and 
 carefully guard against them. 
 
 *' And, in fine, much honored and entirely beloved 
 churches; be pleased to accept of this attempt of one, 
 the most unworthy of your sons ; who, being set for the 
 defence of the order of the gospel among you, has en- 
 deavored to illustrate and confirm that order in its prim- 
 itive purity for your advantage. And wherein he has 
 failed of giving the true sense of his and your fathers — 
 though from a diligent search of their meaning he has 
 endeavored it — be pleased to impute it to human frailty 
 and undesigned mistaking : for into these alone bis fail- 
 ing must be resolved. 
 
 Ut desint vires, tamen est laudanda voluntas."* 
 
 * Samuel Mather's Apology for the Liberties of the Churches 
 in N. E. pp. 142—146. Published 1738. 
 
APPENDIX 
 
 [In the forms of letters, votes, etc. given in the following pa- 
 ges, I shall not, of course, be understood as settling the precise 
 form in any given case ; or, as intimating, that a hundred other 
 modes of expression may not be equally proper. But, having 
 had occasion to know that intelligent church members, and even 
 young ministers, are often at a loss how to express themselves 
 suitably in communications of this description, I have thought 
 that some brief forms would be acceptable, as guides to the gen- 
 eral style, etc. of these documents. 1 have studied brevity, for 
 obvious reasons: should any judge these forms too skeleton- 
 like, they can clothe them to their taste.] 
 
 No. 1. 
 
 LETTER MISSIVE FROM PERSONS WISHING TO BE ORGANIZED 
 INTO A CONGREGATIONAL CHURCH. 
 
 , , 18. 
 
 To the Congregational Church of Christ in , 
 
 Reverend and Beloved, 
 
 Whereas the Great Head of the Church has disposed a 
 
 number of persons in the town of , to unite together, 
 
 for public worship and the celebration of religious ordi- 
 nances, under a Congregational form of church govern- 
 ment, the undersigned, in behalf of their brethren, respect- 
 fully solicit your attendance, by your Rev. pastor and del- 
 egate, at the house of , on the of , at 
 
 o'clock, to take into consideration the propriety of 
 
260 appendix:. 
 
 organizing us into a Congregational Church of CFiristT;: 
 and, should such a step be deemed expedient, to assist in 
 the appropriate services of such an occasion. 
 
 Wishing you grace, mercy, and peace, from God the 
 Father and our I^ord Jesus Christ, we subscribe ourselves^ 
 Yours in the gospet, 
 
 Committee of 
 Arrangements. 
 
 No. 2. 
 
 CALL FROM A CHURCH TO A PA9T0R-ELEC1'. 
 
 To Mr* [or, the Rev. Mr. , ] 
 
 The undersigned, a committee of the Congregational 
 
 church of Christ in , would respectfully submit to 
 
 your consideration the following votes of the church: 
 
 At a regular meeting of the Congregational church in 
 , on the day of ■, 
 
 Voted, That the members of this church are entirely sat- 
 isfied with the piety, orthodoxy, and ministerial qualifica- 
 tions of Mr. [or Rev. Mr. , as the case may be], 
 
 [The state of th€ votes should be given, whether unani- 
 mous, or by what majority.] 
 
 Voted, That Mr. be invited to become the pastor 
 
 and teacher of this church. 
 
 Voted, That brethren A, B and C, be a committee to 
 
 communicate these votes to Mr. , and to make other 
 
 arrangements which may be necessary to carry out the 
 wishes of the church in relation to the premises.* 
 
 , Moderator. 
 
 , Clerk, 
 
 * If the pastor-elect has not been ordained, it is proper to ad' 
 dress him as Mr. and not Rev. 
 
 * The other things referred to here, are the calling of a parish 
 
APPENDIX. 261 
 
 The committee are liappy to say, that an entire unani- 
 mity of feeling [or as the case may be] prevails in the par- 
 ish, in reference to your settlement among us. The do- 
 ings of the society will accompany this communication. 
 
 And now, dear sir, permit us ])ersonal!y, and in behalf 
 of the church which we represent, to express our earnest 
 desire that 3'ou will accept of our invitation to the pastoral 
 office among us, and name an early day for the ordination 
 services. 
 
 Praying that God would guide you to a favorable de- 
 cision, we subscribe ourselves, in behalf of the church, 
 Your brethren in Christ, 
 
 Committee of 
 the Church. 
 
 -,18- 
 
 No. 3. 
 
 LETTER MISSIVE TOR AN ORDAINING COUNCIL. 
 
 ,—,18—. 
 
 TVie church of Christ in , to the church of Christ in , 
 
 Sendeth Greeting. 
 
 Whereas the Great Head of the Church hath kindly 
 united the hearts of this church, and the congregation sta- 
 tedly worshipping with us, in the choice of Mr. [or 
 
 Rev. as the case may be] for our pastor and teacher, and he 
 has accepted our invitation to settle with us in the gospel 
 ministry, and suitable provision has been made for his 
 temporal support, we affectionately solicit your attendance, 
 by pastor and delegate, at the house of Mr. , on the 
 
 or society meeting, for the purpose of concurring with the 
 church, and fixing tbe salary, etc. 
 
 It would be equally proper to have the church, vote ''« catV 
 to the candidate, embodying the substance of the votes, and tbe 
 :Btatements of the committee. 
 
262 APPENDIX. 
 
 day of next, at o'clock in the , to assist 
 
 in the examination of the candidate ; and, if judged proper, 
 in the ordination services. 
 
 May grace, mercy, and peace he muUiphed unto you alL 
 Your brethren in Christ, 
 
 Committee of 
 the Church. 
 
 The other churches invited to sit in council, are 
 
 [here name them.] 
 
 Rev. Mr. and delegate will please call upon Mr. 
 
 for entertainment. 
 
 No. 4. 
 
 LETTER OF INTRODUCTION. 
 
 To ivhom it may concern. 
 
 This may certify, that the bearer, Mr. , is a 
 
 member, in regular standing, of the Congregational church 
 
 in . Expecting to be absent from us for some months, 
 
 and desiring Christian intercourse during his absence, he 
 has requested a letter of introduction to any church of 
 Christ with which he may wish to commune ; he is, there- 
 fore, hereby affectionately recommended to the occasional 
 communion and fellowship of all who love our Lord Jesus 
 Christ. 
 
 , Pastor of the Cong. Chh. 
 
 [or, Clerk, as the case may be.] 
 
 -, 18-. 
 
 [This sort of letter does not require a vote of the church. 
 The pastor, or, if the church has no pastor, the moderator, 
 or stated clerk, may give the introductory letter. No mem- 
 ber should leave the place of his residence for any consid- 
 erable number of weeks, without taking such a letter.] 
 
APPENDIX. -^"^ 
 
 No. 5. 
 
 LETTER OF DISMISSION AND RECOMMExNDATION. 
 
 The Congregational Church in , to the Congregational 
 
 Church in . 
 
 Reverend and Beloved, 
 
 The bearer, , a member of this church, m 
 
 reo-ular standinsr, havin- requested a letter of dismission 
 and recommendation to you, the church have voted the 
 same. When received by you, his particular relation to 
 us will be considered at an end. 
 
 Wishing you grace, mercy, and peace. 
 
 We are yours in the Lord, in behalf of the church, 
 
 •, Pastor. 
 
 -, Church Clerk. 
 
 18—. 
 
 No. 6. 
 
 LETTER MISSIVE FOR A DISMISSING COUNCIL. 
 
 The Congregational Church in , to the Congregational 
 
 Church in , Sendeth Greeting. 
 
 Whereas difficulties have arisen among us, which seem 
 to render the dissolution of the pastoral relation between 
 
 the Rev. Mr. and this church desirable, [or, this church 
 
 having become impoverished by deaths and removals, so 
 as to be unable any longer to sustain the ministry 
 among us ;— or, whatever the case may be] we respectfully 
 request the advice of your Rev. pastor and a delegate, in 
 relation to the question— Whether, under existing circum- 
 stances, this connection ought not to be sundered ? 
 [Time and place of the meeting.] 
 In the bonds of the Gospel, we are yours, 
 
 . , Pastor. 
 
 . , Clerk, or Comm. of the Chh. 
 
 [Date.] 
 
 P. S. [Place of entertainment ; other churches invited.] 
 
264 
 
 APPENDIX. 
 
 No. 7. 
 
 LETTER MISSIVE FROM A CHURCH AND AN AGGRIEVED 
 BROTHER, OR BRETHREN, FOR A MUTUAL COUNCIL. 
 
 The Congregational Church in , to the Congregational 
 
 Church in , 
 
 Rev. and Beloved, 
 
 This church have recently felt it their painful duty to 
 exclude from their Christian fellowship Mr. , for [heret- 
 ical sentiments, disorderly walk, or unchristian conduct — 
 or all, or either, as the case may he] ; and, though a major- 
 ity [or a large majority] are persuaded of the propriety and 
 scriptural correctness of the course pursued, yet, as our 
 late brother feels himself greatly aggrieved and injured by 
 oiH" act, and some few of our brethren are not altogether 
 satisfied — we have thought proper to yield to his and their 
 earnest request, that the advice of a mutual council might 
 be taken. To the end, then, that all things may be done to 
 the edification of the body of Christ, we respectfully invite 
 you, by your Rev. pastor and delegate, to meet in council, 
 
 on , at o'clock, at the house of , to review 
 
 the doings of this church, and to give us such advice as 
 your Christian wisdom may suggest. 
 
 May the blessing of the great Head of the Church be 
 with you all. 
 
 Yours, in the Gospel, 
 
 , Pastor. 
 
 , Clerk, or Committee. 
 
 The subscriber [or subscribers] unites in the above re- 
 quest. , TJie Aggrieved. 
 
 , , 18—. 
 
 P. S. The other churches invited are . 
 
 Rev. Mr. and delegate will find accommodations at 
 
 the house of Mr. . 
 
APPENDIX. 265 
 
 No. 8. 
 
 LETTER MISSIVE FROM AN EXCOMMUNICATED INDIVIDUAL, 
 ASKING FOR AN EX PARTE COUNCIL. 
 
 To the Congregational Church in 
 
 The undersigned, feeling himself most unjustly dealt 
 with, by the recent action of the Congregational Church 
 in , and having solemnly protested against their pro- 
 ceedings, and earnestly solicited them to unite with hirn in 
 asking advice of a mutual council, but without success, 
 begs leave to lay before your Rev. body the following brief 
 outline of the charges made against him, and of the pro- 
 ceedings of the church in reference to them. [Here may 
 follow the charges, an account of the doings of the church, 
 and a distinct annunciation of the several particulars in re- 
 spect to which the church are believed to have erred.] 
 In view of the whole case — which I have endeavored fairly 
 to state — may I not confidently ask the aid of your Rev. 
 pastor and a delegate, to sit in council with others, and in- 
 vestigate the case submitted, and advise in the premises ? 
 With sentiments of Christian regard, I am 
 yours in affliction, 
 
 P. S. The other churches sent to, are . The 
 
 council are desired to meet at my house [or ] on 
 
 , at o'clock. 
 
 [Date.] 
 
 No. 9. 
 
 LETTER MISSIVE FOP.. A MUTUAL COUNCIL. 
 
 The Congregational Church in , to the Congregational 
 
 Church in , 
 
 Rev. and Beloved, 
 
 Difficulties having arisen between the pastor and sundry 
 
266 APPENDIX. 
 
 members of this church, in the adjustment of which we 
 feel our need of your counsel, this is to invite your attend- 
 ance, by pastor and delegate, at a mutual council, to be 
 held at the house of , on day of , at o'- 
 clock, to advise us respecting the following matters : viz. 
 [Here let every material point in the case be mentioned 
 distinctly ; as the church send their pastor and delegate to 
 act upon these points, and none others,— the letter missive 
 being the warrant on which the assembled council pro- 
 ceed] ; and such other incidental matters as may grow out 
 of these main points of difficulty between us. 
 Wishing you grace, mercy, and peace, 
 we subscribe ourselves yours, 
 
 , Pastor. 
 
 , Comm. of the Chh. 
 
 , , 18-. 
 
 P. S. The Rev. Mr. and delegate vvill be accom- 
 modated at the house of Mr. . 
 
 No. 10. 
 
 LETTER MISSIVE FOR AN EX PARTE COUNCIL. 
 
 [The same form may be used as for a mutual council, 
 with this exception : It must be distinctly stated, that a 
 mutual council has been proposed by the inviting party, 
 and been rejected by the other party. JVo church should 
 send their pastor and delegate, to assist in an ex parte council, 
 unless assured that a mutual, has been first proposed and re- 
 fused. 
 
 The letter will be signed, of course, only by the sending 
 party, — the pastor of the church, or the aggrieved brother 
 or brethren, as the case may be. 
 
 The names of the invited churches should always be 
 
APPENDIX. 
 
 267 
 
 given ; that every church may know with whom it is ex- 
 pected to associate in council.] 
 
 No. n. 
 
 MINUTES OF AN ECCLESIASTICAL COUNCIL. 
 
 [It is important that these be accurately and intelligibly 
 made ; as they should be placed among the records of the 
 church which calls the council, and should also be pre- 
 served by the scribe of the council for future reference. 
 Something like the following form may be adopted :] 
 
 Minutes of an Ecclesiastical Council held at A , 
 
 . , 18—, for the purpose of [here state the object]. 
 
 Pursuant to letters missive from the Congregational church 
 
 in A , the pastors and delegates of the following 
 
 churches assembled at the house of : 
 
 From the Congregational Church in B , Rev. 
 
 -, Pastor, Brother , Delegate. 
 
 7 / ^ _ 
 
 [Giving each church in alphabetical order.] 
 
 The brethren were called to order by the Rev. , 
 
 who read the letter missive. 
 
 The council was then organized, by choosing Rev. 
 
 , moderator, and Rev. , scribe. 
 
 After prayer by the moderator, the council proceeded to 
 business. 
 
 [Here should follow a brief statement of the proceedings ; 
 with notices of adjournments— devotional services, etc. If 
 the council are called to assist in adjusting difficulties in 
 the church, these should be succinctly, but clearly stated ; 
 and the decision of the council upon each successive point 
 given. In a word — the scribe should endeavor to give a 
 distinct outline of the case submitted to the council, and 
 their treatment of the same. This document, after being 
 carefully read, and corrected by the council, should, if 
 necessary, be re-written, and then subscribed by the mod- 
 erator and scribe, in the name of the council. 
 
368 APPENDIX. 
 
 RESULT OF COUNCIL. 
 
 [Sometimes it is deemed expedient to appoint a com- 
 mittee, to embody, in what is called a Result of Council, 
 the case submitted, and the action of the council upon the 
 same ; and if so, the entries of the scribe may be of a more 
 general nature. Sometimes the labor of making out a Re- 
 sult is assigned to the scribe ; and an assistant is appointed 
 to perform the ordinary work of keeping minutes, etc.] 
 
 No. 12. 
 
 The Congregational Church in , to the Council rvho may 
 
 assemble to organize Congregational Church in , 
 
 Rev. and Beloved, 
 
 This may certify you, thattlie bearer, , [where 
 
 there are several persons going from the same church, 
 their names may be all put into one letter] has, for some 
 time, been a member, in good standing, of the Congrega- 
 tional church in . Proposing to unite in forming a 
 
 new church, to be called , he has asked a letter of 
 
 dismission and recommendation for this purpose. We 
 therefore, heartily commend him to your Christian confi- 
 dence, as a brother beloved in the Lord; and if received 
 and recognized by you as a member of the church 
 
 his particular connection with us will be considered 
 at an end. 
 
 Craving God's blessing on your proceedings, we sub- 
 scribe ourselves yours, in the fellowship of the Gospel, in 
 behalf of the church, 
 
 , Pastor. 
 
 , ClerL 
 
 18—. 
 
 No. 13. 
 Note to pages 1C5, 182. 
 it may be proper to apprise the reader, who is not al- 
 
APPENDIX. QQ9 
 
 ready familiar with the fact, that those churches and min- 
 isters who adopt the Consociational system, generally deny 
 the right of the church to disciphne its pastor. 
 
 The Rev. Mr. Mitchell, in his Guide to the Principles and 
 Practices of the Congregational Churches of New England, 
 (p. 236) says: "A church would, in most cases, find it a 
 most embarrassing business to undertake the discipline of 
 its minister. It is wisely relieved from such a duty." 
 And, again, (p. 235, note) " I do not see how a church in 
 such circumstances, (i. e. in case a pastor becomes hereti- 
 cal or scandalous,) or at least, in certain supposabh circum- 
 stances, can act in its collective capacity at all. Who is to 
 convene the church ? and who is to preside'? The pastor 
 may refuse to convene it : and if it do convene, may claim 
 to act as its moderator by virtue of his office, (Camb. Platf 
 ch. X. § 8,] and in that capacity, if he be a bad man, may 
 effectually embarrass its proceedings." 
 
 It may be replied to these objections : that there is 
 scarcely any end to the difficulties which "a bad man," 
 whether he be a minister or a layman, may throw in the way 
 of church discipline. It is in vain to think of guarding 
 against all ^^ supposahle" difficulties. A minister bad 
 enough, or mad enough, to insist upon embarrassing and 
 interrupting the orderly proceedings of a church, under 
 such circumstances, would expose himself to legal process, 
 for disturbing a religious meeting ; and a church would be 
 justified in having him arrested, and put under bonds for 
 his good behavior, while they proceeded, under the mode- 
 ratorship of the senior deacon, or some one chosen for the 
 occasion, to examine the charges against their i)astor. And 
 this would be no invasion of the pastor's rights ; for, so 
 soon as a regular charge against a pastor is laid before a 
 church, and the church vote to examine that charge, their 
 pastor is, virtually, suspended from the exercise of his pas- 
 toral office ; and liis right to moderate the church, for the 
 time being, ceases. 
 
 Connected with this question, respecting the right and 
 power of a Congregational church to discipline its pastor. 
 
270 APPENDIX. 
 
 is another, namely : Ought a minister to he a memher of the 
 church of which he is pastor ? Those who deny the disci- 
 pHnary authority of a church over a pastor, take of course, 
 in order to be consistent, the negative of the question. Mr. 
 Mitchell says (p. 237) : " It is insisted on by some, that a 
 minister shall he a member of tlie church of which he is 
 the pastor ; and subject, ' like any other member,' to its 
 watch and discipline. But neither the reasons, nor the 
 passages from Scripture, which are adduced in support of 
 the position, are satisfactory ; and by the great majority of 
 the denomination it is not, I believe, admitted." Again 
 (p. 238) : " It seems inconsistent with the relations the pas- 
 tor sustains to the ch)]rch, as one whom the Holy Ghost 
 hath made its overseer, and with the respect which is re- 
 quired to be paid to him for his office sake, that he should 
 be subject to its watch and oversight, in the same manner, 
 as any other member." And again (p. 241): " Leave a 
 minister to the watch and discipline of his peers. This is 
 the common privilege of the brotherhood, and ought to be 
 his." 
 
 The unsettled state of everything connected with the 
 pastoral office, for a few years past, has, undoubtedly, intro- 
 duced irregularities into the practice of our denomination 
 upon this point, as well as upon many others. In most 
 cases, the pastoral connection is now formed with the un- 
 derstanding that it will be short-lived. A stipulation is 
 often made, that the connection may be dissolved, by either 
 party — the church or the pastor-^-giving the other, three 
 months' notice. In other cases, a settlement is made for 
 a stipulated number of years— ^re being a favorite number. 
 The system of rotation, has thus been pretty thoroughly in- 
 troduced into tlie pastoral office. Our pastors have become 
 travelling preachers — circuit-riders. In the county where the 
 writer is located, there are thirty-one Congregational 
 churches. A settlement of thirteen years, has given him the 
 painful opportunity of witnessing overturns in thirty of these 
 thirty-one churches. There is but one church in the county, 
 besides his own^ which has not changed pastors during the 
 
APPENDIX. 271 
 
 time, and many of them repeatedly. Now, if this is a speci- 
 men of the state of things in our ciiurches generally, can 
 we wonder, that the practice of our denomination should be 
 opposed to the admission of ministers as members of the 
 churches of which they are pastors? In this unsettled 
 state of things, it is natural that our churches should be in- 
 attentive to the church-membership of their pastors ; and 
 as natural, for our pastors to wish to retain their connection 
 with the churches with which they originally united by 
 profession. 
 
 But, it was not always so in New England ;* and our 
 principles, as well as the early practice of our churches, are 
 diametrically opposed to this innovation. 
 
 And, it is believed, that even now, the pastors of our 
 best regulated, and most stable Congregational churches, 
 out of Connecticut, will be found to be members of their 
 own churches. And what is there in this relation, incon- 
 sistent with the "respect Avhich is required to be paid to 
 a pastor for his office sake ?" Nothing more, than in the 
 accountability of a presiding officer of a legislative assem- 
 bly, to the rules of that body. As church members, min- 
 isters and laymen are on an equal footing : they are alike 
 accountable to the laws of Christ's kingdom. The admin- 
 istration of these laws is intrusted to the church, as such ; 
 and not to any other association of men, however wise or 
 good. A church has no more right to delegate the duty 
 of disciplining any of its memhers to other hands, than it 
 has, to delegate to others its duty of praying, or loving 
 God. 
 
 Prof. Upham, in his "Ratio Disciplinae," (p. 167) says: 
 "It is settled, both in principle and practice, that the min- 
 ister is accountable to his church; and in the first place, 
 in virtue of his church membership. 
 
 "According to Congregational usage, no person be- 
 comes and remains the minister [pastor ?] of a church, 
 without also transferring his relationship, and becoming a 
 member of the same. The reasons of this are various; 
 
 * See Mather's Ratio, pp. 167—9. 
 
272 APPENDIX. 
 
 but one undoubtedly is, that he may feel himself subject 
 to the needful restraint of its watch and discipline." 
 
 Mr. Mitchell inliniates, that Prof. Uphamhas been " mis- 
 ltd by some of the early writers whom he consulted." If so, 
 the soundest and most learned writers of the denomina- 
 tion are unsafe guides. 
 
 "The Cambridge Platform," "Cotton's Way of the 
 Churches in New England,"* "Cotton's Book of the 
 Keys,"t "T. Hooker,"^ "Mather's Apology," and Mather's 
 Ratio Disciplinae," all uiaintain this doctrine. C. Mather's 
 words arc: "When a pastor has fallen into scandal, the 
 brethren that are acquainted with it, proceed as theij would 
 ivith anoihtr brother in such cases ; only with more special 
 terms of respect and repetition of addresses, i\s the relaUon of 
 a father may call foi."§ 
 
 The Cambridge Platform, ch. 10. § 6, speaking of an 
 incorrigibly offending elder, says: "as the church had 
 power to call him to office so they have power, according to 
 order, (the council of the churches, where it may be had, 
 directing thereto) to remove him from his office : and being 
 now but a member, in case he add contumacy to his sin, 
 the church that had power to receive him into their fellow- 
 ship, hath also the same power to cast him out, that they 
 have concerning any other me»nber." 
 
 It is an important principle of Congregationalism, that 
 the call of the church, and the acceptance of the same by the 
 pastor elect, constitute the pastoral relation to any particu- 
 lar church. The ordination is only the induction into office 
 of the individual, who, by virtue of his election, is entitled 
 to that otRce. 
 
 In ch. 9. § 2, of the Platform, we read : " This ordina- 
 tion we account nothing else but the solemn putting of a 
 man into his place and office in the church, ivhereunto he 
 
 * See pp. 99— 102. 
 
 t Keys of the Kingdom of Heaven," pp. 31, 41 — 43. 
 X See Fart I. pp.51— rS, 155, 192. Part II. p. 68. 
 § See Mather's Ratio, pp. 102 — 105. 
 
APPENDIX. 273 
 
 had right before hy election ; being like the installing of a 
 magistrate in the commonwealth. Ordination therefore is 
 not to go before but to follow election. The essence and 
 substance of the outward calling of an ordinary officer 
 in the churcli, doth not consist in his ordination, but in 
 his voluntary and free election by the church, and his ac- 
 cepting of that election ; whereupon is founded that re- 
 lation between pastor and flock, between such a minister 
 and such a people. Ordination doth not constitute an of- 
 ficer, nor give him the essentials of his office. The apos- 
 tles were elders without imposition of hands by men ; 
 Paul and Barnabas were officers before that imposition of 
 hands, Acts 13: .3. The posterity of Levi were priests and 
 levites, before hands were laid on them by the children of 
 Israel. Numb. 8: 10. Acts 6: .5, 6. 13: 2, 3. 14: 23. 1 Tim. 
 4:14. 5:22," 
 
 Cotton Mather, in speaking of the doctrines of the fa- 
 thers of New England, says: "They reckoned not ordina- 
 tion to be essential unto the vocation of a minister, anj 
 more than coronation to the being of a king: but that it is 
 only a consequent and convenient adjunct of his vocation, 
 and a solemn acknowledgement of it, with an useful and 
 proper benediction of ^min it." — Magnalia, Vol. II. p. 208. 
 See also, T. Hooker's Survey, P. II. p. 60. Calvin's Inst. 
 B. IV, ch. 3. § 10. Milton's "Animadversions, upon the 
 Remonstrant's Defence," etc. ut sup. j). 169 note. 
 
 The principle here recognized, puts the power of disci- 
 pline into the hands of the church : and this is clearly the 
 right of the church ; no other body has been invested with 
 power by Christ to open and shut the doors of the church 
 — to discipline offiinders against the laws of his kingdom. 
 In ch. 8. § 7 of the Platform, it is said: "If the church 
 have power to choose their officers, and ministers, then, in 
 case of manifest unworthiness and delinquency, they have 
 power also to depose them : for to open and shut, to choos^e 
 and refuse, to constitute in office and remove from office, 
 are acts belonging to the same power." Speaking of th© 
 power and right of a church to discipline, aud even depose 
 18 
 
S74 APPENDIX. 
 
 its pastor, the learned and excellent Samuel Mather, in hia 
 Apology, etc. says: "It is enuve\y just and reasonable that 
 particular churches should have this power : For they are ec- 
 clesiastical societies confederate, that is to say, they are 
 churches, be/ore they have officers, and even without them. 
 And, although they may be in such a state as this, yet even 
 then a subordinate ecclesiastical power is under our Lord Je- 
 sus Christ, and by Him delegated unto them: sothat, hav* 
 ing the nature and essence of a church, as they surely have, 
 they may act as such : and, as it is natural to all societies and 
 bodies whatsoever to preserve themselves, the churches of 
 Christ also are i\o\ihi\ess furnished with siffident power for 
 their own preservation and comfortable subsistence. It follows, 
 therefore, that, li^the elder of a particular church should be 
 found guilty of mal-administration, and break in upon the 
 known and fundamental privileges which every Christian 
 society has in common with other societies, that particular 
 church may and ought, from a sacred regard to the law of 
 self-preservation, to depose such an arbitrary and tyrannical 
 elder, if upon their admonitions he do not repent and give 
 them satisfaction. 
 
 "Nor indeed can it well be disputed, that the churches 
 in the days of primitive Christianity were possessed of this 
 most valuable right and privilege, when there are such 
 testimonies in the ancient approved writers, which fully 
 demonstrate it. 
 
 " It is as clear as the light from that deservedly prized 
 remain of antiquity, Clement's first Epistle to the Connthi^ 
 ans, which is worthy of frequent citations from it, that the 
 church of Corinth at that time, had, and excercistd this priv- 
 ilege : For, he says to them in that epistle, ' We perceive 
 that ye have removed some, who have performed their office well, 
 from the ministry which they loere thought to deserve, as having 
 no fault to be found with them : Ye are too contentious, breth- 
 ren, and too hot about these things which appertain not to salva^ 
 tion.^ Now, is it not very plain from these passages, that the 
 Corinthians had deposed and laid aside their ministers, mere- 
 ly because, in lesser or disputable points, their judgments did not 
 
AiTENDlX. 97S 
 
 please them 9 'Tis true the good Clement blames them, and 
 it must be confessed that they deserved to be blamed, for 
 casting off those persons, who hadholUy and unblamably per - 
 Jbrmed the duties of their Episcopacy : But, Clement never 
 twits or blames them at all for excercising a power which 
 did not belong to them : no, far from it. All that he faults 
 them for, and indeed all that can be objected against them 
 is, that tJiey excercised the power, of which they were posses- 
 ed, in an irregular manner, when the occasion did not require 
 it. 
 
 "And it is also certain, that the particular churches of 
 our Lord Jesus Christ, enjoyed this privilege, at least 
 until the two hundred and Jifly-eighth year after Christ: 
 For, in that year, a Synod convened, in which Cyprian pre- 
 sided : And that Synod approved and commeiided the pro- 
 ceedings of some churches, who had deposed their bishops, 
 upon the application of those churches to the synod in or- 
 der to obtain their opinion concerning their conduct. As 
 for Cyprian's own judgment in this matter, it may easily 
 be seen by reading some of his epistles : For, in one of his 
 epistles, he expressly acknowledges, that in his time the 
 people had the power, as oj choosing worthy ministers, so like- 
 wise of refusing and casting off those ivho were not so ; and 
 in another epistle, he affirms, that this power belongs to the 
 church, and that it was given to the church by divine authority. 
 And the learned Origen, was of the same mind : For he 
 freely declared to his people, ' If I seem to you to be a right 
 hand, and am called a Presbyter and seem to preach the word 
 of God ; yet if I shall do anything contrary to ecclesiastical dis" 
 cipline and the rule of the gospel, so that I give scandal or of- 
 fence to the church, let the whole church conspire, and with one 
 ■consent cut me off, altho'' I am their right hand.'' And this right 
 and liberty of the brethren for which we plead, is so fully rep- 
 resented by Cyprian, and so strongly jarorerf to belong to 
 them, from passages which he urges out of the old and new 
 Testament, that I shall refer you unto him : In the mean- 
 time, I cannot but transcribe a few sentences from him. 
 * For this cause,'' says he, ' the people obedient to the commands 
 
^6 AppfiNorx. 
 
 d/" the Lord, and fearing God, ought to separate (hemsettie9 
 from a wicked bishop : For they principally have the power of 
 choosing luorthy priests and rejecting the unworthy, which comes 
 from divine authority. ^^ Nor, may I omit the testimony of 
 the prodigiously learned Grotius, with reference to this 
 right of the people in the early ages of Christianity : Now he 
 testifies, that it ivas not ordy the light of the people tofiee and 
 avoid an unfaithfid pastor, but that such a pastor, by virtue of 
 the sentence against him, lost his pastoral right^ and whatsoever 
 ©/"that kind was once ascrihed unto him. 
 
 " To conclude ; as Jesus Christ has made these church- 
 es free in this liherty, it is to be hoped, that they will stand 
 fast in it, as occasion shall require, nor suffer their pas- 
 tors under their mal-administrations to deprive them of 
 it." — See Mather's " Apology for the Liberties of the 
 Churches of New England," pp. 81-85.* 
 
 If it be objected, that the authorities cited are ancient^ 
 and that modern Congregationalists have adopted different 
 views and practice \ I heg leave to refer to a sermon, pub- 
 lished in 1826, by that close reasoner and consistent Con- 
 gregationalist. Dr. Emmons; entitled "The Platform of 
 Ecclesiastical Government, established by the Lord Jesus 
 Christ." At page 16th he says: " If every church be form- 
 ed by confederation, and has an independent right to ex- 
 ercise all ecclesiastical power, [as he had before shown] 
 then they have a right to dismiss their own minister, whenever 
 they judge he has forfeited his ministerial character. Those 
 who have a right to put into office, have a right to put out 
 of office. The church either puts their minister into 
 office, or delegates power to a neighboring minister to- 
 do it for them, which is the same thing as doing it them- 
 selves. Therefore, as neighboring ministers could not 
 place a pastor over them without their consent; so they 
 [the neighboring ministers] cannot put away or dismiss 
 their pastor without their consent. The voice of the church 
 
 * F. Johnson maintained the same doctrine. — Hanbury, Vol, 
 i. p. 242. Also Haul), p. 94— Ainsworth and otliejrs. 
 
APPENDIX. 277 
 
 mvsl always he had in every act of discipline. Now, if a 
 v^ouncil cannot dismiss a minister without tiie consent of 
 the cJiurch, then it clearly appears, that the right of dis- 
 mission belongs solely to the churchy who may dismiss their 
 minister without the advice, or contrary to the advice of 
 a council, if they think he has forfeited his ministerial 
 character ; but not otherwise," 
 
 None wlio know Dr. Enjmons — and who is there that 
 does not know him, by reputation at least — will question 
 his competency to give an opinion of what is essential to 
 sound Congregationalism. Throughout his discourse, he 
 insists, that all ecclesiastical power is vested in each duly 
 constituted church, by Jesus Christ, the head of the church- 
 The church is the ultimate appeal in all cases of discipline, 
 and has an undoubted right to perform all necessary acts 
 of discipline. "It is at the option and discretion of any 
 particular church, whether they shall, or shall not ask 
 counsel in any case of church discipline, and if they do 
 ask counsel of others, their advice is only advisory, which 
 thay have a right to accept or reject." — Disc. pp. 15, 16. 
 
 The above extracts go to show, that the doctrine main- 
 tained in these pages, has the countenance of one of the 
 most distinguished Congregational divines of modern days ; 
 as well as the support of ancient authorities. 
 
 If we may erect a distinct tribunal to try mirdsters, we 
 need but one step more, and the power of disciplining any 
 members is taken from the church. Every minister must 
 be either a metnber of the church of which he is pastor, 
 or of some other church. To that church of which he is 
 a member, he is amenable ; and to the discipline of that 
 church he is subject, just as much as any other member; 
 otherwise, we have the anomaly of a church, professing to 
 believe itself empowered to discipline its members, having 
 within its bosom one, at least, over whom it has no dis- 
 <?iplinary power. As a church member every minister stands 
 on precisely the same ground as every other member 
 does ; he is amenable to the same laws ; and his official 
 character cannot, will not shield him. As a church mem- 
 
278 APPENDIX. 
 
 ber he has no rights or immunities which other members 
 have not. His superiority over the church is official mere- 
 ly — he is chief among equals. 
 
 It is objected, that every man should be tried by his 
 ^^ peers." If pastors are to be tried by their '■''peers^'' by 
 whom are the deacons to be tried ? have not they the same 
 claim to exemption from church jurisdiction that the other 
 officers of the church have ? 
 
 If it be further objected, that the church is nuich more 
 liable to be swayed by prejudice, than an association of 
 clergymen : it may be answered, that a pastor may have 
 the advice of a council, if he desire it; and has, therefore, 
 as complete protection from injury as any of his lay breth- 
 ren ; and more than this he cannot reasonably ask. 
 
 Presbyterians and Episcopalians object to Congrega- 
 tionalism, that it does not give ministers sufficient power. 
 Dr. Campbell says, we " have gone to an extreme, though" 
 — as he honestly admits — "not the most common extreme, 
 in bringing the pastoral authority too low." — Lee. 6. p. 91. 
 My own humble labors have been criticised, for not suffi- 
 ciently guarding against the encroachments of the people 
 on the rights of the ministry. In reference to this objec- 
 tion, we answer : That we give to ministers all the author- 
 ity which the New Testament requires. We acknowledge 
 them to be bishops or overseers of their respective churches; 
 to be guides [ijyov^tvoi) to their churches ; and governors 
 {nQoiaxaf-ievoL presidents) in them. And we maintain, that 
 the churches are bound to " remember them which have the 
 rule over them," or are their guides; "<o know," i. e. re- 
 spectfully and affi3Clionately to regard, " them which are 
 over [them] (7i^oi(Ti«|U«oi'c)in the Lord, and to esteem them 
 very highly in love for their ivorVs sake ;" to " obeij them 
 which have the rule over [them] and submit [themselves]." 
 
 Still, we cannot conceal from the churches, if we would, 
 the fact, that their submission and obedience to their pas- 
 tors are to be based on the conformity of these overseers, 
 guides, and presidents, to the requisitions of the gospel ; 
 or, in other words, that the churches are bound to obey 
 
APPEXDIX. 279 
 
 aud submit themselves to tlieir ecclesiastical rulers, no fur- 
 ther than these rulers conform to the Word of God. As 
 officers, they preside over the churches — they are presi- 
 dents ; but not monarchs, nor tyrants ; and while they act 
 worthily of their office, they are respected and obeyed. 
 They are guides to be followed, not blindfold, but in the 
 light of truth; and when they cease to walk in that light, 
 they have no further claims upon the obedience of the 
 people. And what more can we give to the pastors with- 
 out entrenching upon the free spirit of the Gospel Institu- 
 tion ? Is it objected, that the churches are made judges of 
 their pastor's conformity to the gospel standard? And 
 pray who should be, if not the churches ? Not the minis- 
 ters themselves, surely! For this would make them the 
 most absolute despots. Not neighboring ministers solely ; 
 for this would destroy the independence of the churches. 
 The rights of private judgment in matters o^ faith, will not, 
 certainly, be denied by any consistent Protestant: with 
 what propriety, then, can individual churches be denied the 
 right of deciding, from the Word of God, whether their 
 pastors, and spiritual guides and overseers conform, in 
 their disciplinary measures, to this infallible standard ? It 
 is freely admitted, that the authority of a Congregational 
 pastor, in the government and general direction of the af- 
 fairs of his church, very much depends upon his personal 
 integrity, wisdom, piety, and careful conformity to the 
 principles of church government laid down in the New 
 Testament. And these are the best foundations for all 
 authority: they most effectually insure the integrity, and 
 piety, and humility of the ministry, while they guard the 
 individual rights of the churclies. Indeed, we see not how 
 we can give to the pastors of churches, founded on such 
 principles as ours are, greater power over the churches, 
 W^e must either govern by brute force, by hierarchal ma- 
 chinery, or by moral power. We reject the two first, as 
 inconsistent with the spirit of Christianity : we have only 
 the last remaining. Dr. Campbell is honest enough to ad- 
 mit this ; and by his admission answer his own objection 
 
wo APPENDIX. 
 
 to Congregationalism, of " bringing the pastoral authority 
 too low." For he adds : " it is however certain, that when 
 authority of any kind is unattended with what are com- 
 monly called coercive measures, or the power of the sword, 
 and unsupported by temporal splendor, or worldly sanc- 
 tions, it is impossible to preserve it otherwise amongst an 
 enlightened people, than by purity of character in those 
 vested with it, and by diligence in the discharge of the du- 
 ties of their station." — Lcc. 6. p. 91. 
 
 Sound Congregational principles and practice, then, are 
 decidedly opposed to the doctrine, that a pastor should not 
 be a member of the church over which he presides, and 
 should be free from the disciplinary authority of that church. 
 I am aware that many excellent men are agreed with Mr. 
 Mitchell in his views of these matters ; and that the prac- 
 tice of some, at least, of the churches of Connecticut, with 
 which Mr. M. was formerly connected, is in accordance 
 with his views; nevertheless, 1 am constrained to regard 
 this practice as a deviation from primitive Congregational- 
 ism, as uncalled for, as it is unsafe. It seems to me to 
 be one step towards those evils to which the plan of con- 
 sociation, and the establishment of permanent and authori- 
 tative councils directly lead. I regret to say, that this ap- 
 pears not to be the only particular in which the hearts of 
 some of the children are turned from their fathers — in 
 which some modern Congregationalists (so called) have 
 deviated from those principles of which Cotton Mather 
 speaks, when he says : " / shall count my country lost, in the 
 loss of the primitive princifits, and the piimilive practices, upon 
 which it was at first established.^'' 
 
 I will only add a single remark to this long note. The 
 nnembership- relation of a pastor to his church, has been 
 considered too much in the light of a subjection of the 
 pastor to " impertinent annoyances of weak, or officious 
 and ill-disposed brethren." No pastor, let his relation to 
 his church and people be what it may, can avoid these an- 
 noyances. There is, however, another light in which I love 
 to contemplate the relation of a pastor to his church, as a 
 
APPENDIX. 281 
 
 church member"; and that is, in the light o{ a privilege. Is 
 it not a privilege to be under the watch and care of a 
 churcJ), which, like the beasts seen by John, is "full of 
 eyes before and behind," which may watch for our safety, 
 and not merely for our halting? Has Jesus Christ con- 
 descended to make himself like one of us — to become our 
 elder brother — that he might create a new bond of attach- 
 ment, and encourage greater familiarity with him ? and 
 shall we, his servants, put ourselves upon our official dig- 
 nity, and claim exemption from that brotherly relation to 
 our churches, which, while it will exempt us from the dis- 
 cipline of these churches, will deprive us also of that fel- 
 lowship and sympathy which should exist among all the 
 members of the body r Surely, if it be a privilege for any 
 one to be a church member, it is for a pastor. And long 
 may it be, ere it shall be regarded generally, by our 
 churches, as ''the true doctrine, that a minister, by virtue of 
 his ordination, ceases to be a church member anywhere.''^* 
 
 ' No. 14. 
 Note to page 181. 
 
 Two questions may be raised on the distinction intima- 
 ted between excomnuinication and withdrawing fellowship : 
 First, Wherein does this act of withdrawing fellowship dif- 
 fer from excommunication? Secondly, Is it proper for a 
 church to withdraw fellowship from a member, and leave 
 him unconnected with any visible professed church ? I will 
 venture to answer both of these questions; and then leave 
 the reader to form his own judgment. 
 
 First, Excommunication differs from the act of with- 
 drawing fellowship in this: excommunication implies a 
 forfeiture of Christian standing; withdrawing fellowship, 
 implies a forfeiture of church standing only. If one is ex- 
 communicated, he is " cut off, " " put away, " " purged out,** 
 
 * Mitchell, p. 240, note.— Rutherford, the Presbyterian, makes 
 a similar slatemeat.— T. Hooker, pp. Gl, bl. 
 
282 APPE^DIx. 
 
 "delivered unto Satan," — in a word, is dealt with as "a 
 heathen man and a publican" — as one destitute of any 
 claim to the character of a Christian. All this seems to be 
 taught by the passages alluded to above. — See Matt. 18: 
 15—18. J Cor. 5: 1—5,7, 13. Gal. 5: 12. 
 
 When Christ and his a[)ostles use such language as has 
 just been referred to, in describing the duty of a church to- 
 wards offenders, they are speaking of persons who had 
 comniitted serious offences — who had sinned, and continued 
 obstinate in their sins. In the 18th chapter of Matt, our 
 translators use the word trespass to designate the offence 
 referred to by the Saviour — " if tliy broilier ^h-aW trespass 
 against thee ;" but the original word [otpaQiijai]) denotes a 
 more serious offence than the English word trespass implies. 
 It is the same word which is put into the mouth of the 
 prodigal, Luke 15: 18,"/ have sinned {i]paQjov) against 
 heaven and before thee ;" and it was used by Judas, when 
 "he brought again the thirty pieces of silver to the chief 
 priests and elders. Saying, / have sinned {ij[j,aQTov) in that I 
 have betrayed the innocent blood." — Matt. 27: 3,4. So 
 elsewhere it is used in the same sense, as Rom. 3: 23, Heb. 
 3: 17. 1 John 1: 10. et al. 
 
 The same view of excommunication is suggested by I Cor. 
 V and 2 Cor. 2: 4 — 11, where the Apostle gives directions 
 respecting the treatment of an offender : he was to be de- 
 livered " unto Satan for the destruction of the flesh ;" i. e. 
 he was to be cast out of the church, and abandoned to the 
 god of this world. But, for what offence was this punish- 
 ment to be "inflicted of many" — by the majority of the 
 church ? not for a trifling irregularity, but for a serious of- 
 ence — an open violation of the rules of Christian conduct: 
 it was for fornication ; and " such fornication as is not so 
 much as named among the Gentiles, that one should have 
 his father's wife." — 1 Cor. 5: 1. 
 
 But what was the state of the case when the Apostle 
 directed the Thessalonian church to ^^ withdraw fvom every 
 brother that walketh disorderly ?"— 2 Thess. 3: 6. The dis- 
 orderly conduct to which he particularly referred, was idle- 
 ness and gossiping: " We hear that there are some which 
 
APPENDIX. 283 
 
 walk among you disorderly, working not at all, but avebusy 
 hodies.^^ — 3: 11. These persons they were directed to 
 " note" — take notice of; and withdraw from, and " have no 
 company with." — 6, 14 vs. Yet, they were not to treat them 
 as heathen men and publicans ; for the apostle adds : " Yet 
 count him not as an enemy but admonish him as a hroth- 
 er^ — 15 vs. This neglect of his lawful calling, and this 
 meddling with what did not concern him, was irregular 
 and disorderly ; it was calculated to bring reproach upon 
 the cause of Christ, and to injure the good natne of the 
 church: the church was therefore required to withdraw it- 
 self from all participation with the disorderly. Still, this 
 disorderly conduct was not, necessarily, a proof that the of- 
 fender was utterly destitute of the spirit of Christ. He 
 might be acting under mistaken views of duty; he might 
 conscientiously believe himself called to give up his secu- 
 lar employment, and to devote his time and efforts, well 
 meant, though indiscreet — to doing good. 
 
 We know that there are just such disorderly and busy 
 bodies in the churches now ; and there is nothing improba- 
 ble in the supposition, that there were such atThessalonica t 
 — men, who, by injudicious efforts to promote the cause of 
 Christ, really injured it ; and, by their ill-directed attempts 
 to heal differences aniong brethren, or remove difficul- 
 ties from families, became busy bodies in other men's mat- 
 ters — meddlers with what did not concern them. Such 
 persons, instead of being lights in the world, would become 
 a by-word and a hissing among the unbelieving, and spots 
 upon the fair fame of the Christian Church. Yet, they 
 would be the most difficult persons to convince and reclaim : 
 for the simple reason, that, though perhaps truly pious, 
 they would be destitute of good sense. Hence it might 
 become necessary for the church, after due efforts to per- 
 suade such disorderly Tnembers to abandon their irregular 
 proceedings, to withdraw from them ; and thus let the world 
 know, that the church did not approve of their irregularities, 
 and would not sanction their disorderly conduct. At the 
 same time, the church might, perhaps, count the disorderly 
 as truly pious ; and therefore, might admonish and treat 
 
284 APPENDIX. 
 
 them as brethren in C}irist, and not as heathen men and pub- 
 licans, as they would otherwise be required to do. If these 
 views are correct, then, reasoning analogically, we are au- 
 thorized in saying : That, whenever a church member, from 
 mistaken views of duty, persists in any course of conduct, 
 which, though not destructive of Christian character, is yet 
 plainly inconsistent with what the church, of which he is a 
 member, believe to be agreeable to the order which Christ 
 requires — the church is bound to withdraw fellowship; 
 and thus declare to the world, that they approve not of his 
 peculiar notions or doings. In so doing, they pass no 
 judgment on the Christian standing of the disorderly per- 
 son ; but they simply declare, that his sentiments and prac- 
 tices are so inconsistent with what they deem orderly, that 
 they can no longer walk with him in church fellowship. 
 
 In thus drawing a distinction between excommunication 
 and the withdrawal of fellowship, I can plead but few au- 
 thorities. If our standard writers have noticed this sub- 
 ject, such notice has escaped my observation, with a sin- 
 gle exception. The Platform seems rather to contradict 
 such a distinction, when it says: "The church cannot 
 make a member no member, but by excommunication." — 
 Ch. 13. § 7. But, as it speaks of the treatment of no other 
 offences except such as are of a more serious nature, for 
 the commission of which a person — remaining impenitent 
 — should be cast out of the church as a heathen man and 
 a publican; — the passage quoted may not be so decisive 
 as, at first sight, may be supposed. Further, in the ])as- 
 sage quoted from the Platform, the term excommunication 
 may be used in a generic sense, including both expulsion 
 for unchristian sentiments or conduct, and withdrawing 
 fellowship for disorderly notions and practices. Thus the 
 term is used by some modern writers, who are careful to 
 note a difference between the treatment of persons excom- 
 municated for what is deemed unchristian, and what is 
 deemed sim[)ly irregular and disorderly.^ Thus Bloomfield 
 
 * Mr. Mitchell, (Guide to N. E. Chhs. pp. 115, 116) does; 
 aod he quotes from the Sajbrook Platform to sustain his position. 
 
APPENDIX. 285 
 
 calls the act of the church required in 2 Thess. 3: 14, " a sort 
 of excomiminication." Neither Macknight nor Scolt regard 
 this act the same as that required in Matt. 18 : 15 — 18. 
 
 Indeed, every man must feel, thai there should be a dif- 
 ference in the treatment of such as have forfeited their 
 Christian standing, and such as have, from conscientious, 
 though mistaken views of truth and duty, fallen into con- 
 duct simply disorderly. 
 
 Cotton Mather, in the Magnalia, (Vol. 11. p. 235) speaks 
 of the matter now under consideration, and seems to au- 
 thorize, fully, the view which I have presented. His words 
 are : " It mav sometimes come to pass, that a church mem- 
 ber, not otherwise scandalous, may sinfully withdraw, and 
 divide himself from the communion of the church to which 
 he belongeth : in which case, when all due means for the 
 reducing him prove ineffectual, he having thereby cut him- 
 self off from the church's communion ; the church may 
 justly esteem and declare itself discharged of any further 
 inspection over him." This is precisely what I mean by 
 withdramng felloivship :—\t is just giving up all care of a 
 person, as a church member, and all responsibility for his 
 conduct, leaving him to stand or fall to his own master. 
 
 If, however, in the treatment of a disorderly person, he 
 should exhibit an unchristian spirit, and pursue an un- 
 christian course — then the ground of action for the chinch 
 would be changed ; and the offender should be arraigned 
 and excommunicated for disorderly and unchristian conduct.* 
 
 Having thus answered the first question— Wherein does 
 exconununication differ from the act of withdrawing fel- 
 lowship ? we are prejiared to consider the second inquiry: 
 — Can a church withdraw fellowship from one who has not 
 
 * The case of Mrs Hutchinson, so famous in the early history 
 of New England, may illustrate, in some respects, this point. 
 She was tried by the church in JBosion, for her erroneous opin- 
 ions and irregular practices : for these, she made a confess'ion, 
 and a sort of recantation ; but, in the management of these, she 
 was guilty of falsehood : and was finally cul: off, and cast out of 
 the church, not for her erroneous notions and practices, but for 
 ''gross lying.'' — Magnalia, Vol. II. pp. 440—448. — Hutchin- 
 son's Hist. Mass. Bay, Vol. I. pp. 70—72 and note. 
 
S86 AppiEjfiiit. 
 
 connected himself with some other professedly Christian 
 church ? Very rarely will this act of church discipline be 
 required, except when a member so far changes his senti^ 
 ments as to feel constrained to connect himself with some 
 other denomination, which, either does not acknowledge 
 our churches as scriptural in their organization, or em- 
 braces some doctrinal views, which, though not so funda- 
 mental as entirely to destroy our Christian confidence in 
 that body, are yet such as we cannot conscientiously ap- 
 prove, or, by any act of ours, sanction. 
 
 Still, I apprehend, that there may be instances in which 
 a church would be justified in withdrawing from a brother, 
 and leaving him disconnected with any Christian body. 
 If my construction of 2 Thess. 3: 6, 14 be correct, the 
 apostle required this to be done by the Thessalonians ; for, 
 if that chui'ch withdrew from their disorderly brethren in 
 the way suggested, they must have left them unconnected 
 with any other Christian church ; as there was no other in 
 the city. 
 
 However these questions may be answered — and I but 
 give my own judgment respecting them — all, it is believed, 
 will agree in this, that whether or not we distinguish be- 
 tween excommunication and withdrawing fellowship, there 
 should be a difference in our treatment of such as are sep* 
 arated from the church for unchristian opinions and con- 
 duct, and such as, from mistaken but conscientious notions, 
 fall into what are deemed by us disorderly courses, not dc* 
 structive of Christian character. 
 
 No. 15. 
 
 MANtTAL FOR CHURCH MEETINGS. 
 
 [The following Manual— which 1 have slightly altered— has 
 been kindly furnished for this work, by an intelligent layman, 
 who is familiar with parliamentary usages, and withal, a very 
 hearty Congregationalist.] 
 
 " Those rules which have been found convenient in 
 Legislative assemblies are equally applicable to all bodies 
 
APl»ENOfX. 287 
 
 convened for deliberation ; the object being always the 
 same ; viz., tlie preservation of order, the security of the 
 right of each member to speak his sentiments freely in 
 debate, and the ascertainment of the opinion of the ma- 
 jority by their votes. In Congregational churches the 
 pastor is generally regarded as the standing moderator of 
 the church. In case a church is destitute of a pastor, a 
 standing moderator may be chosen, or one may be select- 
 ed at each succeeding meeting. No brother should be 
 allowed to hold the chair, who makes use of it to control 
 the deliberations of the church, contrary to the common 
 rules of order, or who claims the power to adjourn the 
 meeting at his pleasure, to refuse to put to vote such 
 questions as are disagreeable to himself, or in any way to 
 embarrass the church in its deliberations or its decisions. 
 The presiding brother whoever he may be, derives all his 
 power from the body over which he presides ; and all his 
 decisions are subject to its revision. When the church is 
 assembled, without a pastor, some member should rise 
 and nominate a moderator and put the question upon his 
 election. But before the question is put any member may 
 propose a different candidate, and he will be chosen who 
 receives the majority of votes. 
 
 " A clerk must next be chosen, unless the stated clerk 
 be present. If the meeting be adjourned to another day, 
 the same officers preside rgain, for an adjournment is but 
 the continuance of the same meeting. 
 
 "Every motion must be made in writing, if required by 
 any member ; and, when seconded, must be read by the 
 moderator and submitted to the consideration of the 
 church. Until this motion is disposed of, all subsequent 
 propositions must be made by way of amendment to it. 
 An amendment may go to the exclusion, addition, or substi- 
 tution of words or sentences; indeed, a motion to amend 
 by striking out all the words after the word resolved, and 
 substituting an entirely new proposition upon the same 
 subject, is in order. Until some vote has been taken on a 
 resolution or an amendment to it, it may be withdrawn 
 
588 APPENDIX. 
 
 by the mover. There are certain motions which are 
 termed '■'■ pnvile.ged^'' which may he made at any time. ; such 
 is the motion to postpone indefinitely, to conmiit to a 
 committee, to lay on the table, (which means to lay aside 
 for the present,) to postpone to a future time fixed, and to 
 adjourn. All these motions may be debated except the 
 last. The motion to adjourn is always in order except 
 when a member is speaking, and then no motion can be 
 made but with the consent of the member who has the 
 floor. 
 
 " When any motion is before the church every member 
 has a right to express his views concerning it ; and while 
 doing so, the moderator is bound to confine him in his 
 remarks to the point under consideration, and also to pro- 
 protect him against all interruption, except to call him to 
 order if he violates the rules of courtesy, or the rules of 
 debate: but after the matter of order is adjusted he has a 
 right to go on to the end of his remarks. 
 
 "The proposition last made is always the proposition un- 
 der consideration, and the first to be voted on ; so that, 
 when several amendments or propositions are before the 
 meeting, the order in wliich they are to be voted upon is 
 usually the reverse of the order in which they were made. 
 If several sums are proposed, the largest is to be first put 
 to vote ; if several times, the longest, and as to numbers 
 generally, the largest. 
 
 " When a motion is put to vote, it should be first clearly 
 stated from the chair, so that there may be no possible 
 misunderstanding about it. Then the moderator says : 
 As many as are in favor of this resolution, will please to 
 say, aye — or lift up their hands, or rise, as the custom of 
 the church may be ; then, 
 
 " As many as are against this resolution or — as are of 
 a diflferent opinion — will please to say no ; or — lift up 
 their hands — or rise. Then the moderator declares the 
 result by saying — It is a vote, or it is not a vote, — as it 
 seems to him. 
 
 " If any member thinks the moderator in error, or that 
 
APPENDIX. 289 
 
 an accurate count would change the result, he has a right 
 to demand it immediately : when the question must be 
 put again, and the votes carefully counted. After the 
 question is put to vote, there can be no debate, and no 
 new projiosition made, until the voting is finished. After 
 the vote is taken, any member who voted in the majority^ 
 may, during the same meeting, move a reconsideration ; 
 which motion opens the subject again for debate : and, 
 if the vote to reconsider is adopted, the whole matter 
 stands just as it did before the reconsidered vote was 
 taken. 
 
 " Questions of order are to be decided by the modera- 
 tor, but if any member thinks the decision incorrect, he 
 can appeal to the meeting, whose decision is final. 
 
 " When the report of a committee is presented, it will 
 of course be put on file. A vote to accept and adopt, is 
 an expression of concurrence with the views of the com- 
 mittee. 
 
 " When a member has a motion to make, or wishes to 
 speak on a pending motion, he must rise and address 
 himself respectfully to the moderator. 
 
 "A member who has a motion to make, may preface it 
 with siich remarks as explain his design ; but with this 
 exception, speaking is out of order, unless some definite 
 proposition has been submitted and is under consideration." 
 
 " These rules have been selected from ' Jefferson's 
 Manual of Parliamentary practice,' or supplied from the 
 known practice of the most respectable bodies. Many 
 churches have brought upon themselves great trouble by a 
 want of system in their proceedings. In fact, the main- 
 tenance of business order at all times according to estab- 
 lished rules, cannot be too highly estimated. Over-leg- 
 islation ia a fault of churches, whether Congregational or 
 others, as it is of political bodies. Churches should pass 
 very few votes, and never any, without careful delibera- 
 tion." 
 
 19 
 
290 APPENDIX* 
 
 No. 16. 
 
 A CONFESSION OF FAITH, OWNED AND CONSENTED TO Bt 
 THE CONGREGATIONAL CHURCHES IN N. E. 1680. 
 
 [That the reader of this little Manual may have a view of the 
 T el igious faith, as well as the church order of the Congregational 
 denomination, and as a help to such churches as may wish to 
 draw up, for publication or otherwise, Articles of Faith, 1 have 
 abridged the Confession of Faitli adopted by the elders and 
 messengers of the N. E. Churches in KiHO ; which is nearly the 
 same as that which was adopted by tiie English Congregational 
 churches, in 1G58. I have endeavored to retain the most im- 
 portant ideas under every article, and always in the precise lan- 
 guage of the original document. This confession will be found, 
 with the exception of three chapters, almost precisely the same 
 as the Westminster Confession, from which the references 
 have been chiefly selected. 
 
 Explanations — The references under each chapter, are be- 
 lieved to teach the doctrine expressed in the chapter. A dash 
 preceding a reference, (e. g. — Rom. 1: 2.) signifies, that what 
 follows, relates to a new topic in the Confession. This will ex- e 
 plain wiiy some texts are repeated in the references ] 
 
 1. Of the Holy Scripture. 
 
 Although the light of nature, and the works of crea- 
 tion and providence, do so far manifest the goodness, wis- 
 dom and power of God, as to leave men inexcusable ; yet 
 are they not sufficient to give that knowledge of God and 
 of his will, which is necessary unto salvation: therefore it 
 pleased the Lord at sundry times, and in diverse manners, 
 to reveal himself, and to deckire his will unto his church ; 
 and afterwards, for the better preserving and propagating 
 of the truth, to commit the same wholly to writing : which 
 maketh the Holy Scripture to be most necessary ; those 
 former ways of God's revealing his will unto his people 
 being now ceased. Under the name of IJoIy Scripture, or 
 the Word of God written, are now contained all the books 
 of the Old and New Testament. All which are given by 
 the inspiration of God, to be the rule of faith and life. The 
 
APPENDIX. 291 
 
 books commonly called Apochrypha, not being of divine in- 
 spiration, are no part of the canon of the Scripture; and 
 therefore are of no authority in the Church of God, nor to 
 be any otherwise approved or made use of, than other hu- 
 man writings. The Suprerne Judge by which all contro- 
 versies of religion are to be determined, and all decrees of 
 councils, opinions of ancient writers, doctrines of men and 
 private spirits, are to be examined, and in whose sentence 
 we are to rest, can be no other, but the Holy Scripture. 
 
 Rom. 2: 14, 15. 1: 19, 20. Ps. 19: 1,2,3. Compare Rom. 1: 
 32, with Rom. 2: 1.— I Cor. 1: 21. 2. 13, 14.— Heb. 1: 1.— Luke 
 1: 3,4. Rom. 15: 4. Isa. 8: 20,-2 Tim. 3: 15. 2 Pet. 1: 19.— 
 Heb. 1: 1, 2.— Eph. 2: 20. Rev. 22: 18, 19. 2 Tim. 3: lO.— Luke 
 24: 27, 44. 2 Pet. 1: 21.— Mat. 22: 29, 31. Eph. 2: 20. Jsa. 8: 20 
 
 2. Of God and of the Holy Trinity. 
 
 There is but one only living and true God ; who is infi- 
 nite in being and perfection, working all things according to 
 the counsel of his own immutable and most righteous will, 
 for his own glory ; the rewarder of them that diligently 
 seek him, and who will by no means clear the guilty. In 
 the unity of the God-head there be three persons, of one 
 substance, power, and eternity, God the Father, God the 
 Son, and God the Holy Ghost. Which doctrine of the 
 Trinity is the foundation of all our communion with God, 
 and comfortable dependence upon him. 
 
 Deut. 6: 4. 1 Cor. 8: 4, 6—1 Thess. 1: 9. Jer. 10: 10.— Job 
 11: 7, 8, 9. 26: 14. Eph. 1: 11.— Prov. 16: 4. Rom. 11: 36. Rev. 
 4: 11.— Heb. 11: 6.— Nahum 1: 2, 3. Ex. 34: 5, 6, 7.— 1 John 5: 
 7. Matt. 3: 16, 17. 28: 19. 2 Cor. 13: 14. John 1: 14, 18.-15: 
 26. Gal. 4: 6. 
 
 3. Of God's eternal Decree. 
 
 God from all eternity did, by the most wise and holy 
 counsel of his own will, freely and unchangeably ordain 
 whatsoever comes to pass: yet so as thereby neither is God 
 the author of sin, nor is violence offered to the will of the 
 
292 APPENDIX. 
 
 creatures ; nor is tlie liberty or contingency of second 
 causes taken away, but rather established. Although God 
 knows whatsoever may or can come to pass upon all sup- 
 posed conditions, yet hath he not decreed anything, be- 
 cause he foresaw it as future, or as that which would come 
 to pass upon such conditions. Those of mankind that are 
 predestinated unto life, God before the foundation of the 
 world was laid, according to his eternal and immutable 
 purpose, and the secret counsel and good pleasure of his 
 will, hath chosen in Christ unio everlasting glory, out of 
 his mere free grace and love, without any foresight of 
 faith or good works, or perseverance in either of them, 
 or any other thing in the creature, as conditions or causes 
 moving him thereunto, and all to the praise of his glorious 
 grace. The rest of mankind, God was pleased, according 
 to the unsearchable counsel of his own will, whereby he 
 extendeth or withholdeth mercy as he pleaseth, for the 
 glory of his sovereign power over his creatures, to pass by, 
 and to ordain them to dishonor and wrath for their sin ; to 
 the praise of hia glorious justice. 
 
 Eph.l:!— 11. Rom. 8: 28. 29. 1 1: 33, 34. 9: 15, 18. Ileb. 6: 
 17.— James 1: 13, ]7. 1 John 1: 5. Ecc. 7: 29.— Acts 2: 23. 
 Matt. 17: 12. Acts 4: 27, 28. John 19: 11. Prov.l6:33. Acts 27: 
 23, 24,comp. with v. 30,31,34.— Acts 15: 18. 1 Sam. 23: 11, 12. 
 Matt. 11: 21, 23— Rom. 9: 11, 13, l(i, 18.— Eph. 1:4,9,11. 
 Rom 8:30. 2 Tim. 1:9. 1 Thess. 5;9.— Rom. 9: 11,13, 16. Eph. 
 1: 4, 9 —Eph. 1: 6, 12. 2: 10. 2 Thess. 2: 13. John 17: 9. Rom. 
 8:28, and on. John 6: 64, ()5. 8:47. 10: 2G.-Malt. II: 25, 26. 
 Rom. 9: 17—22. 2 Tim. 2: 20. Jude 4 v. 1 Pet. 2: 8. 
 
 4. Of Creation. 
 
 It pleased God, the Father, Son, and Holy Ghost, for the 
 manifestation of the glory of his eternal power, wisdom 
 and goodness, in the beginning to create or make of noth- 
 ing the world, and all things therein, whether visible or in- 
 visible, in the space of six days, and all very good. After 
 God had made all other creatures, he created man, male 
 and female, with reasonable and immortal souls, endued 
 
APPENDIX. ^93 
 
 with knowledge, righteousness and true holiness, after his 
 own image, having the law of God written in their heart, 
 and power to fulfil it; and yet, under a possibility of trans- 
 gressing, beiug left to the liberty of their own will, which 
 was subject to change. 
 
 Heb. 1.2. John 1.2,3. Job 26. 13. 33.4.— Rom. 1 . 20. Fs. 
 104. 24.— Gen. i. Col. 1. 16— Gen. 1. 27.-2. 7. Luke 23. 43. 
 Ecc. 12.7. Matt. 10. 28.— Gen. 1.26. —Rom. 2. 14, 15.— Ecc. 
 7. 29. Gen. 3. 6. 
 
 5. Of Providence, 
 
 God, the great Creator of all things, doth uphold, direct, 
 dispose and govern all creatures, actions, and things, from 
 the greatest even to the least, by his most wise and holy 
 providence, according to his infallible fore-knowledge, and 
 the free and immutable counsel of his own will, to the 
 praise of the glory of his wisdom, power, justice, goodness 
 and mercy. 
 
 God in his ordinary providence maketh use of means, 
 yet is free to work without, above, and against them at his 
 pleasure. 
 
 As the providence of God doth in general reach to all 
 creatures, so after a most special manner, it taketh care of 
 his Church, and disposeth all things for the good thereof. 
 
 Heb. 1. 3. —Dan. 4. 34, 35. Ps. 135. 6. Acts 17 25, 26, 28. 
 Job xxxviii, xxxix.xl, xli. -Matt. 10.29. 30, 31. 6. 26, 30. Prov. 
 15. 3. 2 Chron. 16. 9. Ps. 145. 17. 104. 24.— Acts 15. lb.— Eph. 
 1.1 1. Ps. 33. 11. Eph. 3. 10. Rom. 9. 17. Ps. 145. 7.— Amos 9. 
 b,9. Rom. 6. 29. Rev. 2. 1. Isa. 49. 13 to 23. . 
 
 6. Of the Fall of Man, of Sin, and of (he Punishment thereof 
 
 God having made a covenant of works and life there- 
 upon, with our first [jarenis, and all their posterity in them, 
 they being seduced by the subtilty and temptation of 
 satan, did wilfully transgress the law of their creation, and 
 break the covenant, in eating the forbidden fruit. By this 
 fc.ln ihey, and we in them, fell from original righteousness 
 
294 APPENDIX. 
 
 and communion with God, and so became dead in sin, and 
 wholly defiled in all the faculties and parts of soul and 
 body. They being the root, and by God's appointment 
 standing in the room and stead of all mankind, the guilt of 
 this sin was imputed, and corrupted nature conveyed to all 
 their posterity descending from them by ordinary genera- 
 tion. 
 
 This corruption of nature, during this life, doth remain 
 in those that are regenerated ; and although it be through 
 Christ pardoned and mortified, yet both itself, and all the 
 motions thereof are truly and properly sin. 
 
 Every sin, both original and actual, being a transgres- 
 sion of the righteous law of God, and contrary thereunto, 
 doth in its own nature bring guilt upon the sinner, where- 
 by he is bound over to the wrath of God, and curse of the 
 law, and so made subject to death, with all miseries spirit- 
 ual, temporal, and eternal. 
 
 Gen. 1. 20 to 30. 2.15 10 17.-3.6,13. 2 Cor. 11. 3.— Rom. 
 11. 32. Gen. 3. 7, 8. Ecc. 7. 29. Rom. 3. 23.— Eph. 2. 1. Rom. 
 5.12. Gen.G. 5. Jcr. 17. 0. Rom. 3. 10 to 19. —Acts 17. 20. 
 Gen. 2. 10, 17 comp. with Rom. 5. 12, 15 to 19. 1 Cor. 15. 21, 
 22, 45, 49.— Ps. 51.5. Gen. 5. 3. Job 14. 4. 15. 14.— Rom. 7. 
 14,17,18,23. James 3. 2. Prov. 20. 9. Ecc. 7. 20.— Rom. 7. 5, 7, 
 8, 25.— 1 John 3.4.— Rom. 3. 19.— Eph. 2. 3. Gal. 3. 10.— Rom. 
 6. 23.— Eph. 4. 18.— Sam. 3. 39.— Matt. 25. 41. 2 Thess. 1. 9. 
 
 7. Of Go(rs Covenant with Man. 
 
 The distance between God and the creature is so great, 
 that although reasonable creatures do owe obedience to 
 him as their (Creator, yet they could never have attained 
 the reward of life, but by some voluntary condescension on 
 God's [lart, which he hath been pleased to express by way 
 of covenant. 
 
 The first covenant made with man, was a covenant of 
 works, wherein life was promised to Adam, and in him to 
 his posterity, upon condition of perfect and personal obe- 
 dience. Man by his fall having made himself uncapable 
 of life by that covenant, the Lord was pleased to make a 
 
 J 
 
APPENDIX. 295 
 
 second, commonly called the covenant of grace; wherein 
 he freely offereth unto sinners life and salvation hy Jesns 
 Christ, requiring of them faith in him that they niay be 
 saved, and promising to give unto all those that are or- 
 dained unto life, his Holy Spirit to make them willing and 
 able to believe. 
 
 Job 9. 32, 33. Ps. 113. 5, 6. Acts. 17. 24, 25. Job. 3.5. 7. 8- 
 Luke 17. lU.— Gal. 3. 12. Hos. C. 7. Gen. 2. 16, 17.— Rom. Id- 
 5— Gen. 2. 17. Gal. 3. 10.— 3. 21. Rom. 8. 3. Isa. 42. G. Gen. 
 3. 15.— Mark 16. 15, IG. John 3. 16— Ezk. 36. 26, 27. John G. 
 37, 44. 
 
 8. Of Christ the Mediator. 
 
 It pleased God in his eternal purpose, to choose and or- 
 dain the Lord Jesus, his only begotten Son, according to a 
 covenant made between them both, to be the mediator be- 
 tween God and man; the Prophet, Priest and King, the 
 head and Saviour of his Cfiurch, the heir of all things, and 
 judge of the world : unto whom he did, from all eternity, 
 give a people to be his seed, and to be by him in time re- 
 deemed, called, justified, sanctified and glorified. 
 
 The Son of God, the second person in the Trinity, being 
 very and eternal God, of one substance, and equal with 
 the Father, did, when the fulness of time was come, take 
 upon him man's nature, with all the essential properties 
 and common infirmities thereof, yet without sin ; so that 
 two whole, perfect, and distinct natures, the God-head and 
 the man-hood, were inseparably joined together in one 
 person. 
 
 The Lord Jesus, by his perfect obedience and sacrifice 
 of himself, which he through the eternal Spirit once offer- 
 ed up unto God, hath fully satisfied the justice of God, and 
 purchased, not only reconciliation, but an everlasting in- 
 heritance in the kingdom of heaven, for all those whom 
 the Father hath given unto him. 
 
 Christ in the work of mediation, acteth according to both 
 natures, by each nature doing that which is proper to it- 
 self; yet by reason of the unity of the person, that wh:c!i 
 
296 APPENDIX. 
 
 is proper to one nature, is sometimes in Scripture attribu- 
 ted to the person denominated by the other nature. 
 
 Isa. 42. 1. 1 Pet. 1. 19, 20. 1 Tim. 2. 5. John 3. 10.— Acts 3. 
 22. Deut. 18. 13. — Ileb. 5. (>. —Vs. 2. (5. Luke 1. 33.— Eph. 5. 
 23.— Heb. 1.2.— Acts 17.31— John 17.6. Ps. 22. 30. isa. 53. 
 10. —I Tim. 2. 0. Isa. 55.4. 5. 1 Cor. 1. 30. — John 1 . 1, 14. 
 1 John 5. 20. Phil. 2. 6. G:U.'4. 4.— Heb. 2. 17. 4. 15.— Col. 2. 
 IJ. Rom. 9. 5. 1 Tim. 3. 16.- Rom. 5. I<». Heb. 9. 14. Rom. 3. 
 25, 2(). Heb. 10. 14. Eph. 5. 2.— 1. 11, 14. John 17. 2. Heb. 9. 
 
 12, 15. —1 Pet. 3. 18. Heb. 9. 14. —Acts 20. 23. John 3. 13. 
 1 John 3. IG. 
 
 9. Of Free-ivill. 
 
 God hath endued the will of man with that natural lib- 
 erty and power of acting upon choice, that it is neither 
 forced, nor by any absolute necessity of nature determined 
 to do good or evil. Man in his state of innocency, had 
 freedom and power to will and to do that which was good 
 and well pleasing to God ; but yet mutably, so that he 
 might fill from it. Man by his fall into a state of sin, 
 hath wholly lost all ability to will to any spiritual good 
 accompanying salvation ; so as a natural man being alto- 
 gether averse from that good, and dead in sin, is not able by 
 his own strength to convert himself, or to prepare himself 
 thereunto. When God converts a sinner, and translates 
 him into a state of grace, he freeth him from his natural 
 bondage under sin, and by his grace alone, enables him 
 freely to will and to do that which is spiritually good ; 
 yet so, as that by reason of his remaining corruption, he 
 doth not perfectly, nor only, will that which is good, but 
 doth also will that which is evil. The will of man is 
 made perfectly and immutably free to good alone in the 
 state of glory only. 
 
 James 1: 14. Deut. 30: 19. John 5: 40.— Ecc. 7: 29. Gen. I: 
 20.— 2: Hi, 17. 3: C— Rom. 5: 0. 8:7. John 15: 5 —Rom. 3: 
 10, 12.— Eph. 2: 1, 5. Col. 2: 13.— John 6: 44, 05. 1 Cor. 2: 14. 
 Eph. 2: 2, 3, 4, 5. Tit. 3: 3, 4, 5 —Col. 1:13. John 8: 34, 36.— 
 Phil. 2: 13. Rom. 0: 18, 22.— Gal. 5: 17. Rom. 7: 15.— Eph. 4: 
 
 13. Jude 24 v. 
 
APPENDIX. 
 
 297 
 
 10. Of Effectual Calling. 
 
 All those whom God Jiath predestinated unto life, and 
 those only, he is pleased, in his appointed and accepted 
 time, effectually to call by his word and Spirit, out of that 
 state of sin and death in which they are by nature, to 
 grace and salvation by Jesus Christ ; enlightening their 
 minds spiritually and savingly to understand the things 
 of God, taking away their heart of stone, and giving unto 
 them an heart of flesh, renewing their wills, and by his al- 
 mighty power determining them to that which is good, and 
 effectually drawing them to Jesus Christ: yet so, as they 
 come most freely, being made willing by his grace. 
 
 Rom. 8: 30. 11:7. Eph. 1: 10.— 2 Thess. 2: 13, 14. 2 Cor. 3: 
 3, G._Rom. 8:2. 2Tim,l:9, 10. Eph. 2: 1, 2, 3,4, 5.— Acts 
 26: lb. 1 Cor. 2: 10, 12. Ezek. 36: 26. 1 1: 19. Deut. 30: 6. Ezek. 
 36:27. John 6: 44, 45. Sol's Song 1:4. Fs.ll0:3. John C: 37. 
 
 11. Of Justifcation. 
 
 Those whom God effectually calleth, he also freely jus- 
 tifieth, not by infusing righteousness into them, but by par- 
 doning their sins, and by accounting and accepting their 
 persons as righteous ; not for anything w^-ought in them, or 
 done by them, but for Christ's sake alone, by imputing 
 Christ's active obedience unto the whole law, and passive 
 obedience in his sufferings and death, for their whole and 
 sole righteousness, they receiving and resting on him and 
 his righteousness by faith; which faith they have, not of 
 themselves ; it is the gift of God. 
 
 Faith thus receiving and resting on Christ, and his righ- 
 teousness, is the alone instrument of justification ; yet it is 
 not alone in the person justified, but is ever accompanied 
 with all other saving graces, and is no dead faith, but work- 
 eth by love. 
 
 Rom. 8.30. 3. 24.— 4.5, 6, 7, 8. 2Cor. 5. 19,21. Rom 3.22, 
 24,25,27,28. Tit. 3.5, 7. Eph. 1.7. Jer.23.6. 1 Cor. 1.30, 
 31. Kom.5. 17, 18, 19. — Phil. 3.9. Acts 13. 38, 39. Eph. 2.8. 
 —John 1.12. Rom. 3. 28. 5. 1. — James 2. 17, 22, 20. Gal. 5.0. 
 
298 APPENDIX. 
 
 ]2. Of Adoption. 
 
 All those that are justified, God vouchsafeth, in and for 
 his only Son Jesus Christ, to make partakers of the grace 
 of adoption ; hy which they are taken into the number, and 
 enjoy the liberties and privileges of the children of God, 
 have his name put upon them, receive the spirit of adop- 
 tion, have access to the throne of grace with boldness, are 
 enabled to cry Abba Father, are pitied, protected, provided 
 for, and chastened by him as by a Father; yet never cast 
 oflf, but sealed to the day of redemption, and inherit the 
 promises as heirs of everlasting salvation. 
 
 Eph. 1.5. Gal.4.4, 5. — Rom.8.17. John 1.12.— Jer.14.0. 
 Rev. 3. 12.— Rom. 8. 15.— Eph. 3. 12. Rom. 5. 2 —Gal. 4. C— Ps. 
 103. 13.— Prov. 14. 26— Matt. 0.30, 32. 1 Pet.5. 7.— Heb. 12.G. 
 — Lam.3.31.— Eph.4.30.— Heb.G.12. 1 Pet. 1.4. Heb. 1.14. 
 
 13. Of Sandifcation. 
 
 They that are effectually called and regenerated, being 
 united to Christ, having a new heart and a new spirit 
 created in them, through the virtue of Christ's death and 
 resurrection, are also further sanctified, really and person- 
 ally, through the same virtue, by his word and Spirit dwell- 
 ing in them ; the dominion of the whole body of sin is de- 
 stroyed, and the several lusts thereof are more and more 
 weakened and mortified, and they more and more quick- 
 ened and strengthened in all saving graces, to the practice 
 of all true holiness, without which no man shall see the 
 Lord. This sanctification is throughout in the whole man, 
 yet imperfect in this life ; there abide still some remnants 
 of corruption in every part, whence ariseth a continual 
 and irreconcileable war, the flesh lusting against the spirit, 
 and the spirit against the flesh. 
 
 In which war, although the remaining corruption for a 
 time may much prevail, yet through the constant supply of 
 strength from the sanctifying Spirit of Christy the regenc- 
 
APPENDIX. 299 
 
 rate part doth overcome, and so the saints grow in grace, 
 perfecting holiness in the fear of God. 
 
 ICor.G.ll. Acts20.32. Phil. 3 10. Rom. G. 5,6.— Eph. 5.26. 
 2Tliess.2.13.— Rom.6.6, 14. — Gal.5.24. Rom. 8 13.— Col. 1.11. 
 Eph.3 16.- 2 Cor. 7. 1. Heb. 12. 14.— 1 Thess. 5 23.— I Jolml. 
 10. Phil. 3. 12. Rom. 7.18,23.— Gal. 5. 17.— Rom. 7. 23.— Rom. 
 6.14. lJohn5.4. Eph.4. IC.— 2Pet. 3. 18. 2 Cor. 3. 18. 2 Cor. 
 7.1. 
 
 14. Of Saving Faith. 
 
 The grace of faith, whereby 'the elect are enabled to be- 
 lieve to the saving of their souls, is the work of the spirit 
 of Christ in their hearts, and is ordinarily wrought by the 
 ministry of the word. 
 
 By this faith a Christian l)elieveth to be true whatsoever 
 is revealed in the word. But the principal acts of saving 
 faith are, accepting, receiving, and resting upon Christ alone 
 for justification, sanctification, and eternal life, by virtue 
 of the covenant of grace. 
 
 This faith, although it be different in degrees, and may 
 be weak or strong, yet it is, in the least degree of it, differ- 
 ent in the kind or nature of it (as is all other saving grace) 
 from the faith and common grace of temporary believers ; 
 and therefore, though it may be many times assailed and 
 weakened, yet it gets the victor}^, growing uj) in many to 
 the attainment of a full assurance through Christ, who is 
 both the author and finisher of our faith. 
 
 Heb. 10. 39.-2 Cor. 4. 13. Eph. 2. 8 —Rom. 10. 14, 17.— 1 Pet. 
 2.2. Lk. 17.5. Rom. 1 . 10,17. Acts 20. 32.— 1 Thess. 2.13. iJohn 
 5.10. Acts24. 14 —John 1.12. Acts 16.31. Gal. 2. 20. Acts 15. 
 II.— Heb. 5. 13, 14. Rom. 4. 19.20. Matt. 6. 30. 8. 10. Lk. 22. 31, 
 32. Eph. 6.16. lJohn5.4,5.— Heb.6. 11, 12. 10.22.— 12.2. 
 
 15. Of Repentance unto Life and Salvation. 
 
 Saving repentance is an evangelical grace, whereby a 
 person, being by the Holy Ghost made sensible of the mani- 
 fold evils of his sin, doth by faith in Christ humble himself 
 for it, with godly sorrow, detestation of it, and self-abhor- 
 
300 APPENDIX. 
 
 rency, praying for pardon and strength of grace, with a 
 purpose and endeavor, by supplies of the Spirit, to walk 
 before God unto all well-pleasing in all things. 
 
 Such is the provision which God hath made through 
 Christ in the covenant of grace, for the preservation of be- 
 lievers unto salvation, that although there is no sin so 
 small, but it deserves damnation, yet there is no sin so 
 great, that it shall bring damnation on them who truly re- 
 pent; which makes the constant preaching of repentance 
 necessary. 
 
 Acts 11.18. Zech.12.10.— Lk.24.47. Mrk. 1. 15. Acts 20.21. 
 Ezk. 18.30,31. 3().31. 1*8.51.4. Jer. 31. 18, 19. 2Cor. 7. 11. 
 Joel2. 12, 13. Amos 5. 15. Ps. 119. 128.— Ps. 1 19.6. 59, lOG. Lk. 
 1.0. 2Kings23.25. — Ezk. 30.31,32. 10: 63.— Hosca 14. 2, 4. 
 Rom. 3.24. Eph. 1. 7. — Lk. 13. 3, 5. Acts 17.30. — Rom. 6.23. 
 Matt. 12.30.— Is. 55. 7. Rom. 8. 1. Is. 1. 18 — Ps. 19. 13. Lk. 
 19.8. 1 Tim. 1.13, 15.— Ps. .32.5,6. 51.4,5, 7, 9, 14.— Prov. 28. 
 13. lJohnl.9— James 5.16. Lk.l7. 3,4. Josh. 7. 19. Ps. 51 
 throughout.— 2 Cor. 2. 8. Gal. 0. 1, 2. 
 
 16. Of Good Works, 
 
 Good works are only such as God hath commanded in 
 his holy word, and not such as without the warrant thereof 
 are devised by men out of blind zeal, or upon any pretence 
 of good intentions. 
 
 These good works done in obedience to God's com- 
 mandments, are the fruits and evidences of a true and liv- 
 ing faith ; and by them, believers manifest their thankful- 
 ness, strengthen their assurance, edify their brethren, adorn 
 the profession of the gospel, stop the mouths of the adver- 
 saries, and glorify God, whose workmanship they are, 
 created in Christ Jesus thereunto, that having their fruit 
 unto holiness, they may have the end eternal life. 
 
 Their ability to do good works is not at all of themselves, 
 but wholly from the Spirit of Christ: and that they inay be 
 enabled thereunto, besides the graces they have already 
 received, there is required an actual influence of the same 
 Holy Spirit, to work in them to will and to do of his good 
 
APPEISDIX. 301 
 
 pleasure ; yet are they not hereupon to grow negligent, as 
 if they were not bound to perform any duty, unless upon 
 a special motion of the Spirit, but they ought to be diligent 
 in stirring up the grace of God that is in them. 
 
 Works done by unregenerate men, although for the mat- 
 ter of them they may be things which God commands, and 
 of good use, both to themselves and to others; yet because 
 they proceed not from an heart purified by faith, nor are 
 done in a right manner, according to the word, nor to a 
 right end, the glory of God ; they are therefore sirifid, and 
 cannot please God, nor make a man meet to receive grace 
 from God ; and yet their neglect of them is more siuful and 
 displeasing to God. 
 
 MicahC.8. Rom. 12. 2. Heb. 13. 21. -- Matt. 15. 9. Is. 29. 13. 
 John 16. 2. 1 Sam. 15.21 , 22, 23.— James 2. 18, 22.— Ps. 1 IG. 12, 
 13. lPet.2 9.— lJohn2. 3,5. 2 Pet. 1 .5. 6, 7, 8, 9, 10.— 2 Cor. 9, 
 2. Mall.S.lG.— Tit. 2. 5.9, 10, 11,12.-1 Pet. 2. 15.— 1 Pet. 2.12. 
 Phil. 1.11. Johnl5.8— Eph.2. 10.— Rom. G. 22.— John 15.5,6. 
 Ezk.3G. 2G,27.— Phil.2.13. 4.13. 2 Cor. 3. 5.— Phil. 2. 12. Heb. 
 6.11,12. Is. 64. 7. 2Pet. 1.3,5,10, 11. 2Tim. 1.6. Acts 2G. 6.7. 
 Jude 20 and 21 vs. — 2 Kings 10.30,31. Phil. 1. 15,16.18.- Heb. 
 11.4,6. Gen.4.3,4.5.— 1 Cor. 13. 3. Is. 1 . 12.— Matt.'6.2, 5, 16. 
 — Haor.2. 14. Tit. 1.15. Amos 5.21,22. Hoseal.4. Rom. 9.16. 
 Tit. 3^5.— Ps. 14. 4. 36.3. Job 21. 14. Matt. 25. 41, 42, 43, 45. 
 23. 23. 
 
 17. Of the Perseverance of the Saints. 
 
 They, whom God hath accepted in his Beloved, effectu- 
 ally called and sanctified by his Spirit, can neither totally 
 nor finally fall away irom the state of grace, but shall cer- 
 tainly persevere thereiti to the end, and be eternally saved. 
 
 This perseverance of the saints depends not upon their 
 own free-will, but upon the immutability of the decree of 
 election, from the free and unchangeable love of God the 
 Father, upon the efficacy of the merit and intercession of 
 Jesus Christ, and union with him, the oath of God, the 
 abiding of his Spirit, and the seed of God within them, and 
 the nature of the covenant of grace, from all which ai'iseth 
 also the certainty and infallibility thereof. 
 
302 APPENDIX. 
 
 Phil. I.e. John 10. 28,29. lJohn3.9. lFet.l.5j9. Jobl^.H. 
 — 2Tim.2.19. Jer.3l.3.—Heb. 10, 10,14. John 17. 1 1,24. Heb. 
 7.25. 9.12,13.14,15. Rom. 8. 33 and on. LU.22.32.— John 14. 16, 
 17. 1 John 2. 27. 3. 9.— Jer.32.40. Hcb.8. 10, 11, 12.— 2 Thess. 
 3.3. lJolin2. 19. John 10. 28. 1 Thess. 5.23,24. 
 
 ] 8. Of the Assurance of Grace and Salvation. 
 
 Although temporary believers, and other unregenerate 
 men may vainly deceive themselves with false hopes, and 
 carnal presumptions of being in the favor of God, and state 
 of salvation, which hope of theirs shall perish; yet such as 
 truly believe on the Lord Jesus, and love him in sincerity, 
 endeavoring to walk in all good conscience before him, 
 may, in this life, be certainly assured that they are in a 
 state of grace, and may rejoice in the hope of the glory of 
 God, which hope shall never make them ashamed. 
 
 This infallible assurance doth not so belong to the es- 
 sence of faith, but that a true believer may wait long, and 
 conflict with many difficulties before he be partaker of it ; 
 yet being enabled by the Spirit to know the things which 
 are freely given him of God, he may, without extraordinary 
 revelation, in the right use of ordinary means, attain there- 
 unto ; and therefore it is the duty of every one to give all 
 diligence to make his calling and election sure. So far is 
 it from inclining men to looseness. 
 
 Job 8. 14. Dent. 29. 19. John 8.41.— IMatt. 7.22,23. Job 8. 13. 
 —1 John 2. 3. 5.13. 3. 14, 18, 19, 21, 24.— Rom. 5.2, 5.— is. 50. 
 10. 1 John 5. 13. Ps. 77. 1 to the 12th v. 88, throucrhout.— I Cor. 
 2.12. 1 John 4. 13. Heb. G. 11,12. Eph.3. 17, 18, 19. 2 Pet. 1.10. 
 —Rom. 5.1,2,5. 14.17. 15.13. Ps.119.32. 4.6,7. Eph. 1.3,4. 
 — Rom. G. 1,2. Tit. 2. 11, 12, 14. 
 
 19. Of the Law of God. 
 
 God gave to Adam a law of universal obedience written 
 in his heart, and a ])articular precept of not eating the fruit 
 of the tree of knowledge of good and evil, as a covenant of 
 works : by which he bound him and all his posterity to 
 
j*PPENDIX. 303 
 
 personal, entire, exact, and perpetual obedience, promised 
 life, upon the fulfilling, and threatened death upon the 
 breach of it, and endued him with power and ability to 
 keep it. 
 
 This law so written in the heart, continued to be a per- 
 fect rule of righteousness after the fall of man, and was 
 delivered by God on mount Sinai in ten commandments, 
 and written in two tables, the four first commandments 
 containing our duty towards God, and the other six our 
 duty to man. 
 
 This law, commonly called moral, doth forever bind all, 
 as well justified persons as others, to the obedience thereof ; 
 and that not only in regard of the matter contained in it, 
 but also in respect of the authority of God the Creator, 
 who gave it ; neither doth Christ in the gospel any way 
 dissolvcj but much strengthen this obligation. 
 
 Gen. 1.26. 2.17. Rom. 2. 14,15. 10.5. 5.12,19. Gal. 3. 10,12. 
 
 Ecc.7.29. Job28. 2d.— James 1.25. 2.8,10. Rom. 3. 19. Deut. 
 5.32. 10.4. Ex.34.]. Rom. 13. 8.9. — Matt. 22. 37, 3d,39, 40. 
 l:x.20.3tol8v.— Rom.l3. 8.9. IJohn 2.3,4.7. Rom. 3. 31. 6. 
 15.— James 2. 10, 11.— Matt. 5. 18, 19. Rom. 3. 31. James 2. 8. 
 
 20. Of the Gospel, and of the Extent of the Grace thereof. 
 
 The covenant of works being broken by sin, and made 
 unprofitable unto life, God was pleased to give unto the 
 elect the promise of Christ, the seed of the woman, as the 
 means of calling them, and begetting in them faith and 
 repentance. In this promise, the gospel, as to the substance 
 of it, was revealed, and was therein effectual for the con- 
 version and salvation of sinners. 
 
 Although the go.?pel be the only outward means of re* 
 vealing Christ and saving grace, and is, as such, abun- 
 dantly sufficient thereunto ; yet, that men who are dead in 
 trepasses, may be born again, quickened or regenerated, 
 there is moreover necessary an eflTectual, irresistible work 
 of the holy Ghost upon the whole soul, for the producing 
 in them a new spiritual life, without which no other means 
 are sufficient for their conversion unto God. 
 
304 APPENDIX. 
 
 See references under 19. — Gen. 3: 15. 4.1. is. t.jH. Lk. 1. 
 26 to 35. Matt. I. i8 to 25. Acts 5. 30, 31, 3'2. 13. '23 to 39. Dan. 
 9.24to:^7. Lie. 24.4(;, 47. Acts 4. 10, 1 1 , 12. 1 Pet 1.3, 4. Eph. 
 ii. throuohnut. Gen. 17. I to 22. compared with Gal. 3.(5 to 29. 
 4.4 to 7. Ps. 105 8, 9, 10. Rom. iv. thronjrhout.— Gal. 3.(5 to 14. 
 —John 5 39. 2 Tim. 3. 14 to 17. .John 3. 5. G. Rom. 8.5 to 11. 
 Eph. 2. 1 to 10. John 6. 44, 45. 5.40 Sol. Songs 1.4. See Saul's 
 conversion, Acts ix. Ps. 90. 3. Ezk. 30. 2G, 27. 
 
 21. Of Chnstian Liberty, and Liberty of Conscience. 
 
 The liberty which Christ hath ])iircliasefl for believers 
 under the gospel, consists in their freedom from the guilt 
 of sin, the condemning wrath of God, the rigor and curse 
 of the law; and in their being delivered from this present 
 evil world, bondage to satan, and donjinion of sin ; from 
 the evil of afflictions, the fear and sting of death, the victo- 
 ry of the grave, and everlasting damnation ; as also in their 
 free access to God, and their yielding obedience unto him, 
 not out of slavish fear, but a child-like love and willing 
 mind. 
 
 God alone is the Lord of the conscience, and hath left 
 it free from the doctrines and commandments of men, 
 which are in any thing contrary to his word, or not con- 
 tained in it. 
 
 They who upon pretence of Christian liberty, do prac- 
 tice any sin, or cherish any lust, as they do thereby pervert 
 the main design of the grace of the gospel to their own 
 destruction, so they wholly destroy the end of Christian 
 liberty, which is, that being delivered out of the hands of 
 our enemies, we might serve the Lord without fear, in 
 holiness and righteousness before him all the days of our 
 life. 
 
 Tit. 2.14. Gal. 3. 13.— Gal. 1.4. Acts 20.18. Rom. C.14.— 
 Ps. 119. 7L 1 Cor. 15. ,50, 57. Rom. 8. 1.— Rom. 5.2.— Rom. 8. 
 14,15. 1 John 4. 18. -Rom. 14.4.— Acts 4.19. 5.29. 1 Cor. 7. 
 23. Matt. 23. 8, 9, 10. 15.9. 2 Cor. 1.24.— Gal. 5.13. 1 Pet. 2. 
 IG. Lk. 1.74, 75. 2 Pet. 2. 19. John 8.34. 
 
 I 
 
APPENDIX. 305 
 
 2Q. Of Religious Worship, and of the Sahhath-day. 
 
 The acceptable way of worshipping the true God, is in- 
 stituted by hirnself, and so limited by his own revealed 
 will, that he may not be worshipped according to the 
 imaginations and devices of men, or the suggestions of 
 satan, under any visible representations, or any other way 
 not prescribed in the holy Scripture. 
 
 Religious worship is to be given to God the Father, 
 Son, and Holy Ghost, and to him alone ; not to angels, 
 saints, or any other creatures ; and since the fall, not with- 
 out a mediator, nor in the mediation of any other but of 
 Christ alone. 
 
 Prayer with thanksgiving, being one special part of natu- 
 ral worship, is by God required of all men ; but that it 
 may be accepted, it is to be made in the name of the Son, 
 by the help of his Spirit, according to his will, with under- 
 standing, reverence, humility, fervency, faith, love, and 
 perseverance. The reading of the scriptures, preaching 
 and hearing of the word of God, singing of psalms, as also 
 the administration of baptism and the Lord's supper, are 
 all parts of religious worship of God, to be performed in obe- 
 dience unto God, with understanding, faith, reverence and 
 godly fear. Solemn humiliations with fastings, and thanks- 
 giving upon special occasions, are in their several times 
 and seasons to be used in an holy and religious manner. 
 
 As it is of the law of nature, that in general a proportion 
 of time by God's appointment be set apart for the worship 
 of God ; so by his word in a positive, moral and perpetual 
 commandment, binding all men in all ages, he hath par- 
 ticularly appointed one day in seven for a sabbath to be 
 kept holy unto him ; which from the beginning of the 
 world to the resurrection of Christ, was the last day of 
 the week, and from the resurrection of Christ, was changed 
 into the first day of the week, which in Scripture is called 
 the Lord's day, and is to be continued to the end of the 
 world as the Christian sabbath, the observation of the last 
 day of the week, being abolished. 
 20 
 
306 APPENDIX. 
 
 This sabbath is then kept holy unto the Lord, when 
 men after a due preparing of their hearts, and ordering 
 their common affairs beforehand, do not only observe an 
 holy rest all the day from their own works, words, and 
 thoughts about their worldly employments and recreations, 
 but also are taken up the whole lime in the public and 
 private exercises of his worship, and in the duties of ne- 
 cessity and mercy. 
 
 Rom. 1.20. Ps. 119.68. Jer.10.7. Ps. 31.23. 18.3. Rom. 
 10.12. Ps.62.8. Josh. 24. 14. Mrk. 12.33.— Deut. 12. 32. Matt- 
 
 15. 9. 4.9, 10. Deut. 15. 1 to 20. Ex. 20.4, 5, 6.— John 5.23. 2 
 Cor. 13.14. Matt. 4.10. Rev. 5. 11, 12, 13. Col.2.18. Rom. 1. 
 25, Rev. 19.10.— John 14.6. Eph. 2. 18. 1 Tim. 2.5.— Phil. 4, 
 6.— Ps. 65.2.— John 14. 13, 14.— Rom. 8. 26. —1 John 5. 14 — 
 Acts 15.21. Rev. 1.3.— 2 Tim. 4. 2.— James 1.22. Acts 10.33. 
 Heb. 4.2. Matt. 13. 19. Is. 66. 2.— Col. 3. 16, Eph. 5. 19. James 
 5. 13.— Matt. 28. 19. Acts 2. 42. 1 Cor. 11.23 to 29.— Dent. 6, 
 13— Ece. 5.4,5. Acts 18. 18.— Joel 2. 12. Malt. 9. 15. 1 Cor. 
 7.5.— Ps. 107, throughout.— Heb. 12.28.— Ex. 20. 8 toll. Is. 56. 
 2, 4,6.— Gen. 2.3. 1 Cor. 16. 1, 2. Acts 20. 7.— Rev. 1.10.— Ex. 
 
 16. 23 to 30. 20.8, 10. 31.15,16. Is. 58. 13. Neh. 13. 15 to 22. 
 —Matt. 5.17, 18. 12.1 to 13. 
 
 23. Of Lawful Oaths and Vows. 
 
 A lawful oath is a part of religious worship, wherein 
 the person swearing in truth, righteousness and judgment, 
 solemnly calleth God to witness what he asserteth or 
 promiseth, and to judge him according to the truth or false- 
 hood of what he sweareth. 
 
 The name of God only is that by which men ought to 
 swear, and therein it is to be used with all holy fear and 
 reverence : therefore to swear vainly or rashly by that 
 glorious and dreadful name, or to swear at all by any other 
 thing, is sinful, and to be abhorred : yet as in matters of 
 weight and moment an oath is warranted by the word of 
 God, under the New Testament, as well as under the old, 
 so a lawful oath, being imposed by lawful authority in 
 such matters, ought to be taken. 
 
 A vow, which is not to be made to any creature, but 
 God alone, is of the like nature with a promissory oath, 
 
APPENDIX. 
 
 and ought to be made with the like religious care, and to 
 be performed with the like faithfulness. Popish monasti- 
 cal vows of perpetual single life, professed poverty and 
 regular obedience, are so far from being degrees of higher 
 perfection, that they are superstitious and sinful snares, in 
 which no Christian may intangle himself. 
 
 Deut. 10. 20.— Ex. 20. 7. Lev. 19. 12. 2 Cor. 1. 23. 2 Chron. 
 6. 22, 23.— Deut. 6. 13 — Jer. 5. 7. James 5. 12. Ex. 20. 7.— Heb 
 6.16. Is. 65. 16.— 1 Kings 8. 31. Ez. 10. 5.— Fs. 76 11 Jer 44 
 25,26.— Deut. 23.21,23. Fs. 50. 14. Gen. 28.20, 21, 22. Coml 
 pare 1 Sam. 1.11. and Ps. 132.2,3,4,5.-1 Cor. 7. 2, 9, 23. 
 
 24. Ofiht civil Magistrate. 
 
 God, the supreme Lord and King of all the world, hath 
 ordained civil magistrates to be under him, over the peo- 
 ple, for his own glory and the public good; and to this end 
 hath armed them with power of the sword, for the defence 
 and encouragement of them that do good, and for the pun- 
 ishment of evil doers. 
 
 They, who upon pretence of Christian liberty shall op- 
 pose any lawful power, or the lawful exercises of it, resist 
 ihe ordinance of God, and they may lawfully be called to 
 account, and proceeded against by the censures of the 
 church, and by the power of the civil magistrate. 
 
 It is the duty of people to pray for magi^strates, to honor 
 then- i)ersons, to pay them tribute and other dues, to obey 
 their lawful commands, and to be subject to their authori- 
 ty for conscience sake. 
 
 Rom. 13. 1, 3,4. 1 Pet. 2. 13, 14.-1 Tim, 2. 1, 2.-1 Pet. 2. 
 17.— Rom. 13. 6, 7.— Rom. 13, 1, 5. Tit. 3. 1.— 1 Pet. 2. 13 14 
 16.-Acts 25. 10,11. 
 
 25. Of Marriage. 
 
 Marriage is to be between one man and one woman * 
 neither is it lawful for any man to have more than one 
 wife, nor for any woman to have more than one husband 
 at the same time. 
 
308 APPENDIX. 
 
 It is lawful for all sorts of people to marry, who are 
 able with judgment to give their consent. Yet it is the 
 duty of Christians to marry in the Lord, and therefore 
 such as profess the true reformed religion ; should not 
 marry with Infidels, Papists, or other Idolaters: neither 
 should such as are godly, be unequally yoked by marrying 
 such as are wicked in their life, or maintain damnable 
 heresy. 
 
 1 Cor. 7. 2. MarklO. 6to9.— Gen.2. 18.— Mai. 2. 15.— 1 Cor. 
 7. 2, 9.-1 Tim. 4. 3. Gen. 24. 57, 58.-1 Cor 7. 39.-2 Cor. 6. 
 14. Gen. 34. 14. Ex. 34. 16. Comp. 1 Kings 11. 4. Neh. 13. 
 25 to 27. 
 
 26. Of the Church. 
 
 The Catholic or Universal Church, which is invisible, 
 consists of the whole number of the elect, that have been, 
 are, or shall be gathered into one under Christ the head 
 thereof, and is the spouse, the body, the fulness of him 
 that filleth all in all. 
 
 The whole body of men throughout the world, professing 
 the faith of the gospel, and obedience unto God by Christ 
 according unto it, not destroying their own profession by 
 any errors everting the foundation, or unholiness of conver- 
 sation, they and their children with them are, and may 
 be called the visible Catholic church of Christ, although as 
 such it is not intrusted with any officers to rule or govern 
 over the whole body. 
 
 There is no other head of the church but the Lord Je- 
 sus Christ, nor can the Pope of Rome in any sense be head 
 thereof, but is that antichrist, that man of sin, and son of 
 perdition, that exalteth himself in tRe church against 
 Christ, and all that is called God, whom the Lord shall de- 
 stroy with the brightness of his coming. 
 
 As the Lord in his care and love towards his church, 
 hath in his infinite wise providence, exercised it with great 
 variety in all ages for the good of them that love him, and 
 his own glory ; so according to his promise, we expect 
 that in the latter days, antichrist being destroyed, the Jews 
 
APPENDIX. 369 
 
 called, and the adversaries of the kingdom of his dear 
 son broken, the churches of Christ being enlarged and 
 edified, through a free and plentiful communication of 
 light and grace, shall enjoy in this world a more quiet, 
 peaceable and glorious condition, than they have enjoyed. 
 
 Eph.l. 10,22,23. Col. 1. 18. Eph. 5. 23, 27, 32.— 1 Cor. 1.2. 
 12.12,13. Ps.2. 8. Rom 15. 9 to 12.— Deut. 30. 1 to 10. Isa. 
 43. 1 to 10. Ezk. 36. 17 to 38. 2 Thess. 2. 1 to 8. Rev. 20. 1 to 5. 
 Isa. 1 ] th and 12th chaps. 
 
 27. Of the communion of Saints. 
 
 All saints that are united to Jesus Christ their head hy 
 his Spirit and faith, although they are not made thereby 
 one person with him, have fellowship in his graces, suffer- 
 ings, death, resurrection and glory: and being united to 
 one another in love, they have communion in each other's 
 gifts and graces, and are obliged to the performance of 
 such duties, public and private, as do conduce to their 
 mutual good, both in tlie inward and outward man. 
 
 1 John 1. 3. Eph. 3. 16, 17. John 1. 16. Phil. 3. 10.— Eph 4 
 15, 16. 1 Thess. 5. 11, 14. Gal. 6. 10. I John 3. 16, 17, 18. 
 
 28. 0/ the Sacramenti. 
 
 Sacraments are holy signs and seals of the covenant of 
 grace, immediately instituted by Christ, to represent him 
 and his benefits, and to confirm our interest in him, and 
 solemnly to engage us to the service of God in Christ, ac- 
 cording to his word. 
 
 There be only two sacraments ordained by Christ our 
 Lord in the gospel, that is to say, baptism and the Lord's 
 supper ; neither of which may be dispensed by any but 
 by a minister of the word lawfully called. 
 
 Rom. 4. 11. Gen. 17. 7.-Matt. 28. 19. 1 Cor. 11. 23.— 1 Cor 
 10. 16. 11. 25, 26. Gal. 3. 27.-Ex. 12. 48. 1 Cor. 10. 21.-Rom. 
 6.3 4 1 Cor. 10. 2, 16.-Matt. 28. 19. 1 Cor. 11. 20, 23. 4. L 
 Heb. 5. 4. 
 
310 APPENDIX. 
 
 29. Of Baptism. 
 
 Baptism is a sacrament of the New Testament, or Jaine J 
 by Jesus Christ, to be unto the party baptized a sign and 
 seal of the covenant of grace, of his ingrafting into Christ, 
 of regeneration, of remission of sins, and of his giving up 
 unto God through Jesus Christ, to walk in newness of life; 
 which ordinance is, by Christ's own appointment, to be 
 continued in his Church, until the end of the world. 
 
 Dipping of the person into the water is not necessary, 
 but baptism is rightly administered by pouring or sprink- 
 ling water upon the person. 
 
 Not only those that do actually profess Faith in, and 
 obedience unto Christ, but also the infants of one or both 
 believing parents are to be baptized, and those only. 
 
 Baptism is but once to be administered to any person. 
 
 Matt. 28. 19. Mark. 16. 16.— 1 Cor. 12. 13. Gal. 3. 27, 28. 
 —Rom. 4. 11. Gf)l. 2. 11, 12.— Gal. 3. 27. Rom. 6. 5.— Tit. 3. 5. 
 —Acts 2. 38. Mark 1. 4. Acts 22. 16.— Rom. 6. 3, 4.— Matt. 28. 
 19^ 20.— Acts 2. 41. 16. 33. Mark 7. 4. Heb. 9. 10, 19, 20, 21. 
 Mark 16. 15, 16. Acts 8. 37.— Gen. 17. 7, 9, comp. with Gal. 3. 
 9, 14. Rom. 4. 11, 12. Acts 2. 38, 39. 16. 14, 15,33. Col. 2. 11, 
 12. 1 Cor. 7. 14 Matt. 28. 19. Mark 10. 13 to 16. Luke 18. 15. 
 
 30. Of the Lord's Supper. 
 
 Our Lord Jesus in the night wherein he was betrayed, 
 instituted the sacrament of his body and blood, called the 
 Lord's supper, to be observed in his churches to the end 
 of the world, for the perpetual remembrance, and showing 
 forth of the sacrifice of himself in his death, the sealing af 
 all benefits thereof unto true behevers, their spiritual nour- 
 ishment and growth in him, their further engagement in 
 and to all duties which they owe unto him, and to be a 
 bond and pledge of their communion with him, and with 
 each other. In this sacrament, Christ is not oflfered up to 
 his Father, nor any real sacrifice made at all for remission 
 of sin of the quick or dead, but only a memorial of that one 
 offering up of himself upon tlie cross once for all, and a 
 
APPENDIX. 311 
 
 spiritual oblation of all possible praise unto God for tbe 
 same : so that the Popish sacrifice of the mass (as they 
 call it) is most abominably injurious to Christ's own only 
 sacrifice, the alone propitiation for all the sins of the elect. 
 
 The doctrine which maintains a change of the substance 
 of bread and wine, into the substance of Christ's body and 
 blood (commonly called transubstanliation) by consecra- 
 tion of a priest, or by any other way, is repugnant not to 
 the Scripture alone, but even to common sense and reason, 
 overthroweth the nature of the sacrament, and hath been, 
 and is the cause of manifold superstitions, yea, of gross 
 idolatries. 
 
 All ignorant and ungodly persons, as they are unfit to 
 enjoy communion with Christ, so are they unworthy of the 
 Lord's table, and cannot, without great sin against him, 
 whilst they remain such, partake of these holy mysteries, 
 or be admitted thereunto : yea, whosoever shall receive un- 
 worthily, are guilty of the body and blood of the Lord, 
 eating and drinking judgment to themselves. 
 
 1 Cor. 11. 23 to 26. 10.16,17,21. 12. 13.— Heb. 9.22,25,26, 
 28.— Matt. 26. 26, 27. Lk. 22. 19, 20.— Heb. 7. 23, 24, 27. 10. 11, 
 12, 14, 18. — Acts 3.21. 1 Cor. 11: 24, 25, 26. Lk. 24.6. 39. — 
 1 Cor. 11.27, 29. 2 Cor. 6. 14, 15, 16. 1 Cor. 10.21.— 1 Cor. 5. 
 6, 7, 13. 2 Thess. 3. 6, 14, 15. Matt. 7.6. 
 
 31. Of the state of Man after Death, and of the Resurrection of 
 
 the Dead. 
 
 The bodies of men after death return to dust and see 
 corruption ; but their souls (which neither die nor sleep) 
 having an immortal subsistance, inimediately return to God 
 who gave them ; the souls of the righteous being then made 
 perfect in holiness, are received into the highest heavens, 
 where they behold the face of God in light and glory, wait- 
 ing for the full redemption of their bodies: and the souls 
 of the wicked are cast into hell, where they remain in tor- 
 ment and utter darkness, reseiTed to the judgment of the 
 great day : besides these two places of souls separated from 
 their bodies, the Scripture acknowledgeth none. 
 
312 APPENDIX. 
 
 t 
 
 At the last day such as are found alive shall not die, but be 
 changed, and all the dead shall be raised up with the self- 
 same bodies, and none other, although with different qual- 
 ities, which shall be united again to their souls forever. 
 The bodies of the unjust shall by the power of Christ be 
 raised to dishonor ; the bodies of the just by his spirit unto 
 honor, and be made conformable to his own glorious body. 
 
 Gen. 3.19. Acts 13. 36 —Lk. 23.43. Ecc.12.7.— Heb.l2 23, 
 Phil. 1.23. lJohn3.2. 2 Cor. 5. 1,(5, 8.— Lk. IG. 23, 24. Jude6, 
 7vs.— IThess. 4.17. 1 Cor. 15.51,52.— Job 19. 26, 27. 1 Cor. 15. 
 42, 43, 44.— Acts 24. 15. John 5. 2S, 29. Phil. 3. 21. 
 
 32. Of the Last Judgment. 
 
 God hath appointed a day wherein he will judge the 
 world in righteousness by Jesus Christ, to whom all pow- 
 er and judgment is given by the Father: in which day, not 
 only the apostate Angels shall be judged, but likewise all 
 persons that have lived upon earth, shall appear before the 
 tribunal of Christ, to give an account of their thoughts, 
 words and deeds, and to receive according to what they 
 have done in the body, whether good or evil. The end of 
 God's appointing this day, is for the manifestation of the 
 glory of his mercy in the eternal salvation of the elect, and 
 of his juvStice in the damnation of the reprobate, who are 
 wicked and disobedient : for then shall the righteous go in- 
 to everlasting life, and receive that fulness of joy and glory, 
 with everlasting reward in the presence of the Lord ; but 
 the wicked, who know not God, and obey not the gospel of 
 Jesus Christ, shall be cast into eternal torments, and be pun- 
 ished with everlasting destruction from the presence of the 
 Lord, and from the glory of his power. 
 
 As Christ would have us to be certainly persuaded that 
 there shall be a judgment, both to deter all men from sin, 
 and for ihe greater consolation of the godly in their adver- 
 sity : so will he have that day unknown to men, that they 
 may shake off all carnal security, and be atways watchful, 
 because they know not at what hour the Lord will come, 
 
APPENDIX. 313 
 
 and may be ever prepared to say, Come Lord Jesus, come 
 quickly. Amen. 
 
 Acts 17.31.— John 5.22, 27.— 1 Cor. G.3. JudeCv. 2 Pet 2 
 4— 2 Cor. 5. 10. Ecc. 12.14 Rom. 2. 16. 14.10,12. Matt 12* 
 36, 37._Rntn.0.23. Malt. 2.5. 21.— Rom 2. 5,6. 2The'5s 1 7 8* 
 Rom.9.22.— Matt.25. 31to34. Acts 3. 19. 2Thess. 1.7 — Matt* 
 25.41,46. 2Thess.l.9. Is. 66. 24. —2 Pet. 3.11,14 2 Cor 5 11* 
 2 Thess. 1. 5, 6, 7. Lk. 21. 27, 26.-Mrk. 13. 35, 36, 37. Lk 12' 
 35, 36. Rev. 22. 20. Matt. 24. 36,42, 43, 44. 
 
 No. 17. 
 
 A CHURCH COVENANT. 
 
 [It in a principle with our denomination, that every chnrch 
 in order to be rightly constituted, must be united by solemn 
 covenant, expressive of the principles on which their union is 
 formed. This may be included in the Articles of Faith, or, as 
 perhaps is most common among us— it may form a distinct in- 
 strument, following the Articles of Faith. 
 
 The Covenant here given from Cotton Mather's Ratio, ap- 
 pears to have been the common form used in 1726. It presents 
 an excellent model for the substance of these important instru- 
 ments.] 
 
 "Covenant. 
 
 " We whose names are hereunto subscribed, apprehend- 
 ing ourselves called of God into the church-state of the 
 gospel, do first of all confess ourselves unworthy to be so 
 bighly favored of the Lord, and admire the free and rich 
 grace of his which triumphs over so great unworthiness; 
 and then with an humble reliance on the aids of grace 
 therein promised for them, that, in a sense of there inabili- 
 ty to do any good thing, do humbly wait on him for all, 
 we now thankfully lay hold on his covenant; and w^ould 
 choose the things that please him. 
 
 "We declare our serious belief of the Christian Re- 
 ligion, as contained in the sacred Scriptures, and with such 
 a view thereof as the Confession of Faith in our churches 
 has exhibited; heartily resolving to conform our lives unto 
 the rules of that holy religion as long as we live in the world. 
 
314 APPENDIX. 
 
 " We give up ourselves unto the Lord Jehovah, who is 
 the Father, and the Son, and the Holy Spirit, and avouch 
 Him this Day to be our God, our Father, our Saviour, and 
 our Leader, and receive Him as our portion forever. 
 
 "We give up ourselves unto the Blessed Jesus, who is 
 the Lord Jehovah, and adliere to him as the Head of his 
 people in the covenant of grace, and rely on him as our 
 priest, and our prophet, and our king, to bring us unto 
 eternal blessedness. 
 
 " We acknowledge our everlasting and indispensible 
 obligations, to glorify our God in all the duties of a godly, 
 and a sober, and a righteous life ; and very particularly in 
 the Duties of a church state, and a Body of people associa- 
 ted for an obedience to him, in all the ordinances of the 
 gospel: and we thereupon depend upon his gracious as- 
 sistances for our faithful discharge of the duties thus in- 
 cumbent on us. 
 
 "We desire and intend, and (with dependence on his 
 promised and powerful grace) we engage, to walk togeth- 
 er as a church of the Lord Jesus Christ, in the Faith and 
 order of the gospel, so far as we shall have the same re- 
 vealed unto us: conscientiously attending the public wor- 
 ship of God, the sacraments of his New Testament, the 
 discipline of his kingdom, and all his holy institutions, in 
 communion with one another, and watchfully avoiding sin- 
 ful stumbling-blocks and contentions, as becomes a people 
 whom the Lord has bound up together in a bundle of life. 
 
 "At the same time, we do also present our offspring 
 with us unto the Lord; purposing with his help, to do 
 our part in the methods of a religious education, that they 
 may be the Lord's. 
 
 "And all this we do, flying to the blood of the everlast- 
 ing covenant, for the pardon of our many errors, and pray- 
 ing that the glorious Lord who is the great Shepherd, would 
 prepare and strengthen us for every good work, to do his 
 will, working in us that which will be well pleasing to 
 him ; to whom be glory forever and ever. Amen. 
 
INDEXES. 
 
INDEX I. 
 
 rRlNCIPAL TOPICS IN THE VOLUME. 
 
 A. 
 
 »idmissions to the church at Jerusalem, 41 ; to Congregational 
 churches, 171 ; to Episcopal, 221 ; to Presbyterian, 236. 
 
 ^rfraniao^c5 of Congregationalism, 201; See Congregationalism. 
 Advantages. 
 
 Agreement of Congregationalists, ancient and modern, in funda- 
 mentals, 27. 
 
 Jlntioch, church in, congregational, 54 ; send missionaries to the 
 Gentiles, ib ; seek council of a sister church, 114. 
 
 ,^/>05f/es, what? 71; foundation of their authority, 73; called on 
 the churches to elect their own officers, 57 — 61 ; to discipline 
 offenders, 63 — 65; their office incommunicable, 75. 
 
 .9po5^o/ic Fathers, their testimony in favor of Congregationalism, 
 121 — 36. Succession, 71 ; Dr. Barrow's views, 75 ; church- 
 es our models, 31 — 37. 
 
 Archbishops, English, 206 ; their Ecclesiastical courts, 209 ; year- 
 ly revenue, 212. 
 
 J]rchdeacons, 206; their ecclesiastical courts, 210. 
 
 Jlrminianism^ and Unitarianism, how introduced into our Church- 
 es, 250. 
 
 Jissociations of ministers, 195. Churches, 197. 
 
 .iuthority of pastors, over the Churches what .' 278 — 80. 
 
 B 
 
 Baptisvial Regeneration, taught in the Common Prayer Book, 
 223. 
 
 Baptist, Calvinistic churches, Congregationalists, 239. Free- 
 will, essentially Congregationalists, ib. 
 
 Benefices, in Church of England, 213. 
 
 £isAo/»s, English income of, 212 — 13. Arbitrary power of A- 
 merican Episcopal, 229. 
 
 Book of Common Prayer^of P. E. Church in U. S., wherein it 
 
318 INDEX 1. 
 
 differs from the B. C. P. Church of England, 215—227 ; Po 
 pish origin of, 225. 
 Business Meetings of a Church, 168, 170, 286. 
 
 C. 
 
 Call of Church to a pastor-elect, 260. 
 
 Canons, or Prebendaries, in Church of England, 206 ; see Deans. 
 
 Chapter, in English Hierarchy, what ? 207. 
 
 Christian Church, characteristics of, ] 9. 
 
 Christian Connection, their churches independent, 239. 
 
 Church and State^ influence of the union under Constantine, 147; 
 on the Reformers, 20. 
 
 Church, its organization in different ages, 17. Patriarchal, ib. 
 Levitica], 18. Constitution and worship of the first Christian 
 church, 20. No visible, organized church recognized in New 
 Test, larger than a single congregation, 50 — 56. See Index No. 
 2; also Ecc. History. Of England, diversity of sentiments in, 
 253 ; symbolizing with Popery, ib. P. Episcopal in U. S. not 
 harmonious, 228 — 9, 254. Scotch Presbyterian, controversies 
 and divisions in, 235, 237. Presbyterian in U. S., division 
 and errors in, 237,238,254. Eng. Presbyterian, Arianism and 
 Unitarianismof, 254. Officers elected by the people, 57: see 
 Election and Officers. A voluntary association, 37. Organi- 
 zation of, 161. Discipline of, 177 — 81. 
 
 Churches should be composed of visible saints only, 38, 41 — 43. 
 Thirty-five distinct churches mentioned in New Test., 49. 
 
 Communion of churches how exercised, 116. 
 
 Confession of Faith, adopted by Congregational churches, 1680, 
 Appendix, No. 16. 
 
 Conferences, county, 196; state, 197; Methodist, 231. 
 
 Confirmation, Episcopal, objected to, 224. 
 
 Congregational, the title, probably, given our churches by John 
 Cotton, 185. 
 
 CONGREGATIONALISM, Analysis of this Work. 
 
 Preliminary Remarks. The subject, how regarded by the fa- 
 thers of New England, 22 ; by their modern descendants, ib. ; 
 decline of, 23 ; causes: (1) Union of Congregationalists with 
 other denominations in benevolent enterprises, 23. (2) Influ- 
 ence of Theol. Seminaries, 24. (3) Impression that the sys- 
 tem required no defence, 25. (4) Consequent neglect of pas- 
 tors to preach on the subject, and authors to write, 25. (5) 
 False notion that the system was ill-defined, and its principles 
 unsettled, 26 ; standard writers, ancient and modern, entire 
 agreement of^ in the most essential particulars, 27. 
 
INDEX I. 319 
 
 I. Principles The System defined, 29. (1) The Scriptures 
 are an infalhble guide to church order, 30—37. (2) A church 
 IS an association of Christians, bound by a covenant for reli- 
 g-.ous purposes, 37-47. (3) A church should consist of a 
 single congregation only, 47-55. (4) All ecclesiastical pow- 
 er IS in the hands of the church, 56—69. 
 
 II. Doctrines. The term defined, 69. (1) Elders and Dea- 
 ^o"^,!"^""^ , """^^y permanent oflicers of a church, 69-102 
 {^) Mutual and ex parte councils are allowable helps in the 
 administration of church government, 103—11 (3) An ex 
 parte council should not be called, until a mutual one has been 
 relused. 111— lo. (4) Cong, churches are subject to the watch 
 and discipline of sister churches, 116-17. Why our fathers 
 so loved and cherished this system, 117— 18< 
 
 III. Ecclesiastical History. Its testimony in favor of this 
 system of church government, 121. (1) The primitive church- 
 es were single congregations. (2) Their government was es- 
 sentially democratical-they adopted their own creeds, etc., 
 elected their oflicers, disciplined ofl^enders, etc. etc (3) Their 
 permanent officers were only Presbyters, or Elders, and Dea- 
 cons. (4) The churches were all equal and independent 
 borne one, or all of these positions sustained by the following 
 authorities : Clemens Romanus, 121-27; Polycarp, 127-281 
 Ignatius, 129-34; Barnabas, 135; Hermas, 135-36; Justin 
 Martyr, 136-39; Cyprian, 139-41; Mosheim, 141-47; 
 Lord Kmg Zuinglius Neander, Campbell, Augusti, Barrow 
 Beza Wadd.ngton, English Reformers, MilSer, Gieseler 
 Magdeburg Centuriators, Father Paul (Era. Paulo Sarpi), Dr 
 John Owen, 141 — 59. ^ j^ ^- 
 
 ^V- f ccLESiASTicAL PRACTICE. (1) in organizing churches, 
 ir /on W ^"^os'"g and consecrating church officers, 163 
 ""Vr \2/ o'^^"''"'''''' ""^ ^''"•■^'^ meetings, 168—70; Man- 
 ual for, 2S6-89. (4) Admission of members, 171-73 ^5) 
 Dismission of members 173-75. (6) Dismission of a pastor 
 JJ.^— V • ^l ^^"^ch Discipline, 177-81, and 281—86. (8) 
 Disc.phne of pastors, 181-84, and 268-81. (9) Who .hal 
 compkin of offenders ? 184. (10) Discipline of sister church- 
 es, Joo— 87. (11) Miscellaneous matters— Method of raising a 
 minister s salary, ] 88-90. Continuance of the pastoral con- 
 nection, 191 Solemnization of marriages, ib. Funerals, 193. 
 1 ubhc worship, lb. Associations of ministers, J 95. County 
 Conferences 196. General meetings, 197. Licensure of 
 ministers, 198. 
 
 ^•^^''^^''^<'^^f^^ejystem,201. (1) It is the most scriptural, 
 ^02 ; compared with Episcopacy, 204 ; Church of England, 
 
 
320 INDEX I. 
 
 205—14; Protest. Epis. Church in U. S,, 215—29; Metho- 
 dist Epis. Church, 229—34 ; Presbyterian Church, 234—38. 
 
 (2) The system favors the inalienable rights of men, 240 — 43, 
 
 (3) Encourages and promotes intelligence, 244 — 47. (4) Is 
 the most efficient barrier against heresy and general corrup- 
 tion of Churches, 248 — 54. Other advantages named, 254. 
 
 Conclusion. Address of Pres. Oaks (1681) to the N. E. chhs,, 
 255. Warning of Samuel Mather to the churches (1738), 
 256—58. 
 
 Appendix. Forms of Letters, etc. and directions for business 
 transactions. (1) Letter Missive for a council to organize a 
 church, 259. (2) Call to a pastor-elect, 260. (3) Letter Mis- 
 sive for an ordaining council, 261. (4) Letter of Introduction, 
 262. (5) Letter of Dismission and Recommendation, 263. 
 (6) Letter Missive for a council to dismiss a pastor, 263. 
 (7J Letter Missive for a mutual council to settle difficulties in 
 a church, 264. (8) Letter Missive for an ex parte council, 265. 
 (9) Letter Missive from a pastor and his church to settle diffi- 
 culties be tv/een them, 265. (10) Letter Missive for an ex parte 
 council, ut sup., 266. (11) Minutes of an Ecc. Council, 267, 
 (12) Letter of Dismission, etc., addressed to a council called 
 to organize a new church, 268. (13) On the church member- 
 ship of pastors, and the right of churches to discipline them, 
 168 — 81. (14) On the distinction between Excommunication 
 and Withdrawing of fellowship, 281 — 86. (15) A Manual for 
 church meetings, 286 — 89. (16) Confession of Faith, with 
 Scripture references, adopted by the Congregational churches 
 of New England in 1680, 290—312. (17) Covenant in com- 
 mon use in our ancient New England churches, 313. 
 
 Congregationalists, ednca.imgm\n\sieTs and gathering churches 
 for Presbyterians, might be better employed, 24. 
 
 Corinth, church in, congregational, 55. 
 
 Consociations, wha.t? 108, 197; influence of, on the Primitive 
 Churches, 109-13. 
 
 Convention of P. E. Church, 216; sovereignty and gospel rights 
 of particular churches crushed by, 218. 
 
 Councils, doctrine of Congregationalists respecting, 103 — 14, 
 175—77. 
 
 Courts, Ecclesiastical, in Church of England, 209 — 11. Presby- 
 terian, 235 — 37. 
 
 Creeds, in the first three centuries, 39. n. 
 
 Covenants, necessary in organizing churches, 39 ; that of the 
 church at Jerusalem, 43; ancient form of in N. E.313; au- 
 thority for, Index, No. 2. 
 
 Curates, what.'' 208. 
 
INDEX I. 321 
 
 D. 
 
 Dancrpr to the churches from the concentration of power in a few 
 
 hands, 24U— 52. 
 Deacons, 02 — 101 : choice and consecration of, 167. 
 Deans and Canons in Church of England, 206, 213. 
 Democratic character of Congregntionalism, 240 ; this perceived 
 
 by queen Elizabeth, and therefore hated and persecuted, 241 ; 
 
 Jefferson's remark on, 242 ; Lon. Quar. Rev. on this, 243; 
 
 Archbishop Laud on, ib. Blackwood's Mag. ib. 
 Discipline, church ; see Ecc. Practice, under Cong. 
 Disynission of church mevibers ; see Practice. 
 
 Ecr.hsiasticnJ History^ testimony in favor of Congregationalism, 
 
 121 ; see Cong. Ecc. Hist. 
 Elders ; see Officers and Ruling Elders. 
 Ey.y.Xiin'ia (church) meaning of, 47, 147 — 49. 
 Election of church officers by the brethren of the churches ; see 
 
 Ecc. Hist, under Cong. 
 Emmons, Dr. on the right of churches to discipline their pastors, 
 
 276—77. 
 Ephesus, church at, congregational, 52. 
 Episcopacy, monarchical nnd unscriptural in several particulars, 
 
 204—29,242—43 ; of the Methodist E. Church, 229—34. 
 Episcopal Church in U. S. a continuation of the Church of Eng. 
 
 under another name, 215. 
 F-.ruy;'U.ir,Ti' c (evangelist) explained, 76. 
 Excommunication, power of in the churches, not in the officers 
 
 solely, 62 — 68. Difference between excommunication and 
 
 withdrawing fellowship, 181, 281 — 86. 
 
 Faith in Christ, essential to church membership, 38, 42. 
 
 False friends to our church polity, Mather's warning against, 258. 
 
 The Fathers of the Church, very unsafe guides, 36; see Apos- 
 tolic. 
 
 Freedom of thought and expression, not to be complained of in 
 an opponent, if courteous, 201. 
 
 G. 
 
 Government, the Episcopal, Monarchical ; Methodist Episcopal 
 an Oligarchy ; Presbyterian, an Aristocracy ; Congregational, 
 a Democracy, 204—5, 218—19, 229, note, 230—31, 233, 234— 
 36, 240—43. 
 
 21 
 
322 OBEX I. 
 
 H. 
 
 Half-way Covenant, its leading advocate iii N. E. a Presbyterian 
 — its influence on the churches, 251 ; see also Arminianism. 
 
 Harvard University, forfnded by the first settlers of Massachu- 
 setts, and dedicated to Christ and the Church ; supplied most 
 of the ministers for N. E. for a century after the settlement of 
 the country, 198, 246. 
 
 I and J. 
 
 Imposition of hands, how regarded by the fathers of N. E. 166 ', 
 by the Church of Scotland, ib. 
 
 Ind.epeiidenaj, the term explained, 30; of the Primitive Church- 
 es, 122, 131, 145, 153—55. 
 
 Independents, English, Scotch, and Irish, 166, 170, 177. 
 
 Indifference of Congregaiionalists to their denominational inte- 
 rests, 24,25. 
 
 Intelligence encouraged and demanded by Cong'lsm, 244 — 47. 
 
 Jerusalem, the church at, its constitution, 41 ; congregational, 
 51 ; a model for other apostolic churches, 48. 
 
 K. 
 
 KXr^ong (a lot, Acts 1: 26) synonymous with xf'f^ipog, a vote, a 
 
 suffrage, 58. 
 Koivojviu (fellowship, Acts 2: 42) explained, 43 and note. 
 
 L. 
 
 Laud, Archbishop, on the intimate connection between Episco- 
 pacy and monarchy, 243 ; his efforts to introduce Arminianism 
 and Popery into the Church of England, 253. 
 
 Letters Missive, see Cong. Appendix. 
 
 Levitical Ordinances, nature and design of, 18. 
 
 Licensure of Ministers, 198, 199. 
 
 Literary and Theological Institutions, i'onnded by Conglsts. 241. 
 
 Liturgy, German or Lutheran, 20, 238 ; Church of Eng. " a 
 bait" for the Papists, 226. 
 
 Liturgies, when first introduced into the churches, 195. 
 
 Lutheran Reformers, views, and treatment of church polity, 20, 
 238. 
 
 M. 
 
 Manual for Church meetings. Appendix, No. 15. p. 286. 
 Marriages, how solemnized by Conglsts. 191. 
 Matthias, chosen an apostle by the " common suffrage" of the 
 whole church at Jerusalem, 57. 
 
INDEX I. 323 
 
 Meetings of a church, 168, 170, 286. 
 
 Methodist Episcopal Church, its form and Government described 
 
 and objected to, 229—34. Protestant Methodists admit lay 
 
 representatives to their Conferences, 239. 
 Minutes of an Ecclesiastical Council^ 267. 
 Ministers, salary of, 188. 
 Missive, see Letters. 
 Monarchy, endangered by allowing churches to elect their own 
 
 officers, 243 ; see Blackwood's Mag. under Authors cited. 
 
 N. 
 
 JVationnl Church,no authority for in New Test. 215. Prot. Epis- 
 copal, Methodist Episcopal, and Presbyterian, all national 
 churches, 215, 230, 235. 
 
 O. 
 
 Objections to Congregationalism examined, 33, 50, 95 ; to the 
 church membership of pastors, 268 — 81. 
 
 Offenders, none but Congregational Churches can exactly com- 
 ply with Christ's instructions, in the treatment of them,67 ; pri- 
 vate steps to be taken with all, 179. 
 
 Officers, of the primitive churches chosen by the people, 57-61 ; 
 originally only Elders and Deacons, 69—95; see Ecc. Histo- 
 ry ;— have not the exclusive right to discipline, 67; chosen by 
 the people; see Election and Ordination. 
 
 Ordained {xsinorovi[aavieg) meaning of, in Acts 14 : 23, 24 ; i. e. 
 ordained in accordance with the votes of the churches — Dod- 
 dridge, Wahl, Schrevelius, Erasmus, Calvin, Beza, Owen, 
 Harrington, in favor of this interpretation, 59 — 61. 
 
 Ordination, origin of, 97 ; of church officers. Elders and Deacons, 
 163 — 67; doctrine of Camb. Platform, 97; right of, in the 
 churches, 167—69, note. Views of the N. E. fathers, Ap- 
 pendix, No. 13, pp. 268—81. 
 
 Organization of churches, manner of, 161 ; number necessary, ib. 
 
 P. 
 
 Pastor, how to proceed in the choice, etc. of one, 164. Ordina- 
 tion of, 165 ; Installation of, 166 ; Dismission of, 175 ; Disci- 
 pline of, 181, 273—78; Church membership of, Appendix, 
 No. 13, pp. 268— 81. 
 
 Pastoral Connection, continuance of, 191, 270. 
 
 Parson, in Eng. Church, what .^ how introduced into office, 207. 
 
 Parishes connected with Church of Eng. (11, 077) , 213. 
 
 Penry, the Brownist, his loyalty and martyrdom, 241. 
 
324 INDEX 1. 
 
 The People^ ratlier than the priests, to be trusted with the inter- 
 ests of the Church, 21, note. 
 
 Pief//, not essential to church membership in Protest. Epis. Chh. 
 of U.S. 224. 
 
 Platform^ Cambridge, on communion of churches, 116. 
 
 The Pope, offers to confirm English Liturgy, 22G. 
 
 Polity, church, what.' 17; Patriarchal.' ib. ; Levitical .' 18; on 
 the introduction of Christianity .' 19. How treated by the ear- 
 liest Reformers, 20; connection of, with the faith of the 
 churches, 21; how the Puritans regarded this subject, 22; 
 how the fathers of N. E., 23. 
 
 Popular Church Government ; see Blackwood and Watson. 
 
 Postscripts to the Epistles to Timothy and Titus, spurious, 88, 
 note. 
 
 Popery, English and American Episcopacy symbolizes with, 225 
 — 29 ; recent exhibition of their tendency towards, in Ameri- 
 can Episcopalians, 228. 
 
 Practice, Ecclesiastical, of Congregationalists ; see Congregation- 
 alism, Practice. 
 
 Prayer Booh, English, made up chiefly of Popish materials ; 
 many of its rites and ceremonies very like those of the Ro- 
 mish, 225—29; "a bait" for the Papists— so called by Still- 
 ingfleet, 226, note ; approved by Dr. Carrier, the Jesuit, 225 ; 
 asserted to be not essentially different from the Romish Ser- 
 vice, by Bishop Montague, ib. Of the Prot. Epis. Church of 
 U. S. substantially the same as the English, 215,225 — 27. 
 
 Prelatists, compelled to take Popish ground when opposing Con- 
 gregationalism, 36, 37. 
 
 Presbyter, (77o6fT/?rTfooc) elder, explained, 89. 
 
 Presbyterian Churches, 1.500 of them essentially Congregational 
 in their origin and habits, 24, note ; Arianism and Unitarian- 
 ism of, in England, 254. 
 
 Principles of church government intended by Christ, to be unal- 
 terable, 35 ; of Conglsm. as well defined as those of any de- 
 nomination, 26 ; what they are; see Conglsm., Principles. 
 
 Profession, an open one, of Faith and Repentance, necessary to 
 church membership, 171 ; this required by the Primitive chhs., 
 136—38. 
 
 Propounding for admission to the church, meaning of, 172. 
 
 Pro«e5/rtn<5,'Congregationalists most truly so, 30, 36. 
 
 Protestant Episcopal Church in U. S., its constitution and gov- 
 ernment described and objected to, 21.5 — 29. 
 
 Puritans, their interest in, and acquaintance with Church Pol- 
 ity, 22; influence of their principles, on this country and the 
 world, 24. 
 
i>'DEx I. 325 
 
 R. 
 
 Rector and Vicar ^ in the Church of England, 207. 
 
 Regeneration^ Baptismal^ taught in the Prayer Book, 223. 
 
 Republicanism^ in church government, disclaimed by John Wesley, 
 233; Principles of Congregationalism eminently favorable to. 
 240—43. ' 
 
 Revenue of Church of England exceeds, perhaps, that of all the 
 Churches in Christendom united, 212 — 14. 
 
 Rights of the people, disregarded by English Episcopacy, 207 — 
 H; American P. Epis. 216—22; Methodist Epis., 231—34; 
 Presbyterian Church, to some extent, 235, 
 
 Rulers of the churches, the danger of committing the entire con- 
 trol to them, 249 — 52. 
 
 Ruling Elders^ not required by the New Test., 81 — 84. 
 
 S. 
 
 Saints, visible^ no others admitted to the Apostolic churches, 42 
 — 46. 
 
 Salary of a minister, not z.gift, but a debt, 190—91, note. 
 
 Schools etc. established by N. E. Congregationlists, 246—47. 
 
 Scotland, Church of, connection with'the State — Lay patronage 
 —ferment in— secession— Free Church, 235, note ; Secession 
 Church of, 237, n. 
 
 Scripture our only infallible guide to church polity, 30 ; objec- 
 tions to tliis position examined, 33. 
 
 Solomons Porch, the meeting-place for public worship, after 
 leavmg " the upper chamber,'' 51. 
 
 Supremacy, ^ct of, gave Henry VI 11. and his successors, the 
 Headship of the Church of England, 205. 
 
 Switzerland, the character of the "lleformation there, more pop- 
 ular than in Germany or England, 21. 
 
 T. 
 
 Theological Seminaries in A". E., their influence on the interests 
 of Congregationalism, 24. 
 
 U. and V. 
 
 Union of Congregationalists with other denominations, influence 
 of, 23. 
 
 Usages of Cong, churches ; see Practice, under the general head 
 
 of Congregationalism. 
 Unitarian churches, independent in their government, 239; kow 
 
 their views were introduced into our churches, 250l 
 
326 INDEX 1. 
 
 Vicar, see Rector. 
 
 Victoria, Head of the Church of England, 205. 
 
 W. 
 
 Wardens, Church, what they are, and how chosen, 208, 216. 
 
 Warning to the N. E. churches not to forsake their simple and 
 scriptural church polity, 256 — 58. 
 
 Watson, Richard, (a Methodist,) his dislike of a popular form of 
 church government, 233, 245. 
 
 Wesley, John, his arbitrary notions of church government, 233, 
 234. 
 
 Western and Southern States. Why do so many professed Con- 
 gregationalists turn Presbyterians when they go thither .'' 24 ; 
 importance of having more Congregational churches there, 245. 
 
 Wickliffe, how he lost the support of the nobility when he at- 
 tempted to simplify church polity, 21. 
 
 Withdraioinir Felloivship, difference between this and Excommu- 
 nication, 181 ; also App. No. 14, pp. 281—86. 
 
 Works on Congregationalism, modern, 26; ancient, 27. 
 
 Worship, mode of conducting, by ancient and modern Congrega- 
 tionalistSj 193; of the primitive church, 136 — 38. 
 
INDEX II. 
 
 TEXTS OF SCRIPTURE QUOTED IN THIS WORK, ILLUSTRATIVE 
 OF THE FOLLOWING MATTERS. 
 
 Jlpostle, the nature and peculiarity of the office, M.itt. 10: 5. 
 Mrk. 3: 14, 15. Lk. 24: 45—48. John 13: 16. Acts 1: 21, 22. 
 2: 32. 3: 15. 4: 20, 33. 5: 30—32. 10: 3'J— 41. 13:. 31. '1 Cor. 
 15: 14, 17. 2 Cor. 8: 23. Phil. 2: 25. 1 Pet. 5: 1. pp 71—73. 
 PauVs Jiposthship, Acts 22: 14, 15. 26: 16, 22, 23. 1 Cor. 9: 1, 
 2. 15: 8. p 73. 
 
 Jlpostlcs, relied on their inspired and incommunicable charac- 
 ter for authority over the churches, 2 Cor. 2: 10,17 10:8. 
 11: 5. 12: throughout. 13: 2, 3, 10. Gal. 1: 11, 12. 2: 2, 6—10. 
 4: 14. Eph. 3: 1—7. p. 74. 
 
 Church, Patriarchal, Gen. 4: 3— 5. 8:20—22. 12:7,8. 13:3^5. 
 14: 14, 18—26. 15: and 17: throucrhout. 18: ID. 20: 7. 26: 24, 
 25. 27: 26—40. 35: 1—15. 40: 1— 28. Job 1: 1—5. Rom. 15: 5. 
 Col. 4: 15. Philemon, 2 v. pp. 17. 18. LevitkaJ, Ex. 25:— 30: 
 Lev. 1: — 7: 21: — 27: 1 Chron. 22: throughout. 2 Chron. 7: 
 throughout, p. 19. Changes expected from the Messiah, John 
 5: 5 — 25. p. 19. Christian, nature and design of, Matt. 10: 32. 
 18:15—20. Acts 2: throughout. 8:26—40. 20:7. Rom. 1:7,8. 
 6: 17. 10: 8—10. 1 Cor. 1: 2. 2: 14. 11: 17—34. 14: throughout. 
 2Cor.6:14— 18. Gal. 4:28. Eph.l:l. Phil.l:l,5,7. 1 Thess.l: 
 1—10. 2 Tim. 1: 13. pp. 37—46. The Scripture a guide to 
 the order of. Matt. 28: 19. 1 Tim. 3: 15. 2 Tim. 3: 16, 17. p. 32. 
 A sino-le conoregation. Acts 1: — 7: 9: 10, 19, 32, 38. 11: entire. 
 14: 1:14, 21—23, 24—27. 15: 4, 12, 22—30, 40, 41. 16: 1, 2, 
 4—6, 12—40. 17: 1—14. 18: and 19: entire. 20: 5—11. 21: 4, 
 7. 28:13— 16. Rom. 16: 1,5. 1 Cor. 11: 20, 33. 14:23,26. 16: 
 1,19. 2 Cor. 8: 1. Gal. 1:2. Col. 1: 2. 4:13—16. Tit. 1: 5. 
 1 Pet. 5: 13. Rev. 1: 11. 2:— 3: entire, pp.47— 56. Corenants, 
 authority for. Gen. 17: entire. Ex. 34: 27, 28. Deut. 9: 9—11, 
 15. 29: entire. 2Kings23: entire. 2 Chron 15: entire. 29: 10. 
 p. 40. Should watch over its Pastor, Col. 4: 17. p. 182. Au- 
 thorized to send missionaries to the Gentiles, Acts 13: 1 — 4. 
 14: 25—27. p. 54. Discipline, Matt. 18: 15—18. Rom. 16: 17. 
 
328 INDEX II. 
 
 1 Cor. r>: 1—1.3. 2 Cor. 2: 6—11. 2 Thess. 3: G, 14, 15. Tit. 3: 
 
 10. pp.62 — 65. Kindness in, required, Gal. 6: 1. p. 178. Of- 
 ficers^ what .-" See Elders and Deacons. To be chosen by the 
 
 churches, Acts 1: 15—26. 6: 1—6. 14: 23, 24. 15: 22—29. 
 
 2 Cor. 8: 19. pp. 57 — 61, 142. Spiritual, gifts imparted to the 
 apostolic churches, 1 Cor. 12: 28 compared with 1 — 11 vs. 
 Eph. 4: 11. p. 70. 
 
 Contributions for the support of public worship — Under the Law^ 
 Num. 35: 1 — 8 compared with Lev. 25: 32 — 34. Deut. 12: 19. 
 14: 27. 16: 16, 17. 18: 1—8. 2 Chron. 31: 1—10. Neh. 13: 10, 
 
 11. Ezk. 44: 15—31. Under the Gospel, Matt. 10: 9, 10. Lk. 
 8: 1—3. 1 Cor. 9: 1—14. Gal. 6: 6. Phil. 4: 10—18. 1 Tim. 5: 
 17,18. p. 191, note. On the Lord's day, 1 Cor. 16: 1,2,3. 
 pp. 188, n. 194. 
 
 Councils, founded on general principles, Prov. 11: 4. 12: 15, 
 
 13 : 10. 15: 20. Particular example, Acts 15 : throughout, 
 
 pp.a03— 116. 
 Deacons, Acts 6: 1—6. Phil. 1:1. 1 Tim. 3: 1—15. 5: 16. Mo- 
 
 sheim supposes them to be referred to, Acts 5: 6, 10. 1 Pet. 5; 
 
 5. pp. 92—94. 
 Deaconess, Rom. 16: 1. 1 Tim. 5: 9, 10. p. 85. 
 Disorderly conduct, disciplinary, 2 Thess. 3: 6, 14, 15. p. 181. 
 Elders, Pastors, Overseers, Bishops, designate the same order of 
 
 church officers. Acts 11: 30. 14: throughout. 15: 6. 20: 17—28. 
 
 21: 18. Phil. 1: 1. 1 Thess 5: 12. 1 Tim. 3: 1—7. Tit. 1.5—9. 
 
 1 Pet. 5: 1—4. pp. 86, 87, 91, 143. Teaching and Ruling El- 
 ders, identical, Rom. 12: 6 — 9. 1 Cor. 12: 28, and Eph. 4: 8 — 
 11 explained. The identity shown by comparinof Acts 20: 17 
 —28. 1 Thess. 5: 12, 13. ITim. 5: 17. Heb. 13: 7, 17, 24. pp. 
 80—82. 
 
 Evangelists, Acts 21: 8. Eph. 4: 11. 2 Tim. 4: 5. pp. 76, 77. 
 Laws to be regarded by Christians, Rom. 12: 1 — 7. 1 Pet. 2. 13 — 
 
 15. p. 193, n. 
 Letters of Dismission, etc. Acts 18: 27. Rom. 16: 1. 2 Cor. 3: 1. 
 
 p. 174. 
 Offences to be removed immediately. Matt. 5: 23, 24. p. 184. 
 Pastor and Teacher, identical, Acts 20: 28. Eph. 4: 8 — 11. 1 Pet. 
 
 5: 1—4, compared, with 1 Cor. 12: 28. p. 80. Moderator of 
 
 his church, 1 Thess. 5: 12. Heb. 13: 7, 17. p. 169. 
 Withdrawing Fclloicship, distinguished from Excommunication, 
 
 2 Thess. 3: 6, 14, 15. p. 181, and Appendix, No. 14. 
 
 Women not aUoiced to teach in the church, 1 Cor. 14; 34, 35. 
 1 Tim. 2: 11, 12. p. 170. 
 
INDEX III. 
 
 AUTHORITIES CITED. 
 
 Allen's Biographical Dictionary, 251. 
 
 American Encyclopedia, 214. 
 
 Bacon's Church Manual, 69. 
 
 Barnes on Episcopacy, 103. 
 
 Barrow on the Pope's Supremacy, 75, 145, 149, 154. 
 
 " Unity of the Church, 154. 
 Barnabas' Epistle, 135. 
 Beza, 60. 
 
 Bingham's Christian Antiquities, 85, 102. 
 Blackwood's Matrazine, 235, 243. 
 
 Bloomfield, 43, 51,53, 66, 77, 82, 91, 93, 97, 99, et passim. 
 British Review, 211. 
 Browne, Robert, 103. 
 
 Buckham, Rev. Mr., England, 166, 173, 177. 
 Burnet's History of the Reformation, 151. 
 Burrouo'hs Irenicum, 116. 
 Calvin's Institutes, 60, 65, 179, 273. 
 
 Cambridge Platform, 30, 37, 47, 57, 79, 97, 103, et passim. 
 Campbell's Lees. Ecc. Hist., 47, 67, 77, 88, 89, 99, et passim. 
 Carson, Rev. A., Ireland, 170. 
 Catholic Miscellany, 214. 
 
 Clemens Romanus', Epistle to Corinthians, 121 — 127. 
 Coleman's Antiquities, 86, 149, 150. 
 
 Common Prayer Book, P. E. Church U. S. 221, 222, 224. 
 Constitution and Canons, of P. E. Church, 216^ — 22. 
 Cono-regational Order, 109, 199. 
 Cotton's Keys, .57, 65, 103, 105, 116, 171, 179, 182. 
 
 " Way, .57, 169, 180, 194. 
 
 " Way cleared, .57, 117. 
 Christian Watchman, 216. 
 Churchman, N York, 223. 
 Cyprian's Epistles, 139 — 41. 
 D'Aubignc, 21. 
 
 De Laune's Defence of Nonconformity, 36, 225, 226. 
 Discipline of Methodist Epis Church, 230 — 33. 
 Doddridge's Exposition, 77, 81, 82, 99, 103. 
 
330 
 
 INDEX HI. 
 
 Dwiglit's Theology, 80. 
 
 Emmons, Dr. 62, 107, 276. 
 
 Encyc. Relig. Knowledge, 227, 239, 243. 
 
 English Reformers, 151. 
 
 Eusebius' Ecclesiastical History, 77, 99. 
 
 Fuller, Andrew, 169. 
 
 Gibbon's Decline and Fall of Roman Empire, 129. 
 
 Gieseler's Text Book Ecc. History, 48, 153. 
 
 Great Awakening, 251. 
 
 Hanbury's Historical Memorials, 105, 243, 252,276. 
 
 Harrington's Prerogative of Popular Government, 61. 
 
 Hedding, Bishop, on Meth. Discip., 232, 234. 
 
 Henry's Exposition, 77. 
 
 Hernias' Works, 135. 
 
 Hooker's Survey of Church Discipline, 39, 47, 57, 79, et passim. 
 
 Hubbard's History of N. E. 106. 
 
 Hume's History of England, 226. 
 
 Hutchinson's Hist. Mass., 78, 168, 246, 285. 
 
 Ignatius' Epistles, 128 — 134. 
 
 Jacob's Attestation, 47, 66, 67, 148. 
 
 James' Defence of Nonconformity, 253. 
 
 Jortin's Remarks, on Ecc. History, 36. 
 
 The King's Book, 152. 
 
 King's Primitive Church, 39, 147—48, 152. 
 
 Kuinoel,77, 93. ^ 
 
 Lardner's Cred. Gosp. Hist. 122, 127, 129, 130, 135. 
 
 Locke's Letters on Toleration, 37. 
 
 Lond. Encyclopedia, 207, 208, 214. 
 
 Lond. Cong. Magazine, 214. 
 
 Lond, Quar. Review, 243. 
 
 Mackensie's Life of Calvin, 20. 
 
 Macknight on the Epistles, 77, 82, 102. 
 
 Magdeburg Centuriators, 1.55 — 57. 
 
 Martyr's, Justin, Apology, 136 — 39. 
 
 Mass. Reports, 113 
 
 Mather's, Cotton, Ratio Disciplinae, 37,47, .57, 79, 104,et>passim. 
 
 " Magnalia, 79, 167, 168, 171, 273, 285. 
 Mather's, Samuel, Apology, 36, 37, .57, 104—108, 116, et passim. 
 Mather's, Richard, answer to Herle, 161, 169. 
 M'CulIoch's Statistics of British Empire, 206-214, 235—237. 
 Milner's Church History, 50, 52, 151. 
 Milton, 169, 2.52, 273. 
 
 Mitchell's Guide, 24, 69, 187, 269, 270—72, 281. 
 Mosheim's Ecclesiastical History, 77, 93, 99, 109—111, 129, 141 
 
 — 147, et saepe. 
 
 " Larger History of the First three Centuries, 43, 58, 61, 84, 
 145. 
 
INDEX III. 331 
 
 Murdock, Dr. Ill, 130. 
 
 Neal's Hist. Puritans, 105, 169, 195,225, 226. 
 
 Neander, 43, 61, 70, 93, 94, 115, 149, 152, 157. 
 
 Norton, Prof, on Genuineness of the Gospels, 129. 
 
 Oaks, Pres. Election Sermon, 255 — 256. 
 
 Observer, N. Y. 214, 230. 
 
 Onderdonk's, Bishop, Episcopacy Tested by Scrip. 99, 103, 222. 
 
 " Address to Diocesan Convention, N. Y. 1843, p. 218. 
 Owen, Dr. 60, 102, 127, 145, 157. 
 Paul, Father, 157. 
 
 Pitkin's Civil and Political Hist, of U. S. 247. 
 Pond, on the Church, 69, 89, 102, 129. 
 Presbyterian Form of Goverment, 234 — 236. 
 Presbyterian Confession of Faith, 67. 
 Prince's Chronology, 30, 37, 47, 57. 
 Polycarp's Epistle, 127. 
 Puritan, N. E. 214. 
 
 Robertson, Rev. Mr., Scotland, 166, 173. 
 Robinson, John, 30, 37, 47,57, 103, 191. 
 Saybrook Platform, 107, 199. 
 Scott's Commentary, 81. 
 Slater's Original Draught, 50, 52, 54. 
 Smyth, on Apostolic Succession, 202. 
 Statement of Facts, by Drs. Smith and Anthon, 229. 
 Still ingfleet's Irenicum, 89, 133, 195, 203, 226. 
 Taylor's Ancient Christianity, 36. 
 Tertullian, De Castitatis, 161. 
 Treatise, on the Faith of Freewill Baptists, 239. 
 Trumbull's Hist. Conn. 168, 199. 
 
 Upham's Ratio Discip. 69, 104, 107, 112, 116, 163, et saepe. 
 Vauofhan, Dr. On Relicrious Parties in England, 148. 
 Waddino-ton's History ol'the Church, 56,91, 99, 111, 122, et saepe. 
 Wahl, 83, 94. 
 
 Wake, Archbishop, 127, 130. 
 Watson's, Richard, Theol. Institutes, 233, 245. 
 Wesley's, John, Letter to J. Mason, 233. 
 White's, Bishop, Memoirs, P. E. Church, 217, 230. 
 Winthrop's Journal, 168. 
 Wise's Vindication, 104. 
 Wood, Anthony, 47. 
 Zuinglius, 66, 148. 
 
 END. 
 
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