LIBRARY OF CONGRESS, ®§Hjt ®wW l n Shelf jLltJT UNITED STATES OF AMERICA. Pocket Manual OF CONGREGATIONALISM. W> -BY — Rev A. Hastings Ross. CHICAGO: E. J. Alden, 243 State St. 1883. THE LIBRARY OF CONGRESS WASHINGTOtfl $i ^ Copyright, 1883, BY A. HASTINGS ROSS c ALL RIGHTS RESERVED. PREFACE. We present this Pocket Manual, as an honest attempt to adjust the Congregational Polity to its principles and enlargement. Two things gave it an abnormal development — the union of church and state in New England, and a false theory of the ministry. Repeated attempts have been made to correct the evils resulting from these early errors, but the true remedy has not yet been fully adopted. These at- tempts could not have arisen under a simple, con- sistent, and complete development of our principles ; for such a development would have given a stable, because adequate, polity. The theory that ordained men are ministers only while installed pastors, and that removal: from office deposes them from the ministry, and makes them laymen again, was incorporated into our earliest usages and Platform. It placed a minister's standing in the local church of which he was pastor, so that he was accountable to that church both as a member and as a minister. A vote to remove him from the pastorate took away his standing as a minister. He had no other, and by the theory could have no other. This theory was so inadequate that it 'was rejected in about thirty years for the true one, but its usages con- tinued, and some of them still continue. The change in the theory involved a change in ministerial stand- ing, since that standing could no longer be held logi- cally in local churches. There arose, consequently, an unsettled state respecting ministerial standing. Our peace was disturbed also by another change, the separation of church and state in New England,, IV. The Cambridge Platform, 1648, rested its discipline ultimately on the coercive power of the magistrate, as its last chapter shows; and to that power there were sad but frequent appeals. This very citadel soon crumbled into ruins, but no other defence was erected in its place, except in Connecticut (see my article in the JVeiv Englander, 1883, 461-491, on "Some Neglected Factors in Congregational Fellowship." ) ; and so con- fusion arose. We tried to make occasional councils conserve purity where our fathers relied on "the coercive power of the magistrate." The attempt was not a complete success. We believe that the true remedy for these errors and their evils, is accountable ministerial standing in District Associations, with right of appeal in case of injustice to a council of churches (§g 80, 85, 50, 51). The slight change proposed may best be seen in the following PARALLELISM Between the early and the new method: EARLY METHOD. NEW METHOD. 1. Ministers held their ac- 1. Ministers hold their ac- countable standing, as minis- countable standing, as minis- ters, in the churches of which ters, in the Associations of they were pastors. which they are members. 2. This standing was taken 2. This standing is taken away from ministers by local away from ministers by Dis- churches, each dealing with trict Associations, each deal- its own pastor. ing with its own members. 8. In case of grievance re- 3. In case of grievance re- course was had to a mutual course is had to a mutual council, each party choosing council, each party choosing half its members. half its members. 4. If a mutual council was 4. If a mutual council is de- declined, an ex parte council clined, an ex parte council is was open to the aggrieved open to the aggrieved party, party. 5. In case of heresy or dis- 5. Perfect liberty is assured orderly conduct, the magis- through the separation of trate put forth his coercive church and state, the coercion power to suppress it (Cam' of belief and practice being bridge Platform, xvii. 7, 8, 9). impossible. The early method ended in coercion ; indeed it was decided that the civil magistrate need not wait for church action before suppressing, by civil pains and penalties, "heresy," " pernicious opinions," and what- ever disturbed "the peaceable administration and exercise of the worship and holy things of God." The new method ends in liberty, stopping with self- protection. It is the presentation of this new and better way, as we believe, in a simple, consistent, com- plete, and Congregational system, that constitutes the peculiar claim of this Manual to attention ; though we trust it will be found useful also in other respects. The origin of this Manual, and its issuance at the present time, are explained by the following state- ment and action, namely : — The General Association of the Congregational Churches and Ministers of Michigan, in 1881, ap- pointed a committee to prepare a Michigan Manual. This committee reportecl, in 1883. The Manual was ordered printed and circulated among the churches for examination and criticism; but, on reconsidera- tion, the following vote was passed: " We have listened with deep interest to the outline of a Manual of Congregationalism as reported by the com- mittee ; and we recommend the author, Rev. A. Hast- ings Boss, to secure the publication of this Manual at his earliest convenience, for the information and aid of Congregational churches, not only in our own State, but throughoutthe country ;> (Minutes, 1883, 11). We have, however, enlarged the original draft, that it might the better cover the whole field. The General Association of Michigan, at its meet- ing in May, 1883, adopted also the following resolu- tion, covering the chief point or claim of this Pocket Manual, namely: — "Besolved, That the General Association of Michi- gan deem it to b? both orderly and expedient for a church or minister, that may be excluded or ex- pelled from membership in any Association or Con- ference in connection, on grounds or charges claimed VI. to be insufficient or false, to call the attention of the body doing the alleged wrong to the point of griev- ance, and to invite it to join in calling a mutual council to review the case and advise in the matter ; and, on its refusal or neglect to do so, to call an ex parte council for the same purposes " (Minutes, 9). The general plan of the present work is similar to that of the " Ohio Manual ; " and we are greatly indebted to the General Association of Ohio for its kindness in allowing through its Kegister so large a use of that work. We have taken whole sections and even pages from i<, which we here acknowledge with- out further indication, but which we could never have ventured to do, had not the " Ohio Manual " been the work of our hands. As the many editions of that Manual have nearly ceased, they for whom it was prepared will be glad to give its most valuable parts a wider circulation in this its enlarged form. We commit this little Manual to the kind consid- eration of the churches we love so well, invoking upon it the blessing of the Great Head of the Church, to whom be glory for ever. Amen. A. HASTINGS EOSS. Port Huron, Mich., July 10th, 1883. CONTENTS, CHAPTEE I. The Congregation alists: 2 1. Name 3 2. Origin 4 3. Progress and Numbers 6 CHAPTEK II. Doctrinal Position of the Congregational Churches: J 4. Importance of Doctrine 11 5. Their Kule, the Bible 11 6. Their General Confessions 12 7. Their Church Creeds 12 8. Their Doctrinal Guards to the Ministry. 13 9. Their Guards to Church Membership — 13 10. Their Doctrinal Basis of Union 14 11. Their Liberty in Non-Essentials 15 12. Their Statement of Evangelical Doctrines 15 13. Their Treatment of Weak Believers 17 CHAPTEK III. Ecclesiastical Position of the Congrega- tional Churches: ? 14. Four Theories of the Christian Church— 21 15. Constitutive Principles of these Theories. 21 vnr. I. — The Church Invisible Becomes Visible in Churches, Pagb. \ 16. The Invisible Church 22 17. Manifestation of the Invisible Church. — 22 18. A Church 23 19. All Theories Diverge in the Attempted Union of Local Churches 23 II. — How Churches are Formed. §20. The Material _ 24 21. Beginning to Organize 24 22. Completing the Organization 25 23. Seeking Church Fellowship 26 24. Legal Relations of Churches 27 25. Care in Organization 28 ITT. — The Constitutive Principle of the Primitive, and the Congregational Churches. I 26. Meaning of the Term 29 27. The Constitutive Principle 30 28. Ecclesiastical Authority, where Deposited 30 29. Ecclesiastical Societies not Scriptural — 31 30. Proof of the Constitutive Principle 31 31. a. Election of Officers 31 32. b. The Law of Discipline 32 33. c. General Management 33 34. d. Their Autonomy, or Independence, Conceded 33 IV. — The Unifying Principle of the Primitive, and the Congregational Churches. § 35. The Invisible Spiritual Church Indivisi- ble . 36 36. The Unifying Principle 36 37. Development of the Unifying Principle- 37 L — Congregational Councils. % 38. A Congregational Council what - 37 39. Letters Missive . L 37 40. Parties Calling Councils 38 IX. Page. % 41. Membership in a Council 38 42. Parties Calling a Council cannot be Mem- bers of it 39 43. Parties may Decline to sit in Council 40 44. Quorum and Adjournment 40 45. Objects of Councils 42 46. Scope of Councils 42 47. Kinds of Councils 43 £ 48. A Uni parte Council 45 49. A Duo parte Council 45 50. A Mutual Council 46 51. An Ex pa rte Council 48 | 52. Councils should be Fairly Chosen 49 53. Lawyers in Councils 50 54. Eesult of Council 51 55. Procedure in Councils 52 56. Reports of Delegates 52 ii, — Church Associations. §57. An Association of Churches 53 58. Kinds of Associations 53 a. District 53 6. State 53 c. National 54 d. Ecumenical 54 §59. Names of Associations 54 60. Membership in Associations 55 61. Objects of Associations 56 62. Authority of Associations what 56 63. Responsibility of Associations 56 64. Associations not Preslyterial 57 65. Standing in Associations 00 a. Ministerial 60 b. Church 60 66. Co-ordinate Bodies 61 67. Relation of Delegates to Associations 61 68. Reports of Delegates 62 iii. — Ministerial Associatio ns. i 69. Origin 63 70. Nature 63 X. y Page. § 71. Use 63 72. Continuance 64 V. — :27ie Christian Ministry. § 73. The Ministry a Function ana not an Offi- cial Eelation 64 74. The Ministry not a Priesthood 66 75. The Ministry one Order > 66 76. Ministers when Church Officers 68 77. Ordination of Ministers - 68 78. Installation of Pastors 71 79. Eecognition of Pastors 72 80. Ministerial Standing 73 J 81. Once held in Local Churches 74 82. This Standing fell with the Pas- toral Theory of the Ministry— 75 83. Sometimes held in Ministerial Associations 75 84. Never held in Councils 76 85. Properly held in Associations of Churches 77 | 86. Ministerial Discipline 78 $ 87. By an Association 79 88. By a Council 79 § 89. Ministerial and Church Credentials 82 90. Contents of Ministerial Credentials 83 VI. — Church Officers. i. — The Pastorate. §91. The Pastor 84 92. Induction into Office 85 93. Duties 87 ii. — The Diaconate. § 94. The Diaconate a Lay Office 87 95. Deaconesses 88 96. Duties of Deacons — 88 97. Election of Deacons : 88 98. Installation of Deacons 88 XI. iii. — Other Church Officers. Page. $ 99. A Church may choose other officers, as — a. Clerk 89 b. Treasurer 90 c. Church Board 90 d. Committees 91 e. Superintendent of Sunday School and Teachers 91 VII. — The Christian Sacraments. § 100. Baptism 91 101. The Lord's Supper - 92 102. By whom Administered 92 VIII. — Church Discipline. I 103. Offenses Disciplinable 93 104. The Eule of Discipline 93 \ 105. Private Offenses 94 106. Public Scandals 95 § 107. Procedure in Trial - 95 108. Trial by Committee or Jury 95 109. Eules of Evidence 96 110. Irregularities in Procedure 97 111. Confession 97 112. Censures — Lifting censure . 98 113. Censure of Ministers 98 114. Witnesses 100 115. Legal Protection of Parties in Discipline 100 116. Membership a Covenant , 101 \ 117. Dropping Members 102 118. Certificate of Membership, 103 119. Letters of Dismission 103 120. Letters from Churches 103 121. Letters to Churches not Receiv- ing them 104 122. When Letters cannot be given. 104 123. Force of Church Letters 105 § 124. Sunday Subscriptions 105 125. Voting Members 106 XII. IX. — Church Worship, r Page. \ 126. Each Church regulates its own Worship- 107 X. — Denominational Differences. § 127. Fundamental Differences 108 128. Incidental Differences 109 I 129. The Baptists 110 130. The Presbyterians 110 131. The Episcopal Methodists 111 132. The Episcopalians 112 133. The Greek and the Roman Catholic Churches 113 CHAPTER IV. Activities of the Primitive, and the Con- gregational Churches: \ 134. The Great Commission 117 135. Activity of the Primitive Churches 118 136. Activity of the Congregational Churches. 119 137. Co-operative National Societies 120 138. Theological Seminaries 121 CHAPTER V. Congregational Forms, and Rules : I. — Admission of Members. § 139. Articles of Faith 125 140. Address 128 141. Creed 129 142. Covenant 131 II.— g 143. Standing Rules 135 III. — Church Letters. I 144. Letter of Dismission : — -140 145. Letter of Introduction 140 146. Complaint against an Offender 141 XIII. TV .—Letters Missive. _ Page. § 147. To Organize or Eecognize a Church 142 148. To Ordain or Recognize a Minister 142 149. To Dismiss a Pastor 143 150. To Discipline a Minister 144 V. — 2 151. Order of Procedure in Councils 145 VI. — Parliamentary Pules. 5 152. Rules of Order a Common Law 147 153. To Bring Business before the Body 148 154. To Dispose of the Business before the Body 149 Motions and Questions : ' \ 155. Amendable 151 156. Unamendable 151 157. Undebatable 152 158. Subsidiary 153 159. Incidental 155 160. Privileged 155 161. Requiring more than a majority vote.— 155 CHAPTER VI. National Congkegational Bodies. \ 162. National Synods 159 163. The National Council 159 I 164. Constitution 160 165. By-Laws 164 166. Rules of Order 168 SUPPLEMENTAL. 2 L67. How to Form Church Associations 173 168. Service for Admistering Infant Baptism, 175 POCKET MANUAL OF CONGREGATIONALISM, L THE CONGREGATIONALISTS. " Being built upon the foundation of the Apostles and Prophets, Christ Jesus himself being the chief cornerstone.'' — Paul. . THE CONGREGATIONALISTS. I. Name. The Greek word, ekklesia, gen- erally translated in the New Testament " church," means primarily a popular or other assembly legally summoned; in the heathen sense, the lawful assembly in a free Greek city of all those possessed of the right of citizenship, for the transaction of public affairs; in the Jewish sense, a con- gregation, assembly of people on solemn occasions or for worship; in the Christian sense, a congregation of the followers of Christ Jesus, organized for worship and Christian labor. Now the words congre- gational, congregationalist, and Congrega- tionalism, are derived from the word con- gregation; and they, like the word trans- lated "church," have primary reference to an assembly. When, therefore, they are applied to a form of church government, they indicate that the local congregation of believers occupies the determinative place in 3 the system, such as the Pope occupies in the Papacy, the Bishop (Episcopos) in the Episcopacy, the Presbyter in Presbyterian- ism. Strictly, therefore, the congregation- alists are all those who confine the ri^ht and exercise of ecclesiastical authority un- der Christ, to each local congregation of believers, called the church of that place. In-history, however, the word has a techni- cal and limited signification; and the Con- gregationalists, in England also called Independents, are a denomination of Chris- tians distinguished from other denomina- tions, also congregationally governed, by marks of doctrine, or of rite, or of both. Thus, the Baptists, the Disciples of Christ, and others, are congregationally governed, but they are known by other names and are distinguished from the Congregation- alists in all histories, records, associations, fellowships, statistics and activities. As a denomination, the Congregationalists are as distinct as are the Presbyterians or any other denomination. 2. Origin. The apostolic and primitive churches were confessedly congregational in their form of government (§ 34), but their independence and rights slowly disap- peared before the encroachments of pre- latical and hierarchical ideas and practices, until they were lost in the Papacy. The Great Reformation was a partial return to the liberty of the primitive churches. Luther apprehended the congregational idea of the church as early as 1523, but the Synod of Homburg, in 1526, made the earliest formal statement of it. The model prepared was too revolutionary for the princes of Germany to indorse, so it was surrendered for another. Modern Congre- gationalism first appeared in England under Robert Browne, in or about 1580. It took a more permanent form in the Pilgrim Church organized at Scrooby, England, 1606, which removed to Holland, in 1607 and 1608, and thence to Plymouth, Massachusetts, in 1620. It is the claim of this system of church government, and one now generally con- ceded (§ 34), that it is a development of the principles revealed in the New Testament, and embodied in the polity of the primitive churches. Hence we may truly say that the Congregationalists have their origin in the planting of churches by the Apostles, 6 but their revival in the early part of the seventeenth century in England. 3. Progress and Numbers. Arising under centralized and opposing systems, the Congregational theory (§§ 26, 27) of the Christian Church has made rapid pro- gress, and its prevalence is of unspeakable interest, since it bears in its bosom civil as well as religious liberty. It has a strong foothold in England and the United States, chiefly in the Baptist and in the Congre- gational churches.* The relation of polity *The Congregational churches in the world (in 1 880-1 883) are located as follows: Africa, 59; Australia, 180; Austria, 1; Can- ada, 123; Ceylon, 13; Channel Islands, 12; China, 36; England, 2,298; France, 3; Ger- many, 2; Ireland, 31; India, 77; Japan, 16; Madagascar, 1,142; Micronesia, 40; Mexico, 1; Newfoundland, 4; New Zealand, 22; North American Indians, 9; Russia, 1; Scot-, land, 108; Sandwich Islands, 57; Spain, 3; Travancore, 6; Turkey, 94; United States, 3,936; Wales, 876; West Indies, 38; Poly- nesia, 292 ministers. Total, 9,188 churches, besides those in Polynesia not given. — [Canadian Cong. Year Book, 1882-3; United States Cong. Year Book, 1883.) Baptist churches in the world: North America, to civil liberty favors the future growth of Congregationalism. 27,213; South America, 8; Europe, 3,034, Asia, 596; Africa, 60; Australia, 143; total churches (1882), 31,054. To these must be added in the United States: Free-Will Baptists, 1,485; Anti-Mission Baptists, 900; Disciples of Christ, 4,768; Seventh-Day Baptists, 87; Six-Principle Baptists, 20; total, 7,260 churches. Grand total, 38,314. {Minutes Mich, BapU Convention, 1882.) II. DOCTRINAL POSITION OF THE CON- GREGATIONAL CHURCHES. "If ye abide in my word, then are ye truly my disciples; and ye shall know the truth, and the truth shall make you free,"— Jesus Christ. DOCTRINAL POSITION OF THE CONGREGATIONAL CHURCHES, 4. Importance of Doctrine. Doctrine is more than polity; the life than raiment. Although polity reacts on doctrine and may subvert it, as in the case of the Papacy, still the question "What is the doctrinal posi- tion of the Congregationalists ? " is far more vital than this other, " What is the form of their church government?" Soundness in the faith is of the first importance. 5. Their Rule the Bible. The Con- gregational Churches " agree in belief that the Holy Scriptures are the sufficient and only infallible rule of religious faith and practice." This clear and full declaration our churches put into the constitution of their triennial National Council; for it only reaffirms their previous doctrinal position taken in confessions, creeds and standard writers. But the Holy Scriptures are vari- ously understood, therefore the Congrega- 11 12 tional Churches have set forth their inter- pretation of them. 6. Their General Confessions. After the custom of other communions, the Con- gregationalists have, at different times, either adopted or framed elaborate Confess sions of Faith; first the Westminster Con- fession (Presbyterian), in 1648; the Savoy- Declaration, in 1658; the Boston Confession, in 1680; and the Burial Hill Declaration, in 1865. The three former are elaborate and almost identical; the latter is brief. Our •churches regard these and such like con- fessions as declaratory only; denying to Assembly, Synod, Council, Conference, or any other body, civil or ecclesiastical, the authority to impose any confession upon the churches of Christ. Hence these con- fessions are and must remain declaratory only. No member, deacon, pastor, or church is required to subscribe to them, though they are rightly made tests of church (§§ 10, 23) and associational (§§ 10, 63) fellow- ship. 7. Their Church Creeds. Each Con- gregational Church, at its organization, adopts such articles of faith for its creed as 13 it deems most scriptural, embracing little more than the fundamental doctrines. All are evangelical. Assent to its creed is re- quired of every candidate for membership. 8. Their Doctrinal Guards to the Ministry. The Congregational churches guard the ministry from doctrinal error by examination of all candidates for the sacred calling, and of all ordained ministers on recognizing or installing them in a new pastorate. This examination respects their mental, moral, and spiritual qualifications^ their doctrinal belief, and their ecclesiasti- cal and church standing (§ 79). 9. Their Guards to Church Member- ship. The Congregationalists hold that only converted persons should be in full- membership in Christ's visible churches;; that all such persons are entitled to the communion of saints; that no church or churches can rightly exclude from mem- bership, by doctrinal or other tests, any one whom the Lord accepts as his; and that, therefore, the terms of admission should be made to correspond, as nearly as possible, with the scriptural conditions of admittance into the kingdom of heaven (§§ 13, 20). 14 Baptized children are not in full church membership; but they "must credibly show and profess their own repentance toward God, and faith toward our Lord Jesus Christ, before they come to the Lord's table, or are recognized as members in full communion " (Boston Platform Pt. II., vii, 4). 10. Their Doctrinal Basis of Union. The Congregational churches make the common evangelical doctrines the basis of their Christian fellowship and union. This has ever been substantially their position. The Congregational churches in the United States, in organizing a triennial National Council at Oberlin, in 1871, adopted the following statement as the doctrinal basis of union, namely: "They agree in belief that the Holy Scriptures are the sufficient and only infallible rule of religious faith and practice; their interpretation thereof being in substantial accordance with the great doctrines of the Christian faith, com- monly called evangelical, held in our churches from the early times, and suf- ficiently set forth by former General Coun- cils " (§ 164). Any church holding these 15 doctrines we admit to our fellowship and union. The General Associations of the several States, with few exceptions, and generally the District Associations within these States, have doctrinal bases, as tests, which contain little more than the consensus of belief in all Christendom (§ 12). The bodies which have no express doctrinal basis have an implied one covered by such terms as "Evangelical," etc. Conformity in belief to these creeds is required of churches and ministers joining said bodies. 11. Their Liberty in Non-Essentials. It is patent to every one that among the evangelical denominations there is a wide diversity, both in doctrinal belief and in rites, ceremonies, rituals, governments, and customs. Now, the Congregationalists, while holding firmly the essential truths of the Gospel, say of these other matters: " Let each man be fully assured in his own mind." 12. Their Statement of Evangelical Doctrines. The doctrines held to be essen- tial are happily expressed in the Burial Hill Declaration, adopted by the Congregational 16 churches of the United States,, in National Council, at Boston, in 1865, and are as fol- lows: "Thus recognizing the unity of tne church of Christ in all the world, and knowing that we are but one branch of Christ's people, while adhering to our pe- culiar faith and order, we extend to all believers the hand of Christian fellowship,, upon the basis of those great fundamental truths in which all Christians should agree. With them we confess our faith in God, the Father, the Son, and the Holy Ghost, the only living and true God; in Jesus Christ, the incarnate Word, who is exalted to be our Redeemer and King; and in the Holy Comforter, who is present in the church to- regenerate and sanctify the soul. "With the whole church we confess the common sinfulness and ruin of our race, and acknowledge that it is only through the work accomplished by the life and ex- piatory death of Christ, that believers in him are justified before God, receive the remission of sins, and, through the presence and grace of the Holy Comforter, are de- livered from the power of sin and perfected in holiness. 17 "We believe, also, in the organized and visible church; in the ministry of the Word; in the sacraments of Baptism and the Lord's Supper; in the resurrection of the body; and in the final judgment, the issues of which are eternal life and everlasting pun- ishment. "We receive these truths on the testi- mony of God, given through prophets and apostles, and in the life, the miracles, the death, the resurrection of his Son, our Divine Redeemer — a testimony preserved for the church in the Scriptures of the Old and New Testaments, which were composed by holy men as they were moved by the Holy Ghost." 13. Their Treatment of Weak Be- lievers. The same National Council de- clare, however, that " those who desire to profess their faith in Christ and to follow him, may be admitted into the church, though weak in the faith, because weak Christians, if sincere, have the substance of that penitent faith and holiness which is required in church members, and such have most need of the ordinances for their con- firmation and growth in grace. Such charity 18 and tenderness are to be used, that the weakest Christian, if sincere, may not be excluded or. discouraged " (Boston Plat- form, Pt. II., vii, 2). Ill ECCLESIASTICAL POSITION OF THE CONGREGATIONAL CHURCHES. "With freedom did Christ set us free: stand fast therefore, and be not entangled again in a yoke of bondage." — Paul ECCLESIASTICAL POSITION OF THE CONGREGATIONAL CHURCHES. 14. Four Theories of the Christian Church. The doctrine of the Christian Church, treats of the nature and develop- ment of the church. It is the only grand doctrine respecting which there is a radical difference of view among the evangelical denominations. On this all Christians are divided into four exclusive hosts: the Papal, the Episcopal, the Presbyterial, and the Congregational. Other theories are only compounds of these. We give the theory or doctrine maintained by the Congrega- tional churches. 15. Constitutive Principles of these Theories. Each one of these four theo- ries is dominated by a single principle which constitutes the polity what it is, and which is therefore called its constitutive principle. The principle about which the Paoacyis built is Infallible Primacy (§ 133); 21 22 that about which the Episcopacy is built is Apostolic Succession (§ 132); while that of Presbyterianism is Authoritative Represen- tation (§ 130); and that of Congregational- ism is the Autonomy or Independence of each local church (§§ 26, 27, 34). I. — The Church Invisible Becomes Visible in Churches. 16. The Invisible Church. The Con- gregational churches believe in the one invisible Catholic Church founded on the Rock Christ Jesus, composed of all regen- erate souls on earth and in heaven; the general assembly and church of the first born (Heb. xii, 23); the church universal, militant, and triumphant. 7. Manifestation of the Invisible Church. This church universal continu- ally manifests itself on earth in local con- gregations of believers, called churches in the New Testament; as " the churches of the Gentiles," "the churches of Christ," " the churches of God," " the churches of Galatia," "the churches of Judea," etc.; beside these 23 general expressions, about thirty local churches are mentioned by name. Each and every local assembly of believers, though meeting in a private house, is called a church by the inspired writers. The word " church " is never used in the New Testa- ment to designate a visible body of believers larger than a single congregation. 1 8. A Church. "Those believers who dwell together in one place become a church by their recognition of each other, and their mutual agreement to observe Christ's ordinances in one society. Their covenant with Christ to be his disciples and obedient subjeets becomes, by that mutual recogni- tion and agreement, their covenant with each other to be fellow-disciples and helpers of each other's faith in a distinct church " (Boston Plat., Pt. II., i. 4). 19. All Theories diverge in the At- tempted Union of Local Churches. There is essential harmony of opinion res- pecting the invisible church; but respecting the manifestations of that church in sepa- rate congregations, radically divergent views are held and embodied in contend- ing systems of church government. The 24 point of divergence in view and practice is not so much the nature of the church uni- versal as the nature and relations of the particular churches. Let us now develop the theory or doc- trine of the Cristian Church held by the Congregationalists and embodied in the system known as Congregationalism. II. — How Churches are Formed. 20. The Material. If there be two or three believers (Matt, xviii, 20) in a com- munity or neighborhood where there is no church at all, or no church which they can conscientiously join or with which they can worship, or where there is need of forming a new church to meet religious wants, such believers constitute the material out of which a church may be organized. They may be already members of a church or of churches or only converts not yet admitted to church privileges. 21. Beginning to Organize a Church. If such believers feel it to be their duty to organize themselves into a church, they can do so in this way: — 25 a. They should first meet together for prayer and consultation and agreement that their action may be considerate and har- monious. b. Those holding membership in other churches should obtain letters of dismission and recommendation for the purpose of constituting a new church (§§ 119, 120). c. Those not members, if any, should give testimony of their repentance toward God and faith in the Lord Jesus Christ, and testify to their desire to walk in church fellowship and privileges (§ 13). d. They should then all enter into cove- nant, written or verbal, to live and worship and labor together in church relations (§ 142). They thereby become a church of Christ, if built upon Him, according to His word (§ 18). ' 22. Completing the Organization. Churches are permanent bodies; and they, therefore, need articles of faith (§ 139) and standing rules (§ 143), to guide them. They need also some form of admission to mem- bership (§§ 140-142). Hence they should adopt these, in order to complete their or- ganization, and as the condition of church 26 fellowship (§ 23), and the test of pulpit and Sunday school teaching (§ 139). A church is not fully organized until it can show what it believes, and how its affairs are to be managed. As the articles of faith and the standing rules constitute both the con- dition of fellowship and the ground of peace and prosperity, great care should be had in framing and adopting them. When adopted, a local church is not to stand alone in its completeness. 23. Seeking* Church Fellowship. A church 'so organized should not stand alone. There are others like it, with which it is in spiritual union. Christ, its Head, prayed that the spiritual union of His churches might be manifested (John xvii, 20-23). A church must, therefore, seek church fellowship (§ 35). This it may do in two ways (§ 37): — a. It may call a council of churches (§§ 3&, 40) to examine the grounds or reasons of its formation, its articles of faith, and standing rules (§§ 7, 14, 143), and to ap- prove of the same, if sound and correct; and to give it the right hand of recognition and fellowship. This is the old way; of 27 great value, if there be doubt about the expediency of organizing a church, but needing to be supplemented by the later and more permanent way, namely: — b. The church should join the association of churches (§ 57) nearest by. This it may do by presenting a copy of its articles of faith and standing rules to the association, and asking admission into membership. If approved by the association, it is admitted by vote under the constitution of the body (§ 6c). If the church by changing its arti- cles of faith and its rules, or by its disor- derly conduct violates the cardinal condi- tions on which it was received, it can be suspended or expelled from membership in the association (§ 62). For fellowship is reciprocal (§ 64); its rights and responsi- bilities are co-ordinate. Hence those desir- ing its privileges must piously observe the conditions of its existence. 24. Legil Relations of Churches. Since churches need meeting houses and other property, they fall into legal relations and conditions which they must observe. The incorporation of churches as such with- out an ecclesiastical society (§ 29) in con- 28 current action with them, is authorized in nearly all the States*. This is the primitive method, restored after centuries of union of church and state; and it is to be pre- ferred as simple, adequate, and alone in harmony with the principles of pure, free, and independent churches. Trustees should be chosen by the church itself (§ 143, d), into whose control, under the laws of the State wherein the church is situated, the church property is confided. 25. Care in Organization. Too great care cannot be had in organizing churches, lest strife and death be organized into them. Every step should be sure and legal, and every act should be recorded. To begin well is to end well. No haste should be allowed to invalidate proceedings, and the legal conditions of incorporation should be * Having occasion, in 1879, to examine the laws respecting religious corporations in the United States, we found that of the thirty-six States whose laws were examined, twenty-eight by general statutes, and four more by special acts, authorized the incor- poration of churches as churches without societies. Only five defined the qualifica- tions of voters in religious corporations. 29 strictly observed. As these are different in different States, no rule can here be given*. III. — The Constitutive Principle of the Primitive, and the Congrega- tional Churches. 26. Meaning of the Term. The con- stitutive principle of any thing is that which makes it what it is, determines its character- istics, distinguishes it from everything else, and answers all questions about its nature and development. Thus the constitutive principle of Congregationalism is that which gives the system individuality, distinguishes it from other polities, pervades all its insti- tutions, and gives the answer to every query regarding the peculiar constitution, out- ward and inward, of all Congregational *Each State Association could wisely publish in its Minutes either the law itself or a digest of it, as the General Association of Michigan printed a digest of the general statutes of that State respecting religious corporations {Minutes for 1880, pp. 41-65), and issued a reprint for the use of church clerks and trustees. 30 bodies. It is the principle by which all development is shaped and limited. 27. The Constitutive Principle. This principle is the autonomy or complete in- dependence under Christ of each local con- gregation of believers (§ 15). A church is subject to its Head, and to His revealed law; but in its legitimate sphere as a church it is subject to no other head, law, or au- thority. It is independent, autonomous; no conference, synod, presbytery, council, or magistrate having the power to review, annul, or coerce its action. Each has the right to manage its own affairs. 23. Ecclesiastical Authority — where Deposited. Christ bestowed upon His churches the requisite authority to manage their own affairs, and deposited this au- thority in the members. Thus by majority vote each church has power to elect its own officers (§31), to carry on its discipline (§ 104); indeed, to transact whatever busi- ness belongs to an independent body (§§ 30-34). The authority is not divided be- tween the officers and the members; but it resides wholly in the members, who can act, when necessary, without pastor or deacons. 31 The pastor or presiding officer has, there- fore, no power of veto over church action. 29. Ecclesiastical Societies not Scrip- tural. There is no scriptural warrant for an ecclesiastical society separate from and in concurrent action with the church (§ 24). The church itself should hold property, and manage all its pecuniary affairs. " This is the New Testament plan, so far as it hints any plan at all " (Dexter). The church can do this through aboard of trustees (§ 143, d). An ecclesiastical society originated in the union of church and state, and, though having some advantages, endangers, as our history proves, the purity and freedom of the churches. 30. Proof of the Constitutive Princi- ple. Here extreme brevity is necessary, and we refer to our standard writers for a fuller presentation of the argument. 31. a. Election of Officers. In the se- lection of the apostle Matthias, the whole church took an equal part with the eleven (Acts i, 15-26). The seven alms-distribu- tors, whose office developed into that of deacon (§ 94), were chosen by the members, and set apart to their work by the apostles 32 (Acts vi, 1-6). The primitive churches elected their own delegates (Acts xv, 2; 2 Cor. viii, 19). The manner of appointing elders, bishops, pastors — names of the same officers (§ 75) — is not indicated in the New- Testament; though ecclesiastical history shows that the people had a voice in their selection. Whenever the New Testament indicates the manner of an election, the membership had the duty of choosing offi- cers laid upon them by the apostles. 32. b. The Law of Discipline. The law was given by Christ (Matt, xviii, 15-20), and it limits appeal to the local church of which the guilty party is a member (§ 105). So clear is this limitation that Dean Alford is constrained to say: " Nothing can be fur- ther from the spirit of our Lord's command than proceedings in what are oddly enough called ' ecclesiastical courts.' " This was the view taken by the apostles; for Paul directs the Corinthian Church to discipline a mem- ber (1 Cor. v, 13), which it did by majority vote (2 Cor. ii, 6). John did not excom- municate Diotrephes, who prated against him with malicious words, and cast the apostle's friends out of the church (3 John 9« ic). In harmony with His own law, He who walked " in the midst of the seven golden candlesticks," "the seven churches," laid upon each church individually the duty of discipline. 33. c General Management. Each lo- cal church is presented in the New Testa- ment as acting independently of the control or supervision of others. In their intercoursr with one another, they acted freely. There is not one trace in the Xew Testament of the subordination of one church to another, or to any number of churches. 34. d. Their Autonomy or Independ- ence Conceded. Of the leading church historians we quote the following, no one of whom was a Congregationalist: "Every church was essentially independent of every other " (Waddington. Ecct. Hist,, 43). "The apostles founded Christian Churches. all based on the same principles, all sharing common privileges, * * but all quite independent of each other" (Afchblshoj Whately, Kingdom of Heaven, Essay II.. gg 20, 136, 137). "Every town congregation of ancient Christianity was a church. The constitution of that church was a congrega- 4 34 tional constitution. In St. Paul's Epistles, in the writings of Clement Romanus, of Ignatius, and of Polycarp, the congregation is the highest organ of the Spirit as well as the power of the church " (Baron von Bunsen, Hippolytus and his Age, in, 220). " Neither in the New Testament, nor in any ancient document whatever, do we find any thing recorded from which it might be in- ferred that any of the minor churches were at all dependent on, or looked up for direc- tion to, those of greater magnitude or con- sequence; on the contrary, several things occur therein which put it out of all doubt that every one of them enjoyed the same rights, and was considered as being on a footing of the most perfect equality with the rest" (Mosheim, Hist. I., 196). "The primitive churches were independent bodies, competent to appoint their own officers, and to administer their own government, without reference or subordination to any central authority or foreign power. No fact connected with the history of the prim- itive churches is more fully established or more generally conceded " (Coleman, Prim- itive Christianity, 95). " Each church was an 35 absolutely independent community " (Mil- man, Latin Christ. I., 21). The last edition of the Encyclopaedia Britannica says that the "constitution " of the primitive churches was "thoroughly democratic " (vol. V., 699). " The theory upon which the public worship of the primitive churches proceeded was that each community was complete in itself, and that in every act of worship every element of the community was present. " " Every such community seems to have had a complete organization, and there is no trace of the dependence of any one com- munity upon any other." "At the begin- ning of the [fourth] century * . * * the primitive type still survived; the govern- ment of the churches was in the main a democracy; at the end of the century the primitive type had almost disappeared; the clergy were a separate and governing class." "In the first ages of its history, while on the one hand it was a great and living faith, so on the other hand it was a vast and organized brotherhood. And being a bro- therhood, it was a democracy " (Hatch's Bampton Lectures (1880) on Org. Early Christ. Chhs., 141, 213, 216). 36 What is thus conceded by these and other writers, pre-eminent as scholars, and ad- herents of other systems, we may consider as proved beyond reasonable doubt by the facts of history. If, then, the churches become apostolic again, they will be demo- cratic, independent, congregational. They will become again "organized brother- hoods," each a democracy complete in itself. IV. — The Unifying Principle of the Primitive, and the Congre gational Churches. 35. The Invisible Spiritual Church In- divisible. "By -one Spirit we are all bap- tized into one body." There is but one kingdom of heaven. This kingdom is in- divisible. Separation from it is apostasy from Christ. All true believers are one in Christ Jesus. Hence Christ's prayer (John xvii, 23) was for visible unity. 36. The Unifying Principle. This prin- ciple is the free and equal fellowship under Christ, of all true churches; free y as becomes independent bodies; equal, as it is not the numbers but the individuality of the several 37 churches that constitutes the ground of fel- lowship (§ 60); under Christ, so that no one can rightly surrender its independence for union; true churches, as there can be no union with societies not founded on the Rock of Ages (§§ 10, 20). This principle made the primitive churches one, and it has virtue in it to make all Christ's churches again one in visible fellowship and co- operation (§58, d) . 37. Development of the Unifying Principle. This principle, without im- pairing the liberty of the churches, has been developed into two systems of unity, which we give in detail. 1. — Congregational Councils. 38. A Congregational Council what. A council is an assembly of such churches by pastor and delegate (and of such indi- viduals) as may be invited by letters mis- sive, to advise on a matter or matters speci- fied in the call, or germane thereto. 39. Letters Missive. The letters call- ing the council are designated Letters Mis- sive. Thev should be the same in form for each church or individual invited on any council, should state precisely the object respecting which advice or light is sought, and should give a list of all churches and individuals called to sit in council. If, after the issuing of the letters missive, any alter- ation or addition, whether of matter or of members, be desired, such alteration or ad- dition can be effected only by the issuance to all that have been invited of a supple- mentary letter missive specifying the desired changes. 40. Parties calling Councils. The parties calling a council are persons wish- ing to organize a church (§§ 20-25); a church or churches; an association of churches or of ministers (§ 50); an ag- grieved member or members of a church or association of churches or of ministers (§ 51): any party or parties in the fellow- ship of the Congregational churches need- ing advice. The privilege is as wide as the need, of which the churches invited in any given case must determine for themselves. Past usage cannot bind here, but only be a guide. 41. Membership in a Council. Mem- 39 bership in a council has been fixed by the letter missive (§ 39). A council cannot add to or take from its own membership. It cannot invite to honorary membership in itself. The party or parties calling it have determined its membership, and no one can change it. This is fundamental to the nature of councils, and no emergency can justify a violation of the rule. The party or parties calling the council cannot by committee or otherwise change its mem- bership, except by a supplemental letter (§ 39)- To declare a minority (§ 44) that may respond to the call to be a council, or to be the council invited, is subversive of councils. 42. No party or parties calling a Council can be members of it. The reason is, that they ask for impartial advice from disinterested persons, while they are by necessity interested parties. Their in- terest varies with the occasion, but no party will call a council without some in- terest in the result. Hence the rule is essential to the impartial nature of the result. In case an association of churches or of ministers join in calling a council, no 40 church, minister or laymen, in such associa- tion, or within its bounds, can be permitted to sit in said council, since all directly or indirectly, are parties to the calling of the council, or are interested in the council. 43. Any party invited to sit in Coun- cil may decline. As the party or parties calling are free to choose whom they will under certain limitations (§§ 42, 52), so the party invited, having cause, may decline to accept the invitation, and send the reasons for its action. If any church or individual be invited with whom fellowship cannot be had, the invitation should be declined. No church or person accepting the invitation can challenge or exclude another, since the rights of all are equal; nor can the council itself exclude a member or challenge his vote, since none were compelled to accept the call, and the nature of councils forbids the challenge. 44. Quorum and Adjournment, a. A quorum in a council of churches is a ma- jority of all who have right of membership in it (§§ 39, 42). A minority, if composed of only one person, certainly if composed of two, can adjourn the council to a fixed 41 time and place. To this end it can and should effect a temporary organization and enrolment; but it can legally transact no other business, except to keep a record of its doings. A party or parties cannot by vote or otherwise transmute an assembled minority into a majority or into a legal council, by declaring it to be the council called (§ 41). The letter missive cannot in this way be subverted, without destroying councils as guards of purity and peace. In the case of a Uni parte council (§ 48), or of a Duo parte council (§ 49), there being no controversy or doubt involved, a mino- rity sometimes acts as a council by general consent. . But even here, as in cases of ordination, important interests are involved, which require the guard of a legal quorum. As a violation of a rule becomes a prece- dent to be quoted, security demands, at whatever cost in time and money, that there be no recognition of minorities assuming to act as legal councils. fa If a council be called to meet at a fixed time and place, or if it, on assembling, adjourn to a fixed time and place, it must 42 meet at the time and place specified, or else its legal existence is destroyed. An ad- journment without day also destroys its existence. In none of these cases can a council legally act afterwards. Neither the officers of a council nor the parties calling it, have power to postpone an adjourned meeting; but the officers may be empow- ered by a special vote to postpone or call the council at their discretion. A council lapsed in one of these ways can be assem- bled again by new letters missive, which make it a new council. 45. Objects of Councils. A council may be called for various objects :"*to advise respecting the organization or dissolution of a church; the ordination, recognition or installation, dismissal, or discipline of a minister; wrongs of aggrieved members of churches and associations; church troubles, and any other matter of common concern to the churches. Only installed pastors require a council for dismissal. 46. Scope of Councils. A council is limited in its action by the letters missive (§ 39)' It cannot examine into things not 43 directly or indirectly covered by the said letters. While called for one purpose, it cannot do what is not involved in that purpose. If called to dismiss a pastor, it can make all inquiries necessary to a right result respecting that pastor's character and conduct, since his dismission must be either with or without papers of commendation; but great care should be exercised lest the scope of councils be enlarged beyond their legitimate boundaries* 47. Kinds of Councils. It is of the greatest importance both to the understand- ing of the subject and to the peace of the churches, that there be a consistent and complete classification of councils. And when classified they should be appropri- ately named. The classification and names must rest on the same principle through- out, and not partly on one principle and partly on another principle, as unfortun- ately is now the case. Thus, the Boston Platform and Dr. Dexter make three kinds of councils, "Advisory," "Mutual," and " Ex parte." But as all councils are ad- visory, and since the principle of classifica- tion is not the same in all the kinds, con- 44 fusion in thought, and trouble in practice have occurred, and are inevitable. , If we seek the principle of classification in the result of councils, then all are re- duced to Advisory; if, in the objects, then the list is too long, and the names of two classes, Mutual and Ex parte, must be given up, which will not be done; if we call them Ordinary and Extraordinary, then the sub- divisions lie open to the above difficulties. We see no better way than to classify and name them on the principle of the parties calling them, since two of them have been so named of old, and no change of name in them can be hoped for. We must find co-ordinate names for all the kinds of coun- cils. To avoid confusion by unity of principle and completeness of comprehension, we have ventured to present the following classification of councils. Since the names Mutual and Ex parte are not likely ever to be given up, the other names must be made co-ordinate with them. This consistent arrangement will give four kinds of coun- cils, namely: Uni parte, Duo parte, Mutual, and Ex parte. These names, if barbarous, 45 are nevertheless the best we can find, to two of which we have become accustomed, while all are co-ordiuate, and include all councils. 48. a. Uni parte Council. This kind of council is called by a single party standing alone in the transaction. The party calling it has no other party in view, but acts singly. A company of believers desiring to form themselves into a church, a church already formed, or any other single party, acts in calling a council as one person; and the council so called is a Uni parte Council. No matter what the object or the result of the council, the fact that but one party is concerned in calling it, distinguishes it from all- other councils, and so appropriately names it. 49. b. A Duo parte Council. This name expresses a duality of parties in friendly agreement and concurrent action. They are not in any controversy or difficulty between themselves. Councils of ordination, instal- lation or recognition, and often of dismis- sion, are examples. A council called by a minister and a friendly church, to inquire into any matter, as the minister's standing, 46 or the action of a third party with which the minister may have had a controversy, or by which he may have been expelled, is not a Mutual, but a Duo parte Council, because called by parties in agreement. Good order requires that such councils should never be called Mutual; for they are not Mutual, as denned by our usage and standards. 50. c m A Mutual Council. The term Mutual implies also two parties, but par- ties in "difficulty or controversy " between themselves [Boston Platform, pp, 47, 48, 52, 53). The parties agree so far as to join in calling the council, but disagree as to mat- ters respecting which advice is sought. " Occasions, calling for the formation of Mutual Councils, are always understood to imply the existence of two parties, which sustain to each other such a relation, as to render it expedient to deviate from the common practice." Those occasions are " cases of controversy " (Upham's Ratio Dis- cipline, §§ 159, 158). The parties stand in some things over against each other, not in mutual admiration and love, but in mutual antagonism or controversy. " Cases of con- 47 troversy in general between a church and its pastor; cases of controversy between a church and a private member, or members '- (Upham, Ibid.), call for Mutual Councils. To which may be added, cases of contro- versy or grievance between a minister or a. church and an association (§ 40). Such- councils are the only ones strictly mutual, since those called by two parties for other cases (§ 49) are radically distinguished from these by the absence of controversy. In the selection of the members of a Mutual Council, each party chooses one- half, with no right or privilege of challenge in either party. Still, fair minded churches and men should ever be scrupulously se- lected (§ 52). If the right of challenge were to be allowed, a strong church could use the right to crush out any attempt at re- dress of grievances made by a weak mem- ber unjustly dealt with. And the parties need not call the council through the mediation of a church, as is sometimes held. Magistrates as well as churches called councils in the early days. As late as 17 16, Increase Mather, in "A Dis- quisition concerning Ecclesiastical Coun- 48 cils," says: "There have been great dis- putes on the question, Who has Power to Convoke a Synod? Whether it belongs to magistrates or to pastors. I shall not insist upon that enquiry, only say, that if we keep to Scripture, churches have this power be- longing to them" (12 Cong. Quarterly r , 246). It cannot, therefore, be affirmed that by usage none but churches can issue the call for councils. Since a minister in connec- tion stands, as a minister, in relation of fellowship with the churches, he may, in case of injury by an association, appeal to the churches for inquiry and advice, asking the body doing the wrong to join with him in calling a council for that end. There is no violation of principle in so doing. As formerly a pastor could join with his church in calling a council, so, in the wider view of the ministerial function, a minister may join with an association in calling a council of churches. 51, d. An Ex parte Council. The qualifying term here implies two parties, but parties in controversy so intense that one party will not consent to join with the other in calling a Mutual Council. If a 49 party be unjustly dealt with, either by a church or by an association or conference in connection, the aggrieved may in a courteous manner call the attention of the party doing the wrong to the grievance, and ask it to join in calling a Mutual Coun- cil; and, in case the request be refused or unduly neglected, the aggrieved party may call a council to review the case and give advice. Such a council is rightly called an Ex Parte Council. The first thing for an Ex parte Council to do after organization is to offer itself as a Mutual Council to the party doing the alleged wrong. IT its offer be refused, it may proceed to action and issue its result. 52. Councils should be fairly chosen. It is of the utmost importance that impar- tial churches and men be chosen on all councils. In Mutual Councils " each party is supposed to look after his own interests; and the courts will not scrutinize very closely the materials of a Mutual Council; actual partiality must be proved. But in Ex parte Councils the court have set aside results that they would willingly have en- forced on the suggestion of a possible 50 unfairness " (Buck, Mass, EccL Law y 219). Nothing could be more abhorrent to Chris- tian honor and the principles of our polity than for a party to choose a council from ascertained bias or partiality. A council so selected in whole or in major part is un- worthy of recognition, and its result should have no legal or ecclesiastical weight. 53. Lawyers in Councils. It is held by some denominations that it is not con- sistent with the nature of the church (1 Cor. vi. 1-11), or conducive to its peace, for law- yers as such to be admitted to conduct a case before the local church or before a court or council of churches. Yet men so trained, if church members, may assist as Christian counsellors any party needing help in the conduct of his case. But, if such counsellors are members of the body before which the case is brought, they justly lose both voice and vote in making up the result.* The winsome spirit of Christian *As this is a matter of growing impor- tance we give the usages and rules of other denominations: The Baptist churches (§ 129): "It would not be proper for any member on trial be- 51 love, and not the rivalries of the court house, should control all trials before churches and councils. 54, Result of Council. The formal ut- terance of a council is called the Result. This Result, in respect to matters of fact and jurisdiction, provided the council be fairly fore the church, to bring a person who is not a member to appear as his advocate and plead his cause." — Hiscox's Directory. The Methodist Episcopal Church (§ 131): "The accused shall have the right to call to his assistance, as counsel, any mem- ber in good and regular standing in the Methodist Episcopal Church." — Discipline (1872) § 347. The Presbyterian Church (§ 130): "No professional counsel shall be permitted to appeal* and plead in cases of process in any of our ecclesiastical courts. But if any accused person feels unable to represent and plead his own cause to advantage, he may request any minister or elder, belong- ing to the judicatory before which he ap- pears, to prepare and exhibit his cause as he may judge proper. But the minister or elder so engaged, shall not be allowed * * to sit in judgment as a member of the judicatory." — Discipline, XXI. This rule is rigidly enforced. — Digest (187 3), 513, 514. 52 called and impartially conducted (§ 52), is final. The civil courts will not go behind it, and the party or parties accepting the Result are protected {/ones v. Watson, U. S. Sup. Ct. 13 Wallace, 679, seq.; Buck's Mass. JEccl. Law, 204-246). But the Result, in respect to the party or parties calling the council, is advisory; that is, either party or both parties may accept or reject the Result, in whole or in part, according to their good pleasure. This advisory nature of the Result ensures the independence of the churches. 55. Procedure in Councils. All the proceedings of a council should be calm, deliberate, impartial, and orderly, as befits a gathering of the churches of Christ. To secure these ends some order of procedure in business should be observed (§ 151), and the ordinary parliamentary rules should be followed (§§ 152-161). 56. Reports of Delegates. As a coun- cil is constructively the invited churches in consultation (§ 38), the delegates are but the representatives of said churches, and as such they are bound to report their do- ings in council to their respective churches. .53 This is necessary in order to the full un- derstanding of those common affairs which lie at trie foundation of all church fellow- ship. Hence the duty should never be neglected (§ 68). ii. — Church Associations, 57. An Association of Churches. Con- gregational churches within specified dis- tricts meet in stated gatherings by pastors and delegates, with such ministers as may be allowed membership in them (§ 80), un- der constitutions defining membership, ob- jects, functions, and limitations; and such bodies are Associations of churches. 58. Kinds of Associations. They are divided into four kinds: a. District Associations. These em- brace the Congregational churches within a small district, usually smaller than a State. They hold their meetings, generally, twice a year. b. State Associations. These include the churches of larger districts, as whole States, though sometimes including churches in other States. They meet annually. 54 c. National Associations. These in- clude the churches of whole nations ot countries; like "The Congregational Union of England and Wales," formed in 1833; and "The National Council of the Congre- gational Churches of the United States," organized in 187 1, and meeting every third year thereafter (§§ 163-165); "The Congre- gational Union of Ontario and Quebec," formed in 1853, out of the Congregational Union of Canada East and West; "The Congregational Union and Mission of Vic- toria" (Australia), organized in i860. d. An Ecumenical Union. Before the Congregational churches shall fully express the unity (§§ 35, ^) for which Christ, their Head, prayed (John xvii, 20-23), they must widen their fellowship into an Ecumenical Union or Association, meeting either occa- sionally or statedly, as decennially. This is needed also to bind the churches which we are planting in heathen lands into such sympathy and fellowship with -the home churches, that they shall be saved to the doctrine and polity in which they have been planted (See 16 Coitg. Quarterly, 291- 303). 59. Names of Associations. They are 55 variously named. In this country the pre- vailing name is "Association," both for district and for State bodies. " Confer- ence " is often used, but as it is liable to confound our churches with those of another polity, it is being discarded for " Association." In Great Britain and her Provinces, "Associations " are used as names of district bodies; and "Unions," of the larger bodies. 60. Membership in Associations. At the convention called for the purpose of organizing the Association, the churches adopt a constitution, defining the mem- bership; each church, in virtue of its essen- tial equality with others, being entitled to the same number of delegates; for it is the individuality of the church that is repre- sented, and not it size. Thus equality among the churches as among the mem- bers is preserved. Any other principle of representation is dangerous, giving to met- ropolitan churches undue influence {New Englander, 1878,514-520). Unless restricted by the constitution, each church may elect as delegate whom it will of its members, but it cannot go beyond that membership for a representative. 56 61. Objects of Associations. Associa- tions of churches are organized for a broader, a more inclusive and systematic, fellowship than occasional councils afford (§ 38); for co-operation in the business of evangelizing the world (§§ 137, 138); and for the manifestation of their unity (§§ 36, 58, d), that the world may believe. These things are enjoined, and can be exemplified better in free churches than in any other (§ 127). 62. Authority of Associations — what. The constitutions of these bodies usually provide against the exercise of ecclesiasti- cal authority over churches, ministers, or individuals. Yet, they have the common right of self-protection, to enforce the pro- visions of their constitutions against un- sound or disorderly members (§ 64). 63. Responsibility of Associations. While Associations have no authority ex- cept that of self -protection, they are them- selves accountable under the law of Chris- tian fellowship. If they apostatize from the faith or walk disorderly, the law of fellowship which excludes a violater of that fellowship from a local church or from an 57 Association, excludes an Association, when a vioiater of it, from fellowship with other similar or larger bodies. An Association may be excluded for cause from State and National fellowship, otherwise their consti- tutions and doctrinal bases are null (§§ 23, 64, 65, 85). 64. Associations not Presbyterial. No one who understands the facts will call this right which Associations of churches, •like all other bodies, have to protect them- selves from unwelcome intruders, Presby- terial. It has no elements of the Presbytery in it, except that of self-protection (§ 62). The Presbytery is composed of presbyters and elders from the Sessions of the churches composing it. The membership of those churches exhaust their rights and liberties in choosing their respective elders for the Sessions; while from each Session commis- sioners are chosen to Presbytery and Synod by the Session itself. Then, too, the records of a church are subject to Presbytery for approval, and its pulpit is in the hands of the Presbytery. A Presbyterian church is not free, therefore, to manage its own affairs with no power except in heaven to 58 call it to account for what it does; but it is subject to the Presbytery, the Synod, and the General Assembly (§ 130). There is nothing of this right and power in an Association of churches to regulate the internal affairs of a church in connec- tion. That church is independent of all external control. Its discipline and records and pulpit are its own, to do, and to keep, and to fill as it may elect. All this we hold as Scriptural (§ 34) and sacred. But, when it asks for the fellowship of other churches in councils or in Associations, it seeks to enter into reciprocal relations* (§ 23). It has no right to force itself on their fellow- ship. It must show its claim to their recog- nition in Christian beliefs and Christian practices, its Creed and Rules; and they have the right to inspect the same and vote whether or not the applying church can be f ellowshipped. And if, after admission into fellowship, that church lapses in faith or practice or both, it has broken the con- ditions of fellowship, its "covenant," as the courts call it, and the Association has the right to ascertain the fact and to cut it off from fellowship (§ 63). This does not 59 trench on its internal management, but sim- ply adjusts its external relations to that internal management, by cutting it off from the privileges of a covenant which it has broken. Nor is this a new thing. Our churches have always practiced it. They provided for it in the Cambridge Platform by councils (ch. xv., 2) and "the coercive power of the magistrate " (ch. xvii., 8, 9), and they used the latter power freely in ecclesiastical matters (see my article in New Englander y 1883, 461-491). The right of self-protection in fellowship was used in the Unitarian apostasy during the first third of the present century. There is nothing peculiar in allowing it to Associa- tions of churches (§ 57), guarded by right of appeal to councils mutually chosen (§ 50). The denial of this right is the nega- tion of fellowship, and ends in church isolation. If some heretical church or churches should send delegates to our Dis- trict, State, or National Associations, would not the doctrinal bases and conditions of membership exclude them ? This right we have always asserted and exercised, with- out trenching on the liberty of local 60 churches. Hence we do not make an As- sociation a Presbytery, or any thing like it, by giving it the natural right of self-pro- tection. 65. Standing in Associations, a. Min- isterial Standing (§ 80) is of the utmost importance to the welfare of the churches; but there is not at present a clear appre- hension of what it is, or where it should be held, and hence no uniform practice. It ought to be held in Associations of churches, for reasons given in another place (§§ 81— 8 5)- b. Churches nave standing also in Asso- ciations. They are admitted by vote on approval of Articles of Faith and Standing Rules (§ 23, b) and can be expelled by vote for cause (§§ 6$, 64). Churches, like min- isters, not in connection, hold no account- able relations to Congregational fellowship. As fellowship is reciprocal in rights, privi- leges, and duties (§§ 23, 64), its privi- leges' cannot be shared without its corres- ponding duties. Hence associated churches cannot be held responsible in any degree for the faith and practice of unassociated 61 churches. Standing in some Association is requisite to true church fellowship. 66. Co-ordinate Bodies. Bodies in which standing (§ 65) is held, whether of churches, or of ministers, or of both, are co-ordinate in respect to that standing. Such standing is transferable from one body to another on request. And the action of any such co-ordinate jpody is entitled to* the cofidence and respect of all. Hence a church or minister excluded or expelled from one such body should not be received into another, without proof of repentance and amendment on the part of the said church or minister. If wrong has been done in the exclusion or expulsion, appeal should be had to a mutual council chosen by the parties involved (§ 50). 67. Relation of Delegates to Associa- tions. It is the church which has member- ship and standing in the Association, and not its delegates (§ 57). Hence the church is enrolled as present in its delegate or delegates, and such enrollment gives no membership or standing in the body to delegates, whether ministers or laymen, ex- cept as the representatives of the church 62 sending them for that single meeting. If each church be entitled to be represented by its pastor and one delegate, that pastor by such representation acquires no other or different connection with the Associa- tion than his fellow delegate acquires. He ceases at the close of each meeting to hold any personal connection with the Associa- tion; precisely as his fellow delegate does. He can, therefore, no more claim to acquire ministerial standing (§ 80) in the body by such representation than his delegate can. Ministerial standing is something entirely different (§§ 80-85). 68. Reports of Delegates. As dele- gates are selected to represent the churches in the meetings of the Associations, they should, as in the case of councils (§ 56) report, on their return, to the churches sending them. This is needful in order to keep the churches informed and interested. Besides, the churches, since all members cannot attend, express their fellowship through these delegates, and the delegates should bring back and express to the mem- bers the salutations and greetings of the whole fraternity. This important duty should not be neglected. 63 iii. — Ministerial Associations. 69. Origin of Ministerial Associations. They had their origin in professional needs and Christian fellowship, which were not satisfied in occasional councils. Hence ministers met together, after the just jeal- ousy of independent churches had subsided enough to permit them, and formed Asso- ciations. 70. Nature of Ministerial Associa- tions. Their nature is a little mixed. Some are mere professional clubs; but from early times, as the Cambridge Platform broke down in its theory of the ministry (§ 73), some sort of ministerial standing (§ 80) has been held in them, which has been recog- nized by the civil courts (see our discussion in the New E x ng lander , 1883, 461—491). Hence some Associations expressly recognize the fact, and give or withdraw such standing as the case may require. Ministerial standing ought, however, to be held in Associations of churches (§§ 80-85). 71. Use of Ministerial Associations. They have been great professional helps; but their chief use has been as stepping- 64 stones for the churches over the gulf be- tween isolation and* stated fellowship. Our churches were afraid of ministerial rule through stated fellowship. The ministers, through their Associations, notwithstanding occasional slips, proved that stated fellow- ship, even when confined to the clergy, does not logically or necessarily lead to centralization of power, or the use of coer- cion. When this had been shown, church fellowship in Associations arose with rap- idity. 72. Continuance of Ministerial Asso- ciations. As church fellowship has grown into favor, the Ministerial Associations have declined, and some have been merged in church Associations. They are few out of New England. There appears a tendency to substitute for them Congregational Clubs, composed of ministers and lavmen. V. — The Christian Ministry. 73. The Ministry a Function, not an Official Relation. The early New Eng- land churches held that the ministry is an official relation (§ 92). Ordination was the 65 inauguration into office of a pastor of a particular church, and removal from that office was deposition from the ministry. That single act of removal made the min- ister a layman again (Cambridge Platform, ix. 2, 6, 7; x. 6). Dr. Dexter declares this to be "the necessary verdict of the principles of Congregationalism in regard to this mat- ter" [Congregationalism, Revised 4th ed., 150). This view, however, did not stand for a generation; and yet it was not form- ally rejected until the Boston Council, 1865, declared that the ministry includes all who, having been ordained to the ministry of the Word, have not forfeited the rights and privileges conferred by ordination, and been deposed {Boston Platform, 65, 66). By the Cambridge Platform only about one-fourth of our ministers are ministers at all. The ministry is a function of the Chris- tian Church, to which men are called of God and set apart by the churches, to preach the Gospel as missionaries, evan- gelists, and pastors, and to administer the sacraments. This theory of the ministry is held by all denominations. This theory of the ministry does not give 6 66 power or authority to ministers in or over churches. An ordained man must be called to the pastorate (§§ 76, 91), in order to be- come an officer in any church. Until so chosen he can exercise only the influence of a private member. He may, indeed, hold ministerial standing (§§ 80, 85) in an Association of churches; but such Associa- tion has no authority in or over churches (§ 62). Hence no danger arises to the liberty of the churches from this theory of the ministry. 74. The Ministry not a Priesthood. Christ, having offered himself once for all, abolished all sacrifices; and hence he gave to his ministers neither the functions nor the prerogatives of priests. Those ordained to the work of the ministry are conse- quently separated from the brethren only by official and ministerial, not by priestly, marks. 75. The Ministry one Order. The ministry are called, in the New Testament, elders, bishops, pastors, teachers, evangel- ists, and, perhaps, angels; but these are only different titles of the same order, and all in this order are essentially equal. They ■ G7 are brethren, of equal dignity, rank, and authority. A bishop, in New Testament usage, is only an elder, a pastor, having in rank, grade, order, authority, or position, no pre-eminence whatever over his brethren. That the Apostles left no successors is clear from their special qualifications and functions. They were called not merely to the proclamation of the Gospel, but to the ordering of the churches, and the giving of a supreme rule of faith and practice in their writings. To accomplish these things they had special qualifications: a. They were all personally instructed by the Lord Jesus Christ (Acts i. 21, 22). Paul was no exception (1 Cor. ix. r; Gal. i. 11, 12). b. They were all personally selected by Christ (Lk. vi. 13; Acts i. 23-25; Acts ix. is). c. They were individually inspired of God (John xiv. 26; xvi. 13; 1 Cor. ii. 12, 13; xiv. 37; Gal. i. 11, 12; John xx. 23). d. They performed special miracles as proofs of their apostleship (Acts ii. 43; 2 Cor. xii. 12). e. They had universal authority oyer • 63 churches (Acts xvi. 4; i Cor. v. 3-6; 2 Cor. X 8; xiii. 10). As these qualifications and chief functions ceased with the apostles, they have no suc- cessors. 76. Ministers when Church Officers. A minister is not an officer in any church by virtue of his ordination and member- ship, but only by virtue of his election to an office in that church (§§ 76, 91). When chosen by it to officiate in the ministry of the Word, he becomes, as pastor, its highest officer; but he retains this position only so long as he fills its pastorate. The pastor should become a member of the church in which he labors. A minister has the right to vote only in the church of which he is a member. 77. a. Ordination of Ministers. Some believers are called to the work of the min- istry by the Holy Ghost, but they are or- dinarily set apart to it by the laying on of bands in ordination. This ordination con- fers no peculiar gifts and graces, and is not, therefore, necessary to the existence of the ministry, but only to the well ordering of the churches. 69 b. Licentiates are riot ministers, but lay- men approbated to preach the Gospel as candidates for ordination to the ministry. This approbation is given by Associations either of churches or of ministers. c. It must, however, be firmly held that each church has the power to ordain, as it has the power to choose, its own minister. This power belongs to it in virtue of its autonomy, or complete independence, in the management of its own affairs. Take this right and power away, and no church- can be in itself complete; for it must de- pend on some ecclesiastical power out of itself to ordain its pastors. If that power should refuse to ordain, the church could have no ministry. The power to ordain its pastors is, therefore, one of the inalienable rights of independent churches. But inasmuch as a church of Christ stands in relations to other churches (§ 23) as parts of one kingdom (§ 35), a due regard for the fellowship of the churches requires, that, in every pastoral ordination, a church should call to its assistance sister churches. The ordained are put into the ministry (§ 73); their character and conduct affect all the 70 churches in connection (§ 80) ; the churches in connection have, 'therefore, a right to be protected from the ordination of bad men. Hence the crrcumstaaces must be extraor- dinary and extremely rare when a church is warranted in ordaining a man without the advice of sister churches. d. That advice may be had in two ways: (1.) By a council of churches, or (2.) By an Association of churches. The former has been the usual method, but the latter is equally legitimate. The church can call a council of churches or use the Association of churches for ordaining its pastor. In either case^ it is the church that ordains; and in; either case, the church by letter asks the other churches to assist or act in its stead in the ordination. If it ask the Associa- tion to examine and advise, the church itself should abstain from all voice and vote in giving the advice, since it is an interested party (§■ 52), the same as in call- ing councils (§42). e* The ordination of a missionary or of. an evangelist without pastoral charge, rests on a somewhat different basis. Such a minister. (§ 73) is not a pastor or church 71 officer (§§ 76, 91). The integrity or inde- pendence of no church is impaired, if an Association of churches, without request from a particular church, proceed to ordain him. No church is constrained to call him to be its pastor. No church is thereby pre- vented from ordaining its own pastor. No church, even should it call a council for the ordination of such a minister, would hold itself responsible for him. There is no reason then, why an Association of churches should not ordain him, without the inter- vention of a local church. 78. Installation of Pastors. When a minister has been called to the pastorate of a church, a council is sometimes convoked to install him as pastor. This council in- quires into his call and acceptance, his credentials and membership, examines him in respect to beliefs and experiences, and, if advising his installation, installs him on behalf of the church. Under the Cambridge Platform this was a re-ordination, having a legal as well as an ecclesiastical element. From some cause or causes, installations are falling into disuse, so that only about one-third of the ministers in pastoral work are installed. In view of these facts, one State (Michi- gan) is trying a modified form of installa- tion which leaves the legal element out, and retains only the ecclesiastical element, somewhat after the English and Canadian custom. The inspection of the contract be- tween pastor and people by a council, and all that is involved in it respecting the dis- solution of the pastoral relation, arose, it is claimed, from the union of church and state in New England, which inspection should be left behind, since the ecclesiastical ele- ment contains all that is now needed. 79. Recognition of Pastors. We quote from the Minutes of the General Association of Michigan for 1882: "a. Whenever a minister accepts a call to the pastoral charge of any church, whether for a definite or indefinite term, a council of neighboring churches of our order should be called by such church and pastor, at their earliest convenience, for his recognition as pastor of said church — it be- ing understood that the action of said council shall have no bearing whatever 73 upon the legal or ecclesiastical tenure, as to the fact, name, salary, or time of the pastorate thus recognized. "b. The duties of this Council shall be: (i.) The examination of the pastor's quali- fications for his position, especially in min- isterial standing, in doctrinal views, and in religious experience. (2.) The approval or disapproval of these by formal vote. (3.) The recognition, if the vote is one of approval, in public services, as sermon, prayer, and right-hand of fellowship. " c. When such pastorate is about to ter- minate, for any cause except death, the pastor and church, or either of them in case the other refuses, may call a council of neighboring churches to inquire into and advise upon all ecclesiastical matters speci- fied in the letters missive concerning it; but it shall be regarded as entirely orderly for the church and pastor to dissolve the pastoral relation between them without the calling of a council (p 45). 80. Ministerial Standing. A man or- dained to the ministry holds such a relation to the churches (§ 73), that his conduct 74 affects them for good or for evil, but especi- ally those with which he is most intimately connected. He stands among them as a minister, recognized as such, with the rights, privileges, honors and duties of a minister. This relationship is one of accountability, of obligation (§§ 23, 64, 65). Hence arises ministerial standing, some responsible con- nection with a body which can hold him to account for his conduct as a minister. His ordination does not open to him the whole range of our churches, through which he can roam at will with no one to molest or make afraid. He must now, as formerly, l>e held accountable. Hence he must hold membership in some body, as at the first, which can bring him to account, and which shall itself be held accountable for him. Such membership gives him ministerial standing. 81. Ministerial Standing once held in Local Churches. Under the Cambridge Platform, since no ordained man was a minister except while he was a pastor (§ 73), a man's ministerial standing was in the local church which called and settled him as pastor. The church by vote could take 75 ministerial standing away from him, and remand him to the unofficial membership again, as a mere layman (§ 73). It is true that a council was provided for when con- venient, but its action when called was only advisory. The power of deposition was in the local church. If the pastor felt ag- grieved with the action, he could ask the church to join in calling a mutual council (§ 50), and, that failing, he could call an ex parte council (§ 51); but neither of these could do more than advise his restoration to the ministry by a call from his old or from some other church. His ministerial standing was wholly in the hands of lay- men. 82. This Standing fell with the Pas- toral Theory. It gave way as inadequate and false before the facts; it fell when the true theory came in. The change in theory involved a corresponding transfer of min- isterial standing to some other body than the local church. This fact was not clearly apprehended at first, and even now confu- sion is found to exist respecting it (see our article in New Englander, 1883, 477 seq). 83. Ministerial Standing in Associa- 7G tions of Ministers. This is a dangerous place for ministerial standing, since to hold it there puts a gulf between the ministry and the laity. The standing of ministers is thereby put wholly into their own hands, and wholly beyond the control of the churches. This arrangement would give clerical rule, or compel the churches to go outside the Associations for their ministers. The past has seen the evils of such a sepa- ration between the people and their spiritual teachers, and men have wisely opposed the holding of ministerial standing in Ministe- rial Associations. It is neither safe to put such accountable standing in the hands of the clergy, nor possible to let it lie around loose. It will have an abiding place, and it should be provided with a normal and safe home in our polity, which cannot be in Ministerial Associations. 84. Ministerial Standing cannot be held in Councils. This arises from the nature of councils. They are temporary meetings of the churches, selected for a specified purpose, and ceasing to exist on adjournment (§ 44). A council may ordain or depose from the ministry, but ministerial 77 standing cannot be held in it; for when it gives its result, it ceases to exist. A coun- cil may be called to inquire into the stand- ing of a minister, or to withdraw fellowship from him; but in either case, the council inquires into facts and advises accordingly. Such inquiry is radically different from the permanent standing in the ministry needed. 85. Ministerial Standing is properly held in Associations of Churches. In such bodies, outside of New England, min- isterial standing is now generally held. That standing was transferred, in 1882, from the Newark Association to the Newark Conference, New Jersey, on the ground that it more properly belonged to the cus- tody of the churches than to the clergy. Instead of being in the hands of laymen, as in early times in New England, or in the hands of the ministry, as in ministerial Associations, ministerial standing should be held in bodies where both the churches and the ministers are represented, as in church Associations. Here all interests will be best conserved, and the evils of either extreme be avoided. Those who fear the holding of this standing in ministerial bodies can 78 hardly object to holding it in church Asso- ciations. A minister joins an Association of churches, as a church does, on credentials (§§ 89, 90), by the formal vote of the body. This con- stitutes him a member of the said Associa- tion, responsible to it for his ministerial conduct and faith, and it makes the Asso- ciation also accountable for him: that is, the Association may dismiss him to a co-or- dinate body (§ 66), with credentials, or, in case of unministerial conduct, can arraign, try, and expel him (§§ 62, 63). Any mem- ber thus expelled loses his standing (§ 80) in the Congregational ministry. He is a minister still, but our denomination is not responsible for him (§§ 23, 64, 65), and his deeds cannot be charged to our fellowship. In case he has been unjustly dealt with, redress may be had as already indicated (§§5o,5i). 86. Ministerial Discipline. The apos- tles were not all true men, and the ministry now by its social position attracts a few unworthy men into its ranks. It is a sad but nevertheless imperative duty, as occa- sion requires, to bring such men to discip- 79 line. This may be done in one of two ways r namely: 87. a. By Associations. If a minister hold his standing (§ 80) in an Association, either of ministers or of churches and min- isters, and if he do things worthy of dis- cipline, it is the duty of the Association to deal with him according to his deserts. In the strong language of the Supreme Court of Vermont: "If it be suspected that a wolf in sheep's clothing has invaded their ranks,, it is not only for the interest of all the mem- bers of the Association to know the fact, but it is their imperative ditty to make inquiry and ascei'tain the fact;" "and, on convic- tion, to administer proper punishment" (51 Vt. 501; 31 Am. Repts. 704). That punish- ment may be either suspension or expulsion from membership, according to his deserts. Lest the Association do him injustice, and that without redress, the aggrieved should have the right of appeal to a council as before stated (§§ 50, 51). This covers the cases of all in connection; but some are not in connection. 88. b. By Councils. The following reso- lution, passed by the National Council of 80 1880, covers all cases, whether in connection or not, namely: "Resolved, That the body of churcnes in any locality have the inalienable right of extending ministerial fellowship to, or with- holding fellowship from, any person within their bounds, no matter what his relations may be in church membership or ecclesias- tical affiliations, the proceedings to be com- menced by any church, and to be con- ducted with due regard to equity." {Minutes, 17). This resolution asserts for "the body of churches in any locality " " the inalienable right of extending ministerial fellowship to, or withholding fellowship from, any person within their bounds." They may elect to do this through an Association (§§ 57> 87), and when they choose so to assert their right, no council called from beyond their locality, of whomsoever com- posed, can be introduced to inquire into the matter, unless that Association be a party to its calling (§§50, 51). To ignore this action of the churches of the vicinity, or to assume to sit in judgment upon it in any way, is a subversion of their " inalien- able right." 81 If the resolution be confined to councils alone, it lies open to two practical objec- tions: (i.) that what is everybody's busi- ness is nobody's; and (2.) that no one church will be likely to call a sister church's pastor to account. While a church might possibly be found which would begin a process of discipline against a minister hav- ing no connection with us, but troubling our heritage, it is not probable that one could be found which would call ^ minister to account whose ministerial standing is held in an Association, since the Associa- tion could do it to better advantage. But what if the Association will not do it? Then the law of fellowship requires that the Association itself be called to account by other Associations, as tolerating heresy or immorality (§ 63); besides, any church may carry out its constitutive principle (§ 27), and withdraw its fellowship from any church, or from the Association with which it stands connected; or it may call a council in the matter, according to the above rule. It is not in subjection, but is free to act as the sense of fealty to Christ Jesus may indicate. 82 89. Ministerial and Church Creden- tials, a. Ministerial credentials are papers which define a minister's standing in some ecclesiastical body or connection, and are therefore of the greatest value to all seek- ing fellowship among us. They consist of ordination papers; the action of dismissing councils, or of councils of discipline, or of inquiry; and papers of dismissal and com- mendation from co-ordinate bodies (§ 66) in which ministerial standing is held. So important is such standing that the Na- tional Council, in 1877, passed the follow- ing: "Resolved, That * * * we earnestly recommend to the churches, before employ- ing any minister, the careful ascertainment of the fact of his regular standing in some recognized ecclesiastical connection'' {Minutes, 24). This has been reaffirmed by subsequent action of the Council. b. A church wishing to join an Associa- tion presents its Creed and Standing Rules to that Association (§§ 23, 60) on which it may be admitted to membership. If, after- wards, it desires to transfer its connection 83 to some other co-ordinate body (§ 66), it should ask and receive a certificate of mem- bership and recommendation to that body, on which it may be received into member- ship therein. Such papers may be called credentials of church standing. 90. Contents of Ministerial Creden- tials. When a minister brings credentials to us from communions in which the church membership of ministers, as well as their ministerial standing, is held in a Presby- tery, Conference, Synod, or similar body, his credentials contain both his church membership and his ministerial standing, and are not discharged of their full con- tents until he has been received on them into a local church, and into an Association. They cover both relations, and should be so regarded by our bodies. Hence a min- ister transferring his connection from such body to our fellowship, should present his ministerial credentials first (§ 89) to the Association he desires to join, as covering his standing as a minister, and then to the local church he serves, t as a certificate of church membership (§ 119), on which each body may receive him. 84 VI. — Church Officers. The chief officers of a Christian cnurch are the Pastor, and the Deacons. i. — The Pastorate. 91. The Pastor. We have already treated of the ministry (§§ 73-90), includ- ing missionaries, evangelists, pastors. When a church by formal vote calls a man either for a definite or for an indefinite time, to be its teacher in spiritual things, he by entering upon the duties of the office, becomes the pastor of that church (§ 76). In each apostolic church there was a presbytery or board of elders (Acts xiv. 23; xx. 17; 1 Tim. iv. 14), which divided the duties of the pastorate, and conducted in large measure the discipline of the church (1 Tim. v. 17). Still the ultimate power of control lay in the whole church assembly (1 Cor. v. 13; 2 Cor. ii. 6). The Boston Plat- form says: "In the primitive churches, a plural eldership" was "the rule, and not the exception. In our American churches, at the beginning, it was thought needful that every church should have at least three 85 elders, of whom two were to labor in word and doctrine, and the other was to be asso- ciated with them in all their work as bishops or overseers of the flock. While no church is rightly subjected to any pres- bytery exterior to itself, each church should have its own presbytery " (pp. 24, 25 . The Church Board (S99, c) can with great advantage be made such a presbytery, and there may be added in cases of discipline the jury system (§ 108), by which changes the good order and purity of our churches will be conserved. The laying of the bur- dens of the whole primitive church presby- ter}-, and of the whole plural eldership of early Xew England, on the shoulders of one man as pastor, has well nigh incurred the guilt of the Pharisees (Matt, xxiii. 4). It is more, in this stirring age, than one frail man can bear without damage to the churches. The Apostolic way is better, to which we should return as soon as possible. 92. Induction into Office. In former days, under the Cambridge Platform, some form of service seemed needful to inau- gurate the chosen candidate in office, either ordination, or installation which was reor- 8G dination; since to be out of the pastorate was to be out of the ministry altogether (§ 73). Hence came the custom of treating none but installed ministers as pastors, and others in active service as "acting pastors/' " stated supplies," sometimes as " hirelings." This distinction places the essence of the pastorate in the induction into office and not in the calling unto office, whereas the Cambridge Platform itself puts it in the election to and acceptance of office and not in the induction or ordination (ch. ix. 2). It was natural, when the pastoral theory of the ministry gave way (§ 73), that instal- lation, which was re-ordination, should be neglected as no longer needful to the rela- tion of pastor and people, especially in cases of inconvenience or dislike of the legal element involved in it (§ 78). This neglect of the installing council and ser- vice has gone on until only about one-third of those in the pastoral work are installed, and there is need of adjusting terms to the facts. As the essence of the pastorate lies in the election to the office and the conse- quent entrance upon its duties, and not in any formal induction into office, all who 87 have complied with the essential part should be held to be pastors, and should be so named. Yet, while not essential, the induction of a pastor into his office by installation, or, better, by recognition (§ 79), is both a seemly and a useful service, and ought therefore to be had in all cases. 93. Duties of a Pastor. He, as pastor, preaches the Word; administers the sacra- ments (§ 102); presides at church meetings, when not relating to himself; cares like a shepherd for his flock; but he has not the power of veto or control in church action (§ 28). ii. — The Diaconate. 94. The Diaconate a Lay Office and Honorable. Though the diaconate is a lay office, it is shown to be an honorable one by the qualifications prescribed for those filling it (1 Tim. iii. 8-10); by the laying on of hands (Acts vi. 6), and by the words of Paul: " For they that have served well as deacons gain to themselves a good standing, and great boldness in the faith which is in Christ Jesus (1 Tim. iii. 13). 88 95* Deaconesses. The election of faith- ful women to the office of deacon is com- mended by the implied injunction of Paul (i Tim. iii, n), by the example of the primitive churches (Rom. xvi. i), and also of the early churches of New England (Cambridge Platform, chap. vii. 7). 96. Duties of the Diaconate. To have special care for the poor and sick of the church; to distribute the bread and wine at the Lord's Supper; to counsel and assist the pastor; and to exercise a subordinate oversight over the spiritual interests of the church, are the chief duties of this office. 97. Election of Deacons. Deacons were formerly elected for life; but lately some churches elect them for a term of years, making the office rotary; while a few provide against the re-election of a deacon until one year has elapsed from the time he ceased to hold the office. The church can vacate the office of a deacon, as it does that of a pastor, whenever its welfare de- mands it, yet this power should be used with great forbearance and discretion. 98. Installation of Deacons. Deacons were originally installed by the laying on 89 of hands (Acts vi. 6). Such an induction tends to give dignity to the office; and the qualifications and responsibilities of the diaconate demand at least a formal and public assent to the full creed of the church (§ 139) by deacons and deaconesses before entering upon the office. iii. — Other Church Officers. 99. A church may choose other offi- cers. Such officers are a scribe or clerk, treasurer, Church Board, superintendent, and teachers in its Sunday school, commit- tees of inquiry, etc. "In such appoint- ments, the church institutes no new order of officers, but only distributes among its members certain duties belonging to the brotherhood " {Boston Platform, 26). a. Church Clerk. It is of the utmost im- portance that the proceedings of all business meetings of the church be accurately kept and recorded in a church record book. This book should be of large size and strongly bound. The records should be neatly en- grossed in it, and approved by the church, that they may have legal value. The most 00 competent person in the church, except the pastor; should be chosen to this office, and should be continued in it year after year. No church can take too great care of its records, or be too scrupulous in approving them, as a legal controversy would show. b. Church Treasurer. The treasurer of the church should be honest, and so affable that he can collect a church debt without giving offence. As church support is voluntary, the treasurer should have the confidence of everybody. Hence the best pecuniary interests of the church demand the election of a good treasurer. c. The Church Board. Most of our churches have a body, composed of the pastor and deacons and elected members, which is called the " Standing Committee," or "Examining Committee," but which would be better designated the " Church Board" or the " Board." This Church Board (§ 143, (4) ) has taken the place in part of the primitive board of elders found in each church planted by the apostles ■(§ 91), and is of the greatest importance in the discipline (§ 108) and management of the church. It may stand for the local 91 church prosbytery referred to by Paul (i Tim. iv. 14), somewhat modified in form as in name. The wisest men should be chosen upon this Church Board, since the manage- ment of the church affairs falls so largely into their hands. d. Committees. The church can choose committees for any purpose it sees fit, as for the trial of certain cases (§ 108), and these committees act for the church and report to the church their doings. They cease to exist when their report has been received by the church (§ 153). e. Superintendent and Teachers of the Sunday School. The Sunday school is the church school, and the right to choose its Superintendent and teachers lies in the church and not in the school. The highest interests of church and school demand that a supervision be exercised by the church over the school, in the election of its officers, and the selection of its lessons. VII. — The Christian Sacraments. 100. Baptism. The Congregational churches hold that the application of water 92 to a person in the name of the Father, Son, and Holy Ghost, is valid baptism; that this application may be made by sprinkling, pouring, or immersion; and that every un- baptized believer ought to confess Christ in this sacrament. They hold, also, that the children of believing parents may re- ceive this rite. 101. The Lord's Supper. The Con- gregational churches hold that only those in full membership in some Evangelical church should be invited to partake of the Lord's Supper; and that all such should be most cordially welcomed. {Boston Platform, Pt. II, vii. 4). 102. Sacraments — by whom Adminis- tered. Good order requires that these sacraments be generally administered by duly authorized ministers of the Gospel; but the efficacy of them depends wholly on the spirit in which they are received. Under pressing exigencies they may be adminis- tered by laymen; but these exigencies must be other and graver than inconvenience of exchange by a licentiate (§ 77), or delay of the ordinance for a few weeks. They must be extraordinary and pressing. 93 VIII. — Church Discipline. 103. Offenses Disciplinable. It must be that offenses come, but woe to that man by whom the offense cometh (Matt, xviii. 7). All offenses are not disciplinable by the church; but all scandalous offenses, all flagrant violations of covenant vows, funda- mental doctrinal errors, and many minor offenses, call for discipline. The church must guard its purity of faith and practice by strict discipline. Yet trivial offenses should not be noticed; nor should a man be arraigned on charges which can not probably be proved. A church should en- ter upon all discipline with calmness, prayer- fulness, and charity, seeking purity through penitence. 104. The Law of Discipline. Christ gave the law of discipline (Matt, xviii, 15- 18), which, in all private offenses, should be literally followed. In cases of notorious scandal, a more summary process is war- ranted (§ 106). But inasmuch as one end of church discipline is the repentance and confession of the offender, the church (§ 32) should exhaust all wise measures to bring 94 him to penitence before proceeding to pub- lic trial. If these measures are unavailing, the case should be brought before the church and conducted with Drayer and the greatest impartiality. 105. Private Offenses. The proper steps are definitely marked out in Matt. xviii, 15-18. First Step, The injured man is required to go privately to the offender and tell him his fault, earnestly seeking to reclaim him. Time for passion to subside should here be allowed. Second Step. The first effort proving un- availing, the injured party takes one or two discreet persons with him, and, in their presence, tells his brother his fault, and in a Christian way tries to bring him to a penitent frame of mind. If he succeed, the matter is dropped; for he has gained his brother. But if the offender continue ob- durate, then follows the Third Step. A formal complaint, usually in writing, should be made to the church (§ 146). The church, hearing the com- plaint, votes to entertain the same, fixes a day for trial, notifies the defendant of the 95 charges, of time of trial, and of the wit- nesses; and, at the set time, hears patiently and prayerfully the case, and renders its judgment (§§ 32, 112). 106. Public Scandals. The first and sec- ond steps may be omitted in cases of public scandal, though here also the end of dis- cipline should be the penitent reformation of the guilty. In such cases any member may prefer the proper charges; but if no one assumes this responsibility, then the deacons or Church Board of the church should prefer them (§ 99, c). 107. Procedure in Trial. The church having been duly called and organized, with moderator and clerk (§§ 93, 99, a). should designate some one or more to con- duct the case and examine witnesses, and should give the accused a full opportunity for defense (§ 53). It is often desirable to appoint a committee of investigation, to hear the case, record the testimony, and report the result of the examination for the final action of the church. Hence — 108. Trial by Committee or Jury of the Church. The discipline of some offen- ders is difficult either through the nature 96 of the offense or the length of the trial, in which cases the church should empower its Church Board, or appoint another commit- tee, as a jury, to hear the case, record the evidence, and report to the church its find- ings and recommendations of censure, if any. The church acts in and through such a committee, and when it accepts the report (§ 154), the case is issued. The records of the case should be preserved on file, and the action of the church with the censure (§ 112), if any, should be spread upon the church books. This process is right and desirable. 109. Rules of Evidence. Legal rules of evidence cannot be used in ecclesiastical trials, as no church, Association, or council has power to compel the production of testimony, or to punish for contempt. This necessitates broader rules. Hence " parties in interest are not excluded on account of bias, from giving their testimony; husband and wife are not prevented from testifying for or against each other. Hearsay evi- dence is not excluded. But everything is admissible that the council choose to admit, that will help them come to an un- 97 derstanding of the case. The Supreme Court has never qualified this license of proof, or been called to qualify it " (Buck's EccL Law of Mass., 227). This liberty of evidence applies to all ecclesiastical trials, whether before the church, an Association, or a council, since the reason is the same for all; though great care should be had lest injustice be done in censures based on insufficient evidence. 1 10. Irregularities in Procedure. Ir- regularities do not invalidate procedure, unless they are of a material nature. To set aside a trial or procedure of any kind, the irregularity or irregularities must be the determining ground of the transaction; /. e. y if there had been no mistake or irregu- larity the result would probably have been otherwise. A merely technical error ought not to invalidate proceedings. A neglect of Christ's rule (Matt, xviii. 15-17), in cases of private offenses, would invalidate proceed- ings, since it might be the determining ground of the issue or result of the trial. 111. Confession. The penitent confes- sion of the wrong-doer may stop all further proceedings; and no censure, or suspension, 8 98 or excommunication can afterward be in- flicted on the offender for the sin so con- fessed. The confession should be made as public as the offense, and, if made to the church, the fact should be entered on the records of the church. 112. Censures. These may be reproof, suspension, or excommunication, according to the gravity of the offense. If the excluded member shall become penitent for his sin, and shall desire re-ad- mission into church privileges again, it is his duty to make the facts known unto the church from which he has been expelled, and to give the requisite proof of his peni- tence and amendment. If the church be satisfied of his repentance, it should restore him to full membership again. This it may do by passing a vote reciting the facts, and lifting the censure inflicted. Such a vote restores the excommunicated to full mem- bership. 113. Censure of Ministers. The rela- tion of an ordained man to the general fel- lowship of the churches is such (§ 73), that he should not be treated in discipline by a church as merely a private member. Before 99 the case is issued, a council of churches should be called to advise in the matter, selected by the church itself, since the church deals with him as a ministerial mem- ber, and neither as a minister, nor as a lay member. Such a council is neither a Mu- tual (§ 50), nor an Ex parte (§ 51), but a Uni parte Council (§ 48). Since, however, offenses^ demanding church discipline would necessarily unfit one for the ministry, while offenses de- manding ministerial discipline (§§ 87, 88) might not demand church action and cen- sure, it would be better for a church wish- ing to deal by way of discipline with a ministerial member, after the preliminary steps (§ 105), to ask the offending ministe- rial member to join in calling a Mutual Council (§ 50) to consider the case and advise in the matter. Such a course would rest on the fact that the church is dealing with a minister who stands related to all the churches (§ 73). No lay member could have such a privilege or right. Hence a council called by a church to advise in lay discipline is neither Mutual (§ 50) nor Ex parte (§ 51), but Uni parte (§ 48)). 100 114- Witnesses. Any one, whether church member or not, who is competent to give testimony (§ 109), may testify before a church, an Association, or a council. Wit- nesses cannot be held by the legal rules of evidence (§ 109). Hence for this as well as other reasons they should be put under oath by the moderator of the body. The oath or affirmation may be in the following or similar words: — " You solemnly promise, in the presence of the omniscient and heart-searching God, that you will declare the truth, the whole truth, and nothing but the truth, according to the best of your knowledge, in the mat- ter in which you are called to witness, as you shall answer it to the great Judge of quick and dead. So help you God." 115. Legal Protection of Parties in Discipline. Every one who takes part in good faith in any case of discipline or trial, whether he makes complaint, gives testi- mony, acts, votes, pronounces the result orally or in writing, before a church or any other body, is protected from civil suit for the same. This protection is involved in the decision of the United States Supreme 101 Court: /ones v. Watson, 13 Wallace, pp. 722-734. This protection is expressly given by the Supreme Court of Massachusetts: Farnsworth v. Storrs, 5 Cushing, 412. An Association, even in suspending a ministe- rial member, and in publishing him in the papers, while citing him to trial, has been sustained by the court (Shurtleff, v. Stevens, 51 Vt. 501; 31 Am. Repts. 704). The princi- ples underlying these cases have general application. 116. Membership, a Covenant. "The idea of membership in a Congregational church is the idea of a covenant between the individual member and the church; by virtue of that covenant the member is responsible to the church for his conformity to the law of Christ, and the church is responsible for him; and this responsibility does not cease till the church, by some formal and corporate act, has declared the dissolution of the covenant" {Result of Brooklyn Council, 1874, p. 232). There has not, however, been perfect uni- formity of usage among our churches. Some have held the rigid rule that mem- bers can lose their membership in a local 102 church only in one of the three following ways, namely: (i.) By dismission to another church; (2.) by death; or (3.) by excom- munication. But milder views are now prevailing, though membership be still held to be a covenant. 117. Dropping Members. "If any member be convinced that he is not truly regenerated, but that he professed religion under self-deception, and shall request a dissolution of his connection with the church, if there be no scandal in his life requiring discipline, his request — he hav- ing first been duly labored with — shall be granted by a simple vote declarative of the facts " (Roy's Manual, 21). In like manner members who are absent for a long period should be hunted up, asked to take letters to another church, such as may be given under the circum- stances (§ 120); but if they persist in neglect- ing their covenant obligations, fellowship should be withdrawn from them, and a statement of the facts put on record. In case a member joins another church without having taken a letter — a thing which every member should be careful to 103 avoid, even when a church will not receive him on his letter (§ 121) — his name should be dropped from the roll, without censure, by vote of the church reciting the facts. 118. Certificate of Membership. When members expect to be absent for a short time, it is of great importance that they take a certificate of church membership — not of dismissal — which they can present as an introduction into the confidence, fel- lowship, and communion of the churches (§ MS)- 119. Letters of Dismission. If mem- bers remove from one place to another they should take with them letters of dismissal and recommendation to some sister or Evangelical church. Good order and their own spiritual welfare require this. It is of the greatest importance (§ 144). 120. Letters from Churches. The forms of letters from churches are different. Ours (§§ 119, 144) dismiss and recommend; unless, in peculiar cases, they certify that the person was a member in good standing at the time he left, and dismiss him with- out recommendation. The church receiv- ing such a letter should examine the bearer 104 of it as to the reasons for such neglect of duty, and receive or reject him on result of such examination. Some communions sim- ply certify to the membership of the bearer, while others, not giving letters to other denominations certify to membership or give letters to one of their own churches. When such letters are presented the church may make such examination as it pleases, and act on the letters favorably or unfavor- ably. If favorably, the bearers should be received on their letters. 121. Letters to Churches not Receiv- ing them. If a member desire a letter to a church which does not receive letters from our churches, the letter should be granted, provided the church be Evangeli- cal (§ 122); since the letter is due the bearer as a worthy member, and will be a certificate of good character, if nothing more, to the church to which it is addressed. 122. When Letters Cannot be Given. A letter cannot be given to a member under charges or on trial. Nor is it consistent with fealty to the Head of the Church to issue letters to members desiring to join churches which we cannot fellowship. Such 105 members should be labored with, reclaimed,, and given letters to churches held to be sound in faith and practice; but if such labors prove unavailing, they must be dealt with according to their deserts. 123. Force of Church Letters. The bearer of a letter is a member of the church granting it, until he has been re- ceived into another church, during which period his letter may be recalled, and he brought to discipline. Nor does the accept- ance of a letter by another church shield the bearer from discipline for offenses com- mitted before the granting of the letter, and discovered after his reception on it. If the offense be heinous enough the church granting the letter can call the attention of the church receiving the letter to the offense, when the latter church can appoint a committee, or request the former church, to try the case and report its findings and recommendations, on which report the offender can be dealt with in proper cen- sures (§ 108). 124. Sunday Subscriptions. Subscrip- tions for church building or debts or re- pairs, etc., are often taken on Sunday. Thejr 106 ;are declared to be acts of charity and, therefore, legal by the Supreme Court of Michigan {Allen v. Duffie, 43 Mich. 1; where authorities are cited from England and sev- eral States). Per contra, the Supreme Court •of Indiana hold that "a church subscription made on Sunday is void, and is not made valid by a subsequent oral acknowledge- ment and promise to pay it, without con- sideration" {Catlett v. Trustees M. E. Church jf Sweetser Station, 62 Ind. 365 ; 30 Am. Repts. 197. All authorities cited are Indiana cases). 125. Voting Members. Children, on giving credible evidence of conversion, are wisely admitted into full communion and membership (§ 13); but it does not follow that they, while children subject to the will of their parents, are entitled to all church privileges. They should not have the right to vote in church meetings until of age, for until then they cannot cast, legally, a free vote. The most important interests of a church, as the choice or dismission of a pastor, the discipline of members, its pecu- niary matters, should not be left to the pos- sible decision of those who are called in law " infants," and whose vote may be com- 107 pelled by parental authority. It is the dictate of common sense to provide against such evils by rules adopted and enforced when no exciting issue is pending. It is manifest to all that money will not be freely contributed for church purposes, if the dis- posal of it and the higher welfare of the church be subject to the determining vote of minors. The bearing of this question on the prosperity of the churches is great. Formerly only adult males could vote; now adult women also generally enjoy the privi- lege; but children are excluded by usage and should be by rule. IX.— Church Worship. 126. Each Church Regulates its own Worship. The worship of each congrega- tion of believers is subject to its own con- trol (§ 27) enlightened by the New Testa- ment. No one has the right to lay upon a church any other rule. In this liberty our churches stand; for it was purchased at a great cost of blood. Yet there is a general agreement in the forms of service adopted by the Congregational churches. A few 108 use a liturgy; many use responsive read- ings; each church chooses a form of worship best suited to its own edification. It is the right of the church, not of the pastor, to regulate its worship. X. — Denominational Differences. 127. Fundamental Differences. These all, as respects ecclesiastical matters, are involved in the constitutive principles al- ready mentioned (§ 15). As these princi- ples are radical and antagonistic and irreconcilable, they can never be harmon- ized or united into one. All attempts to yoke any two of them in permanent co- operative efforts have failed, and must fail from the nature of the case. The Presby- terian, the Episcopal, and the Roman Catholic polities are mutually repugnant, as respects their constitutive principles; yet they agree in using authority in securing unity among their adherents. Unity is sought in the denial of liberty to the local congregation of believers. They severally deny the independence of the particular church, and the free, voluntary union of 109 churches in larger bodies. Hence they are more radically opposed to Congregational- ism than to each other. They use force in manifesting unity, each in its own way; Congregationalism uses liberty in unity, since each local church is autonomous, in- dependent. Other constitutive principles destroy the liberty of local churches, made by Christ independent of external control (§ 34)5 our constitutive principle establishes that liberty. Hence questions of church polity have the widest possible influence upon, and the closest possible relation to, religious and civil liberty. It concerns all men, whether church institutions be built about an Infallible Primacy, or about Apos- tolic Succession, or about Authoritative Representation, or about the Independence of the local church, as Christ and His apostles built them (§§ 30-34). 128. Incidental Differences. These differences, except as modified by circum- stances, are normal outgrowths of the dif- fering constitutive principles referred to (§ 127); and hence they would disappear largely if those principles were changed. The following are some of the differences: 110 129. The Baptists. The Baptists are Congregationalists in polity; but, as Roy says: " Congregationalists differ from [Regular] Baptists with regard to baptism and church, communion. Baptists hold that immersion alone is baptism; that none but adult be- lievers should be baptized; and [they gen- erally hold] that none but immersed pro- fessors should be admitted to the Lord's Table; while Congregationalists admit the validity of any baptism in which water is applied to the person in the name of the Trinity; they hold that baptism [may] also be given to the infant children of believers; and they welcome to the Lord's Table all Evangelical Christians." 130. The Presbyterians. Congrega- tionalism differs from Presbyterianism in this: A Congregational church manages its own affairs, in subordination only to Christ the Head; a Presbyterian church elects ruling elders, generally for life; these elders, with the pastor or pastors, consti- tute the session of that church; this session receives, dismisses, and disciplines all mem- bers, chooses from among its own number Ill commissioners to the Presbytery and Synod- the Presbytery chooses from itself commis- sioners to the General Assembly, each lower judicatory being subject to the next higher. Thus the General Assembly rules the Synod, the Synod rules the Presbytery, the Presby- tery rules the Session, and the Session rules the church. The people have no voice in the government, except in the choice of ruling elders, who are usually elected for We (§ 15). 131. The Episcopal Methodists. The Methodist Episcopal Church is Presbyte- rian in polity, though its bodies are differ- ently named. The bishops do not consti- tute a separate order in the ministry; yet they have the power to fix the appoint- ments of the preachers; in the intervals of the Conferences, to change, receive, and suspend preachers, as necessity may re- quire, and as the discipline directs; to con- secrate Bishops, and ordain Elders and Dea- cons, etc. With Congregationalists, the church property is held by trustees, chosen by each local church, or church society, and is the property of that church, or church society; but, with the Methodists, all church. 112 property is held by the Conference under the following rule and condition, namely: " In future we will admit no charter, deed, or conveyance for any house of worship to be used by us, unless it be provided in such charter, deed, or conveyance that the trustees of said house shall at all times permit such ministers and preachers be- longing to the Methodist Episcopal Church as shall from time to time be duly author- ized by the General Conference of the ministers of our Church, or by the Annual Conferences, to preach and expound God's holy Word therein," etc. {Discipline). This places both the church property and the pulpit beyond the control of local congre- gations, by whose self-denials their church edifices have been built. A Congregational church controls its own pulpit and property (§§ iS, 2 7-34). 132. Episcopalians. The Episcopalians generally hold Apostolic Succession as essen- tial to constitute a congregation of believers a true church or an ordained man a true minister. Church property duly conse- crated cannot be alienated without the con- sent of the Bishop of the Diocese ; and the 113 Bishops have jurisdiction over the clergy (§ 15). " Congregationalists differ from Episco- palians in ceremonies of worship, and in church government. The Episcopalians use a liturgy in worship; hold to three orders in the ministry, and confide the admission and exclusion of members to the pastor, and the diocesan Bishop, who is set over the churches and ministers of a particular district, and alone has power to confirm members and ordain ministers. Amongst Congregationalists, every pastor is a bishop, as among New Testament churches, and all ministers are equal in office " {Roy's Manual, PP. 13, 14). 133. Congregationalists differ from the Roman Catholic Church and the Greek Church, in many points above enumerated, and others besides, especially the infalli- bility of the church. It is hardly necessary to specify particulars, as our system and these are at antipodes (§ 15). IT, ACTIVITIES OF THE PRIMITIVE, AND THE CONGREGATIONAL CHURCHES. "Always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord." — Paul. ACTIVITIES OF THE PRIMITIVE, AND THE CONGREGATIONAL CHURCHES- 134. The Great Commission. Our ascending Lord gave the final command: "Go ye, and make disciples of all the na- tions" (Matt, xxviii. 19). That this laid a solemn duty upon local churches as well as upon individual believers to evangelize the world, is put beyond dispute by the man- ner in which the first foreign missionaries were sent out. The teachers and prophets were ministering to the Lord in the church at Antioch, when "the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. Then, when they had fasted and prayed and laid their hands on them, they sent them away " (Acts xiii. 2, 3). This first call of the first foreign missionaries came through a church, and it was by church action that they were sent forth; and, on returning, they reported to the church. No church can throw off 117 118 responsibility respecting home and foreign evangelization upon the consciences of its individual members. It is bound to pro- vide for such work by church action, in ordering stated collections to be taken for its several departments, by prayer, and by training laborers for the field. The churches, by combining their wis- dom, contributions, and labors, can carry on all missionary work at the greatest ad- vantage; and it should seem but the state- ment of a first principle, to say, that churches which are entrusted with the great duty of evangelizing the world, are therein authorized to manage for them- selves the instrumentalities necessary for discharging the trust. They in their inde- pendence are not compelled to leave the management of the trust to individual be- lievers. The churches should manage all their affairs; and hence all the agencies used should be by their own appointment, under their own management, that the churches may constantly feel the duty of saving sinners and evangelizing the world. 135. Activity of the Primitive Churches. The primitive Christian churches confess- 119 edly were congregationally governed (§ 34), and they were full of missionary zeal and labor. In a few years they planted churches in every part of the known world; and, in a few centuries, in spite of terrible persecu- tions, paganism was overthrown wherever these churches had been established. Their form of government stimulated to every form of evangelistic labors by imposing, in a peculiar manner, upon each congregation the responsibility of the Master's final com- mission to His disciples, to preach the Gospel to every creature. 136. Activities of Congregational Churches. The early churches of New England entered immediately and success- fully into the work of evangelizing the Indians, of whom they gathered many churches. Later, they formed the oldest missionary society in America, the Ameri- can Board of Commissioners for Foreign Missions, and they have ever been foremost in the formation and support of all sorts of benevolent and missionary enterprises. They have been the chief contributors to union societies, until, by the withdrawal of others, they have been left to act alone. 120 While limiting the exercise of authority to the local churches, the Congregationalists have embraced in their love and labors every philanthropic object. 137. Co-operative Societies Recom- mended by the National Council. I. American Board of Commissioners for Foreign Missions. — (Org. 18 10.) — Office at Congregational House, Boston, Mass. II. American Co?igregational Union, or Church Building Society. — (Org. 1853.) — Offices at Bible House, New York City, and at Congregational House, Boston, Mass. III. American Home Missionary Society. — (Org. 1826.)— Office at Bible House, New York City. IV. American Missionary Association. — (Org. 1846.) — Office 56 Reade Street, New York City. V. Congregational Sunday School and Pub- lishing Society. — (Org. 1832.) — Congrega- tional House, Boston, Mass. VI. American College and Education Society. — (Org. 1816, 1843 — united 1874.) — Congre- gational House, Boston, Mass. 121 VII. The New West Educatio?i Commission. —(Org. 1879.)— Office Chicago, 111. VIII. (1.) The Woman s Board of Missions. —Org. 1868.) — [Embracing territory east of Ohio]. Office, Congregational House, Bos- ton, Mass. (2.). Woman's Board of Missions of the In- terior. — [Embracing territory between the eastern boundary of Ohio and the Rocky Mountains.] — Office, Chicago, 111. (3.) Woman s Board of Missions of the Pacific. — [Embracing territory west of the Rocky Mountains.] — Office, San Francisco, Cal. * IX. The Woman's Home Missionary Asso- ciation. — (Org. 1 880.) — Office, Congrega- tional House, Boston, Mass. 138. Theological Seminaries. I. Andover Theological Seminary, Andover, Mass. — (Opened 1808). II. Theological Seminary, Bangor, Maine. — (Opened 1817). III. Theological Department of Yale College \ New Haven, Conn. — (Opened 1822). IV. Theological Institute of Connecticut^ Hartford, Conn. — (Opened 1834). 122 V. Theological Department of Oberlin C*l- Jege, Oberlin, Ohio. — (Opened 1835). VI. Theological Seminary, Chicago, 111. — {Opened 1858). VII. Pacific Theological Seminary, Oakland, California. — (Opened 1869). Y. CONGREGATIONAL FORMS AND RULES. " Let all things be done decently and in order." — Paul CONGREGATIONAL FORMS, AND RULES OF ORDER. I. — Admission of Members. [Suggested to the churches J\ 139. Articles of Faith. Each church should have a full creed, covering the com- mon Evangelical doctrines (§12) as its stand- ard of belief and teaching both in the pul- pit and in the Sunday school, which its pastor and deacons should be required to subscribe. This creed should be read at the first communion season of the year, or oftener, before the admission of members, as the faith of the church. We give the following as a suitable form, or the state- ment in Section 12 may be used: — ARTICLES OF FAITH. AETICLE I. We believe that the Scriptures of the Old and New Testament are the word of God, and the only infallible rule of faith and practice. 125 126 ARTICLE II. We believe, in accordance with the teach- ings of Scripture, that there is one God subsisting in three persons, the Father, the Son, and the Holy Ghost; eternal, un- changeable, and omnipresent; infinite in power, wisdom, and holiness; the creator and preserver of all things; whose purposes and providence extend to all events, and who exercises a righteous moral govern- ment over all His intelligent creatures. ARTICLE III. We believe that man was originally holy* that our first parents disobeyed the com- mand of God, and that in consequence of their apostasy all their descendants do trans- gress His law and come under His just con- demnation. ARTICLE IV. We believe that God has provided a way of salvation for all mankind; that the Lord Jesus Christ, the Son of God, having taken upon himself our nature, has, by His volun- tary sufferings and death, made an atone- ment for sin; and that every one who, with 127 repentance for sin, believes in Christ, will' be pardoned, justified, and saved through- that faith alone. ARTICLE V. We believe that while salvation is thus freely offered to all men, none do truly repent and believe in Christ but those who, according to the sovereign grace and eter- nal purpose of God, are renewed and sanc- tified by His Holy Spirit in obeying the Gospel ; and that none who are thus renewed and chosen to eternal life will be permitted, so to fall away as finally to perish. ARTICLE VI. We believe that there will be a resurrec- tion of all the dead; and that God will hereafter judge all men and award to them eternal happiness or eternal misery. .ARTICLE VII. We believe that in this world the Lord Jesus Christ has a visible church, the terms of admission to which are a credible evi- dence of regeneration, baptism, and a pub- 128 lie profession of faith in Christ; that the ordinances of baptism and the Lord's Sup- per are to be observed to the end of the world; that none but members of the visible church have a right to the Lord's Supper, and that such, and such only, have a right to dedicate their infant offspring in baptism. FORM OF ADMISSION. 140. — Address. [Candidates on profession of faith should be invited to come forward and stand before the pulpit as their names are called, and the min- ister standing in the pulpit should say ;] — Beloved in Christ Jesus : — This Church be- lieves in the cardinal doctrines of the Gospel of the Son of God unto which those born from above attain as they grow in the grace and knowledge of our Lord and Savior Jesus Christ. But it requires as a test of admission to its fellowship, evidence of repentance toward God, and faith in our Lord Jesus Christ, and a profession of be- lief in those plain facts of the Gospel, in 129 which all, throughout the world, who fol- low Christ, can unite. Having given to this church satisfactory evidence that you are Christ's, we welcome you to our membership in the affirmation of the faith of the Christian Church, which, with us, you now profess. 141. Creed. We believe in God — the Father, the Son, and the Holy Ghost; we believe in His creative pwwer, His perfect providence, His infinite dominion, and His everlasting love. We confess Jesus Christ, His only Son, God manifest in the flesh, our Lord and Savior, through whom alone is the forgive- ness of sins: who was crucified for us; who ascended into heaven; who reigneth in the glory of the Father. We confess the Holy Ghost — the sancti- fier, by whom alone is wrought the renewal of the heart: who leadeth to repentance; who worketh love; who giveth the new life of faith in the Son of God. We believe in the Holy Scriptures — the word of God. 10 130 We confess one holy and universal Church of Christ, in whom the whole family in heaven and earth is named. We acknowledge one baptism after His command; and the communion in His body and blood in remembrance of Him. We look for the glorious coming of the Lord; the resurrection of the dead; and the general judgment; when the wicked shall go away into eternal punishment, but the righteous into eternal life. — Amen. \Or the following creed may be used, the most ancient and universal of creeds .-] The Apostles' Creed. I believe in God the Father Almighty, maker of heaven and earth: and in Jesus Christ His only Son our Lord; who was conceived by the Holy Ghost, born of the Virgin Mary; suffered under Pontius Pilate, was crucified, dead and buried; He de* scended into Hades; the third day He rose from the dead; He ascended into heaven, and sitteth on the right hand of God the Father Almighty; from thence He shall come to judge the quick and the dead. I 131 believe in the Holy Ghost; the holy Catho- lic Church; the communion of saints; the forgiveness of sins; the resurrection of the body; and the life everlasting. Amen. [If a fuller creed be desired use that in Sec- tion 139.1 Baptism. [The minister here administers baptism, either by sprinkling, pouring, or Immersion, as may be preferred, to such as have not been baptized. After which, those who have been baptized In infancy may be addressed as follows :] Having been baptized in your infancy, on the faith of those who were privileged to enter into covenant with God for you. do you now own your baptism, and by your voluntary act renew your consecration to God? 142. Covenant. In addition to the expression of your Christian belief, and as evidence that the truth dwelleth in you, you further avow, before these witnesses, the spiritual cove- nant which you have made with God, and also here enter into a special covenant with His people. 132 You humbly declare that you have re- pented of your sinful life, and are at peace with Him through faith in H is Son, and that, depending upon the aid of His Spirit, you propose to spend your remaining days in devotion to His will and preparation for His presence. You promise to promote, according to the ability which He may give you, the establishment of His kingdom in the world; to observe His ordinances, and to walk worthy of your calling by a life of piety and benevolence. In uniting with this church you engage to comply with its rules, submit to its dis- cipline, attend, so far as practicable, its appointed meetings, guard its purity, and, abiding in cordial fellowship with its mem- bers, co-operate with them for the advance- ment of its prosperity. Do you thus solemnly engage ? [ lVke7t any are received by letter ; the following form may be used ; such persons, as their namesare called, either rising and standing in their places, or coming forward and standing before the pulpit, as the church may prefer ;] You have already, in former connections, avowed your faith in the cardinal doctrines 133 of the Gospel, and professed your union with the great Head of the Church. Hav- ing closed your special relation to other organizations, and presented to us letters which we accredit as an honorable dismis- sion from them, you are about to assume similar obligations and enter into like en- gagements with us. Do you promise to sustain and submit to the fraternal dis- cipline of this church; to promote its order, piety, and harmony; to assist in the main- tenance of its ordinances; and to endeavor to fulfil all the duties which maybe incum- bent on you in our communion ? [ The church will rise.] Relying upon these your professions and engagements, and trusting in the grace of God to keep you faithful, we receive you to membership in this church, and, in the name of its blessed Lord, we welcome you to its privileges and cares. We give thanks to God, who has inclined you to fear His name; and we promise, on our part, to treat you with Christian regard; to aid you in your spiritual life and work, and to join 134 you in prayers for our mutual edification and salvation. [The church remaining standing, the pastor may give each new ??ie7nber the right hand of fel- Io7e>ship. After which he pronoujices the fol- lowing benediction ;] Benediction. May the God of peace, who brought again from the dead our Lord Jesus Christ, the Great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work, working in you that which is well pleasing in His sight. Now unto Him who is able to keep us from falling, and to present us faultless before the presence of His glory with ex- ceeding joy, to the only wise God, our Savior, be glory and majesty, dominion and power, both now and forever. Amen! [ The church or choir may here sing the Aaronic Benediction. The Lord bless you, and keep you! The Lord make His face to shine upon you, and be gracious unto you! The Lord lift up 135 His countenance upon you, and give you peace! Amen and Amen! II. — Standing Rules of a Church. 143. 1. All meetings for business shall be opened with prayer. 2. The annual meetings of the church shall be held on the day of 3. A special meeting may be called at any time when in the opinion of the pastor and deacons it shall be expedient; and shall be called at any time upon the written ap- plication of five adult members of the church. 4. The following officers shall be elected for the ensuing year, at the annual meeting: a. A Clerk, who shall keep the records of the church. b. A Church Board, of which the pastor and deacons shall constitute a part, who shall meet at times appointed by itself, to examine all applicants for admission to the church, and present a report of the names of such as they shall approve of the church. This Board shall also act as a Committee of Inquiry and Discipline; and shall at such times as may be deemed desirable make a report to the church of their doings. 136 c. A Treasurer, who shall take charge cf all moneys belonging to the church, and of all collections for church and charitable objects, and shall pay out the same as directed by the church. d. A Board of Trustees shall be chosen, to hold and manage the church property as directed by the church under the laws of the State. 5. All officers and standing committees shall be chosen by ballot. 6. The Order of Business at the annual meeting shall be, viz: 1. Prayer. 2. Read- ing records of last annual meeting, with action thereon by members present. 3. Choice of Clerk. 4. Report of Treasurer and action thereon as aforesaid. 5. Choice of Treasurer. 6. Report of Church Board and action thereon. 7. Choice of Church Board. 8. Deferred business. 9. New business. 7. Candidates for admission to the church, whether by letter or on profession of faith, shall make application to the Church Board at least one week before the day of Pre- paratory Lecture. If recommended by them, the name of each candidate shall be read at the regular church service on the Sabbath preceding the communion season, and the church shall vote upon their appli- cation at Preparatory Lecture. If received by such vote, candidates shall present them- 137 selves for public admission in connection with the communion service following. 8. The Lord's Supper shall be observed on the first Sunday of 9. There shall be a meeting of the church and congregation on evening of each week, for devotional and religious confer- ence, and for the transaction of business that may regularly come before the church; and at a specified time during the week, immediately preceding the Sunday of com- munion, a meeting shall be especially de- voted to preparation for the proper recep- tion of that ordinance. 10. The necessary expenses of all delega- tions to ecclesiastical bodies shall be paid by the Treasurer from the funds of the church. 1 1. Delegates to ecclesiastical bodies shall make a report of their doings at the weekly meeting next succeeding their return. 12. Members of the church removing their place of worship shall be expected to obtain dismission from this, and a recom- mendation to the church with which they worship, within one year from the time of such change, unless reasonable excuse be rendered for neglect. 13. Members who have been habitually absent from the worship and ordinances of this church for one year, shall not vote in the meetings -of the church so long as such habitual absence continues. Nor shall/ 138 minors have a vote in church meetings (§ 125). 14. The Church Board, at their first meet- ing after each communion, shall examine the entries made in the church records since the communion preceding, and if found correct, approve them. The records shall also be read and approved by the church. Administration of Discipline. 15. Habitual neglect of public worsnip, and all common offenses against religion and morality (§ 103), shall be presented for action to the church by the Church Board. Procedure. (1.) The brother offended or aggrieved should seek the removal of the offense in the spirit of the Gospel, by fraternal con- ference with the offender alone. (2.) If the difficulty be not thus removed, the offended should take with him one or two judicious brethren, and with their me- diation strive for Christian satisfaction. (3.) This failing, he should bring the matter to the notice of the Church Board, who shall endeavor to bring about a recon- ciliation, and who (if this cannot be effected), shall prefer a formal complaint before the church against the offending brother. 139 (4.) If the church entertain the complaint, they shall appoint a time for a hearing of the case, and summon the. offender to be present at the hearing, furnishing him, at least one week before the time of the hear- ing, with a copy of the charges against him, together with the names of the witnesses relied on for proof. (5.) If the church so elect, the case may be referred to the Church Board, or to a special committee, for trial. In this case the Board or committee hear and record for substance the evidence, and recommend the censures, if any, to be inflicted; and re- port evidence and recommendations to the church for final action (§ 108). The church may vote to admonish the condemned pub- licly, to suspend him for some definite period from the privileges of the church, or to excommunicate him from its member- ship, according to the aggravation of the offense. (6.) A vote of censure shall require the concurrence of two-thirds of the members attending a regular meeting. (7.) In case of excommunication of any member, notice of the fact shall be given to the church at the following communion season. Change in Rules. 16. No alteration shall be made in prin- ciples and rules, unless at a regular meeting 140 of the church, it having been proposed at least one month previous to action thereon, and by vote of three-fourths of the mem- bers present. III. — Church Letters. 144. 1. Of Dismission. This certifies that is a member in good and regular standing of Church of . As such is at own request, hereby dismissed, and affectionately recommended to the fellow- ship and care of the Church of , and, when received by it, membership with this church will cease. By vote of the church, , Clerk. A. D. i* (Please inform this church as soon as the bearer of this letter has been received to membership.) 145. 2. Letter of Introduction. To whom it may concern : This may certify that the bearer, is a member in good and regular standing of the Congregational Church in — . Expecting to be absent from us for some 141 time, and desiring Christian intercourse during absence, is hereby affec- tionately commended to the occasional communion and fellowship of any Church of Christ with which , in the provi- dence of God, may desire to worship. , Pastor (or Clerk) (Date.) 146. 3. Complaint Against an Offender. To the Congregational Church in Dear Brethren: It becomes our Chris- tian duty to bring to your notice the offense of a member, and to ask you to deal with it according to the law of Christ. We charge with being guilty of the sin of -; and particularly on the day of , 18 — (and at other specified times, if any), and of denying the same (or remaining obdurate in regard to the same); in violation of his duty as a Christian, and of his covenant vows. The witnesses thereof are We respectfully ask you to entertain this charge, and to try the party accused, ac- cording to the law of Christ. Yours in Christ Jesus, (Date.) 142 IV. — Letters Missive Calling a Council. 147. 1. To Organize a Church. To the Congregational Church in Dear Brethren: The Great Head of the Church having inclined a number of believers here to think that it is our duty to become associated as a Congregational Church, and having taken the preliminary- steps toward it, we respectfully request you, by your pastor and a delegate, to meet in council , in this place on the of , at — o'clock , to consider the expediency of our action, and advise us in reference thereto, and, if thought best, recognize such organization by public and appropriate exercises. Wishing you grace, mercy, and peace, we subscribe ourselves Your brethren in Christ, {Here insert names of committee of those pro- posing to unite, also the names of the churches invite d\ 148. 2. To Ordain or Recognize or In-* stall a Minister. The Congregational Church in to the Congregational Church in , sendeth greeting : Beloved Brethren: The Great Head of the Church has kindly united us, and 143 the congregation statedly worshipping with us, in the choice of Mr. (Rev.) A B as our pastor and teacher, and he has accepted our invitation to that office. We therefore affec- tionately request your attendance, by pastor and delegate, at , on the day of next, at o'clock , to examine the candidate, and advise us in reference to the same; and, if judged expedient, to assist in the ordina- tion (recognition or installation) exercises. Wishing you grace, mercy, and peace, We are fraternally yours, {Here itisert names of committee of the church, also the names of the churches invited^) [This form may be altered and used for the ordination of one to the ministry, but not as a pastor. 149. 3. To Dismiss a Pastor. The Congregational Church in to the Congregational Church in , sendeth greeting : Dear Brethren: Whereas our pastor has resigned, and the church has accepted (or declined to accept) his resignation (or, whereas, unhappily, a state of things exists among us, which, in the judgment of the pastor or a majority of this church, renders it expedient that a council should be called 144 to advise in the matter), we affectionately invite your attendance, by pastor and dele- gate, at, on the day of , at o'clock in the , to examine the facts and advise us in the premises. Wishing you grace, mercy, and peace, We are yours in the Gospel, Committee. (Date. {Here insert the names of churches and persons invite d\ 150. 4. To Discipline a Minister. The Congregational Church in to the Congregational Church in , sendeth greeting : Dear Brethren: Whereas, Rev. , having committed things worthy of discip- line (or having lapsed from the faith), re- mains obdurate under our attempts to re- claim him, we most urgently invite you, by pastor and delegate, to sit in council on the day of , at o'clock in the , in the , to hear the charges against him, and to take such action on the 145 case as the facts and the usages of our churches warrant. Wishing you grace, mercy, and peace. We are fraternally yours, [• Committee. (Date.) , [Minister. {Hire insert the names of churches and persons invited.) 151. Order of Procedure in Council. Good order requires proper organization and procedure, that the best interests of all parties concerned may be secured. The following order of procedure may be ob- served : — (1.) Reading of letter missive, usually by the oldest pastor present. (2.) Election of temporary moderator and scribe. (3.) Making Roll of council. (4.) Election by ballot of permanent moderator and scribe, provided a quorum be present; if a quorum be not present, adjournment to a fixed time and place (§44). 146 (S-) Devotional exercises. (6.) Reading records of action of parties touching the calling of the council. (7.) The business specified in the letter missive. If it be the ordination, installation, or recognition of a minister, then: — (8.) The candidate's certificate of church membership, his licensure or credentials of ministerial standing, and, in case of recog- nition or installation, his call and accept- ance to the pastorate. If these are found satisfactory, then; — (9.) The examination of the candidate in beliefs, Christian experience, and fitness. (10.) The council vote to be by them- selves for action upon the examination, and the advice to be given. If the council advise the church to proceed, a committee is appointed to arrange with the church and candidate the parts in the public ser- vices. (11.) Announcement to the church of the action of the council. (12.) Reading and approval of the min- utes. (13.) Order of oublic services. 147 a. Reading of Minutes. 3. Introductory Prayer. c. Scriptural Lesson. d. Sermon. e. Prayer of Ordination, Recognition, or Installation. f. Right Hand of Fellowship. g. Charge to the Minister. h. Address to the People (omitted, except in cases of pastors, and sometimes then). i. Benediction. [Hymns interspersed as desired.] VI. — Parliamentary Rules. 152. Rules of Order a Common Law. In the transaction of business in any society it has been found expedient to observe cer- tain rules of procedure, whether those rules have been adopted by the body or not. The most important of these rules have become the common law which every body recognizes as binding. Besides these gen- eral rules special ones are oiten adopted. The general rules are sufficient for ordinary ecclesiastical meetings. 148 153- To Bring Business before the Body. When one wishes to introduce any business before a church, council, Associa- tion, or other body, he rises in his place and addresses the presiding officer by his proper title, and then waits until he be recognized by the presiding officer. When thus recog- nized, he has the floor, and can introduce the business by making a motion covering it, or by a communication. No one can interrupt him, or take the floor from him, until he yields it or forfeits his right to it. The motion must be seconded or it can- not be entertained. The mover of the mo- tion cannot himself second it, nor can his announcement that another will second it, be sufficient. Another must give his sup- port to the motion with his own voice. The communication, when a paper or a report, may at once be read unless objec- tion be made, in which case the chairman puts the question: "Will the assembly hear the communication?" or "Will the assem- bly receive the report ?" If the vote be in the affirmative, the report or paper, whether read or not, is before the house and must be disposed of in some way by the assembly. 149 A committee, unless a standing com- mittee, ceases to exist, the moment the as- sembly receives its report, if not a report of progress, whether the report be read or not; and the committee cannot act again unless revived by the recommittal of its report, or by special vote (Robert's Rules, §S 28, 30; Cushing's Manual, £ 293). 154. To Dispose of Business before the Body. A communication may be re- ferred to a committee, laid on the table, postponed to a fixed time for consideration, postponed indefinitely, or adopted as ex- pressing the sense of the body. A report may be recommitted, referred to another committee, laid on the table, postponed to a fixed time, postponed in- definitely, or adopted, accepted, or agreed to. The adoption, or acceptance of, or agreeing to, a report has the same effect precisely, namely, to make the doings of the committee the acts of the assembly, the same as if done by the assembly. The word "accept" is often used in ecclesiastical bodies in the sense of " receive," to bring a report already read before the body for action, and not to dispose of it. But a re- 150 port whether read or not, if laid before the body by the committee without objection is received (§ 153), and is as much before the assembly and its property, as it can be without adoption. Hence this ecclesiasti- cal use of the word " accept " is of no use, and should be avoided.* When a motion has been made and sec- onded, certain things may be done to it, and certain things may not be done to it; and it is of the greatest importance to good order and prompt dispatch of business, that each member of a body know what can and what cannot be done to a motion * Whenever a report or paper has been read or formally placed before the body, it has been received. It is before the body, and must be disposed of in some way. The body can at once adopt it, or do what it pleases with it. To accept is to adopt: — "When the assembly is to consider a re- port, a motion should be made to ' adopt,' * accept,' or 'agree to' the report, all of which, when carried, have the same effect, namely, to make the doings of the commit- tee to become the acts of the assembly " (Robert's Rules, § 31). "When accepted, the whole report is adopted by the assem- bly" (Cushing's Manual, § 295). 151 before the assembly. Hence we add tables taken from Robert's Rules of Order, to which work we must refer for a fuller treat- ment of the points raised. 155. Motions Amendable. The main question or motion may be amended: (1.) By addi?tg or inserting certain words or paragraphs ; (2.) By striking out certain words or para- graphs; (3.) By striking out certain words and insert- ing others; (4.) By substituting another motion on the same subject for the one pending; (5.) By dividing the question into two or more questions, as the mover specifies. An amendment may be inconsistent with one already adopted, or may directly con- flict with the spirit of the original motion, but it must have a direct bearing upon the subject of that motion. 156. Motions Unamendable. The fol- lowing motions cannot be amended: (1.) To adjourn (when unqualified). (2.) For the orders of the day. (3.) All incidental questions. 152 (4.) To lie on the table. (5.) For the previous question. (6.) An amendment of an amendment. (7.) To postpone indefinite ly% (8.) To reconsider a vote. 157. Undebatable Questions, The fol- lowing questions must be decided without debate, all others being debatable: (1.) To fix the time to which the assembly shall adjourn, if made when another ques- tion is before the body. As the main ques- tion, it is amendable and debatable. (2.) To adjourn. (3.) Call for the orders of the day. (4.) An appeal, when made while the pre- vious question is pending, or when simply relating to decorum or transgressions of the rules of speaking, or to the priority of business. (5.) Objection to the consideration of a ques- tion. (6.) Questions relating to a. Reading of papers; b. Withdrawing a motion; c. Suspending the rules; d. Extending limits of debate; 153 e. Limiting or closiug debate; f. Granting leave to continue his speech to one who has been guilty of indecorum in debate. (7.) To lie on the table. (3.) To take from the table. (9.) The previous question. (10.) To reconsider a question which is itself undebatable; otherwise it is debatable. 158. Subsidiary Motions. A motion made to bring" any particular subject before the assembly for its consideration is the principal or main question. The assembly may not wish to act immediately on that motion but dispose of it in some other way, or it may wish to terminate debate. To accomplish its wish, the assembly may pass any one of the following motions, which yield to Privileged and Incidental Questions (§§ 159, 160), and which are ar- ranged in their order of precedence among themselves: (1.) Lie on the table. (2.) The previous question. _ (3.) Postpone to a certain day. (4.) Commit. 154 '(5.) Amena. (6.) Postpone indefinitely. "Any one of these motions (except amend) can be made when one of a lower order is pending, but none can supersede one of a higher order. They cannot be applied to one another except in the follow- ing cases: (a.) The Previous Question ap- plies to the motion to Postpone, without affecting the principal motion, and can, if specified, be applied to a pending amend- ment; (/>.) the motions to Postpone to a certain day, and to Commit, can be amended ; .and (V.) a motion to Amend the minutes can be laid on the table." The effect of a motion to "lie on the table," if carried, places on the table every- thing that adheres to the subject; so that if an amendment be ordered to lie on the table, the subject which it is proposed to amend, goes there with it. The following cases are exceptions: (a.) An appeal; (l\) A motion to reconsider; (r.) An amend- ment to the minutes of the body. These can be ordered to lie on the table without carrying the original subjects with them. 155 159. Incidental Questions, These are such as arise out of other questions, and, consequently, take precedence of, and are to be decided before, the questions which give rise to them. They yield to Privileged Questions, and cannot be amended. (1.) Appeal (or questions of order). (2.) Objection to the consideration of a ques- tion. (3.) TJie reading of papers. (4.) Leave to withdraw a motion. (5.) Suspension of the rules. 160. Privileged Questions, These, on account of their importance, take preced- ence over all other questions whatever. They are as follows: (1.) To fix the time to which the assembly 'hall adjourn. (2.) Adjourn. (3.) Questions relating to the rights and privi- leges of the assembly or any of its members. (4.) Call for the orders of the day. 161. Motions Requiring more than a Majority Vote. The following motions require a two-thirds vote for their adop- tion, as the right of discussion, and the 156 right to have the rules enforced, should not be abridged by a majority: (i.) An objection to the consideration of a question, (2.) To take up a question out of its proper order. (3.) To suspend the rules. (4.) The previous question. (5.) To close or limit debate. (6.) To amend the rules {requiring previous notice also). (7.) To make a special order. YI. NATIONAL CONGREGATIONAL BODIES. " That they may all be one * * * * that the world may believe that thou didst send me." — Prayer of Jesus Christ. NATIONAL CONGREGATIONAL BODIES. 162. National Synods. Until 187 1 there were no stated but only occasional national gatherings of the Congregational churches in this country. Their first " Synod " was held in 1637, at Newtown, now Cambridge, Mass. The second "Synod," of a general nature, was convened at Cambridge, 1646- 1648. It gave us the Cambridge Platform of Church Discipline. The next was a " Convention " held at Albany, N. Y., in 1852. The fourth was the "Council" held in Boston, Mass., in 1865, which gave us the Boston Platform of Church Discipline. These gatherings were not frequent enough, either to express our unity or to secure organic efficiency. 163. The National Council. The Con- gregational churches met at Oberlin, in 187 1, and organized themselves into a Na- tional Council, meeting every third year thereafter. The following are the Constitu- tion, By-Laws, and Rules of Order of this Council. 159 160 164. Constitution OF 1HE NATIONAL COUNCIL, ADOPTED IN OBERLIN, 0., NOVEMBEE, 17, 1871. The Congregational churches of the United States, by elders and messengers assembled, do now associate themselves in National Council: To express and foster their substantial unity in doctrine, polity, and work; and To consult upon the common interests of all the churches, their duties in the work of evangelization, the united development of their resources, and their relations to all parts of the kingdom of Christ. They agree in belief that the Holy Scrip- tures are the sufficient and only infallible rule of religious faith and practice; their interpretation thereof being in substantial accordance with the great doctrines of the Christian faith, commonly called Evangeli- cal, held in our churches from the early times, and sufficiently set forth by former General Councils. They agree in belief that the right of government resides in local churches, or congregations of believers, who are respon- 161 sible directly to the Lord Jesus Christ, the One Head of the church universal and of all particular churches ; but that all churches, being in communion one with another as parts of Christ's catholic church, have mutual duties subsisting in the obligations of fellowship. The churches, therefore, while establish- ing this National Council for the further- ance of the common interests and work of all the churches, do maintain the Scriptural and inalienable right of each church to self- government and administration; and this National Council shall never exercise legis- lative or judicial authority, nor consent to act as a council of reference. And for the convenience of orderly con- sultation, they establish the following Rules: I. Sessions. — The churches will meet in National Council every third year. They shall also be convened in special session whenever any five of the general State or- ganizations shall so request. II. Representation. — The churches shall be represented at each session, by delegates, either ministers or laymen, appointed in number and manner as follows: 12 162 i. The churches, assembled in their local organizations, appoint one delegate for every ten churches in their respective or- ganizations, and one for a fraction of ten greater than one half, it being understood that wherever the churches of any State are directly united in a general organization, they may,- at their option, appoint the dele- gates in such a body, instead of in local organizations, but in the above ratio of churches so united. 2. In addition to the above, the churches united in State organization appoint by such body one delegate, and one for each ten thousand communicants in their fellow- ship, and one for a major fraction thereof: — 3. It being recommended that the num- ber of delegates be, in all cases, divided be- tween ministers and laymen, as nearly equally as is practicable. 4. Such Congregational general societies for Christian work, and the faculties of such theological seminaries, as may be recognized by this Council, may be repre- sented by one delegate each, such repre- sentatives having the right of discussion only. 163 III. Officers, — i. At the beginning of every stated or special session, there shall be chosen by ballot, from those present as members, a moderator, and one or more assistant moderators, to preside over its deliberations. 2. At each triennial session, there shall be chosen by ballot a secretary, a registrar, and a treasurer, to serve from the close of such session to the close of the next trien- nial session. 3. The secretary shall receive communi- cations for the Council, conduct correspond- ence, and collect such facts, and superin- tend such publications, as may from time to time be ordered. 4. The registrar shall make and preserve the records of the proceedings of the Coun- cil; and for his aid, one or more assistants shall be chosen at each session, to serve during such session. 5. The treasurer shall do the work or- dinarily belonging to such office. 6. At each triennial session, there shaU be chosen a provisional committee, who shall make needful arrangements for the 164 next triennial session, and for any session called during the interval. 7. Committees shall be appointed, and in such manner, as may from time to time be ordered. 8. Any member of a church in fellowship may be chosen to the office of secretary, registrar, or treasurer; and such officers as are not delegates shall have the privileges of members, except that of voting. IV. By-Laws. — The Council may make and alter By-laws at any triennial session. V. Amendments. — This constitution shall not be altered or amended except at a trien- nial session, and by a two-thirds vote, notice thereof having been given at a previous triennial session, or the proposed alteration having been requested by some general State organization of churches, and pub- lished with the notification of the session. 165. By-Laws. I. In all its official acts and records, this body shall be designated as The National Council of the Congregational Churches of the United States. 165 II. It shall be understood that the term for which delegates to the Council are ap- pointed expires with each session, triennial or special, to which they are chosen. III. Statistical Secretaries of State and Territorial bodies, Ministers serving the churches entertaining the Council, and per- sons selected as preachers, or to prepare papers, or to serve upon committees chosen by this body, shall be entitled to seats in the session in which they are to serve, without the privilege of voting. IV. The term "Congregational," as ap- plied to the general benevolent societies, in connection with representation in this body, is understood in the broad sense of societies whose constituency and control are sub- stantially Congregational. V. The Provisional Committee shall con- sist of seven persons chosen by the Council, with the addition of the Secretary, Regis- trar, and Treasurer, ex-offiao, of whom four shall be a quorum. This committee shall specify the place, and the precise time, at which sessions shall commence; shall choose a preacher of the opening sermon; may select topics regarding the Christian work of the churches, and persons to pre- pare and present papers thereon; shall do any work which shall have been referred to them by the Council; shall name a place and time for the next triennial session; and shall make a full report of all their doings, — 166 the consideration of which shall be first in order of business after organization. VI. The sessions shall ordinarily be held in the latter part of October, or the early- part of November. VII. The call for any session shall be signed by the chairman of the Provisional Committee and the Secretary of the Coun- cil, and it shall contain a list of topics pro- posed by the committee; and the Secretary shall seasonably furnish blank credentials, and other needful papers, to the scribes of the several local organizations of churches. VIII. Soon after the opening of a stated or special session, the following committees shall be appointed: i. A Committee on Credentials, who shall prepare a roll of members. 2. A Committee of Nominations, to make all nominations not otherwise provided for. 3. A Business Committee, to propose a docket for the use of the members. Except by special vote of the Council, no business shall be introduced which has not thus passed through the hands of this committee. 4. A Publishing Committee of five, in- cluding the Secretary, the Registrar, and the Treasurer, who shall contract for and distribute all publications ordered by the Council. 5. A Finance Committee. 6. A Committee on each of the national Congregational charitable societies, to 167 which, severally, may be referred any state- ments from, and any communications relat- ing to, said societies. 7. A Committee on the Congregational theological seminaries, to which may be referred any statements from, and any com- munications relating to, said seminaries. Committees shall be composed of three persons each, except otherwise ordered. IX. In the sessions of the National Coun- cil, half an hour shall every morning be given to devotional services, and the daily sessions shall be opened with prayer, and closed with prayer or singing. Every evening shall ordinarily be given to meet- ings of a specifically religious, rather than business, character. And the Council will join in the sacrament of the Lord's Sup- per at some convenient season. The after- noon and evening of Saturday, and the evening of the Sabbath, shall be assigned to hearing from such "Congregational Socie- ties as may be recognized by this Council," the time to be equitably divided between them; and no other portion of the time of the Council is to be occupied by them. X. No person shall occupy more than one hour in reading any paper or report, with- out the unanimous consent of the Council. XI. An Auditor of Accounts shall be ap- pointed at every session. XII. The Provisional Committee may fill any vacancies occurring in any committee 168 or office in the intervals of sessions, — the person so appointed to serve until the next session. XIII. The Council approves of an annual compilation of the statistics of the churches, and of a list of such ministers as are re- ported by the several State organizations. And the Secretary is directed to present at each triennial session, comprehensive and comparative summaries for the three years preceding. XIV. The Council will welcome corres- pondence by interchange of delegates, with the general Congregational bodies of other lands, and with the general ecclesiastical organizations of other churches of Evan- gelical faith in our land. Delegates will be appointed by the Council in the years of its session, and by the Provisional Commit- tee in the intervening years. 166. Rules of Order Adopted by the National Council. i. The rules of order shall be those found in common parliamentary use, not modified by local legislative practice, with the fol- lowing explicit modifications: (a) When a question is under debate, no motion shall be received, except the follow- ing, namely: To amend, to commit, to post- 169 pone to a certain time, to postpone indefi- nitely, to lay on the table, and to adjourn, — which shall have precedence in the reverse order of this list, — the motions to lay on the table and to adjourn, alone being not de- batable. (b) If the report of a committee contains nothing more than matters of fact for in- formation, or matters of argument for the consideration of the Council, the question is, Shall the report be accepted?—- and that question, unless superseded by a motion to reject, to recommit, to postpone, or to lay upon the table, shall be taken without de- bate. Such a report, if accepted, is placed upon the files of the Council, but not being an act of the Council, is not entered on the minutes. (c) If the report is in the form of a vote, or resolution, or of a declaration, expressing the judgment or testimony of the Council, the additional question arises, Shall the report be adopted? — and motions for amendment are in order. Such a report, if adopted, with or without amendment, is the act of the Council, and is entered on the minutes. (d) If a report gives the views of the com- mittee on the matter referred to them, and terminates with the form of a resolution or declaration in the name of the Council, the questions are, — Shall the report be accepted? and, Shall the resolution, or declaration, be adopted? And, while the report at large, 170 if accepted, is placed on file, that part of it which has become the act of the Council is entered on the minutes. 2. No member shall speak more than twice to the merits of any question in de- bate, except by special permission of the body; nor more than once until every mem- ber desiring to speak shall have spoken. SUPPLEMENTAL. SUPPLEMENTAL. [The following Section should have been placed between Sections 58 and 5#]. 167. How to Form Church Associa- tions. Associations of churches may be formed in the following way: a. When it is desired to organize a Dis- trict Association (§58 a.), let some church appoint a committee to correspond with the other churches in reference thereto; and, in case they are favorably disposed, to in- vite them to meet by pastors and delegates in convention for the purpose of constitu- ting themselves into an Association. When they in convention shall have adopted a Constitution, Doctrinal Basis, and By-laws, the said churches become an Association. b. When it is desired to organize a State or Territorial Association (§ 58, b.), some District Association, or, in case there be none, some church, may appoint a commit- tee of correspondence and invitation, as above, to call a convention of the churches 173 174 by pastors and delegates, for constituting the Association. c. In either case, great care should be had in adopting the Constitution, Doctrinal Basis, and By-laws, as they form the or- ganic law of the body. A committee ap- pointed for the purpose should derive needed help from the action of other co-or- dinate bodies in this respect, whose Consti- tutions, Doctrinal Bases, and By-laws have been published. 175 168. [We append a service for administering Infant Baptism, though not so related to Polity as to require it, but yet so needed as to justify its insertion. For the limitations of this rite, see Section ioo]. Service for the Baptism of Infants. Dear Friends: In presenting your in- fant offspring to the Lord in Christian bap- tism, you do show the same religious care- fulness and parental solicitude that led the Virgin Mary to circumcise her Holy Child, and to present Him in the Temple. The impulse lies deep) in parents' hearts, beauti- ful in itself, and nurtured by our holy religion, to consecrate by some outward rite their children unto God. And Abra- ham, four hundred years before the giving of the Law, was commanded to apply the seal of His covenant with God to himself and to his male offspring. And perhaps nothing in the life of our Savior was more touchingly beantiful than His laying His hands on the heads of little children while He blessed them. And what words of His 176 are dearer to parents' hearts than these: " Suffer the little children, and forbid them not, to come unto me: for of such is the kingdom of heaven." The parental feel- ings which respond so warmly to these words, have since Abraham's day found a fit expression in the sacrament either of blood or of water, in infant circumcision or in infant baptism. Prompted by these feelings, trusting in a risen Savior, believing that the promise made to Abraham is also made to you and your seed, you stand here in this presence to discharge a joyous but solemn duty. Glad that the Lord has blessed you, you now present the fruit of your union, and solemnly dedicate it unto God In doing so, you promise, in dependence upon the Divine grace, to train it up in the nurture and admonition of the Lord; to teach it the great Doctrines of our holy religion; to instruct it in all His precepts; and to use your best endeavor to bring it early in life into the saving knowledge of our Lord Jesus Christ. Bear ever in mind, the obligations of this significant rite. During the long period of 177 childhood, God has laid upon you the duty of its moral and religious culture, which no one else can so well perform. Be faithful and patient, with all prayer and tenderness, assured that God 'will guide and reward you. So train your child by precept and example that when its soul like an opening bud shall reach out after light and life, it shall find them in Him who is the Light and the Life of the world. Then shall your dear little one, in the Lord's appointed time, go to be forever with Him who took little children in His arms, put His hands upon them, and blessed them. [Baptism, and closing Prayer], 13 INDEX. THE FIGURES REFER TO SECTIONS. Accept, same as adopt 154. Activity of Primitive Churches 135 Modern Congregational Churches. . 136 Adjournment, effect on councils 44 Admission of Members 13, 116 Form of 139-142 Apostles had no successors 75 Appeal, ♦Jo, from local church 32, 105 Associations, Church 57-68 Authority of 62 Churches should join 2^ b Conditions of membership in. 23, 60, 64 Doctrinal bases of 10 How to form 167 Justified in suspending or expelling members ...115 Kinds of 58 May join in calling councils 40, 50 Membership in , 60, 67 179 180 Associations, Ministerial delegates to, not members of 67 Ministerial standing in 65 Names of 59 Nature of 57 Not Presbyteries 64 Object of 61 Responsibility of 63 Standing of churches in 65 When may ordain 77, e Associations, Ministerial 69-72 Continuance of 72 Nature of 70 Origin of 69 Standing in 83 Use of. i . . . . 71 Authority, Associations have what 62 Councils have what 54 Ministers have none over churches. 73 Ecclesiastical, where deposited .... 28 Autonomy, Church 27, 34 Baptism 100 Mode of 100 Service for Infant 168 Baptists S3 How differ from Congregationalists 129 Number of note, 3 181 Baptised children, when may commune. . 9 Basis, Doctrinal, of Union 10 Bible, Standard of Congregationalists. . . 5 Bishops, same as elders in New Testa- ment 31, 75 Board, Church 99, c Bunsen, on Primitive Churches 34 By-Laws of National Council 165 Cambridge Platform, its theory of the min- istry 73 Censures. .».. 112 How to remove 112 Certificate of church membership 118 Challenge, no right of 50 Church, A, what 18 How formed 20-25 Material of 20 Membership in, a covenant 116 Officers in 9 I "~99 Standing of, in Association 65 Worship of, controlled by itself 126 Church, The Invisible 16 How manifested 17 Indivisible 35 Theories of 14 Church Board, what 99, c, 143 Churches, Congregational Number of in world .note, 3 182 Churches, Legal relations ot 24 Clerk of church 99, a Civil liberty, its relation to church polity 127 Colman, on primitive churches 34 Complaint, Form of 146 Commission, The great 134 Committees, Church 99, d Conferences, (see Associations) 59 Confession in Confessions, General, of Faith 6 Congregationalism, Constitutive princi- ple of 15, 26, 27 Congregationalists 1-3, 127-133 Meaning of name 1 Number of 3 Origin of 2 Constitutive principle of Congregation- alism 15, 26, 27 Proof of ... . 3° _ 34 Constitution of National Council 164 Coordinate Bodies 66 Councils of churches 38-55 Adjournment, how affects 44 Dismissing, when needed, 45 How called 40, 50 Kinds 47 Uni parte 48 183 Councils, Duo parte 49 Mutual * 50 Ex parte 51 Membership in 41, 42 Must be fairly chosen 52 Objects 45 National 162-166 Procedure in 55, 151 Quorum in. 44 Result of 54 Scope of 46 Covenant, Church 21, d. Church membership, a 116 Form of 142 Credentials, Church 89 Ministerial 89 Contents of 90 Creed, Church 7, 141 Apostles' 141 Delegates, chosen only from memberhip 60 Ministerial, not members of Asso- ciations 67 Reports of 56, 68 Denominational differences: Fundamental 127 Incidental 128—133 Deposition from the ministry 84 184 Diaconate 94-98 Deacons 94 Deaconesses 95 Duties of 96 Election of 97 Installation 98 Dismissing Council, when needed 45 Discipline, Church 103-125 By jury ... «. . .108 Law of 32, 104—106 Offenses 103 Private 105 Public scandals 106 Procedure in 107 Discipline, Ministerial, by Associations. 87 By Churches 113 By Councils SS District Associations 58, a. Doctrine, Evangelical 12 Importance of. 4 Standard of 5 Dropping members 117 Duo parte councils 49 Ecclesia, meaning of r Never used of a collection of churches, 1 7 Ecclesiastical Authority, where deposited 28 Society, not Scriotural • . . 29 185 Ecumenical Association 58, cL Elders, Plurality of in Primitive Churches 91 Same as Bishops in N. T 31, 75 Election of church officers 3r Deacons 3 1, 97 Pastors 31, 34. Episcopacy, Constitutive principle of. . . 15 Episcopalians, How differ from Congre- gationalists 132 Equality in church representation im- portant 60 Evidence, Rules of 109 Excommunication .112 Ex parte councils 51 Their first duty 51 Fellowship, Church 38, 57 Conditions of 65 How sought 23; Reciprocal 23, 64, 65, 85 Form of Letters of Dismission 144 Of Introduction 145 General Management, Proof from 33 Greek Church 133 Hatch, on Primitive Churches 34 Independence, Church 15, 26, 27, 64, 88- Of Primitive Churches conceded . . 34 Proof of 30-34 186 Infant Baptism, Service for 168 Installation . 78 Decline of 91 Irregularities, Force of no Jury trial in churches 108 Lawyers in ecclesiastical trials 53 Legal relations of churches 24 Letters of Dismission 119 Force of 123 Form 144 From churches 120 To churches not receiving them. ... 121 When cannot be issued. 122 Letters Missive 39 Forms of. ...... 147-150 To discipline, a minister 150 To dismiss a pastor 149 To ordain a minister 148 To organize a church 147 To Recognize or install a pastor. . . 148 Liberty in non-essentials n Destroyed by force 127 Relation of Polity to 127 Licentiates laymen 77 When may administer Ordinances. 102 Lord's Supper 101 Relation of baptized children to . . . 9 187 Material of a church 20 Membership, in Associations 60, 67 Church, how guarded 9, 20 In Councils 41, 42 Weak Christians may obtain 13 Methodist Episcopal Church 53, 131 Milman, on Primitive Churches 34 Ministerial Standing 80 Held in Church Associations 85 Never in councils. 84 Not to be held in Ministerial Asso- ciations 83 Transferred from local churches. 81, 82 Ministers, Authority none 73 Examination of 8, 79 When pastors 76, 91 Ministry, a function of the Church 73 Doctrinal guards to 8 Not a priesthood 74 One order in 75 Missionaries, First, sent out by a church . 134 Missionary Societies 137 Churches may control 134 Mosheim, on Primitive Churches 34 Mutual Councils. 50 National Council 58, c, 163 By-Laws of 165 188 National Council, Constitution of 164 Doctrinal Bases of 10 Rules of Order in 166 Non-essentials, Liberty in 11 Oath or affirmation to be used n<± Officers, Church: Deacons 94-98 Other officers 99 Pastors 9 I_ ~93 Election of. 31 Ordination, what, and by whom 77 Organization of churches 20-25 Papacy, Constitutive principle of 15 Parties calling, not members of a council 42 Protected in trials 115 Pastorate. . . . 9 I ~93 Theory of 73 Pastors. 76, 91, 92 Duties of 93 Induction into office 92 Installation 78 Recognition 79 Should be members of churches they serve 76 Presbyterianism, Constitutive principle of 15 Presbyterians, How differ from Congre- gationalists 53, 130 189 Presbytery in a church 91 Proce'dure in church meetings 143 (6) In church trials 143 (17) In councils 151 Quorum in councils 44 Recognition, council of 79 Reciprocal nature of fellowship 23, 64, 65, 85 Religious corporations, law of, in States 24 Reports of Delegates 56, 6& Representation, chosen from what 60 Equality in, important 60 Roman Catholics 15, 133 Rules of Order in National Council .166 Rules, Parliamentary 152— 161 Bringing business before the body. 153 Disposing of business 154 Motions Amendable 155 Incidental 159 Privileged 160 Requiring two-thirds vote 161 Subsidiary 158 Unamendable 156 Undebatable 157 Sacraments 1 00-101 Administered by whom 102 Seminaries, Theological 138 Societies, National 137 190 Standing Rules for a church 143 "Stated Supply " 92 Sunday Subscriptions 124 Superintendent of Sunday school 99 Synods, National 162 Theories of Church 14 Constitutive principle of. ... , 15 Diverge where 19 Treasurer, Church 99, b Trials by jury 108 Trustees, Board of 143, d Unifying principal 36 Development of .- 37 Unions, Congregational 59 Uni parte councils 48 Unity, Force cannot secure 127 Veto, Pastors have no power of 28 y 93 Vote, Only members can 76 Voting members limited to adults 125 Waddington, on Primitive Churches ... 34 Weak believers admitted to membership 13 Whately, on Primitive Churches 34 Witnesses 113 Protected 115 Put under oath. 115 Worship, Each church regulates its own 126 ?2-3)