(('' a 6 t'  X
ECCLESIASTICAL POLITY.
THE
ouernment ant  ommuntn
PRACTISED BY THE
CONGREGATIONAL CHURCHES
it 1I.
UNITED STATES OF AMERICA,
whick wzere Represented by Elders and Messengers in a
National Council at Boston, A. D. I865.
I G -Z.
BOSTON:
CONGREGATIONAL PUBLISHING SOCIETY.
I872,
I
-y    " 
Entered according to Act of Congress, in the year 1872, Oy
THE AMERICAN CONGRRVA,TIONAL  ASSOCIATION,
In the office of the Librarian of Congress, at Washington, D. C.
Stereotyped and Printed by
ALFEND MUDGE & SON, BosC'IN.
e  
I- /S,{; /
4.# /, if54
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PREFACE.
IN the preliminary arrangements for the National
Council of Congregational churches which was assembled at Boston, A. D. i865, three pastors of churches,
one each in Connecticut, Massachusetts, and Ohio, were
appointed to prepare a paper on " the expediency of
issuing a Statement of Congregational Polity." One
of the three was unable to participate in the work, but
his colleagues presented to the Council their report on
the subject assigned to them, and with it a form or
draught of a statement of polity for the consideration
of the assembled elders and messengers.
The statement thus prepared and submitted was
carefully considered; and, having been approved in
general terms, was left at the disposal of a large committee, with various suggestions of changes and additions tending to make  it more complete, and with
authority to publish it after such amendments as they
should approve.
The Committee appointed by the Council was so
i umerou3, and  so  widely dispersed, that Any full
L-S 
4
meeting for consultation was impracticable. Bilt? after
ample time for consideration and for advice from all
sources, the publication being called for in various
quarters, letters were addressed to the members of the
Committee, appointing a time and place for their mieeting, and requesting every one who could not atten-d in
person, to communicate his views in a written reply.
Thus, a careful revision of the proposed Boston Platform of I865, was effected in the closest practicable
conformity with the instructions of the Council; and
the revised and amended statement of Congregational
polity is now presented to the churches by the surviving members of the Committee.
The usefulness of that Council, great and various as
it has been, would have been incomplete without some
testimony from it concerning the principles of church
government, and the usages in which those principles
are applied. Congregational synods in former times
have judged it necessary for them to give such testimony.  The synod which assembled at Cambridge in
I646, and was continued by successive adjournments
till I648, and to which all the churches of the NewEngland colonies were invited, left, as a memorial of
itself, that statement of Congregational polity which
has ever since been called the Cambridge Platform.
The synod of Congregational churches which was convened under the patronage of the English government
in I658, at the Savoy in London, issued a "Declaration
of thie Faith and Order Owned and Practiced in the
Congregational Churches of England."  Fifty years
I 
5
later, a syno4-of the churches in the colony of Connecticut, at Saybrook, gave out that scheme of a modified
Congregationalism, which, though never adopted elsewhere, has had its influence on the churches in almost
all parts of our country. More recently, in I833, the
Congregational Union of England and Wales, though
not properly a synod or council of churches, issued a
careful and well-authenticated Declaration describing
the faith and order of the Congregational churches in
that country. Such precedents were enough to justify
the giving of a similar testimony by an assembly of
elders and messengers representing, for the first time
since I648, all the Congregational churches in a country which was then an almost unbroken wilderness,
but has now become the United States of America.
Some such declaration, exhibiting with more authority than can belong to any individual or local testimony, the system of order actually held by these
churches, is greatly needed. The churches need it for
their own  information and guidance.  Pastors and
home missionaries, and, indeed, all our ministers need
it, that they may not be misled by unconscious imita tion of systems incongruous with the first principles
of the New-Testament polity. Our foreign mission aries need it, that the churches which they gather may
learn to stand fast in the liberty with which Christ has
made them free. Young men who are preparing them selves in theological schools, for the service of the
churches, need it, that they may be qualified for that
part of their expected work which relates to the rights 
6
and functions of a church, and the administration of
its discipline. Many whose ecclesiastical connection
is with other portions of Christ's universal church need
it, that their minds may be clear of misinformation or
of prejudice. Especially is it needed in the new States
and territories where ecclesiastical institutions are yet
to be formed, and in those older States where all things
are becoming new. Wherever devout and believing
souls, weary of hierarchical and synodical governments
over Christ's free people, are ready to unite in a church
which shall be only Christ's, and in which they may
joyfully learn and testify that where the Spirit of the
Lord is there is liberty, some convenient manual is
needed to show them how such a church may be constituted and governed.
No ancient document can be wisely referred to as
being in all respects sufficient for the present need of
these churches. The Cambridge Platform, though
framed with much deliberation and much study of the
Scriptures, was the work of a few men, who, in a wilderness remote from all the Christian world beside,
were attempting to recover the church polity of the
apostles; and it is now more valuable as a means of
showing how little our churches have departed from
their original principles and methods, than as a guide
to the manner in which those principles are now applied and administered in the practice of these churches.
Indeed, there are portions of it which, to readers not
remembering its date and what questions of church
polity were then under discussion in England, or not 
7
familiar with the technical terms of a logic now obso'lete, are hardly intelligible without a commentary.
The Savoy Declaration, though more lucid than the
Cambridge Platform, is less systematic; and, as it only
touches, instead of exhibiting and applying the great
principle of the communion of churches with each
other, it is by no means an adequate representation of
American Congregationalism. The Heads of Agreement, assented to by certain ministers of Dissenting
churches in and about London in i690, and incorporated into the Saybrook Platform, though it has been
useful in Connecticut, and has had its influence in the
ecclesiastical history of our country, can hardly be
called a statement of Congregational polity. It was
designed to mark out a way in which Presbyterian
congregations and ministers, actually, though unwil lingly, independent of a national church and of Pres byterial judicatures, might walk in amity and virtual
unity with Congregational ministers and churches. No
statement of polity that was framed in a former century
or in another country can suffice for the Congregational
churches of the United States, in their present relations
to each other, to their country, and to the progress of
the kingdom of Christ.
A polemic defence of Congregationalism, or a rhetor ical commendation of it, is not what was intended in
the original draught of the platform now submitted to
the churches, nor what was approved and authorized
by the National Council at Boston. Such expositions
of our church polity may proceed more fitly from. indi 
8
viduals than from any representative body.  On the
other hand, a simple statement of the two or three first
principles which constitute the radical difference
between  Congregationalism  and  other theories  of
church government would not be sufficient.  Those first
principles are only the points of divergence between
differing systems; and how wide the divergence is
cannot be shown but by showing the application of the
principles. A simple and perspicuous statement. not
only of the principles on which our polity is founded, but
also of the usages and arrangements which those prin ciples have established among us, and in which, by
common consent, they are applied and made practical,
will be, it is believed, of great use to our churches both
in their internal administration and in their fellowship
with each other. Such a statement is what has been
attempted in the summary now offered to the churches
for their approval, and to all who desire to become
.acquainted with the ecclesiastical principles and methods of the Congregational churches in the United
States.
. The authority pertaining to any exposition of Congregational polity, by whatever assembly, is wholly
unlike the authority which is claimed for the canons
enacted by the variously named assemblies of clergy
and delegates which assume to govern the particular
congregations under them.  It is little more than a
truism to say, that the National Council at Boston had
no legislative power to ordain a new constitution for
the churches, or to promulgate any new rules; and no 
9
judicial power to establish precedents which inferior
courts must follow. All that any such Council can do
is to inquire, to deliberate, and to testify. A careful
statement, first approved in general terms by that great
multitude of witnesses, and then revised and completed
under their directions, by men selected for the purpose
from all parts of the country, will naturally have whatever authority belongs to the testimony of trustworthy
witnesses, well informed concerning the matter in
question, and representing "all those Congregational
churches in the United States of America which are in
recognized fellowship and co-operation through the
General Associations, Conferences and Conventions in
the several States." Whatever authority the Cambridge Platform has as testifying what was the way of
the New-England churches in I648, just that authority
a similar statement proceeding from the National
Council-of I865 may have as testifying what American
Congregationalism is in these latter years of the nineteenth century.
Some of us whose names are subscribed, were the
compilers of the following statement in the form in
which it was presented to the Council.  The others
were appointed by the Council to aid in revising and
completing the statement. so that it might have in its
present form the highest practicable authentication from
that great assembly. As in the original draught, so in
this revision, we have not presumed to insert any novelties, nor to express our own preferences, but only to
state what is commonly received and practised in the
churches.' We dare not profess that we have erred in 
IO
no particular, nor that in every phrase we are unanimous. Yet while many things of minor importance
have been onitted, which some of us desired to affirm,
and while every one reserves his liberty of dissent, we
have not intended to affirm anything which seemed to
any of us unsound in principle or untrue in fact. A
comparison of our work with the Cambridge Platform
will show how closely we have followed that time-honored summary in the general plan, in the arrangement
of topics, and in language; and, at the same time, how
freely we have departed from it, whether for the sake of
increased perspicuity, or for the sake of exhibiting the
Congregational polity as it is in fact to-day, instead of
exhibiting it as it was in theory when our fathers, so
long ago, were beginning to build on this continent, to
the glory of.our God, a temple more august than Gothic
minster or Roman basilica, - his living temple that
shall live forever.
JULIAN M. STURTEVANT,
TRUMAN M. POST,
EDWARD BEECHER,
WILLIAM SALTER,
JAMES S. HOYT,
DAVID BURT,
JOSEPH P. THOMPSON,
HENRY STOCKBRIDGE,
NATHANIEL A. HYDE,
RICHARD CORDLEY,
ASAHEL FINCH,
WARREN CURRIER,
RUFUS ANDERSON.
LEONARD BACON,
ALONZO H. QUINT,
HENRY M. STORRS,
EDWARDS A. PARK,
SAMUEL HARRIS,
SAMUEL C. BARTLETT,
GEORGE P. FISHER,
JAMES H. FAIRCHILD,
EDWARD A. LAWRENCE,
JOHN P. GULLIVER,
BENJAMIN LABAREE,
MARK HOPKINS,
WILLIAM BARROWS, 
II
Hon. WOODBURY DAVIS, of Maine, Hon. JOHN
HALL BROCKWAY, of Connecticut, and Rev. LEONARD
SWAIN, D. D., of Rhode Island, were members of the
Committee for revising and completing the statement
of Congregational polity, but have departed this life.
Yet it should be known that Judge Davis assisted in
the work of the Committee, and that whatever changes
were suggested by him havebeen adopted. 
4-~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ 
I3
THE GOVERNMENT AND COMMUNION
OF THE
ongregationat    I          urchts It the jntted Stated
PART I.
PRELIMINAA'R Y PRI2VCIPLES.
CHAPTER I.
-Defnition and Rule of Church Polity.
I. THE Holy Scriptures, and especially the
Scriptures of the New Testament, are the only
authoritative rule for the constitution and administration of church government  and no other can
be imposed on Christians as a condition of membership and communion in the church.
2. God has prescribed in the Scriptures, the
association of believers for united worship and spiritual communion, in order to the visibility, the
purity, the advancement, and'the perpetuity of
Christ's kingdom. What God has thus prescribed
is the true church polity.*
* Compare Cambridge Platform, ch. I. 
14
CHAPTER II.
The Church Catholic, and a Particular Church.
I. CHRIST'S Catholic or Universal Church, is
the great company of the redeemed and sanctified
in all ages.
2. The Church Universal includes the redeemed
in leaven.  They who have entered into the joy
of their Lord, are the Church Triumphant. They
who are serving Christ on the earth, and contending with the powers that rule the darkness of this
world, are the Church Militant.
* 3. The Militant Church Catholic on earth is not
merely that which is discerned by God who searches
the hearts, but is visible, as including all who profess to believe in Christ, and do not wholly contradict that profession by ungodliness in their lives,
or by rejecting the essential truths of the gospel.
4. The Visible Church Catholic comprehends
not only such particular churches as are constituted
and governed according to rules and precedents
given in the Scriptures, but also all assemblies of
believers and worshippers, holding what is essential to the Christian faith; and it is rightfully
governed by no pretended vicar of Christ, nor by 
I5
any assembly having jurisdiction over particular
churches, but only by Christ himself through his
word and Spirit.
5. As the notion of a visibly organized and
governed Catholic Church has no warrant from the
Scriptures; so the notion of a national church having jurisdiction over the particular churches in a
nation is equally unwarranted. Under the gospel,
the visibly governed church is not ecumenical, nor
national, nor provincial, nor diocesan, but only local
or parochial,- a congregation of believers dwelling together in one city, town, or convenient neighborhood.
6. A particular or local church is a definite and
organized part of the Visible Church Catholic; and
all particular churches, being the one body of
Christ, and having one Lord, one faith, one baptism, one God and Father of all, are bound to maintain and manifest the catholic communion of saints,
endeavoring, in their relations one with another,
to keep the unity of the Spirit in the bond of
peace.*
* Compare Cambridge Platform, ch. ii. Savoy Declaration, ~~ i-6. Heads of Agreement, ch. i. ~~ I, 2,
A 
I6
PART II.
THE CONSTITUTION AND ORDER OF
THE IOCAL CHURCH.   -
CHAPTER I.
Htow a Particular Church is Constituted.
I. THE visible church consists of those who,
visibly belonging to Christ, are separated from the
ungodly world and united in a holy fellowship.
2. Those who visibly belong to Christ are, first,
such as, having attained some knowledge of the
principles of religion and being free from gross
scandals, do profess their personal repentance and
faith, and walk in obedience to the word;  and
secondly, the children of such, who, being children
of the covenant, are in that sense Christ's, and are
recognized as holy in the Scriptures.
3.  The members of one church ought ordinarily
to dwell in such vicinity to each other that they
can meet in one place; and ordinarily, the members of one church ought not to be more in number
than can meet in one assembly, and manage their 
I7
affairs by one administration. Yet if there be many
congregations, distinct from each other, in one
town or city, they ought to regard themselves and
each other as branches of Christ's one Catholic
Church in that place.
4. 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
subjects becomes, by that mutual recognition and
agreement, their covenant with each other to be
fellow-disciples and helpers of each other's faith
in a distinct church.
5. Different degrees ofexplicitness in the church
covenant do not affect the being of the church, or
the duties and responsibilities of its members.
The essence and meaning of the covenant are
retained where the agreement of certain believers
to meet constantly ini one congregation for worship
and edification is expressed only by their practice
of thus meeting, and their actual observance of
Christian ordinances. However explicit the covnant may be, it can rightfully express nothing more
than a mutual agreement to observe all Christ's
2
l 
I8
laws and ordinances as one church of Christ; and
however informal the agreement, it can mean
nothing less.
6. Every believer having the opportunity should
be a member of some particular church, that he
may honor Christ by his professed conformity to
the order and ordinances of the gospel, and that
he may have the benefits of visible union and fellowship with the church, which is the communion
of the saints. These benefits are, frst, a participation in the promise of Christ's special presence
with his church; secondly, the increased activity and
enjoyment in the Christian life by combining the
affections and endeavors of believers, and by inciting
each other to love and good works; thirdly, watchful and fraternal help to keep each other in the
way of God's commandments, and to recover by
due admonition and censure any that go astray;
and, fourthly, aid in the Christian nurture and
training of their children, tliat their households
may be holy, and their posterity be not cut off from
the blessings of the covenant.'Should all believers
neglect this duty of voluntarily entering into organized Christian fellowship, to which duty they are
moved by the impulses of a renewed and holy 
I9
mind, Christ would soon have no visibly associated
and organized church on earth.*
CHAPTER II.
God's Instituted  Worship  in the Church.
I. Believers joined to each other and to Christ
in a church are builded together for a habitation
of God through the Spirit. The church is therefore
spoken of in the Scriptures as the house of God
and the temple of his worship.
2. The worship of God in his spiritual temple,
the church, includes prayer, the singing of psalms
and hymns and spiritual songs, the ministry of the
word, the sacraments, and the contribution of gifts
and offerings for the service of Christ.
3. Prayers in the church should be grave and
earnest, lifting up the thoughts and desires of the
assembly to God; being prompted by the Holy
Spirit, they should not be limited by any prescribed
and inflexible form, but offered freely, according to
* Compare Camb. PI. chs. iii, iv. Sav. Dec. ~~ 7, 8.
Hieads of Agr. ch. i, ~~ 3-5. 
20
the vicissitudes of need and trial, and of joy or
sorrow, in the church or in its households; they
should be offered for all men, for those who are in
authority, for the welfare of the civil state, and for
the Universal Church of Christ on earth; and in
the matter and manner they should be agreeable
to such models as the Scriptures give, and, above
all, to that model which Christ himself gave to his
disciples, that he might teach them how to pray.
4. Singing in the church is not for the delight
of the sense, as in places of amusement, but for
the union of voices and hearts in worship, and for
spiritual edification. The Psalms in the Old Testament are sanctioned for this use by Christ and
his apostles, and remain in the church forever, to
be used in praising God. There is warrant also in
the New Testament for the use of hymns and spiritual songs, but not to the exclusion or neglect of
the Psalms.
5. The ministry of the word in the church is
by the reading of the Scriptures, with such exposition as may aid the hearers'in their personal
and family searching of the same; and also by
preaching and teaching, that the truths and principles which God has revealed in his law and in the 
21
gospel may be set forth distinctly in their manifestation of the glory and government of God, in their
relations to each other, and in all their applications
to the duties of men and to the salvation of sinners.
6. The two sacraments of the New Testament,
representing and commemorating through all ages
the twofold grace of God offered in the gospel, are
to be administered in  all churches.   Baptism,
wherein the purifying element of water signifies
and represents the inward washing of regeneration
and renewing of the Holy Ghost, should be administered in simplicity, with no vain or superstitious
ceremonies. In like manner the Lord's Supper,
wherein believers partake of his body which was
broken for us, and of his blood which was shed
for many for the remission of sins, is to be celebrated in simple conformity with the recorded
words of the institution.
7. In the place of those prescribed and definite
exactions which were part of God's appointed worship before the coming of Christ, are the free gifts
of Christ's disciples to his suffering brethren and
to his cause and service. The contribution in the
church is not a secular thing adverse to spiritual 
22
edification, but is an act of grateful homage to
Christ and of communion with his brethren.*
CHAPTER III.
Church Power.
I. Church power, under Christ, resides not in
any priesthood or clergy, nor in the officers of the
church; but in the church itself, and it isderived
through the church, to its officers, from Christ.
2. Church power extends no further than to
declare and apply the law given in the Scriptures.
No church has any rightful power to make itself
other than simply a church of Christ, in which his
minds as made known in the Scriptures, shall be
the only rule of faith and practice. As no church
may add anything to the sum of Christian doctrine,
or take anything therefrom, so no church may add
anything to or take anything from those rules of
Christian living, and those conditions of Christian
fellowship, which the Scriptures prescribe. t
Compare John Robinson's Catechism, Qu. 24-37, 46.
New Haven Catechism by John Daven:ort and William
Hooke.
+ Comp. Camb. P1. ch. v. Say. Dec. ~~ I-7. 
23
CHAPTER IV.
Church  Officers.
I. Officers in a church are necessary to its wellbeing, and to its functions, though not to its existence. Therefore, they are appointed by Christ's
institution, and are counted among the gifts of his
triumphal ascension.
2. The powers and functions of church officers
are not to be confounded with those of the apostles, and other extraordinary ministers of Christ at
the beginning of the gospel. Nor are the officers
n a church to be recognized as holding their official power in succession from the apostles, or as
having any of that authority over all churches with
which the apostles were invested.
3.  Church officers, according to the arrangement which the apostles instituted in every church,
are of two sorts,- bishops, or elders, and deacons.
4.  The office of elder or bishop, in the church,
is twofold: to labor in word and doctrine, and to
rule.  As laboring in word and doctrine, elders are
pastors and teachers, for the perfecting of the
saints, and for the edifying of the body of Christ;
and, in order to this, they are to preach the word 
24
and to administer the sacraments. As ruling in
the church, they are to be, not lords over God's
heritage, but servants of all, for Jesus' sake,
watching for souls as they that must give account.
They are to declare the admission of members
approved by.te church, to ordain officers chosen
by the church, to pronounce the excommunication
of offenders rejected by the church, and the restoration of penitents forgiven by the church. They
are to preside in the meetings of the church,
whether for public worship, or for the transaction
of its proper business. They are to be guides and
leaders in all matters pertaining to church administration, but they cannot perform- any act of church
power save with the concurrence of the brotherhood. They are to care for the spiritual health
and growth of individual members, and to prevent
and heal such offences in life or doctrine as might
corrupt the church; and they are to visit and pray
over their brethren in sickness, when sent for, and
at such other times as opportunity shall serve.
5. The number of elders Qr bishops in a particular church is not prescribed, but is to be determined by the church itself, in view of its ability
and its need. In the primitive churches, a plural 
25
eldership seems to have been 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 elders, of whom two
were to labor in word and doctrine, and the other
was to be associated with them in all their work
as bishops or overseers of the flock. While no
church is rightfully subjected to any presbytery
exterior to itself, every church should have its own
presbytery.  The modern usage, concentrating all
the powers and responsibilities of the eldership in
one person, is founded on convenience only, and
is exceptional rather than normal. Whether, instead of one elder, who, under the title of pastor,
performs the whole work of the eldership, there
shall be two or three, or more, among whom the
work of public preaching and the work of ruling
and oversight shall be divided, is a question which
every church may determine for itself, without
infringing any principle of order.
6. Inasmuch as the duty of contributing for suffering members, for the support and advancement
of the church, and for the spread of the gospel, is
incumbent on all disciples of Christ according to
their ability, and is essential to the communion of
saints  and inasmuch as the Lord's Day is-espe
t 
26
cially designated as a day for such contributions,
the church is provided with officers for that service.
Deacons are chosen in every church to help the
elders, chiefly by receiving the contributions and
whatever gifts are offered to the church; by keeping the treasury of the church; and by distributing
from it for the relief of the poor, especially of those
in communion, for the supply of the Lord's table,
and, if needful, for the support of the ministry.
As almoners of the church, they are to care for the
poor, to know them personally, to inquire into their
wants and afflictions, and to be the organ of communication between them and the brotherhood.
7. Other officers than bishops and deacons are
not provided for a church by any precept or example in the Scriptures. Yet a church may designate
any member or members to some definite work in
its behalf, such as the work of a scribe or clerk,
or that of a superintendent or teacher in its Sabbath school, or that of a committee for some
inquiry. In such appointments, the church institutes no new order of officers, but only distributes
among its members certain duties belonging to the
brotherhood. *
* Compare Camb. PI. ch. vi, vii. Sav. Dec. ~~ 7, 9. Heads
of Agr. ch. i, ~~ 6, 7; ch. v. 
27
CHAPTER V.
Election and Ordination of Church Officers.
I. THOUGH no man may assume an office in the
church but he that is called of God, the call of
bishops and deacons is not immediately from
Christ, but mediately, through the church in which
they are to serve.
2. Those who are to bear office in the church
should first be proved, and should be known and
well reported of as having not only the needful
gifts, but also those graces of character which the
Scriptures require as qualifications of bishops and
deacons.
3.  A church being free, none can obtain any
office in or over it, but by its own free election;
yet to its officers freely chosen the church will
yield such respect and helpfulness as are required
by the nature of the work which they are to perform. 
4. Officers chosen by the church are also to be
ordained by it with prayer arnd, customarily, with
laying on of hands. The ordination of an officer
is his solemn introduction into the place to which
he has been chosen, and is like the inauguration 
28
of a magistrate whose power in the commonwealth
comes not from his inauguration but from his elec tion. The ordination of a pastor or teacher is his
induction into the ministry of the word; and if he
be afterward dismissed from his eldership in that
church, and be called to a like office in another
church, it is not, in the modern usage of our
churches, deemed necessary that his installation in
his new place be with the laying on of hands.
Yet, so much the more do we protest against the
superstitious notion that consecration to the ministry by imposition of hands introduces the person
into a hierarchical or priestly order.
5.  In a church which has elders, the laying on
of hands is to be performed by those elders. But
if the church be destitute of elders, then elders of
other churches, or ministering brethren not in
office, or (when such help cannot be had) brethren
who have not been set apart to minister in the
word, may be deputed by the church to perform
this service; and the laying on of their hands
with prayer is a sufficient induction of the chosen
elders or bishops, no less than of deacons, into
their office.
. 6. Neither a deacon, nor an elder or bishop is 
29
an officer in any other church than that which has
elected him to his office; nor can he perform official acts in another church otherwise than at the
invitation of that church, and by a power derived
through them from Christ; for as no church has
authority over another, so no church can invest its
officers with authority over other churches. ~
7. When a member of one church becomes an
officer in another church, his induction into office
ought not to be without the free concurrence of the
church with which he has been in covenant. His
formal dismissal from the one church, followed by
his formal reception into the other, is the most
orderly procedure. Yet the consent of the one in
a council or otherwise, to his induction into office
by the other, may be regarded as a valid transference of his membership. Elders or bishops as
well as deacons are to be ordained in every church,
and not outside of and distinct from the churches.
*Compare Camb. PI. ch. viii-x.    Sav. Dec. ~~ 7, II, I12.
Heads of Agr. ch. i, ~ 6; ch. ii, ~~ 3-6. 
30
CHAPTER VI.
The Maintenance of Church Offcers.
I. THE duty of every church to provide an honorable support according to its ability, for the officers who give their time and strength to its service,
is expressly enjoined in the Scriptures.   Every
member of the church, in his place and in the
measure of his ability to contribute, is responsible
for this duty.
2. Inasmuch as not only the covenanted members of the church, but all who are taught, may be
reasonably expected, and should be encouraged, to
bear their part in the expense of building the house
of worship and sustaining the ministry of the word,
provision is made by law, in most or all of the
United States, for the civil incorporation of societies or parishes for the support of public worship.
The form in which a society may be incorporated
for the legal ownership of ecclesiastical property
and the support of public worship, is determined
by the laws of the State; but'the church, as a spiritual fellowship, electing and ordaining its own
officers, and worshipping God according to the
New Testament, holds its charter only from Christ, 
3I
and may not surrender its spiritual rights and powers to any civil corporation. Therefore the independence of the church in the choice of its own
officers, in all its discipline, and in the conduct of
its worship, must be steadfastly guarded.   At the
same time, wherever a parish or ecclesiastical society exists, its right as a legal corporation, to use
and expend, within the limits of its trust, the property which it holds for specific uses, must be
recognized. While the church is at liberty to elect
whom it will, and as many as it will, to be its officers, it cannot, by its own authority, require the
parish to support them. For this reason, in the
election and settlement of a pastor or other officer
who is to be supported by the parish, the co-operation of the parish becomes necessary. 
3. The institution of an ecclesiastical society in
connection with the church is sometimes avoided
as unnecessary and dangerous. Sometimes, where
the laws of the State permit, the brethren of the
church become the legal corporation; or membership in the church is made a condition of membership in the society; or the church itself becomes
the legal corporation with the power of holding
* Compare Camb. P1. ch. xi. 
32
property, and manages by its deacons the secular
affairs connected with the support of public worship.
CHAPTER VII.
Admission of Members into the Church, and Dis  mission of Members from one Church to another.
I. THE things which are requisite in all church
members  are repentance from sin, and faith in
Jesus Christ; and therefore these are the things
whereof men are to be examined at their admission
into the church, and which then they must profess
and hold forth in such sort as may satisfy reasonable charity that the things are there indeed.
2.  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 confirmation and growth in
grace. Such charity and tenderness are to be used,
that the weakest Christian, if sincere, may not be
excluded or discouraged.
3. It is not needful that the profession of 
33
repentance and faith should be always in the same
form of words; but it must always be in such words
as are satisfactory to the church, and must be
accompanied by a professed engagement to walk
with the church according to the gospel.
4. Such personal profession is required not only
of those who have not been before in any church
relation, but also of those who, having been born
or baptized and brought up in the church, may be
considered as in some sort hereditary members; for
they, too, must credibly show and profess their own
repentance towards God, and faith towards our Lord
Jesus Christ, before they come to the Lord's table,
or are recognized as members in full communion.
5. A church member, removing his residence
to another place, does not thereby throw off his
responsibility to the church with which he is in
covenant If his removal is permanent, he ought to
seek, and, unless he is liable to some just censure
(in which case he must be dealt with as an
offender), he has a right to receive a letter of dismission and commendation to an'Evangelical church
in the place of his new residence; or, if there be
no such church in that place, to any such church
with which he can have communion statedly in 
34
Christian ordinances. But his dismission cannot
take effect till he shall be received as a member by
the church to which he has been commended.
6. A church is not bound to receive a member
merely because of his dismission and commendation from another church; but if it find any just
ground of objection to him, it may remit the case
to the consideration of the church from which he
came, and of which he is still a member.*
CHAPTER VIII.
The Method of Dealing with Offenders.
I. - THE censures of the church are appointed
for the prevention and removal of offences and the
recovering of offenders; for purging out the leaven
which may infect the whole lump; for vindicating
the honor of Christ and of his church, and the profession of the gospel; and for preventing the displeasure of God that may justly fall upon the church
if they suffer his covenant to be profaned by notorious and obstinate offenders.
* Compare Camb. PI. ch. xii, xiii. Say. Dec. ~~ 17, 20o,
28.  Heads of Agr. ch. 1, ~~ 3, 8, 9. 
35
2.  Censures in the church are of two sorts,admonition and excommunication.
3. If an offence be private, one brother trespassing against another, the offender is to acknowledge his repentance of it unto his offended brother,
who is then to forgive him. But if the offender
neglect or refuse to do this, then (i) the brother
offended is to go and admonish him privately, between themselves. If thereupon the offender be
brought to repent of his offence, the admonisher
hath won his brother. But if the offender hear not
his brother, then (2) the offended is to take with
him one or two more, that in the mouth of two or
three witnesses every word may be established
whether the word of admonition if the offender
receive it, or the word of complaint if he refuse.
(3) If the offender be not recovered by that second
admonition, the offended brother is then to tell the
church. If the church find that the complaint is
well founded, it admonishes the offender; and then
if he hear the church, and penitently confess his
fault, he is recovered and gained, and is to be forgiven. But if, after being admonished by the
church, he be not yet convinced of his fault, and
ready to profess, frankly, his repentance of it, he 
36
remains under the censure of admonition, which of
itself excludes or suspends him from the holy fellowship of the Lord's Supper, till either the offence
is removed by his penitent confession, or the
church, after reasonable forbearance, proceeds to
cast him out by excommunication.
4. When the offence is already public and notorious, and is of such a character as to be infamous
among men, a more summary proceeding is authorized by the Scriptures. The church, without waiting for an individual complaint, or for the effect of
private admonition, may take notice of the notorious fact, and cast out the offender without delay,
for the mortifying of his sin and the saving of his
soul in the day of the Lord Jesus, as well as for
the vindication of the gospel which he has dishonored.  Yet no offender may be censured without
trial and the opportunity of being heard.
5. In dealing with an offender, great care is to
be taken that we be neither too rigorous nor too
indulgent. Our proceeding ought to be with a
spirit of meekness, considering ourselves lest we
also be tempted. Yet, the winning and healing
of the offender's soul being the end of these endeavors, we must be earnest and thorough, not
healing the wounds of our brethren slightly. 
37
6. While the offender remains excommunicated,
the church and all its members are to refrain from
all communion with him in spiritual things; yet,
while there may be any hope of his recovery, they
'are to be kindly watchful for signs of repentance
in him; not counting him an enemy, but admonishing him as a brother.
7. If the censure be made effectual by the grace
of Christ, so that the excommunicated person
repents of his sin, and with confession desires to
be restored, the church is thereupon to forgive
him; and, as the censure was public, he is to be
publicly absolved or loosed from the censure, and
restored to full communion.
8. It is doubtless of great importance to the
welfare of the church, that profane and scandalous
persons be not permitted to continue in its fellowship and to partake at the Lord's table; and the
church which neglects to deal with such members,
and to use the discipline of the Lord's house for
their reformation or their exclusion, is greatly to
be blamed. Yet such a church. is not therefore to
be immediately forsaken and renounced by those
who would live godly in Christ Jesus. Nor is it
reasonable that any individual member of that 
38
church should therefore withdraw himself from the
Lord's table. In so doing, he wrongs his own soul
by denying to himself the appointed means of
grace, and wrongs the church by adding another
scandal to that which he would rebuke. Let him
rather endeavor, modestly and seasonably, according to his power and place, that the unworthy may
be duly proceeded against by the church to Mom
that duty belongs.*
CHAPTER IX.
Relation of the Church to Civil Government, and the
Conflict of Laws.
I. THE right of the church to assemble for worship, to observe Christ's ordinances, to hold forth
the word of life by public preaching and by private
communication, to receive  into its communion
those who give evidence of repentance and faith,
and to admonish offenders or exclude them, is not
a mere concession from the civil power, but is part
of that religious liberty which. Christ, by commanding his gospel to be preached to every creature,
* Compare Camb. PI. ch. xiv. Sav. Dec. ~~ I8, i9. Heads
of Agr. ch. iii. 
39
challenges for all men, and which no human government can suppress or violate, without incurring
the displeasure of God.
2. The law which the church administers in its
discipline is not merely the law of the land, nor the
law of common use and opinion, but the higher
law of God as revealed in the Scriptures; for that
which is highly esteemed among men conformed
to this world may be abominable to God and to
men enlightened by his word and Spirit. If wickedness go unpunished in the civil state, or be even
honored by public opinion, it is not therefore to be
tolerated in the church. If the law of the land
require of any man, under whatever penalties, that
which the law of God forbids him to do, or if it
forbid him to do what the law of God requires, it
is better to obey God rather than men; and the
church is to require of all its members obedience
to the higher law of God. Yet, inasmuch as the
Scriptures require of every Christian soul subjection to existing powers in the civil state, whether
Christian or anti-Christian, the duty of loyalty to the
government, of conscientious obedience to every
law which does not positively require what God
forbids or forbid what God requires, and of patient 
40
submission to persecution or other injustice when
there is no lawful redress, is a duty of religion
which the discipline of the church must honor and
maintain.
3. With matters exclusively political the thurch
as such has no concern; for Christ's kingdom is
not of this world. But with matters of morality
and religion, the church, in the administration of
its discipline, and in the testimony which it is to
give for God, has much to do. Especially in a free
commonwealth, where the government proceeds
continually from the people, the church is bound
to testify, in its discipline and in its teaching,
against wicked laws and institutions, not fearing to
assert and apply the law of God as revealed in the
Scriptures, whatever may be the contradiction of
sinners, and whatever the conflict between that
supreme law of Christ's kingdom and the laws
ordained of men, or the institutions and usages of
society.  Thus the moral sense of communities
and nations must be corrected and enlightened,
and must be made to advance with the progress
of the church, till Christ shall be honored in all
lands as King of kings and Lord of lords, the
blessed and only Potentate.*
* Compare Camb. PI. ch. xvii. Heads of Agr. ch. viL 
4I
PART III.
THE COMMUNION OF CHURCHES.
CHAPTER I.
Principles and Specifications.
i. ALTHOUGH churches are distinct, and therefore may  not be confounded one with another;
and equal, and therefore have not dominion one
over another; yet all the churches ought to preserve church communion one with another, because
they are all united to Christ as integral parts of
his one Catholic Church, Militant against the evil
that is in the world, and Visible in the profession
of the Christian faith, in the observance of the
Christian sacraments, in the manifestation of the
Christian life, and in the worship of the one God
of our salvation, the Father, and the Son, and the
Holy Ghost.*
2. The communion of churches with each other
is manifested in various acts of fraternal comity,
correspondence, and helpfulness:
* Compare Camb. P1. ch. xv, ~ I. 
42
(i.) In mutual recognition; one organized congregation of Christian worshippers acknowledging
another to be a visible church of Christ, and each
professing a readiness to interchange with the
other all reasonable acts of Christian courtesy and
love.
(2.) In admitting members of one church to
commune, as such, at the Lord's table in another
church, and refusing to admit them if they are
under censure.
(3.) In permitting and inviting a minister of
the word, recognized and accredited as such by
one church, to speak for Christ in another church.
(4.) In the dismission and reception of members, when for any sufficient reason, they pass from
one church to another.
(5.) In giving and receiving advice when one
church desires counsel of another, or of many
others.
(6.) In giving and receiving help; as when one
t,
church gives of its members that another may be
supplied with officers; or, as when'one church
receives outward support from the contributions of
another, or of many others.
(7.)  In consultation and co-operation for each 
43
other's edification and prosperity, or for the common interest of the gospel.
(8.) In giving and receiving admonition; as
when there is found in a church some public offence
which it either does not discern, or neglects to
remove; for though churches have no more authority
one over another than one apostle had over another,
yet as one apostle might admonish another, so may
one church admonish another, without usurpation;
in which case, if the admonished church refuse to
hear its neighbor church and to remove the offence,
it violates the communion of churches.*
3. The churches of the Congregational polity, as
integral portions of Christ's catholic Church, maintain all practicable communion with all other portions of the Church universal. While other churches
differ from us in their internal polity, in their
relations and connections with each other, in their
forms of worship, or in the uninspired statements
and definitions of doctrines disputed among Christians, and while we disown their schemes of hierarchical or synodical government, we acknowledge
as particular churches of Christ all congregations
of Christian worshippers that acknowledge the holy
* Compare Camb. P1. ch. xv, ~ 2.
. 
44
Scriptures as their supreme rule of faith and practice, and Christ as the Lamb of God who taketh
away the sin of the world. We pray fortheir peace
and prosperity. We invite their members to occasional communion with us in worship and in sacramental ordinances. We receive their letters of
dismissal and commendation, and, in return, dismiss our members, as occasion may require, with
letters of commendation to them.  We are ready
to be edified by their ministers. And, in all reasonable and hopeful methods, we are ready to consult and co-operate with them for the advancement
of the gospel.*
4. As some acts of the communion of the
churches are due, in one degree and another, to all
the integral parts of Christ's catholic Church, so
other acts of communion are specially due from
churches instituted and governed according to the
Congregational polity to other churches instituted and governed according to the same polity.  Certain acts of communion are not practicable between churches congregationally governed
and churches that are under a hierarchical or
synodical government; and certain acts of com
* Compare Sav. Dec. ~ 29.
O 
45
munion are not practicable between churches which
seriously differ from each other in the systems of
doctrine which they deduce, respectively, from the
Scriptures, even though they recognize each other
as holding that faith which is necessary to salvation. A church desiring the approbation and assistance of other churches in the ordination of its
officers  cannot  wisely or courteously ask such
approbation and assistance from churches in whose
professed theory of government all ordinations must
be by a prelate, or in whose theory the power of ordination is given only to a presbytery ruling over many
congregations. In like manner, if it desire counsel
in any case involving questions of doctrine,it cannot
wisely or courteously ask such counsel of churches
not accepting that general system of doctrines
which is the well-known basis of mutual confidence and intimate communion among evangelical
churches of the Congregational polity.
5. The more intimate communion existing among
these churches is exercised in asking and giving
counsel, in giving and receiving admonition, in
various acts of helpfulness towards churches needing help from others, and in conferences and consultations for the parochial revival and prosperity 
46
of -religion, or the general advancement of Christ's
kingdom.*
CHAPTER II.
Councils.
I. COUNCILS of churches, orderly assembled, to
declare the opinion of the churches on any matter
of common concern, are important to the communion of the churches. That scriptural example where
the church at, Antioch sent messengers to the
church at Jerusalem for consultation and advice in
a difficult question, is a sufficient warrant for such
councils. In respect to the calling of councils, the
manner of their proceeding, and the authority conceded to them, the usage of the churches, guided
by the Scriptures, and those principles of equity
and wisdom which the Scriptures recognize, has
established certain rules tending to order in the
despatch of business, to the avoidance of unnecessary strifes, and to the edification of the churches.
2.  The churches invited to assist in a council
are represented by messengers or delegates chosen
by them for the particular occasion. By ancient
* Compare Sav. Dec. ~~ 25-27. Heads of Agr. ch. iv, viL 
47
usage, the pastor of a church, having been duly
recognized as its presiding elder or bishop, is
always expected to be one of its messengers; and
the letters convening the council invite each church
to be represented by its pastor and delegate. Yet
in the council, when convened, there is no distinction of authority between pastors and other delegates.*
3. It is manifest, from the reason of the case,
that in ordinary cases a council ought to be made
up chiefly of churches in the near vicinity. But
when a council is called to advise in some personal
or parochial controversy which involves strong sympathies and interests in the surrounding region, it
may be. expedient to ask counsel firom more distant
churches rather than exclusively from those near
at hand.
4. A council is to be called only by a church, or
by an aggrieved member or members in a church
which has unreasonably refused a council, or by a
competent number of believers intending to be
gathered into a church. In a difficulty or controversy between the church and its elder or elders,
or between the church and some other person or
*Compare Camb. Pl. ch. xvi, ~ 6. 
48
party in the church, if a council is desired, and
the church consents, the churches to constitute
the council are selected by agreement between the
parties, and are invited by letters-missive from the
church; and this is called a mutual council. If a
church unreasonably refuses to call a mutual council (the matter of grievance, on which the advice
of other churches seems desirable, having been distinctly stated in connection with the request for
such a council), then an ex parte council may be
invited by letters-missive from the aggrieved member or members.
5.  An exparte council, properly called, has the
same standing, and is entitled to the same respect,
as a mutual council; for it were unreasonable that,
in case of grievance, either party should be deprived, by the obstinacy of the other, of such relief
as the neighboring churches could give. But that
it may be properly convened, it is requisite, (I)
that there be proper ground for calling a council;
(2) that one party, properly requested, has unreasonably refused to join in'calling a mutual council; (3) that the ex parte council be called, upon
the statement of the original grounds for asking a
council, and of the unreasonable refusal of the 
49
other party to join; -and, (4) that the churches invited be impartially selected.  When assembled,
the ex parte council should first offer itself to the
refusing party as a mutual council.
6. Councils, ordinarily and fitly, consist of
churches invited and consenting; though sometimes individuals whose advice or aid in the council is deemed important are personally invited.
After being called, no church or person can be
added to or taken from the proper members in any
manner. For the letters-missive having specified
'the churches and persons invited, and the matters
to be laid before the council, each church appointed
its delegates upon its knowledge of the questions
on which its advice was requested, and of those
churches or individuals with whom it was to be
associated in giving advice Nor, for the same
reason, can the council act on any matters which
are not distinctly stated in the letters-missive.
7. Councils are not to be convened upon every
ground of dissatisfaction with a church, nor ifi
cases of light moment. They are proper only
upon some matter of common interest to the
churches; such as relations of fellowship between
churches, or the relation of a member to the cornm
4 
so50
munion of other churches; the relations of pastors
and churches; the reputation of the brotherhood
of churches, as affected by the acts or condition of
a church; or matters of general interest to the
cause of Christ.  They are in no such sense courts
of appeal that they may alter or rescind any act of
a church. Yet in cases of censure, if the proceedings complained of are found to have been in gross
violation of the rules given in the Scriptures, the
council may advise and declare that in its judgment the censure complained of is wrong, and may
commend the censured person to be received by
some other church as a member in full communion.
Particular occasions for councils are such as
these:  (i-.)  When a competent  number of Christian
brethren. propose to unite in a church covenant,
and desire to be recognized as a church in the
more intimate communion  of the  Congregational
churches, the ordinary and -most orderly method
of obtaining such recognition is -by an ecclesiastical council, -invited for that purpose by their letters
to a convenient number of churches, and especially
of churches in the near vicinity.  Having given to
that council, when assembled, a satisfactory state 
5I
ment of their faith and order, and of the reasons
for their becoming a distinct church, together with
sufficient evidence not only of their Christian character, but also of their fitness in respect to gifts
and numbers for performing the duties of a church,
they receive as a church the right hand of fellow.
ship extended to them by the council in behalf of
all the churches.*
(2.) The induction of a pastor or teacher into
his office, in any church, or, on the other hand, the
dismission of such an officer from his place, concerns the communion of the churches. Therefore,
an ecclesiastical council is convened for the ordination or public recognition of a pastor, and, in
like manner, for his dismission at his own request.
A due respect to the communion of the churches
requires that no man assuming to be a pastor of a
church shall be acknowledged as such by other
churches, unless, at or after his entrance on the
duties of the office, he has been publicly recognized
by receiving the right hand of fellowship from
neighboring churches through. a council convened
for that purpose. The welfare of the churches, in
their intimate communion with each other, requires
*-Compare Camb. P1. ch. xv, ~ 3. 
52
this safeguard. In like manner, the communion of
churches requires that no minister dismissed from
his charge shall be regarded as having sufficient
credentials of his good standing unless he is duly
commended by a council convened on the occasion
of his dismission. *
(3.) When difficulties, whether internal or external, threaten the peace and spiritual prosperity
of any church, and are not likely to be adjusted
without aid, or when any question arises on which
the church needs advice for the guidance and correction, or confirmation, of its own judgment, that
church has a right to Ask the advice of other
churches with which it is in communion. To such
an advisory council the trial of a difficult case is
sometimes referred. The council, having examined the questions referred to it, whether questions
of fact or questions of principle and duty, pronounces its conclusions; but it has no power to
inflict any church censure, or to absolve from censure. It can only advise the church; and the
church, by accepting and adopting the result of
the council, carries the advice into effect.
(4.) When a member against whom charges
* Compare Heads of Agr. ch. ii, ~~ 4-6 
53
have been preferred, requests the calling of a council for the trial of those charges, and the church
consents to the request, or when, in any manner,
parties have arisen who desire a council for the
hearing of the questions between them, the
churches to constitute the council are mutually
agreed upon between the parties. Yet a mutual
council is not convened in the name of the parties,
but in the name of the church. In such cases, a
refusal on the part of the church to call a council
before trial, or at the request of such parties, does
not give any occasion for an ex parte council.
(5.)  When a member, having been excommunicated or excluded by the church, conscientiously
protests that the censure or exclusion is not according to the facts, or that it is not warranted by
the word of God, he may respectfully ask the
church to join with him in calling a mutual council
for a new hearing of his case; and, that request
being denied by the church without sufficient
reason, he may appeal to other churches for advice, and for such relief as they may find reason to
give him, and may invite them to meet in an ex
Aarte council. Or when a portion of any church
has been seriously aggrieved by such action or
4J 
54
non-action of the church-as causes public scandal
to the cause of Christ, and their request for a
council has been denied by the church, they may
in like manner appeal to other churches for a hear     ing of their cause and for advice concerning their
duty. But it must be remembered that a mere dif     ference in judgment between a church and any
minority of its members, on a question of expedi     ency or a matter of doubtful disputation, is neither
a grievance to the minority, nor a scandal calling
for fraternal admonition or advice from other
..
churches.
(6.)  When a member liable to no just censure
has requested letters of dismission and recommen     dation to some other recognized church, and the
request is refused, he may request the church to
invite a council to hear the case; and, if the church
refuses, he may himself ask a council to give him
relief.
(7.)  When a pastor or other ordained minister
in any church is charged with offences which would
render it proper that he be deposed from the min     istry, then the church should invite a council to
examine the charges; if they be proven, the coun     cil should advise that he be no longer recognized 
55
as a Christian minister. The decision of the coulncil in such a case is binding and conclusive. A
second council cannot revise it, unless by consent
of both parties, the church and the accused; and
courts of law will act upon it without inquiry into
its correctness.
8. The council, when assembled, organizes
itself by the choice of a moderator and scribe, that
its proceedings may be orderly and deliberate, and
may be duly written down for the use of those
whom the result concerns. If a majority of the
churches invited be not represented, those present
ought not to proceed as a council unless the party
inviting consents.  Being a representative body,
its functions are limited to the subjects specified
in the letters-missive. In voting, it was an ancient
and laudable custom that each church give its
voice as a church, and not that the messengers
vote as individuals; but this custom is not univer sal. Having properly deliberated, and made up
its decision, the council is forthwith to be  dis solved; and the scribe is to' convey a copy of its
proceedings and advice to the parties concerned.
9. The decision of a council is, in most cases,
only advisory.  Yet, even when the parties have
(.
LO
C/ 
not bound themselves beforehand to be governed
by the advice of council, the decision, if not contrary to the Scriptures, is to be reverently accepted
as the voice of the churches, and as the reasonable and divinely warranted means of terminating
differences that might otherwise work interminable
mischief. *
io. When a council, properly convened and
orderly proceeding, whether mutual or ex pare, has
pronounced its advice, a second council upon the
substance of the same questions, or upon the advice
of the first, is manifestly improper. If both parties
desire further light, they may agree thereto. But,
if one refuse, an ex Parte council is in that case not
warranted, and is manifestly disorderly.
I I. A council orderly assembled to advise concerning the acts and administrations of a church, and
finding that such church deliberately receives and
maintains doctrines which subvert the foundations
of the Christian faith, or that it wilfully tolerates
and upholds notorious scandals, or that it persistently. disregards and contemns the communion of
churches, may, after fit admonition, advise the
churches to withhold from that erring church all
*Compare Camb. P1. ch. xvi, ~ 5
56 
57
acts of communion till it shall give evidence of
reformation. Any church, after due admonition,
may call a council to advise in such a case.*
12. Some Congregational churches, neighboring to each other, are confederated, more or less
strictly, for mutual assistance in cases which require
a council. Such confederations, whether under
the name of consociation or convention, may be
useful if they duly recognize and guard the princei
pie that the power of inflicting church censures and
of absolving from censure, and the power of choosing and ordaining officers, and of removing them
from office for good cause, reside, under Christ, in
the particular church, and not in some ecclesiastical authority extrinsic to the church; and the cognate principle, that councils, however constituted,
are for the communion of churches with each
other, and not for government over the churches.
CHAPTER III.
CONFERENCES OF CHURCHES.
I. It is fit and convenient for the churches of
a neighborhood to meet sometimes, by their pastors and delegates, for the purpose of reporting to
* Compare Camb. P1. ch. xv, ~ 2. 
58
each other their spiritual prosperity and progress,
and-of consulting together how  to advance the
cause and kingdom of Christ. Such meetings are
commonly called Conferences of Churches, and are
distinguished from other councils in that they have
nothing to do with giving advice to any particular
church concerning the ordination or dismission of
any of its officers, or concerning the administration
of its government. They meet only for mutual
information and inquiry, that through them the
churches may provoke each other to love and
to good works.
2. Conferences of churches are either occasional or stated. Any church may invite neighboring churches, more or fewer, at its own discretion,
to meet with it for mutual edification and inquiry.
Or a number of churches may associate to hold
such conferences at fixed periods and under definite regulations. Stated conferences of the churches
have been greatly useful in promoting zeal and
Christian activity, and in making the gifts of one
church subserve the edification of others.
3. In most of the United States, the several
conferences are associated in a General Conference
or Association of the churches, which institutes a 
59
careful inquiry every year, and makes its report
concerning the general prosperity and progress of
the churches throughout the State.
CHAPTER IV.
Synods or National Councils.
I. Occasions may arise in the progress of
Christ's kingdom, when a representative assembly
of churches, coming together for consultation and
agreement and for testimony, is required, which
shall be larger in its numbers than any council
such as a single church can convene for its own
need, and larger in its constituency than any stated
conference of churches. Such synods were required,
and were held at sundry times, when the fathers of
our churches were laying the foundations on which
many generations were to build.
2. A synod cannot be constituted by any number of unauthorized individuals assuming to represent the churches.  The  express consent of the
churches, acting severally, in their self-government
under Christ, recognizing the call, and sending
forth their elders and other messengers, is what
constitutes the synod as a representative body. 
6o
An assembly thus constituted by the joint action of
many churches, and coming together, not for strife
and contention, but for devout and earnest consultation concerning things that pertain to the kingdom of God, may be expected to have much of
those gracious influences, and of that guidance by
the Holy Comforter, in which Christ fulfils his
promises: "Lo, I am with you always, even unto
the end of the world"; and "Where two or three
are gathered together in my name, there am I in
the midst of them."
3. The calling of such a synod ought not to proceed from the mere will or motion of unauthorized
individuals, nor from the mere motion of any one
church acting without consultation. When the
elders and other messengers of any considerable
body of churches, coming together in a representative assembly, such as the General Conference or
General Association of a State, are convinced that
an occasion has arisen which requires a national
synod or council, they may reasonably institute
inquiries by correspondence  with other  similar
bodies; and if, after such correspondence and
conference as may conveniently be had, the conviction is strengthened and extended, that, in the
.i, 
6i
providence of God, there is a call upon the churches
to confer with each other in a national council, the
arrangements may be made, and the invitation
issued by such persons as shall have been designated to that service by common consent in the
preliminary consultations. The invitation should
be addressed, not to associations or conferences
purporting to represent the churches, but distinctly
to each several church, so that the ultimate determination of the question shall proceed directly
from the churches themselves; and every church
shall have the opportunity of consenting or withholding its consent according to the wisdom given
to it from above.      -
4.  The proper function of a synod is not to
legislate for the churches, nor to determine imperatively any question which is not already determined by the Scriptures, but by inquiry and
brotherly conference, with prayer for divine illumination, to obtain and hold forth light on such
matters as the churches have referred to its deliberations. A synod, as a great cloud of witnesses,
may properly testify in behalf of the constituent
churches, not only their common faith in Christ
their Saviour, but what is the system of Christian 
62
doctrine, and what the system and theory of ecclesiastical administration, which are the basis of
their special communion one with another as
churches walking in the order of the New Testament.
[5.  In accordance with these principles, the
evangelical churches called Congregational (other
churches of the same polity being known by other
names) have, with general consent, associated
themselves under a constitution which provides for
the holding of a National Council every third year,
beginning with the year of our Lord I87I.] *
CHAPTER V.
Confessions of Faith.
I. NEITHER Christ nor his apostles prescribed
any form of words to be imposed on disciples, or
on churches, for the confessing of their faith. Had
such a form been given, it would have become a
part of the canonical Scriptures.
2.  Every church is to judge for itself whether
the form of words offered or adopted as a confession of faith, by any who desire admission to its
* Compare Camb. PI. ch. xvi. For the Constitution of
the National Council, see Appendix. 
63
holy communion, is a satisfactory profession of
faith in Christ and his gospel.
3-  When a council is assembled for the ordination or recognition of a pastor, or for the ordination
of a missionary or other minister at large, the
candidate for ordination or recognition may reasonably be required to make a more ample declaration
of his religious belief, holding forth to the church
and the council, not only his personal faith in the
Saviour of sinners, but also his doctrinal soundness
as a preacher of the word.  Such confession of
faith should be in words deliberately and accurately chosen, and the council must judge whether
the confession is sound and sufficient.
4.  Every church desiring to share in the fellowship of the churches should make some adequate declaration of its fidelity to the doctrine
which is according to godliness. It is therefore fit
that every church set forth, in the form of a confession or catechism, the system of truth which it
receives as the faith once delivered to the saints,
which its pastors and teachers maintain by their
ministry, and in which it trains its children.
5.  Any assembly of elders or messengers representing a body of churches, local or national, is 
64
competent to testify in the form of a confession
what system of doctrines is received and maintained in the churches which it represents. Or
any body of Christian men, being called thereto in
the providence of God, may frame and publish, as
a confession of their faith, a declaration of the
truths which they receive as revealed from God
by his word and Spirit. Such confessions of faith
have often been useful for the refutation of injurious reproaches, or for the confirmation of the
truth.
6. The right use of confessions of faith is not
for separation and mutual exclusion among Christians, but rather for mutual information and confidence, and the manifestation of unity. For this
purpose, inasmuch as the Scriptures are often perverted, and doctrines subversive of the faith once
delivered to the saints are brought in among the
churches, it sometimes becomes reasonable and fit
for churches, or for representative assemblies, not
only to testify and confess the truth, but also to
bear witness against doctrines contrary to the gospel of Christ, and dangerous to the souls of men.
For Christian unity is not to be maintained by
compromises with doctrines which corrupt the 
65
word of God, but only by adherence to the truth
as it is in Jesus.  Yet no confession of faith or testimony against error is to be set up in place of the
Scriptures, which are the only standard and unerr-ing rule of faith, and with which all human formularies are to be constantly and diligently compared.*
PART IV.
THE MINISTR Y.
CHAPTER I.
The Preaching of the Word.
I. WHILE those whom the church chooses and
ordains to be its pastors and teachers, are, by virtue of their office, preachers of the gospel, laboring
in word and doctrine, the work of preaching is not
exclusively a function of church officers.  Fit men
not bearing office in any church, but giving themselves to the work of preaching, have always been
* Compare Preface to Camb. PI., Heads of Agr. ch. viii.
Preface to Savoy Confession.
5 
66
recognized among us as ministers of the word.
The ministry, therefore, includes all who are called
of God to preach the gospel and are set apart to
that work by ordination.*
2. The necessity for a recognized class of ministers not holding office in any church is manifold.
(i.) In preaching the gospel to every creature,
there is much to be done which cannot be done by
elders or bishops of churches, whosework is chiefly
parochial, and not missionary. (2.) There is, and
ever must be, need of ministers, recognized as
such, who can supply, by occasional and temporary
ministration, the lack of service in churches that
have no preaching elders. (3.) Those who are to
teach and train men for the ministry must needs
be  ministers,  recognized  as  such  among  the
churches, and esteemed for their zeal and power
in holding forth the word of life; and yet they
cannot ordinarily be at the same time officers in
churches.  (4.).  Under every theory of church
order, there must be, in fact, a class of men accredited in some way, and..recognized as qualified by
natural endowments, by. learning and study, and
by the work of the Holy Spirit on their souls, to
* Compare Sav. Dec. ~ I3. Heads of Agr. ch. ii, ~~ 3, 7. 
67
preach the word; among whom the churches may
find fit men to be their pastors and teachers. (5.)
Nor can the churches consent that when a pastor,
for any good reason, resigns his office, and is dis charged with commendation as a good and faithful
servant of Christ in the gospel, he shall thenceforth
cease to be reputed and recognized as a minister
of the word. (6.) It is abundantly evident from
.the Scriptures, that, in the beginning, there were
many ministers of the word, beside the elders who
were ordained in every church; and that while the
distinctive work of the apostles was essentially
extraordinary, ceasing with their lives, and transmitted to no successors, the work of ministers not
holding office in the churches was a work which
continues and must continue till Christ's Catholic
church on earth shall cease to be militant.
3. Such ministers of the gospel, not being apostles nor successors of the apostles, are invested
with no apostolic authority; and, not being-elders
or bishops, they have no official place or power in
any church (except when temporarily- invited by
some church); but each one, in, the church with
which he is in covenant, is only a member till the
church shall call him to) office either as a deacon
i 
68
or as an elder; and if he be called to office as an
elder laboring in word and doctrine, then the communion of the churches will require that his induction into office be approved by a council in order
to his being recognized as pastor by the neighbor
churches.
4. A minister who is not a member of some
Congregational church, is not in fact, and ought
not to be counted, a minister in connection with
the churches and ministry of the Congregational
order, though he may be worthy of confidence and
fellowship by virtue of his responsible connection
with some other body of evangelical churches.
CHAPTER II.
Ordination to the AMinistry at ZLarge.
i.  As it was in the church at Antioch that
Barnabas and Saul received their special call to
the missionary work among the Gentiles, so, by
parity of reason, the formal designation of a brother to the work of a minister at large ought always
to proceed from some church cognizant of his
gifts and graces, and therefore competent to
judge, in the first instance, whether he is called of 
69
God; nor ordinarily should the call for a council
to ordain him proceed from any other church than
that in which he is, or in which he is to be a
member.
2. As Barnabas and Saul, when sent from the
church at Antioch on a. mission to the Gentiles,
were separated to their work by prayer and layingon of hands; so it is fit, that, after reasonable trial,
those who are called to minister in the word of
God without holding the office of elders or bishops
in any church be solemnly commended to the
grace of God, and, by the laying-on of hands and
prayer, be separated to the work whereunto he hath
called them. No church ought to ordain any
without the approval of neighbor churches assembled in a council. Yet it should be remembered
that the ordination is the act of the church, and
that the duty of such council is not to exercise
jurisdiction or authority over the church, but simply to advise and assist, and to express the fellowship of other churches in the transaction.
3. Especially should men who enter upon the
ministry that they may be sent on a foreign, or
other distant mission, be solemnly separated to that
work by the advice and assistance of councils duly
1. 
70
convened. Thus receiving from churches at home
the right hands of fellowship, they may go forth,
under Christ's commission, to preach his gospel,
to gather churches, and to set them in order until
such time as those churches shall have become
sufficiently instructed and confirmed for self-support and complete self-government.
CHAPTER III.
Associations of MAinisters.
I. THE experience of our churches, from the
beginning, has proved that the frequent consultation of ministers with each other, so that the watchmen may see eye to eye, is of great importance to
their efficiency in their work; and the formal assa,
ciation of pastors, not excluding other ministers, for
mutual counsel and helpfulness, is an arrangement
which has been greatly blessed of God for the welfare of the  churches and the advancement of
religion.
2. An Association of ministers has no jurisdiction or authority over the churches.  It may give
advice to its owni members, or to any other person 
7I
asking its advice, on questions of church order or
questions of doctrine; but it can neither inflict nor
remove any church censure. It forms its own rules
concerning the qualifications and conditions of
membership, and in accordance with those rules it
can admit members and exclude them; but it can
ordain no man to the ministry, nor can it depose
any man from the ministry. If one of its mem-.
bers, whether a pastor, or a minister without pastoral charge, is guilty of an offence for which he
should be deposed from the ministry, it may not
only exclude him from its fellowship, but may bring
the matter to the notice of the church to which he
is responsible. Or if any minister or professed
minister of scandalous or heretical character is presuming to officiate in the churches of the vicinity,
the Association may take measures to bring the
matter to the notice of the proper ecclesiastical
authority, or, if necessary to the protection of the
churches and the vindication of the ministry, may
give public notice that he isot in their fellowship.
3.  By the common consent and ancient usage
of the churches in New England, the recognized
Associations of pastors and other ministers are
intrusted with the duty of examining those who are 
72
to preach as candidates for the ministry, and of
coimending them to the churches by letters of
approbation, so that untaught or otherwise unfit
persons may not intrude themselves into the work
of preaching. In some other parts of the United
States, the Conferences or associations of churches
have assumed that duty, Associations of pastors
and other ministers having  been not yet instituted.*
CHAPTER IV.
Candidates for the Ministry; their Education and
the Trial of their Gifts.
I.  INASMUCH as the work of ministering in the
word of God, to the edification of the churches,
and to the advancement of religion, requires not
only natural gifts of intelligence and discretion and
of utterance, but also a personal experience of the
gospel as the power of God unto salvation, a hearty
love to Christ and to the souls of men, and a comprehensive knowledge of the Holy Scriptures, andt
of the system of truth which they reveal; our fathers,
at the beginning, made great endeavors and sacri
* Corhpare Heads of Agr. ch. iv. ~ I; ch. vi. 
73
fices to establish colleges consecrated to Christ
and the church, that a faithful and competently
learned ministry might be provided for their posterity, and for the country which they were redeeming from the wilderness. Colleges under Christian
influence and control, and founded primarily for
the education of men whom the churches may call
to the ministry, are among the foremost of the voluntary institutions which accompany the prosperity
of churches walking in the faith and order of the
gospel; and the work of presiding and teaching in
such institutions is a work in which consecrated
ministers of the gospel may make full proof of
their ministry, and may obtain a place among those
who have turned many to righteousness.
2. In later times, the progress of society and
the increase and wide diffusion of knowledge having changed, in some degree, the course of education in the colleges, so that other and special studies are now necessary to a full preparation for the
ministry, theological seminaries have been founded,
that those who offer themselves to the service of
Christ in the preaching and defence of His gospel,
and who have been disciplined by liberal studies,
and enriched with general knowledge, may be 
74
instructed in all kinds of sacred learning, and,
under the guidance of teachers who are also able
and faithful preachers of the word, and experienced
in the care of souls, may, by God's blessing on
their endeavors, prepare themselves for the largest
usefulness in the churches that may call them to
office, and in the work of preaching the gospel to
every creature.
3. The credentials which a young man may
receive from a college, or a theological seminary,
are not sufficient for his introduction to the churches
as a preacher.  Still less may his own desire to
preach, or the desire of his friends and the commendation he receives from them, authorize him to offer
himself as a candidate for the ministry, or make it
safe for congregations to employ him for the trial of
his gifts. Even at the beginning, when the churches
were few and not far distant from each other, it
was soon found needful to institute some well-considered arrangement for the examination of candidates and their orderly introduction to the
churches. And inasmuch as it devolves on the:
pastors and teachers of churches to feed the several
flocks of which the Holy Ghost hath made them
overseers, and to take heed whom they severally 
75
introduce to preach the word, it was agreed that
neighboring pastors shou'ld jointly exercise their
right of examination and inquiry before recognizing
or commending a candidate as qualified to preach
in public. It is, therefore, a long-established usage
in the communion of our churches, that no man is
to offer himself as a candidate for the ministry, or
is to be received as such, without having been
examined and approved by some recognized Association of pastors.*
4. In the examination of a candidate, the Association, having received evidence of his standing as
a member in full communion of some evangelical
church, with other testimonials to his blamelessness
in life-and his attainments in knowledge, inquires
of him concerning his experience of the power of
godliness, the reasons of his desire and choice to
preach the gospel, the studies he has pursued, his
knowledge especially of the system of doctrine contained in the Scriptures, and his readiness in the
exposition and application of the word of God;
and, having obtained satisfactory evidence of his
fitness to preach in the churches for the trial of his
gifts, the pastors and other ministers in that Asso
* Compare Heads of Agr. ch. ii, ~ 7. 
76
ciation assembled, certify their approbation in a
written testimonial.
5. The person thus accredited is not yet recognized as a minister of the gospel, but is only a candidate for the ministry, temporarily commended to
the churches that they may make trial of his fitness
for that sacred work; and, till'he shall be duly
ordained to the ministry, the testimonial given to
him may be withdrawn whenever that Association,
for any good reason, is no longer willing to be
responsible for him.
Os Mang a$ bolt tcorbig fo ia rti, ptga  i  an
ittm, ain mcrcg, and upon ite Isratl of dab I 
APPENDIX.
DECLARATION OF FAITH
Adotfied by the National Council at Plymouth, Mass.,
gune 22, i865.
STANDING by the rock where the Pilgrims set foot
upon these shores, upon the spot where they worshipped God, and among the graves of the early
generations, we, Elders and Messengers of the Congregational churches of the United States in National
Council assembled, - like them acknowledging no rule
of faith but the word of God, - do now declare our
adherence to the faith and order of the apostolic and
primitive churches held by our fathers, and substantially as embodied in the confessions and platforms
which our Synods of i648 and I68o set forth or reaffirmed.  We declare that the experience of the nearly
two and a half centuries which have elapsed since the
memorable day when our sires founded here a Christian
Commonwealth, with all the development of new forms
of error sihce their times, has only deepened our confidence in the faith and polity of these fathers. We
bless God for the inheritance of these doctrines. We
invoke the help of the Divine Redeemer, that through
the presence of the promised Comforter, He will enable
us to transmit them in purity to our children. 
78
In the times that. are before us as a nation, times at
once of duty and of danger, we rest all our hope in the
gospel of the Son of God. It was the grand peculiarity
of our Puritan Fathers, that they held this gospel, not
merely as the ground of their personal salvation, but
as declaring the worth of man by the incarnation and
sacrifice of the Son of God; and therefore applied its
principles to elevate society, to regulate education, to
civilize humanity, to purify law, to reform the Church
and the State, and to assert and defend liberty;  in
short, to mould and redeem, by its all-transforming
energy, everything that belongs to man in his individual and social relations.
It was the faith of our fathers that gave us this free
land in which we dwell. It is by this faith only that
we can transmit to our children a free and happy,
because a Christian, commonwealth.
We hold it to be a distinctive excellence of our
Congregational system, that it exalts that which is
more; above that which is less, important, and, by the
simplicity of its organization, facilitates, in communities
where the population is limited, the union of all true
believers in one Christian church; and that the
division of such communities into several weak and
jealous societies, holding the  same  common  faith,
is a sin against the unity of the body of Christ, and at
once the shame and scandal of Christendom.
We rejoice that, through the. influence of our free
system of apostolic order, we can hold fellowship with
all who acknowledge Christ, and act efficiently in the
work of restoring unity to the divided Church, and of
bringing back harmony and peace among all " who
love our Lord Jesus Christ in sincerity." 
79
Thus recognizing the unity of the Church of Christ
in all the world, and knowing that we are but one
branch of Christ's people, -while adhering to our peculiar 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 expiatory 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 delivered from the power of sin, and perfected in
holiness.
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 lif(Pand everlasting punishment.
We receive these truths on the testimony 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.
Affirming now our belief that those who thus hold 
8o
'one faith, one Lord, one baptism," together constitute the one catholic Church, the several households
of which, though called by different names, are the
one body of Christ, and that these members of his
body are sacredly hound to keep "the unity of the
spirit in -the bond of peace," we declare that we will
co-operate with all who hold these truths. With them
we will carry the gospel into every part of this land,
and with them we will go into all the world, and
"preach the gospel to every creature."  May- He to
whom "all power is given in heaven and earth" fulfil
the promise which is all our hope: "Lo, I am with you
alway, even to the end of the world." Amen.
0 
THE CONSTITUTION
OF THE
National Council, adolted at Oberlin, 0., November
I7, i87I.
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 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, commonly called Evangelical, 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 responsible 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 
82
catholic church, have mutual duties subsisting in the
obligations of fellowship.
The churches, therefore, while establishing this
National Council for the furtherance of the common
interests and work of all the churches, do maintain the
Scriptural and inalienable right of each church to selfgovernment and administration; and this National
Council shall never exercise legislative or judicial
authority, nor consent to act as a council of reference.
And for the convenience of orderly consultation,
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 organizations 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:  I.  The churches, assembled in their local organizations, appoint one delegate for every ten churches in
their respective organizations, 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 delegates 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
fellowship, and one for a major fraction thereof:  3. It being recommended that the number of 
83
delegates be, in all cases, divided between 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
represented by one delegate each, such representatives having the right of discussion only.
I I I. 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 triennial session.
3. The secretary shall receive communications for
the Council, conduct correspondence, and collect such
facts, and superintend such publications, as may from
time to time be ordered.
4.  The  registrar  shall  make and  preserve  the
records of the proceedings of the Council; 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  ordinarily
belonging to such office.
6. At each triennial session, there shall be chosen
a provisional committee, who shall make needful
arrangements for the 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 
84
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.  Amendvinents.-  This constitution shall not be
altered or amended except at a triennial 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 published with the notification of the session.
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.
II. It shall be understood that the term for which
delegates to the Council are appointed expires with
each session, triennial or special, to which they are
chosen.
III. The term "Congregational," as applied 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
substantially Congregational.
IV. The Provisional Committee shall consist of
seven persons by appointment, with the addition of
the Secretary, Registrar, and Treasurer, ex-officiis.
This committee shall specify the place, and the precise 
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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 prepare and present papers thereon; shall do
any work which shall have been referred to them by
the Council; and shall make a full report of all their
doings, -the consideration of which shall be first in
order of business after organization.
V. The sessions shall ordinarily be held in the latter part of October, or the early part of November.
VI. The call for any session shall be signed by the
chairman of the Provisional Committee and the Secretary of the Council, and it shall contain a list of topics
proposed 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.
VII. 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 on Nominations, to nominate all
committees 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.
Committees shall be composed of three persons
each, except otherwise ordered.
VIII.  In the sessions of the National Council, 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. One even 
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ing at least shall be entirely set apart for a meeting of
prayer and conference; and every evening shall ordinarily be given to meetings of a specifically religious,
rather than business character. And the Council will
join in the sacrament of the Lord's supper at some
convenient season.
IX.  An Auditor of Accounts shall be appointed at
every session.
X. The Provisional Committee may fill any vacancies occurring in any committee or office in the intervals of sessions,  the person so appointed to serve
until the next session.
XI. The Council approves of an annual compilation
of the statistics of the churches, and of a list of such
ministers as are reported 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.
XII. The Council will welcome correspondence by
interchange of delegates, with the general Congregational bodies of other lands, and with the general
ecclesiastical organizations of other churches of Evangelical faith in our land. Delegates will be appointed
by the Council in the years of its session, and by the
Provisional Committee in the intervening years.