OF THK 
 
 AT 
 
 PRINCETON, N. J. 
 
 donatiox t>r- 
 
 SAMUEL AGNEW, 
 
 OF PHILADELPHIA, PA. 
 
 Q4Z 
 
 BX 7240 .G47 
 
 General Conference of Main 
 
 A manual of 
 
 Congregationalism 
 
Digitized by the Internet Archive 
 
 in 2009 with funding from 
 
 Princeton Theological Seminary Library 
 
 http://www.archive.org/details/manualofcongregaOOgene 
 
MANUAL 
 
 CONGKEGATIONALISM, 
 
 PREPARED FOR THE 
 
 GENERAL CONFERENCE OF TTO' CONGREGA- 
 TIONAL CHURCHES OF MAINE, 
 
 RECOMMENDED BY THAT BODY TO THE CONSIDER- 
 ATION OF THE CHURCHES. 
 
 PORTLAND 
 HYDE & LORD 
 
 1848. 
 
Entered according to act of Congress, in the year 1848, 
 
 By HYDE & LORD, 
 
 In the Clerk's Office of the District Court of Maine. 
 
 IHCRSXO^t A: CO., PRmT-EJlS, i'OilLA.VO. 
 
ADVERTISEMENT, 
 
 At the meeting of the General Conference, in June 
 1844, Rev. E. Pond, Rev. J. W. Ellingwood, and Rev. 
 Charles Freeman were appointed a Committee to in- 
 quire what should be done to make the members of 
 our churches better acquainted with the peculiar prin- 
 ciples, usaoes, and advantages of Congregationalism. 
 At the next meeting of Conference, this Committee 
 recommended that a Manual of Congregationalism 
 should be prepared, with a view to its being submit- 
 ted to the churches. Their report was accepted by 
 the Conference, and the preparation of the Manual 
 was entrusted to the same Committee. 
 
 The following little work is the rpsult of their la- 
 bors. It was submitted to Conference in June, 1843, 
 and recommended by that venerable body to the con- 
 sideration of the churches. 
 
 In discussing so great a variety of topics, it had 
 been easier to make a large book than a small one. 
 The utmost brevity has been studied, in hope that the 
 
4 ADVERTISEMENT. 
 
 Manual may, on this account, meet with a more ex- 
 tended circulation and a more thorough perusal. 
 
 In the preparation of this work, although various 
 authors bave been consulted, the Committee are more 
 indebted to Mr. Punchard's valuable treatise on Con- 
 gregationalism than to any other. The forms in the 
 Appendix, with the exception of the first two, are all 
 transcribed from Punchard. 
 
 In obedience to the recommendation of the Gene- 
 ral Conference, the Committee herewith submit and 
 dedicate the following work to the Congregational 
 churches of Maine ; imploring that the Divine bless- 
 ing may rest upon it, and that it may be a means, not 
 only of establishing these churches in the faith, but of 
 promoting their order and steadfastness in the gospel. 
 In behalf of the Committee, 
 
 ENOCH POND, Chairman. 
 
■-■ 
 
 CONTENTS. 
 
 SECTION I. 
 
 Signification of the word Church in the New Tes- 
 tament page 7 
 
 SECTION II. 
 Is any precise form of Church Government insti- 
 tuted in the New Testament ? 8 
 
 SECTION 111. 
 
 Description of the Apostolical Churches 11 
 
 SECTION IV. 
 Definition and Description of a Congregational 
 Church 22 
 
 SECTION V. 
 The question of Creeds 31 
 
 SECTION VI. 
 Formation of Churches 37 
 
 SECTION VII. 
 Church Officers ; their Election and Qualification.. 39 
 
 SECTION VIII. 
 Admission and Dismission of Members 42 
 
 SECTION IX. 
 Dismission of a Pastor 46 
 
 SECTION X. 
 
 Church Discipline 48 
 
 1* 
 
6 CONTENTS. 
 
 SECTION XI. 
 Discipline of Pastors 55 
 
 SECTION XII, 
 Fellowship of Churches 57 
 
 SECTION XIII. 
 Ecclesiastical Councils 60 
 
 SECTION XIV. 
 
 Other Ecclesiastical Organizations; as Synods, 
 Ministerial Associations, General Ass >ciations, 
 Church Conferences, and General Conference.. 62 
 
 SECTION XV. 
 Evangelists, or Missionaries 67 
 
 SECTION XVI. 
 Advantages of Congregationalism 69 
 
 APPENDIX. 
 
 FORMS. 
 
 1. Confession of Faith 80 
 
 2. Church Covenant 94 
 
 3. Minor Forms, Letters Missive, &c 96 
 
 4. Manual for Church Meetings... 1C5 
 
MANUAL OF CONGREGATIONALISM. 
 
 Section I. 
 
 Signification ofihe ivord Church, in the New Testa- 
 ment. 
 
 The Greek word commonly rendered church, 
 in the New Testament, literally signifies a con- 
 gregation, an assembly. In its application to 
 Christians, we find the term used in the three 
 following senses : 
 
 1. To denote the general invisible church, 
 comprising the whole body of true believers, on 
 earth and in heaven. Heb. 12 : 23. Col. 1 : 
 18, 24. 
 
 2. To denote particular visible churches, or 
 those bodies of professe 1 believers, which were 
 accustomed to assemble for divine worship end 
 other religious purposes in one place; as the 
 church at Jerusalem, the church at Antioch, the 
 churchjs of Galutia, and of Macedonia. This 
 
8 MANUAL OF 
 
 is the more literal, and much the more common 
 use of the word in the New Testament. 
 
 3. The word seems also to be used, though 
 not frequently, to denote the general invisible 
 church, considered as embodying all the partic- 
 ular visible churches. Rom. 16 : 23. 1 Cor. 
 12 : 23. 
 
 Section II. 
 
 Is any precise form of Church Government instituted 
 in the New Testament ? 
 
 It has been made a question, whether there is 
 any precise model of church organization and 
 government laid down in the scriptures, to 
 which Christians universally are under obliga- 
 tions to conform. By some it has been contend- 
 ed that tins is the case; that nothing is left to 
 the discretion of the church ; that we are bound 
 to follow, in every particular, the divine pattern 
 which has been given us. By others it is assert- 
 ed that we have no divine pattern which is at all 
 obligatory ; that Christians are left to their own 
 judgment in this matter ; that it is not only their 
 right, but their duty, to modify the government 
 of the church, according to the circumstances 
 of the age and country in which they live. 
 
 The truth evidently lies between these two ex- 
 
CONGREGATIONALISM. 9 
 
 tremes. The scriptures do furnish us with at 
 least some general outlines of church organiza- 
 tion and government, from which no body of 
 Christians is at liberty to depart. They set forth, 
 for example, the object of church organization, 
 and the character of church members ; and no 
 Christians would have a right to form a society 
 for any merely moral or secular object, and 
 without regard to the character of its members, 
 and to call it a church of Christ. Nor has any 
 body of Christians, calling themselves a church, 
 a right to dispense with religious worship and 
 ordinances, or with the ministry and officers of 
 a church. Nor in place of a stated ministry, 
 would the members of a church have a right to 
 assume the pastoral office in rotation, one after 
 another, for a limited time. Nor in place of 
 deacons, would they have a right to substitute a 
 church committee, to be chosen annually, or for 
 a shorter period. The practice of nearly all 
 Christians shows,"that they conceive some things 
 in regard to church order to be settled in the 
 New Testament ; and so settled that they are 
 not at liberty to depart from them. 
 
 On the other hand, it would be idle to pretend 
 that every thing relating to church affairs is au- 
 thoritatively settled, so that nothing is left to the 
 
10 MANUAL OF 
 
 judgment of Christians. Fcr example, the 
 scriptures ordain that ministers of the gospel are 
 to he supported ; but they do not fix the pre- 
 cise amount of their salaries, or define the mode 
 in which this amount is to be raised. The 
 scriptures enjoin the duty of public worship ; 
 but they do not direct Christians where to meet, 
 or at what hour of the day, or in what shape or 
 form to build their temples. We shall search in 
 vain for any inspired precept, requiring or pro- 
 hibiting church organs, or church bells, or de- 
 fining minutely the length or the precise order 
 of the services of the sanctuary. We have the 
 general injunction that " all things be done, de- 
 cently and in order" ; but in what particular or- 
 der many things are to be done, is wisely left 
 to the judgment of Christians. 
 
 The truth in regard to the question seems, 
 therefore, to be this : There are some general 
 outlines of church organization and government 
 marked out for us by the peft of inspiration ; 
 and these, so far as they can be discovered, are 
 to be strictly regarded. But in addition to these, 
 God has left many things to be judged of by the 
 light of reason, and to be modified according to 
 circumstances in providence. 
 
CONGREGATIONALISM. 11 
 
 Section III. 
 Description of the Apostolic Churches. 
 
 It cannot be doubted that our Savior in- 
 tended to embody his professed followers on 
 earth, not in one corporate, universal church, 
 but in particular visible churches. He prepar- 
 ed the materials for such a church,- during his 
 public ministry, which church was fully organ- 
 ized at Jerusalem, soon after his ascension. Acts 
 1 : 13—26, and 6: 5, G. 
 
 It- was a principal labor of the Apostles to 
 form such churches in the cities and villages 
 where they preached, and where disciples were 
 multiplied. Nearly thirty different churches 
 are spoken of expressly in the New Tessament, 
 besides a much greater number which are refer- 
 red to in more general terms. 
 
 The question now arrises : What kind of 
 churches were those which the Apostles planted ? 
 Hjio were they organized ? After what model 
 were they formed 1 
 
 It is possible that, at this distance of time, 
 and with the means of information which we 
 enjoy, these questions do not admit of a full and 
 defimte uuswer. It is likely too, as before re- 
 
12 MANUAL OF 
 
 marked, that the Holy Spirit has designedly 
 left us in the dark on some points, that we might 
 be at liberty to exercise a wise discretion, and 
 adapt our forms of church organization to the 
 varying circumstances of time and place. But 
 if we cannot know everything respecting the 
 Apostles' method of forming churches, we 
 doubtless may know something. Some points are 
 made sufficiently clear, if others are left in com- 
 parative darkness. And so far as the plan of 
 the Apostles is clearly made known, it is to be 
 regarded as obligatory. 
 
 We come back then to the questions above 
 proposed : What kind of churches were those 
 which the Apostles planted? How were they 
 organized ? What powers, rights, immunities 
 and privileges did they enjoy ? 
 
 1. It is certain, in the first place, that the 
 churches of the Apostles were not national 
 churches. They were not, like most churches 
 at the present day, tied to the government, — 
 bound hand and foot to the State, so as to be- 
 come, in the proper sense of the term, national. 
 For there was no Christian State or nation then 
 in existence, with which they could be connect- 
 ed. The powers of every government on earth 
 were exerted, not for the church, but against it. 
 
CONGREGATIONALISM. 1*3 
 
 2. The churches planted by the Apostles 
 were not so confederated, consociated together, 
 as to constitute properly but one church. This 
 is the case with most of the churches at present 
 existing. Thus the Catholic churches all over the 
 earth constitute properly but one church. The 
 same may be said of all the ancient oriental 
 churches ; also of the Episcopal and Presbyte- 
 rian churches, within a given nation or district. 
 Thus we read of the church, of England, the 
 church of Scotland, and of the Episcopal church, 
 and the Presbyterian church (not churches) of the 
 United States. Now this phraseology, and the 
 thing denoted by it, was altogether unknown in 
 the age of the Apostles. In the Acts we read, 
 not of the church, but "the churches of Judea." 
 In other places, we read of " the churches of 
 Syria," " the churches of Galatia," "the church- 
 es of Asia," and "the churches of Macedonia." 
 And when there were converts in a place ad- 
 joining a large city, it was the custom of the 
 Apostles, not to gather them into the church of 
 the city, but to form them into a separate church. 
 Thus at Cenchrea, the port of Corinth, there 
 was a church, distinct from the larger church in 
 the city. Rom. 16: 1. 
 
 From these facts it is evident, that the church- 
 
14 MANUAL OF 
 
 es of a particular country or province were not, 
 in that day, so consociated together as to con- 
 stitute but one church ; but they were separate, 
 individual churches, a collection of which could 
 properly be spoken of in the plural form. We 
 gather the same fact, also, from history. It is 
 historically certain, that there was no confeder- 
 ate organization of the primitive churches, till 
 past the middle of the second century.* 
 
 3. The churches of the Apostles were volun- 
 tary associations, holding a common belief or 
 creed, and bound together by a solemn compact, 
 or covenant. The Apostles had no compulsory 
 power to bring individuals into the churches, nor 
 did they desire any. All who came forward act- 
 ed freely, and according to their own convic- 
 tions of duty. 
 
 But though the churches of the Apostles were, 
 in a sense, voluntary associations, they were dis- 
 tinguished, by certain marked peculiarities, 
 from other bodies of the like nature. The indi- 
 viduals composing them must all be, or must 
 seem to be, truly pious persons. They all sol- 
 emnly professed their faith in Christ, and pub- 
 licly consecrated themselves to his service. 
 
 * See Murdocks Mosheim, Vol. I p. 143. 
 
CONGREGATIONALISM. 15 
 
 Then they were associated together on a pecu- 
 liar basis, viz : that of the holy scriptures. They 
 were required to take the scriptures as their 
 rule and guide. They professed to believe what- 
 ever the scriptures plainly taught, and promis- 
 ed to obey, so far as they were able, all that 
 the scriptures enjoined. 
 
 Again, the object for which the primitive dis- 
 ciples entered into a church state was altogether 
 of a peculiar character. It was not to promote 
 any merely secular or moral end, but a spiritual 
 end. It was to maintain the stated worship and 
 ordinances of the gospel ; to promote, by all 
 proper methods, the edification one of another ; 
 and to labor more efficiently than would other- 
 wise be possible for the advancement of Christ's 
 kingdom and the salvation of souls. 
 
 It has been stated above, that the churches of 
 the Apostles held a common belief or creed. 
 By this something more is meant than that they 
 all professed to receive the scriptures. They 
 all professed to understand the scriptures sub- 
 stantially alike. They were agreed in their 
 views of the great 'and fundamental doctrines 
 which the scriptures inculcate. In other words, 
 they had a common belief or creed; and they 
 
16 MANUAL OF 
 
 knew what this was ; so that if any one departed 
 from it, he was understood to^depart from the 
 proper basis of the association, and to make him- 
 self liable to excision. 
 
 It is not known whether, in the days of the 
 Apostles, the creeds of the churches were writ- 
 ten, or unwritten. Nor if written, is it likely 
 that they were all phrased precisely alike. 
 Still, they may be said to have had a common 
 creed, which, whether written or not, and in 
 whatever manner expressed, was well understood 
 and received by all the members. 
 
 It has been stated, too, that the churches of 
 the Apostles were constituted by a solemn com- 
 pact or covenant. This is evident from the very 
 nature of the case. We know not, indeed, that 
 the early church covenants were written out ; 
 but whether written or not, they certainly must 
 have existed. There must have been some un- 
 derstanding, agreement, constitution or com- 
 pact — which held the members together, and 
 from which, if any one openly departed, he was 
 regarded and dealt with as a breaker of cove- 
 nant. 
 
 4. The churches planted by the Apostles were 
 furnished with two classes of standing officers, 
 and only two, pastors and deacons. We speak 
 
CONGREGATIONALISM. 17 
 
 here of the ordinary and regular church officers. 
 There were in the primitive age a class of offi- 
 cers, raised up for a particular and extraordinary 
 purpose, and endowed with singular powers and 
 gifts, who had in some sense the care of all the 
 churches, while they were not officially connect- 
 ed with any. They labored chiefly for the 'prop- 
 agation of Christianity : — in planting new 
 chuches, in visiting and confirming them, and 
 in settling regular officers over them. Such 
 were the Apostles and Evangelists. Passing 
 over these, we inquire for the regular, stated 
 officers of an Apostolic church ; such as the 
 Apostles ordained in the churches, and settled 
 over them, before they were regarded as duly 
 organized. These were j^ctstors and deacons. 
 
 The first of these classes of officers, viz., pas- 
 tors, is called by several names in the New 
 Testament; as bishops, elders, teachers, &c, 
 but these terms are all used interchangeably, 
 showing that they refer to the same class of 
 men. 
 
 We read of no other standing officers in the 
 primitive churches, except the two classes which 
 have been mentioned ; and we find several pas- 
 sages which prove conclusively that there were 
 no other. For example, when Paul was writing 
 
18 MANUAL OF 
 
 to Timothy on the very subject of organizing 
 and establishing churches, he gives directions 
 respecting bishops and deacons, and no others. 
 I Tim. 3 : 1 — 13. Phil. 1 : 1. If there had 
 been a third class of officers to be appointed, it 
 is unaccountable that the Apostle should not 
 have referred to them in this connection. 
 
 5. The churches planted by the Apostles 
 were in possession of all the poivers and rights 
 which were needful in order to their continued 
 existence, edification, and discipline. They had 
 a right to elect their own officers ; and this right 
 they -exercised even in presence of the Apostles. 
 See Acts 6 : 5. 1 Cor. 16 : 3. They had also 
 the right of admitting, disciplining and exclud- 
 ing members. The Apostle wrote to the church 
 at Corinth to put away from among themselves 
 a certain wicked, incestuous person. And when 
 this same person was afterwards to be restored, 
 the Apostle wrote again to the church to re- 
 store him. 
 
 The Apostolic churches had the right of hold- 
 ing and controlling their oivn property. The 
 church at Jerusalem was early in possession of 
 property to a large amount. For a time, it 
 seems to have herd the property of nearly all its 
 members ; for " as many as were possessors of 
 
CONGREGATIONALISM. 19 
 
 lands or houses sold them, and brought the pri- 
 ces of the things that were sold, and laid them 
 down at the Apostles' feet." It was to take charge 
 of the property of the church, and see to its equi- 
 table distribution, that the order of deacons was 
 first instituted. Acts 6 : 3. 
 
 In short, the first Christian churches seem to 
 have had the right of man aging all their internal 
 concerns, subject only to such restrictions and 
 regulations as were imposed on them by Christ 
 himself. They had the right to do all that was 
 necessay to be done, in order to preserve their 
 own existence, and secure to themselves the 
 privileges and blessings of the gospel. 
 
 0. The churches of the Apostles were ; to 
 some extent, independent bodies. They were in- 
 dependent, as to any earthly sovereign or head. 
 They acknowledged no head, no lawgiver, but 
 Christ. So far as jurisdiction and authority 
 were concerned, they were independent one of 
 another. No one church, or body of churches,' 
 presumed to exercise authority over the rest. 
 Not even the mother church at Jerusalem, con- 
 sidered simply as a church, in distinction from 
 the Apostles ; nor the church at Rome; nor any 
 other church, took it upon them, ::i the primitive 
 age, to dictate to their sister churches, or to ex- 
 tend a spiritual jurisdiction over them. 
 
20 
 
 MANUAL OF 
 
 The independence of the early churches, in 
 the sense here explained, is not only sanctioned 
 by the scriptures, but is most explicitly asserted 
 by ecclesiastical historians. Thus Wadding- 
 ton, an Episcopalian, speaking of the church in 
 the first century says : " Every church was es- 
 sentially independent of every other. The 
 churches, thus constituted and regulated, form- 
 ed a sort of federative body of independent re- 
 ligious communities , dispersed through the great- 
 er part of the Roman empire, in continual com- 
 munication and in constant harmony with each 
 other.''" * Mosheim, a Lutheran, thus describes 
 the state of things in the first century : " AH 
 the churches, in those primitive times, were in- 
 dependent bodies ; or none of them subject to 
 the jurisdiction of any other. For though the 
 churches which were founded by the Apostles 
 had the honor shown them to be frequently con- 
 sulted in difficult cases, yet, they had no judi- 
 cial authority, no control, no power of giving 
 laws. On the contrary, it is clear as the noon- 
 day, that all Christian churches had equal rights, 
 and were in all respects on a footing of equal- 
 ity, f 
 
 7. While the Apostolic churches were, in the 
 
 *Ecc. Hist. p. 43. 
 
 } Murdoch's Mosheim, Vol. 1, p. 68. 
 
CONGREGATIONALISM. «1 
 
 sense explained, independent, bodies, they were 
 in close communion and fellowship one with 
 another. They were to each other objects of 
 deep interest, and of mutual concern and pray- 
 er. As their teachers journeyed from place to 
 place, it is not to be doubted that they had a 
 frequent interchange of pastoral labors. The 
 members, too, when absent from their own 
 churches, were freely admitted to communion in 
 the assemblies of their brethren. The early 
 churches sent Christian salutations, and letters 
 of instruction and warning, one to another. 
 They also sent messengers one to another, and 
 administered relief to each other in distress. 
 They cheerfully bore one another's burthens, and 
 in cases of doubt and difficulty, looked to each 
 other for advice .and assistance. In short, the 
 churches of the first century loved each other, 
 and they manifested their love, by maintaining 
 an intimate and holy fellowship. 
 
 It follows from what has been said, that the 
 churches planted by the Apostles were, in all 
 their essential features, proper Congregational 
 cliurches, and that our Puritan fathers, in es- 
 tablishing Congregationalism, did but revive the 
 primitive, apostolical mode of church govern- 
 ment. The proof of this will appear in the fol- 
 lowing sections. 
 
22 MANUAL OF 
 
 Section IV. 
 
 Definition and Description of a Congregational 
 Church. 
 
 A Congregational church, as at present con- 
 stituted, is a company of professed believers in 
 Christ, voluntarily associated together on the 
 basis of the holy scriptures, for the public wor- 
 ship of God, for the observance of Christian or- 
 dinances, and for mutual aid and encourage- 
 ment in the discharge of Christian duties ; hav- 
 ing the power to elect its own officers, to admit 
 and exclude members, to hold property, and to 
 transact all its appropriate concerns, independ- 
 ently of the control of any man or body of men 
 whatever. 
 
 This definition is a long one, consisting of 
 several parts, and will require some explanation. 
 
 1. "A Congregational church is a company 
 of professed believers in Christ." No person, 
 not regarding himself as a believer, a. true Chris- 
 tian, should be encouraged to offer himself to 
 the church; and no person, not^furnishing|sat- 
 isfactory evidence to the church of possessing 
 this character, should be admitted, [in case he 
 did offer himself. On this point, which is a 
 
CONGREGATIONALISM 23 
 
 fundamental one, the churches of our own times 
 
 pursue the same course, precisely, with thos< 
 of the Apostolic age. 
 
 2. "A Congregational church is a company 
 of professed believers in Christ, voluntarily 
 associated together." A Congregational church 
 is not a voluntary association in the sense of 
 being a mere human institution, with which 
 believers are under no previous obligation to 
 connect themselves. All true Christians are 
 bound to confess Christ before men, and become 
 members of his visible church. But the asso- 
 ciation is voluntary in this respect, that it was 
 formed and is continued, by the free, voluntary 
 act of those entering it. Persons become mem- 
 bers of a Congregational church, not by blood 
 or birth, or the act of any court, civil or ecclesi- 
 istical, but by their own full consent, and the 
 
 -onsent of the church. 
 The bond by which the believers are associ- 
 
 ted in a church state, is their covenant. From 
 die nature of the case, every voluntary associa- 
 
 ion must have some compact or agreement, 
 written or unwritten, by which the members 
 are held together This, in case of the church, 
 
 a its covenant, and as well might we form n 
 
 emuerance society, without a constitution, ot 
 
24 MANUAL OF 
 
 a trading company, without any understanding 
 or articles of agreement, as that kind of associ- 
 ation which we call a church, without a covenant. 
 The church covenant is a solemn instrument, 
 and should be a written one, by which those 
 entering into it give up themselves to the Lord, 
 and to one another in the Lord, promising to 
 be faithful to one another and to Christ, and 
 (so far as in them lies) to walk in all the 
 commandments and ordinances of the Lord 
 blameless. 
 
 3. In the definition above given, a Congrega- 
 tional church is said to be established " on the 
 basis of the scriptures j! This implies two 
 things: (1.) That the members of a church 
 ^profess to receive the scriptures as their only 
 rule of faith and practice, and (2.) That they 
 regard their peculiar mode of church organiza- 
 tion and government as resting substantially on 
 scriptural authority. As remarked in a former 
 section, Congregational ists do not profess to find 
 sl full and precise model of church organization 
 marked out for them in the New Testament, 
 leaving nothing to be controlled or modified by 
 circumstances. Nor, on the other hand, do 
 they believe that inspiration has given us no 
 light on this subject, and that everything is left 
 to mere human discretion. They think they 
 
CONGREGATIONALISM. 25 
 
 find in the scriptures at least the great outlines 
 of church organization and government, and 
 by these they profess to be guided in the forma- 
 tion of their own churches. 
 
 4. According to our definition, believers are 
 associated in a church, " for the public worship 
 of God, for the observance of Christian ordi- 
 nances, and for mutual aid and encouragement* 
 in the discharge of Christian duties." The 
 grand object or objects of church organization 
 are here brought into view ; and it will be seen 
 that they are all such as to require an associa- 
 tion. Secret worship, Christians may and should 
 maintain alone ; but public worship and Chris- 
 tian ordinances they cannot maintain, but in 
 connection with others. They may also perform 
 various Christian duties in a private way ; but* 
 to sustain the whole Christian character and 
 life, and to do it to the best advantage, they 
 need the countenance and co-operation of oth- 
 ers. They need the direction, the strength, the 
 grace, the assistance, which can be found only 
 in connection with the church of Christ. 
 
 Among the ordinances to be observed in the 
 church are Baptism and The Lord's Supper. 
 These are expressly instituted by Christ, and 
 with them no church is at liberty to dispense.. 
 
26 
 
 MANUAL OI 
 
 5. Our definition states, that a Congregational 
 church has " the power to elect its own officers, 
 to admit and exclude members, to hold property, 
 and to transact all its appropriate concerns, 
 independently of the control of any man or 
 body of men whatever." The right to elect 
 (heir own officers is inherent in all voluntary 
 associations. We have seen that it was exer- 
 cised in the Apostolic churches, and by the 
 direction of the Apostles themselves. (Acts 6: 3.) 
 It was long continued in the ancient churches, 
 and was one of the last that, in the progress 
 of ecclesiastical usurpation, was relinquished, 
 Origen represents elders as " chosen to their 
 office" by the churches over which they preside. 
 Cyprian insists largely on the right of churches 
 to choose their own officers', affirming that 
 this was the practice, not only of the African 
 churches, but of those in the other provinces 
 of the Roman Empire. (Epis. 68.) Socrates, 
 speaking of the election of Chrysostom, says 
 i( He was chosen by the common vote of all, 
 both clergy and people." (Ecc. History, book 
 l,chap. 7.) 
 
 The right of admitting and excluding mem 
 bers is held in our churches precisely as it was 
 in the churches of tho Apostles. 
 
CONGREGATIONALISM. 
 
 27 
 
 The right of holding property is not only 
 claimed by our churches, but from the first set- 
 tlement of New England, this right has been 
 sanctioned by the laws. According to existing 
 laws, "the deacons of the several Protestant 
 churches (not Episcopal) are incorporated, to 
 take in succession all grants and donations, 
 whether real or personal, made either to their 
 several churches, the poor of their churches, 
 or to them and their successors, and to sue and 
 defend in all actions touching the same." 
 
 Indeed, all the powers claimed in our defini- 
 tion for the churches, are such as naturally be- 
 long to every voluntary association, and may be 
 presumed to belong to the church, unless ex- 
 pressly prohibited in the scriptures. But so far 
 from being prohibited, they are, as we have seen, 
 expressly recognized. 
 
 The principle of independency * spoken of 
 above, and which existed in the Apostolical 
 churches, may be regarded as the peculiar , char- 
 acteristic feature of Congregationalism. It is 
 
 • Our churches are not independent in the sense of 
 being insulated bodies, holding no connection or com- 
 munion with oilier churches, and no responsibility to 
 them. But they are independent, so far as juris- 
 dictfon is concerned, each having the right to man- 
 age its own concerns, independent of foreign dicta- 
 tion or control. 
 
28 
 
 MANUAL OF 
 
 this which distinguishes Congregationalism from 
 every other form of ecclesiastical government. 
 
 With regard to this principle of independen- 
 cy, the churches of Christendom, at this day, 
 are divided into two classes. Those of the first 
 class retain this principle, each church manag- 
 ing its own concerns in its own way, independ- 
 ent of any foreign jurisdiction or control. In 
 this class|are included the proper Congregation- 
 al churches, the Baptist churches generally, if 
 not universally, and perhaps some others. 
 
 The churches of the second class are govern- 
 ed in a different way. By being united with the 
 State, or by being so confederated together as 
 to destroy their independency, if not their indi- 
 viduality, the particular churches have come un- 
 der a jurisdiction foreign to themselves. There 
 is an earthly power somewhere, out of their 
 own body, which may give them laws, and to 
 whose behests and dictation they are in duty 
 bound to submit. This power may be vested in 
 a Pope, or an Emperor, or a bench of Bishops, 
 or a Methodist General Conference, or a Pres- 
 byterian General Assembly. At any rate, it is 
 out of the church ; so that the individual church 
 is no longer independent of foreign jurisdiction. 
 It can no longer manage its own proper con- 
 
CONGREGATIONALISM. 29 
 
 cerns, without foreign interference and control. 
 It can no longer say that its only law -giver is 
 Christ, for there is an earthly power somewhere, 
 out of itself, to whose laws it is subject, and to 
 whose will it must submit. 
 
 Of the two classes of churches here described, 
 thejirsl are formed substantially after the prim- 
 itive model. They are organized and governed 
 according to the Apostolical plan. 
 
 The original, Apostolical independence of the 
 churches continued unbroken through the first 
 century after Christ, and through a considera- 
 ble part of the second century. It began to be 
 invaded, past the middle of the second century, 
 by the establishment of synods — not, like our 
 Congregational Councils and Church Conferen- 
 ces, for consultation and advice — but with leg- 
 islative and judicial powers. These bodies 
 came together to enact laws for the churches, 
 and to prescribe for them rules of faith and con- 
 duct.* The independency of the churches was 
 
 •" These synods," says Mosheim, "of which no ves- 
 tige appears before the middle of the second century, 
 changed nearly the whole form of the church. For 
 in the first place, the ancient rights and privileges of 
 the people were by them very much abridged; and 
 on the other hand, the influence and authority of the 
 Bishops were not a little augmented." "Originally, 
 those svnods or councils had no jurisdiction, but were 
 3 * 
 
30 MANUAL OF 
 
 first invaded — broken in upon in this way ; and 
 it continued to be invaded more and more, till 
 at length it utterly disappeared from the church. 
 And when this was gone, there was no hin- 
 drance to the progress of usurpation, until most 
 of the churches became merged in one univer- 
 sal church, and all power was concentrated in 
 the lordly Bishop of- Rome. 
 
 During the long and terrible reign of Popish 
 darkness and superstition, we find almost no 
 churches, throughout the Christian world, or- 
 ganized after the primitive model. Nor, indeed, 
 could we reasonably expect to find any. The 
 whole form of the church was changed, and 
 the ancient liberties and privileges of Christians 
 were utterly taken away. 
 
 Soon after the reformation from Popery, the 
 primitive doctrine of church independency was 
 revived. It appeared in England in the six- 
 teenth century, and was planted in this country 
 at its earliest settlement by the Pilgrims. In- 
 mere conventions of delegates, met to consider and 
 agree upon matters of common concernment. i5ut. 
 they soon began to claim pozcer ; to enact and enforce 
 Imos, and to hear and decide controversies. And the 
 bishops, instead of appearing as the representatives 
 of their churches, claimed authority from Christ to 
 bind and control them" (Murdock's Mosheim, vol. 
 I., p. 143.) 
 
CONGREGATIONALISM. 31 
 
 deed, it was the grand object of the Pilgrims in 
 corning to this country, to be able to establish 
 churches on what they conceived to be the 
 primitive, Congregational plan. They did not 
 differ from the established church of England, 
 in point of doctrines. It was church order and 
 government which constituted the main topic of 
 dispute. It was for their peculiar opinions on 
 these subjects, that our forefathers were perse- 
 cuted in their native land, and were driven, first 
 to Holland, and afterwards to the wilds of Ameri- 
 ca. No wonder, then, that the peculiar principles 
 of Congregationalism should be dear to us, 
 their descendants ; believing, as we do, that 
 they are substantially the principles of the Apos- 
 tles, and remembering all the sacrifices and suf- 
 ferings which our venerable ancestors endured 
 for the sake of them. 
 
 Section V. 
 
 The question of Creeds. 
 
 The question of creeds naturally divides it- 
 self into two parts : 
 
 1. Should a Congregational church have a 
 written creed 1 And if so, 
 
 2. What and how much should that creed 
 contain ? 
 
32 MANUAL OF 
 
 It certainly is desirable, that those who are 
 to unite habitually in the most solemn acts of 
 worship, and listen to the same public instruc- 
 tions, should be agreed in the essential articles 
 of religious belief. And as every Christian who 
 believes any thing, has a creed, so every socie- 
 ty of Christians, which holds any articles of 
 faith in common, has a common creed. It must 
 have one. In terms, it may abjure creeds; but 
 it really has one, after all ; else its members are 
 not agreed in one single article of religious be- 
 lief. The only question concerning it is — and 
 this can hardly be a question : Shall the creed 
 be written or unwritten 1 Shall it be made a 
 matter of public record, to which all concerned 
 may have liberty of appeal ; or shall it be left 
 to uncertain tradition, and to the hazard of be- 
 ing perverted and forgotten ? 
 
 We have seen that the churches of the apos- 
 tles had each of them its creed. These creeds 
 were early written, though not so early, perhaps, 
 as the Apostolic age. Several of them, as the 
 creeds of the churches of Jerusalem, of Anti- 
 och, of Alexandria, and of Rome, are still ex- 
 tant.* So every Congregational church should 
 have a creed ; and the peace and purity of the 
 
 * See Henry's Chris. Antiq. p. 302. 
 
CONGREGATIONALISM. 33 
 
 church require that it should be a written creed, 
 understood and assented to by all the members. 
 
 It is objected, indeed, that this is putting a 
 creed, of mere human authorship, in the place 
 of scripture. But this is not true. A written 
 creed is never to be substituted in plate of scrip- 
 ture, but should be regarded as a concise and 
 convenient expression of what is deemed to be 
 the sense of scripture. To the church adopt- 
 ing it, it is not itself the standard of faith, but 
 a transcript, an epitome of that infallible stand- 
 ard, which God has given us in his word. 
 
 It is objected again, that a church creed is a 
 restraint, an infringement upon the rights of 
 conscience. But this again is not true. No 
 church has a right to impose its creed upon oth- 
 ers. This would be a violation of the rights of 
 conscience. But when a church does no more 
 than propose its creed for consideration, leaving 
 those to whom it is proposed, at full liberty, 
 either to adopt it, and unite with that particular 
 church, or to reject it, and enter into some oth- 
 er communion ; obviously, there is no injury 
 done to conscience, and no restraint imposed 
 upon religious freedom. 
 
 With regard to the question, how much should 
 be embraced in the creed of a church ; some 
 
34 MANUAL OP 
 
 have insisted that it should contain no articles, 
 a belief of which was not essential to piety, so 
 that by no possibility a real Christian should 
 ever be excluded; while others have thought 
 that it should be a concise expression of all the 
 more essenfial doctrines of the gospel. We in- 
 cline to the latter of these opinions ; and for 
 the following reasons : 
 
 1. It is no easy matter to determine what 
 amount of truth in the understanding is abso- 
 lutely essential to piety in the heart ; and con- 
 sequently (on this ground) what amount it would 
 be proper to retain in our church articles, and 
 what to exclude. Many think that true piety is 
 possible, in connection with some forms of Uni- 
 tarianism and Universalism ; others extend their 
 charity so far as to embrace the better sort of 
 heathens and infidels. If the creed of the church 
 must be so curtailed, that by no possibility any 
 pious person can be excluded, it is doubtful 
 whether aught would remain. But, 
 
 2. Has a church the right, in framing its ar- 
 ticles, to omit any part of what it conceives to 
 be essential in the system of Christian doctrine 
 and practice 1 The Bible is a revelation from 
 God, which he has given to his people for their 
 good ; and it is incumbent on them to receive it 
 
CONGREGATIONALISM. 35 
 
 all. And in framing, as the basis of church 
 union, an epitome of what the Bible is suppos- 
 ed to teach, have they a right to omit certain 
 doctrines and duties which they conceive to be 
 of vital importance, merely out of respect to the 
 opinions of others ? Are the opinions of others 
 to be their guide in this matter, or their own 
 sober conviction as to what the word of God 
 contains ? And can it be right for them, out of 
 a regard to others, to base a church on one half, 
 or one quarter, of what they honestly believe to 
 be God's system of revealed truth, and omit the 
 rest? 
 
 3. Nor is this all the difficulty of the case. 
 It may be further inquired, whether a creed, 
 thus formed, could with any propriety be de- 
 nominated the creed of the church. The creed 
 of the church is the belief of the church. But 
 in the case supposed, the written articles em- 
 brace only a part, perhaps but a small part, of 
 the belief of the church ; so that between the 
 published creed and the real creed there is not 
 an agreement. Here, for example, is a body of 
 Christians, who believe that the doctrine of elec- 
 tion is an essential part of the system of reveal- 
 ed truth, and that infant baptism is of Divine 
 institution ; but in framing their articles they 
 omit both these points, under the impression that 
 
36 MANUAL OF 
 
 if retained, they may be a means of excluding 
 some real Christians. It may be asked now 
 whether their articles are the real creed of the 
 church, or only a maimed and imperfect part of 
 it ; and whether, in proposing it as the creed of 
 the church, they are not chargeable with dis- 
 honesty. 
 
 Congregationalism is not, as some suppose, a 
 mere form of ecclesiastical order and govern- 
 ment. A Congregational church is a body of 
 Christians, governed, to be sure, in a particular 
 way, but holding also, a particular system of re- 
 ligious doctrines. So the matter was understood 
 by those fathers of Congregationalism, the first 
 settlers of New England. The Westminster 
 Confession of Faith was adopted by the same sy- 
 nod which framed the Cambridge Platform, in 
 the year 1648, and may be regarded as an inte- 
 gral part of the Platform. (See Preface to the 
 Platform.) The same doctrines were again pub- 
 licly assented to by the churches, in the year 
 1680, in what has been called the New England 
 Confession. And eveuy Congregational church 
 now should profess substantially the same. Ev- 
 ery such church should have a creed ; which 
 creed should set forth the same system of faith 
 — expressed, it may be, variously, but distinctly 
 
CONGREGATIONALISM. 37 
 
 — which is contained in the celebrated West- 
 minster Confession, or in the confession of 1680. 
 This creed, as before remarked, Congrega- 
 tionalists are not entitled to impose upon others. 
 But they are entitled to hold it, without offence, 
 as constituting what they conceive to be the 
 faith of the gospel, and the proper basis of Con- 
 gregationalism. And they are entitled to do 
 whatever they consistently and peaceably can to 
 propagate it, believing it to be the truth as it is 
 in Jesus. 
 
 Section VI. 
 
 The Formation of Churches. 
 
 With regard to the number requisite to con- 
 stitute a church, no precise rule can be given. 
 There should be members enough to transact 
 the business and answer the purposes of the or- 
 ganization; while the number should not be 
 too great to assemble conveniently in one place. 
 
 In new settlements, or in circumstances of 
 necessity, it is competent to a Missionary to 
 constitute a church; or a church may be form- 
 ed, by the free consent and action of the mem- 
 bers themselves. But in all common cases, the 
 organization of a church is not effected without 
 the aid and the sanction of an ecclesiastical coun- 
 4 
 
38 MANUAL OF 
 
 cil. The mode of procedure is substantially as 
 follows : 
 
 Let the individuals proposing to constitute a 
 church, have free conversation one with anoth- 
 er, learn each others' views, become mutually 
 and spiritually acquainted, and be much in 
 prayer for the Divine direction and blessing. 
 Let such of them as are members of other 
 churches obtain letters of dismission and recom- 
 mendation, for the purpose of constituting a 
 separate church. A committee of brethren 
 should also be appointed, to prepare a confes- 
 sion of faith and covenant, to send out letters 
 for the convening of the council, and to bring 
 the case before the council when it shall be 
 convened. 
 
 At the time and place appointed for the meet- 
 ing of the council, the individuals proposing to 
 unite in church fellowship, should all be pres- 
 ent, with the record of their previous proceed- 
 ings, with a copy of their covenant and articles, 
 with their letters of dismission and recommend- 
 ation, and prepared to ^answer any questions, 
 or to give any information, which may assist the 
 council in coming to a right understanding of 
 the case submitted to them. 
 
 The council on these occasions is organized 
 
CONGREGATIONALISM. 39 
 
 in the usual way ; the papers are read ; the in- 
 dividuals proposing to be constituted a church, 
 are examined to the satisfaction of the council ; 
 and the circumstances rendering the formation 
 of the church desirable, are explained. If the 
 path of duty appears plain, the council vote to 
 proceed to the organization of the church, and 
 fix a time and place for the public exercises. 
 These are common'y — in addition to the usual 
 devotional exercises — a sermon ; the constitut- 
 ing of the church by some member of the coun- 
 cil ; a prayer of consecration; an address or 
 charge to the new church; and an expression 
 of the fellowship and communion of sister 
 churches. 
 
 Section VII. 
 Church Officers — their Election and Qualification. 
 
 The regular, standing officers of a Congre- 
 gational church, like those of the Apostolic 
 churches, are pastors and deacons. In the 
 early days of our country, there were also, in 
 most of the churches, ruling ciders. But as 
 there is no clear scriptural authority for this 
 class of officers, and no particular necessity for 
 them, they have not been continued. The offi- 
 cers of a Congregational church are elected in 
 
40 MANUAL OF 
 
 open church meeting, and by a major vote of 
 the brethren. 
 
 In some few instances the right of the church- 
 es to elect their pastors has been invaded through 
 the action of parishes ; but all such interference 
 is to be resisted. 
 
 Most of the Congregational churches of New 
 England are associated with parishes, in the 
 support of public worship. This connection is 
 a convenient one, and need be no embarrass- 
 ment to either church or parish, if the powers 
 and rights of each are well understood, and 
 carefully distinguished. The church is a pure- 
 ly ecclesiastical body, of Divine institution, and 
 existing only for spiritual ends. The parish is 
 a civil corporation, — in connection with the 
 church, but yet distinct from it, and instituted 
 for the greater security and convenience of all 
 concerned, in the maintenance of public wor- 
 ship. A minister, settled in the usual way over 
 a church and parish, sustains a particular rela- 
 tion to each. He is pastor of the church, and 
 minister of the parish ; the officer and the ser- 
 vant of both. So distinct are these relations, 
 that not unfrequently one of them terminates, 
 while the other remains. His connection with 
 the parish ceases, while his pastoral relation to 
 the church contines ; or vice versa. 
 
CONGREGATIONALISM. 41 
 
 In the election of a minister, settled in the 
 usual way, neither church nor parish has any 
 occasion, or any excuse, for encroaching on the 
 rights of the other. The church chooses its 
 pastor, and the parish its minister ; and if, after 
 repeated trials, they cannot agree to elect the 
 same person, the difficulty will be likely to re- 
 sult in their separation. 
 
 The regular mode of proceeding is, for the 
 church to meet first and elect a pastor ; then no- 
 tify the parish of what has been done, and ask 
 its concurrence. If the parish concur, as is 
 almost always the case, the work is finished. 
 But if not, the church may reconsider its for- 
 mer vote, and turn its attention to some other 
 man. If, after repeated trials of this kind, it is 
 found impossible for the two bodies to agree 
 (a contingency which very seldom occurs), it 
 may be necessary for them, as before remarked, 
 to dissolve their connection. 
 
 The scriptural mode of qualifying church of- 
 ficers is by ordination. The first deacons were 
 ordained ; (see Acts G : 6.) and deacons in our 
 own time should be set apart to their responsi- 
 ble office, if not by formal ordination, at least 
 by solemn consecration. 
 
 Ministers of the gospel should be ordained. 
 4 * 
 
42 MANUAL OF 
 
 Until they are ordained, they are not properly 
 invested with the ministerial office, and not qual- 
 ified to administer the sacraments of the church. 
 
 As an abstract right, to be exercised only in 
 cases of extreme necessity, it may be said that 
 a church may ordain its own pastor. Still, this 
 is not the ordinary or the regular mode of pro- 
 ceeding. In the New Testament, as also in the 
 first ages of the church, ordination was regard- 
 ed as the work of ministers. Indeed, it is prop- 
 erly committed to ministers ; and should not be 
 undertaken by others, except in cases of such 
 extreme necessity as knows no law. 
 
 The practice of the New England churches, 
 in convening a council for the ordination of their 
 pastors, is one of long standing, and of most 
 happy influence. It tends to promote harmony 
 and fellowship among churches and ministers, 
 and should not, in any practicable circumstan- 
 ces, be laid aside. 
 
 Section VIII. 
 Admission and Dismission of Members. 
 
 * It has been before stated, that a Congregational 
 church is a company of professed believers in 
 Christ — that no person not regarding himself as 
 a believer, should be encouraged to offer him- 
 
CONGREGATIONALISM. 43 
 
 self to the church ; and that no person not fur- 
 nishing satisfactory evidence to others of being 
 a believer, should, under any circumstances, be 
 admitted. (Section iv.) It follows from these 
 principles, that the church is bound, in some 
 way, to examine those who are admitted to its 
 communion, and to obtain satisfaction on the 
 question of their piety. This examination may 
 be conducted in different ways. Some give the 
 relation of their religious experience verbally ; 
 others in writing. Some are examined before 
 the whole church ; others by a select committee 
 of the church. The object of the examination, 
 however conducted, is satisfaction as to the sin- 
 cerity and piety of the candidate, and his fit- 
 ness to become a member of the church. Sat- 
 isfaction on these points the church is bound to 
 seek and obtain ; and such satisfaction every one 
 asking admission to the church ought to be 
 willing to give. 
 
 If, after examination, the church is satisfied, 
 they then vote that the candidate be publicly 
 propounded for admission. The object of this 
 is, to give any person, having aught against him, 
 or knowing any good reason why he should not 
 be admitted to church fellowship, opportunity 
 to signify the same to the pastor. If after being 
 
44 MANUAL OF 
 
 propounded the usual time — which is common- 
 ly two weeks — no objection is made to the ad- 
 mission of the candidate, he is then received to 
 the bosom of the church. He publicly assents 
 to the church covenant and articles of faith; re- 
 ceives baptism, if he have not before been bap- 
 tized ; and solemnly promises to walk with the 
 church, in the observance of all the duties of 
 a religious life. 
 
 If, on a change of residence, or for any oth- 
 er sufficient reason, a church member wishes to 
 remove his relation to another church, he ap- 
 plies for a letter of dismission and recommend- 
 ation. If his standing is good, and his reasons 
 are satisfactory, and the church with which he 
 proposes to become connected is evangelical, 
 his request is granted. The required letter is 
 given. It is to be understood, that until he is 
 received by the church to which the letter is 
 addressed, he remains a member of the ehurch 
 from which the letter was taken, and is subject 
 to its watch and discipline, as before. 
 
 Persons sometimes apply for a dismission and 
 a general recommendation, without specifying 
 any particular church. But such a request 
 should not in ordinary cases be granted ; since 
 the church giving the letter cannot tell what 
 
CONGREGATIONALISM. 
 
 45 
 
 use may be made of it. It may be presented to 
 a church which they deem heretical, or with 
 which, on other accounts, they have no fellow- 
 ship. 
 
 Still more improper is it for persons to request 
 (as they sometimes do) a dismission, without 
 any recommendation. They wish to be given 
 back to the world, and to become, so far as it 
 concerns their church relation, as they were be- 
 fore. But such persons ought to understand, 
 that this is impossible. The church cannot grant 
 their request, if they would. When an individ- 
 ual is admitted to the church, he enters into 
 covenant with God, as well as with his breth- 
 ren; and no church is competent, by its simple 
 vote, to discharge him from his covenant obli- 
 gations to God.* 
 
 Persons should be given to understand, when 
 they join the Christian church, that there is no 
 getting out of it, except by exclusion. They 
 may transfer their relation from one church to 
 another ; but they can never again be given back 
 to the world, and become as they were before. 
 
 * "The church cannot make a member no member, 
 but by excommunication." (Cambridge Platform, 
 Chap. 13, Sect. 7.) 
 
46 MANUAL OF 
 
 Section IX. 
 Dismission of a Pastor. 
 
 When a pastor is dismissed, it is either at his 
 own instance, or that of his church and people. 
 If, for any reason, a pastor desires the dissolu- 
 tion of his pastoral relation, he lays the matter 
 before his church, and asks them to unite with 
 him in convening a council, to which the ques- 
 tion may be submitted. If the church are un- 
 willing, at once to comply with his request, 
 they may appoint a committee to confer with 
 their pastor, and endeavor to dissuade him from 
 his purpose. If, however, he cannot be dis- 
 suaded, and the church think it best to accede 
 to his request, they will appoint a committee to 
 assist in the selection and call of a mutual coun- 
 cil. 
 
 This council may be called merely to advise 
 in the premises, leaving the act of dismission, 
 should they advise to it,to be passed by the church; 
 or the whole question may be referred before- 
 hand to the council, and thus supersede the ne- 
 cessity, in case a dismission is determined on, 
 of any further action on the part of the church. 
 The latter is, perhaps, the more common prac*. 
 
^ CONGREGATIONALISM. 47 
 
 tice in our churches ; and on some accounts it 
 is to be preferred. Either is better than for a 
 church to dismiss its pastor, and then call a 
 council merely to sanction what has been done. 
 It is objection enough to this method — which, in 
 some instances, has been pursued — that it tends 
 to defeat the very design of councils, and is treat- 
 ing them with disrespect. 
 
 If a church, or a considerable part of it, 
 should think the removal of their pastor desira- 
 able, the regular procedure would be, not to drive 
 him off, or to attempt his removal by the slow 
 process of starvation, but for some of the prin- 
 cipal members of the church to converse freely 
 and frankly with him, state their difficulties, and 
 and suggest to him the propriety of his asking 
 a dismission. Should he decline to do so, they 
 might then request him to call a meeting of the 
 church, for the purpose of mutual consultation 
 and action, in reference to the matter. Should 
 the church be of opinion that a dismission of the 
 pastor was desirable, they would request him to 
 unite with them in calling a mutual council, to 
 whom the question might be referred. .If he 
 should decline the offer of a mutual council, the 
 church would then be entitled to call an exparte 
 council, by whose aid the matter might be ad- 
 
48 
 
 MANUAL OF 
 
 justed upon Christian and Congregational prin- 
 ciples. 
 
 Every dismissed minister should receive a 
 recommendation from the council which dismiss- 
 es him ; else his standing in the ministry is no 
 longer unexceptionable. 
 
 Section X. 
 
 Church Discipline. 
 
 The discipline of a church, in the sense in 
 which we here use the term, has respect to that 
 course of treatment which churches are called 
 upon to pursue toward offending members; in- 
 cluding instruction, warning, admonition, re- 
 proof, and excommunication. 
 
 The proper subjects of church discipline, 
 then, are offending members; — those who have 
 entered into covenant with the church, have 
 placed themselves under its watch and care, 
 and are known to walk in a disorderly manner. 
 With such persons, the church is bound to have 
 recourse to discipline. It is bound to take 
 measures with them, with a view to their re- 
 formation or exclusion. 
 
 The power of discipline, at least in its ulte- 
 rior stages, is lodged in the church. It is the 
 
CONGREGATIONALISM. 49 
 
 duty of individual members to use the milder 
 methods of warning and reproof; but when 
 these fail, it belongs to the church, as a body, 
 publicly to admonish, and (if need be) to ex- 
 clude the offender. This is the natural right 
 of the churches. As it belongs to them to admit 
 members, they ought to have the right, in case 
 individuals prove unworthy, to exclude them. 
 And this right, we have seen, is expressly recog- 
 nized in the New Testament. To the churches 
 of the Apostles was entrusted, and by them 
 was exercised, the power of discipline. (See 
 Section iii.) 
 
 The ends to be answered by church disci- 
 pline are, first, the recovery (if it be possible) 
 of the offender. He has broken his covenant, 
 has gone astray, and is in danger of perishing 
 in his sins. His brethren are under obligations 
 to watch over him, to care for him, and to do all 
 in their power for his recovery. 
 
 But if he cannot be restored, they are bound 
 to regard the second great end of discipline, 
 which is the honor of religion, and the purity of 
 the church. By the fall of a church member, 
 religion is disgraced, and the church is defiled ; 
 and there is no way in which the evil can be re- 
 5 
 
50 MANUAL OF 
 
 moved, but by the recovery of the offender, or 
 his exclusion. He must either make confession 
 of his sins, and return to his duty, or he must 
 be separated from the communion of the church. 
 It has been made a question, how far the di- 
 rection of Christ (Mat. 18 : 15 — 17) is to be 
 regarded as a rule of church discipline. In re- 
 ply, we think it may be safely said, that the 
 spirit of this rule should be regarded always, 
 and the letter of it, so far as circumstances will 
 allow. Wherever it is practicable, there should 
 be, in the first instance, private admonition. 
 Let some suitable person go to the offender, in 
 a private and friendly manner, and tell him of 
 his fault, and urge him to repentance and refor- 
 mation. Let him, if need be, repeat this labor 
 of love. If the offence is strictly private ; if it 
 is known to only one member of the church, 
 and no sufficient proof of it can be adduced, 
 the individual knowing of it can labor only in a 
 private way. He cannot, with propriety or safe- 
 ty, bring it before the church. If he cannot, 
 by private dealing, gain his brother, he must 
 leave him to the decisions of the judgment day. 
 Nor may he, on account of the offence ? of his 
 brother, absent himself from the communion of 
 the church. To do this would.be to commit an 
 
CONGREGATIONALISM. 51 
 
 offence against the whole church, and expose 
 himself to censure, without any excuse or ben- 
 efit.* 
 
 But if the offence is not strictly private ; if 
 it is susceptible of proof; then, when the inci- 
 pient steps have failed of their object, the case 
 must be brought before the church. A written 
 complaint should be lodged with the pastor, or 
 presiding officer, with the request that it be pre- 
 sented as soon as practicable. If the church 
 vote to receive and act upon the complaint (as in 
 all ordinary cases they should do), a day is set 
 apart for trial ; when the complainant is to estab- 
 lish his charges by proof. If the church decide 
 that the charges, or any considerable portion of 
 them, are sustained, the offender is suspended 
 from communion, and an admonition is sent to 
 him. If he does not " hear the church" in this, 
 a second admonition is sometimes sent. (See 
 Tit. 3 : 10.) If this is disregarded, he is then 
 formally and solemnly excommunicated. 
 
 If the offender is dissatisfied with the decis- 
 ion of the church, he has the right of appeal to 
 
 * For no case of offence or grievance can a profess- 
 ing Christian — so long as lie believes it his duty to re- 
 main connected xcith a church — be justified in turning 
 away from its communion. 
 
52 MANUAL OF 
 
 a mutual council ; and it is the duty of the 
 church, ordinarily, to unite with him in such a 
 council, if he desires it. Should the church 
 refuse his request for a council, he has a right to 
 call an exparte council. It would not be com- 
 petent to the members of the exparte council, 
 however, to dictate to the church, or to attempt 
 forcing their decisions upon it. They could 
 only express their opinion, and give advice. But 
 in case their advice was rejected by the church, 
 they might afford relief to the aggrieved individ- 
 ual in some other way. 
 
 The satisfaction to be required of an offender 
 is evidence of repentance, confession of sin, and 
 reformation of life. While the offence is pri- 
 vate, a confession may be private. But when 
 the offence has been brought before the church, 
 or in any way has become public, a confession 
 before the church must be required. Nothing 
 short of this can wipe away the dishonor done 
 to religion, and remove scandal from the 
 church. Every true penitent will desire that 
 his confession should be as public as his of- 
 fence. Still, due care should be taken, that 
 the feelings of penitents be not needlessly wound- 
 ed in cases of this nature, and that feelings of 
 unkindness and revenge, which may be harbored 
 
CONGREGATONALISM. 53 
 
 against them, be not intentionally consulted or 
 gratified. 
 
 Excommunicated persons should be consider- 
 ed, not as released from their covenant obliga- 
 tions, but as breakers of covenant. They should 
 be regarded with feelings of sorrow and concern, 
 and should be made the subjects of special pray- 
 er. Where any good is likely to result from 
 such a course, they are to be avoided and shun- 
 ned. They are to be denied the society and 
 countenance of Christians, that they may be hum- 
 bled and ashamed. We see no good reason, how- 
 ever, for the scrupulousness which some have 
 manifested, in refusing to eat with them, and in 
 denying them the customary civilities of life. * 
 
 It is incumbent on the church, and on all its 
 members, to seek the good of excommunicated 
 persons, and to be ready at all times to accept of 
 their penitence, to rejoice in their reformation, 
 and to welcome them back to the bosom of the 
 church. 
 
 The excommunications treated of above are 
 
 * The eating spoken of in 1 Cor. 5 : 11, is not, we 
 think, that of a common meal, but the Lord's supper ; 
 and the direction of the Apostle is ; " If any man that 
 is called a brother be a fornicator, or covetous, or an 
 idolator, or a railer, or a drunkard, or an extortioner; 
 let such an one be put out of the church, as unworthy 
 to sit with his brethren at. the table of the Lord.'' 
 5* 
 
54 MANUAL OF 
 
 such as are inflicted for what are sometimes 
 called the greater offences, as heresy and immor- 
 ality. There is another class of offences, for 
 which, if persisted in, our churches commonly 
 vote a withdrawal of felloioshijj. But this with- 
 drawal of fellowship is but a milder form of ex- 
 communication. Indeed, the form of excom- 
 munication, in every case, should be based, ob- 
 viously, on the nature of the offence. In case 
 of an aggravated offence, the vote of exclusion 
 should convey a sterner rebuke, and be one of 
 greater severity, than when the offence is of a 
 less flagrant character. 
 
 It follows from what has been said, that church 
 discipline is, throughout, a work of love. In 
 the spirit of love it should be undertaken and 
 pursued ; and thus it should be regarded by all 
 concerned in it. The church is no place in 
 which to seek or to take revenge. And 
 those who endeavor faithfully to maintain the 
 discipline of the church should not be accused 
 or suspected of seeking revenge. When a Chris- 
 tian wanders, it may be insensibly, from the path 
 of duty, what more convincing evidence of love 
 can his brethren afford him, than in kindly tak- 
 ing him by the hand, and endeavoring to re- 
 store him. But this is church discipline. 
 
CONGREGATIONALISM. 55 
 
 Section XI. 
 
 Discipline of Pastors. 
 
 It is required, on sound Congregational prin- 
 ciples, that every pastor should be a member of 
 his church, and subject, as such, to its watch and 
 discipline. This certainly was the case in the 
 first Christian churches,* and in the churches 
 of our fathers in the early days of New England. 
 " When a pastor has fallen into scatidal," says 
 Cotton Mather, "the brethren that are acquaint- 
 ed with it proceed as they icould with another 
 brother in such cases, only with more special 
 terms of respect, as the relation of a father may 
 call for." So the Cambridge Platform, speaking 
 of an incorrigibly offending elder, says : " As 
 the church had power to ccdl him to office, so 
 they have power to remove him from office, the 
 council of the churches, where it may be had, 
 directing thereto ; and being now but a mem- 
 ber, in case he add contumacy to his sin, the 
 church that had power to receive him into their 
 
 * In the first Epistle of Clement to the Corinthians, 
 the church at Corinth is censured, not for having ex- 
 ceeded its poicers in deposing certain elders, but for 
 having deposed them without sufficient reason, and ac- 
 cordingly the church is advised to restore them. 
 
56 MANUAL OP 
 
 fellowship, hath also the same power to cast him 
 out, that they have concerning any other mem- 
 ber." (Chap. 10, Sect. 6.) 
 
 Though a church may possess the right, ab- 
 stractly considered, of deposing and excommu- 
 nicating its pastor, and in very extreme cases 
 may be called to exercise this right ; yet the 
 usages of our churches direct to a different 
 method. They never proceed to the .final issue 
 without the advice and concurrence of a coun- 
 cil. 
 
 Should a church be called to pursue a course 
 of discipline with its pastor, all the preparatory 
 steps may be taken, as in the case of a private 
 member. The charges may be brought before* 
 the church, and the church, after a candid hear- 
 ing, may vote that the charges are sustained. 
 But in view of the great importance and solem- 
 nity of the business, they will here pause, and 
 invite their pastor to unite with them in calling 
 a mutual council. If he refuses, the church 
 may call an exparte council. This council — 
 mutual or exparte, as the case may be — examines 
 all the doings of the church, and hears all the ev- 
 idence in the case. If they find the pastor in- 
 nocent, they of course clear him, and advise the 
 church to do the same. But if satisfied of his 
 
CONGREGATIONALISM. 57 
 
 guilt, and of the regularity of the measures 
 which have been pursued, they proceed to depose 
 the unworthy man from the ministry, and advise 
 the church to excommunicate him. The church 
 follows the advice of council, and thus termi- 
 nates the melancholy business. 
 
 Some have thought it unsafe for a minister to 
 be a member of his own church, and to be under 
 the watch and care of the brethren. But how 
 unsafe 1 The watch of his brethren will] be a 
 blessing to him, so long as they continue his 
 friends. And if they become his enemies, they 
 cannot injure him ; since he is sure, in any 
 event, of the protection of a council. And more 
 than this he could not have, in case he was not 
 a member of his church. 
 
 Section XII. 
 Fellowship of Churches. 
 
 We have before shown that the Apostolic 
 churches, though independent of each other in 
 respect to jurisdiction, yet practiced a close in- 
 tercommunion and fellowship. And the same 
 may be said of the Congregational churches of 
 
58 MANUAL OF 
 
 New England. The following methbds of church 
 communion are laid down and enlarged upon in 
 the Cambridge Platform, Chap. 15 : 
 
 1. "JBy way of mutual care, (in taking thought 
 for one another's welfare." 
 
 2. " By way of consultation one with another, 
 when we have occasion to require the judgment 
 and counsel of other churches." Our whole 
 system of councils is based on this mode of 
 church fellowship. 
 
 3. " By way of admonition, when a church 
 neglects discipline, or becomes corrupt." This 
 third way of communion, as it used to be called, 
 and which was not unfrequently resorted to in 
 former times, has latterly fallen very much into 
 disuse. The admonition of churches, so far as 
 it prevails, is practiced in a more private and less 
 formal way. And the withdrawing of fellowship, 
 in case of corruption, is done more silently, by 
 individual churches, each acting on its own re- 
 sponsibility. And yet the work is done, and done 
 effectually. The separation of the Orthodox from 
 the Unitarian churches of New England, which 
 has taken place within the last thirty years, is 
 complete proof of this. 
 
 4. " By admitting members of sister church- 
 es, to occasional communion one with an- 
 other." 
 
CONGREGATIONALISM. 59 
 
 5. "By letters of dismission and recommend- 
 ation from one church to another." 
 
 6. " By affording relief and succor one to an- 
 other, either of able members to furnish them 
 with officers, or of outward support to the ne- 
 cessities of poorer churches, as did the churches 
 of the Gentiles to the poor saints at Jerusalem." 
 
 The mutual relation and fellowship of the 
 churches was strenuonslySmaintained by the fa- 
 thers of New England. They abhorred any 
 such independency as insulated the individual 
 church, and interrupted its fellowship with sis- 
 ter churches. And this feature of the system 
 has been tenaciously held by all consistent Con- 
 gregationalists to the present 'time. The inti- 
 mate and holy fellowship of churches is'no more 
 inconsistent with'their Christian independence, 
 than the friendly intercourse of neighbors is in- 
 consistent with their being, each and all of them, 
 independent citizens. We have no right, as in- 
 dividuals, to exercise authority over our neigh- 
 bors, nor they over us. Still, it is proper that 
 we should maintain a mutual friendly inter- 
 course, and perform towardsTeach other all the 
 offices of neighborhood and kindness. 
 
60 MANUAL OF 
 
 1 F 
 
 Section XIII. 
 
 Ecclesiastical Councils. 
 
 As frequent mention has been made of ec- 
 clesiastical councils, and as they enter essentially 
 ly into our system of church government, it will 
 be necessary to give a brief description of these 
 bodies. 
 
 They consist of pastors and delegates from 
 particular churches,* called together by letters 
 missive from some church, or some part of a 
 church, or individuals proposing to form a 
 church ; and for some distinctly specified ob- 
 ject. The councils occurring among us may be 
 divided into three classes : those called, not by 
 parties, but by whole bodies of Christians ; 
 those called by a mutual agreement of parties ; 
 and those called by one party. 
 
 The objects for which councils are summoned 
 together, are such as these : to organize church- 
 es; to ordain or install ministers; to dismiss 
 ministers ; and when the case requires it, to de- 
 pose them ; to settle difficulties between a pas- 
 tor and his people, or between different mem- 
 bers of the church ; to afford relief to aggrieved, 
 excluded members, &,c. 
 
 * Sometimes a minister without charge is constitut- 
 ed, by letter, a member of a council. 
 
CONGREGATIONALISM. 61 
 
 The advice of a properly convened ecclesias- 
 tical council, though not absolutely binding, is 
 justly entitled to great weight, and should not be 
 rejected but for the most cogent reasons. Nor 
 is it true, as is commonly said, that Congrega- 
 tional councils are, in all cases, merely advisory 
 bodies. They are sometimes constituted, by 
 the very terms of the letter missive, a board of 
 reference. Important questions are submitted to 
 them to decide, and the parties are holden to 
 abide the decision. This is always the case 
 with ordaining councils ; and is frequently so in 
 the case of councils for the dismission of min- 
 isters, and for the adjustment of pending ec- 
 clesiastical difficulties. 
 
 It is one of the most important rules for the 
 regulation of councils, that an exparte council is 
 never to be called, until a mutual council has 
 been proposed and refused. When subjected to 
 a fair interpretation of this law, we see no valid 
 objection to exparte councils. They are an es- 
 tablished part of our ecclesiastical system, and 
 it would seem, a necessary part. Without this 
 provision, a mutual council might be unreason- 
 ably and obstinately refused, and an injured 
 pastor, or church, or brother of the church, 
 might be left to suffer without redress. 
 6 
 
62 
 
 MANUAL OF 
 
 We only add in respect to councils, that they 
 are not standing bodies. They are called for a 
 particular, specified purpose ; and when this 
 purpose is accomplished, and their work is 
 done, their existence terminates. 
 
 Section XIV. 
 Other Ecclesiastical Organizations. 
 
 1. Synods. 
 
 In the early days of our country, Congrega- 
 tional Synods were frequently assembled. 
 They were called together, sometimes by the 
 general court, and sometimes by the chief mag- 
 istrate. They consisted of pastors and dele- 
 gates from all the churches, or from such of 
 them as chose to be represented, and the sub- 
 jects on which they deliberated were those of 
 great and general interest. But ecclesiastical 
 bodies of this sort have l6ng ceased to exist 
 among us. Not one has been assembled in 
 New England for more than a century. 
 
 2. Ministerial Associations. 
 
 These bodies have come down to us from the 
 days of the Pilgrims, and are still continued. 
 
CONGREGATIONALISM. 63 
 
 They are merely meetings of the ministers, 
 within a given district, for mutual devotion, 
 consultation, and improvement. The ministers 
 of a particular Association adopt a constitution, 
 choose the requisite officers, and meet from 
 time to time, according to appointment. They 
 do not directly represent the churches, and 
 neither exercise nor claim any authority over 
 (hem. 
 
 One of the most important duties of the As- 
 sociations is that of licensing candidates for the 
 gospel ministry. A young man wishing to en- 
 ter the ministry presents himself before some 
 regular Association for license. He is strictly 
 examined as to his church standing, his piety, 
 his motives in desiring the work of the ministry, 
 his natural and acquired abilities, his course of 
 education, and his qualifications generally for 
 the important work to which he aspires. If the 
 examination is satisfactory, he is recommended 
 to the churches as a suitable person to be em- 
 ployed as a candidate for the gospel ministry. 
 This recommendation is called a license, and is 
 usually limited to the term of two or three 
 years ; at the end of which, should the person 
 receiving it not be previously ordained, his li- 
 cense may be renewed. 
 
64 MANUAL OF 
 
 The licentiate of an Association is regarded 
 as, in some sense, under the care of the Asso 
 ciation, until he shall be ordained, or till his li- 
 cense expire ; and should his conduct be ex- 
 ceptionable, it is competent to the Associatio? 
 to take his license from him. 
 
 The tendency of this system of licenses, 
 which has been in operation some hundred and 
 fifty years, has been to prevent incompetent and 
 unworthy men from intruding into the ministry, 
 and in this way it has been of inestimable ben- 
 efit to the churches. 
 
 3. General Associations. 
 
 The Associations of some of the New Eng- 
 land States, are accustomed to meet, by their 
 delegates, once a year, in what are called Gen- 
 eral Associations. These, like the bodies com- 
 posing them, are mere meetings of ministers, to 
 consult and pray together, and act on questions 
 of general concernment. The tendency of 
 these meetings has been to extend the acquaint- 
 ance of ministers to increase their knowledge, 
 piety, and zeal ; to give them new interest in 
 each other, and in the benevolent enterprises 
 of the age; and to promote a kindly, brotherly 
 affection. As these large bodies claim no au- 
 thority or influence over the churches, other 
 
CONGREGATIONALISM. 65 
 
 than that of truth and love, we can see no good 
 reason why they should not be encouraged. 
 
 4. Church Conferences. 
 
 Church Conferences are of more modern 
 date than either of the bodies last described. 
 These are composed of ministers and delegates 
 from the churches of a county, or some other 
 local district, not called together, as in the case 
 of councils, for a specific purpose, but meeting 
 at stated seasons — commonly twice in the year. 
 Each Conference adopts a constitution, chooses 
 its officers, and conducts its meetings in its 
 own way. The more prominent objects of 
 these meetings are social prayer, the extension 
 of Christian intercourse and acquaintance, and 
 mutual instruction and edification. Much of 
 the time is spent, usually, in religious exercises. 
 The state of the church is reported at each 
 meeting, and if any are in circumstances of dif- 
 ficulty or want, means are devised, if possible, 
 for their relief. 
 
 The Church Conferences, like the Associa- 
 tions, claim no authority over the churches. 
 These meetings, though of comparatively recent 
 origin, have uniformly been occasions of inter- 
 est and profit. 
 6* 
 
66 
 
 MANUAL OP 
 
 5. General Conference. 
 
 The Church Conference system, though it 
 has been extended over different parts of New 
 England, has no where been so thoroughly sys- 
 tematized as in Maine. The District Conferen- 
 ces in Maine, which embrace all the proper 
 Congregationalism in the State, are accustomed 
 to meet annually, by their delegates, in a Gen- 
 eral Conference. The objects of the General 
 Conference are not materially different from 
 those of the District Conferences, except that 
 they are of a more extended interest. The 
 state of all the churches is reported, plans of 
 usefulness are considered, and more time than 
 is usual in such meetings is devoted to religious 
 exercises. 
 
 In connection with the meeting of the Gen- 
 eral Conference, the different charitable socie- 
 ties in the State are accustomed to hold their 
 anniversaries. Every meeting, both of the Gen- 
 eral Conference and of the District Conferen- 
 ces, is closed with the administration of the 
 Lord's Supper. 
 
 These meetings, which are numerously at- 
 tended, have had the effect to unite the Congre- 
 gational Churches of Maine, and to keep them 
 
CONGREGATIONALISM. 67 
 
 united. They are highly esteemed by minis- 
 ters and Christians throughout the State, and 
 their influence, it is believed, has been uni- 
 formly happy. 
 
 Section XV. 
 
 Evangelists, or Missionaries. 
 
 The evangelists of the primitive church were 
 not pastors, but itinerant preachers, who labor- 
 ed, for the most part, in connection with the 
 Apostles, and under their direction. Such were 
 Timothy and Titus. Such, was "Philip, the 
 evangelist;" and a great many others. They 
 were (under the Apostles) the missionaries of 
 the primitive age, by whom the gospel was ex- 
 tended into the dark places of the earth, and 
 the way was prepared for the organization of 
 churches, and the settlement of pastors. In 
 this sense, the office of evangelist is one of great 
 importance, and we have many such evangelists 
 in connection with our churches. The most of 
 our missionaries, in foreign lands and in our 
 own country, belong to this class of ministers. 
 
 Timothy was ordained by the " laying on of 
 the hands of the presbytery;" (1 Tim. 4: 14) 
 
68 MANUAL OF 
 
 and missionaries now, no less than settled pas- 
 tors, require ordination. They must be or- 
 dained; else they are not duly invested with 
 the sacred office, and qualified to administer the 
 sacraments of the church. 
 
 The usages of our churches in the ordina- 
 tion of missionaries have not been, in all re- 
 spects, uniform. The first missionary ordina- 
 tion in New England, of which we have any 
 account, took place in the year 1733, and seems 
 to have been performed by some of the ministers 
 of Boston. In several instances since, snch 
 ordinations have been eifected by Ministerial 
 Associations. But the more common practice, 
 and tha one to be pursued wherever practica- 
 ble, is to convene an ordaining council. The 
 matter is one in which the churches have a 
 deep interest, and it is reasonable that their di- 
 rect concurrence should, if possible, be secur- 
 ed. The council may be called by the church 
 of which the missionary is a member, or by the 
 executive officers of the Society by which he is 
 to be sent forth. The examination before* the 
 council, and the exercises generally, will not 
 differ materially on such an occasion, from what 
 they are in the ordination of a pastor. 
 
CONGREGATIONALISM. 69 
 
 Section XVI. 
 
 Advantages of Congregationalism. 
 
 1. One advantage of Congregationalism over 
 every other form of church organization is its 
 decidedly scriptural character. It is substan- 
 tially in accordance with the organizations of the 
 Apostles. And ours is the only form of church 
 government of which this can be said. We 
 have seen that Congregational churches are sep- 
 arate bodies — voluntary associations, — each pos- 
 sessing the right of self-subsistence, and self- 
 government ; the right, under Christ, to elect 
 its own officers, to admit and exclude members, 
 to maintain its own discipline, and to transact 
 all its appropriate concerns, independent of for- 
 eign jurisdiction or control. Such are some of 
 the more strongly marked peculiarities of Con- 
 gregationalism. And on all these points, the 
 system of our churches and that of the Apostles, 
 are identical. Between the two there is a per- 
 fect agreement. It is unnecessary to dwell on 
 this topic here. We regard it as the first and 
 highest recommendation of Congregationalism, 
 that it is substantially scriptural. 
 
 2. A further recommendation of it, more es- 
 pecially to American citizens, should be its free 
 
70 MANUAL OF 
 
 republican character. It is adapted to a free 
 people. Its influence is to make, and to keep 
 them free. A Congregational church is a soci- 
 ety of spiritual freemen. It acknowledges no 
 head, no lawgiver but Christ, and no appropri- 
 ate means of influence but those of truth, wis- 
 dom and love. All important matters are trans- 
 acted openly, in church meeting, where every 
 brother has an equal right to express his opin- 
 ion and to give his vote. 
 
 It is to these free principles of church govern- 
 ment, which our forefathers professed to draw 
 from the Bible, that we are indebted for our civ- 
 il freedom. With the first settlers of New Eng- 
 land, the church was the primary institution, to 
 which the State was but secondary and sub- 
 sidiary. They first formed their system of 
 church government, and then adapted their civil 
 government to it. And what form of civil 
 government would they be likely to select, 
 in order to carry out their plan ? Obviously 
 none but a free republic. No other would have 
 answered their purpose at all. To have estab- 
 lished a monarchy, or an aristocracy, in connec-. 
 tion with their Congregationalism, would have 
 been incongruous and monstrous. 
 
 The republican character of our church gov- 
 
CONGREGATIONALISM. 71 
 
 ernment is, next to its scriptural character, per- 
 haps, its highest recommendation. It is the 
 form of government which our republican an- 
 cestors brought with them to these shores. It is 
 that to which they adapted, and out of which 
 grew, our civil, republican institutions. 
 
 3. Among the advantages of Congregation- 
 alism should be reckoned its salutary personal 
 influence on those who embrace it. Every mem- 
 ber of a Congregational church feels that he 
 has a deep interest, and an individual responsi- 
 bility, in regard to its concerns. He is not a 
 mere appendage, to be cared for, looked after, 
 and ruled over by "tutors and governors,'' — 
 but is himself an integral part of the body, and 
 of the government, having it in charge, with 
 others, to maintain its worship, its order, its 
 discipline, and to promote its purity, enlarge- 
 ment and peace. He feels, in short, that he is 
 a man — a free Christian man, entrusted with 
 important interests, and that he must acquit 
 himself accordingly. He must inform himself 
 as to the truths and duties of religion ; he must 
 grow in knowledge and in grace ; he must be 
 watchful and prayerful, diligent in duty and cir- 
 cumspect in deportment ; that he may honor the 
 profession which he has made, and be an orna- 
 
72 MANUAL OF 
 
 ment to the church of which he is a member. 
 As much as a republican form of civil govern- 
 ment demands intelligence, and tends to pro- 
 mote it, among citizens, so does a republican 
 form of church government tend to the|personal 
 advancement — the knowledge, virtue and holi- 
 ness of those who live under it. It throws up- 
 on them, individually, high responsibilities ; and 
 awakens their energies, and stirs their zeal, to 
 meet these responsibilities in a worthy and be- 
 coming manner. 
 
 4. Congregationalism has a happy influence, 
 not only upon its members, but its ministers. 
 The Congregational clergy are taken from the 
 people, and are elected to the stations they oc- 
 cupy by the free suffrages of their brethren. 
 And when in office, they are not lords over God's 
 heritage, but its servants. They have not do- 
 minion over the faith of those around them, but 
 are helpers of their joy. They have not those 
 temptations to arrogance and pride which are 
 furnished by some other forms of ecclesiastical 
 organization, but have every inducement to be 
 diligent and faithful, that they may be accepted 
 of God and approved of men. 
 
 Such are the obvious tendencies of Congre- 
 gationalism, in its influence upon ministers ; and 
 
CONGREGATIONALISM. 73 
 
 these tendencies have all been realized in the 
 history of the church. During the first centu- 
 ry after Christ, and the first half of the second 
 century, the churches were all Congregational ; 
 and their ministers were an honor to the system. 
 They were such as the system was adapted to 
 produce. A more humble, patient, laborious, 
 self-sacrificing class of men the world never 
 saw. But when the government of the church 
 was gradually changed, and the humble pastors 
 of the first century became titled dignitaries — 
 bishops, archbishops, metropolitans, patriarchs; 
 a different spirit pervaded the entire ranks of 
 the clergy. Jn time they became as distinguish- 
 ed for pride and carnal ambition, as their pre- 
 decessors had been for humility and deadness 
 to the world. 
 
 5. We mention but another advantage of 
 Congregationalism, and that is its influence up- 
 on the churches. That it tends eminently to the 
 purity and elevation of the churches, we cannot 
 doubt. As much as this may be inferred from 
 what was said above as to its influence upon the 
 individual members. For whatever tends to el- 
 evate the individual, must tend to the benefit of 
 the churches, which are composed of individu- 
 als. 
 
 7 
 
74 MANUAL OF 
 
 But we may look at the subject in another 
 light. We hold that a church is less likely to 
 be corrupted, when its government is in the 
 hands of an intelligent brotherhood, who are all 
 interested to preserve it pure, than when vested 
 alone in its officers, its clergy; and if corrup- 
 tions have already intruded, they may be more 
 easily and effectually purged away. The disci- 
 pline of a church is more powerful — its cen- 
 sures have greater weight, when administered 
 by the body, and when carrying with them, as 
 to some extent they necessarily must, the force 
 of public sentiment, than when originating with 
 a mere officer, or corps of officers, and publish 
 edon their responsibility alone. 
 
 It may be thought an objection to this view of 
 the case, that a portion of the Congregational 
 churches of New England have fallen into Uni- 
 tarianism, while those sects which are under a 
 more stringent form of government have in great 
 measure escaped. But there are several things 
 to be considered in regard to this matter, which 
 will abate very much the force of the objection. 
 Be it remembered, then, that the first church in 
 New England which became avowedly Unitari- 
 an, was not Congregational, but Episcopal.* 
 
 * King's Chapel, Boston. 
 
CONGREGATIONALISM. 75 
 
 It should be remembered too, that Unitarianism 
 came into our Congregational churches in a way 
 not to be excluded by any form of government 
 whatever. It came in, not openly and above board, 
 but crept in, gradually, secretly, undiscovered, 
 undisclosed, and ere the churches were aware, 
 the evil was upon them. It had firmly entrenched 
 itself in the midst of them. It should be further 
 remembered, that as soon as the error was fairly 
 disclosed, and even before, the sound portion of 
 our churches, (which includes the great body 
 of them) were taking measures to effect a sep- 
 aration, — which measures have been entirely 
 successful; so that the proper Congregational 
 churches of New England, so far as doctrine 
 and discipline are concerned, were never in a 
 more satisfactory state than they are at present. 
 It should be further remarked, that while, in 
 America, a portion of the Congregational church- 
 es have fallen into Unitarianism, and the Pres- 
 byterian churches have escaped ; in Geneva and 
 England just the reverse of this is true. The 
 old Presbyterian churches there, almost without 
 an exception, have fallen into Unitarianism, ana 
 the Congregational churches have escaped. 
 When all these considerations are duly weighed, 
 we trust that the objection above stated will not 
 be thought to have much remaining force. 
 
76 MANUAL OF 
 
 It has been urged by some, that the Congre- 
 gational form of church government must be 
 loose and defective; that it has not enough of en- 
 ergy, to render the churches strong and efficient. 
 But if such was the form of government adopt- 
 ed by the Apostles, acting under the inspiration 
 ofthe Holy Ghost, it will hardly be believed that 
 this objection can have much force. The objec- 
 tion, too, is obviated by the lessons of experi- 
 ence. Were not the primitive churches effi- 
 cient 1 Did not they accomplish as much for 
 God and the souls of men, as any churches, in 
 an equal period, have ever done since 1 
 
 And where, since the first two centuries of 
 the Christian era, shall we look for churches 
 more efficient and flourishing, than the Congre- 
 gational and Baptist churches of England and 
 America 1 * To be sure, there have sometimes 
 been difficulties in these churches, as there have 
 been in all others. There have been occasional 
 violations of order, and breaches of fellowship. 
 But these have resulted, commonly, more from 
 misapprehension, or a want of brotherly love, 
 than from any inherent defect of ecclesiastical 
 organization. Of course, a remedy for them is 
 
 * In their form of government, the Baptist church- 
 es are Congregational. 
 
CONGREGATIONALISM. 77 
 
 to be sought in a better understanding of our pe- 
 culiar principles, and an increase of the spirit 
 of love, and not in a departure from that form 
 of church government, which we believe to have 
 been sanctioned by Christ and his Apostles. It 
 should be considered, too, that difficulties in our 
 churches can be settled, without agitating a 
 whole continent, and lying over, by appeal from 
 one ecclesiastical court to another, for a course 
 of years. The disturbance is limited to a nar- 
 row circle and is removed or healed, ordinarily, 
 in a little time. 
 
 On the whole, we think that the Congrega- 
 tionalists of New England have much reason to 
 be satisfied with that form of church govern- 
 ment which was bequeathed to them by their fa- 
 thers ; which, as we have seen, is so consonant 
 to scripture, and so congenial with the spirit of 
 their civil institutions. Indeed, they have rea- 
 son to be more than satisfied. It becomes them 
 to be thankful for it, and to rejoice in it. And 
 while they accept it with all thankfulness and 
 joy, they should endeavor to show themselves 
 worthy of their peculiar privileges. They should 
 endeavor to honor their institutions, by works 
 of faith and labors of love ; by examples of in- 
 telligent and steadfast obedience. 
 7 * 
 
APPENDIX. 
 
 FORMS. 
 
 It belongs not to Congregationalists to prescribe 
 forms ; nor is it at all essential to the well being of 
 our churches, that there be a strict identity of forms. 
 Still, it may be convenient that a Manual of Congre- 
 gationalism, designed to be submitted to the churches, 
 should contain some of the more necessary forms, to 
 be adopted wholly, partially, or not at all, as individu- 
 als and churches shall think best. 
 
 No. I. 
 
 CONFESSION OF FAITH. 
 The following.is a form of Creed or Confession, in 
 use in a portion of our churches. The several articles 
 of the creed are followed by appropriate proof-texts, 
 and some of them by brief explanations. 
 
 Article I. 
 We believe that there is but one God, the sole Cre- 
 ator, Preserver, and moral Governor of the Universe ; 
 a Being of infinite wisdom, power, justice, goodness 
 and truth ; the self-existent, independent, and un- 
 changing fountain of good. 
 
80 APPENDIX, 
 
 PROOF. 
 
 " The Lord our God is oneLord." Deut. 6:4. "He 
 that built all things is God." Heb, 3: 4. 
 
 " Upholding all things by the word of his power." 
 Heb. 1:3. 
 
 " He is a great King over all the earth." Ps. 47 : 2. 
 
 " His understanding is infinite" Ps. 147: 5. 
 
 " I am the Almighty God." Gen. 17: 1. 
 
 " Thou renderest to every man according to his 
 work." Ps. 62: 12. 
 
 "There is none good but one, that is God." Mat. 
 19: 17. 
 
 " The eternal God is thy refuge." Deut. 33 : 27. 
 
 " With whom is no variableness , neither shadow of 
 turning." James 1:17. 
 
 Article II. 
 We believe that the scriptures of the Old and New 
 Testaments were given by inspiration of God ; that 
 they contain a complete and harmonious system of 
 Divine truth ; and are our only and perfect rule of 
 doctrinal belief and religious practice. 
 
 "Ml scripture is given by inspiration of God." 2 
 Tim. 3: 16. 
 
 " The prophecy came not, in old time, by the will 
 of man, but holy men of God spake as they were 
 moved by the Holy Ghost." 2 Pet. 1 : 21. 
 
 " Which things we speak, not in the words which 
 man's wisdom teacheth, but which the Holy Ghost 
 teacheth." 1 Cor. 2 : 13. 
 
 " The gospel which was preached of me is not after 
 man; fori neither received it of man, neither was I 
 taught it, but by the revelation of Jesus Christ." Gal. 
 1: 11,12. 
 
 " Hold fast theforvx of sound words, which thou hast 
 heard of me." 2 Tim. 1 : 13, • 
 
APPENDIX. 81 
 
 Article III. 
 We believe that, according to the scriptures, the 
 mode of the Divine existence is such as lays a foun- 
 dation for a threefold distinction of persons in the 
 Godhead, the Father, the Son, and the Holy Ghost ; 
 and that these three are in essence one, and in all 
 Divine attributes equal. 
 
 EXPLANATION. 
 
 Trinitarians do not regard the three persons in the 
 Godhead as separate, independent beings ; for this 
 would be tritheism. Nor do they regard themas mere 
 official distinctions ; for this would be one form of Uni- 
 tarianism. Nor do they regard each of the three per- 
 sons as God ; in the sense in which they all constitute 
 one God ; for this would be a contradiction, an absurd- 
 ity. But they believe that in the one undivided es- 
 sence of the Godhead, there exists a three-fold distinc- 
 tion of persons ; and that while each of these persons 
 is, in some sense God, and equally God, in some other 
 sense, they all constitute but one God. This state- 
 ment involves no absurdity. For aught that any hu- 
 man being can show to the contrary, it way be true ; 
 and Trinitarians believe that it is true. They believe 
 that God has so revealed the mode of his own exist- 
 ence. 
 
 PROOF. 
 
 Christ is God. 
 
 " In the beginning was the Word, and the Word 
 was with God, and the Word teas God." John 1:1. 
 
 " Who is over all, God blessed forever.'' Rom. 9 : 5. 
 
 " God was manifest in the flesh." 1 Tim. 3 : 16. 
 
 " This is the true God, and eternal life." 1 John 
 5: 20. 
 
 " His name shall be called Wonderful, Counsellor, 
 the Mighty God." Is. 9: 6. 
 
 " This is the name wherewith he shall be called, Je- 
 hovah our righteousness ." Jer.23: 6. 
 
82 APPENDIX. 
 
 " By him (Christ) were all things created, that are in 
 heaven, and that are in earth, visible and invisible, 
 whether they be thrones, or dominions, or principali- 
 ties, or powers; all things were created by him, and for 
 him, and he is before all things, and by him all things 
 co?isist." Col. 1 : 16, 17. 
 
 " Unto the Son he saith, Thy throne, God, is 
 forever and ever." " Let all the angels of God icor- 
 ship Aim." Heb. 1 : 6, 8. 
 
 " I heard the voice of many angels round about the 
 throne, the number of them was ten thousand times 
 ten thousand and thousands of thousands, saying with 
 a loud voice, Worthy is the Lamb that was slain, to 
 receive power, and riches, and wisdom, and strength, 
 and honor, and glory, and blessing." Rev. 5: 11, 12. 
 
 The Holy Spirit is God. 
 
 " Why hath Satan filled thine heart to lie to the Ho- 
 ly Ghost? Thou hast not lied unto men, but unto God." 
 Acts 5 : 3, 4. 
 
 " Except a man be born of water and the Spirit, he 
 cannot enter into the kingdom of God." "Which 
 were born, not of blood, nor of the will of the flesh, 
 nor of the will of man, but of God." John 3:5. 1 : 13. 
 
 "All scripture is given by inspiration of God." 
 " Holy men of God spake as thev were moved by the 
 Holy Ghost." 2 Tim 3: 16. 2 Pet. 1 : 21. 
 
 "Who through the eternal Spirit t offered himself 
 without spot to God." Heb. 9 : 14. 
 
 " The Spirit searcheth all things, even the deep things 
 of God." 1 Cor. 2: 10. 
 
 The Trinity. 
 
 " Go ye, therefore, and teach all nations, baptizing 
 them in the name of the Father, and of the Son, andoffAe 
 Holy Ghost." Mat. 28 : 19. 
 
 " The grace of the Lord Jesus, the love of God, and 
 the communion of the Holy Ghost, be with you." 2 
 Cor. 13 : 14. 
 
 " Through him (Christ) we both have access by one 
 Spirit, unto the Father" Eph. 2 : 18. 
 
APPENDIX. 83 
 
 " Elect, according to the foreknowledge of God the 
 Father, through sanctification of the Spirit unto obedi- 
 ence, and sprinkling of the blood of Jesus Christ." 1 
 Pet. 1 : 2. 
 
 " One Spirit, one Lord (Christ), one God and Father 
 of all." £ph. 4: 4. 
 
 u How much more shall the blood of Christ, who 
 through the eternal Spirit offered himself without spot 
 to God (the Father), purge your conscience from dead 
 works." Heb. 9 : 14. 
 
 Article IV. 
 
 We believe that the one Supreme God has made 
 all things for himself; that known unto him were all 
 his works from the beginning ; and that he governs 
 all things according to the holy and unchanging coun- 
 sel of his own will ; yet in such a manner as that 
 man is a free agent, and accountable for all his ac- 
 tions. 
 
 PROOF. 
 
 " The Lord hath made all things for himself." Prov. 
 16: 4. 
 
 11 For thy pleasure they are and were created." Rev. 
 4: 11. 
 
 " Known unto God are all his works, from the be- 
 ginning of the world." Acts 15: 18. 
 
 M My counsel shall stand, and I will do all my pleas- 
 ure." Is. 46 : 10. 
 
 " He doth according to his will, in the army of heav- 
 en, and among the inhabitants of earth ; and none can 
 stay his hand, or say unto him, What doest thou?" 
 Dan. 4 : 35. 
 
 " Who worketh all things after the counsel of his 
 own will." Eph. 1 : 11. 
 
 " Choose you this day whom you will serve." Josh. 
 24: 15. 
 
 " Therefore, choose life, that both thou and thy seed 
 may live." Deut. 30 : 19. 
 
84 APPENDIX. 
 
 " How often would I have gathered thy children to- 
 gether, even as a hen gathereth her chickens under 
 her wings, and ye would not." Mat. 23: 37. 
 
 Article V. 
 
 We believe that the Divine law, and the principles 
 of the Divine government, are perfectly holy, just, 
 and good. 
 
 PROOF. 
 
 » The law of the Lord is perfect." Ps. 19 : 7. 
 
 " The law is holy, and the commandment holy, just, 
 and good." Rom. 7: 12. 
 
 " As for God, his way is perfect." Ps. 18 : 30. 
 
 " Justice and judgment are the habitation of his 
 throne." Ps. 89: 14. 
 
 Article VI. 
 We believe that the first parents of the human 
 race were originally holy, created in the image of 
 God ; and that they fell from their original state, by 
 voluntarily transgressing the Divine command, in the 
 article of forbidden fruit. 
 
 PROOF. 
 
 " God created man in his own image ; in the image 
 of God created he him." Gen. 1 : 27. 
 
 " God hath made man upright." Ecc. 7: 29. 
 
 " Of the tree of the knowledge of good and evil, 
 thou shalt not eat of it ; for in the day that thou eatest 
 thereof, thou shalt surely die." " And she (the wo- 
 man) took of the fruit thereof, and did eat ; and gave 
 also to her husband with her, and he did eat." Gen. 
 2: 17, 3: 6. 
 
 " By one man, sin entered into the world, and death 
 by sin." " By the offence of one, judgment came upon 
 all men to condemnation" Rom, 5: 12,17. 
 
APPENDIX. 85 
 
 Article VII. 
 We believe that, in consequence of the apostacy, 
 the heart of man, in his natural state, is enmity 
 against God, fully set to do evil, and dead in tres- 
 passes and sins. 
 
 EXPLANATION. 
 
 By the entire sinfulness of the natural man, we do 
 not mean that he is, in all cases, as bad as he can be ; 
 or that he is incapacitated for doinfj right ; or that he 
 has no amiable natural and social affections; or that 
 he never acts sincerely, and in some sense conscien- 
 tiously. But we do mean that he is without holiness; 
 that his moral affections are all evil; and that he is 
 entirely under the dominion of sin. 
 
 PROOF. 
 
 " The imagination of man's heart is evil from his 
 youth." " Every imagination of the thoughts of his 
 heart is only evil continually." Gen. 6 : 5. 8: 21. 
 
 " The heart of the sons of men is fully set in them 
 to do evil." Ecc. 8: Jl. 
 
 " I know that in me, that is in my flesh, dwelleth 
 no good thing." Rom. 7 : 8. 
 
 u The carnal mind is enmity against God ; for it is 
 not subject to the law of God, neither indeed can be." 
 Rom. 8:7. 
 
 11 You hath he quickened, who icere dead in tres- 
 passes and sins," " and were by nature the children of 
 wrath, even as others." Eph. 2: 1,3. 
 
 " Except a man be horn again, he cannot seethe 
 kingdom of God." John 3:3.* 
 
 Article VIII. 
 We believe that Christ, the Son of God, has, by 
 his sufferings and blood, made a sufficient atone- 
 ment for the sine of all men ; that he is the only Ke- 
 8 
 
86 APPENDIX. 
 
 deemer of sinners; and that all who are saved are 
 indebted altogether to the sovereign grace of God 
 through his atonement. 
 
 " He was wounded for our transgressions ; he was 
 bruised for oar iniquities ; the chastisement of our 
 peace was upon him, and with his stripes ice are heal- 
 ed. All we like sheep have gone aslray, and the Lord 
 hath laid on him the iniquity of us all " Is. 53 : 5, 6. 
 
 " Behold the Lamb of God, which taketh away the 
 sin ol the world." John 1 : '21). 
 
 " He appeared, to put awa}' sin by the sacrifice of 
 himse'fr Heb. i> : 26. 
 
 " The blood of Jesus Christ his Son cleanseth us 
 from all sin." 1 John 1 : 7. 
 
 " Who his own self bare our sins in his own body 
 on the tree." 1 Pet. 2: 24. 
 
 " Whom God hath sent forth to be a propitiation, 
 through faith in his blood, to declare his righteousness 
 
 that he might be just, and the justifier of him 
 
 which believeth in Jesus " Rom. 3: 25, 26. 
 
 " He is the propitiation for our sins, and not for 
 ours only, but also for the sins of the whole world." 
 1 John 2: 2. 
 
 " Unto him that loved us, and ic ashed us from our 
 sins in his own blood, to him be glory and do- 
 minion forever and ever." Rev. 1 : 5, 6. 
 
 Article IX. 
 
 We believe that, although the invitations of the 
 gospel are such, that whosoever will may come and 
 take of the waters of li tie freely ; yet the depravity 
 of the human heart is such, that no man will come 
 to Christ, except the Father, by the spacial and effi- 
 cacious uiflueuces of bis Spirit, draw hiuu 
 
APPENDIX. 87 
 
 PROOF. 
 
 " Ho, every one that thirsteth, come ye to the wa- 
 ters ; and he that hath no money, come ye, buy and 
 eat; yea, come, buy wine and milk, without money, 
 and without price " Is. 55 : 1. 
 
 " If any man thirst, let him come unto me and 
 drink.'' John 7 : 37. 
 
 " Him that cometh to me, I will in no wise cast 
 out." John 6 : 37. 
 
 " The Spirit nnd the bride say, Come ; and let him 
 that hearetb say, Come; and let him that is athirst 
 come; and whosoever will let him come, and take the 
 waters of life freely." Rev. SJ2 : 17. 
 
 " No man can come to me, except the Father which 
 hath sent me draw him.'' John 6: 44. 
 
 " It is God that worketh in you, both to will and to 
 do, of his good pleasure " Phil. 2 : ]3. 
 
 " Which were born, not of blood, nor of the will of 
 the flesh, nor of the will of man, but. of God." 
 
 Article X. 
 We believe that those who embrace the gospel 
 were chosen, in Christ, before the world began ; and 
 that ihey were saved, not by works of righteousness 
 which they have done, but according to the distin- 
 guishing mercy of God, by the washing of regene- 
 ration, and renewing of the Holy Ghost. 
 
 EXPLANATION. 
 
 The eternal election of believers was not, as some 
 say, an arbitrary election, but one founded on the bist 
 reasons, though these may be unknown to us. Jthad 
 respect to the gnod. character of the elect, not indeed 
 as the ground of tiieir election, but as the result of it, 
 or rather as included in it. Hence, election never 
 saved a bad man, or destroyed a good one ; and never 
 can. Nor is election inconsistent with the free agen- 
 cy of man, or with the fret and universal offers of the 
 
88 
 
 APPENDIX. 
 
 gospel, but rather implies both. Both the elect and 
 non-elect must be free agents, and must freely accept, 
 or reject, the offers of the gospel : for as much as this 
 is involved in the eternal counsels of God respecting 
 them. Nor is election inconsistent with those scrip- 
 tures which represent God as disposed to treat his 
 creatures according to their works. He toill treat them 
 after this manner in the last great day, and thus glo- 
 rify his justice, as well as his grace ; and in so doing 
 he will, not defeat, but accomplish that great plan or 
 purpose which was formed respecting them before the 
 world began. 
 
 PROOF. 
 
 " He hath chosen us in him (Christ) before the 
 foundation of the world, that we should be holy and 
 without blame before him in love; having predestina- 
 ted us unto the adoption of children, by Jesus Christ, 
 according to the good pleasure of his will." "Being 
 -predestinated, according to the purpose of him who 
 worketh all things after the counsel of his own will." 
 Eph. 1 : 4, 5, 11. 
 
 " Whom he did foreknow, he also did predestinate 
 to be conformed to the image of his Son ; 'moreover, 
 whom he did predestinate, them he also called ; and 
 whom he called, them he also justified ; and whom he 
 justified, them he also glorified." Rom. 8: 29, 30. 
 
 "As many as were ordained to eternal life, believ- 
 ed." Acts 13: 48. 
 
 "All that the Father giveth me, shall come to me." 
 John 6 : 37. 
 
 • " Who hath saved us, and called as with a holy 
 calling, not according to our works, but according to 
 his own purpose and grace, which was given us in 
 Christ Jesus, before the world began." 2 Tim. 1 : 9. 
 
 " That the purpose of God according to election 
 might stand, not of works, but of him that calleth, it 
 was said : The elder shall serve the younger." Rom. 
 9: 11. 
 
 "Not by works of righteousness which we have 
 done, but according to his mercy he saved us, by the 
 washing of regeneration and renewing of the Holy 
 Ghost." Tit.~3: 5. 
 
APPENDIX. 89 
 
 Article XI. 
 
 We believe that for those who exercise faith in 
 Christ, there is no condemnation, and that they will 
 be kept by the power of God, through faith, unto 
 salvation. 
 
 EXPLANATION. 
 
 The final perseverance of believers does not imply 
 that they have received that in regeneration which it 
 is natural 7 // impossible for them to lose; or that their 
 holy purposes are so strong that they cannot be broken ; 
 or {hat in themselves they are in no danger of falling 
 away ; or that they are kept, independently of their 
 own exertions, so that they have no need of encour- 
 agements, warnings, and motives to sustain them; or 
 that they are so kept, that they never backslide li<m 
 duty, and fall into sin. But the doctrine does imply, 
 that from all their iallsthey shall rise ; and that, in ac- 
 cordance with the most gracious purpose and promises 
 of God, and by the power of his Spirit working in 
 them to will and to do, while they work out their own 
 salvation with fear and trembling — they shall hold on 
 their way, endure to the end, and finally be received 
 to the heavenly mansions. 
 
 11 There is, therefore, now no condemnation to them 
 which are in Christ Jesus." Rom. 8 : 1. 
 
 »• He that heareth my word, and believeth on him 
 that sent me, hath everlasting life, and shall not come 
 into condemnation, but is passed from death unto life." 
 John 5 : 24. 
 
 11 Mv sheep hear my voice, and I know them, and 
 they follow me, and / give unto them eternal, life, and 
 they shall never perish, neither shall any pluck them out 
 of my hand. My Father which gave them me is great- 
 er than all, and none is able to -pluck them out of my 
 Father's hand " John 10 : 27—29. 
 
90 ' APPENDIX. 
 
 "The path of the just is as the shining light, which 
 shineth more and more unto the perfect day." Prov. 
 4: 18. 
 
 " The water that I shall give him shall be in him a 
 well of water, springing up into everlasting life" 
 John 4 : 14. 
 
 " He which hath begun a good work in you will per- 
 form it, until the day of Jesus Christ." Phil. 1 : 6. 
 
 " Who are kept by the power of God, through faith, 
 unto salvation." 1 Peter 1 : 5. 
 
 " I am persuaded that neither death, nor life, nor 
 angels, nor principalities, nor powers, nor things pres- 
 ent, nor things to come, nor height, nor depth, nor any 
 other creature, shall be able to separate its from the love 
 of God, which is in Christ Jesus our Lord." Rom. 8 : 
 38, 39. 
 
 " They went out from us, but they were not of us ; 
 for if they had been of us, they would no doubt have 
 continued with us ; but they went out that they might 
 be made manifest that they were not all of us." 1 
 John 2 : 19. 
 
 Article XII. 
 
 We believe that there will be a resurrection of the 
 just and unjust ; that all mankind must one day stand 
 before the judgment seat of Christ, to receive sen- 
 tence of just and final retribution, according to their 
 respective works; and that from the judgment seat, 
 the wicked shall go away into everlasting punish- 
 ment, but the righteous into life eternal. 
 
 t PROOF. 
 
 Resurrection. 
 " The hour is coming, in the which all that are in 
 their graves shall hear his voice, and come forth, they 
 that have done good unto the resurrection of life, and 
 they that have done evil unto the resurrection of dam- 
 nation." John 5 : 28, 29. 
 
APPENDIX. 91 
 
 " There shall be a resurrection of the dead, both of 
 the just and unjust." Acts 24: 51. 
 
 " Since by man came death, by man came also the 
 resurrection of the dead. For as in Adam all die, even 
 so in Christ shall all be made alive" 1 Cor. 15 : 21, 22. 
 
 " It is sown in corruption, it is raised in incorrup- 
 tion ; it is sown in dishonor, it is raised in glory ; it is 
 sown in weakness, it is raised in power; it is sown a 
 natural body ; it is raised a spiritual body." 1 Cor. 
 15 : 42. 
 
 " Who shall change our vile body, that it may 'be 
 fashioned like unto his glorious body." Phil. 3: 20. 
 
 General Judgment. 
 
 " He hath appointed a day in the which lie will judge 
 the world in righteousness." Acts 17: 31. 
 
 " We shall all stand before the judgment seat of 
 Christ." 2 Cor. 5: 10. Rom. 14: 10. 
 
 " When the Son of man shall come in his glory, and 
 all the holy angels with him, then shall he sit upon 
 the throne of his glory, and before him shall be gather- 
 ed all nations, " &c. Mat. 25 : 31, 46. 
 
 " I saw the dead, small and great, stand before God. 
 And the books were opened ; and the dead were judged 
 out of those things which were written in the books." 
 Rev. 20 : 12. 
 
 Eternal Retribution. 
 
 " Then shall the King say to them on his right 
 hand ; Come ye blessed 6f my Father, inherit the 
 kingdom prepared for you from the foundation of the 
 world. " " Then shall he say also unto them on the 
 left hand ; Depart from me, ye cursed, into everlast- 
 ing fire, prepared for the devil and his angels." " And 
 these shall go away into everlasting pzinishment ; but 
 the righteous into life eternal.'' Mat. 25 : 34, 41, 46. 
 
 " Who shall be punished with everlasting destruc- 
 tion, from the presence of the Lord, and the glory of 
 his power." 2 Thess. 1 : <). 
 
 " The smoke of their torment ascendeth up forever 
 and ever." Rev. 14; 11. 20: 10. 
 
92 APPENDIX. 
 
 Article XIII. 
 
 We believe that Christ has a visible church in the 
 world, into which none, in the sight of God, but re- 
 al believers, and none, in the sight of men, but vis- 
 ible believers, have right of admission. 
 
 " Upon this rock will I build my church, and the 
 gates of hell shall nr»t prevail against it." Mat. 16: 18. 
 
 "■ lie (Christ) is the head of the body, the church." 
 "For his body's sake, which is the church" Col. 1 : 
 18, 24. 
 
 " We are members of 'his body , of his flesh, and of his 
 bouts." 1 Eph. f> : 30. 
 
 " The Lord added to the church daily, such as 
 should be saved." Acts. 2 : 47. 
 
 " Unto the church of God which is at Corinth, to 
 them which are sanctified in Christ Jesus, called to be 
 saints." 1 Cor. 1 : 2. 
 
 " UnU the church of the Thessalonians, which is 
 in God the Father, and in the Lord Jesus Christ." 1 
 Thess. 1:1. 
 
 " To all the saints in Christ Jesus, which are at 
 Phillippi, wilh the bishops and deacons." Phil. 1 : 1. 
 See also Eph. 1:1, and Col. 1 : 1. 
 
 Article XIV. 
 
 We believe that the sacraments of the New Tes« 
 lament are baptism and the Lord's supper ; that be- 
 lievers of regular church standing only, can consist- 
 ently partake of the holy supper; and that visible be- 
 lievers, with their households only, can consistently 
 be admitted to the ordinance of baptism." 
 
APPENDIX. 93 
 
 PROOF. 
 
 Baptism of rfdvlts. 
 
 " They that gladly received the icord were baptized." 
 Acts 2: 41. 
 
 " What doth hinder rne to be baptized ? And Phil- 
 ip said ; If thou belicvcst with all thine heart, thou may- 
 est." Acts 8 : 37. 
 
 "When they believed Philip, preaching the things 
 concerning the kingdom of God, and the name of Je- 
 sus Christ, they were baptized, both men and wo- 
 men." Acts 8 : 12. 
 
 Household Baptism. 
 
 " God said unto Abraham : This is my covenant 
 which ye shall keep, between me and you, and thy 
 seed afjer thee; every man child among you shall be 
 circumcised." "He that is eight days old shall be 
 circumcised among you, every man child in your gen- 
 erations." "And my covenant shall be in your flesh 
 for an everlasting covenant." 
 
 " I will establish my covenant between me and thee, 
 ■and thy seed after thee, for an everlasting covenant ; 
 to be a God unto thee, and to thy seed after thee." Gen. 
 17: 7, 10, 12. 
 
 " And this I say, that the covenant, which was con- 
 firmed before of God in Christ, the law (of Moses) 
 which was four hundred and thirty years after, cannot 
 disannul , that it should make the promise of none ef- 
 fect." Gal. 3: 17. 
 
 ' ; He (Abraham) received the sign of circumcis- 
 ion, a seal of the righteousness of the faith which he 
 had being yet uncircumcised, that he might be the fa- 
 ther of all them that believe. '' Rom. 4 : 11. 
 
 "Thai the blessing of Abraham might come on the 
 Gentiles, through Jesus Christ." Gal. 3: 14. 
 
 "And he (the jailor) took them, the same hour of 
 the night, and washed their stripes, and was baptized, 
 he ana all his straightway." Acts 1G : 33. 
 
 And she (Lydiaj was baptized, and her household.'" 
 Acts 16: 15. 
 
94 APPENDIX. 
 
 " I baptized also the household of Stephanas." 1 Cor. 
 1 : 16. 
 
 " Go ye, therefore, and teach all nations, baptizing 
 them," &c. Mat 28: 19. 
 
 The Lord's Supper. 
 "The Lord Jesus, the same night in which he was 
 betrayed, took bread ; and when he had given thanks, 
 he brake it, and said, Take, eat ; ibis is ray body which 
 is broken for you. This do in remembrance of me. Af- , 
 ter the same manner, also, he took the cup, when he 
 had striped, saying, This cnp is ihe New Testament 
 in my blood. This do ye, as often as ye drink it, in re~ 
 7nettibrtin.ee of me. For as often as ye eat this bread 
 and drink this cup, ye do show the Lord's death, till 
 he come. Wherefore, whosoever shall eat this bread 
 and drink this cup of the Lord unworthily, shall be 
 guilty of the body and blood of the Lord. But let a 
 man examine himse'f, and so let him eat of that bread, 
 and drink of that cup. F.ir lie thateateth and drink- 
 eth unworthily, eateth and drmkelh damnation to him- 
 self, not discerning the Lord's body." 1 Cor. 11 : 
 23, 2d. 
 
 No. II. 
 
 FORM OF CHURCH COVENANT. 
 
 You do now, in the presence of God, angels, and 
 men, avouch the Lord Jehovah, Father, Son, and 
 Holy Ghost, to be your God ; the supreme object of 
 your soul, and your chosen portion forever. You 
 cordially acknowledge the Lord Jesus Christ, in all 
 bis mediatorial offices, Prophet, Priest, and King, as 
 your only Savior and final Judge, and choose the 
 Holy Ghost as your Sanctifier, Comforter, and Guide. 
 You humbly and cheerfully devote your whole self, 
 soul and body, to God, in the everlasting covenant 
 of grace, consecrate all your powers and faculties 
 to his service and glory ; and promise, through the 
 help of Divine grace, without which you can do 
 
APPENDIX. 95 
 
 nothing", that yon will give diligent heed to his word 
 and ordinances ; that yon will maintain the worship 
 of God in your family ; that yon will seek in all 
 things the honor of his name and the interests of 
 his kingdom; and that henceforth, denying all un- 
 ■■•I'iiK !S8 and every worldly hist, yon will live so- 
 ' <• ly, righteously and godly, even until death. And 
 you cordially join yourself to this as a true church 
 of Christ ; unreservedly engaging to suhmit to its 
 discipline, so far as eonlbrinaUe to the rules of the 
 gospel, and solemnly covenanting to strive, as much 
 as in yon lies, lor its peace, edification and purity, 
 and to walk with its members in Christian love, 
 faithfulness, circumspection, meekness, and sobrie- 
 ty. Thus you covenant, promise, and engage. 
 
 The candidate for admission having signified his 
 assent to the Covenant on his part, the Church rise 
 and address him, by its Pastor or presiding oflicar, 
 in the following language : 
 
 And now do we, the members of this church, re- 
 ceive you cheerfully to our communion ; engaging 
 on our part to love you, pray lor you, and watch 
 over you as Christians, and er treating you to re- 
 member that, from this solemn hour, you have as- 
 sumed obligations from which you can never escape. 
 Wherever you go, these vows will be upon you. 
 They will follow you to the bar of God, and in what- 
 ever world you may be fixed, will abide upon you 
 to eternity. You can never again be as you have 
 been. You have unalterably committed yourself, 
 and henceforth you must be the servant of God. 
 Hereafter the eves of the world will be upon you ; 
 and as you demean yourself, t-o religion will be 
 honored or disgraced. If you walk worthy of your 
 profession, you will be a credit and comfort to us; 
 but if otherwise, it will bo an uuca&iou of grief uud 
 reproach. 
 
96 APPENDIX. 
 
 But, beloved, we are persuaded better things of 
 you, and things which accompany salvation, though 
 we thus speak. May the Lord guide and preserve 
 you till death, and at last receive you and us to that 
 blessed world where our love and joy shall be forev- 
 er perfect. Amen. 
 
 No. III. 
 
 LETTER MISSIVE FROM PERSONS WISHING TO BE 
 ORGANIZED INTO A CONGREGATIONAL CHURCH. 
 
 18 
 
 To the Congregational Church of Christ, in , 
 
 Reverend and Beloved, 
 
 Whereas the Great Head of the Church has dis- 
 posed a number of persons in the town of , to 
 
 unite together, for public worship and the celebra- 
 tion of religious ordinances, under a Congregational 
 form of church government, the undersigned, in be- 
 half of their brethren, respectfully solicit your atten- 
 dance, by your Rev. pastor and delegate, at the house 
 
 of , on the of , at o'clock, 
 
 to take into consideration the propriety of organiz- 
 ing us into a Congregational Church of Christ ; and 
 should such a step be deemed expedient, to assist in 
 the appropriate services of such an occasion. 
 
 Wishing you grace, mercy, and peace, from God 
 the Father and our Lord Jesus , Christ, we subscribe 
 ourselves, Yours in the gospel, 
 
 , } Committee 
 
 . S of 
 
 — — — , ) Arrangements. 
 
APPENDIX. 97 
 
 No. IV. 
 
 CALL FROM THE CHURCH TO A PASTOR ELECT. 
 
 To Mr* [or, the Rev. Mr. ,] 
 
 The undersigned, a committee of the Congrega- 
 tional Church of Christ, in , would respect- 
 fully submit to your consideration the following 
 votes of the Church : 
 
 At a regular meeting of the Congregational church 
 in , on the day of , 
 
 Voted, That the members of this church are en- 
 tirely satisfied with the piety, orthodoxy, and minis- 
 terial qualifications of Mr. [or Rev. Mr. , 
 
 as the case may be.] 
 
 [The state of the votes should be given, whether 
 unanimous, or by what majority.] 
 
 Voted, That Mr. be invited to become the 
 
 pastor and teacher of this church. 
 
 Voted, That brethren A, B and C, be a committee 
 
 to communicate these votes to Mr. , and to make 
 
 other arrangements which may be necessary to car- 
 ry out the wishes of the church in relation to the 
 
 premises. f , Moderator. 
 
 ., Clerk. 
 
 The committee are happy to say, that an entire 
 unanimity of feeling [or as the case may be] pre- 
 vails in the parish, in reference to your settlement 
 among us. The doings of the society will accom- 
 pany this communication. 
 
 *If the pastor-elect has not been ordained, it is prop- 
 er to address him as Mr. and not Rev. 
 
 t The other things referred to here, are the calling 
 of a parish or society meeting, for the purpose of con- 
 curring with the church, and fixing the salary, etc. 
 
 It would be equally proper to have the church vote 
 "a call" to the candidate, embodying the substance of 
 the votes, and the state raenta of the oommittee. 
 
 9 
 
93 APPENDIX. 
 
 And now, dear sir, permit us personally, and in 
 behalf of the church which we represent, to express 
 our earnest desire that you will accept of our invi- 
 tation to the pastoral office among us, and name an 
 early day for the ordination services. 
 
 Fraying that God would guide you to a favorable 
 decision, we subscribe ourselves, in behalf of the 
 church, Your brethren in Christ, 
 
 Committee of 
 the Church. 
 
 18- 
 
 No. V. 
 
 LETTER MISSIVE FOR AN ORDAINING COUNCIL. 
 
 , , 18- 
 
 The Church of Christ in , to the Church of 
 
 Christ in , sendeth Greeting. 
 
 Whereas the Great Head of the Church hath 
 kindly united the hearts of this chureh, and the con- 
 gregation statedly worshiping with us, in the choice 
 
 of Mr. [or Rev. as the case may be] for our 
 
 pastor and teacher, and he has accepted our invita- 
 tion to settle with us in the gospel ministry, and 
 suitable provision has been made for his temporal 
 support, we affectionately solicit your attendance by 
 
 pastor and delegate, at the house of Mr. , on 
 
 day of next, at o'clock in the to 
 
 assist in the examination of the candidate; and, if 
 judged proper, in the ordination services. 
 
 May grace, mercy, and peace be multiplied unto 
 you all. Your brethren in Christ, 
 
 } Committee 
 
 C r the 
 
 — S Church. 
 
APPENDIX. 99 
 
 The other churches invited to sit in council, are 
 [here name them.] 
 
 Rev. Mr. and delegate will please call upon 
 
 Mr. for entertainment. 
 
 No. VI. 
 
 LETTER OF INTRODUCTION. 
 
 To whom it may concern. 
 
 This may certify, that the hearer. Mr. 
 
 is a member, in regular standing, of the Congrega- 
 tional church in . Expecting to be absent from 
 
 us for some mouths, and desiring Christian inter- 
 course dining his absence, he has requested a letter 
 of introduction to any church of Christ with which 
 he may wish to commune; he is therefore, hereby 
 affectionately recommended to the occasional com- 
 munion and fellowship of all who love our Lord Je- 
 sus Christ. 
 
 , Pastor of the Cong;. Chh. 
 
 [or, Clerk, as the case may be.] 
 , , 18-. 
 
 [This sort of letter does not require a vote of the 
 church. The pastor, or if the church has no pastor, 
 the moderator, or stated clerk, may give the intro- 
 ductory letter. No member should leave the place 
 of his residence for any considerable number of 
 weeks, without taking such a letter.] 
 
 No. VII. 
 
 LETTER OF DISMISSION AND RECOMMENDATION. 
 
 The Congregational Church in , to the Congre- 
 gational Church in . 
 
 Reverend and Beloved, 
 
 The bearer, , a member of this church, 
 
100 
 
 APPENDIX. 
 
 in. regular standing, having requested a letter of dis- 
 mission and recommendation to you, the church 
 have voted the same. When received by you, his 
 particular relation to us will be considered at an end. 
 Wishing you grace, mercy, and peace, 
 
 We are yours in the Lord, in behalf of the church, 
 
 Pastor. 
 
 18-. 
 
 -, Church Clerk. 
 
 No. VIII. 
 
 LETTER MISSIVE FOR A DISMISSING COUNCIL. 
 
 The Congregational Church in , to the Congre- 
 gational Church in , sendeth Greeting. 
 
 W 7 hereas difficulties have arisen among us, which 
 seem to render the; dissolution of the pastoral rela- 
 tion between the Rev. Mr. and this church de- 
 sirable, [or, this church having become impoverish- 
 ed by deaths and removals, so as to be unable any 
 longer to sustain the ministry among us; or, what- 
 ever the case may be] we respectfully request the 
 advice of your Rev. pastor and a delegate, in rela- 
 tion to the question — Whether, under existing cir- 
 cumstances, this connection ought not be sundered? 
 [Time and place of the meeting.] 
 In the bonds of the Gospel, we are yours, 
 
 , Pastor. 
 
 , Clerk, or Comm. of the Chh. 
 
 [Date.] 
 
 P. S. [Place of entertainment ; other churches 
 invited.l 
 
APPENDIX. 101 
 
 No. IX. 
 
 LETTER MISSIVE FROM A CHURCH AND AN AG- 
 GRIEVED BROTHER, OR BRETHREN, FOR A MU- 
 TUAL COUNCIL. 
 
 The Congregational Church in , to the Con- 
 
 gregational Church in . 
 
 Rev. and Beloved, 
 
 This church have recently felt it their painful du- 
 ty to exclude from their Christian fellowship Mr. 
 
 , for [heretical sentiments, disorderly walk, or 
 
 unchristian conduct, or ail, or either, as the case may 
 be] ; and though a majority [or a large majority] are 
 persuaded of the propriety and scriptural correct- 
 ness of the course pursued, yet, as our late brother 
 feels himself greatly aggrieved and injured by our 
 act, and some few of our brethren are not altogeth- 
 er satisfied — we have thought proper to yield to his 
 and their earnest request, that the advice of a mu- 
 tual council might be taken. To the end, then, that 
 all things may be done to the edification of the body 
 of Christ, we respectfully invite you by your Rev. 
 
 pastor and delegate, to meet in council, on , at 
 
 o'clock, at the house of , to review the do- 
 ings of this church, and to give us such advice as 
 your Christian wisdom may suggest. 
 
 May the blessing of the great Head of the Church 
 be with you all. 
 
 Yours, in the Gospel, 
 
 , Pastor. 
 
 , Clerk, or Committee. 
 
 The subscriber [or subscribers] unites in the above 
 request. , The wiggrievtd. 
 
 , , 38-. 
 
 P. S. The other churches invited are . 
 
 Rev. Mr. and delegate will find accommoda- 
 tions at the house of Mr. . 
 
102 APPENDIX. 
 
 No. X. 
 
 LETTER MISSIVE FROM AN EXCOMMUNICATED IN- 
 DIVIDUAL, ASKING FOR AN EX PARTE COUNCIL. 
 
 To the Congregational Church in : — . 
 
 The undersigned, feeling himself most unjustly 
 dealt with, by the recent action of the Congregation- 
 al Church in , and having solemnly protested 
 
 against their proceedings, and earnestly solicited 
 them to unite with him in asking advice of a mu- 
 tual council, but without success, begs leave to lay 
 before your Rev. body the following brief outline of 
 the charges made against him, and of the proceed- 
 ings of the church in reference to them. [Here may 
 follow the charges, an account of the doings of the 
 church, and a distinct annunciation of the several 
 particulars in respect to which the church are be- 
 lieved to have erred.] In view of the whole case — 
 which I have endeavored fairly to state — may I not 
 confidently ask the aid of your Rev. pastor and a del- 
 egate, to sit in council with others, and investigate 
 the case submitted, and advise in the premises ? 
 With sentiments of Christian regard, 
 
 I am yours in affliction, . 
 
 P. S. The other churches sent to, are 
 
 The council are desired to meet at my house [or — ] 
 on , at o'clock. 
 
 [Date.] 
 
 No. XI. 
 
 LETTER MISSIVE FOR A R1UTUAL COUNCIL. 
 
 The Congregational Chunk in , to the Congre- 
 gational Church in . 
 
 Rev. and Beloved, 
 
 Difficulties having arisen between the pastor and 
 sundry members of this church, in the adjustment 
 of which we feel our need of your counsel, this is to 
 invite your attendance, by pastor and delegate, at a 
 
APPENDIX. 103 
 
 mutual council to be held at the house of , 
 
 on day of , at o'clock, to advise us 
 
 respecting the following matters, viz: [Here let eve- 
 ry material point in the case be mentioned distinctly ; 
 as the church send their pastor and delegate to act 
 upon these points, and none others, — the letter mis- 
 sive being the warrant on which the assembled 
 council proceed] ; and such other incidental mat- 
 ters as may grow out of these main points of diffi- 
 culty between us. 
 
 Wishing you grace, mercy, and peace, 
 We subscribe ourselves, yours, 
 
 , Pastor. 
 
 , Comm. of the Chh. 
 
 , , 18— 
 
 P. S. The Rev. Mr. and delegate will be 
 
 accommodated at the house of Mr. . 
 
 No. XII. 
 
 LETTER MISSIVE FOR AN EX PARTE COUNCIL. 
 
 [The same form may be used as for a mutual 
 council, with this exception : It must he distinctly 
 stated, that a mutual council has been proposed by 
 the inviting party, and been rejected by the other 
 party. JYo church should send their pastor and dele- 
 gate, to assist in an ex parte council, unless assured 
 that a mutual, has been first proposed and refused. 
 
 The letter will be signed, of course, only by the 
 sending party, — the pastor of the church, or the ag- 
 grieved brother or brethren, as the case may be. 
 
 The names of the invited churches should always 
 be given ; that every church may know with whom 
 it is expected to associate in council.] 
 
 No. XIII. . 
 
 MINUTES OF AN ECCLESIASTICAL COUNCIL. 
 
 [ft is important that these be accurately and intel- 
 ligibly made : as they should be placed among the 
 
104 APPENDIX. 
 
 records of the church which calls the council, and 
 should also be preserved by the scribe of the council 
 for future reference. Something like the following 
 form may be adopted:] 
 
 Minutes of an Ecclesiastical Council held at A , 
 
 , 18 — , for the purpose of [here state the 
 
 object]. Pursuant to letters missive from the Con- 
 gregational church in A , the pastors and dele- 
 gates of the following churches assembled at the 
 house of : 
 
 From the Congregational Church in B , Rev. 
 
 , Pastor, Brother , Delegate. 
 
 [Giving each church in alphabetical order.] 
 
 The brethren were called to order by Rev. 
 
 , who read the letter missive. 
 
 The council was then organized, by choosing Rev. 
 , moderator, and Rev. , scribe. 
 
 After prayer by the moderator, the council pro- 
 ceeded to business. 
 
 [Here should follow a brief statement of the pro- 
 ceedings; with notices of adjournments — devotion- 
 al services, etc. If the council are called to assist 
 in adjusting difficulties in the church, these should 
 be succinctly, but clearly stated ; and the decision 
 of the council upon each successive point given. 
 In a word — the scribe should endeavor to give a dis- 
 tinct outline of the case submitted to the council, 
 and their treatment of the same. This document, 
 after being carefully read, and corrected by the 
 council, should, if necessary, be re-written, and then 
 subscribed by the moderator and scribe, in the name 
 of the council.] 
 
 RESULT OF COUNCIL. 
 
 [Sometimes it is deemed expedient to appoint a 
 committee, to embody, in what is called a Result of 
 Council, the case submitted, and the action of the 
 council upon the same ; and if so, the entries of the 
 scribe may be of a more general nature. Some- 
 times the labor of making out a Result is assigned 
 
APPENDIX. 105 
 
 to the scribe ; and an assistant is appointed to per- 
 form the ordinary work of keeping minutes, etc.] 
 
 No. XIV. 
 
 The Congregational Church in , to the Council 
 
 who may assemble to organize Congrega- 
 tional Church in . 
 
 Rev. and Beloved, 
 
 This may certify you, that the bearer, 
 
 [where there are several persons going from the 
 same church, their names may all be put into one 
 letter] has, for some time, been a member, in good 
 
 standing, of the Congregational church in . 
 
 Proposing to unite in forming a new church, to be 
 
 called , he has asked a letter of dismission 
 
 and recommendation for this purpose. We there- 
 fore heartily commend him to your Christian confi- 
 dence, as a brother beloved in the Lord ; and if re- 
 ceived and recognized by you as a member of the 
 
 church his particular connection with us 
 
 will be considered at an end. 
 
 Craving God's blessing on your proceedings, we 
 subscribe ourselves yours, in the fellowship of the 
 Gospel, in behalf of the church, 
 
 Pastor. 
 
 , 18—. Clerk. 
 
 No. XV. 
 
 MANUAL FOR CHURCH MEETINGS. 
 
 " Those rules which have been found convenient 
 in Legislative assemblies are equally applicable to 
 all bodies convened lor deliberation ; the object be- 
 ing always the same; viz., the preservation of order, 
 the security of the right of each member to speak 
 his sentiments freely in debate, and the ascertain- 
 ment of the opinion of the majority by their votes. 
 In Congregational churches the pastor is generally 
 regarded as the standing moderator of the church. 
 
1C6 APPENDIX. 
 
 In case a church is destitute of a pastor, a standing 
 moderator may be chosen, or one may be selected at 
 each succeeding meeting. No brother should be 
 allowed to hold the chair, who makes use of it to 
 control the deliberations of the church, contrary to 
 the common rules of order, or who claims the pow- 
 er to adjourn the meeting at his pleasure, to refuse to 
 put to vote such questions as are disagreeable to 
 himself, or in any way to embarrass the church in 
 its deliberations or its decisions. The presiding 
 brother,whoever he may be,derives all his power from 
 the body over which he presides ; and all his decis- 
 ions are subject to its revision. When the church 
 is assembled, without a pastor, some member should 
 rise and nominate a moderator and put the question 
 upon his election. But before the question is put, 
 any member may propose a different candidate, 
 and he will be chosen who receives the majority of 
 votes. 
 
 "A clerk must next be chosen, unless the stated 
 clerk be present. If the meeting be adjourned to 
 another day, the same officers preside again, for 
 an adjournment is but the continuance of the same 
 meeting. 
 
 " Every motion must be made in writing, if re- 
 quired by any member ; and when seconded, must 
 be read by the moderator and submitted to the con- 
 sideration of the church. Until this motion is dis- 
 posed of, all subsequent propositions must be made 
 by way of amendment to it. . An amendment may 
 go to the exclusion, addition, or substitution of 
 words or sentences ; indeed, a motion to amend by 
 striking out all the words after the word resolved, 
 and substituting an entirely new proposition upon 
 the same subject, is in order. Until some vote has 
 been taken on a resolution or an amendment to it, 
 it may be withdrawn by the mover. There are 
 certain motions which are termed "privileged? 
 which may be made at any time ; such is the mo- 
 
APPENDIX. 107 
 
 tion to postpone indefinitely, to commit to a com- 
 mittee, to lay on the table, (which means to lay 
 aside for the present,) to postpone to a future time 
 fixed, and to adjourn. All these motions may be 
 debated except the last. The motion to adjourn is 
 always in order except when a member is speaking, 
 and then no motion can be made but with the con- 
 sent of the member who has the floor. 
 
 '* When any motion is before the church every 
 member has a right to express his views concerning 
 it; and while doing so, the moderator is bound to 
 confine him in his remarks to the point under con- 
 sideration, and also to protect him against all inter- 
 ruption, except to call him to order if he violates 
 the rules of courtesy, or the rules of debate: but 
 after the matter of order is adjusted he has a right to 
 go on to the end of his remarks. 
 
 "The proposition last made is always the propo- 
 sition under consideration, and the first to be voted 
 on ; so that, when several amendments or proposi- 
 tions are before the meeting, the order in which 
 they are voted upon is usually the reverse of the or- 
 der in which they were made. If several sums are 
 proposed, the largest is to be put first to vote ; if 
 several times, the longest, and as to numbers gener- 
 ally, the largest. 
 
 " When a motion is put to vote, it should be first 
 clearly stated from the chair, so that there may be 
 no possible misunderstanding about it. Then the 
 moderator says : As many as are in favor of this 
 resolution, will please to say, aye — or lift up their 
 hands, or rise, as the custom of the church may 
 be ; then, 
 
 " As many as are against this resolution — or as 
 are of a different opinion — will please to say no; or 
 — lift up their hands — or rise. Then the moderator 
 declares the result by saying — It is a vote, or it is 
 not a vote, — as it seems to him. 
 , " If any member thinks the moderator in error, or 
 
108 APPENDIX. 
 
 that an accurate count would change the result, he 
 has a right to demand it immediately; when the 
 question must be put again, and the votes carefully 
 counted. After the question is put to vote, there 
 can be no debate, and no new proposition made, un- 
 til the voting is finished. After the vote is taken, 
 any member who voted in the majority, may, during 
 the same meeting, move a reconsideration ; which 
 motion opens the subject again for debate : and, if 
 the vote to reconsider is adopted, the whole matter 
 stands just as it did before the reconsidered vote 
 was taken. 
 
 " Questions of order are to be decided by the 
 moderator, but if any member thinks the decision 
 incorrect, he can appeal to the meeting, whose de- 
 cision is final. 
 
 " When the report of a committee is presented, 
 it will of course be put on file. A vote to accept 
 and adopt, is an expression of concurrence with 
 the views of the committee. 
 
 " When a member has a motion to make, or wish- 
 es to speak on a pending motion, he must rise and 
 address himself respectfully to the moderator. 
 
 " A member who has a motion to make, may pre- 
 face it with such remarks as explain his design ; 
 but with this exception, speaking is out of order, 
 unless some definite proposition has been submitted 
 and is under consideration." 
 
 "These rules have been selected from 'Jefferson's 
 Manual of Parliamentary Practice,' or supplied from 
 the known practice of the most respectable bodies. 
 Many churches have brought upon themselves great 
 trouble by a want of system in their proceedings. 
 In faet, the maintenance of business order at all 
 times according to established rules, cannot be too 
 highly estimated. Over-legislation is a fault of 
 churches, whether Congregational or others, as it is 
 of political bodies. Churches should pass very few 
 votes, and sever any, without careful deliberation.'"'