1799-1872 Ratio discipline Digitized by the Internet Archive in 2009 with funding from Princeton Theological Seminary Library http://www.archive.org/details/ratiodisciplineoOOupha RATIO DISClPLINiE, CONSTITUTION CONGREGATIONAL CHURCHES, EXAJWINED AND DEDUCED FROM EARLY CONGREGATIONAL WRITERS, AND OTHER ECCLESIASTICAL AUTHORITIES, AND FROM USAGE. BY THOMAS C UPHAM, Pastor of the Congregational Chinch in Rochester, N. H.. and subseqnently Professor in Bowdoin College, ^econn Hnftion. PORTLAND : WILLIAM HYDE EXCHANGE STREET. 1844. f. Entered aecording to Act of Congress, in the district Clerk's office, State of Maine. i-RESS or J. GKIFFIN, EKUXSWICE. PREFACE- There is an account of the Order and gove .i€ Reformed churches of Bohemia, written by Ci ^ and which bears the title of Ratio Discipline Fk. m Bo- HEMORUM. In imitation of that work, the treati of the celebrated Cotton Mather, on the Government anu Order of the Congregational churches, is entitled Ratio Disciplinje Fratrum Nov-anglorum. As this treatise of Mather has ever been the subject of frequent reference and of great au- thoritj^, it was thought advisable to retain the name of Ra- tio Disciplinae, although the literal import of the words falls short*of the extent of subjects, embraced in the present work. A concise treatise on Congregational Order and Faith has been long needed. The subject, in its full extent, is not embraced in any one of the ancient treatises which have been written upon it, but must be gathered from all. Those works are now scarce ; they are written, for the most part, in an antiquated style ; and are not unfrequently perplexed with propositions and discussions, which have never beeii sanctioned by the Usage of the churches. The writer has endeavored to extract from them, according to the best of his judgment, the admitted principles and order of the Sect ; hoping, that what has been written, may be of some service to the cause of religion, notwithstanding its defects. It would have been greatly pleasing tome, if some other per- son of greater experience in ecclesiastical transactions had made the attempt ; but I have been painfully taught by the necessities of my own situation as well as by the testimony of others, that the subject has already been neglected too long. A sense of duty, therefore, led me to the undertaking, although it was engaged in with reluctance ; and having done what I could. I leave it, with sincere desires for their welfare, to the candid consideration of the churches. THOMAS C. UPHAM, Brunswick, Maine, April, 184-4. CONTENTS. CHAP. I. ORIGIN OF CHURCHES. SECT. 1. General nature of a churchy 2. Reasons tending to the introduction of a church state^ 3. Light of nature in reference to this subject, 4. Of an objection sometimes made, 5. Of man as a religious being, 6. Of man as a social being, 7. Social religious worship deduced from the light of nature, 8. Of the need of Revelation, 9. Authority, 6cc. for a church state in rthe New Tes- tament, 10. General internal constitution of a churchj 11. Characteristics of a true church, 12. Concluding remarks, &c. CHAP. II. CONGREGATIONAL CHURCHES. 13. Of the visible and invisible church, 14. No immutable form prescribed to the visible church, 15. Varieties of form and sects, 16. Foundation or authorities of the Congregational system. 17. Fundamental principles of the Congregationalists, 18. Remarks on the preceding general principles, 19. Facts on the origin of Congregational churches, 20. Of the name, Independents, sometimes given, 21. Origin and Import of the name Congregationalist, 22. "Views of Congregationalists in respect to the primitive churches. 23. Of the churches immediately after the Apostolic age, CHAP. m. GATHERING OF CHURCHES. 24. Duty of Christians to enter into a church state, 25. Qualifications of church members, 2(3. Testimonies of Congregational writers on this subject. 27. Numbers requisite for a church gathering, 28. Of articles of belief, 29. Of the covenant and grounds of the same, SO. Covenants authorized by scripture, 31. Sentiments of the Primitive and of foreign churches. CONTENTS. SECT. 32. Method of Proceeding j day of Prayer, ice, 33. Assistance from the neighboring churches, Note. Form of a letter missive, 34. Of the pubUc religious exercises, 35. Forms of church articles and covenants. CHAP. IV. CHURCH OFFICERS. 36. Need of officers in the church shown from the light of nature, Note. Writings, &c. of Mr. John Cotton, 37. Church officers recognized in the scriptures, 38. Number of officers in Congregational churches. Rulinj Elders, 39. Further remarks on the office of Ruling Elders, 40. Office of Deacons, 41. Duties of Deacons, 42. Further remarks on the duties of Deacons, 43. Induction of Deacons into office, 44. Office of Minister or Pastor, 45. Distinction of Mmisters or Elders into Teaching or Pas- toral, 46. Duties of a minister. Note. On the mode of Preaching, 47. Duties of a Pastor further considered, 48. Of Committees of laymen for religious purposes, 49. Duties of the brotherhood. CHAP. V. ADMISSION OF MEMBERS. 30. Of the character of those who are to be admitted, 51. Claims or right of such to admission, 52. Statements of personal religious experience, 53. Grounds or reasons of the foregoing practice. 54. Examination of persons coming from other churches, 55. Of admission in reference to the right of voting, 56. Propounding and the concluding ceremony of admitting, CHAP. Vl. CHOICE AND CALL OF A PASTOR. 57. Of the internal or personal eall of a minister, 58. External call or call from the church, 59. Church precedence in the call of a pastor, and grounds of it, 6Q. The precedence of the church in the pastoral call a Natural Right, 61. Founded also on scripture authority and example, 62. Necessary to the maintenance of purity in the ministry, 63. The church has no coercive power over the Parish, 64. Grounds of the reference of the choice to the Parish or Society, 65. The concurrent action of the two a matter of agreement 6^. Of the support of the minister. TI CONTENTS. SECT. 67. Form of the call or invitation. CHAP. VII. ORDINATION OF THE PASTOR. 68. Of the necessity and authority of ordination, 69. Of the meaning and comparative importance of ordi- nation, 70. Remarks on the early practice of the churches, 71. Ordaining councils the representatives of the churches, Note. Form of Letter Missive, 72. Reasons for calling the neighboring churches to the Council, 73. Of the admission of lay-members or delegates sent, 74. Preparatory proceedings of the Council, 75. Further proceedings of the Council, 76. Ordaining Prayer, 77. Import of the imposition of hands, 78. Of the object and manner of the Charge, 79. Of giving the Right Hand of Fellowship, 80. Spirit of the Right Hand of Fellowship and closing services, 8 1 . Installation of a minister, •• 82. Accountability of delegates and ministers to the churches, 83. Of the members of a Council substituting others in their stead, 84 . Of in\'iting others to sit as members, who are not cho- sen by the churches. 85. Of the church-membership of a minister. CHAP. Vni. ORDINATION OF MISSIONARIES. 86. Occasions and need of Missionary ordination, 87. Of ordaining for distant churches at the invitation of the same, 88. Ordination of Missionaries to the heathen, 89. Certain early instances of missionary ordination, 90. This practice a security to the heathen themselves, 91. Its consistency with the church's right of election, 92. Historical facts illustrative of the practice, 93. Formation of the Council, 94. Council's proceedings and Religous exercises. CHAP. IX. OF CHURCH CENSURES AND EXCOMMUNICATION, 95. Design or object of church censures, 96. Of suspension and excommunication when the offence is private, 97. Punishment of public and known offences, Note. On the duty of pastors in respect to public scandals, 98. Of the proper spirit or temper in dealing with offenders, 99. Treatment and right of the excommunicate, 100. Restoration of the offender on repentance, CONTENTS. VII SECT. 101. Of immediate separation from corrupt or scandalous churches, 102. Of refusing to attend the sacrament with scandalous persons, 103. Form of suspension, from Mather's Disciplinse, 104. Form of excommunication, from the same. CHAP. X. TRANSFERENCE OF RELATIONSHIP. 105. Nature and obligation of the church covenant, 106. The church to be consulted in cases of proposed re- moval, 107. Of sinful and of doubtful cases of departure, 108. Just or sufficient reasons of removal, 109. Of dismission from Congregational to other churches, 110. Persons dismissed are to receive letters of Dismissal, 111. Of letters of recommendation without dismissing. CHAP. XI. PASTORAL ASSOCIATION. 112. Origin of pastoral associations, 113. Objects of pastoral associations, 114. General or state associations, 1 15. Objects and religious exercises of General associations, 115. Relation of clerical associations to the rights of the churches. CHAP. Xn. OF LICENSING TO PREACH. 117. Early views of the churches m respect to preachers, 118. Imperfect arrangements on this subject, 119. Associations authorized to hcense preachers, 120. Of the examination previous to licensing, 121. Length of time for which licenses are granted, 122. Form of the license, 123. Of annulling or revoking licenses, CHAP. XIII. REMOVAL OF MINISTERS. 121. Early Congi'egational views of ministerial removals, 125. Treatises or authorities on this subject, 12G. 1st class of cases justifying a minister's removal, 127. 2d class of cases, authorizing removal, 128. Other occasions authorising a minister's departure, 129. Advice of a Council necessary in the removal of a minister, 130. Testimonies in favor of the preceding principle, 131. Of the calling, and the nature of the Council, 132. Proceedings of the Dismissing Council, 133. Recommendation of Pastors regularly dismissed. VIII CONTENTS. CHAP. XIV. — DISCIPLINE AND DEPOSING OF A MINISTER. SECT. 134. Of the necessity of some means of Disciplining ministers, 135. The minister amendable to his church, 136. Evidence of such accountability from the scriptures. Note. On the practice of the primitive churches, 137. Methods or process of disciplining a minister, 138. Further considerations on this subject, 139. Advice of Council in the discipline of a pastor, 140. Proceedings and results of the Council, 141. Of the testimony adduced against a pastor, 142. Of the deposed minister's relation to the church, 143. Subordinate means of pastoral discipline, 144. Duty of neighboring churches in the case of neglecting discipline, 145. Further proceedings of such churches in the above case. CHAP. XV. COUNCILS. 146. Acts of communion according to the Synod of 1662. 147. Of the obligation of churches to seek advice, 148. Of the persons composing Councils, 149. Ancient testimonies on this subject, 150. Of those Avho have the right- of calling Councils, 151. Obligation of the churches to regard Letters Missive, 152. Of the feelings with which Councils should be sum- moned, 153. Principles on which Councils are to decide, 154. Of the weight due to the Advice of Councils, 155. Advice of Councils in matters merely prudential, 156. Advice in matters of Conscience, 157. On the right of a Council which has been dissolved to assemble and act by its OAvn authority. CHAP. XVI. MUTUAL COUNCILS. 158. Occasions of calling mutual councils, 159. Practice in selecting the council and letter missive, 160. Mutual councils representative of all the churches, 161. Mutual councils are ultimate tribunals, 162. Consociated or permanent mutual councils, 163. Of the authority or powers of consociations, 164. Historical remarks on consociations, 165. Objections to permanent or consociated councils, 166. Objections to councils, which are not permanent, 167. Of the progress and improvement of the Congregational system. CHAP, XVII. EX-PARTE COUNCILS. 168. Of the nature of Ex-parte Councils, 169. Circumstances that warrant an agrieved person or per- sons in calling an ex-parte council, CONTENTS. IX SECT. 170. Duty of the churches, summoned to an Ex-parte council, 171. An Ex-parte allowable only on the refusal of a Mutual council, 172. Proceedings of Ex-parte councils, 173. Further proceedings of the same, 174. Proceedings of the ex-parte council in relation to the church, 175. Object and necessity of Ex-parte councils, 176. The necessity of them superseded by consociations. CHAP. XVIII SYNODS. 177. Nature of synods and scripture grounds of the same, 178. Powers and authority of synods, 179. Of the members of synods and the calling of the same, 180. Historical notices of synods, NOTE. On the authorship of the Cambridge Platform, 181. Sy nodical decisions persuasive or advisory. CHAP. XIX. DISCIPLINE OF WHOLE CHURCHES. 182. Congregational churches may discipline each other, 183. Method of discipline laid down in the Platform, 184. Treatment of unoffending members in a corrupt church. CHAP XX. BAPTISM. 185. Significancy and subjects of baptism, 186. Method of proceeding at baptisms, 187. Mode of applying water in baptism, 188. Administration of adult baptism, 189. Relation of adult baptism to church membership, 190. Of the agent or administrator in baptism, 191. Of the right of a minister to baptize abroad, 192. Administration of baptism in private, 193. Infant baptism, 194. Relation of baptized children to the church, 195. Of the baptism of adopted children, 196. Duties of particular churches to their baptized children. CHAP. XXI. HALF-WAY COVENANT. 197. Members and engagements entered into, 198. Origin of half-way covenanting, 199. Further remarks on the same subject, 200. Early opposition to the system of half-way covenanting, 201. Doings of the synod of 1662 on this subject, 202. Views of the objectors to the synod's articles, 203. Prevalence, results, and abandonment of the system. CHAP. XXII. THE lord's SUPPER. 204. Origin and permanency of the Lord's supper, ^ 105. Qualifications of those to be admitted. X CONTENTS. SECT. 206. Admis.sion to the eucharist, compared with admission to baptism, 207- Mode of administering the Lord's supper, 208. Right of a pastor to administer it in other churches, 209. Frequency of this ordinance, 210. Duty of the church to those who refuse to attend the Lord's supper from private prejudices, 211. This sacrament administered to members of other sects. CHAP. XXIII. CHURCH CONFERENCES. 212. Of Conferences as compared with other religious bodies, 213. Objects of Church Conferences, 214. Early views of Congregationalists on Conferences, 215. Cotton's plan or proposition for conferences, 216. Recent attempts to establish Conferences, 217. Of the permanent regulations or constitutions of Conferen- ces, 218. Method of organizing Conferences, 219. Meetings and religious exercises. CHAP. XXIV. WORSHIP AND RELIGIOUS CUSTOMS. 220. , No time sacred but the Sabbath, 22 1 . Form and ceremonies of worship, 222. Of places of worship and dedications of the same, 223. Custom in respect to ministerial exchanges, 224. Days of fasting and prayer, and of thanksgiving, 225. Of private religious meetings, 226. Of the custom of renewing covenant, 227. Form of the renewal of covenant. PART SECOND. CONFESSION OF FAITH. Chapter 1. Of the holy Scripture. — 2. Of God and of the holy Trinity.— 3. Of God's Eternal Decree.— 4. Of Creation.— 5. Of Providence. — 6. Of the fall of man, of sin, and of the punishment thereof. — 7. Of God's covenant with man. — 8. Of Christ the Me- diator.— 9. Of Free-Will.— 10. Of effectual Calling,— 11. Of Jus- tification.— 12. Of Adoption.— 13. Of Sanctification.— 14. Of Saving Faith. — 15. Of Repentance unto life and salvation. — 16. Of Good Works.— 17. Of the Perseverance of the Saints.— 18. Of the Assurance of grace and salvation. — 19. Of the Law of God. — 20. Of the Gospel and extent of the grace thereof. — 21. Of Chris- tian Liberty, and Liberty of Conscience. — 22. Of Religious Wor- ship, and of the Sabbath Day. — 23. Of lawful oaths and vows. — 24. Of the Civil Magistrate.— 25. Of Marriage.— 26. Of the Church. 27. Of the Communion of Saints.— 28. Of the Sacraments.— 29. Of Baptism. — 30. Of the Lord's Supper. — 31. Of the state of man after death, and of the resurrection of the dead. — 32. Of the Last Judg- ment. APPENDIX. Art. 1. Congregational and Presbyterian Heads of Agreement, 2- Saybrook Articles, 3. Legal Rights of Churches and Parishes. CONSTITUTION OF THE CONGREGATIONAL CHURCHES. |)art 5irst. CHURCH ORDER AND GOVERNMENT, DEDUCED FROM PLATFORMS, THE ACTS OF ASSOCIATIONS, COUNCILS, AND SYNODS, THE WRITINGS OF THE CONGREGA- TIONAL FATHERS, AND USAGE. ^^fM^-^' Vf ■^ rnn pj^iiies'iu CHAPTER I%^)5MISU,^;^<'' ORIGIN OF CHURCHES. §.1. Of the general nature of a Church, It is now something more than two centuries, since Congregational Churches first made their appearance in England. After various vicissitudes and removals, in expectation of a less restricted exercise of their religious rights, many of the members of these Churches, in the course of a few years, planted themselves in North Amer- ica. They have since much increased in numbers ; and many Congregational Churches are now established in various parts of the United States, particularly in New England. It is the object of this ratio discipline to give some ac- count of the Principles and Practices of these favored Churches ; it being especially important, now that we are spread abroad over the land, and in consequence of our present prosperity are perhaps too apt to forget our small beginnings, to renew and to maintain an acquain- tance with the ecclesiastical doctrines of our revered fore- fathers ; doctrines which are obviously the great bonds and preservers of our association and name. This is the ob- ject, particularly had in view. But before we are prepared to enter into the consider- ation of the Church state, as modified by the principles 2 16 ORIGIN OF CHURCHES. Standing on this important point, we quote also some pas- sages from the approved and learned work of Mr. Sam- uel Mather, entitled ^In Apology for the Liberties of the Churches in Neiv-England. The extracts are from the prefatory Discourse concerning Congregational Chur- ches. — " We think indeed, (says Mather,) that there are some circumstances, relating to the worship of God and the government in these churches, which, agreeahle to what is practised in other societies, may be regulated by NATURAL LIGHT and CHRISTIAN PRUDENCE, according to the general rules oT God's word, which ought forever to have a particular regard paid unto them." — And again in a subsequent part of the same Discourse, "I have observed already concerning some circumstances in the worship of God and the government of particular churches, that nat- ural light and christian prudence, according to the gene- ral rules of God's word, may regulate them. And, there- fore, it seems to arise from a captious and quarrelsome humor, when any cry out upon us, Where are your pos- itive commands, produce your express institution for this practice and the other custom in your churches, for in such things the light of nature is sufficient to direct and guide us."* In sentiments of this kind, Congregationalists agree with many distinguished and worthy writers of other de- nominations of Christians. Says Richard Hooker, the * The work of Mr. Mather, (son of Cotton Mather,) was prin- ted in 1738. It exhibits a great acquaintance with the subject of Congregationalism, and we shall have frequent occasion to refer loit. In the work of Mr. John Wise, pastor of a Church in Ips- Avich, printed in 1772, we have a confirmation of the statements of this section in the very title page, which reads thus ; A Vindi- cation of the Government of New England Churches, drawn from Antiquity, the Light of nature, Holy Scripture, and from the Dignity divine Providence has put upon it, &c. See Wise's "Work, Chapters I. and II. of his Second Demonstration. ORIGIN OP CHURCHES. 17 learned author of Ecclesiastical Polity, (Book I. sect. 8,) " The general and perpetual voice of men, [that is, the general and prevailing sentiment of mankind,] is as the sentence of God himself; for that, which all men have at times learned, nature herself must needs have taught, and God being the author of nature, her voice is but his instrument. By her, from Him, we receive whatsoever in such sort we learn. Infinite duties there are, the good- ness whereof is by this rule sufficiently manifested, al- though we had no other warrant besides to approve them." But there is still higher authority, that of the Apostle Paul, who evidently defends the doctrine of natural judg- ments of right and wrong in that remarkable passage, (Rom. chap. ii. 14, 15,) " For ivhen the Gentiles, who have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves, which shell) the work of the law written in their hearts, their con- science also hearing witness, and their thoughts the mean- while accusing, or else exciising one another.'''' And in addition to this passage, we find the Apostle frequently referring to the light of nature in proof of what he himself delivers, as in the 9th chapter of 1st Corinthians, where he refers, in support of the doctrine, that the labors of the minister ought to be compensated, to the common judgments and practice of mankind ; to the shepherd, whom all men consider entitled to a share in the milk of the flock, and to the vine dresser, who rightly participates in the fruits of the vineyard. There is also a similar course of reasoning on the subjects introduced at chap. XI. 3 — 16, and chap. xiv. 33 — 40 ; that is to say, an ap- peal is evidently made to the common sentiments of man- kind as correct interpreters, to some extent, of what is de- cent, orderly, and proper. 2* .18 ORIGIN OF CHURCHES. ^.4. Of an objection sometimes made. It should be remarked, however, that objections have, from time to time, been made to these views. Of these, the one most insisted on, and the only one perhaps neces- sary to be specified here, is involved in the following pas- sage of Scripture"; Kom. xiv. 23, "And he that doubteth, is damned if he eat, because he eateth not of faith, for ivhatsoever is not of faith is 5m." The objection, founded on this passage, is particularly mentioned in the work of Richard Hooker above named, (Book II. sect. 4 ;) and in such a way as to lead us to suppose, that it Avas much insisted on in his time by certain Dissenters from the Church of England, and probably by some Congregationalists. — The argument seems to be this ; Whatsoever is not of faith is sin ; but faith, as the term is more commonly used, has reference to the declarations of the Word of God ; therefore, what- soever is not done according to the express precepts of the Scriptures, is sin; and the inference, drawn from these positions, was, that in all matters of a Church or ecclesi- astical nature, we are not at liberty to act without an ex- press Scripture warrant. But let us now briefly consider the nature and applica- bility of this objection. — The principle, involved in the passage, when taken in connection with the related pas- sages and properly interpreted, seems to be this; that, in doubtful cases, if our faith or belief, founded on the dec- larations of Scripture, lead us to a particular course of conduct, we are in duty bound to pursue that course, rath- er than the opposite or a different course. If, for instance, taking the very case which the Apostle is particularly re- marking upon, a person deems it a scriptural injunction to refrain from the eating of meats under certain circum- stances, it is incumbent on him so to do, although his ORIGIN OF CHURCHES. 19 views of the meaning of the Scriptures may be erroneous. On the other hand, if a person seriously considers the Scriptures as authorizing him to eat meats, he is at liber- ty to eat ; the conduct of the individuals in either case being regulated by their faith or belief. This is the doc- trine in the case particularly had in view by the Apostle ; and we may suppose also in certain other cases of an an- alogous nature. And accordingly supposing ourselves to be at liberty to extend the principle to the subject under consideration, the result will be, if a person believe, or be persuaded, that certain obligatory principles and practices relative to Church Government, be declared in the Scrip- tures, it is his duty to adopt and follow them, although others may have different views of the Scriptural declar- ations. The statement, therefore, that whatever is not OF FAITH, IS SIN, does not necessarily imply, that we can do nothing but what is expressly laid dov/n in the Scrip- tures. It merely expresses this; That whatever we con- ceive to be laid down in the Scriptures, according to our careful and conscientious interpretation of them, ought to be binding upon us. But we are still left at liberty in those cases, which we do not consider to be decided upon by the Scriptures, to govern ourselves by the best dictates of our unassisted judgment or reason ; and also where the Scriptures are very express, we may rightfully aim to confirm and illustrate its precepts by an appeal to the natural understanding ; making it a serious study, as it is an interesting and important one, to examine into the nature of man as a religious and social being, and thence deducing rules of duty and of government.^ *Altliough we have thus laid it down, as an established princi- ple of Congregationalists, that we may consult the light of nature in some cases even in ecclesiastical matters, still it should be no- ted, that various remarks are to be found in the documents, rel- 20 ' ORIGIN OF CHURCHES. ^.5. Of man as a religious being. The alleged views, relative to the authority of the dic- tates of the light of nature on ecclesiastical subjects, would be less creditable perhaps to the worthy fathers of the Congregational system, if man were not, in a certain sense, a religious being ; that is to say, endowed with capacities for the worship and service of the Deity, and placed in a situation, rendering such service and worship a duty. The history of the world, and the sentiments of the most esteemed writers in all ages of mankind, show, that he is such. Heathen nations, who have never been favored with the Old Testament and with Christian instructions, have, nevertheless, evinced, by their worship of the heav- enly luminaries, and of woods, fountains, and animals, ative to our Church polity, which taken by themselves, would not seem to sustain this view. The Cambridge Platform itself is ex- ceedingly strict, in binding the Churches to a consultation of the Divine Word and in limiting mere human discretion. But the doctrine above laid down, is not founded on an insulated passage merely, which perhaps some other insulated passage might per- plex and render doubtful ; on the contrary it is gathered from the whole history of the Congregational fraternity, and is given as the sense of the Churches in general, although different notions may have prevailed in the minds of some individuals, and even have enjoyed a temporary ascendancy at some particular periods. In a few words the doctrine is this ; that in many things of an ecclesiastical nature, especially such as are of leading concern- ment, we are encouraged to look to the Scriptures for express di- rections, but in some other cases, where God has not seen fit to give such express directions, he has left us to the guidance of our natural judgments. This is believed to be truly and emphatically the sentiment of the Churches at the present day. — See, m addi- tion to Mather already quoted, the work of an earlier and very able writer, Dr. John Owen, entitled. An Enquiry into the Origin- al, Nature, Institution, Power, Order, and Communion of Evan- gelical Churches, Chap. i. Sec. 6, Chap. ii. Sec. 1. ORIGIN OF CHURCHES. 21 that man, although he may have erred as to the proper ohject of worship, still was designed to worship some- thing ; that worship, that the reverence of some higher existence, that religion is essential to his nature. Many- uninspired writers of great note in civilized and Chris- tian lands, as Des Cartes and Locke,* looking at the ques- tion independently of the Scriptures, have agreed in considering the idea of God, either as innate in the hu- man mind and connatural with it, or as certainly and clearly discoverable by the legitimate exercise of its pow- ers. The very first lines of the Congregational Confes- sion OF Faith of 1680, fully authorized no doubt in the opinion of the writers by the Scriptures themselves, ex- pressly declare, that "the light of nature, and the works of creation and providence do so far manifest the goodness, wisdom, and power of God, as to leave men inexcusable." And this is warranted by the Bible. ''The invisible things of Him,'" says the Apostle, Rom. i. 20, '■'from the creation of the world are clearly seen, being under- stood by the things that are made, even his eternal power and godhead; so that they are without excuse.'' Now if it be true, that man is naturally, in a certain sense, a religious being, and that such is his character as made known to us by the light of nature independently of the Scriptures, then the same natural reason or natural light would lead us to expect, that he would put forth all the acts befitting, and corresponding to, such a character. And accordingly we see him attempting, under the influ- ence of his primitive instincts, to fulfil the sacred ofiices of worship in the solitary place, such as may suit his con- venience or the present temper of his mind ; perhaps in *Des Cartes' Principia, Pt. I. <^<^. 13, 14 ; Locke's Essay, Bk. I, Ch. iv. Bk. II. Chap xxiii. 22 ORIGIN OF CHURCHES. the desert, perhaps in the hidden cavern, or in the retire- ment and shades of the forest. But it was a saying of one of the wise Ancients ; "Man is not born for him- self alone." §. 6. Of man as a social being. And hence we are to consider man, not only as a reli- gious, but as a social being. Man is not created in sol- itude, but in society. When he first opens his eyes on the wonderful things of the world, he beholds those, who bear the same image with himself. From the beginning he is borne in the arms ; is cradled on the bosom ; and hears the sweet accents of his fellow creatures. As he grows up from the period of infancy, he clearly discovers the social propensity of his nature. When children are old enough to go out into the woods, to range the pas- tures, and to plunge into the waters, we find them happy and rejoicing, when together, but in general, discontented and sullen when alone. And when again we behold men in the maturity of life, gathering themselves in cities ; when as in some periods of history, we see them leaving in vast hordes their native land, seeking out more auspicious settlements ; when we witness them congre- gated in great empires and acting for the most part in vast united bodies both in peace and in war, is there any longer room to doubt, that men are made for society, that the love of society is natural to them, that it is an ulti- mate propensity of their constitution ? ^.7. Of social religious worship as deduced from the light of nature. Now if man be a social being, this law of sociability will show itself in religious feeling and action, as Avell as in multitudes of other things. If men, obeying the ten- dencies of their nature, meet together in legislative halls for civil and political deliberations, is it not equally agree- ORIGIN OF CHURCHES. 23 able to their nature and to common sense and reason, that they should assemble, in like manner, in as deep and so- licitous consideration on their religious concerns ? If there be in men certain principles, Avhich ensure the un- ion of their persons and the concentration of their efforts in the pursuit of wealth, power, and empire, then certain- ly the most unfavorable views of human nature will not deny, that there are in men principles, which will induce them, in some degree at least, to bring together their pur- poses and feelings in the worship of the Most High. If man be naturally in some sense a religious being, look- ing upward to some Supreme Intelligence to support his weakness and to guide his ignorance ; and if he be also a social being, then sociability and religious feeling must come together ; and while we are permitted to worship, under the solitary tree of the forest or alone beneath the open canopy of heaven or wherever we may choose, we shall also worship with our neighbor, calling together our kindred, assembling in one conjoined and beautiful act of homage those of different ages and sexes, the cheerful sim- plicity of youth, and the severe wisdom of age. " Without the worship of God in societies," says the venerable Owen," there would be an absolute failure of one principal end of the creation of man ; nor would any glory arise unto God from the constitution of his nature, so fitted for society, as that it cannot act its own powers without it." Owen's Enquiry into the Original^ &c. of Churches, chap. i. sect. 6. — Congregationalists, therefore, regard it as a dictate of our nature, of our intellectual and moral constitution, and as such fully discovered by the feelings and practice of the great body of mankind in all ages, that it is suitable and incumbent on men to perform at times acts of worship in company. And accordingly it follows, that we may in part look for the foundation of 24 ORIGIN OF CHURCHES. Churches or of a church state in the dictates of human reason, or what may be otherwise called the light of na- ture, since social worship is allowedly an important con- dition and object of such a state. ^. 8. Of the need of Revelation. Although in the language of the worthy writer referred to in the last section,^ " The power and necessity of act- ing together is given unto our nature for this end princi- pally, that we may thus glorify God in and by the wor- ship, which he requires of us;" a statement, which im- plies, that without such conjoined and associated worship, we should act against the highest end of that nature ; still we are to consider it a great happiness, that God has not left us to the light of reason alone. One part of a church state is associated worship,and so far reason may be our guide, for nothing is more reasonable than such worship ; aud in the course of these inquiries, we shall find it satisfactory, in other respects also, to rest upon its * The very learned and pious Dr. Owen, justly reckoned one of the guides and fathers of the Congregational churches, was born in 1616, at Haddam, in Oxfordshire, England. He was educated at Queen's College, Oxford, which he left in 1637. In 1643, he went to Coggeshall and gathered a church on Congregational, or what were then commonly called, Independent principles ; his ad- herence to which he had previously made known. He once expect- ed to remove to this country, and settle in New England, but was prevented for some cause. He was abundant in labors and of ardent piety. He wrote many books ; one in particular, having relation to the subject of this work, entitled, An Enquiry into the Original, J^ature, Institution, Power, Order, and Communion of Evangelical Churches.— This work was not published until after the author's death, which took place at London, 1683. — There is also an anony- mous work, fi-rst printed in 1667, and attributed to Dr. Owen, enti- tled. A Brief Instruction in the Worship of God and Discipline of the Churches of the JVew Testainent, ^c. ORIGIN OF CHURCHES. 25^ intimations ; but it is freely conceded, that human reason, however clearly it might have indicated the propriety of an association of worshippers, could never of itself have laid the foundations of a Christian church. The light of nature alone never could have disclosed the aggravation and the extent of sin ; the light of nature never could have fully and satisfactorily declared the dreadful danger, attendant upon all sin unrepented of: from this source alone we could never have become ac- quainted with the divine character and mission of Jesus Christ, and with the symbolical sacraments of the Supper and of Baptism. Even the church of the Old Testament was visited with hopes, and was charged with duties, and was subjected to arrangements, which implied the control- ling interposition of a Divine Revelation ; and much more then the church of the New Testament, " For God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son." On the subject of the Evan- gelical church state, therefore, as well as on others of a more personal nature, although we are not required to re- nounce our reason, we are seriously required to resort to it, as those, " who have the sure word of prophecy, to which they do well to take heed as unto a light, shining in a dark place." ^. 9. Authority and directions for a Church state in the New Testament. Guided thenby the sure instructions of the Holy "Word, let us attempt to examine the New Testament, and to consider what has resulted from the coming of Christ in reference to the subject before us. And in entering into this inquiry, it must be considered exceedingly obvious, that the Saviour's Advent has laid mankind under new obligations; and especially so, those, who have received Christ in the character of Redeemer, and have reason to 26 ORIGIN OF CHURCHES. regard themselves as his followers, for they are under Christ in a peculiar sense, and are not at liberty to con- sider themselves their own. "None of us liveth, (saith the Apostle, Rom. xiv. 7, 9,) to himself, and no man di- eth to himself. For whether we live, we live unto the Lord, and whether we die, we die unto the Lord ; whether we live, therefore, or die, we are the Lord's. For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and the living." — Christ then being acknowledged in general to be the ruler of his people, we are to inquire more particularly both as to what rights he possesses, and as to what duties he has enj oined. And ( 1 ) he has the right to direct his people and to require their obedience, derived to a certain extent from, and as a con- sequent on the blessings he has confeiTed. — Christ is spoken of, (John i. 9.) in reference to the instructions, of which he is the author, as the " true light, which lighteth every man, that cometh into the world." The Apostle Paul, in allusion to their redemption from sin, repeatedly says of Christians, they are " bought with a price ;" and also in another form of expression, but of similar import, he speaks of them, as "purchased by the blood of Christ." — But it cannot be considered necessary to dwell at any length here on the blessings, of which Christ is the source to his beloved people. They are very clearly and amply disclosed in the annals of his holy and perfect life ; in the story of his incarnation, of his toils and sufferings, of his agony in the garden and on the cross, of his ascen- sion and his intercessions in the presence of the Most High. And on the general principle that the bestowment of benefits creates and authorizes in the bestower a pecu- liar interest in the recipient, it is an obvious inference, that Christ, who has done so much for his people, has ac- quired rights in the direction and government of them, founded on his unexampled love. ORIGIN OF CHURCHES. ^ (2) But on looking a little further into the New Testa- ment Scriptures, we cannot fail to discover, that express and ample powers are conferred on the Saviour in these respects ; that they are not merely constructive, but di- rect. — Of old, God said unto the Saviour, more than he said at any time to the angels, " Sit on my right hand, until I make thine enemies thy footstool." God appoin- ted him " heir of all things, by whom also he made the worlds." And again, God hath "given him power over all flesh, that he should give eternal life to as many, as God hath given him." "Giving thanks," says the Apos- tle, " unto the Father, who hath delivered us from the power of darkness, and hath translated us into the king- dom of his dear son ;" " Who hath put all things under his feet, and gave him to be head over all things to the Church."* So that Christ, by the ordination of God, is the giver of everlasting life, the king of saints, the head over all to the Church or for the good of the Church, and the heir of all things ; and being such, he evidently pos- sesses authority, in virtue of this divine ordination, to constitute a Church state, with such ends and according to such order, as shall seem suitable. He is not only the redeemer, but the ruler of his people ; not only the son, but the heir, not only the purchaser, but the bestower of everlasting life, having, in the language of the Apostle to the Colossians, " in all things the pre-eminence ;" and therefore, it is right and becoming, that all his followers should look to him with humility as their law-giver; knowing that the Shepherd, who has shown such infinite kindness to his flock, will order nothing but in great wis- dom and mercy. And accordingly Christ, in the exercise of the power vested in him, hath, either directly of himself, or indi- rectly by the teachings of the Apostles, left instructions * Heb. i. 2, 13, John xvii. 2, Coloss. i. \2, 13. Eph. i. 22. 28 ORIGIN OF CHURCHES. to these ends, that God is to be worshipped, which we learn also from the light of nature and from the Old Tes- tament Scriptures; that it is incumbent on men to worship him in company, not forsaking" the assembling of them- selves together, which is also agreeable to the light of na- ture and likewise to the instructions of the Old Testament; that it is the duty of men to be baptized, a symbol of the needed purification of the heart ; that it is their duty to partake of bread and wine in remembrance of his crucifix- ion and atonement ; that they are to renounce the selfish pursuit of the things of the world and to live together as brethren, in the exercise of mutual sympathy, love, and kindness. And thus he has in great mercy laid down the distinctive, the holy, and excellent principles of a church state, essentially differing from what could have been suggested by the mere light of nature ; differing in certain obvious respects from that imperfect antediluvian church state, which seems to have bound together in cer- tain peculiarities of belief, hope, and practice, those who " called themselves by the name of the Lord ;" differing also in a very marked manner from the ancient Jewish Church ; a church state, which has already been recog- nized in all parts of the world, and shall continue, as long as time lasts, a source of great consolation and blessed- ness. And it must, therefore, be considered the duty of all Christians, founded on reason and on the explicit in- junctions of their exalted and blessed Redeemer, to asso- ciate together for worship, for the maintenance of the or- dinances of Baptism and the Eucharist, and for the en- joyment of mutual instruction and prayer, and such other religious and brotherly offices, as are indicated in the word of God. §. 10. Of the general internal constitution of a church. But it remains to be inquired further, How this eccle- ORIGIN OF CHURCHES. 29 siastical union of his followers, which the Redeemer was authorized to appoint and require, is to be sustained and perpetuated ? And it might be answered in general terms, that it is to be done by the prese7ice a7id love of Christ op* crating in the hearts of his people, for he hath said of his disciples, " Lo I am with you always, even to the end of the world," Matt. 28 : 20. But then it ought to be re- membered, that the operative principle of the love of Christ, like the mysterious agency of God the Father, acts by means, and in concert with the established principles of our nature. Look then, for a further illustration of the general nature of the Christian Church, at that instructive declaration of the Apostle, (Eph. 2 : 19 — 22,) whom we are bound to consider as speaking the mind of Christ ; Noiv therefore ye are no more strangers, hut fellow citi- 'zens loith the saints and of the household of God, and are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner stone ; in ivhom all the building, fitly framed together, groiueth unto an holy temple in the Lord, in whom ye also are builded to* gether for an habitation of God through the Spirit.'^ In this passage, w^e have obviously these general views ; (1) Christ himself is the head of the Church ; the begin- ning, the foundation, the chief corner-stone, without whom it does not and cannot exist. And this agrees with what has been shown more at length in the preceding section. — (2) It is further very clearly implied in this passage that there is an analogy between the Church as remodelled and completed in the New Testament, and households and cities ; a truth, which lets us at once into its internal constitution. For the light of nature teaches us, as all will allow, that, in households or families, there must be imperative regulations or laws ; and that there must be both government and subordination. It is the same in cities ; there must be a magistracy, laws, and obedience ; it being 3# 30 ORIGIN OF CHURCHES. impossible, that cities, or other civil communities, or cor- porations of any kind, should exist without them. Hence the constitution of a Christian Church implies not only the association together of inviduals for express purposesjbut also that Christ's house,which is only another name for such ecclesiastical or church association, has its principles of government and action, its laws and officers, not less than families and civil communities. Christ is the founder and lawgiver ; and in the exercise of his char- acter as such, he requires of the members of his household, the citizens of his New Jerusalem, the recognition and ob- servance of such laws, as are suitable and necessary ; wheth- er we gather them from the light of nature, from the cove- nants and church state of the Old Testament, from the ex- ample and the epistles of the Apostles, or from his own holy example and instructions. — And here comes the an- swer to the question at the head of the section, viz. That the Church under Christ is to be sustained and perpetu- ated by its covenants, principles, and laws ; by the due ap- pointment of officers, and the subordination of members, and the conscientious discharge of duties in all stations ; in a word, by enabling the holy principle of evangelical life to grow up, and flourish, and multiply through the medium of an authorized and appropriate organization. ^. 11. Of the characteristics of a true Church. In view of what has been said, it will perhaps not be diffi- cult to indicate some, (not professing to go into a minute examination of the subject,) of the general characteristics of a true Church state ; such as naturally and necessarily flow out from its very nature, from its origin, its design, and tendencies ; and are not dependant on the name that is borne, nor necessarily involved in the minor, and non- essential arrangements of outward organization. — (1) It must, in the first place, be deemed an admitted and fixed ORIGIN OF CHURCHES. 31 principle with all persons, that every true church adopts the doctrines of the Word of God. The church, as we have had ample occasion to see, is founded on Christ as its head and chief corner stone ; but Christ assures us, he came not to destroy the Law and the Prophets, but to fulfil. The Word of God, therefore, (not a part, but the whole,) the Law, the Prophets, and the Apostles must furnish its Creed ; Christ himself, as in matters of mere form and discipline, being the foundation. It is said at the close of the Apocalypse, if any man shall take away from the words of the book of this Prophecy, God shall take away his part out of the Book of Life, and out of the holy city. And the spirit of this denunciation undoubtedly embraces associations, as well as individuals ; leaving- no man and no body of men at liberty to take from, annul, or alter, ei- ther directly or indirectly, the doctrines of the Divine Word. (2) A second mark of a true Church, is the mainte- nance of discipline, and of religious instruction. In res- pect to the article of discipline, it must be sufficiently obvi- ous, that no Church can be regarded as a true Church, unless it sets, itself strictly and eflfectually against all per- sons outwardly vicious, such as drunkards, swearers, blas- phemers and sabbath breakers, and also against all others who are not found to sustain such a character, as may just- ly be expected of a professed follower of Christ. " Ye are a chosen generation (says the Apostle Peter 1. Ep. 2: 9) a royal priesthood, an holy nation, a peculiar people." And also the neglect of the suitable and appointed means of religious instruction will not less imply forfeiture of the character of a true Christian Church. This position is equally obvious with what has been stated in respect to matters of discipline ; inasmuch as all allow one great ob- ject of the union of believers in a church state to be mu- tual support and edification. "Wherefore comfort your- selves together, and edify one another even as also ye do;" 82 ORIGIN or CHURCHES. Thess. i. Ep. v. 11. "How is it then, brethren? when ye come together every one of you hath a psalm, hath a doc- trine, hath a tongue, hath a revelation, hath an interpreta- tion. Let all things be done to edifying;" Cor.i. Ep.xiv. 26. Let it be noticed, however, although there be a distinc- tion between a true and a false Church, every commu- nion of Churches, or in other words, every religous sect must judge for itself as to this thing. All religious com- munities have the Bible before them, the code of the eternal God ; and they are at liberty, and it is their duty to interpret it rightly, and to apply the results, at which they arrive, to their own state and conduct, and that of others. But the right is reciprocal, and all other religious bodies possess it equally. The day, Avhen one religious sect could bind its interpretations of scripture upon anoth- er, however candidly made, except in the way of friendly advice, persuasion, and admonition, has happily passed away. ^. 12. Concluding remarks on this subject. We indulge the conviction, that we have now arrived at the true sources of a Church-state, especially of an Evangelical Church-state, including not only the author and objects, but the methods of its perpetuation. At least, we think we have not failed to give the sentiments of Con- gregationalists in reference to this subject, as we find them written in their ancient books, and as they have been dis- closed to us in various ways from one generation to anoth- er. And we may safely take it upon ourselves to say, that the principles, at the foundation of our ecclesiastical structure, were carefully examined hymen of great expe- rience and prudence, and also of undoubted learning, es- peciallyin the Scriptures. The venerable wisdom of John Cotton, and the logical acuteness of Mr. Hooker of Hart- ford, stood, side by side, with the learning and sagacity of ORIGIN OP CHURGHES. 33 Hobinson and Owen ; not to mention many other celebra- ted names, that had a share in framing its goodly propor- tions. And we may confidently aver of such an edifice, erected with great labour, sanctified by prayer, and now rendered venerable by age, that it is not to be lightly es- teemed, still less wantonly abandoned. But it becomes us, as in the days of Jeremiah, " To stand in the way, and see, and ask for the old paths, ivhere is the good way, and walk therein, and ive shall find rest for our souls." CHAPTER SECOND. CONGHEGATIONAL CHURCHES. §. 13. Distinction between the visible and invisible church. It seems suitable here, to allndf» very bripfly to the dis- tinction, which has sometimes been made between the Visible and Invisible Church.; — (1) The word Church, when qualified by the epithet invisible, includes the whole body of the faithful ; to whatever land they belong, and to whatever Christian sect they attach themselves. Who- ever truly possesses the elements of Christian character, is a member of the Invisible Church : and as such pos- session is neither restricted by party names, nor circum- scribed by geographical boundaries, it may confidently be assumed, that the limits of Christ's unseen household are known only to God, the searcher of hearts. (2) The Visible church is any number of persons, who give credible evidence of Christian character, by profess- edly and apparently endeavoring to walk in the way of the divine commandments, having associated themselves to- 34 ORIGIN OF CHURCHES. gether according- to authorized church order, and with the objects in view, recognized in such order. — So that invis- ibility, when the term is applied to the Church state, has reference to the existence of the Christian principle mere- ly ; while visibility relates to its outward manifestation, or what is supposed to be such manifestation. ^. 14. The Scriptures have not prescribed to the visible Church an immutable form. The question. Whether the Scriptures have declared a complete form of church organization, exact and un- changeable in every particular, has in part already been anticipated, in the remarks of the first chapter, relative to the light of nature. "To refuse the conduct of the light of nature," |*says St. Augustine, in accordance with what has been shown to be the sentiment of Congregational- ists, " is not folly alone, but is attended with impiety'"^ But if, together with the general principles, every partic- ular of discipline and worship, (we say nothing here of doctrine,) were expressly and minutely given, the Avords of Revelation would of course be authoritative and exclu- sive ; and the agency and dictates of reason would be thrown out. Now we grant without hesitation, that the Scrip- tures are sufficient to guide us in respect to everything essential ; and that we ought humbly and thankfully to fol- low such directions as are explicitly laid down in them, whatever the nature of the subject they relate to. And on the other hand, it is no less evident, that human reason and authority may interpose in those cases where the Scriptures are silent ; subject, however, to the limitation of those general and essential principles, which are ac- knowledged to be declnred in them. And hence under the conduct of the reason of things, it is lawful for the fol- *Luminis naturalis dictatum repellere, non modo stultum est sed et impium : August, lib. 4. de Trin. 1. cap. 6. ORIGIN OF CHURCHES. S5 lowers of Christ to introduce such regulations for the due support and order of the church, as are deemed by them to be proper and necessary, but are not already expressly instituted. And this on the general ground, that the form of the Visible Church is in some respects not fixed and immutable. ^. 15. Of varieties of form in the visible church and of sects. And hence it follows, as might be expected, that well- meaning Christians often entertain differences of opin- ion, especially on matters of minor importance ; and thus become divided into different sects. Times, and modes, and ceremonies of worship, and certain process- es in discipline, may appear suitable to some, which do not equally suit the situation, habits, or views of others. Although the Christian world profess to be brethren, we find them, from these causes, divided into parties, and bearing different names, such as Episcopalians, Luther- ans, Methodists, Moravians, Presbyterians, Congrega- tionalists, &c. pursuing one great object, it is to be hop- ed, but in different ways. None of these various sects, so far as is known, is des- titute of an authorised, and settled Constitution ; each of them embodying what it conceives to be the sense of Scripture in certain articles of faith, and adopting cer- tain modes of worship and discipline, which the individ- ual members are in general not at liberty to disregard. Among the names, into which the Church in the provi- dence of God, and no doubt for wise purposes, is divided, the Congregationalists hold their appropriate place ; and it is to them in particular, that our attention must now in a great degree be directed. ^. 16. Of the foundation or authorities of the Congregational System. Congregationalists have adopted their Ecclesiastical 36 CONGREGATIONAL CHURCHES. Constitution, in the first place, on the general ground, that it is the birthright of all men to govern themselves under God, both in politics and religion, and that they possess no less authority than others, to think and to decide for themselves on these matters. And in the second place, having adopted it, they still hold it forth as a rule for themselves and their descendants, in conse- quence of a long and serious conviction of its reasonable- ness, of its beneficial tendency, and of its conformity to the Scriptures. But a question arises, What is the Congregational Con- stitution ? And the obvious answer is, The opinions, that have been expressed in respect to ecclesiastical matters, and the practices, which have been followed by the mem- bers of that communion for about two hundred years. — And if the question be again asked. How are these opin- ions and practices to be ascertained ? The no less obvious answer is, From ancient Congregational writers on the subject, from the Platform of 1648, and the collateral dis- cussions, from the more recent Platform adopted by the Congregational Churches of Connecticut, and from gener- al usage. And thus ascertained, we flatter ourselves, it will be found as judiciously constructed, as harmoniously bal- anced, and as agreeable to reason and the Bible, as any Other system whatever. We are not ignorant that, it has been alledged in va- rious quarters that the Congregationalists have no church constitution, no distinct articles of faith, no common bond of union, or common principle of action. But such dec- larations, to say the least, have been unadvisedly made, and are without good foundation. ^. 17. Certain early and fundamental principles of the Con- gregationalists. In looking back into the state of things, as it was in the beginning of our ecclesiastical history, we discover, CONGREGATIONAL CHURCHES. 37 that there are certain general congregational principles, which Avere in part avowed by them, as early as the age of Mr. Robinson, who has been generally deemed the founder of the sect, and of the celebrated church at Ley- den in Holland, of which he was the pastor. As in the course of these discussions it may prove convenient for various reasons to have these general principles stated to- gether, (or at least some of the more important of them,) they here follow. (1) Men, being by nature possessed of a capacity to govern themselves, and having a right so to do, any com- petent number of persons, sincerely professing themselves to be guided by Christian principles, are at liberty, and have the right to follow the suggestions of reason, con- science, and the Scriptures in respect thereto, and to form themselves into a distinct church. (2) Every Church of Christ rightly consists only of such as appear to believe in, and obey him : and no oth- ers are to be considered suitable materials to be introduc- ed into it, either at its formation, or in subsequent ad- missions. (3) The union or incorporation of persons into a Church-slate is made by means of a mutual agreement, a contract or covenant, either express or implied. (4) Every Church in the first instance, and subsequent- ly every agreeing community or brotherhood of Church- es, (that is to say, every religious sect,) has aright to declare what it considers to be the will of Christ in re- gard to the terms of communion and the general principles of Church order ; and also to insist on the fulfilment of this will, as thus understood by them ; and this cannot justly be considered, and is not an infringement on the rights of others. (5) No particular Church, including those non-profes- sors, who ordinarily worship with them, (that is, no 8S CONGREGATIONAL CHURCHES. Church and'Society,) ought to consist of more members than can conveniently meet together for worship. (6) Those, who are united together in a church state, have a right to choose their own officers ; and if, for pru- dential reasons, this right in respect to the pastor, be shar- ed with the non-professors or Parish, so called, the par- ticipation of power in this respect must, nevertheless, be so arranged, as to render inadmissible and unauthorized any choice, made without, or against the consent of the Church. (7) The permanent officers of a Church are Ministers, otherwise called Pastors, and Deacons. (8) Pastors, being chosen according to instituted order, and ordained, have no power to rule the church, but by consent of the brethren ; in other words, the power of dis- cipline is essentially in the members of the church as a body, and not in its officers. (9) All churches are equal in respect to ecclesiastical power and privileges ; all ministers are equal ; and the same with all the brethren. (10) Churches, although they originally possess in themselves a constituting and preserving power, and are all on an equal footing, are nevertheless, not independ- ent ; but on the contrary sustain a mutual relationship and interest, and are bound to watch over each other. (11) Ecclesiastical discipline is wholly spiritual; being addressed exclusively to the moral and religious charac- ter and relations of the subject of it ; rejecting the ac- companiment of temporal penalties and the aid of the civil power. (12) Baptism may be administered to all adult believ- ers, and also to infants and young children, whose parents have been admitted to the Lord's Supper, or at least one of them. (13) The Sabbath is the only day, which is set apart as CONGREGATIONAL CHURCHES. 39 holy and to be kept sacred, in the Scriptures ; but churches and congregations are at liberty to set apart days of fasting, thanksgiving, and prayer. [See Belknap's American Biography, Art. Robinson ; Trumbull's History of Connecticut, chs. xiii, xix ; Hook- er's Survey of the Sum of Church Discipline ; Bogue's and Bennet's History of the Dissenters, vol. 1. ch. 1 ; the Introduction to Cotton Mather's Ratio Disciplinse ; Bartlet's Model of the Primitive Congregational Way, chaps, ii. v. See also Mass. Hist. Collections, vol. iv, p. 18 ; and vol. vi, 2d series, p. 537.] §. 18. Remarks on the preceding general principles. Some of the above general principles will hereafter be considered with some minuteness, and with particular re- ference to the authorities and reasonings, on which they rest. Even on a slight examination, they will be found to be fundamental, and to embody the elements of a full system. It will be a matter of some interest to know, that near- ly all of them, (at least for their substance,) were dis- tinctly adopted by the church at Leyden, and are, there- fore, to be considered as having been approved by the candid and discriminating mind of Robinson, enlighten- ed, as we have reason to believe, by the Spirit of God and the Holy Scriptures. And in these respects we are ready to suppose, he may have seen further than those eminent reformers, Luther and Calvin, whom he imagin- ed to have stopped short of a perfect reformation, and not to have seen all things. — It ought to be remarked, however, that in one respect the example of the Leyden church, has not been followed, viz : in including among the authorized, scripture church officers, what have been termed Ruling Elders ; a view of the subject, which has long since been abandoned by general consent. Nor does 40 CONGREGATIONAL CHURCHES. it appear, that the distinction between Church and con- gregation was so clearly drawn, nor the practices, flowing from the distinction, so fully recognized, as in a few years later. ^. 19. Facts relative to the origin of Congregational Churches. The principle, that individuals have a right under cer- tain circumstances to form themselves into a church- state, to appoint officers according to the mind of Christ, as revealed in the Scriptures and by the light of nature, and that a church, thus constituted, has in itself a princi- ple of preservation and of church power, and is truly an authorized household of Christ, was understood and ad- mitted by some few persons in England, as early as 1580. And on this fundamental principle a number of church- es were gathered ; but as the founders of them did not arrive at other principles equally liberal and important, they do not, at this period, seem entitled to be consider- ed Congregational Churches. In the year 1602, a church was gathered on the confines of the counties of York, Nottingham, and Lincoln in England, which chose two ministers, Mr. Richard Clifton and Mr. John Robinson. In the year 1608, the families, composing this church, with Mr. Robinson for their teacher and leader in reli- gious things, set sail for Holland. They spent one year in Amsterdam, and then emigrated to Leyden, where they remained together eleven years. In 1620 a part of them left for New-England, Preparatory to their leaving in July of that year, a day of prayer was observed by Mr. Robinson's Congregation, on which occasion that vene- rable man preached from Ezra viii. 21, " TJien I pro- claimed a fast there, at the river Ahava, that loe might afflict ourselves before our God, to seek of him a right ivay for us and for our little ones, and for all our suh- stance^^^ CONGREGATIONAL CHURCHES. 41 On the 21st of July, that part of the Congregation, who were about to sail for America, departed from Ley- den for Delft Haven. On the 22d, Mr. Robinson, being on board of the vessel, bent upon his knees, and com- mended them, in an ardent and affectionate prayer, to God. He did not sail with them, but returned to the re- maining part of the Congregation. He never came to America, as he intended, but died at Leyden, on the 22d of February, 1625; a man "pious and studious of the truth ; largely accomplished with gifts and qualifications, and suitable to be a shepherd over the flock of Christ." From this pious and well informed man Congregation- alists generally date their rise. Among other acceptable testimonies in favor of the ecclesiastical principles and the faith of himself and his associates, he wrote a work in Latin, entitled. Apologia pro Exulibus Anglis, qui Brownistae vulgo appellantur, published at Leyden in 1619. §. 20. Of the name, Independents, sometimes given to Congregalioualists. In the early periods of their history, as a separate sect, the Congregationalists, as they are now commonly term- ed, were more frequently known by the name of Inde- pendents. The origin of this last-mentioned name is said to have been owing to certain expressions found in Mr. Robinson's Apology, (Apologia pro Exulibus Anglis, &c.,) where he asserts, "Every particular soci- ety is a complete Church ; and, as far as regards other Churches, immediately and independently under Christ alone." No doubt Mr. Robinson, at an early period of his life, entertained views, approaching strict indepen- dency ; but the general account is, that after going to Holland and having opportunities of conversation with 4* 42 CONGREGATIONAL CHURCHES. the learned Dr. William Ames,^ he was led to abandon those sentiments. So that when he asserts the Indepen- dency of particular Churches on each other, he is un- doubtedly to be understood to mean, that one Church cannot be authoritatively controlled by another, and this is precisely the doctrine, Avhich has been firmly main- tained by Congreg-ationalists since his time, although it has often been strangely misunderstood or misrepresent- ed. The opinion, which has been held to, is, that par- ticular Churches are independent of each other so far as this, that no other Church or body of Churches can en- force its opinions upon it by means of bonds, penalties, imprisonments, or bodily inflictions. If one Church can control another, by means of its superior knowledge of the Scriptures, by the illustrious excellence of its exam- ple, by moral means and not by force, there is no objec- tion. This is the independency, which was undoubtedly meant to be asserted by Robinson and which is claimed by Congregationalists at the present day, and no other ; for no Churches more unanimously and zealously main- tain that there is a heavenly bond of union, a golden chain, which binds together not only the Churches of Christ, but the individual followers of Christ. In particular is it necessary, that the Churches of the same communion, following the same discipline and professing the same views as to the true doctrines of Scripture should hold *Dr. Ames was a native of Norfolk in England, and was edu- cated at Christ's College in Cambridge. Having left his native country on account of the unpopularity of the sentiments which he maintained, he afterwards settled as a Professor, in the University, of Franeker in Holland. He was the author, among many other esteemed productions, of a book entitled Medulla Theologiae ; a work of considerable note. He is frequently mentioned by the early writers in New-England, who wrote on the subject of Con- gregatioLalism. He died in 1633, aged 57. CONGREGATIONAL CHURCHES. 43 intercourse, should meet together for worship, for mutual instruction and for consuhation, relative to the extension and peace of the City of Zion ; and this is a principle so ve- ry important, and it is so necessary to avoid all mistake in relation to it that the Congregational Churches, especially those of America, have ever decidedly rejected the name of Independents, and have consented to be known by that only, which is now commonly applied to them. The name of Independents is particularly mentioned in the Platform of 1648, and objected to. And the very first words, in the Ratio disciplinae Fratrum Nov- Anglo- rum, being an attestation in favour of the same by the venerable Dr. Increase Mather, are these ; "That the Churches of New-England have been originally of the Congregational persuasion and profession, is known to every one. Their Platform does expressly disclaim the name of Independent." And again more recently, it is stated at the commencement of Mr. Samuel Mather's Discourse concerning Congregational Churches, " The Churches of New-England are nominally and professed- ly Congregational. They do not approve the name of Independent, and are abhorrent from such principles of Independency as would keep them from giving an account of their matters to their brethren of neighboring Socie- ties, regularly demanding it of them." — See also on this point Bartlett's Primitive Congregational Way, chs. i, ii. and Mass. Historical Collections, vol. x, p. 24.. §. 21. Origin and import of the name Congregationalism. The name, Congregationalists, like that of Indepen- dent, has reference to one of the principles of those who bear it, but it is thought not to be equally liable to be mis- understood. The principle referred to, is, that each con- gregation, assembly, or brotherhood of professing chris- tians, meeting together for religious purposes in one place, is a complete Church. Such a Church may be 44 CONGREGATIONAL CHURCHES. connected in various acts of communion with other Churches ; but, notwithstanding, it is a Church of itself, and not by virtue of this connection ; receiving from Christ the right to appoint its own officers, to discharge the duties of worship, to observe the instituted Sacraments, and to exercise discipline upon its own members. Furthermore, these particular Churches are the true source of the instituting and advisory power, which is from time to time exercised in Councils, Conferences, and Synods. Although such assemblies are oftentimes impo- sing, on account of the number, wisdom, and piety of their members, they are nothing more than particular church- es virtually met together for the common good, by means of a delegation of select persons. As all the members of particular Churches are unable, from the nature of the case itself, to meet together in such assemblies, they have necessarily been led to adopt the method of holding them by means of delegates, either brethren or pastors, or both, as circumstances may seem to render suitable and requi- site. This circumstance, that particular congregations of Christians are considered complete Churches, and are the true source under Christ, of the ecclesiastical author- ity, which from time to time has been exercised in large delegated assemblies, has undoubtedly, and by admission of those most interested to know correctly, given rise to the name of Congregationalists ; a name, which, it is hardly too much to say, will remain beloved and venera- ble, so long as those who bear it, maintain the principles and exhibit the elevated and practical piety of their ancestors. ^. 22. Views of the Congregationalists in respect to the primitive Churches, While the Congregationalists consider their views, in relation to the point, which gives them their name, agree- able to the reason and nature of things, they deem them- selves supported in them by the Scriptures. The word. CONGREGATIONAL CHURCHES. 45 EccLEsiA, they say, which is rendered Church, has in the New Testament but two meanings, and these are related to each other. One is, when it denotes a number of peo- ple actually assembled together, or accustomed to assem- ble ; admitting, when it has this meaning, of being render- ed by the English words convention, meeting, crowd, as- sembly, congregation, and other similar terms. When used in the other sense, it denotes a body of people, not necessarily cohabiting or assembled together in one place, but only united together by the bond of some common prin- ciple. The word ecclesia, which, it should be remarked, is the singular form of the noun, is not known to be used in any intermediate sense, between a single assembly or Congregation of some kind, and the whole Christian com- munity as merely united by some common tie. As illus- trative of the first named meaning, see Matt, xviii. 17 ; Acts vii. 38, viii. 1, ix. 31 ; 1 Cor. i. 2 ; 1 Thess. i. 1 ; Colloss. iv. 16; Gal. i. 2; Rev. i. 4, 11, 20. Of passages which may be referred to the second meaning, instances are, Matt, xvi. 18 ; 1 Cor. x. 32, vi. 4, xi. 22, xii. 28 ; Eph. i. 22, iii. 10, 21 ; V. 23, 25, 29 ; Colloss. i. 18, 24 ; 1 Tim. iii. 15; Heb. xii. 23, &c. There are undoubtedly shades, or slight differences of meaning in the use of the term, in the passages referred to ; but they may all be naturally classed with one of the two general significations, which have been mentioned. Now under the first general signification, which is the one we are particularly concerned to'examine here, we find the word ecclesia to mean, not only a meeting, or assembly on some civil or popular occasion, but also a select body of religious persons, associated and assembling for reli- gious purposes. Accordingly we read of the Church in Je- rusalem, of the Church in Corinth, of the Church of Eph- esus, of Cenchrea, of Sardis, and the like ; which, as far p,s we can learn respecting them, appear, like the Con- 46 CONGREGATIONAL CHURCHES. gregational Churches of the present day, to have been distmct bodies, associated for religious ends, and in con- venient numbers for such an object, acting in the choice of officers, administering the sacraments, admitting and excluding members, and doing other acts, incident to a church state. And hence it was natural, that the Church in Cenchrea, which was a port of Corinth, and of course very near, should, nevertheless, be distinct from the Church in the city. And agreeably to this view of the primitive churches, we can readily understand the import of certain passages in the Apostle ; for instance, when wri- ting to the Christian brethren of Colosse, he says, " Epa- phras, who is one of you, a servant of Christ, saluteth you," Coloss. iv. 12 ; intimating thereby, that the religious peo- ple of Colosse were a distinct body, and knew their own members. And again, writing to the Corinthians, and insisting on the expulsion from their society of one guilty of a great transgression, he says, " Do not ye judge them, that are within !" 1 Cor. v. 12 ; expressions, which clear- ly imply their right to discipline their own members. This right of particular churches to exercise acts of discipline within themselves, and which of course involves their distinct and authorized existence as Churches, Congrega- tionalists suppose to be expressly admitted in Matthew, 18th chapter, 15 — 17 ver. ; where, in case of one broth- er's trespassing against another, the latter is required to tell the transgressor his fault in private, and then, under certain circumstances, he is to tell it to the church. Furthermore, they consider the evidence, relative to this subject, strengthened, when we take into view, that the Churches, spoken of in the New Testament, are sometimes described, as being assembled together in one place, particularly on the first day of the week. See Acts i. 14, 15, xiv. 27, xx. 7 ; 1 Cor. xiv. 23. And this meet- ing together is not only for acts of ordinary religious CONGREGATIONAL CHURCHES. 47 communion and worship, but for any acts whatever, per- taining to Church organization and order, as the choice of officers, &c. See Acts i. 15, 26, vi. 3 ; 2 Cor. viii. 19. With these passages and others of a like tendency is to he reckoned Acts xiv. 23, inasmuch as the original evidently conveys a different import from the translation. The translation reads ordained, but the original, it is to be noticed, is dieirotonesantes. So that the passage should be rendered, " They appointed elders or ministers in ev- ery church by the lifting up of hands ;" that is, no doubt, by the lifting up of the hands of the people, who may be supposed to have made use of that very common sign of assent or dissent. In accordance with the doctrine, that particular bodies of Christians, united for ecclesiastical purposes, are true Churches, we find the word Ecclesia, when meant to apply to the whole body of believers in a particular prov- ince or country, used in the plural number, and not in the singular. We read of the Churches of Galatia, Ma- cedonia, Asia, Judea, Galilee, Samaria, Syria, and Cilicia; a phraseology which evidently implies, that there were in those countries many distinct and separate Churches, as is contended for. See Gal. i. 2 ; 1st Cor. xvi. 1 ; 2d Cor. viii. 1 ; 1st Thess. ii. 14 ; Acts ix. 31, xv. 41. And this doctrine seems particularly agreeable to the account given in the Scriptures, that the primitive Churches were gathered by means of preaching Christ ; and of course that some were affected, and brought in, and not all ; forming a peculiar people, a generation to the praise and glory of God amid a world lying in wickedness. Hence Congregationalists conceive themselves fully warranted by the Scriptures, in maintaining that a number of Chris- tians, duly organized to that end, may constitute a true Church of Christ, possessing the power of self-preserva- tion and government under the direction of the great 48 CONGREGATIONAL CHURCHES. Head of all Churches and to His glory ; such heing the primitive and Apostolical model. §. 23. Of the Churches immediately after the Apostolic age. In addition to the above argument from the Scrip- tures, Congregationalists deduce a collateral one from the early periods of ecclesiastical history ; that is to say, the ages immediately successive to that of the Apostles. They refer in particular to the Epistles of Clement and Polycarp ; which are asserted to contain statements ir- reconcilable with any other views, than those, which have been given. This argument, for which reference is to be made to other treatises, is handled at some length in Dr. Owen's Inquiry into the Original and 'Nature of Churches, at chap, v., which expressly relates to the State of the first Churches after the Apostles to the end of the 2d century. The proposition which he asserts, and which he main- tains with his accustomed learning, is," That in no approv- ed writer for the space of two hundred years after Christ, is there any mention made of any other organical, visibly professing Church, but that only, which is parochial or CONGREGATIONAL." — See also, for some remarks on this subject, Samuel Mather's Discourse concerning the Na- ture and Antiquity of Congregational Churches. CHAPTER III. GATHERING OF CHURCHES. ^. 24. Duty of Christians to enter into a Church State. We next proceed to consider the principles, circum- stances, and methods, according to which Christ's peo- ple are gathered out of the world into a Church state. And as opening the way thereto, it seems suitable, in the first place, to consider the duty of Christians, or the ob- ligation resting upon them, to enter into such a state. (1) And this obligation obviously results, first of all, from the fact, that Christ has required the discharge of the duty in question. The mere circumstance that the Saviour himself, while here on the earth, gathered a church, implies, that he makes this requisition on his followers even of the present day. His disciples formed a select body with the Saviour for their head; being united together for particular religious purposes, and by means of an implied, if not an express covenant. In the presence of this beloved community, he partook of the Passover, and instituted the sacrament of the Supper, which has ever since been one of the distinguishing badges of the visible church. " And he took bread, and gave thanks and brake it, and gave unto them, saying, this is my body which is given for you ; this do in remembrance of me.'" If this were the only passage, which could be found, relative to this duty, it would not be easy to see, how the servants of Christ could excuse themselves from entering into a church state. But we have already had occasion (^ 9.) to speak of the benefits he has conferred on his 50 GATHERING OF CHURCHES. people, of the direct and eminent authority he possesses over them, of the commands, either directly or indirectly given by him, for social worship, baptism, and brotherly communion. — And there are other considerations, obvi- ously tending to the same end. (2) — The duty of Christians, to unite together as a church, may be considered as resulting, furthermore, from the nature of the Christian life. — The Christian life is a new, separate, and peculiar life ; born of the Spirit of God, baptized into the principles of heaven, and at war with the life of the world. " For this cause, (says the Apostle, Eph. 3 : 14, 15,) I bow my knees un- to the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named." The fam- ily of the Saviour in heaven, and his family on earth are one ; of whom equally Christ is the head, and whose name they all bear. But inasmuch as the Spirit of heav- en is necessarily at variance with the spirit of the Avorld, it is incumbent on the followers of Christ to come out, and be separated from the world ; and the very idea of such a separation from the world, as shall be an obvious and bene- ficial one, implies a coming together, an union among themselves. (3) — Again ; it is the duty of Christians to enter into a church relationship, because it will prove in various ways beneficial to themselves. — Among other benefits, which may be expected to be secured, it will improve their religious gifts. The value of religious, as w*ell as of mental graces, becomes, no doubt, enhanced by exer- cise. The opportunity, therefore, of improving by exer- cise in this respect, which is afforded by frequent assem.- blings together and prayers, by religious consultations and addresses, must be considered no small privilege, and consequently one, which is not to be disregarded. And then the entrance into a church relationship is a GATHERING OF CHtJRcHES. 51 privilege also, on the ground, that it promotes mutual safety and comfort ; checking the risings of sin, and quelling the eruptions of sorrow, and strengthening the fervors of hope by means of reciprocal watchfulness, ad- monition, and instruction. And it is by no means among the least and most un- important of the considerations, which may be advanced, that, by means of the church relationship, Christ is glori- fied. In the lips of his people, when met together in this holy Christian fellowship, "his name is great ;" "he is greatly feared and reverenced ;" " his noble acts are declar- ed and his praise set forth." Happy in a common love, a common hope, and a common leader, they with " one mind and one mouth glorify God." And now if it be a duty in Christians to glorify God and the Saviour, to im- prove their religious gifts and to promote their religious well-being, in other respects ; if it be a duty to act in accordance with the natural tendencies of the Christian life, and, in a word, to obey the undoubted requisitions of Christ, then it obviously appears to be their duty to unite together in churches, §. 25. Of the qualifications of Church Members. It has already been laid down, (^.17) as one of the fundamental principles of the Congregational system, that every Church of Christ rightly consists only of such as i'lppear to believe in, and obey him, and no others are to be considered suitable materials, to be introduced into it, either at its formation, or in subsequent admissions. From the days of Robinson, Hooker, and Owen, no principle has been more fully asserted, more abundantly 52. Statements of personal religious experience. It is the practice for persons, who are proposed to be admitted into a church, to give some account of their re- ligious belief, and of their personal religious experience. If this practice were not followed, it would be difficult to secure the exclusion of all, who do not give some evi- dence of a renewed heart ; an object so dear to the churches, and so essential to their well-being. Sometimes a written statement is presented to the church, entering, according to circumstances, with greater or less particu- larity into the details of the person's doctrines and expe- rience ; sometimes the statement is verbal ; and in other cases, the examination is conducted in the way of ques- tion and answer. The mere method or form of the ex- amination is not considered important, but may be dif- ferent, at different times, according as the situation of the applicant, or of the church, or of the pastor may seem to render preferable. — But there are a number of established principles to be kept in view in connection with this general statement. (1) Some allowance is to be made for the natural character, and for the merely intellectual qualifications of the individual. If, for instance, he be very ignorant or very diffident, it is not always to be expected, that his state- ments will be so consistent and satisfactory, as they might otherwise be. A candid construction is to be put upon his narrative, taking into view all the peculiarities of his situation. Indeed the church, in view of the cir- cumstances alluded to or of others of a kindred charac- ter, may deem it advisable in some cases to satisfy them- selves by a private rather than a public examination. And this may be done either directly by the private members of the church themselves, or indirectly through the inqui- ries of the deacons or the pastor, or by availing them- selves of both these resources. 92 ADMISSION OF MEMBERS. (2) Although the churches, in addition to strictly scriptural belief, universally regard a renewal or change of heart, resulting in true holiness of character, as a pre- requisite to full communion, still the exact time and manner of this inward work are not required to be speci- fied. The ways of God's operation in the hearts of men are various, and the inquiry before the church is rather, whether there be grace in the heart, than how it came there. "I was once, (says the pious Baxter,) in a meet- ing of christians as eminent for holiness as most in the landj of whom diverse were ministers of great fame ; and it was desired, that every one should give an account of the manner and time of his conversion, and there was but one of them all, that could do it. And I aver from my heart, (he adds in respect to himself,) that I neither know the year nor the day when I began to be sincere." The great point is to introduce into the church such as the Scriptures intended, and to exclude none of that character. And the particular manner, in which this im- portant result is to be secured, has ever been considered as of less consequence, than the result itself. At any rate, nothing ought to be done which will tend to defeat it. Neither the manner, nor the principles of the examina- tion should be such as to deprive any true follower of Christ of the privileges, which he designed for his chil- dren. — " As for this or that mode, (says Dr. Increase Mather,)"^ in examining of persons, that offer themselves * See Dr. Increase Mather's Epistle to the Church in Cambridge, Mass. prefixed to Cotton Mather's Life of Mitchel in the Magnalia. The sentiments of the Churches on this subject are also declared in the Work, entitled, Church Government and Covenant, Discus- sed in answer to xxxii Questions, Qs. viii.; in the Platform at Chapter xii. ^^ 4, 5 ; and in Mather's Historical Remarks, Mag- nalia, Bk. V. ^ 6. See also Mass. Historical Collections, vol. X. p. 5. ADMISSION OF MEMBERS. 93 to be communicants in our churches, whether it shall be by a more continued relation of the work of grace in their hearts, or by questions and answers, (as was prac- tised in the church at Hartford in Mr. Hooker's time, and which may possibly be as edifying a way as the for- mer,) or whether the persons, designing to partake in the Lord's supper, shall declare their experiences orally, or in writing, are prudentials, which our Lord has left unto churches to determine, as they shall find most expedient for their own edification. Nevertheless the substance of the thing, (viz. either a relation as His called, or an equivalent,) ought to be insisted on." § 53. Grounds or reasons of the foregoing practice. Some objections were made, in the beginnings of our ecclesiastical polity, to this practice, and the conse- quence was, that it was subjected, as has happened in other cases, to a serious and critical inquiry; and the sense of the churches was expressed in Tarious ways in regard to it. (1) It was defended, in the first place, on the ground of Scripture. " Time was," says Increase Mather^ in the Epistle referred to in the last Section, * Increase Mather. — Congregationalists justly look back upon Increase Mather with those feelings of grateful veneration, which they are wont to associate with the memories of Robinson and Owen, of Hooker and Cotton. He was truly a venerable name ; a man to be beloved ; a light in literature and religion. If he did less than the other distinguished men, who have been mentioned, in fixing the landmarks of the Congregational system, he has the high praise of scrupulously watching them, and keeping them in their place, the greater part of a century. He was for a number of years the president of Harvard College ; he sustained the office of minister sixty-two years ; and closed his laborious and useful life at Boston, in August of 1723, in the eighty fifth year of his age. Beside numerous publications, which had no particular relation 94 ADMISSION OF MEMBERS. " when the churches in New England believed, there was clear Scripture proof for the practice we plead for ; par- ticularly that Scripture, Psal. xl. 10 ; I have not hidden thy righteousness from the great congregation ; and that Psal. Ixvi. 16 ; Come and hear all ye, that fear God, and I will declare lohat he has done for my soul. And that Scripture, 1st Pet. iii. 15 ; Be ready alioays to give an ansioer to every man, that asks you a reason of the hope, that is in you, does by just consequence intimate as much as we assert." — See also the Platform, chap. xii. (2) And, in the second place, the practice is in agree- ment with what was done in primitive times. When it was first introduced and insisted on by the Congregation- alists, it was even then no new thing, as some seemed to suppose. Justin Martyr, who lived an hundred and fifty years after Christ, says, in his Second Apology for the Christians, That they examined such as were admitted to their communion, whether they were able to conform themselves in all things to the word and will of God. The language of Cyprian, in his third Epistle, is, Mihi labor est persuadere fratribus ut recipiendis coTisentiant, vix plebi persuadeo, ut tales patiantur admitti ; qui n£c cum vera pcsnitentia venerant ; as much as to say, he found it difficult to persuade the brethren of the church- es to consent to the admission of persons to their com- to the government and discipline of the churches, he wrote a work, entitled, The First Principles of New England, a Discourse concerning the subject of Baptism and the communion of Church- es, printed in 1675 ; Renewal of Covenant, the duty of Decaying and Distressed Churches, printed in 1677 ; A Dissertation wherein the Strange Doctrine of Mr. Stoddard is refuted, 1708 ; A Dis- quisition concerning Ecclesiastical Councils, 1716 ; A Testimony to the Order of the Churches, 1720. — He was a member of the Sy- nod of 1679, and drew up the Result of that Synod and the Pre- face to it. ADMISSION OF MEMBERS. 95 munion, provided they had any suspicion of their offering themselves without true repentance. (3) And, furthermore, this practice, so clearly sanc- tioned by the Scriptures and the primitive churches is obviously agreeable to reason. It is necessary in accord- ance with clear and admitted principles, that the church- es should be composed of persons of a particular charac- ter; and the question is. How is this character to be ascer- tained ? Certainly the only way is, by means of some exam- ination or trial. The method of this trial may sightly vary at times, according to circumstances : but as the religious character of the church members is an indispensable point, and as this result cannot be otherwise secured, it follows, that the trial, in some form or other, must be had. And a statement or narration of personal religious experience, made in the presence of the whole church, upon which all the members can act, is one of the most obvious and effectual, and we may add, in general, one of the most unexceptionable means, which can be resorted to, as subordinate to such trial. <5> 54. Examination of persons coming from other churches. It has been made a question. Whether a person, com- ing from another Congregational church, which is in reg- ular standing, ought to be subjected to a formal examina- tion by the church, to which he comes recommended ? It has been thought by some, that the insisting on such an examination would imply a distrust of the distant church, and would necessarily be attended with unpleasant con- sequences. All, that can be said on this point, seems to be this. The church, to whom the individual is recom- mended, retains the right of examination ; even of the strictest examination, if it see fit to exercise it. The pos- session of the right is so essential to its purity, that it can- 9B ABMISSION OF MEMBERS. not be safely given up ; nor have we any reason to sup- pose, that it even has been. Still it is not necessary, that this right should always be enforced. If the character of the individual be well un- derstood, or if the character of the church, from which he comes, be fully known, it is not considered inconsistent with Congregational principles, to admit him without a formal examination ; especially as such a course natural- ly tends to promote confidence and harmony. But if there be doubts in respect to either, it is the duty of the church, to which the testimonials or letters of recommen- dation are sent, to exercise great caution, and to make such inquiries as shall at least secure itself from danger. This seems to be essentially the doctrine of the Cam- bridge Platform, Chap. xii. ^ 6, viz. That each church possesses the right of instituting an examination under the circumstances mentioned, but that the exercise of this right may depend upon their discretion. — Its lan- guage is as follows ; " This profession of faith and repent- ance, as it must be made by such at their admission, that were never in church society before ; so nothing hinder- eth, but the same may also be performed by such as have formerly been members of some other church, Matt. iii. 5, 6; Gal. ii. 4; first Tim. v. 24. And the church, to which they now join themselves as members, may law- fully require the same. Those three thousand, Acts 2d, which made their confession, were members of the church of the Jews before; so were those, that were bap- tized by John," &c. ^ 55. Of admissions in connection with the right of voting. Whether the applicant shall be admitted or not, after having undergone such examination as was requisite, will depend upon the choice or opinion of the church, as ex- pressed by a vote. It is true, they have no right to re- ADMISSION OF BIEMBERS. ' 97 fuse admission to any sincere follower of Christ, who does not hesitate to assent to the Confession and Cove- nant of the church ; but they have a right to judge, ac- cording to the evidence before them and by the aid of the word of God, whether he be such a follower or not. And their judgment or opinion on this point seems to be what is chiefly expressed by the vote given. By the practice of the churches, and for various obvi- ous reasons, the opinion, expressed by the majority of votes, is considered to be the opinion of the whole. "^ Per- haps the decisions of the majority may sometimes be wrong ; but it seems to be clearly necessary to admit, and abide by the principle, that the majority shall rule in all cases of a merely advisory, prudential, or disciplinary nature ; otherwise there would often be great indecision and confusion. All the members of a church have an equal right to express and defend their opinions and to vote, excepting females, who do neither. The practice of the churches, in excluding females from debating and voting, is founded on Scripture, (1st Cor. xiv. 33, 34, 1st ♦ In the EccLEsiASTicA Methermeneutica or Church Cases Cleared, which was published in 1652, by Mr. D. N. Homes of Mary-Staynings, London, we find the subject of Voting taken up and considered at Question xi. The writer earnestly objects to church affairs being determined by the majority merely. He as berts, that the majority will sometimes be ignorant or prejudiced, and still they have the power to govern the minority, who are more enlightened, and are perhaps very nearly equal in numbers. Some churches of Christ, he reminds us, both primitive and mod- ern, never passed a vote, except the voters were unanimous on the question. And this seems to be his view of the proper method of proceeding, viz. that all must think alike before coming to a de- cision. But on this plan the same difficulty which he refers to, exists, and in greater force ; since an ignorant and prejudiced mi- nority, and that too of even one person, may justly be said in many cases, not only to perplex, but to govern all the rest. 98 " ADMISSION OF MEMBEK^. Tim.ii.ll,) and on its expediency and propriety, although they are at times able to exert indirectly, by means of opinions given in a private and informal manner, a salu- tary influence. The vote of a minister counts no more than that of a private member ; and frequently, in conse- quence of being moderator of church meetings for busi- ness, he does not vote at all, except the members be equal- ly divided. But this practice, which seems naturally to result from his situation, would not justify him in with- holding his opinion or his vote, if it were desirable that it should be given; especially in any matter of impor- tance. § 56. Propounding and the concluding ceremony at admitting. The church, having voted to admit a person or per- sons, they are propounded ; that is, their names are mentioned in the presence of the whole congregation on the Sabbath ; and generally two or three weeks before the time of admission. The object of this is, to give any, who choose, an opportunity to make objections ; a prac- tice, which both tends to the satisfaction of the people* at large, and also to the purity of the church itself. When the day of admission arrives, which is generally some Communion Sabbath, the Confession of Faith, (see ^ 35,) is read to the persons propounded, and in presence of the whole congregation. If any of the persons, who have now assented to the Confession, have never been baptized, this solemn ceremony next takes place. The Church covenant is then read, to which they all in like manner give some visible sign of assent. The pastor then, (without any renewal of vote on the part of the church, which was once customary, though not at pres- ent generally practised,) says to the persons concerned the following words or words to this effect ; CHOICE AND CALL OF A PASTOR. 99 (Declaration to those who are received ;) We then receive you to the fellowship of this Church* promising to conduct towards you, and to watch over you, with Christian affection ; praying that you and we may at last be presented faultless before our Lord with exceeding joy. CHAPTER VI. CHOICE AND CALL OF A PASTOR. § 57. Of the internal or personal call of a minister- No person is at liberty, it is often remarked, to assume the office of a minister, but such as are called of God. The sentiment must be regarded as correct, when it is rightly understood ; nor is it to be doubted, that it is one of much practical importance. Certainly an office, involv- ing such immense interests, ought not to be entered on with that lightness of heart and want of consideration, which are sometimes considered excusable in other cir- cumstances. But when it is said, that ministers are cal- led of God, What is truly to be understood by that asser- tion ? Certainly not, that they are immediately or mi- raculously called, as was the case with the Prophets and Apostles ; but rather that there is in all cases a divine call to the ministry, whenever God clearly makes it the duty of a person to enter on that office. And in determining this important point, the individuals, to whose consider- ation the matter is particularly presented, looking in faith for the assistance of the Holy Spirit to guide them, are required carefully and candidly to examine the subject, 100 CHOICE AND CALL in view of the commands of the Scriptures, the situation of the world, and their own characters and religious ex- perience ; and not to wait for any thing of the nature of a specific and miraculous revelation from God. " How beautiful are the feet of them, that preach the Gospel of peace, that bring glad tidings of good things !" The world is represented by the Savior himself, as a great field, already white for the harvest. What then is requisite in those, who shall be called beautiful, the preachers of the Gospel, the dispensers of glad tidings of good things ? Without pretending to set up an infallible criterion, it may be safely said, that we may at least ex- pect to find in such persons a holy and blameless conduct, having its origin and support in a humbled, penitent, and believing heart. We may also expect to find in them a strong and permanent inclination and desire to do good ; a willingness to labor for the conversion and upbuilding of souls for Christ's sake, and not for their own. And in addition to these obvious requisites, they should possess abilities, suited to the work, such as knowledge, firmness of purpose, aptness to teach, and the like. And we may well suppose that God now, as in former times, addresses himself to persons, possessing such men- tal and moral qualifications, saying, " The fields are al- ready white. The laborers are few." We may, with the utmost reason, regard Him as inviting, both by his Prov- idences and the influences of the Holy Spirit, their co- operation ; as pointing to the scene of labor, and as prom- ising success. Such is the call, on which the individual is to act, who looks forward to the great work of the ministry, viz. a natural and divine preparation of spirit, an opening pro- vidence, and the command of God uttered in his Holy Word. This is the commission given him; and it is not easy to see, how there can be a higher one. OF A PASTOR. 101 § 58. External call, or call from the church. But such is the constitution of society, that, in a Chris- tian country at least, it becomes necessary for the Chris- tian public to judge, as well as the individual himself, of the particular application of his powers. Hence the neces- sity of an external call, or a call from some Church and religious Society, if it be his expectation and desire to limit his exertions chiefly to some select part of the great field of labor. Nor is this state of things in general un- favorable to the prompt exercise of his wisdom and talents in this good cause, since no church, that appreciates its obligations to itself and the cause of Christ, is willing to remain long without a minister, if it be able to obtain one ; an event, to which its members look forward with solici- tude and watchfulness, and particularly with prayer to that ascended Redeemer, who imparts to men such gifts, as are requisite in the pastoral office. Accordingly the first positive step, taken by the Church and Parish, towards supplying their ministerial wants, is to ascertain and employ some one, possessed of the qual- ifications, which have been mentioned, and who has been regularly licensed by one of the clerical Associations in the country ; or perhaps has already been settled in some other place, and subsequently removed. This prelimi- nary movement appears, at the present time, to be gene- rally made by the Society or Parish, acting through the medium of a Committee. A method of proceeding, to which there is the less objection, because the members of the Church, notwithstanding the existence of the Church as a distinct corporation, are, nevertheless, members of the Parish, and naturally exercise a considerable degree of influence even in the initiatory movement. After suit- able opportunities for forming a judgment of the candi- date's character and ministerial qualifications, the next movement appears to devolve upon the members of the 9* 102 CHOICE AND CALL Church. If the Church are satisfied with him, they ex- press their satisfaction by a vote, and their desire to en- joy the services of the individual as their minister. In other words, they give the candidate what is termed a Call ; that is, a formal invitation or request to settle. But before making it known to the individual, they proceed also to communicate by vote their feelings and desires to the Society or Parish, and to request, that they would join with the church in the measure they have taken; the Church and Society proceeding in the afTair of settling a minister in a manner somewhat similar to that of the two houses of our legislatures in civil affairs. But it will be noticed and kept in mind, that, when the question of the actual settlement of a minister is to be decided, the Church are understood, in accordance with long establish- ed congregational principles, to have the right, and are expected, to take the lead of the Society or Parish in this important business. ^ 59. Precedence of the church, in the call of a minister, and grounds of it. Whether right or wrong in the view of others, it is abundantly evident from various sources, not only that this is a principle of Congregationalism., but that it is to be regarded as one of the distinguishing features of their system. Nevertheless the principle seems to have been objected to by certain of the Congregationalists them- selves more than an hundred years ago, as we learn from the Ratio Fratrum Nov-Anglorum. The statement or argument of these dissatisfied persons maybe summed up in these two propositions ; That the Society or Con- gregation support the minister equally with the church, sometimes even assuming the greater share of the bur- den ; and that, consequently, it is unjust to allow the church a precedence over the society. Hence it may tend to the satisfaction of some to state some of the OF A PASTOR. 103 grounas, on which the principle rests. — These grounds are three-fold, viz. Natural right ; Scriptural authority and example ; and the purity of the Ministry. ^ 60. Church precedence in the call of a minister a Natural Right. It is hardly necessary to remark here after what has been already said, (§^ 9, 11, 25,) that the Scriptures make a distinction between the church and congregation. We read of a church being selected or gathered out of a great multitude, who were present, Actsviii. 12; of Paul separating his disciples from the multitude. Acts xix. 9 ; of unbelievers being joined in outward worship with be- lievers, 1st Cor. xiv. 23. Such passages show, that the believers or separates formed one class, and that the multitude or unbelievers formed another. Admitting, then, that the churches of Christ always have been, and from the nature of the case, ought to be, distinct from the multitude or mass of people, it would seem evidently to follow, that they are entitled, from na- ture and by the will of God, to those rights, which are in- cident to, and grow out of this separation. They sepa- rate from the rest of the world for the purpose of mutual religious instruction, of doing the will of Christ, and of enjoying his ordinances, such as Baptism and the Lord's Supper. The union, which they form, is voluntary, and does not interfere with the rights or privileges of others. And it cannot be denied by any person, who has correct notions of the foundations of human freedom, that these voluntary associations have the same right, as other simi- lar associations, to choose the officers, which are neces- sary to secure the objects of their union. It is as much a natural and unalienable right, as any that can be nam- ed. — But it will at once be said here, although the Church have a right to choose their own officers, they have no right to impose or force their officers, on the Parish, 104 CHOICE AND CALL This is a point, on which it will be necessary to remark before closing this subject. ^61. Founded also on Scripture authority and example. The churches plead also in defence of taking the pre- cedence in the choice of officers, that they are warranted in so doing by Scripture authority and example. For in- stance, we read in Acts i. 14 — 26, that on a certain oc- casion the disciples of Christ were assembled together. The number of them is specified : they were about an hundred and twenty. This select body, this primitive church, acted in the choice of a person to supply the va- cancy, occasioned by the death of Judas Iscariot ; and this too in the presence of the Apostle Peter.— At Acts vi. 3 — 7, we find the church of Jerusalem assembled again, and exercising the power in question in the choice of Prochorus, Nicanor, and others to the office of dea- con. The exercise of the power under consideration by the churches in the Apostolic age may be inferred also from Acts xiv. 23. This, it is true, is not obvious from the English translation, as it now stands ; but the original of the word, ordained, is the Greek participle, cheiroto- NESANTES, which implies, that the selection or choice of persons to the Eldership was made by the vote of the body of the disciples, [i. e. by the church,] and not directly by the Apostles. — All these passages are referred to in the Platform. The language of that instrument, ch. x. § 5. is ; " Officers are to be called by such churches, whereunto they are to minister. Of such moment is the preservation of this power, that the churches exercised it in the presence of the Apostles, Acts i. 23, vi. 3 — 5, xiv. 23," OF A PASTOR. 105 § 62. Necessary to the maintenance of purity in the ministry. And there are other considerations, having a connec- tion with the rights or privileges of the churches, which we are attending to. — The framers of the Congrega- tional System were inexpressibly anxious, that the minis- try should be pure, devoted, holy. They well knew it to be the design and will of Christ, that his ministers should possess this character ; and they were accord- ingly desirous, that no ecclesiastical regulations should be introduced but such as would tend to promote these great and merciful intentions of the Redeemer. Anima- ted with such sentiments, ardently desirous of seeing the spread of true religion, it was impossible for them to abandon the principle, that the churches have a right to choose their own officers, and that it is their duty to do it. Among multitudes of decisive authorities on the sub- ject before us, take the following striking passage from the Ratio DisciPLiNiE of Cotton Mather, who had abun- dant opportunities, to ascertain the landmarks and the true spirit of Congregationalism. " A body of Christians," he says, " associated for all the ordinances of the Gospel, are a church of our glorious Lord, which have among other precious privileges a Right from him to choose their own pastors. The churches, which have recovered the exercise of this right from the oppression of man, under which many churches of the Reformation are to this day groaning, ought to keep the precepts and the favors of the Lord, and not easily part with what he has given them." " To introduce a practice, [that of allowing Parishes a precedence over the church,] in the choice of a pastor, which, being followed, may soon bring a pastor to be chosen for a church, which few, yea, none of the church have ever voted for, would be to betray and even de- stroy a most valuable right, that such a Society, [i. e. 106 CHOICE AND CALL church,] have a claim unto, and many evil consequences are to be expected from it." Rat. Disc. Nov-Angl. Art. I. — The evil consequences, alluded to, undoubt- edly are, the introduction in a short time of a corrupt ministry; the subsequent corruption of the churches ; and in this vray the ultimate ruin of both. That such consequences would follow is obvious, when we remem- ber the depravity of the human heart, and when we take into account, that multitudes are fond of having moral teachers, whose practice at least is as wanting in strict- ness and purity, as their own. § 63. The Church has no coercive power over the Parish. It will no doubt be said, that the church, although they have a right to choose their own officers, have no right to impose or force their officers on the Congregation or Parish. This is granted. They neither possess, nor as- sume such a right And this is so obvious as to render a particular consideration of this point unnecessary. ^ 64. Grounds of the reference of the choice to the Society or Parish. Still it is important, that the Church and Parish should act together ; that they should meet together in the same place of worship ; and share mutually in certain of the benefits, connected with the ministry. The Church is to be increased from time to time by members taken from the Parish. Their interests are not diverse, although their situation is different. — And hence the great problem to be solved was. How a minister should be chosen, in the choice of whom the Parish should have a voice, and still the rights and purity of the Churches be suitably attended to and secured ? And the solution, which Congregation- alists have given, (apparently the only satisfactory one which they could give,) is this; The Church make a choice in the first instance ; this choice they notify to the Parish OF A PASTOR. 107 and invite them to concur ; if the Parish do not concur, they choose again, and invite a concurrence as before ; in some cases, repeating the process, in a spirit of concil- iation, a number of times. ^ * The remarkable assertion has been made in quarters, entitling it to attention, that the distinction, which has been drawn between the rights and duties of Churches and Parishes, did not formerly exist, at least in practice ; and is not supported by ancient Con- gregational authorities. The incorrectness of that declaration will be manifest to any one, who carefully examines and weighs the passages referred to in the following works ; Neal's History of the Puritans, Pt. ii. ch. ii ; Bartlet's Model of the Primitive Congregational Way, ch. ii. ; Richard Mather's Church Govern- ment and Church Covenant Discussed in an Answer to the Elders of the Churches in New England to xxxii Questions, Qss. i. ii. viii. ; An Answer (ascribed to the same writer,) of the Elders of the several Churches in New England to Nine Positions, &c. iv. V. ; Adam's Annals of Portsmouth, year 1670 ; Cotton's "Way of the Churches of Christ in New England, ch.iii. ^<}1,2; Emerson's History of the First Church in Boston, Sects, i. ii. ; Morton's Memorial, p. 17, Davis' Ed ; Hookers's Survey of the Sum of Church Discipline, pp. 13, 14; Mass. Historical Collections, Vol. ii. 2d Series, Art. xii. ; Cam. Platform, Chs. iii. iv. viii. ; Win- throp, vol i. p. 94, Savage's Ed. Note 2 ; Increase Mather's Letter to the Church at Cambridge, prefixed to Cotton Mather's Life of Mitchel : Testimony of the Same to Good Order in the Churches of the Faithful, Case ii. ; Owen's Inquiry into the Original, &c. of Churches, Chs. i. iv. ; Rat. Dlsciplinae Nov-Anglorum, Art. ii. — From these passages and multitudes of others which might be referred to, it is evident, that the early Churches in New England were select bodies ; that the members of them were persons, pos- sessing certain moral and religious characteristics, which were well understood ; that they were separated from the mass of the people and bound together as distinct bodies by an express cove- nant ; that they exercised certain powers, such as the choosing or the excluding of members, the administration of the sacraments, and the appointing of officers. In a word, they will be found to be such as we have represented them ; bodies entirely distinct from the Parishes, although meeting together in the same places of worship, and sometimes exercising their powers conjointly. 108 CHOICE AND CALL ^ 65. The concurrent action of the two a matter of agreement. The system, then, is one of mutual agreement and con- cession. No tyranny is exercised by the Church ; and no despotism is endured by the Parish ; but the rights and duties of the Christian are joined in harmony with the rights and interests of the man. The church are true to the Savior in being true to what he has commit- ted to them ; while, at the same time, the claims of the Congregation are equitably considered and adjusted. The ultimate good of the Parish, it should be remem- bered, is coincident with that of the Church, whatever the difference in their present situation. And it may be safely said, that the plan, which has been adopted, is as benefi- cial to the former as to the latter. At any rate, it cannot be safely altered by any further concessions on the part of the Churches to the Parishes. Such concessions would be inconsistent with that sense of duty, which ought to be the ultimate law of men's conduct. However it might be approved by the inconsiderate and irreligious world at large, it would be condemned by the tone and spirit of the whole Congregational history, as utter ingratitude and treachery to the Savior. § 66. Of the support of the minister. If the Church and Parish, pursuing the course, which has been- mentioned, agree upon a person to be settled as a minister, the Call is transmitted to the candidate or pastor elect ; the concurrence of the Parish being at the same time made known. Arrangements are also made by the Church in connection with the Parish, (and still more frequently by the Parish alone, including the church members acting in their parochial capacity,) for his sup- port ; the terms of which are formally stated to the pas- tor elect at the same time with the communication of his Call. — Oq the subject of supporting the ministry, the fol- OF A PASTOR. 109 lowing sentiments are found in the Platform at chapter xl. § 1. "The Apostle concludes, that necessary and sufficient maintenance is due unto the ministers of the word from the law of nature and nations, from the law of Moses, the equity thereof, as also the rule of common reason. Moreover the Scripture doth not only call elders laborers and workmen. Gal. vi. 6 ; but also speaking of them doth say, that the laborer is worthy of his hire, 1st Cor. ix. 9, xiv. 1, 1st Tim. v. 18 ; and requires, that he, which is taught in the word, should communicate in all good things, and mentions it as an ordinance of the Lord, that they, which preach the Gospel, should live of the Gospel, and forbiddeth the muzzling of the ox, that treadeth out the corn." In a subsequent section of that chapter, it is stated to be the duty of the magistrate, [civil magistrate,] to see, that the ministry be duly provided for, in case other re- sources fail. On this subject the sentiment of the church- es at the present day is different from what it seems to have been in the time of our pious fathers. All resort to the civil power in support of religious institutions is dis- countenanced. The whole history of the world shows us, that the civil power is as likely to aid false, as true reli- gion. True religion will support itself ; it bears in its own bosom the principle of universal dissemination ; a migh- tier power, than belongs to earth, is pledged in its behalf. And, therefore, the sooner the disruption of secular au- thority and of religion shall be effected in all parts of the world, the better it will be for the cause of Christ. § 67. Of the form of an invitation or Call. There is not, as among some other Christian denomi- nations, a prescribed form for the Call; the churches be- ing left to their own good sense and pious feelings. It is 10 110 ORDINATION OF THE PASTOR. common, however, to say something in that instrument of the situation and wants of the church ; of the proba- tionary services of the candidate and their acquaintance with him ; of their satisfaction with his moral and reli- gious qualifications. And in view thereof they call and invite, or request him, to settle in the Gospel ministry, and undertake the pastoral care and charge of the church. But whatever may be the express terms of the Call, it is requisite, that it should be drawn up with some ex- plicitness and care, as it passes, together with the Answer to the same, under the examination of the Ordaining Council, and often has an important bearing on its pro- ceedings. The compensation for his pastoral labors, which is proposed to be given to the Candidate, may either be stated in the Call, or in a separate communication. CHAPTER Vll. ORDINATION OF THE PASTOR. ^ 68. Of the necessity and authority of ordination. Previous to ordination, the candidate for settlement is not permitted, by the Usages of the Congregational churches, to administer the Sacraments of Baptism and the Lord's Supper. Nor is it customary for him to re- peat the benediction of the Apostle, (2d Cor. xiii. 14j) with which the public religious services commonly close; but he uses some other, and generally a more concise form of dismissal. If the candidate, (and the same will hold good in respect to an^r mere licentiate,) were not excluded from the performance of certain duties, and ORDINATION OF THE PASTOR. Ill kept, as it were, in check, he might sometimes be led to regard the further steps, which are implied in ordination as unnecessary, and even to assume the responsibility of positively refusing them. In this manner it would be possible for unworthy persons to find their way into the field of labor in the character of ministers, notwithstand- ing the utmost care of the clerical Associations, by which they were licensed to preach, and of the particular churches, by which they were elected as pastors. In view of these remarks, it seems to be obvious, that the practice of Ordination is very needful, as one means of maintaining a suitable ability and purity of character in the ministry. In a mere prudential point of view, the good of the churches and of the cause of religion, which is intimately connected with the character of the minis- try, seems imperatively to require it. But further than this, ordination is abundantly authorized and required in the Scriptures. It was performed in the primitive ages of the Christian church ; in the times and in the pres- ence of the Apostles themselves, Acts vi. 6, xiii. 3, xix. 23. 1st Tim. v. 22. And if it be a duty to follow the ex- ample of the faithful Apostles in any case, it would be difficult to show, that it is not in this. 4 69. Of the meaning and comparative importance of ordination. It seems to be a principle of Congregationalists, that the constituting of a minister, (taking the words in the fullest sense,) lays, under God, with the church ; and not with any other body of men. They consider the greatest and most decisive act in the process of introdu- cing a person into the ministry to be his choice or elec- tion to the pastoral office by a particular church. How- ever important the ceremony of ordination may be, con- sidered as a check on a premature choice by the church, or as being called for and authorized by the Scriptures, 112 ORDINATION OF THE PASTOR. they are very express in regarding it as something less than Election. The following expressions are found in the Platform, (Chap. ix. ^ 2,) having relation to its mean- ing and its importance. " This ORDINATION, Numb. viii. 10, Acts vi. 5, 6, xiii. 2, 3, we account nothing else, but the solemn putting a man into his place and office in the church, whereunto lie had right before by election, being like the installing of a magistrate hi the commonwealth. Ordination, there- fore, is not to go before, but to follow election, Acts vi. 5, 6, xiv. 23. The essence and substance of the outward calling of an ordinary officer in the church does not con- sist in his ordination, but in his voluntary and free elec- tion by the church and his accepting of that election." Nevertheless, Ordination, as we have before suffi- ciently seen, is an important step in the process of intro- ducing a person into the pastoral office, although it may be less so, than the election by the church, and the ac- ceptance on the part of the person chosen. The method of ordaining seems to have slightly varied from time to time ; but it has ever been judged inconsistent with a due regard to the Scriptures and the interests of the churches, that the thing itself should be omitted. <^ 70. Remarks on the early practice of the churches. It may perhaps be proper to remark here, that, in the early history of the country, it was sometimes the prac- tice for each church to ordain its own newly chosen min- isters within itself.^ And it is evident, this course was * In reference to this point, see Emerson's History of the First Church in Boston, pp. 11, 17, compared with Winthrop's History of New England, Savage's Ed. p. 96 ; Trumbull's History of Connecticut, vol. i. chap. xiii. ; Mass. Historical Collections, 2d Series, vol. iii. p. 276. vol v. p. 188, vol. vii. p. 42. Cotton's Way of the Churches in New England, chap. ii. ^ 3; Samuel Mather's Apology for the Churches, p. 53 ; Platform, chap. ix. See also American Quarterly Register, Feb. 1840, p. 242. ORDTNATION OF THE PASTOR. 113 in some respects more practicable then, than at the pres- ent day, since there were ordinarily two ministers to each, church, viz. a teaching and a pastoral elder, besides ru- ling elders ; all of whom had experienced the imposition of hands, and formed a sort of church sessions, or pres- bytery, as they were sometimes termed, of a particular church. It appears in a few instances, where it was found particularly convenient or necessary, that lay- members were appointed to assist on such occasions ; and this is expressly permitted in the Platform. 4 71. Representative or delegated nature of ordaining councils. This practice, which wears a somewhat singular ap- pearance to their descendants, seems to have been found- ed on a principle, which was scrupulously cherished by our forefathers, and the abandonment of which they probably could not have anticipated without pain. The principle is this ; The choice or election of a minister is a greater act than his ordination, and, consequently, the church, which may perform the greater, is competent al- so to perform the less, there being no satisfactory scrip- ture testimony to the contrary. "If the people, (says the Platform, CH. ix.) may elect officers, which is the greater, and wherein the substance of the office may con- sist, they may much more, (need and occasion so requir- ing,) impose hands in Ordination, which is less, and but the accomplishment of the other." — See also a particular defence of this principle, and the answers, given to ob- jectors to it, in -Cotton's Way of the Churches of New- England, CH. IL ^^ 8, 9. The principle, that it is the right and duty of the Church, which elects a minister, to ordain him, is thought to hold good, or, in other words, to be generally admitted at the present day. But in point of practice, there is this very considerable difference ; the churches 10* 114 ORDINATION OF THE PASTOR. at the present time do not ordain directly of themselves, but indirectly through the agency of the pastors and del- egates of the neighboring churches. The practice is set- tled ; and a deviation from it, by recurring to the ancient method, which evidently originated in part in the pecul- iar circumstances of the times, would be considered high- ly objectionable. If these statements are correct, the members of Or- daining Councils must be regarded essentially in the light of representatives or commissioners of their partic- ular churches ; nevertheless they are accountable to Christ, who is the head and ruler of all his followers, for the faithful discharge of their duty. The neighboring- churches, met together by their agents, examine the tes- timonials of the candidate, and the proceedings, which have been had in reference to his settlement ; and do all other things, which are authorized and requisite on the occasion. By means of this well digested and judicious plan, the churches secure their own rights ; they effectually con- sult the wisdom and .wishes of sister churches, as they are bound to do by one of their acknowledged princi- ples ; and at the same time they greatly promote the peace, order, and purity of the ministry. And such be- ing both the principle and the long-established practice, it falls to each particular church, previous to the ordina- tion of the person, whom it has elected, to send Letters Missive to a select number of neighboring churches, in- viting them to meet at a particular time and place by means of their pastors and delegates, in order to counsel and aid in that solemn proceeding.^ <^ 72. Reasons for calling the neigboring churches to the Council. The majority of the churches assembled are neighbor- * See note at the bottom of the next page. ORDINATION OF THE PASTOR. 115 ing churches. It would indeed answer the mere letter of the great general principle, that Congregational churches are not independent, but are bound to hold communion with each other, if any Congregational churches whatever should be called in on such occasions. But it is altogether expedient, and desirable, and has ev- «r been the practice, to select the major part of the Coun- cil from the churches in the near vicinity, and not to go to a distance. The reason of this is obvious. — The churches, which are in near vicinity, are better acquainted with each oth- er's situation and interests ; they cherish reciprocally a deeper regard ; and hence are generally more prepared to act in the important case of an Ordination with promptness, wisdom, and thorough investigation, than distant churches. In ordinary cases, therefore, (for some cases of peculiar difficulty may sometimes occur, forming * The Letter 3Tissive, which is sent on these occasions, is usu- ally in some such form as this, and to the following purport : R , Jan. 2, 1829. The Church [or Congregational Church] in R , To the Congregational Church in D , send Greeting, Beloved Brethren ; Through the goodness of our blessed Savior, we have been per- mitted to extend an invitation and call to Mr. , to settle with tts in the work of the Gospel Ministry. He has seeti cause to accept our invitation. In accordance, therefore, with Congregational usage, we request, that you will meet in Council, by your Rev. Pastor and dele^ gates, and advise and assist i7i the solevmities of his Ordination ; which is appointed to take place on the day of February next, 6i-c. Wishing you grace, mercy, and peace from God, the Father, and our Lord, Jesus Christ, we remain your Brethren in the faith andfel- lowship of the Gospel. [The particular place and the hour of assembling, and the other churches sent to are made known in the Letter Missive.] 116 ORDINATION OF THE PASTOR. an exception,) it would be unwise to pass them over, and to call in strangers, even though they were governed by the same ecclesiastical principles, and bore the same name. Besides involving an abandonment of those ad- vantages, which have been mentioned, it would be fol- lowed by the positive and serious evil of weakening the friendship and love of those, who are required by their situation frequently to meet, and to consult together on the interests of Zion, § 73. Of the admission of lay-members as delegates. In the Letters Missive the churches are commonly invited to attend by their Pastors and Delegates. If they accept of the invitation, the pastor is chosen of course, without any further vote. Nevertheless, the minister is as much a delegate or commissioner of his particular church as the lay-member, notwithsttinding this peculi- arity in the phraseology of the Letter Missive, and the difference in the mode of choice. It was almost a matter of course, that the pastor should be particularly invited, or rather be requested to he sent as one of the representatives of the church ; the Letter Missive takes it for granted that the church sent to, desires and chooses to be represented by its pastor ; but it has always been the practice to invite the attend- ance of one or more lay members at the same time. If the principles, already laid down, be correctly sta- ted, then it follows, that the election of lay-members does not alter the nature of the Council, which is essentially representative ; and would be so if there were none but ministers present. The practice, however, which pre- vails, of sending lay members, has ever been highly approved ; although their presence may neither alter the nature, nor add to the ability of the assembled body. The practice at least affords an occasion to the lay-mem- ORDINATION OF THE PASTOR. 117 bers of different churches to form an acquaintance with each other and with the pastors ; it leads them to reflec- tion and examination in respect to the principles of church union and government ; and presents an opportunity for the exercise of their prudence and christian feelings. And besides, it was no doubt supposed by the framers of our church constitution, that the attendance of lay delegates at such times, would operate as a check on any tenden- cies to clerical domination, if such should exhibit them- selves. ^ 74. Preparatory proceedings of the Council. The members of the Council meet at the place ap- pointed. Being called to order by some one of the more aged of their number, who reads the Letter Missive as the foundation of their proceedings, they are organized by the choice of a Moderator and a Scribe. After sup- plications at the throne of grace, they enter on the busi- ness, in respect to which they have been called together. There appears to b- no fixed and invariable method in the proceedings of the Council, although the great objects and results are usually the same. They inquire, however, as a matter of course, for all the papers, which concern the church standing and the proposed ordination of the candidate, viz. the Certificate of church membership, the License to preach, the Call by the church, the Answer to the same, &c. In reference to these papers, if they are found to be satisfactory, it is customary to take a formal vote, That the proceedings of the church and society, and the Answer of the candidate to the Call to settle, are according to Congregational Usage. And this is very proper, because, if there be no evidence of any kind of church membership, or of a Li- cense to preach, or of a Call to settle and an Answer to the same. Congregational Usage would render any fur- ther proceedings inadmissible. No Council would as- 118 ORDINATION OF THE PASTOR. sume the responsibility of proceeding under such cir- cumstances. ^75. Further proceedings of the Council. The Council are not expected by the church, that con- venes them, nor would they be permitted by the duty they owe to the Savior, to limit themselves to the mere ascertainment of regularity in the forms of proceeding. Something more is incumbent on them. It is their duty to inquire, as far as may be necessary for their satisfac- tion, in respect to the literary and moral qualifications of the candidate ; particularly his theological knowledge, his personal religious experience, and the motives, which lead him to the undertaking of a work so arduous. It is incumbent on them likewise, to attend to any objections, which may be made to the candidate from any quarter. Whatever objections are to be proposed, ought evidently to be made during the preparatory deliberations of the Council ; and not after proceeding to the religious exer- cises. If every thing be found satisfactory, the Council vote to proceed to the Ordination, and this involves the as- signment to individuals of the public religious perform- ances, which are customary on these occasions ; but it is not common, (and for obvious reasons,) to assign any parts to the lay-members. — The Charge, which from its nature seems to require the experience and the confirm- ed piety of age, is commonly assigned to the eldest min- ister on the Council ; and the Eight Hand of Fellowship to the youngest, or the one most recently settled in the near vicinity. But the practice in respect to both of these parts is sometimes varied from. The Ordination Ser- mon is generally pronounced by some individual, who has been previously designated to that duty by the church in connection with the candidate ; the Council ORDINATION OF THE PASTOR. 119 concurring in this previous selection and making the as- signment. There maybe also, especially if it be their wish, an Address to the church and people."^ ^ 76. Of the ordaining prayer. The Council, having made the necessary antecedent arrangements, assemble, at the time appointed, in the usual place of public worship. The proceedings are then read before the assembly by the Scribe. The religious exercises, prayers, reading the Scripture, and the Sermon, succeed each other as on the Sabbath ; having, of course, a reference, (the Sermon in particular,) to the occasion. Then follows what is termed the Ordaining or Consecra- ting prayer ; so called perhaps, because it has particular reference to the setting apart, or consecrating of the pas- tor elect to the ffreat work before him. * Remarks. (1) It was once the practice for the candidate himself to pronounce the Sermon; see Prince's Sermon at his Or- dination to the Pastoral Charge of the Boston South Church, Oct. 1st. 1718 ; & Josiah Smith's Discourse at his Ordination at Boston, July 11, 1726. The practice was judiciously dropped, "it being by some thought more decent for some elder divine to de- liver such things as are most proper for the day," Mather's Rat. DisciPLiNJE, Art. ii. ^ 8.; Mass. Hist. Collections, vol. vii, p. 56, do. 2nd Series, ii. p. 147. (2) It appears also from a remark in the Rat. Disc, that, in Mather's time the Ch?.rge was usually assigned to a person, who had been previously selected by the church ; the persons also, who were to impose hands, were designated previously. But the cere- mony of laying on hands has for many years been left wholly to the Council ; and a long established common law seems to require the assignment of the Charge to the eldest minister, unless pecu- liar circumstances require a deviation from the general rule. (3) The Scribe of the Council of course retains the minutes of its proceedings in his own possession. But it is for many reasons important, and is expected, that he will embrace an early oppor- tunity to transmit an attested copy of them to the church, by which the Council was called. 120 ORDINATION OF THE PASTOR. The supplicant acknowledges the glories of the en- throned Jesus, and the many mercies, which have been shown to the church by her Prophet, Priest, and King. He celebrates the goodness of God, as manifested on the present occasion ; and particularly petitions, that He would bless, guide, and accept his servant, who is now set apart, by prayer and the imposition of hands, to the holy and glorious work of Christ's ministry. § 77. Import of the imposition of hands. In the course of this prayer and in that part of it, which has particular relation to the setting apart of the individ- ual to the ministerial work, the supplicant stretches forth his hand, and places it on the head of the subject of his petitions : other ministers of the Council, who are near, do the same. This solemn laying on of hands is a sym- bolical action ; that is to say, it is an action, to which the example of former times and long usage have given a meaning. As an inclination of the head in common con- versation indicates assent, and the shaking of hands, when persons meet together in the intercourse of life, signifies good-will or friendship ; so the imposition of hands on these occasions is generally regarded as indica- ting the setting apart to some particular purpose. Thus in the days of Moses, when the Israelite brought his victim to the door of the Tabernacle, he was requir- ed to lay his hand upon its head ; and it was not until the performance of this ceremomy, that the victim was accepted as fully set apart for the sacrifice. Lev. i. 4. When the Levites were consecrated to the service of God, Moses brought them before the tabernacle of the congre- gation, in the presence of the whole assembly of the chil- dren of Israel. And the children of Israel laid their hands on the Levites, as a sign that they were offered, or set apart to the service of the Lord, Numb. viii. 5 — 11. ORDINATION OF THE PASTOR. 121 It is impossible to state precisely, at the present time, the origin, the first occasion of this symbolic ceremony ; it goes back very far into antiquity. Nevertheless, it was retained, and was frequently practised by the Apostles, It was received from them by their successors, and be- ing sanctioned by such high authority, it has continued to form a part of ecclesiastical usages. (See the Mag- nalia, Bk. v. § 8, and Mather's Sermon on the Work of the Ministry.) ^78. Of the object and manner of the charge. The object of the charge seems to be to give such sol- emn advice, warning, and encouragement, as are suited to the nature and difficulties of the ministerial work. Such was the Charge, given by the Apostle Paul to Tim- othy. This performance is of a grave and serious char- acter, but concise ; and as in the other exercises, there is no fixed and unalterable form of thought and expression, to be followed by the speaker. But in the old New En- land Brethren's Ratio Discipline, where we have an express exemplification of its spirit and manner, it is said to be in such terms as these ; "Whereas You, on whom we now, to declare so much, do impose, [have imposed,] our hands, are called unto the work of the evangelical ministry in the church of the living God, and unto the office of a pastor in the particular church of the Lord, Avith which we are now assembled, we do now introduce you into that awful station. — We, therefore, charge you before the great God and our Savior, the glorious head of the church? that you take heed unto the ministry^ which you have re- ceived from the Lord, plainly, and faithfully, and watch- fully to fulfil it, and as one, that must give up an account unto him ; That jom feed the whole fiock, whereof j^ou are now made an overseer, and therein study to show your- self approved of God, and a workman, that needs not to 11 122 ORDINATION OF THE PASTOR. be ashamed ; that you pray loithout ceasing, and give yourself to reading and meditation, and preach the word, instruct, reprove, exhort with all the long suffering, that becomes a servant of God ; That you administer the Sacraments of the New Cov- enant, as a wise and good steward of those heavenly mys* teries ; That you impartially dispense the Discipline, with which the house of the Lord is to be ordered, and his kingdom expressed and maintained, making a differ- ence between the holy and profane ; And that you be an example of the believers in your whole conversation, with all piety and charity, endeavoring to exhibit the gra- ces of that Lord, unto whose peculiar service you are now devoted. And, if You keep this charge, ive declare unto YoUi that the Lord of hosts will give you a place among his elect angels, who doubtless do now stand by as witness* es of the solemn action, wherein we are now engaged ; witnesses to the bonds and vows of God, which you have now with all possible solemnity taken upon you. Yea, we declare unto You, that if you do this, when the Lord Jesus Christ shall appear, you shall appear with Him in glory. He, who is the chief Shepherd, will then give you a Crown of glory, which shall never fade away." ^79. Of giving the Right Hand of Fellowship. One reason of employing neighboring churches to per^ form, by their delegates and pastors, the acts of ordina- tion, is, that it affords them a favorable opportunity to ex- press their opinions and their good wishes in an impor- tant affair. It has ever been admitted, that it is the du- ty of the churches to consult each other in cases of great importance ; and undoubtedly the settlement of a minis- ter is one of these. A part of the exercises, therefore, (what is termed the Eight Hand of Fellowship,) has ref- ORDINATION OF THE PASTOR. 123 erence to this principle ; that is to say, it is designed to express publicly the concurrence and approval of the sister churches as to what has taken place ; and their congratulations, and sincere and Christian welcome to the new Pastor. For this religious performance, the propriety of which might be fully inferred from the expanding and commu- nicative nature of Christian love, there is direct Scrip- ture warrant. " The churches of Christ salute you^^ Rom. xvi. 16 ; '■^And when James, Cephas, and John, who seemed to he pillars, perceived the grace, that was given unto me, they gave to me and Barnabas the Right Hands of Fellowship^'' Gal. ii. 6. § 80. Spirit of the Right Hand of Fellowship and closing services. The Speaker remarks upon the various causes, which combine men together, and then passes to the considera- tion of Christian love, the purest, noblest, and most per- manent of all bonds of union. He adverts to the princi- ple of Congregationalism, which recognizes the relation- ship of all the true churches of Christ, as members of one great family, of which Christ is the head ; and to the attendant principle, that this mutual and near relation- ship ought to be publicly and distinctly acknowledged, on suitable occasions. In the name, therefore, and by the appointment of the Council, he extends his hand to the new Pastor, the RIGHT HAND OF FELLOWSHIP. — He roqucsts him to re- ceive it, as a symbol, that the churches are one, united by a common hope, and bound together by a reciprocal desire for each other's spiritual advancement ; and as an expression, that he is cordially and fully acknowledged as an authorized minister of the Gospel. To this public announcement of the brotherly union of the churches, and this solemn and fraternal acknowledgment of the 124 ORDINATION OF THE PASTOR. new Pastor, are commonly joined sincere expressions of personal regard, hearty desires for his success in the ministerial work, and glowing anticipations of that un- bounded bliss, which is reserved by Jesus Christ for all his faithful followers. Then follows a prayer by some one of the Council; the concluding services alone, the reading a psalm or hymn, and the benediction, being reserved to the newly ordained minister. § 81. Installation of a minister. Installation is the settling of a pastor over a partic- ular church, who was previously settled, but has been dismissed. It slightly differs from Ordination, since it is not customary a second time to confer the offices and privileges, which have been previously conferred, unless the person has forfeited them by misconduct, and regain- ed them by reformation. The preparatory proceedings of the Council are much the same, as in ordination ; but evidence of a regular dis- mission is required. The public religious exercises are the same in number and order, but without the laying on of hands. The expressions, which are made use of in the performances, naturally vary with the difference in the situation of the persons, to whom they relate. In con- sequence of this and of the omitting the ceremony of im- posing hands, what is, on other occasions, termed the Ordaining or Consecrating, is, on this, termed the In- stalling prayer. § 82. Accountability of delegates and ministers to the Churches. It would seem reasonable, if delegates and pastors on these occasions are the representatives of the churches, that they should be responsible in some measure to those, for whom they act. On this subject the following senti- ments are expressed in Samuel Mather's learned Apolo- ORDINATION OF THE PASTOR. 125 gy for the Liberties of the New England Churches. " Particular churches then, (he says, ch. hi.,) are pos- sessed of this right and privilege of appointing and send- ing forth elders [ministers] and other delegates on suita- ble occasions ; and by the same reason they may call them to an account at their return. And if upon inquiry it shall be found, that they have done any thing prejudi- cial to the truth and peace of the Gospel, they may justly expostulate with them, and ask the reasons of their con- duct, and refuse to regard what they have been doing. — Nor indeed can any thing be more fit and suitable than this, that the Messengers of particular churches, who have done amiss, or lay under the suspicion of irregular conduct, and a faulty management of their affairs, should be questioned by the churches, whose messengers they are, and in whose service they are employed. " And as this is fit and suitable in itself, that the breth- ren in particular churches should call their delegates to an account for their management in their service ; there is also an instance to be given from the Scripture, which will sufficiently justify the brethren in the use of this lib- erty ; it is Acts xi. 2d and 3d verses ; where we read, that, when Peter was come up to Jerusalem, they, that were of the circumcision, contended with him, or rather called him to an account, in order to pass their judgment, saying, Thou iventest in to men uncircumcised and didst eat with them. Audit follows in the next verse, that Pe- ter rehearsed from the beginning and ex-pounded by Or- der unto them. " Now, if the brethren might demand of an Apostle the reasons of his behavior, and if the Apostle thought himself accountable to them, and, therefore, obliged to apologize for his conduct before them, the conclusion is strong and irresistible, that now the brethren have the liberty and much more to inquire concerning the man- 11* 126 ORDINATION OF THE PASTOR. agement of their elders and other delegates,". — See also on this subject, Platform, ch. xv. § 2 ; Cotton's Book of the Keys, ch. vi. p. 26, Lond. 4to Ed. ^ 83. Of the members of Councils substituting others in their stead. The same writer, and in connection with the subject of the preceding section, considers the power or right of a member, who has been chosen to act in Council, to substitute another in his room. " But supposing," he remarks, " as it is a supposable case, that any delegates from particular churches, upon emergent occasions should substitute others in their room, and so should not be able to give any account of their transactions ? I an- swer, that, although the case may be supposed, the thing ought not to be ; for none in such cases have the power of substituting others in their room and stead ; any more than an ambassador from one prince or commonwealth hath the power of substituting whom he pleases to per- form the embassy for him." <5> 84. Of inviting others to sit as members, who are not chosen by the churches. The writer, just cited from, may also be considered as expressing the sense of the churches concerning the right of Councils to invite, on their own authority, other persons to sit and act with them. Referring, as there is reason to suppose, to such cases in particular, to Avhich at any rate his statement will apply, he says, " No per- sons have a right to consult, vote, or act in behalf of any particular church, but by virtue of a delegation from that church. It is this alone, that empowers them. And if, without such empowering, any shall pretend to act, as their delegates, they must be deemed busy-bodies in oth- er men's matters." Further ; there does not appear to be any Congrega- tional authority whatever for the particular church, that ORDINATION OF THE PASTOR. 127 assembles the Council, to invite individuals to sit and act in the same, in their own persons and right, and not as the representatives of sister churches. Admitting the ex- istence of Congregationalism as a system, it can be clearly made out, that the church, which assembles the Council, is restricted, as well as the Council itself, in its mode of proceeding. Such a restriction is implied in the nature of Councils. It is laid down as an undoubted principle, that Councils are founded ultimately on the ground of church communion and fellowship. If, there- fore, individuals, (not the representatives, and perhaps not the members of churches,) were permitted to act in Councils, whatever may be their standing and character, this fundamental principle would be unsettled, and per- haps ultimately subverted. ^ 85. Of the Church-membership of a minister. It is one part of the duty of a Council to ascertain the fact of the church-membership of the Pastor elect, before proceeding to his Ordination. But it makes no differ- ence in the prosecution of the proceedings of his Ordina- tion, whether he is found to be a member of the Church, over which he expects to be ordained, or of some other. But the general practice in the case seems to authorize us to consider it a settled principle, that, if he has not done it previously, he should establish a membership in the Church over which he is placed by Ordination or Installation, as soon as it can conveniently be done after- wards. In individual practice there have been some ex- ceptions, but this is the general rule ; and there seem to be sufficient reasons for it. (1) It is an admitted Congregational doctrine, and is to be considered as practically very important, that pri- vate church members should, in all ordinary cases, and as soon as can well be done, transfer their church rela- 128 ORDINATION OF THE PASTOR. tionship to the church of the place where they actually reside. The pastor must, of course, be a church mem- ber somewhere. And if the rule, which has just been mentioned, cannot be rejected or relaxed in the case of private members, it does not well appear, how it can be in the case of ministers. On the contrary, it would seem, that the prominent position of the pastor would render the influence of his example desirable in this respect, as well as in others. (2) Furthermore, the Pastor meets, votes, and in oth- er ways acts with the Church. He sustains the office of moderator, and sometimes of clerk ; he is from time to time authorized by the church to sit on councils ; and is often appointed as a member of Committees of the breth- ren on church business. And it does not clearly appear, how all this can be done consistently with Congregation- al principles, without his being at the same time a mem- ber of the church and a subject of the same rights and responsibilities as the other members. — It is true, the practice of the churches permits him to act as moderator of the church ex officio ; and that too whether he has become a member or not. But it should be remembered, that he acts as moderator not merely because he is Pastor ; but because, holding the pastoral office, which is entitled to great consideration, he has the implied consent and appro- val of the brethren in the discharge of that duty. But until he has really removed his relationship to the church over which he is pastor, it is questionable, whether this implied consent authorizes him to assume other rights, and discharge other duties, additional to the moderatorship. (3) The determination of a Pastor not to establish a membership in his own church would be likely after a time, to generate feelings of distrust and alienation on the part of its members. It would be natural for them to feel under the circumstances of the case, that their ORDINATION OF THE PASTOR. 129 . Pastor had more affection to the distant church, of which he might be a member, than for themselves ; or that he had not perfect confidence in their sentiments of charity and justice. Consequently there would, in all probabili- ty, be a failure, to some extent, of that mutual confidence and heartfelt interest, which is so important to the spirit- ual welfare of both parties. (4) Without delaying further upon the subject, we would merely add, that ministers, not less than private Christians, (and perhaps we may say still more than they do,) need the additional security to Christian character and Christian faithfulness, which is generally supposed to result from church watch and discipline. Every Christian, whether a private Christian or a minister, is unwise, who is unwilling to plant around himself every possible safeguard and defence of personal strictness and holiness of life. It is difficult to conceive how a minis- ter especially, who realizes the solemn responsibility of his station, can regard it otherwise than a privilege to be subject to the brotherly care and inspection of a church, and particularly of his own church. Nevertheless such is the sincere regard for the ministerial station, that, in things of a public nature and which particularly affect the honor and usefulness of the ministerial office, a Con- gregational church would not feel itself at liberty to pass sentence upon a minister's character, without the advice and assistance of other churches. (See chapt. xiv. of this Work.) It may properly be added here, that the Cam- bridge Platform without particularly remarking upon the subject under consideration, appears to take it for grant- ed, as a well known and established doctrine and prac- tice, that the minister should be a member of the church of which he is pastor. (See Platform, chap x. ^. 6.) It is taken for granted also in Mather's Ratio Disciplinae. "When a pastor," says Mather, Rat. Disc. Art. ix. "has 130 ORDINATION OF MISSIONARIES. fallen into scandal, the brethren that are acquainted with it, proceed as they would ivith another brother in such cases ; only with more special terms of respect and rep- etition of addresses, as the relation of a father may call for."* CHAPTER VIII. ORDINATION OF MISSIONARIES. ^ 86. Occasions and need of missionary ordination. Congregationalists, as a part of the laborers in the great vineyard of the world, consider themselves under obligations to do what lays in their power, to extend the knowledge of the Gospel. The labors of some of their ministers among the Savages, particularly the devoted Eliot, have called forth, even in distant parts of the world, the warmest expressions of approbation and grati- tude. Down to the present day, Missionaries have been sent forth, not only to the Indian tribes of North America, but to those, who are without the knowledge of God, in different and distant parts of the earth. These Mission- aries may justly be considered as sent abroad by the churches, inasmuch as they are supported by their con- tributions, attended by their prayers, and protected by their constant solicitude. It is true, that the immediate agents, in designating and arranging their departure, are Missionary Societies ; but these societies, when the * See on this subject Punchard's view of CongregationaUsni, Appendix, 1st. Ed. p. 193. ORDINATION OF MISSIONARIES. 131 subject is rightly considered, are only the agents and representatives of the churches. The churches, therefore, in the exercise of that su- perintendence, which naturally falls to them, and having in view the great importance and solemnity of the work of Missionaries to the heathen, have deemed it advisable, that they should receive Ordination, and, in that way, be formally and solemnly set apart to their responsible un- dertaking. § 87. Of ordaining for distant churches at the invitation of the same. This practice, which seems to be fully justified by the circumstances, under which it takes place, was introdu- ced by degrees ; the first approach to which was proba- bly as follows. — In the early settlement of the country,- it was difficult, or rather impossible for the remote church- es to ordain a minister through the instrumentality of churches in their immediate vicinity, since there were none such. They, therefore, chose their ministers, and left it to churches at a distance, (such as they could agree upon,) to set apart the individuals selected, by prayer and imposition of hands, and to give the right hand of fellow- ship. A somewhat peculiar instance, but fully illustrative of the practice, occurred in the year 1726. A Mr. Smith had preached to a Congregational society in the island of Bermuda; the only one, it would seem, on the island at that time. The church made choice of him as their min- ister, but under the circumstances of the case they desir- ed, that he should come to New England, and be ordain- ed here ; which was accordingly done in July of the above mentioned year at Boston. And we have reason to believe, the practice was not unfrequent, since it is expressly mentioned in the an- cient Ratio Discipline, Art. ii. ^ 11. — "Sometimes 132 ORDINATION OF MISSIONARIES. it has fallen out, that, in some of the distant provinces and plantations destitute of ordainers, a godly people, as- sociating for the worship of God our Savior, have signi- fied unto some of the pastors in this country, that they desire such a person, as they mention, to he ordained here, and sent from hence unto them. The pastors, thus applied unto, have here called a public assembly, and have in their presence given this person an opportunity publicly, and with all due solemnity, to declare his ac- cepting the pastoral care of the flock, that have sent for him. And so they have ordained him, and sent him away with proper testimonials." ^ 88. Ordination of Missionaries to the heathen. But the case was somewhat different, when Missiona- ries came to be sent to savage or heathen nations. In some instances, as in that of the Indian apostle, Eliot, persons, called to the missionary work, had been pre- viously settled over particular churches, and had received ordination of course ; but this was seldom the case, and was obviously a state of things, which could not general- ly be counted on. The churches had reason to believe, that much the greater number of missionaries would be young persons, and such as would devote themselves to that work alone. It does not appear to have been maintained"^ at any • "VVe speak here of the earlier periods of our ecclesiastical his- tory. A recent writer of merit on Congregationalism, (the Author of the statement of the Dedham Case and Considerations on Con- gregational Church Polity, p. 54,) has suggested doubts on the tendency of the practice under consideration. We think him right, where he speaks of missionary ordination as an apparent, rather than a real deviation from Congregational principle. But if such be the case, and if the practice be, from time to time,ex- plained and suitably guarded, there is reason to anticipate much good from it, while the evils, which are feared, will be avoided ; (See § 91.) ORDINATION OF MISSIONARIES. 133 period, that the ceremony of missionary ordination was superfluous and unnecessary ; but on the contrary, it was ever thought to be intimately connected with the best re- ligious interests of those, to whom the Missionaries were sent. It was admitted, that unordained missionaries, as well as others, could preach to the heathen, and instruct them in various ways. But it was considered highly ne- cessary to baptize serious and credible converts, and to introduce them to a participation in the symbolical sacra- ment of the Lord's supper. And this was not permitted, by Congregational Principles and Order, to any person, who had not been ordained. § 89. Early instances of missionary ordination. "With such views of the necessity of missionary ordina- tion, our ancestors could hardly fail, from time to time, expressly to acknowledge this part of the system, and to reduce it to practice. In the Heads of Agreement, entered into between the Congregationalists and Presby- terians in the year 1690, there is an Article, in which, there is reason to suppose, missionary ordination is had in view, viz : " That ordinarily none shall be ordained to the work of the ministry, but such as are called and chosen thereunto hy di particular chMxch. -j'^ expressions, which clearly imply, that there are cases of such a na- ture as to require ordination without a choice or call from a particular church ; or at least that ordination may in some cases be antecedent to such choice. In December of 1733, three missionaries of the Edin- burgh Society for propagating Christian Knowledge, were ordained at Boston, as missionaries to the Savages on the borders of New England ; in which ceremony Drs. Col- man and Sewall, and Mr. Prince assisted. Mr. John Sergeant was ordained missionary to the Housatonnic or Stockbridge Indians in August, 1735, at Deerfield, 12 134 ORDINATION OF MISSIONARIES. Mass. Mr. Gideon Hawley of Marshpee was ordained as a missionary to the Indians, in the Old South Church in Boston, July 31, 1754. Mr. Joseph Bowman was ordain- ed as a missionary, to labor among the Mohawks, in 1762 ; and the list of such instances of an early date might be increased, if it were necessary. Hence we may conclude, that missionary ordination, under certain circumstances, is a settled and acknowl- edged part of the Congregational system. ^ 90. This practice a security to the heathen themselves. And it may perhaps be regarded as some recommen- dation of the course, which has been adopted, that it is necessary, in some degree at least, to the security of the heathen themselves. Surrounded by idolaters, they have no resource, when they first receive the Gospel, but to depend on the instructions and the administrations of foreigners. They would, therefore, be liable to be de- ceived, if they were to take the first step in the selection of their teachers and officers, and if there were not a pre- vious ordination of them in the country, from which they come. But this danger of the heathen is obviated by the course pursued, since the churches, by whom the mis- sionaries are sent out, will not be likely to aid in the or- dination of an indiscreet, ignorant, or irreligious man* § 91. Its consistency with the church's right of electioti. But it may properly be observed here, that the intro- duction of the practice in question is, in some measure, an infringement of the distinctive Congregational princi- ple ; viz. that election by a particular church ought to pre- cede ordination. No doubt this difficulty was fully felt by the early framers of our system, but they preferred in- curring the responsibility of deviating from the principle to that of being accessory to the injury of the heathen. t OUDINATION OF MISSIONARIES. 135 But even this reluctant deviation is rather in appearance than reality ; since the ordination of missionaries is not necessarily understood to be exclusive of election by par- ticular churches, but only antecedent to it. The mode of proceeding is inverted, but without an alienation of the right. The churches may be regarded as ordaining their mis- sionaries, and as extending the right hand of fellowship, by anticipation. And it still lays with the heathen churches, whenever they shall be in a situation fully to appreciate and exercise their rights, to yield, or to with- hold their approval of what has been done. Congrega- tionalists could never, without gross inconsistency and sin, think of depriving them of any rights, which they can justly claim for themselves. ^ 92. Historical facts illustrative of the practice. It may be added, as illustrative of what has been said, and of the operation of Congregational principles, that, if a missionary should dissolve his connection with the Society, that sent him for the purpose of settling over a particular church in heathen lands, the choice of that church would be necessary ; and religious services would be desirable, so far as they could be had, the same as in a case of Installation. The facts of our early religious history strengthen the belief, that this would be the only suitable course. The converted Indians at Martha's Vineyard, who were gath- ered into Christian churches by the Mayhews and oth- ers, had their own distinct pastors and other officers. We are told, that the pastors, who were natives, were regu- larly ordained, the pious Eliot and Cotton assisting in that work ; but the Indian churches were previously re- quired to make the choice for themselves, as a right of which they ought not to be deprived. In 1670, the mis- 136 ORDINATION OF MISSIONARIES. sionary among the Indians at Marshpee, Mr. Richard Bourne, was also ordained by Eliot and Cotton, having been previously chosen by the free election of the native church.^ § 93. Calling of the Council. It is not ordinarily the custom of the churches to as- semble in a case of this kind at the suggestion and de- sire of an individual. Such a practice would too much encourage the application of persons, who are not in a situation to form a correct judgment, or who mistake the mere desire for the ability to do good. The individual, who is generally in the employ of some Missionary Soci- ety, first makes his application to such Society. If the Society sees reason for approving and seconding the de- sign, it applies by means of Letters Missive to a suitable number of churches, desiring their advice and assistance in the proposed ordination. And a call on the churches, made under such circumstances, of course meets their prompt and respectful attention. § 94. Council's proceedings and religious services. The proceedings of the Council and the public reli- gious ceremonies are much the same, as in other cases of ordination. It is considered suitable, however, to lay before the Council some explicit evidence of the serious and devoted intentions of the missionaries in respect to the work, to which they are about to be set apart. The following public confession was made by the missionaries ordained at Boston in 1733, referred to in "^ 89 ; " We do now in the presence of Christ, and before this assembly as the Lord's witnesses ; before God, an- * See the Letter of Increase Mather to Dr. Leusden of the Uni- versity of Utrecht, with the Notes of Cotton Mather in the Life of Eliot ; Alien's Biogr. Diet. Art. Bourne ; and Mass. Historical Collections, vol. i. pp. 183, 189, 192, 204, vol. iri. pp. 184, 191, vol. vm, p. 172; Do. 2d Series, vol. ii. p. 13. CUJJS.CH. CENSURES. 137 gels, and men, willingly and freely, with humility and fear, offer ourselves first unto the Lord, and then to the service of souls, to the work of the ministry in general and particularly to that mission, to which we deem our- selves called of God, by his special and singular provi- dence, to carry the Gospel among the heathen in our bor- ders. And we will by his grace, so long as God gives us opportunity, humbly, diligently, and faithfully^ apply ourselves to this work of the Lord, as those, that must give an account of their stewardship." The Instructions to the Missionaries, originating in the Society which employs them, are publicly announ- ced ; and in some instances the great interest of the occa- sion has been heightened by the administration of the Lord's Supper.. CHAPTER IX. CHURCH CENSURES AND EXCOMMUNICATION. In inquiring into the Congregational doctrine of church censures, it would seem, that the substance of what has been said by the successive writers, who have considered it, is to be found in the Platform of 1648, at the fourteenth chapter. The various topics are concisely and happily adjusted in that venerable instrument ; and the whole chapter, precisely as it stands, is here given, except that «, few remarks, which are distinguished by brackets, are added at the end of certain sections. § 95. Design or object of church censures. The censures of the church are appointed by Christ for the preventing-, removing, and healing of offences in 12* 138 CHURCH CENSURES the church ; for the reclaiming and gaining of offending brethren ; for the deterring others from the like offences ; for purging out the leaven, which may infect the whole lump; for vindicating the honor of Christ, and of. his church and the holy profession of the Gospel ; and for preventing of the wrath of God, that may justly fall upon the church, if they should suffer his covenant, and the seals thereof to be profaned by notorious and obstinate offenders; 1 Tim. v. 20, Jude 19, Deut. xiii. 11, 1 Cor. v. 6, Rom. ii. 24, Rev. ii. 14, 15, 16, 20. [The right or authority of the churches to act in cases of reproof and censure, both in their individual and com- bined capacit3^is taken for granted in this chapter of the Platform, as it had been already asserted at Chap. x. ^ 5. The principal grounds, on which that authority is held to be founded, appear to be threefold; — (1) Natural right; which entitles every society to watch over the conduct of its members, so far as may be necessary to se- cure the acknowledged objects, for which it was formed ; — (2) Consent ; the right and duty of church members, to exercise in respect to each other a suitable watch and discipline, being clearly implied in the terms of their church-covenants, as they are commonly framed ;? — (3) The Scriptures ; If thy brother shall trespass against thee, 8,) it was decided to be particularly a minister's duty to inquire into public scandals, although no formal complaint should be brought to him ; and a- mong others, for the following reasons. — (1) According to the Apostolical direction, an inquiry into an offence was ordered upon this consideration, viz. It is commonly reported^ 1 Cor. v. 1. — (2) The elders of Israel were to make inquiry into an offence after this manner, viz. If thou shalt hear say, then shaft thou inquire, and make search and ask diligently ; Deut. xiii. 12, 14. — (3) The neigh- bors may be so far under the power of temptation, as to forbear making orderly declarations of scandals committed ; and it is, therefore, necessary, that such things fall under the inquiry of the pastor, alarmed thereto by common fame. — (4) The pastor of a church is by office to watch over the conversation of the people, and a noise of scandal, arisen in the conversation of those under his watch; is a sufficient provocation for his inquiry into it. AND EXCOMMUNICATION. 141 the wounds of our brethren slightly. On some have com- passion, others save with fear; Gal. vi. 1, Matt, xviii. 34, 35, Ezek. xiii. 10. [Although the pastor is the agent in bringing public and known scandals before the church, and is required to do it without unnecessary delay, there is good reason to believe, he would not be approved in taking that step, without first having sought an interview with the offend- er ; either alone, or attended by a few of the brethren. It is true, that such scrupulous formality of procedure is not so requisite in cases of a public nature, as in those, which are known only to one, or to any very small num- ber. But the law of Christian kindness is thought to re- quire, that the offender should enjoy the privilege of pri- vately disclosing either his defence or his repentance, previous to the public accusation. And such has been the practice of the churches. — See Mather's Ratio Disci- plinge. Art. viii. ^ 3 ; also Dwight's Theology, Sermon CLXII. &c.] ^ 99. Treatment and rights of the excommunicate. "While the offender remains excommunicate, the church is to refrain all member-like communion with him in spiritual things, and also from all familiar communion with him in civil things, further than the necessity of natural, domestic, or civil relations do require ; and are, therefore, to forbear to eat and drink with him, that he may be ashamed; Matt, xviii. 17, 1 Cor. v. 11, 2Thess. iii. 6, 14. Excommunication being a spiritual punishment, it doth not prejudice the excommunicate in, nor deprive him of his civil rights, and, therefore, toucheth not prin- ces, nor other magistrates in point of their civil dignity or authority. And the excommunicate being but as a publican and a heathen, (heathens being lawfully per- i4S CHURCH CENSURES mitted to come to hear the word in church assemblies,) we acknowledge, therefore, the like liberty of hearing the word may be permitted to persons excommunicate, that is permitted unto heathen. And because we are not without hope of his recovery, we are not to ac- count him as an enemy, but to admonish him as a broth- er; 1 Cor. xiv. 24, 25, 2 Thess. iii. 14. ^ 100. Restoration of the offender on repentance. If the Lord sanctify the censure to the offender, so as by the grace of Christ he doth testify his repentance with humble confession of his sins, and judging of himself, giving glory unto God, the church is then to forgive him, and to comfort him, and to restore him to the wont- ed brotherly communion, which formerly he enjoyed with them ; 2 Cor. vii. 8. [The churches do not suspend or excommunicate for any particular length of time. There is much reason to regard such a course as contrary to the will of Christ, al- though precedents may be found for it in ecclesiastical history. Whenever there are satisfactory indications of repentance, whether after a shorter or longer period, the offender is entitled to restoration ; and it is not only the acknowledged duty, but the practice of the churches promptly and cheerfully to grant it.] ^101. Of immediate separation from corrupt or scandalous chur- ches. The suffering of profane or scandalous livers to con- tinue in fellowship, and partake in the sacraments, is doubtless a great sin in those, that have power in their hands to redress it, and do it not. Nevertheless, inas- much as Christ and his apostles in their times, and the prophets and the other godly in theirs, did lawfully par- take of the Lord's commanded ordinances in the Jewish church, and neither taught nor practised separation from AND EXCOMMUNICATION. 143 the same, though unworthy ones were permitted therein, and inasmuch as the faithful in the church of Corinth, wherein were many unworthy persons and practices, are never commanded to absent themselves from the sacra- ments, because of the same ; therefore the godly in like cases are not presently to separate. Rev. ii. 14, 15, 20. Matt, xxiii. 3. Acts iii. 1. 1 Cor. vi. and xv. 12. ^ 102. Of refusing to attend the Sacrament with scandalous per- sons. As separation from such a church, wherein profane and scandalous persons are tolerated, is not presently necessary ; so for the members thereof, otherwise un- worthy, hereupon to abstain from communicating with such a church in the participation of the sacraments is unlawful. For as it were unreasonable for an innocent person to be punished for the faults of others, wherein he hath no hand, and whereunto he gave no consent ; so is it more unreasonable, that a godly man should neglect duty, and punish himself, in not coming for his portion in the blessing of the seals, as he ought, because others are suffered to come, that ought not ; especially consid- ering that himself doth neither consent to their sins, nor to their approaching to the ordinance in their sin, nor to the neglect of others who should put them away, and do not ; but on the contrary, doth heartily mourn for these things, and modestly and seasonably stir up others to do their duty. If the church cannot be reformed, they may use their liberty, as is specified, chap. xiii. sect. 4, [referring to the Cambridge Platform.] But this all the godly are bound unto, even every one to do his endeavor, accord- ing to his power and place, that the unworthy may be du- ly proceeded against by the church, to whom this matter doth appertain; 2 Chron. xxx. 18, Gen. xviii. 25. Ezek. ix. 4. 144 CHURCH CENSURES ^ 103. Form of suspension from Mather's Disciplina?. The Platforrrf goes no further on this subject. Rela- tive to the mere forms of proceeding, something more is said in the Ratio Disciplinse. The vote of suspension, when passed by the church, is required to be accompa- nied, at its formal communication to the offender, with a statement of his offence, and with friendly and solemn ad- monition. This is done by the pastor at some public meeting of the church, and of course implies the pres- ence of the offender. His refusal to attend, therefore, while it does not prevent the sentence of suspension be- ing communicated to him in some way, would rightly be considered as aggravating his former delinquency. The pastor, (says the Work last referred to,) distinctly sets before him his faults, with the several rules in the Gos- pel, which have in his faults been violated, concluding with terms of this import ; "Wherefore, in the name of the most glorious God, our Savior, (which name you have dishonored by sin- nino- against him,) and with the concurrence of this, his people, (a people, that long to see you recovered out of the sinful distemper now upon you,) I admonish you to repent of the scandals, which we have seen proved against you, as well as of the more secret faults, by which you have provoked the Holy One to leave you to what is more openly scandalous. I admonish you to repair unto the blood of the Redeemer, that you may be cleansed from all your sins in that fountain set open for sin and for un- cleanness. I admonish you to cry mightily unto the Spir- it of the Lord for that new and soft heart, that shall in- cline you not only to confess your sin with unfeigned sorrow, but also to forsake it with eternal detestation. I declare unto you, that, as there is grace enough in our great Savior for you, if you return to him, so upon such a return this flock of His will make you some repre- AND EXCOMMUNICATION. 145 sentation of his grace, by renewing the marks of their fa- vor to you. But I signify unto you, that, until we see good symptoms of a penitent heart upon you, we sus- pend YOU FROM THE PRIVILEGES OF OUR SACRED FELLOW- SHIP," &C.=^ ^104. Form of excommunication from the same. The pastor, (says the same work, chap. viii. ^ 3,) when he comes to pass the sentence of excommunica- tion, does make as convincing a speech as he can to the offender, setting before him the heinous nature of his of- fence, and of his impenitency under it. At the same time, he calls upon all the people to take notice of the holiness, which the church must and will manifest, in their not bearing with those that are evil, and of the transcendent holiness in the glorious head of the church, whereof he will have every church to be sensible. He then concludes with something of this import ; "And now, in the name of the glorious Lord, Jesus Christ, and with the concurrence of his faithful people now assembled, I do declare you to be cut off, (your * Note. — In cases of suspension and excommunication, as in other cases, (§. 55,) the will of the majority of all the male mem- bers present is considered the will of the whole. It was not so in the beginning ; but the churches, like juries, were required, in the days of our fathers, to be «wawmoM5 on all questions. This practice was soon found to be attended with serious inconvenien- ces ; important proceedings being sometimes stopped by it. To obviate this, the singular practice was resorted to of suspending the minority, which of course left the others without a dissenting voice. But it was soon seen, that this course was not only very tyrannical and unjust in itself, but that it virtually admitted the right of a majority to govern. (See the answer of the Elders of New England, to xxxii Questions, at Qs. xvii ; an answer of the same to ix Positions, at Pos. v ; and Home's Ecclesiastic^ Methermeneutica at Qs. xi.) 13 146 TRANSFER OF RELATIONSHIP. sm hath procured such an excision for you,) from the privileges and expectations of such as are in covenant with the churches of God. I declare you to belong visibly to the sinful and woful kingdom of Satan, the ruler of the darkness of this world. I declare you to be a person, from whom the followers of our holy Lord are to withdraw, as from one, that walks disorderly. And this just sentence is now passed upon you, as a representation of a sentence much more dreadful, to be passed upon you in the day when the Lord Jesus Christ shall come to judge the world, except it be prevented by a seasonable repent- ance, which may our gracious God of his infinite mercy bestow upon you." CHAPTER X. TRANSFER OF R E L AT I OIM SHI F. ^ 105. Nature and obligation of the church covenant. The CHURCH-COVENANT, Considered in reference to the members, partakes of the nature of a Contract. There is a promise made by the parties to the covenant, which, on the one hand, mutually secures certain benefits; and, on the other, pledges the reciprocal performance of cer- tain duties. And the contract is of the more solemn kind, since it is made for religious ends, is required as a religious duty, and is avowedly entered into in the pres- ence of God and the Savior. A release from it, there- fore, cannot be had, except for tirgent and solemn rea- sons, and with a strict regard to the terms, either ex* press or implied, on which it is made. TRANSFER OV RELATIONSHIP- 147 "Church members, (says the Platform, ch. xiii. § 1,) may not remove or depart from the church, and so one from another as they please, nor without just and weigh- ty cause, but ought to live and dwell together, inasmuch as they are commanded not to forsake the assembling of themselves together ; Heb. x. 25. Such departure tends to the dissolution and ruin of the body as the pulling of stones and pieces of timber from the building, and of members from the natural body, tends to the destruction of the whole." — See also the Answer of the Elders of the New England Churches to Nine Positions, propos- ed by certain ministers of England, 1639, Posit, vi. ^ 106. The church to be consulted in cases of proposed removal. The mere love of change, an imperfect sense of moral obligation, inordinate and unfounded jealousies, and oth- er causes may lead persons to seek a removal from the church, of which they are members. But as a departure on such grounds would be highly sinful and injurious, it is requisite, in all cases of intended secession, to advise with the church ; and a removal without such consulta- tion would be considered unauthorized. The practice of consulting the church on these occasions results not only from the fact of its connection with the well-being of all the parties concerned and of the church at large, but also from the reasonable principle, that those, who are joined with consent, should not, in ordinary cases, depart with- out consent. ^ 107. Of sinful and of doubtful cases of departure. The member, therefore, who wishes to transfer his re- lationship, lays the subject before the brethren, with whom he is in covenant, for their consideration ; and that they may act upon it according to the best of their judgment. " If a member's departure be manifestly un- 148 TRANSFER OF RELATIONSHIP. safe and sinful, (says the Platform, ch. xiii. § 3,) the church may not consent thereunto ; for in so doing they would not act in faith, and would partake with him in his sin. — If the case be doubtful, and the person not to be persuaded, it seemeth best to leave the matter unto God, and not forcibly to detain him ; Rom. xiv. 23, 1 Tim. v. 22, Acts xxi. 14." § 108. Just or sufficient reasons of removal. (1) Of what are considered in the Platform as just causes of removal, one is particular or personal perse- cution. — When, in consequence of the number and vio- lence of his personal enemies, an individual is obliged to flee to a distance from his brethren, and has no prospect of a permanent return ; this is a good reason for his re- moving his relation from the particular church, with which he is connected ; especially if there be some other church, with which he can connect himself. Such seems to have been the situation of Paul, when he fled from Damascus. And the same just ground of removal may still more frequently happen in those times of general persecution, which affect not only individuals, but the whole body of believers; Acts viii. 1, ix. 25 — 30. (2) When a person voluntarily removes to another place, in consequence of the situation of his domestic concerns, or from other causes, and has the prospect of spiritual edification in his new residence, it is a just ground of seeking a transference of his church relation- ship ; Neh. xiii. 20. And the church cannot lawfully detain him. (3) It is also just cause of removal from a church, when a person cannot remain in it without partaking in sin ; Eph. v. 11. — This is as agreeable to reason as to the Scriptures ; since sin is the violation of our obligations to God, which are paramount to all obligations, which I TRANSFER OF RELATIONSHIP. 149 partake so much of a merely conventional nature as church covenants. In other words, an obligation, which binds us to a particular church, is necessarily dissolved, when it contravenes that higher obligation, which binds us to our Creator, Still, in all these cases, the church, as already has appeared, (^ 106,) has a claim to be consulted, pre- vious to the person's leaving it. § 109. Of dismission from Congregational churclies to those of different denominations. It is sometimes the case, especially in these later pe- riods of unlimited inquiry and discussion, that members change their religious opinions and adopt those of some other denomination. And accordingly, it not unfrequent- ly happens that they apply for a transfer of relation- ship ; and sustain this application by the fact of this im- portant change of opinion and feeling. I believe it is the general sentiment of the Churches, a sentiment sustained by the fundamental doctrines of religious liberty, that such a request, made by a person of good religious character and whose change of opinion is likely to be a permanent one, ought to be favorably considered ; and that ordinarily it ought to be granted. There seems to be nothing in his Covenant vows, when they are properly understood, which forbids this course. It is not possible, either in- tellectually or morally, for a person to bind himself, ii3 all time to come, against all changes in religious opin- ions. Such are the laws of the mind that he cannot in reality do it ; and if he could, he ought not to do it, unless he has first ascertained the absolute infallibility of his present opinions. Having heen consulted on a case somewhat of this kind, President Edwards has correctly remarked, "As to the church covenant that these persons have entered into, wherein they have obliged themselves ordinarily to join in the worship of that church, [the church with which J3» 150 TRANSFER OF RELATIONSHIP. they had first united,] I suppose that none interpret the promises of a church covenant in such a sense, as to ex- clude all reserves of liberty, in case of an alteration of the judgment, in the affairs of conscience and religion, in one respect or another. As if a person, after incorpo- rating with a Congregational church, should become a conscientious Episcopalian or Anabaptist, or should, by any change of judgment, come to think the means or manner of worship unlawful ; and so in other respects that might be mentioned." (Edward's Works, vol. i. p. 208, N. York. Ed. 1829.) § 110. Persons dismissed are to receive Letters of Dismissal, The person, who requests a Dismission, makes known the particular church, with which he proposes to join himself. That church, having a knowledge of his previ- ous membership in another, and desirous not to be de- luded into precipitate measures, does not receive him without evidence of his regular dismission. The church, therefore, that dismisses, is under obligations to furnish to the person dismissed a certificate or letter to that ef- fect ; which, however, being founded on the avowed ex- pectation of forming another particular relationship, is necessarily conditional. — The Letter of Dismissal states; That the bearer of the same, a person in regular standing, has expressed a desire to remove his relation- ship ; that the church, having acceded to his application, recommend him to the more immediate fellowship of those, vnth whom he is now to reside ; and that they have voted his Dismissal and the fill dissolutioii of his present church relationship, to take effect whenever he shall be re- ceived i?ito the sister church. Such being the nature and form of the Letter of Dis- missal, it becomes of no efTect, if he be not received ac- cording to his expectations, and his first church relation- TRANSFER OF RELATIONSHIP. 151 ship remains good, " The church," says the Platform, " cannot make a member no member, but by excommuni- cation:" (Platform, ch. xiii. "^7; Mather's Eat. Disc. Art. viii. ^ 2 ; Answer of the Elders of the New Eng- land Churches to Nine Positions, &c. Position iv.) §111. Of letters of recommendation without dismissing. Letters may be given from one church to another with- out dismissing. — " If a member (says the Platform, cH. xiii. "^ ^ 8, 9,) be called to remove only for a time, where a church is, Letters of Recommendation are requisite and sufficient for communion with that church, in the or- dinances and in their watch. As Phoebe, a servant in the church at Cenchrea, had a letter written for her to the church at Rome, that she might be received as be- cometh saints; Rom. xvi. 1, 2, 2 Cor. iii. 1." Such Letters, (the liter^e communicatori^ of the ancients, or, as Tertullian calls them, literje pacis,) are accompanied with the church salutations, and are to this effect ; That the hearer thereof^ having been admitted to the fellowship of the within named church, and having con- ducted himself in that relation ivithout offence, is upon that account recommended to Communion in special ordi- nances, and to fellowship with those churches, where the "Providence of God shall call him.^ See Cotton's Way of the Churches of Christ in New England, ch. vi. § 2. * Ordained ministers and other preachers may be supposed to stand even more in need of such testimonials, than lay-men. But very properly in such cases, Letters of Recommendation are not given by particular churches, but in their united capacity. That is to say, the great ecclesiastical bodies of the country recommend, instead of the separate churches, whom they represent. For in- stance, Letters of Recommendation to ministers, going from the State of Maine, are given by the General Conference of that State by means of a Committee, appointed for that purpose. 152 CHAPTER XL PASTORAL ASSOCIATIONS. ^ 112. Origin of pastoral associations. The formal and permanent union of pastors of churches within certain convenient limits, in what are termed As- sociations, may justly be regarded as a part of the Con- gregational polity. Such stated meetings of pastors or ministers, which may be traced back to the earliest days of these churches, were approved and recommended in particular by the venerable Hooker.^ It is affirmed, that during the whole of his ministerial life, the pastors in the neighborhood of his residence, held frequent meetings for the purpose of mutual consultation and advice in re- ligious things- One of the last and emphatic sayings of this father of the churches was, We must agree upon constant meetings of ministers. The advice and example of such a man, in whom his * THOMAS HOOKER.— This worthy and pious man, who died in 1647 at the age of sixt)^ one years, was minister at Hartford, in Connecticut. He sustained a high reputation, not only as a man of piety, but as a preacher and a v.^riter. In allusion to the men- tal characteristics of the men, Hooker was called the Luther, and Cotton the Melancthon of New-England. He wrote various val- uable works of a practical nature. But his most celebrated trea- tise related to the constitution and order of the Congregational Churches, and was entitled, A Survey of the Sum of Church Dis- cipline. It v.^as printed at London in 1648, under the inspection of the famous Dr. Thomas Goodwin, and in a quarto volume of nearly 500 pages. (Holmes' Am. Annals, i. 344 j Allen's Biogr Diet. Art. Hooker J the Magnalia, Bk. lUs) PASTORAL ASSOCIATIONS. 153 brethren, and the churches at large had been accustomed to place the greatest confidence, was not without its effect. The ministers in other neighborhoods soon began to hold similar meetings ; and with profitable results. As ear- ly as 1690, such ministerial meetings or Associations had been formed throughout the country. We have an ac- count of one in particular, that embraced the ministers in the neighborhood of Cambridge, in Massachusetts, and met statedly at that place every six weeks. The rules or constitution of this Association, together with some of their decisions on the questions proposed to them for consideration, are to be found in the Fifth Book of the Magnalia. They have multiplied with the increase of the churches and pastors ; and at the present time exceed sixty in number. ^ 113. Objects of pastoral associations. Of the various objects of pastoral associations, one is an increased mutual friendship and support, which cannot be had without an intimate and regulated intercourse. Exposed to peculiar labors and trials, the pastors of churches are often brought within the influence of that principle of human nature, which leads men to solicit, at such times, aid and sympathy. And it is the natural re- sult of our mental constitution, that brotherly love should be increased by brotherly support. Another object is, that they may improve by means of common consultation and inquiry, in the knowedge of those things, which particularly pertain to their important calling. They exchange opinions, and examine, with each other's assistance, the Holy Scriptures. They pro- pose and solve cases of duty and conscience ; they disclose to each other the state of their respective church- es ; and consider, as becomes persons in their situation, 154 PASTORAL ASSOCIATIONS. of the means, which shall tend to the increase of personal holiness and the spread of the Gospel abroad.* Such being the objects of ministerial Associations, they are approved by the churches at large ; the more es- pecially as they are generally made the occasions not on- ly of private supplication, but of public religious servi- ces. ^ 114. General or State associations. Ministerial associations in the first instance are usu- ally of no great extent ; being limited for the most part by the civil divisions of counties. They are governed by written constitutions of their own framing ; which not only state the objects, for which they are formed, but authorize the choice of the necessary officers, and indi- cate the times and places of meeting. But from these minor bodies, have been formed Gene- ral or State Associations, extending over the limits of a whole State. They are composed of Delegates, chosen from the minor or County Associations, and, like them, are governed by a written constitution. Assemblies of clergyman of this description exist at the present time in the States of Connecticut, Massachusetts, Vermont, and New Hampshire. (For a concise History of the N. H. General Association, see Am» Quart. Reg., Feb. 1838.) * The following are some of the questions discussed in the Cam- bridge Association, mentioned in the preceding section, the decis- ions of which are given in the Magnalia ; Whether there are any cases, wherein a minister of the Gospel may lay down his minis- try — How far the confessions of a guilty conscience ought to be kept secret by the minister to whom they are made — What respect is due to places of pubUc worship — Whether it be lawful for a maa to marry his wife's sister — What is the duty of the church to those, who desert the Lord's Supper in consequence of private prejudi- PASTORAL ASSOCIATIONS. 155 § 115. Objects and religious exercises of General Associations. One of the benefits, consequent on the formation of these enlarged clerical bodies, and which results from the primary associations only in an inferior degree, is, that it extends the acquaintance of the pastors with each oth- er ; and of course that mutual friendship and support in the duties and trials of their station, which has already been spoken of. Nor is this all. — Coming from difTerent parts of their respective States, furnished from various sources of information, and viewing subjects in different and novel lights, they are the means of increasing and diffusing religious knowledge. Indeed all the benefits, which may be expected to resvilt from the minor bodies, result from the General Associations in a still higher de- gree. Like the minor Associations, they, from time to time, discuss questions of a theoretical or practical nature ; they watch the prevailing vices of the times, and warn against them ; and endeavor by their persuasive addres- ses to indicate the path of duty, and to encourage to a religious life. To do good in the best sense of the phrase, is their design, and they, therefore, look upon any topic, having a relation to the intellectual, moral, and religious well-being of mankind both at home and abroad, a suita- ble subject of inquiry.^ • Various interesting facts illustrate this. In the year 1810, for instance, a number of young men in the Theological Seminary of Andover, evinced a strong desire to be employed as Missionaries in India. But there were no permanent means of support. Nevertheless, a desire so elevated and heavenly could not to be passed by unnoticed. It was communicated on the 27th of June to the general Association of Massachusetts then in ses- sion at Bradford ; they deliberated upon it, and the result was the foundation of that institution, which has proved itself to be the or- nament of the churchr s and the hope of perishing millions, the American Board of Commissioners for Foreign Missions. 156 PASTORAL ASSOCIATIONS. The meetings of the State Associations are common- ly held a number of days ; there are public religious ex- ercises, as well as assemblies of business and inquiry ; and the whole is closed by the solemn administration of the Lord's Supper. § 116. Relation of clerical associations to the rights of the churches. As the bodies under consideration are composed ex- clusively of ministers, some persons might conjecture, that they would attract towards themselves the suspicious and unfriendly regards of laymen. But it is not so. — They have been too frank in the disclosure of their prin- ciples and designs, too prudent in their proceedures, to cause such undesirable results. Neither the Primary nor the General Associations consider themselves authorized to take measures arbitrarily to control, or in any way to restrict the liberties of the churches. This is not their right, nor their object, nor their desire. Attempts of such a nature would at once alienate that respect and af- fection, with which they are now regarded. The General Association of Massachusetts, in the rec- ords of their annual meeting in 1807, expressly aver, that their body "is founded on the pure principles of Con- gregationalism. One design of it is to cherish, strength- en, and transmit these principles. It wholly disclaims ecclesiastical power or authority over the churches, or the opinions of individuals." 157 CHAPTER XII. OF LICENSING TO PREACH. § 117. Early views of the churches in respect to preachers. In settling the government and order of these church- es, it became a serious inquiry, in what way preachers should be first introduced into their work. No object was more dear to our forefathers, than the maintenance of a pure and faithful ministry. And it was, therefore, deemed important to exercise a watch over the first at- tempts at entering into the sacred office. It was not altogether obvious at first, what course should be pursued, in order to secure the great object, which our devout ancestors had in view. But, with char- acteristic and pious confidence, they trusted to the sug- gestions of time and Providence for the ultimate settle- ment of every thing in the best manner. One thing they well knew, that, if the ministry became corrupt, it would be altogether in vain, that they had transported them- selves and their families " over the vast ocean to these goings down of the sun." § 118. Imperfect arrangements on this subject. For many years no particular plan seems to have been adopted. If persons could produce testimonials of church relationship, and of having passed through some approv- ed system of education, they were permitted by the par- ticular churches, with which they happened to be, to preach to them. It appears from Wise, (in his Church's Quarrel Espoused, or A Reply to certain Proposals, &c. 14 158 OF LICENSING TO PKEACH. Sect. IV.) that, as late as the year 1700, the chief test and trial, which was undergone, previous to the trial of ordination, was personal conversation, occasional preach- ing as opportunity presented, and a college degree or other testimonials of a literary kind. But it was seen afcer a time, that such a course would in the end prove greatly detrimental to the character of the ministry, and to the cause of religion. And yet no means were devised, notwithstanding the solicitude of the churches, to settle this part of the Congregational Polity, until after the forming of clerical Associations, of w^hich some account was given in the preceding chapter, § 119. Associations authorized to license preachers. It appears from Article Sixth of Mather's Ratio Dis- ciplinse, that the subject of licensing to preach was tak- en up and particularly considered in a Convention of ministers, held at Boston about the beginning of the last century. The plan proposed was, that no person should be allowed to preach, without being furnished with a Testimonial under the hands of at least four or five set- tled pastors. And these pastors were required, previous- ly to giving such Testimonial, to examine him in relation to his manner of life, his motives, and his literary and theological acquisitions. This was one step, and a very considerable one, to- wards referring this important business to permanent as- sociations of ministers, which at this time had been gen- erally formed through the country. At a meeting of as- sociated ministers, held at Boston, the 13th of Septem- ber 1705, the subject was brought under examination, and it was proposed to the churches, and advised as fol- lows ; That the candidates for the ministry, [not to settle, but merely to preach,] undergo a due trial by some or OF LICENSING TO PREACH. 159 other of the association, concerning their qualification for the evangelical ministry ; and that no particular pas- tor or congregation employ any one i?i occasional preach- ing, who has not been recommended by a Testimonial un- der the hands of some Association. The churches by degrees fell in with the plan, which was thus proposed to them ; and it at length became a part of their settled polity- At a meeting of the Gene- ral Convention of New-Hampshire, held at Exeter, July 29, 1747, it was voted as follows ; Whereas we think piety and learning, particularly a good acquaintance with the Scriptures, and a conversation as becomes the Gospel, necessary qualifications, among others mention- ed by the Apostle, in a preacher of the Gospel ; we AGREE not to encourage or approve any as candidates for the ministry till they are recommended by some As- sociation ; unless they are persons, who have preached for some time, and have been approved of by ministers and churches acquainted with them. •§ 120. Of the examination previous to licensing. It is deemed, therefore, against the Order of these churches for a person to offer himself as a preacher with- out a Testimonial or a License from an Association ; and also for a church to accept of such an offer, and thus en- courage an irregular proceeding. Licenses are granted, however, by the Minor or Primary, and not by the Gene- ral Associations. The persons, applying for such purposes, undergo an examination ; and the great responsibility, therefore, of introducing an ignorant or an immoral person into the ministry rests with the body, to whom this power is com- mitted. They are bound to withhold their assent to the request for a License, until they are satisfied, that the applicant possesses the requisite qualifications. And it is 160 OF LICENSING TO PREACH. implied in this, that they are to obtain satisfactory evi- dence of moral and religious character, of church rela- tionship, of worthy motives and desires in reference to the ministry, and of suitable attainments in literature and theological knowledge. There is reason to believe, that the confidence of the churches has not been misplaced, and that the power of Licensing to preach has been rightly and wisely reposed in the Associations. § 121. Length of time, for which Licenses are granted. No uniform principle appears to be established in re- spect to the time, for which Licenses are given. Gene- rally they are v/ithout limit, but sometimes are given for a few months, a year, or two years, or some other de- signated period. In such cases, they may be renewed at the expiration of the specified time, if the Licentiate sees fit to renew his application, and no objections have arisen. 4 122. Form of the License. Every License is in such form, and expressed in such language, as the Asssociation deems most suitable; but generally it is concise and merely to this import ; That the person, having appeared before the Association at the time and place mentioned, had given them satisfactory evidence of a good moral and religious character, and of regular church standing; That the Association are sat- isfied also in respect to his literary and theological quali- fications ; And that they accordingly testify their appro- bation of him as qualified to preach the Gospel, and re- commend him as such, wherever the Divine Providence may call him. ^ 123. Of annulling or revoking Licenses. Licenses are, from their very nature, conditional. HEMOVALS OF MINISTERS. 161 They are given for a particular purpose ; and they sup- pose, both in their present and in their future operation, the existence of certain qualities in the persons, to whom they are granted. The existence of these qualities forms the condition, on which the License is granted. If, therefore, the Li- centiate be found on public trial either mentally or mor- ally deficient, the Association have a right to annul or re- voke the License. This right has been fully acknowl- edged by the churches ; and it is the duty of the respec- tive Associations to see it fully exercised, when occasion requires. CHAPTER XIIL REMOVALS OF MINISTERS. ^^ 124. Early Congregational views of ministerial removals. The character of a minister has ever been highly es- teemed in these churches ; and in ordinary cases it has proved a matter of no small difficulty to unloose the bond, which unites them to their people. It was said with un- doubted truth, more than an hundred years ago, that the translation of a pastor is a thing more seldom occurring, and more hardly obtained in the churches of New Eng- land, than in many other of the Reformed churches- This state of things may result in part from the charac- ter and early associations of the people themselves ; and still more from the nature of the ministerial arrange- ments. The engagement, which binds a minister to his 14* 162 REMOVALS OF MINISTERS* charge, is of a kind too sacred to be lightly entered into J and the difficulty of its dissolution naturally corresponds to the great caution and seriousness, with which it was formed. The lanoTiaofe, which has come down to us from the early times, is to this import ; — " A pastor, settled in the service of a people, is to be so sensible of his designation by the Spirit, and the providence of the Lord Jesus Christ, for that service, and of the account that he must give unto God about his behavior in it, that his remov- al must not be rashly attempted, but with much consid- eration, consultation, supplication, and sincere desire to follow the conduct of heaven in it. The frowns of God use to follow removes, that have not so been regulated." ^ 125. Treatises or authorities on this subject. Still it is an acknowledged principle, that cases may exist, in which the removal of a minister from his people is suitable and necessary. The subject of removals of this kind, which are of a voluntary, and not of a disci- plinary or compulsory nature, does not appear to be tak- en up in the Platform. But as it was a matter of much practical importance, it was early considered in the Cam- bridge Association, referred to at H12; and their opin- ions were made known in an Article, entitled, Proposi- tions concerning the Cases, ivherein a Minister may leave his people. These propositions are referred to in the New Eng- land Brethren's Ratio DisciplinaB; and the sentiments, which are expressed in them, are spoken of, as being the sentiments and the rule of the churches. In a Treatise of Dr. Increase Mather, entitled, A Seasonable Testimo- ny to Good Order in the Churches, published in 1720, and in which the concurrence of the Boston Ministers is gtated to be had, the same PporosiTioNs are mentioned, REMOVALS OP MINISTERS. 163 as Decisions of acknowledged authority. Without douht the Usage of the churches, which in all cases is suppos- ed to be founded on its serious convictions of duty, and is, therefore, their rule or Law, is in agreement with them. Hence it will be suitable to refer with confidence to the Propositions in the consideration of the present subject. ^ 126. First class of cases, justifying a minister's removal. The first class of cases, which may rightly lead to a minister's departure from his flock, seems to be founded on the obvious principle, that his usefulness among them greatly depends on their confidence, goodwill, and love. "In case there be arisen, (say the Propositions,) those incurable prejudices, dissentions, animosities, and impla- cable offences between a pastor and his people, that all reverence for, and benefit by, his ministry is utterly to be despaired of, he may be removed. The want of success otherwise, is not a sufficient cause of removal, but it is to be endured, with all humble patience by the minister, as a great affliction ; and, yet with this encouragement, that God will reward him, secundum laborem, non se- cundum proventum." § 127. Second class of cases, authorizing removal. The second class of cases, in which a minister's con- nection with a particular church may be dissolved, ap- pears to be founded on the principle, That there is a general good of the churches, which ought to be consult- ed in preference to the immediate prosperity of any par- ticular church. Hence the claim of such particular church, although it may be to them a painful sacrifice, ought to yield to that of some public Religious Societies, such as Missionary or Education societies ; and also to the claim of Theological Seminaries, and the like ; the 164 REMOVALS OF MINISTERS. success of which involves the interests of the churches at large, "A pastor may he removed from his people," say the hefore-mentioned Propositions, "in case his translation be found necessary for the common good. The welfare of the catholic church, in the general edification of a community, should he of such weight, as to make any particular churches give way thereunto. But, yet it be- comes not any minister, to seek his own translation, by first offering himself unto it." ^ 128. Other occasions; authorizing a minister's departure.. There are other circumstances or occasions of depart- ure, such as the ill health of the minister, personal per- secution, a failure of temporal supplies, &;c. — " There are some other things," say the Propositions, "which dissolve the vinculum 'pastorale between a pastor and his people ; and in case those disasters happen, he may be removed. Thus if a minister have a tolerable subsist- ence, wherewith he may after a Christian manner pro- vide for his own, denied him ; or, if a minister have no way to avoid a storm of purely personal persecution, but by fleeing from one city to another ; a remove may be justified. And the dissolution of a church gives the like liberty to him, that had been the shepherd of the now scattered flock." And again it is stated ; "Although a pastor should be willing to encounter many difficulties and infirmities with his people ; yet, in case that chronical diseases, which evidently threaten his life, might hopefully be re- lieved by his removal, it should then, on all hands, be al- lowed and advised. Mercy is to be preferred before sa- crifice, and so we find it was in the primitive churches accordingly-" REMOVALS OF MINISTERS. 165 ^ 129- Advice of a Council necessary in the removal of a minister. Although the causes, which have been mentioned, viz. alienation of the people's affections, failure of health, in- sufficient support in temporal things, a scattered and dis- abled state of the particular church, and the prospect of greater usefulness to the church in general in some other situation, are considered good grounds for dissolving the pastoral connection ; still it is not according to Usage for a minister to leave his people, without the advice and order of a Council. Accordingly it was determined in the Cambridge Propositions as follows ; — "That the will of our Lord, about the removal of any pastor from his people, may be understood, it is requisite, that the minister do not entirely assume to himself the judgment of his own call to remove, but a great regard must be had unto the direction of the churches of our Lord in the neighborhood." — This regard to the neighboring church- es is shown in the usual way ; viz. by inviting them to attend and express their opinions, on the subject of the proposed removal and the reasons of the same, by means of their pastors and delegates. § 130. Further testimonies in favor of the preceding principle. The principle, however, that a Council is requisite in the removal of a minister, does not rest solely on the au- thority, which has been mentioned. It is expressly re- cognized in the doings of the Synod, assembled at Bos- ton in 1662 ; who mention, as one of the acts of the com- munion of churches, the seeking and accepting of help from each other in the ordination,- translation, and depo- sition of ministers. The principle is fully stated and maintained in the an- cient Ratio Disciplinse, (Art. ix.) and in Dr. Increase Mather's Testimony to Good Order in the Churches. In 166 REMOVALS OF MINISTERS. 1719 the question of a minister's removal without Coun- cil was proposed to the Congregational ministers of Bos- ton on an occasion of importance. The answer, signed by the well known names of Increase Mather, Cotton Mather, Wadsworth, Colman, Sewall, Prince, and Coop- er, was this; " We plainly and solemnly profess and declare, That we would not have this remove, [alluding to a minister's leaving a church with consent of the same but without Council,] to be quoted as an example or precedent, to encourage the like for time to come ; because we look on such removes of ordained ministers, as directly tending to unsettle and disquiet the churches, and greatly to hurt the interest of religion in the land.'"^ §> 131. Of the calling and the nature of the Council. Councils, in the case of a removal, are composed, as on other occasions, of pastors and delegates. The Coun- cil is called by the church by Letters Missive, sent in their name ; but the minister, being an equal party to the business to be settled, has a right, if he chooses to exercise it, to name half of the churches sent to. In that case, it is technically called a Mutual Council. First. Although, according to Congregational Usage, the minister can not of himself call a Council in the first instance, it is according to Usage and manifestly just, that he should be allowed, in common with the Church, * The principle, that a Council is necessary, at the Dismissal of a minister, is abundantly obvious. Cases, nevertheless, of minis- terial removal sometimes occur in disregard of it. The existence of such instances is alluded to in Mather's Account of the New England Discipline, Art. ix. though not as a matter to be justi- fied ; — " Sometimes, but rarely, a pastor and a people have with mutual agreement more privately parted with one another j and no further words have been made about it," REMOVALS OF MINISTERS. 167 to judge of the propriety and necessity of that procedure. He can, therefore, being satisfied that there are adequate reasons for so doing, request the church to call a Coun- cil ; either a Mutual Council, or one composed of such churches, as they choose. — So long as the principle is maintained, that a Council is requisite in the removal of a minister, the church, whenever he thinks there are good reasons for his removal, have no right to refuse such a request. In case they do, he is entitled, both on the principles of common practice and of common justice, to an Ex Parte Council. Second. The Church also have a corresponding right. If they think, that the interests of their own body or the interests of religion in general require the dismissal of their pastor, it is their duty In the first instance, to intro- duce the subject to his personal notice, accompanied with the proposition of a Council to be mutually chosen. If he objects to their views and their proposed method of proceeding in the case, and they still remain of opinion that his removal is for adequate reasons desirable, they have the same right as he has, to call an Ex Parte Council. § 132. Proceedingsof the Dismissing Council. It may further be stated, that the church itself, indepen- dently of the advice and assistance of neighboring chur- ches, is considered competent to assume the initiatory task of inquiring into the particulars of the case, if they see fit, and even to vote a Dismission ; subject, how- ever, before being carried into effect, to the revision and the approval, of a Council. In the view of the Council, such a vote, when it is adopted in concurrence with the opinions of the Pastor, as under certain circumstances it may be, would probably be considered desirable ; becanse the Council could hardly mistake as to their duty, when 168 REMOVALS OF MINISTERS. the two immediate parties to the contract concur in the justness and necessity of its dissolution. Nevertheless, if the parties take different views of the subject and are at variance, the Council are bound to act solely from a a sense of duty ; whatever unpleasant feelings may be caused in the minds of some, who are concerned. A want of firmness and of inflexible integrity in Councils can hardly fail to lead to unhappy results. They are the regularly constituted guardians both of ministerial rights and of the rights of the churches. And it is their duty to weigh seriously and carefully all the circum- stances of the affair, proposed for their consideration ; not only those, which have occurred, but those, which are prospective. — "If much scandal, (say the Propositions,) will certainly ensue, upon the removal of a pastor from his people, that should weigh down many circumstances, which would rather invite such a removal." ^ 133. Eecommendation of pastors regularly dismissed. We have already seen at H 68, 117, 118, that the churches are interested to know, and have a right to know, who are introduced into the ministry, and in what manner they sustain its responsibilities. But the influence of the ministry is great, whether a man be limited to one spot or labor from place to place, through the whole circuit of Christ's vineyard. Hence some security to the church- es is as necessary at the Dismissal of a minister, as when he was first licensed, or was settled. It is not enough, that the churches were consulted, either directly or in- directly, on the two latter occasions ; since the mere cir- cumstance of a minister's Dismissal has occasioned a new state of things, by attaching to him, (what otherwise might not have existed,) a fear, that he may have come short of the duties of his station. Hence it is usual for the Council, for the satisfaction DISCIPLINING OF A MINISTER. 169 of the religious public and consequently for the benefit of the individual himself, not only to dismiss, but to re- commend. If the council conclude to dismiss, and noth- ing have appeared against the ministerial character of the pastor, the articles of Dismissal are to this effect ; That the council were assembled at the appointed time and plaze, agreeably to Letters Missive and for the pur- pose therein stated ; — that they diligently and prayerful- ly considered the reasons both in favor of and against the proposed dismission ; — that having found the rea- sons in favor of the same satisfactory, they have voted such dismission to be just and expedient ; — and therefore have further voted, that the pastor be dismissed accordingly and be recommended by the Council to the churches, wherever the Providence of God may call him, as a ininister in regular standing. CHAPTER XIV. DISCIPLINING AND DEPOSING OF A MINISTER. \ 134. Of the necessity of some means of disciplining ministers. After taking the precautions, which have been already mentioned, in introducing suitable persons into the min- istry, sometimes improper men find their way into that work ; and others lose that good character, which they once possessed. This is truly, what an ancient writer calls it, "a deplorable case" ; but he acknov/ledges it sometimes to have happened, and it is therefore, to be provided against. The Congregational polity would be 15 170 DrSCIPLINlNG AND DEPOSING? exceedingly defective, if there Were not some means of bringing such unworthy ministers to an account. The existence of such a defect in the congregational, or in any other system, must be exceedingly prejudicial not only to the churches at large, but to the pastors them- selves. If the infliction of censures be a benefit to pri- vate church members, there seems to be no good reason, why it should not be extended to members, who are cal- led to sustain offices. "If admonition, and in some ca- ses excommunication, (says Cotton, Way of the Church- es IN New-England, Ch. V.) be ordinances of God, sanctified for the healing of the souls of God's people gone astray, it were a sacrilegious injury to the Elders to deprive them of the benefit of such wholesome medicines, when the state of their souls should come to stand in need thereof." • ^ 135. The minister amenable to his church. It is settled, both in principle and practice, that the minister is accountable to his church ; and in the first place, in virtiie of his membership. According to Congregational Usage, no person becomes and remains the pastor of a church, without also, as soon as it conveniently can be done, transferring his relation- ship and becoming a member of the same. The reasons of this are various ; but oUe undoubtedly is, that he may feel himself subject to the needful restraint of its watch and discipline. (See ^ 8-5 of this Work.) Independently of this, the pastor is without doubt amenable to his church, in the second place, in virtue of his pastoral engagements. It is no matter, whether those engagements are all expressed, or in part implied. As long as they truly exist, the pastor is bound by them ; and if he violates them, the church have a right to call him OF A MINISTER. 171 to account. It is the same here as in temporal and civil things, where no agreement or engagement is broken, without incurring a responsibility; and the responsibili- ty is due to the injured party. This is one of the plainest principles of moral justice. The church, therefore, if their minister fail to preach the Gospel, or to administer the sacraments, or otherwise come short of the duties and character, which he pledged as a p .stor at his settle- ment, have a right to call him 1© account in virtue of his ministerial engagements. § 136. Evidence of such aecountability frem tke Scriptures. The liability of ministers to reproof and punishment from the particular churches, over which they are set, is not more agreeable to reason, than to the Scriptures. In reference to the discipline of the church, the Apostle re- peatedly lays down the obvious practical principle, that the existence of even a small evil, will, if not corrected, spread itself, and at last corrupt the whole body ; " A little leaven leave7ieth the whole lump.^^ 1 Cor. v. 6. Gal. This principle he applies, on different occasions, both to the treatment of lay members and of ministers. If a private church member, who is corrupt, ought to be brought under discipline ; then much more a church member, who sustains the ministerial office. The Apos- tle, in the fifth chapter of Galatians, speaks of false teach- ers, who troubled that church. In reference to these false teachers, he repeats the maxim of the whole lump and the little leaven ; and immediately adds, " I have confidence in you through the Lord, that ye ivill be none otherwise minded, but he, that troubleth you, shall bear his judgment, whosoever he be ;" as much as to say, He firmly believed, the Galatian brethren would bring such 172 DISCIPLINING AND DEPOSING persons to account and to punishment, whatever might be their pretentions, adding, in the next verse but one, " I ivould they were even cut off, which trouhle you^ The Apostle also authorizes the church at Colosse, (Coloss. iv. 17,) to watch over and to exhort their pas- tor, " And say to Archippus, take heed to the ministry, vjhich thou hast received in the Lord, that thou fulfil it. ^"^ Even the Apostle Peter was called to an account be- fore the brethren of Jerusalem, Acts xi. 2 — 18. And it does not appear, that he plead an exemption from this accountability on account of his being an Apostle and a minister ; but willingly gave them satisfaction."^ ^ 137. Methods or progress of disciplining a minister. This doctrine, that the power of calling its minister to an account rests with the church, is recognized, with a restriction hereafter to be mentioned, in the Platform at the tenth chapter, § 6. It is still more fully and expli- citly asserted in Cotton's Way of the Churches in New- England, OH. V. 4; in Cotton's Book of the Keys, CHS. II. IV. ; in the Answer to xxxii. Questions at * Both in Samuel Mather's Apology and in the New England Discipline of Cotton Mather, his father, the power of the churches under consideration is maintained, besides other arguments, from the practice of the primitive churches ; that is to say, the churches in the three first centuries. They adduce in particular a passage from Clement's Epistle to the Corinthian church. It appears from the passage referred to, that the Corinthians had deposed their ministers; and their right to do so is not doubted in the Epistle, although they are charged with having acted precipitatel)'' and wrongly in that particular case. In the year 258, a Synod, of which Cyprian was president, expressly acknowledged and commended the proceedings of some churches which had recently deposed their bishops. (See Cotton Mather's Ratio Disciplinse, Art. ix. and Samuel Mather's Apology, Chap, iv.) DT A MmiSTEH. 173 Qaestion tliirteenth ; and in Chapter fourth of Samuel Mather's Apology ; not to mention other written authori- ties, and the undoubted testimony of Usage, The question of the power of the church in this re- spect being thus recognized, the next inquiry relates to the course or method, which the church shall pursue on an occasion of so much interest. The general principle, subject to the limitations arising out of the peculiarity of the case, is, that the church are to take the same steps as in the discipline of an offending lay -brother, — " Where- fore, (says Mather's Rat. Disc. Art. ix.) when a pastor has fallen into scandal, the brethren that are acquainted 'with it, proceed, as they would with another brother in ■such cases ; only with such special terms of respect and repetition of addresses, as the relation of a father may call for." ^ 138. Further considerations on this subject. If, therefore, a minister do not so conduct in his office of paster, as might reasonably and justly be expected, it •seems to be the duty of those individuals of the church, -who are aggrieved, to seek satisfaction, in the first in- stance, in a private interview. If their scruples he then solved, they are not, in ordinary cases, under obligations to pursue the inquiry farther; since others have the same obvious and scriptural resource as themselves. If, on the other hand, satisfaction cannot he had in this way, the subject of grievance, after a repeated at- tempt to obtain a redress of it, which is to be made in the presence of others, may be brought before the church. If the church, after a full hearing of the case and with suitable examination, are satisfied either of the falsity of the charges or of the sincerity of the offender's repent- ance, there is no good cause for further proceeding. But if satisfaction be not given, the church, when consider- 1.5* 174 DISCIPLINING AND DEPOSING ed in itself and as disconnected from other churches, possesses the right, and is bound in duty to admonish and suspend him from their fellowship. Nothing is supposed to be more evident than this prin- ciple, that the church possesses the right, and is obliged to punish, when considered in the abstract, Neverthe- less, as such a step would be virtually removing the ac- cused person from the ministerial office, it is not accord- ing to Congregational Usage for the aggrieved church to take that measure, without the advice of neighboring churches, ^ 139. Advice of Council in the discipline of a pastor. This is the natural result of one of those fundamental principles, emphatically declared by the Congregational- ists at their first setting out, as a distinct sect ; viz. The churches, although they originally possess in themselves a constituting and preserving power, and are all on an equal footing, are, nevertheless, not independent, but, on the contrary, sustain a mutual relationship and interest, (See §^ 17, 20.) The language of the Platform on this subject, (oh. x, ^ 6,) is this ; " In case an Elder offend incorrigibly, the matter so requiring, as the church had power to call him to office, so they have power according to order, {the counsel of other churches, lohere it maybe had, directing thereto,) to remove him from his office." This is the re- striction on the proceedings of the particular church, alluded to in ^ 137, founded on the principle, that all the churches of Christ have an interest in each other, and, therefore, ought to be consulted in matters of great concernment ; among which may be justly reckoned the settlement, removal, and deposing of ministers. This course, which recommends itself as a matter of common prudence, is advocated, on scripture grounds, in OF A BIINISTER. 175 Cotton's Book of the Keys at chapter iv. It was also considered and approved in the Synod of delegates and pastors in 1662; as it has heen by writers, councils, and general usage since that time. ^ 140. Proceedings and results of the Council. The Council organizes itself as in other cases. Gen- erally the meetings are public in the first instance ; but after such testimony as can be had, is given, they with- draw to private consultations. They there come to a result ; and if they find the of- fender guilty, they still allow him the opportunity of re- taining his standing by suitable manifestations of repen- tance. And if the Council be satisfied in that respect, they advise the dissatisfied brethren to restore him their confidence. "If the offender be obstinate, (says Mather's Rat. Disc. Art. ix.) then they sharply rebuke him ; and in a written instrument, signed by the Moderator and all the Council, (or by him in the name of the Council,) they pronounce him unworthy of the Christian ministry." — The same work adds, "The Council, returning to the public assembly, there after suitable speeches made by the Moderator, (and others of the Council, if they please) the Result of the Council is read, and then delivered to one of the brethren, at whose invitation they are here to- gether. And pertinent prayers are added for the close of all." ^ 141. Of the testimony adduced against a pastor. It is highly reasonable that the trial of a minister should be instituted and conducted, with the utmost regard and deference to his station. Not because any office whatev- er ought to shield from the punishment of crime ; but for 176 DISCIPLINING AND DEPOSING the well known reason, that persons in office, who faith- fully discharge their duty, are exposed more than others to malevolent and unfounded accusations. This principle is clearly sanctioned and enforced hy the Scriptures, 1 Tim. v. 19 ; '^Agaimt an Elder re- ceive not an accusation^ hut before two or three ivitnes- :ses." — Some difference of opinion seems to have existed as to the true import of the passage, but the meaning is generally understood to be this ; That two persons must be had, who can testify to the particular fact, which is the ground of accusation. § 142. Of the deposed minister's relation to the church. After a minister has been deposed by a Council, he still remains a member of the church. Therefore it is the duty of the church after that event to proceed with him, as with any private member. They are to consider whether the reasons, which have deposed him from the ministry, are inconsistent with christian character in any mere layman; and if they be, whether he exhibit peni- tence or not. "Being now, (says the Platform ch. x, § 6.) but a member, in case he adds contumacy to his sin, the church, that had power to receive him into their fel- lowship, have also the same power to cast him out, that they have concerning any other member," § 143, Subordinate mt?ans of pastoral discipline. There are other means, besides those which have been mentioned, of calling ministers to an account. General- ly they are members of some clerical Association : and as these bodies are formed ©n religious principles and for re- ligious objects, those members, who act inconsistently with those principles and objects, necessarily expose them- selves to reproof and censure. It may be added, it OF A MINISTER. 177 would be the duty of the Association, if the delinquen- cies were such as to affect the Christian character, to in- form the church under the person's charge. The Association, that licensed to preach in the first instance, may exercise a watch and control over the li- censed persons until his Ordination. But it has been thought by some, although the question does not seem to be fully settled, that the power of the licensing Associa- tion is superseded and annulled by the act of the Ordain- ing Council, inducting him into the ministry. If the contrary principle were established, viz. that the licensing Association retained its power after, as well as before the Ordination, subject always to the revision and decis- ion of an ecclesiastical Council, it would probably strength- en the safeguards of the ministerial character and in- fluence. § 144. Duty of neighboring Churches in the case of neglecting discipUne. Sometimes churches sinfully permit the existence of a corrupt ministry ; not taking means to prevent it. — They thereby expose themselves, as in the case of the al- lowed corruption of the inferior members, to the friendly advice, and the discipline of neighboring churches. The practice, relative to cases of this nature, is thus stated in Cotton's Way of the Churches of Christ in NeiO'Eng- land, Chap. vi. § 6 ; "A sixth way of communion among our churches is by way of admonition ; as if one church should be credi- bly given to understand of some scandal, arising in anoth- er church, whether by corruption in doctrine or in man- ners ; and upon diligent search and inquiry, the report is found true, the church hearing thereof, sendeth letters or messengers or both unto the Elders [the Pastors] of that church, where such offence is found, and exhorteth them 178 DISCIPLINING AND DEPOSING OF A MINISTER. to take a speedy and diligent course for the redress thereof. But if the Elders of that church should beremiss there- in, or be faulty themselves, they then certify the whole church thereof, to call upon their officers, as Paul sent to the church of Colosse, to call upon Archippus, to take diligent heed of the fulfilling of that work of the ministry, which he had received of the Lord, Col. iv. 17. If the church hear them, the scandal is removed; if it hear them not, the church, offended herewith, taketh the help of two or three churches more to join with them in their exhor- tation or admonition." ^ 145. Further proceedings of neighboring churches in the above case. " If still the church, where the offence lieth, persists in the neglect of their duty, and of the counsel of their brethren ; either the matter would be referred to a con- gregation of many, or all the churches together, if need require. Or else, if the offence be evident and weighty, and of ill, though not general consequence, the church- es, offended with them, would, as they justly might, with- draw themselves from the right hand of fellowship, and so forbear all such exercises of mutual brotherly commu- nion with them, which all the churches are wont to walk in one towards another." 179 CHAPTER XV. COUNCILS. ^ 146. Acts of church communion, according to the Synod of 1662. Councils and also Conferences of which we shall here- after have occasion to treat more particularly, are foun- ded on the general principle, already repeatedly men- tioned, that there is and ought to be a communion of churches. In the Synod of Congregationalists of 1662, the communion of churches is defined to be the faithful improvement, according to capacity and opportunity, of the gifts of Christ, bestowed upon them, for his service and glory, and their mutual good and edification. The acts of communion, they assert, are such as these ; — I. Hearty care and prayer one for another, 2 Cor. xi. 28, Canticles viii. 8, Rom. i. 9, Col. i. 9, Eph. vi. 18; II. Affording relief by communication of their gifts in temporal or spiritual necessities, Rom. xv. 26, 27, Acts xi. 22—29, 2 Cor. viii. 1, xi. 14; III. Maintaining unity and peace, by giving an account one to another of their public actions, when it is orderly desired, Acts xi. 2, 3, 4, 18, Josh. xxii. 13, 21, 30, 1 Cor. X. 32, and strengthening one another in their regular ad- ministrations ; as in special by a concurrent testimony against persons justly censured. Acts v. 41, xvi. 4, 5, 2 Tim. iv. 15, 2 Thess. iii. 14; IV. Seeking and accepting help from, and giving help unto each other in case of divisions and contentions whereby the peace of any church is disturbed. Acts xv. 2, — in matters of more than ordinary importance, as the 180 COUNCILS. ordination, translation, and deposition of Elders, and such like, Prov. xv. 22, xxiv* 6, 1 Tim. v. 22, — in doubtful and difficult questions and controversies, doctrinal or practi- cal, that may arise, Acts xv. 2, 6, — and in the rectifying of mal-administrations, and healing of errors and scan- dals, that are unhealed among themselves. Job iii. 9, 10, 1 Cor. XV. 2 Cor. ii. 6, 11, xii. 20, 21, xiii. 2 ; V. Taking notice, in love and faithfulness, of the trou- bles and difficulties, errors and scandals of another church, and administering help, when the case necessarily calls for it, though they should so neglect their own good and duty, as not to seek it, Exod. xxiii. 4, 5. Prov. xxiv. 11, 12; VI. Admonishing one another, when there is need and cause for it, and after due means with patience used, withdrawing from a church or peccant party therein, which obstinately persists in error or scandal. ^ 147> Of the obligation of the churches to seek advice. The objects, proposed in the three first classes of acts of communion, may in general be effectually and happily accomplished in that plan of stated intercourse, termed Conference of Churches. The objects, proposed under the fourth, fifth, and sixth classes, imply and require the existence of Councils* And it is to be added, that it is not left wholly at the option of the churches, whether they will call a Council under the circumstances therein mentioned. So far from it, if they neglect, in cases of evident necessity, to consult with neighboring churches by way of Council, it is considered matter of just offence to them. This is explicitly stated in the Platform, Chap. xv. § 2.- — " If a church be rent with divisions among themselves, or lie un- der any open scandal, and yet refuse to consult with oth- er churches for healini^ or removing- of the same, it is COUNCILS. 181 matter of just offence both to the Lord Jesus and to oth- er churches, as betraying too much want of mercy and faithfulness, not to seek to bind up the breaches and wounds of the church and brethren." But, on the other hand, there may be too great eager- ness and precipitancy in assembling Councils, which is an error hardly less, than the one here objected to. Some remarks remain to be made in a subsequent section on the views and feelings, with which such a proceeding should be commenced. § 148. Of the persons composing Councils. Councils are to be composed of ministers, and of lay- members or brethren of the churches. The formation of Councils on this plan is deemed to be agreeable to the genius of the Christian system, which, in recognizing the rights of all, opposes itself to the exclusive right and the domination of any particular class, (see ^ 73.) — And it may be added, that it is not only agreeable to the gen- eral spirit of Christianity, but is particularly and explic- itly authorized. The Council of Jerusalem, of which we have an ac- count in the fifteenth chapter of Acts, was composed of ministers «nd private brethren. It is true, that the church of Antioch, on whose account that Council was called, deputed Paul and Barnabas to go to the Apostles and Elders at Jerusalem, without making mention of any other class of persons. But on their arrival we find, that they were received not only by the Apostles and the Elders of the church, but by the church itself. The business, on which the messengers came from Antioch, was discussed in the presence of the whole body of believers ; and the re- sult which was agreed upon, and is left on record, is not only in the name of the Apostles and Elders, but of the brethren. 16 IbZ COUNCILS', § 149. Ancient testimonies on this subject. Without undertaking to repeat all, that has been said by the early writers on this subject, it will be sufficient to remark, that the principle in question is repeatedly re- cognized in Cotton's Way of the Churches of Christ in New-England, printed in 1645, at Chap. vi. M 3, 4. It was also admitted and sanctioned by the Synod of 1646 — 8, who were the authors of the Cambridge Plat- form, at chapter sixteenth of that instrument. And again, in the Synod of 1679, the feelings, evinced in re- lation to this subject, were particularly marked and ex- plicit, in consequence of certain members appearing there unattended by any of the brethren of the church- es of which they had charge. The Synod immediately noticed it, and were so much dissatisfied, that they would not recognize them as members, and pennit them to take their seat, until they had first prevailed with their churches to send a delegation of lay-members. " Councils and Synods, (says the more recent Apolo- gy of Samuel Mather, Chap, vii.) should be composed of such persons, as are fit and proper, both of the elder- ship and of the laity ; and both have equal right to speak their sentiments in them." And again he says, in a few sentences after, "When a number of pious, skil- ful, and prudent persons, both ministers and brethren, are sent and convened in Council or Synod, they ought to have equal power and authority in acting and voting; this is the right of the fraternity." ^ 150. Of those who have the right of calling Councils. Councils are summoned by means of Letters Mis- sive, addressed to a number of churches, and stating the object, in reference to which their deliberations are solic- ited. (See ^ ^ 33, 71.) The right of sending Letters for this end is possessed by whole churches ; and in cer- COUNCILS. 183 tain circumstances by aggrieved members forming a part of a church, as also by aggrieved individuals. As each member is bound to feel an interest in the whole, so on the other hand the whole body are bound to regard the risfhts and well-being of each member ; and on this principle even individuals, however obscure they may be, are entitled to the protection of Councils, those bodies being the only authorized means of representing the church at larg-e, in the Cases iv. v. vi. of the Synod of 1662, mentioned at ^ 146. Letters Missive are also sent by the agents of Missionary Societies, in the name of such Societies, as remarked at § 93 ; inasmuch as those bodies are deemed to be acting in the name and behalf of all the churches. Also a number of individuals in a new settlement, who are not members of a church, but give credible evidence of piety, and wish to be united in a church state, may call a Council for that purpose.—^ {SeeH24, 33.) § 151. Obligation of the churclies to regard Letters Missive. If the bodies and individuals above-named have a right to send, the churches are bound to accede to their request, right and obligation being reciprocal. Still as the applica- tion is always supposed to be a reasonable one, and for some religious end, if they have satisfactory evidence, that this is not the case, they are released from that obli- gation. And hence they first vote, on receiving the Let- ter Missive, and before choosing their Delegates, wheth- er they will meet in Council or not. It is hardly necessary to add, that the churches do not notice Letters Missive, sent either by individuals or cor- porations, acting merely in a civil capacity, or for civil or secular ends.^ * There are some valuable remarks on the topics of this Section to be found in the Statement of the Dedham Case and Considera- tions on Congregational Polity, pp. 56, 57. 184 COUNCILS. <^ 152. Of the feelings with which Councils should be called. Sometimes churches, and other persons and bodies of men who are acknowledged to have the right of sending Letters Missive, neglect to call Councils, when they should ; but not less frequently there is too great precip- itancy in calling them. A council ought never to be as- sembled, without a deliberate and conscientious regard to all the possible results. It is equally at variance with common honesty and religion for a church or part of a church, to ask the advice of a Council, when they have determined beforehand the course to be pursued, what- ever the character of that advice may be. If they are cer- tain of being right, it is palpable deception to seek that aid, of which they are conscious of not standing in need. But if this be not the case, they virtually admit the pos- sibility of being in an error. Now if persons confess it possible for them to be in the wrong or liable to take a wrong course in future, and ask advice in relation to their conduct, they are certainly under obligations, strictly to follow that advice, in some things, and in all cases to regard it with the greatest def- erence. — Hence Councils are not to be called, until after much deliberation, and with a serious determination, that the truth shall have its due influence on the conscience and conduct, at whatever expense of prejudice and in- terest. ($> 153. Principles on which Councils are to decide. The grounds or foundation of the existence of the Council is the wish or invitation given, as made known in the Letter Missive. It is true, the Council cannot be formed without the approbation and concurrent action of the churches, which are sent to on the occasion. But it has been justly remarked, that the act of the churches, in voting to comply with the request and send delegates to form constituent parts of the Council, is rather a means COUNCILS, 185 or medium, through which the Council is brought into being, than the originating cause. Hence the Council are limited in their proceedings and powers by the Letter Missive. Being called by its authors for a particular purpose and no other, and being authorised to act by their respective churches for the same purpose, they are bound to keep that particular ob- ject in view in all their transactions. As to the rest, they may consult the written opinions of men and derive light from various sources, but are to be governed chiefly by the Scriptures and their own consciences. Justice can hardly fail to be secured, where a regard to God's Word and the teachings of the Spirit is united with candor and prudence, even without the voluminous aid of a pile of recorded precedents, which these churches generally are in want of. § 154. Of the weight due to the advice of Councils. It is an acknowledged principle in respect to Coun- cils, that they possess only advisory powers ; in other words, their decisions are addressed to the understand- ings and consciences of men, and are enforced solely by moral obligations. They are considered by the churches as interpreters or expositors of what is right, expediency, and duty in the particular cases submitted to them. Their proper business is to give light. Nevertheless, as those, by whom they were called, are supposed to have been sincere in their request, it is in- cumbent on them to examine the opinions or decisions given, with prayerful, honest, and unprejudiced minds. When their temper is such, they will generally find good reason to agree with the Council. In the early periods of our ecclesiastical history, such bodies were so judiciously constituted and their decisions so respectfully received, as to have extorted the remark 16* 186 COUNCILS. from Cotton Mather, that the Councils in the churches of New England rarely meet with contradictions from the churches, whose cases have been laid before them. In case a church, or part of a church refuse a Council's opinion, the neighboring churches have a right to judge of the propriety of their course, and to censure and with- draw from them, if there be good reason for so doing. (See Platform, Chap, xv.) ^ 155. Advice of Council in matters merely prudential. The decisions of Councils are in all cases termed Ad- vice ; and abstractly considered, are susceptible of be- ing either received or rejected. But this power of re- ceiving or rejecting, although admitted to exist in the abstract, is necessarily checked and controlled in prac- tice by the principles of our moral constitution. Conse- quently it maybe laid down as a principle, that there are cases, where moral considerations imperatively require the Advice of Councils to be followed, although the ab- stract power of resisting it is admitted to remain. And such seem to bo all matters of mere expediency or pru- dence. Perhaps the question, submitted to the Council, is, Whether a person may leave a church, in order to join another, Avhose meetings are in some respects more ac- cessible. This is a mere prudential question ; a matter, not of conscience, but of expediency. The Council may see reasons not to grant the request of the applicant ; and if so, he is bound to abide their advice ; otherwise he was not sincere, he was not honest in asking it. It is admitted, he has power, (what may be termed the physi- cal power,) to reject it ; but it seems to be equally clear, that he cannot do it, without a violation of morality. ij 156. Advice of Council in matters of conscience. But there are other cases of a different character ; and COUNCILS. 187 such are all matters of conscience ; involving not merely a person's desires, but his sense of duty. When a man's conscience is concerned, it is true he asks Advice, as in the other case ; but in respect to the applicants for it, the same consequences do not follow the Advice given. In the one case, the nature of the application is such as to lay the applicant under a moral obligation to adopt the Advice of the Council, supposing him sincere in his re- quest. In the other it is not so; nor is it possible, that it should be. An unreserved reference of matters of conscience to another person or any body of persons, is repugnant to the Scriptures, which make our consciences amenable to God alone. It is also repugnant to the na- ture of the human mind; since we are so formed, that neither the power of belief, nor the moral susceptibility can possibly operate, except on evidence being presented. Consequently, in all such cases, when the Advice is given, the applicant, while he is bound to examine and weigh it seriously, must be the judge, whether his scru- ples are cleared up, or not. If they are, he is bound to pursue the course pointed out ; if not, he is forbidden by a higher obligation. ^ 157. On the right of a Council, which has been dissolved, to reassemble and act by its own authority. The question is sometimes asked, whether an ordain- ing or installing Council, or a Council for any other pur- pose, retains the right of reassembling and of exercising anew any powers over the Church or Pastor, or of doing any thing else, after they have completed the business for which they first assembled, and have dissolved them- selves as a Council, or, what is commonly regarded as the same thing, have adjourned "without day." In answer to this inquiry, it is an obvious remark, that the Council derives its power from the Church, at whose invitation conveyed in the Letter Missive, it has assem- 188 MUTUAL COUNCILS. bled. And accordingly their legitimate powers of action cannot go beyond the business, whatever it may be, which is specified as the subject of their inquiry and action. If they are called to ordain or install a man, or for any other purpose, their authority terminates as soon as the specific business, which called them together, is comple- ted. To reassemble, therefore, by their own authority and without the originating power of a new Letter Mis- sive, and to prosecute inquiries anew in relation to the church and people, or to do any thing else as a Council, would be considered at variance with Congregational principles. CHAPTER XVI. MUTUAL COUNCILS. ^ 158. Occasions of calling Mutual Councils. It will hold good as a general statement, that mutual Ecclesiastical Councils are called only in cases of doubt and difficulty ; and in respect to which there exists some difference of opinion. The particular cases, therefore, in which they are summoned, (at least those of most fre- quent occurrence,) are these three ; viz. The dissolution of the pastoral relation, where a removal is contemplated, which the church does not assent to ;^ Cases of contro- * Wherefore, (says Increase Mather, in his Testimony to Good Order in the Churches, p. 4,) if a minister be upon a removal from his flock, especially when there are no sufficient causes evident for it, and the flock earnestly propound and request, that the thing may be laid before a Council of the neighbor churches, but he re- fuse it, it may be feared, that it is an hour of temptation with him and that his way is not right before the Lord. MUTUAL COUNCILS. 18^ versy in general between a church and its pastor ; Cases of controversy between a church and a private member, or members respecting removal, discipline, and the like. ^ 159. Practice in selecting the Council and Letter Missive. In other cases, such as the ordination or installation of a minister, there is but one party, the Council being convoked by the church as a body. That is to say, the arrangements, relative to the calling of the Council, are determined solely by the majority of votes, although the minority if there be one, have the right of making their statements and remonstrances, when it is convened. But occasions, calling for the formation of Mutual Councils, are always understood to imply the existence of two parties, which sustain to each other such a rela- tion, as to render it expedient to deviate from the com- mon practice. It has, therefore, become the usage, un- less some other plan be especially agreed upon with mu- tual satisfaction, for each of the parties concerned to se- lect an equal number of the churches, which are invited to the Council, together with an additional church, if it be thought advisable, selected by the two parties con- jointly. Nevertheless, the Letters Missive in these cases, as in others, are sent by the church. " If the church, (says the Ancient Ratio Disciplinae, Art. ix. ^ 1,) think it advisable for them to have their share in choos- ing and calling the Council, the Letters then go in their name, signed by the pastor." ^ 160. Mutual Councils representative of the whole body of the Churches. There is one view of Mutual Councils which is im- portant to be kept in mind, viz. That they are repre- sentative of the whole body of the churches. This we suppose to be the proper view of all regular Councils, 190 MXTTtJAL COUNCILS. but emphatically so of those under consideration. Dr. Owen, in his Brief Instruction in the Worship and Dis- cipline of the Churches, (p. 227, ed. 1667,) asserts, that those, who are rightly and justly censured in any church, ought to be rejected by all churches whatever ; and of- fers the mutual communion of the churches as the ground and reason of the assertion. But if the just act of a par- ticular church ought to be thus regarded by all others, certainly the acts of the assembly of churches, which we call a Council, ought to be still more. An offender or aggrieved person, for instance, declines listening to the church of which he is a member ; and ac- cordingly, in concurrence with the church, he makes his appeal to the churches at large, requesting of them to de- cide, whether the treatment he has received from the church of which he is a member, be just or not. But as such an appeal cannot, from the nature of the case, be literally carried into effect, the churches assembled in Mutual Council, are held to be virtually representative of all the rest. We may consider the plan of Mutual Coun- cils as the method, which has been seriously and care- fully considered and adopted, for securing this general representation in all cases, which cannot be otherwise settled. Consequently their Advice is in theory the ad- vice of the whole body of Congregationalists, and is to be regarded as such in practice. ^ 161. Mutual Councils are ultimate tribunals. The Advice, therefore, of Mutual Councils, supposing the opinions of the last section to be correct, cannot be disregarded and rejected without injury and offence to the whole body of believers of the same name, except it be done on the most serious and conscientious grounds. And whether rejected or not, it is the decision of the highest and ultimate ecclesiastical tribunal; and is not MUTUAL COUNCILS. ID"! susceptible, as is often done in civil cases, of being re- judged by an appeal to another, and more authoritative body."^ ^ 162. Consociated or permanent mutual Councils. It seems proper to observe here, that the great liberty, enjoyed in these churches, has resulted in an absence of perfect uniformity in their proceedings. In some parts of the American Congregational Church, particularly in the State of Connecticut, the plan of Occasional Coun- cils, summoned on each particular occurrence, has been, in a great measure, given up ; and standing or perma- nent councils, technically called Consociations, establish- ed in their stead. As these bodies exist, antecedently to the particular causes and occasions, which call them into being, and cannot be regarded as more favorable to one party than another, they are entitled to be considered Mutual Councils ; and, therefore, rightly come under consideration in this chapter. Consociations are composed of certain neighboring churches, (generally those, that happen to be embraced within the limits of a County,) which are permanently represented in the same, by their respective ministers and by lay-delegates, chosen from time to time. The authority, vested in Consociations, has its origin in the Saybrook articles, which are given at No. ii. of the Ap- * This statement will apply to the great body of the Congrega- tional churches ; but in respect to those of Connecticut must be modified by the doctrines of the Saybrook Articles. Their Mutu- al Council is the Consociation • nevertheless, the decision of a sin- gle Consociation, on the subject submitted to them, is not always final. In cases of great difficulty, (Art. vii.) it is referred to a ful- ler council, consisting of a joint assembly of the Consociation, be- fore which the subject was originally brought, and a neighbouring Consociation. 192 MUTUAL COUNCILS. pendix. According to those articles, they are required to afford assistance on all ecclesiastical occasions ; and their powers appear to be of a more decisive and author- itative kind, than those of occasional councils. ^163. Of the authority or powers of consociations. That such is the nature of the powers, granted to Con- sociations, seems to be sufficiently evident from the lan- guage of the Saybrook Articles, which are alike the foun- dation of their existence, and of the authority, confer- red upon them." — All cases of scandal, (says the thir- teenth article,) that fall out within the circuit of the aforesaid Consociations, shall be brought to a council of the elders and also messengers of the churches within the said circuit." The decisions of Consociated Councils, which extend not only to lay-men, but ministers, are not mere Advice, as in other cases ; but are decisive of the subject, sub- mitted to their consideration, and are enforced by a high moral penalty. According to the sixth article of the Say- brook Platform, if any pastor or church decline confor- ming to the decision of the Consociation, they shall be reputed, after due patience used with them, " guilty of a scandalous contempt, and dealt with, as the rule of God's word in such case doth provide, and the sentence of non- communion shall be declared against pastor and church." Some difference of opinion seems to have existed in respect to the thirteenth Article ; but the settled usage is to this effect. When a minister is guilty of scandal or heresy and the like, the accusation is brought, in the first instance, before the Association of which he is a member. The Association are to receive it, and to make provision for the minister's trial before the Consociation; nor does the Council, otherwise called the Consociation, MUTUAi;. COUNCILS. 193 take cognizance of it, except it be brought in this way."^ §. 164. Historical Remarks on Consociations. The circumstances, relative to the origin of Consocia- tions, are briefly these. — About the commencement of the last century considerable dissatisfaction existed among the Congregational churches, especially on the part of the ministers, with the System of occasional Councils. The subject of Councils had not been fully and explicitly laid down in the Cambridge Platform, which was the great law of the churches ; and a vague notion was very generally afloat, that something better might be substitu- ted for them. Accordingly at the Annual Meeting of the Massachusetts Convention of Ministers in May, 1706, a System of permanent Mutual Councils was proposed, and adopted, as far as that body was concerned, under the name of Consociations. But it experienced the ani- madversions of a number of able and influential pastors ; and was particularly held up to rebuke, in a publication of Mr. Wise of Ipswich, entitled The Church's Quarrel Espoused, or a Reply to certain Proposals, &c. The plan was revived, under a somewhat diflerent form in the year 1815, in the Massachusetts General Association. But in neither instance did it meet with the concurrence of the churches generally, and was, therefore, abandon- ed. •*It seems to be necessary to add here a remark, explanatory of what has been formerly said. The principles and practice, which have been laid down in a fonner chapter in respect to the disciplin- ing of a minister, apply to a large majority of the Congregational churches ; but not in their full extent to those, which have adop- ted the plan of permanent or Consociated instead of occasional Councils. The methods of proceeding and the principles, in the churches last referred to, may be found in the Saybrook Articles, given at No. n. of the Appendix ; with the exception of some things peculiar, which exist in the practice of a few small districts. 17 194 MtrruAL councils. The result was not the same in Connecticut. Minis- ters and delegates from the counties of Hartford, Fair- field, New London, and New Haven, assembled at Say- brook in September of 1708. They agreed on a System of Consociations or permanent Mutual Councils instead of the plan of occasional Mutual and Ex-parte Councils. These Articles, although they relate chiefly to Associa- tions of ministers and the powers and methods of Conso- ciations, are commonly known under the name of the Saybrook Platform ; and in general the Congregational churches of Connecticut have been regulated by it in respect to Councils to this day. (See No. II. Appen-* dix.) § 165. Objections to permanent or Consociated Councils. As repeatedly ineffectual attempts have been made to establish the system of permanent Councils beyond the limits of Connecticut and Rhode Island, it seems proper to notice some of the objections, which have been made to a plan, in favor of which its friends assert very much can be said. (1) It is objected, first, that the sj^stem is unfavorable to the rights of individuals and churches, and, therefore, inconsistent with the grounds, on which Congregational- ists first set out. If individuals or churches do not sub- mit to the Council's decision, according to the Saybrook plan, they expose themselves to the highest moral pun- ishment, that of excommunication ; however conscien- tious they may be. This is thought by some to be not wholly in unison with the fundamental Congregational principle, that the Bible and a man's conscience are his ultimate law. Besides, the files of precedents, which are accumulated in the records of such Councils, are not known to the churches generally ; nor are the churches MtTTUAL COUNCILS. 195 suitably consulted in the formation of the same, although they are to be governed by them. A second objection is, that they tend to foster feelings of pride, and place and power, the seeds of which are so deeply implanted in our corrupt nature. — On this sub- ject Ecclesiastical History in all its stages teaches a les- son, which has been too dearly purchased, to be lightly regarded, or readily forgotten. It appears from Mosheim, (Volume I.) that in the second century the churches were independent of each other except in the bonds of mutual prayer, love, and beneficence. Afterwards the churches of whole provinces were formed into one large and standing Ecclesiastical body, possessed of certain powers ; such as making laws or canons, obligatory on particular churches. In due season, the officers of these formidable bodies claimed for themselves epithets of hon- or, prerogatives, and observances of particular respect, in virtue of said office ; and thus arose, not to mention oth- er significant titles. Metropolitans, Patriarchs, and Popes. This is the natural result, say these objectors, of giv- ing permanent power to any body of men. Men accu- mulate power, as they do riches ; the larger the heap, the more likely it is to grow. Therefore, it is best to stand upon First Principles, and to endure any defects of occasional Councils, rather than encounter the hidden, but certain hazards of those, which are permanent. § 166. Objections to Councils, which are not permanent. On the other hand, it is said, that lay-members have a part in the Councils of Consociations, and therefore, as they are particularly interested in preserving the rights of individuals and churches, the fears of some future un- just domination on the part of pastors are exaggerated. And while the alarms sounded in respect to Consocia- tions, are groundless, the supporters of them insist, that 196 MUTUAL COUNCILS. the advantages they possess over Occasional Mutual Councils, are obvious. The former know the questions, submitted to them, but know not the parties ; while the latter are truly and avowedly the creatures of parties. — And hence it often happens, as the parties naturally se- lect the churches which they suppose to be favorable to themselves, that they are equally or nearly equally divi- ded ; come to no decision ; or form a decision, which is weakened and deprived of its due effects by the suspicion of the interference of private motives. But Consociations, being permanently constituted, are rightly supposed to be free from any undue bias ; and their decisions are, there- fore, entitled to the greater weight. ^ 167. Of the progress and improvement of the Congregational system. On this subject a single remark remains to be made. The system of Order and Government of the Congrega- tional churches was not adopted at once, but gradually, as the leadings of Providence, the teaching of prayer, and the searching of the Scriptures opened the way. And when we remember, how they have thus been led, from one step to another, in the introduction of a system in so many respects unexceptionable, we may indulge the hope, that on the subject under consideration, the churches will at last find the right way, and be united in the same practice. May we not anticipate, that the system of Church Conferences, which was so early and earnestly proposed by the fathers of these churches, although but recently introduced, will be the means of diminishing the obstacles in the way of a satisfactory and uniform arrange- ment in respect to Councils ? They furnish suitable oc- casions for an amicable interchange of sentiment on all general religious interests ; and, although they might not be considered the proper bodies for introducing or amen- ding a system of Church Discipline and Order, they EX PARTE COUNCILS. 197 might properly take measures for assembling an ecclesi- astical body, a Synod for instance, to which such an im- portant work would be appropriate. And as it is well known, that the Congregational churches of this country often met together in former times in Synods, to consult on the general welfare, why may they not unite again, in a similar manner, to examine, revise, and perfect their generally excellent Order and Government ? CHAPTER XVIL EX PARTE COUNCILS, ^ 168. Of the nature of Ex-Parte Councils. Another tribunal, that of Ex-Parte Councils, is known among the great body of Congregationalists. In those sections of these churches, where permanent Councils are established, there is not supposed to be that occasion for them, as in other parts, and they are rarely, if ever resorted to. Like mutual Councils, they imply the exis- tence of two parties ; but they differ in this, that they are called by one of the parties without the concurrent ac- tion of the other. An Ex-Parte Council, therefore, is an ecclesiastical tribunal assembled by an aggrieved individual or a num- ber of aggrieved individuals, to sit as judges in their own case. — In the settlement of secular difficulties, we find something analogous to Mutual Councils in Courts of justice and also in those mutually constituted tribunals, denominated References ; but an Ex-Parte adjudicatioii seems to be an anomaly in civil government- 198 EX PARTE COTTNCILS. ^ 169. Circumstances that warrant an aggrieved person or persons in calling an Ex- Parte Council. It sometimes happens, that a person is injured, in con- sequence of some application to the church which has been refused, or some censure passed upon him by the church, or in some other way. Such a person is said to be aggrieved ; but he has a remedy. " The person ag- grieved, (says Mather, Rat. Disc. Art. ix. § 1,) applies himself to the pastor, and by him to the church with hum- ble remonstrances of the hardships, which he apprehends used upon him, desiring them to review his case, and if this do not obtain, then to accommodate him in calling a Council of neighbor churches, chosen with mutual satis- faction, to judge of the proceedings. — If they refuse to do it, he may do it without them, only still informing them what he does. He writes Letters to what churches in the neigh- borhood he pleases ; briefly declaring, that he appre- hends himself to suffer by an administration, that needs to be more thoroughly inquired into ; and intreating the Pastors with the Delegates of the churches, to whom he now makes his address to come to the place, and at the time specified in the Letters, and consider the case, whereof a full representation shall then and there be laid before them ; and give their Advice, which he hopes will be with all sincerity and humility hearkened to." ^ 170. Duty of the Churches, summoned to an Ex- Parte Council. It being settled, as it clearly is, that an aggrieved in- dividual or individuals have a right to direct Letters Mis- sive for the purpose of assembling an Ex-parte Council, it becomes the duty of the churches, to which they are addressed, to assemble accordingly, unless they see rea- sons for not thus doing. As, however, the request is made against the opinion and wishes of a majority of EX PARTE COUNCILS. 199 the church, it becomes the churches, that are sent to, seriously to inquire, whether there be good grounds for meeting together. In case of a Mutual or any other Council, deliberation on this point is reasonable; in re- spect to Ex-parte Councils, it is imperative. So much so, that the subject arrested the attention of the Gener- al Association of Massachusetts, and that highly respect- ed body at their session of 1823, passed the following vote ; That it be recommended to the ministers, con- nected with this Association, not to attend Ex-parte Councils, without much deliberation, and obvious and urgent necessity."^ ^ 171. An Ex-parte allowable only on the refusal of a Mutual Council. One point in particular is to be noticed by the church- es sent to. They have a right to expect, that it be ex- plicitly stated in the Letters Missive, whether a Mutual Council has been requested and refused, or not. If such statement do not appear in the Letter Missive, the Usage of the churches would not approve of their assembling. A Mutual Council is the regular and ultimate tribunal. * The following passage from Cotton Mather's Ratio DisciplinjE sufficiently indicates, that increased care was very ear- ly deemed to be necessary in respect to the calling of Ex-parte Councils. — " The pastors of the churches, to whom an aggrieved person, under the neglect of the church to do any thing for the re- lief of his distress, has made his complaints, do not rashly at once read his Letters to their churches. But having informed them- selves, as thoroughly as they can of the case, they signify, imto the pastor of the church complained of, what they have received, and ask him to let them know, whether the difficulty cannot be remov- ed without their coming to them as a Council, or whether they have any just objection to make against their coming to them. For the management of these preliminaries, the pastors either have an in- terview, or else by messengers hold such a communication with one another, as is needful to their concurrence in the action." 200 EX PARTE COUNCILS. To such a council the aggrieved person or persons have a right. It is only in case of the refusal of their appli- cation for such an one, that they have a right to an Ex- parte Council. The latter tribunal is designed only for their security in cases of necessity ; but not to support them in any violation of wholesome and established prac- tices. ^ 172. Proceedings of Ex-parte Councils. The Council arrive at the place appointed, and being called to order, and having organized by the choice of a moderator and scribe, they open their session with sup- plications. Their proceedings are commonly, in the first instance, in some public place ; and at the com- mencement of their inquiries, notice is given, of the time and place of their meeting, to the church, of which the aggrieved are members, and to the pastor of the same. If the church and pastor decline paying any attention to the notice given, the Council govern themselves accord- ingly, and proceed to business. But if they consent to attend, they have liberty to make a statement of the cir- cumstances of the case, and to give the reasons, why they declined joining in a Mutual Council. Having given the aggrieved party a hearing also, if it should appear, that the circumstances of the case, as now exhibited, do not justify their being called together, nor require their interference, they proceed no further. If, on the contrary, they see reason for examining the subject laid before them, they feel themselves justified, by established principles and practice, to give such ex- amination, and to decide upon the question submitted. ^. 173. Further proceedings of Ex-parte Councils. Generally the evidence, relating to the case, and the arguments are given in public. — " Retiring then, (says EX PARTE COUNCILS. 201 Mather, Rat. Disc. Art. ix,) to the place of their more private entertainment, they there consider over again all, that has been laid before them. Every member of the Council may, with leave of the Moderator, declare their sentiments. The result is drawn up in a proper instrument ; where- in they first report what they find, and then advise what they would have to be done ; usually fortifying their ad- vice with pertinent passages of the sacred Scriptures, annexed unto each of the articles. If they find, that the person hath not suffered such in- jury as he pretends unto, he comes off as unhappily as Felicissimus did ; who, after he was excommunicated in his own congregation, made, as an injured person, his appeal to a Synod ; but the Synod ratified and confirmed the sentence of excommunication against him." ^ 174. Proceedings of the Ex-parte Council in relation to the church. The statement in the ancient Ratio Disciplinje pro- ceeds as follows. — " If they find the person to have suf- fered palpable injury, they endeavor to convince the church of it, and advise them to restore the injured per- son unto his former station. They order, if the church refuse this, or refuse to give the Council an account of the matter, (a thing, that perhaps never happened,) the person to be admitted into some other church of the neighborhood, and so unto communion with them all. The church persisting in their irregularity, they run the hazard of a proceeding, which was never above once come into, viz. The Council, communicating the true state of the case unto the churches, that sent them, and obtaining from them a ratification of their judgment, they do, by a solemn act, withdraw communion from that church, or from as many in it as will go on to abet, and maintain the unjust censure, which has been passed in it. 202 EX PARTE COUNCILS. But, blessed be the glorious Head of the church ! the interposition of his Holy Spirit, working on the minds of his people, while they are in his way thus waiting on Him, still obtains the ends, which they aim at, and pre- vents such dreadful extremities." ^ 175. Object and necessity of Ex-parte Councils. The species of councils under consideration undoubt- edly wear at first a forbidding appearance ; nor can their true value be rightly estimated without contemplating them in their ultimate, as well as immediate results, and in their connection with, and influence on the whole sys- tem. In judging of the value, therefore, of these councils, it ought to be kept'in mind, that one great object of Con- gregationalism is to preserve every individual, whatever his standing, in the full possession of such religious rights, as are recognized in the scriptures. Audit was as a se- curity of the fulfilment of this laudable intention, that Ex-parte councils were at first introduced and authorized. Established Usage requires the assembling of a Mutual Council in the first instance ; but as the system recog- nizes no other force than that of persuasion, and as truth and duty do not always avail against the influence of sin- ister motives, it was foreseen, that Mutual Councils would sometimes be refused by the unjust party. It be- came a serious question then, in what way the rights of aggrieved persons should be preserved under such cir- cumstances ? And the principle, finally settled upon, was, that they might appeal to the churches at large through the medium of an Ex-parte council. Such councils, therefore, are a sort of key-stone to the system ; they bind, and consolidate the arch of the fabric, and give it strength. Those unjust and violent proce- dures, which so often characterize a dominant party, re- ceive in this way a serious check. All persons under EX PARTE COUNCILS. 203 discipline have the power of compelling a respect for their rights ; and the churches proceed, both in their treat- ment of ministers and of brethren, with the full knowl- edge, that their doings are liable to be reconsidered and annulled by a Mutual Council, and in case that be refused, by an Ex-parte one. As the object, therefore, is to main- tain every person in his just rights, and as it does not readily appear in what other way it can be secured, the necessity of the power of assembling Ex-parte Councils corresponds to the greatness and urgency of the end had § 176. The necessity of them superseded by consociations. These views apply to the churches generally. But where there are consociations, or standing Mutual Coun- cils of any kind, there does not appear to be equal occa- sion for Ex-parte Councils ; provided such permanent Councils are obliged to listen to the complaints of indi- viduals. And this is the fact in those churches among us, which have adopted that plan.^ " In case any difficulties, (says the seventh of the Say- brook articles,) shall arise in any of the churches of this colony, which cannot be issued without considerable dis- ^'TThat Ex-parte Councils are excluded by consociations, as at present constituted, is fully the opinion of those, among whom the latter system prevails. The subject was brought before the General Association of Connecticut in 1821 j and a committee was appoint- ed to report on the question ; Has an Ex-parte Council authority to organize a church from the members of another gospel church, without the consent of the church, to which such members belong ? The report was made in 1822, accepted, and printed in the pro- ceedings of the Association. It considers the Consociation to be the supreme tribunal, which is so constituted as to consult impar- tially the rights and duties of all. Every man, who is justly ag- grieved, may claim its assistance ; but its decisions cannot be questioned and subverted by any other tribunal. 204 SYNODS. quiet, that church, in which they arise, or that minister or member aggrieved by them, shall apply themselves to the council of the consociated churches of the circuit, to which the said church belongs, who, if they see cause, shall thereupon convene, hear, and determine such ca- ses of difficulty," &c. CHAPTER XVIII. SVNODS. ^ 177. Nature of Synods and scripture grounds for the same. Synods are ecclesiastical assemblies, called together for the purpose of consulting on the general interests of the churches. So that they differ from Councils chiefly in attending to general, instead of particular interests, and in embracing a more ample representation. " Synods," says the Cambridge Platform, CH. xvi. ^ 1, " orderly assembled, and rightly proceeding according to to the pattern. Acts 15th, we acknowledge as the ordi- nance of Christ ; and though not absolutely necessary to the being, yet many times, through the iniquity of men and the perverseness of the times, necessary to the well- being of churches, for the establishment of truth and peace therein. Acts xv, 2 — 15." (j 178. Powers and authority of Synods. The duties, which properly come within the province of Synods, and the authority, which accompanies their decisions, are thus laid down in the Platform. — " It be- longeth unto Synods and Councils to debate and deter- SYNODS. 205 mine controvetsies of faith and cases of conscience, 1st Chron. xv» 13 ; 2d Chron. xxix. 6, 7 ; Acts xv. 24^29 ; to clear from the Word holy directions for the* holy worship of God and good government of the church, to bear witness against maladministration and corruption in doctrine or manners in any particular church, and to give directions for the reformation thereof; not to exer- cise church censures in way of discipline, nor any other act of church authority or jurisdiction, which that presi- dential Synod did forbear." " The Synod's directions and determinations, so far as consonant to the word of God, are to be received with reverence and submission, not only for their agreement therewith. Acts 15th, which is the principal ground there- of and without which they bind not at all; but also, secondarily, for the power, whereby they are made, as being an ordinance of God, appointed thereunto in his Word." § 179. Of the members of Synods and the calHng of the same. Synods, like ecclesiastical assemblies of a less impor- tant kind, are composed of ministers and lay-delegates after the pattern of the Synod mentioned in the fifteenth chapter of Acts, (see Platform ch. xvi. ^ 2.) Some churches, as already stated, neglected to send lay delegates to the Synod of 1679. The assembly were dissatisfied ; a debate ensued, and it was resolved, (says Mather, Magnalia, Bk. v. Pt iv. ^ 3,) " that not only elders, but messengers also were to be delegated by churches, and have their suffrage in a Synod, represen- ting those churches ; the primitive pattern of a Synod in the fifteenth chapter of Acts, the primitive practice of the churches in the ages next following the Apostles, and the arguments of such eminent men as Jewell, Whitaker, Parker, and others against those, who mention that laics 18 206 SYNODS. are no fit matter for such assemblies, being judiciously considered as countenancing this assertion." * In the early periods of the country, Synods repeatedly assembled at the invitation of the Civil magistrate. At the present time, such is the entire separation of Church and State, an invitation of that kind would not be very likely either to be given or acceded to ; and at any rate would come with more propriety and effect from some Conference, Association, or other religious body. § 180. Historical notices of Synods. The earliest Synod of the Congregational churches in this country, of which we have any account, was held at Newton, (afterwards Cambridge,) in the year 1637 ; seventeen years after the first landing at Ph^mouth. It v^^as called together in consequence of the prevalence of certain doctrines, which were deemed to be of an erro- neous and hurtful tendency. Eighty two erroneous opin- ions, which had been disseminated in New-England, were examined and condemned. The Synod was com- posed of all the teaching elders in the country, and of messengers from the several churches. A second Synod was held in the same place in 1643. Several persons had ar ived in the country about this time, and attempted to set up the Presbyterian method of church government. This was the occasion of its be- ing called together ; and "the assembly," says Winthrop, "concluded against some parts of the presbyterial way." A third Synod, consisting of ministers and delegates, met at Cambridge in 1646, for the purpose of settling an uniform scheme of church order and government. It protracted its session by adjournments to the year 1648. This Synod framed and adopted the plan of church government, called the Cambridge Platform, a work originally of great merit and influence and which is re- SYNODS. 207 ferred to, and continues to exert an influence over the churches to this day."^ A fourth Synod, embracing all the ministers of Massa- chusetts, together with lay-delegates, was held at Boston in the year 1662, to deliberate on the subject of Baptism, and the more intimate union or consociation of the chur- ches. There was another assembly of this kind, which met at Boston, Sept. 10th, 1679, commonly called the Reforming Synod. The deliberations of this body at their first session turned upon these two questions. — L What are the evils, that have provoked the Lord to bring his judgments on New England? — II. "What is to be done, that these evils may be reformed ? — This Synod held a second session, which commenced May 12th, 1680, dur- ing which they considered and adopted a Confession of Faith. * This Synod met in the autumn of 1646, and having continued in session but fourteen days, adjourned, in consequence of the smallness of the number present and the approach of winter, to meet again on the eighth of June in 1647. The principal business during this short session was the discussion and decision of a Proposition concerning the magistrate's power in matters of reli- gion ; and the appointment of three persons, viz. Cotton of Boston, Richard Mather of Dorchester, and Partridge of Duxbur}', each of them to draw up a scriptural model of church government. The Synod met, agreeably to adjournment, in the ensuing sum- mer, but, as the season proved sickly, they soon adjourned again to meet in September of 1648. Of the models presented, that of Richard Mather was preferred, and was made the basis of the present Cambridge Platform. This fact is particularly stated in the anonymous Life of Mather, printed at Cambridge in 1670, which is affirmed by his son, President Increase Blather, to have been written by a person who had ample means of knowing the truth of what he relates. It is also averred in the same work, that he was the sole author of the answer to ix. Positions, and of the answer to the xxxii. Questions, both written in 1639, although they pass under the name of the Elders of New England. 208 SYNODS, "We are at liberty to infer then, even from these brief historical notices and independently of what is said in the Platform, that Synods are an authorized part of the Con- gregational polity ; that they may properly be directed by the churches to inquire concerning all matters of disci- pline, doctrine, and practice ; and that in many cases their deliberations and advice will be found highly con- ducive to the harmony and well being of the same. (See Winthrop's History of New England, Savage's Ed. vol. I, p. 237, II, pp. 136, 264, 269, 308, 330, Holm's Amer- ican Annals, 1st Ed. vol. i, pp. 298, 328, 345, 382 ; Trumbull's History of Connecticut, ch. xm; Mather's Magnalia, Bk. V. Mass. Historical Collections, vol. x. p. 6. Do. 2d ser. vol. i. p. 195. v, 301,vi, 533.) ^ 181. Syaodical decisions persuasive or advisory. It is a principle, held by the great body of Congrega- tionalists, that particular churches and individuals retain the right of examining the decisions both of ordinary Councils and of Synods by the light of God's word. If they find them agreeable to the scriptures and satisfactory to their consciences, they are to be received ; but if oth- erwise, they maybe rejected. This principle is concisely asserted in the passage already cited from the Platform ; and is more fully illustrated and advocated in Samuel Mather's Apology for the Liberties of the New England Churches at chapter seventh. Among other remarks he has the following : " The Synods of these churches are not like those of other churches ; for they have no weapons but what are spiritual. They neither pretend to, nor desire any power, that IS judicial. If they can but instruct aud persuade, they gain their end. But when they have done all, the churches are still free to refuse or accept their ad- vice. As they have no secular power to enforce their DISCIPLINE OF WHOLE CHURCHES. 209 cannons, they neither ask nor desire its aid. And, since these Synods are such innocent and inoffensive things, none, that have any due information concerning them, can reasonably object against their meeting together, or forbid them without a manifest invasion of the common liberties of mankind. I have said, that these churches, when they meet in Synods, claim to themselves no juri- dical power. For they are of the celebrated Chalmer's opinion, that the determination of a Council or Synod is persuasive, not compulsive ; a ministerial judgment, not bringing along with it any authority and necessity ; and so a decisive suffrage not in itself, but as it is taken out of the scripture." CHAPTER XIX. DISCIPLINE OF WHOLE CHURCHES. ^ 182. Congregational churches may discipUne each other. It is a fully established principle, that churches, as well as individuals, are subject to discipline, and that they may exercise acts of discipline on each other. It would be sad indeed, if it were not allowable, to warn sister churches, when they fall into sin ; and to cut them off, when they show a determination to persevere in it. If this power were not possessed, it would be an ominous de- fect in the system ; destroying, like a worm at the root of a flourishing tree, the principles of circulation and life, and causing weakness and withering. The power in question results clearly and necessarily from the great law of church communion ; which as nat- urally developes itself in the dispensation of warnings, 18* 210 DISCIPLINE OF WHOLE CHURCHES. admonitions, and reproofs, as in less unpleasant acts of kindness. And that it has been fully recognized as well- founded and necessary, appears from the passage already quoted, atH 144, 145, from Cotton's Way of the Church- es of Christ in New England, and from numerous other testimonies. (See Ratio. Discip. Art. ix. M ; Say- brook Articles, vi. &c.) <$> 183. Method of discipline laid down in the Platform. The Cambridge Platform, (ch.xv,) in enumerating the methods of communion among churches, mentions as the third, the dispensing of admonition ; declaring not only the existence of the power, but the particular forms, accor- ding to which it is to be exercised. — "A way, then, of communion of churches is by way oi admo7iitio7i ; to wit, in case any public offence be found in a church, which they either discern not, or are slow in proceeding to use the means for the removing and healing of. " Paul had no authority over Peter, yet when he saw Pe- ter not walking with a right foot, he publicly rebuked him before the church. Gal. ii. 11 — 14. Though churches have no more authority, one over another, than one apostle had over another, so m.ay one church admon- ish another, and yet without usurpation. " In which case, if the church, that lieth under offence, do not hearken to the church, that doth admonish her, the church is to acquaint other neighboring churches with that offence, which the offending church still lieth under, together with the neglect of their brotherly admo- nition given unto them. Whereupon those other church- es are to join in seconding the admonition formerly giv- en. And, if still the offending church continue in ob- stinacy and impenitency, they may forbear communion with them, and are to proceed to make use of the help of a synod or council of neighbor churches walking order- DISCIPLINE OF WHOLE CHURCHES. 211 ly, (if a greater cannot be conveniently had,) for their conviction. " If they hear not the synod, the synod, having declared them to be obstinate, particular churches, accepting and approving of the judgment of the synod, are to declare the sentence of non-communion respectively concerning them. And thereupon, out of religious care to keep their own communion pure, they may justly withdraw themselves from participation with them at the Lord's ta- ble, and from such other acts of holy communion, as the communion of churches doth otherwise allow andrequire." ^ 184. Treatment of unoffending members in such corrupt church. The Platform further proceeds on this subject, in ref- erence to such individuals as may not have been affected by the general corruption of the offending church. — " Nevertheless, if any members of such a church, as live under public offence, do not consent to the offence of the church, but do in due sort bear witness against it, Gen. xviii. 25, they are still to be received to wonted commun- ion, for it is not equal, that the innocent should suffer with the offensive. Yea, furthermore, if such members, after due waiting in the use of all due means for the heal- ing of the offence of their own church, shall at last, with the allowance of the council of neighbor churches, withdraw from the fellowship of their own church, and offer themselves to the fellowship of another, we judge it lawful for the other church to receive them, (being other- wise fit,) as if they had been orderly dismissed to them from their own church." 212 CHAPTER XX. BAPTISM. § 185. Significancy and the subjects of Baptism. Baptism is one of the two ordinances of the New Testament, which, as indicative of their highly obligatory and solemn nature, are called Sacraments. It is in itself a purely external sign ; but it is symbolic, having a moral significancy. Considered in itself, it intimates the fallen and sinful condition of man, and his need of regeneration ; considered in its particular application, it intimates the baptised person's conviction of his personal unholiness by nature, his feelings of penitence and faith, and his hope of regeneration by the Spirit of God. This general view of its import, however, is to be mod- ified by a consideration of the persons or subjects, to whom it is applied. <5> 186. Method of proceeding at Baptism. The account, given in Mather's Ratio Disciplinae, (Art. IV. ^ 5,) of the method of proceeding at baptisms, is as follows. — " At the baptism, the pastor begins with a short prayer, consisting of passages properly introduc- tory to the action before him ; and particularly supplica- ting for assistance and acceptance in that solemn dedica- tion to God, which the person to be baptized is now passing under." [Then follow some remarks on the different forms of expression, which were employed by the ancients, in ad- ministering this ceremony; there having been a great want of uniformity among them.] " But in the churches of New England, (the author BAPTISM. 213 proceeds,) such a liberty is neither practised, nor approv- ed. In their baptisms, the pastor, pouring water with his hand on the face of the person before him, [i. e. ei- ther sprinkling or laving the person's face,] confines him- self to the words of the institution, viz. (prefacing the christian name of the person, or saying. This person or infant, whose name is ,) I baptize ; Or, (especially if it be an adult person,) I baptize thee, in, or into the NAME OF THE FaTHER, SoN, AND HoLY GhOST. " Upon this the pastor annexes another short prayer, wherein he commends the infants, if they be such, with their parents, or the persons [of adult age who have now been] baptized, unto the mercies of God in the New Gov" enant, now sealed unto them. He prays for the mercies of the Covenant ; particularly that blood of sprinkling, and that effusion of the spirit of grace, and that portion in the resurrection of the just, whereof baptism is to the faithful a token of good ; and such a part in the heavenly city as God has prepared for them, to whom he will be their God."^ § 187. Mode of applying water in Baptism. The application of water is by sprinkling or laving. * "When adult persons, having families, are admitted into a church, it is customary to baptize their children, either at the same time, or soon after. But often it happens, that some of the chil- dren themselves are so far grown up, as to be able to understand something of the principles of the Christian religion, and of the nature of a dedication to God. In such cases it is not the Usage to extend baptism to all, unless those, who are old enough to un- derstand the nature of the Christian life, give evidence of possess- ing it, and desire to be baptized on their own account, and to make a dedication of themselves. To determine, who properly come under this class, and who come within the class of infants, as the term is commonly employed on the subject of baptism, will depend chiefly on the inquiries and the discretion of the minister and the parents. 2U BAPTISM. Immersion is not generally practised by these churches, although considered lawful. On this subject they reason in this way. 1. The particular mode of baptism cannot be determin- ed from the meaning of the word, baptizo, which may mean either to immerse or to lave, according to the par- ticular connection, in which it is found, (see Mark vii, 4. Heb. ix. 10.) 2. None of the accounts of baptism, which are given in the New Testament, necessarily imply, that it was performed by immersion. It is true, the Savior and the eunuch, when they were baptized, went up out of, or rather /row the water ; but the inference, that they went under the water, which is sometimes drawn from these expressions, does not appear to be sufficiently warranted. (See the passages in the original.) 3. The circumstances, attending the baptism of the jailer and his family are of such a nature, as to render the opinion of its being performed by immersion improba- ble. The baptism was evidently performed at midnight, and within the limits of the prison ; a time and a situa- tion evidently implying some other mode than plunging. Similar views will hold in respect to the baptism of the three thousand at the season of Pentecost. As, therefore, there are no passages of scripture, which positively require immersion, but various scriptural con- siderations against it, besides its being always inconve- nient and not unfrequently impracticable, these churches have ever thought it fit and requisite, as a general rule, to practice baptism by sprinkling or laving. § 188. Administration of adult baptism. When persons are to be admitted into communion with a particular church, the Confession of faith, adopted by that church, is first read and assented to; baptism is BAPTISM. 215 then administered to such, as have not been previously baptized, followed by the reading of the church Cove- nant, and assent to the same. In such cases of baptism, the person baptized has not only assented to the Confes- sion, but has been previously inquired of as to his mo- tives, feelings, and religious character. (See ^^ 25, 50.) But it not unfrequently happens, that serious and truly pious persons have a desire to be baptized, and still, in consequence of incorrect or imperfect views, or from some other cause, find in themselves an unwillingness to come to the Lord's Supper. In such cases, the pastor may baptize ; but it is his duty to inform himself carefully and satisfactorily of the claims of the applicant to that solemn rite. And as the pastor is considered to be the agent of the church in administering it, both Usage and the reasonableness of the thing itself require, that he should see to it, that the assent of the person, who is about to be baptized, is given to their Confession of faith, pre- vious to his baptism. ^ 189. Eelation of adult baptism to church membership. Baptism, in the case of adults, does not necessarily constitute the recipient of it a church member ; that is to say, a member in a particular church. He may belong, (and the application of baptism is a sign of this,) to the great body of believers ; though not to a particular body, united together by a covenant. Although there may be baptism without church membership, it is fully establish- ed by USAGE, that there shall be no admission to particu- lar churches without baptism. " Baptism, (says the Answer to the xxxii. Questions, Qs. IV,) hath been administered, and no church or mem- bers made thereby ; and men have been made members of churches, and not then baptized, but before. And, therefore, it is not baptism, that makes members of the church," &c. 216 BAPTISM. ^ 190. Of the agent or administrator in Baptism* Private persons have at different times assumed to themselves the right of administering baptism. The fol- lowing remarks may be considered, as expressive of the sentiments of the Congregational churches on that sub- ject. They are the answer of the Cambridge Association, mentioned at §^ 112, 125, to this question. Whether baptism is to be administered by any but the ordained ministers of our Lord Jesus Christ ? (I.) We find no commission or permission from our Lord, Jesus Christ, for any to be the administrators of baptism, except those whose Avork it is by his commission to preach the Gospel, Matt, xxviii. 9. And none have a commission, to make the preaching of the Gospel their work, but such as are, with the call of the faithful, set apart for that work, Rom. x. 15. Baptism is a seal of the covenant ; for any but an of- ficer to apply the seal in the name of the great King of heaven, is a presumptuous arrogance. — Baptism is one of the evangelical mysteries, and none but stewards in the house of our Lord Jesus Christ may pretend unto the dispensation of those mysteries. — The apostolic writings intimate, that some are sent to baptize. (II.) " As both the primitive and Protestant churches have signified their dislike of baptism, administered by common hands ; thus the disorder, and confusion, and the contempt of the institutions of the Lord Jesus Christ, which would thereby be introduced, is a sufficient preju- dice against it. (Ill) " The original of the allowance and countenance, given in some churches unto undue administrators of baptism has been from gross errors in the minds of men about the necessity and operation of that Sacrament, whereof, non privatio, sed contemptus damnat." BAPTISM, 217 ^ 191. Of the right of a minister to baptize abroad. At an early period there were discussions, touching the extent of the rights and duties of ministers. The subject was one, worthy of serious consideration ; and was the more urgent, as those, who were called to exam- ine it, had experienced the unhappy effects of ecclesias- tical usurpations. Among other questions one arose, Whether a minister might baptize beyond the limits of his own church and people ? One of the Nine Positions, sent by certain pious min- isters of England to the American Congregational churches, for the purpose of ascertaining their opinion on the same, was this ; That a minister cannot perform any ministerial act in another congregation. — The Answer of the Elders of New England, returned in 1639, of course involved their opinions on the particular question above-mentioned ; and which was to this effect, that a minister might preach and pray in another congregation, but was not at liberty to administer either Baptism or the Lord's Supper. This is one of those cases, in which the light of expe- rience has fully overthrown the primitive opinion. Long and established Usage has authorized an opposite senti- ment. But then the practice, in order to be consistent with Congregational principles, must be supposed to be with the consent of the church. That is to say ; the church have a right to object to a stranger's administer- ing the Sacraments, if they see cause for it. .If they do not object, (which is seldom done and is not to be ex- pected without good cause, )they are supposed to consent. § 192. Of the administration of baptism in private. Strictly private baptism is not practised in these churches ; the usual time and place being the Lord's day, in the midst of the public worshipping assembly. 19 218 BAPTISM. " So, says Mather, we read in the days of Cyprian, Nox, NISI IN ECCLESIA PRAEPOSITIS, LICUIT BAPTIZARE.'.' A dif- ferent practice would expose the ordinance to perver- sion ; and at least bring it into contempt. And besides, as the administration of it is not a matter of private right but flows from the nature of the Administrator's office, it ought, on that account, to be publicly performed. Nevertheless, it is only required, that it should be public, but not necessarily, although commonly in the presence of the whole congregation. And hence it is deemed admissible to administer it any day of the week at Lectures, which are held at some public place, although they are ordinarily attended by a part only of those, who make the religious assembly or society of the person, who administers it. I believe also that there have been instances, not frequent however, of the administration of baptism, particularly in the case of infants, in those meetings, which were public or open only to members of the church. Notwithstanding the general rule, baptism is sometimes administered in private houses and in comparatively a private manner ; but only when there is urgent and sat- isfactory reason for it, and when it can be done with sui- table solemnity, with religious services, and in the pres- ence of such other persons, particularly members of the church, as can be conveniently assembled. (See Mass. Hist. Collections, vol. iv, p. 130.) <^ 193. Infant Baptism. The baptism of infants is practised by the Congrega- tional, as is done in most of the Reformed churches. In regard to this subject, as in respect to many others, ihe plan of this work permits merely a statement of the gen- eral grounds of this practice, without going into a minute examination. BAPTISM. 219 (1.) An argument in favor of infant baptism is drawn, in the first place, from the state of the church as it exis- ted under the former dispensations, compared with the church, as it exists under the Christian dispensation. The general views, involved in this argument, are these: That the church under both th« old and new dispensa- tions has ever been the same, although under a different form ; That infants, as well as parents, were admitted into the church under the earlier dispensations ; the rite of circumcision being the sign of their introduction into it ; And that the Christian dispensation, (as the Savior came not to destroy, but to fulfil the Law and the Proph- ets,) did not annul or abridge any of the privileges of the church, that were possessed under the dispensations of former times. But as the right of children, who are bound to their parents by the strongest natural tie, to be solemnly and visibly dedicated to God, and to come within the pale and under the watch of the church, is a blessing and a privilege, we are entitled to ask for the passages in the New Testament, which require its aban- donment. We take it for granted, that children are to be publicly dedicated to God, now, as in former times, unless some positive directions can be shown to the con- trary. It appearing, therefore, that children may be dedicated to God by their parents in some public and visible way, and there remaining no outward ceremony under the christian dispensation, suitable to that purpose but baptism, we infer, that baptism is designed to take the place of circumcision, and that children may be bap- tized. And these views are thought to be encouraged by the affectionate saying of Christ ; Suffer little children to come unto me, and forbid them not, for of such is the kingdom of God. Mark x. 14. (2.) A second argument in favor of infant baptism is derived from the repeated accounts, in the book of Acts 220 BAPTISM. of the baptism of whole families. The families referred to are those of Lydia, a seller of purple in the city of Thyatira; of the jailer in the same city ; and of Corne- lius, the centurion of Csesarea. It may perhaps be ad- mittted, that instances of this kind, taken by themselves and independently of other proofs, are not to be consid- ered as conclusively proving the scripture authority of infant baptism ; but they form a presumptive argument in its favor of great weight. 3. And further, it may be shown from Ecclesiastical histoiy, that the baptism of infants was practised in the time of the primitive christians. This being the fact, the conclusion seems to follow irresistibly, that they re- ceived the practice from the Apostles, and that it was, therefore, known and recognized by the Savior himself. And if it were known and recognized by Him, or even introduced subsequently and solely by those he commis- sioned, it must be received, in either case, as the will of Christ, and as a law of the christian dispensation. § 194. Relation of baptized children to the Church. The relation of baptized children to the church is of- ten spoken of as infant membership. Nor is there any very serious objection to the use of the phrase, provided it be limited in its meaning by the peculiar situation of those, to whom it is applied ; for it cannot be meant to be said, that they are members in full, or members in the ordinary sense of the term. The prevalent views on this subject seem to be briefly these. As infants have been dedicated to God in the way of his appointment, they may be regarded as members of the universal or general christian church ; and perhaps in a sense similar to that, in which all children are mem- bers of the civil community, and partakers in the benefits of the same. From the moment of their birth children Baptism. 221 ate members of the civil community, and entitled to its protection ; but new rights, obligations, and responsibili- ties arise, as they advance in years. The same in re- gard to baptized infants. As they advance in years, new truths are disclosed ; new relations arise ; and new du- ties are devolved upon them ; and they are candidates for that particular relation, which results from full mem- bership in a particular church. The situation of baptized infants may be compared, in some respects, to that of baptized adults. Baptism, when applied to adults, is a sign that they are members of the universal church, and, in consequence of having this sign affixed to them, they are entitled to a participation in the prayers and friendly interest of Christ's followers ; and still the mere fact of their baptism, as we have already seen, does not constitute them members of a particular church. And in like manner baptized infants bear the holy seal of membership in the great household of Christ, and have a claim on the prayers, and interest, and faith- ful exertions of his followers, particularly of that church, by which the sacramental seal was affixed ; but they cannot be said to belong to, to be members of any par- ticular church, in distinction from the church at large, except perhaps in reference to the near connection form- ed by natural and local ties, and consequently in an im- perfect or mitigated sense. (See ^ 196, Prop, ii.) Hence when they present themselves for full admission into such particular church, they are justly required to assent to its Articles of belief and to its Covenant, and to give suitable satisfaction in respect to their serious in- tentions and christian character.^ It is as much the duty * A full view of the arguments, relating to infant baptism, can- not be expected here. Such a view would occupy the whole space, allotted to this brief work. The reader may see it, however, dis- cussed somewhat at length in President Dwight's Theology, Sekm. cLvi— IX, and also in the recent Lectures of Dr. Woods on Infant Baptism. 19* 222 BAPTISDL of such church to reject them, if they find them wanting in the suitable qualifications, as it would be to reject an adult, who had been baptized, but was subsequently- found to be \vanting in piety. § 195. Of the baptism of adopted children. Sometimes benevolent Christians adopt orphans, or the children of those who are living, purposing to bring them up as their own, and to treat them in all respects, as is suitable in a Christian parent. According to primitive practice, such adopted children may be admitted to bap- tism; one or both of those, who adopt them, being mem- bers of churches. It is no matter, whether they be rela- tives of the children or not ; as the baptism is adminis- tered, not on the ground of relationship, but of Christian character and church-membership in those, who adopt. " There is large promise, (says Cotton, Way of the Churches of Christ in New England, ch. iv. ^ 6,) to Abraham, stretching the Covenant to his seed, not only to the children of his own body, and to his proselyte ser- vants, but also to all, that were born in his house, or were bought with money, Gen. xvii. 12, 13 ; which hap- pily may grant so much liberty to a Christian sponsor, that if a stranger or wicked man should give him his child from his infancy to be brought up as his own, it may be baptized as his own." " But that is the utmost bounds of liberty in this case. We know not any ground at all to allow a faithful man, [i. e. a member of the church,] liberty to entitle another man's child [i. e. to present and maintain its claim,] to baptism, only upon a pretence of his own promise to have an eye to its education^ unless the child either be born in his house, or resigned to him to be brought up as his OWN." — (See also Chap. vii. § 8; and the Answer to XXXII. Questions, Qss. vi. vn.) BAPTISM. 223 § 196. Duties of particular churches to their baptized children. Although as we have had occasion to remark, the seal of baptism, as applied to children, indicates their relation- ship rather to the general or catholic, than to a partic- ular church, still it has ever been held, that especial du- ties in respect to such children devolve upon those church- es, to which their parents belong and by whose instru- mentality the ordinance has been applied to them. The prevalent opinions on this subject appear to have been sufficiently expressed in the doings of the Cambridge Association already often referred to. In answer to the question, Whether, and how far the discipline of our Lord in our churches is to be extended to the children therein baptized, they offer the following propositions. (I.) We judge, that the discipline of our Lord Jesus Christ in our churches ought to be extended unto the children baptized in them ; inasmuch as these persons are certainly those, which the scripture calls loithin, and not ivithout ; and the lambs, as well as others in the flock are to be fed ; and the practice of the purest churches has been agreeable to this principle, as well the primi- tive before, as the Bohemian and others, since the Refor- mation. Reason also says, that, where a privilege is expected, a discipline is to be acknowledged. (IL) Although it is a meinbership in the Catholic church, that gives right unto baptism, yet particular churches, as well as the pastors of those churches, owe a duty to the Catholic church, part of which duty is the application of discipline unto those baptized persons, whom the providence of God shall cast under their in- spection. (IIL) The discipline, which we count owing unto these persons, is an instruction in the laws of our Lord Jesus Christ ; — an admonition upon a scandalous violation of those laws ; — and upon incorrigibleness in evil, an open 224 HALF WAY COVENANT. rejection from all ecclesiastical privileges. And although persons are most clearly liable to this process, when they have actually renewed their baptismal covenant, and re- cognized their subjection to the government of our Lord in his church, and the children of the church are to be accordingly labored withal, that they may be brought hereunto, yet we do not think, that any of the said per- sons, refusing or neglecting thus to do, are thereby ex- empted from such a care of the church, to bring them to repentance. CHAPTER XXI. HALF WAY COVENANT. § 197. Members and engagements entered into. The views to be contained in this work would not per- haps be complete without some notice of what has been termed the Half- Way Covenant. Although it cannot now be considered an authorized part of the Congrega- tional system, the practice of half-way covenanting was followed many years. The plan, briefly stated, was this. All persons, who had been baptized in infancy, or at some subsequent period, and who sustained a good moral character, were admitted, on requesting it to a covenant. And on condition of their assuming such covenant, their infants and young children were admitted to baptism, although neither of the parents had been members of the church in full communion. The covenant, which they assented to, was not in the same terms in all churches, although of similar import. HALF WAY COVENANT. 225 Among other things, it was recommended to them to covenant, says Trumbull,^ " That they would look well to their households, keep their children and servants in due subjection, instruct them in the principles of religion, and endeavour to restrain them from all profaneness and immorality ; That, as much as in them lay, they would live peaceably with all men, carefully avoiding the un- justly giving or taking of offence ; That they would be careful to maintain a chaste conversation, watching against all incentives to uncleanness, especially against keeping vain and disorderly company ; That they would mind their own business, and strictly observe the rules of righteousness in .commerce and dealings one with anoth- er ; heedfully watching against all violations of it, by deceit, oppression, and all unjust and dishonest dealings whatsoever; That they would speak the truth one with another, avoiding all lying, slandering, backbiting, revil- ing and promise-breaking." It was further recommended that they should cove- nant. " That they would mutually watch over one another, giving and receiving reproof, as became christians ; That they would, in their several capacities, bear due witness against all profaneness and immorality ; and that they would not withhold their testimony when it might be necessary for the conviction and punishment of offen- ders ; That they would watch against the prevailing of a worldly and covetous spirit, against intemperance in the use of lawful things ; particularly against excess in drinking ; and that they would not allow themselves in frequenting either public or private drinking houses," &c. Persons of a merely moral character, who had either been baptized in infancy or subsequently, were not only admitted to enter into a covenant of this kind, but great * Records of the Second Church in Hartford, Conn,, as quoted in Trumbull's History of Connecticut; vol. I. ch. xix. 226 HALF WAY COVENANT. exertions were sometimes made to bring them forward, and to induce them to do it. In the church of Hartford, in Connecticut, about the year 1711, one hundred per- sons appeared, and owned the covenant at one time. (See also for a form of Covenant, different from the above, Mather's Ratio Discipline, Art. ix.) § 198. Origin of the practice of half-way covenanting. Ahhough a number of very pious and excellent men approved this plan, when it was first proposed, it seems to have had its origin chiefly in worldly and irre- ligious feelings. To be a church member was in the early times of our country, not only very common, but was attended with a degree of respect and honor ; and even those, whose souls, there is every reason to believe, were unconverted to God by his Holy Spirit, were un- willing to be excluded from the pale of the church. This unwillingness was very naturally increased by an injudi- cious plan, adopted in Connecticut and Massachusetts, the object of which was to exclude all, who were not church members, from civil offices. The regulation opera- ted very decisively and strongly on the natural passions of the human heart, and many persons were found, who sought admission to the church, as a sort of stepping stone to worldly honors. But this desired admission was not easily realized by such persons, for it was a first principle with the Congregationalists, and one always adhered to by the great body of their churches, that no person can be admitted without giving credible evidence of piety. Excluded from the church for want of piety, and unjustly and unwisely excluded from civil offices in consequence of their exclusion from the church, these persons became restless and unhappy ; and their dissatis- faction was increased by the consideration that their infant children could not be baptized. On this last point HALF WAY COVENANT. 227 we have reason to believe there was a strong and gener- al feeling. ^ 199. Further remarks on the same subject. " The general state of the country, (says Dr. Trum- bull, in his narration of certain ecclesiastical events of the years 1655 — 6,=^) was greatly altered from what it was at its first settlement. The people then were generally church members, and eminently pious. They loved strict religion, and followed their ministers into the wild- erness for its sake. But with many of their children, and with others, who had since emigrated into this coun- try, it was not so. They had made no open profession of religion, and their children were not baptized. This created uneasiness in them, in their ministers and others. They wished for the honors and privileges of church members for themselves, and baptism for their children ; but they Avere not persuaded, that they were regenerated and knew not how to comply with the rigid terms of the Congregational churches." The consequence of this state of things was, that a sort of rush, if one may so speak, was made against the doors of the church ; a strong and general interest was excited ; the church were strenuous, (that is to say, the great body of them,) in defence of their principles ; and those out of its pale were equally strenuous for breaking them down, and gaining admission. Unhappily the result of this state of things was a sort of compromise by means of the plan of a half-way covenant, to be entered into by persons of the character already described. They thus gained a name to live, in the spiritual sense of the word, whatever might be their real characters; for they could, at least in some sense, be said to be separated from the world, although they were not acknowledged to be fully * History of Connecticut; Vol. i. Ch. xiii. ; see also Bogue's and fi ennet's History of the Dissenters, Ch. ix. ^4. • 228 HALF WAY COVENANT. united in church membership, so that they not only ob- tained the desired baptism for their children, besides certain objects more purely secular, but so managed as to soothe their own consciences and hide their own increas- ing danger. ^ 200. Early opposition to the system of half-way covenanting. But even this compromising, this half-way system, as it was aptly called, although unadvisedly supported by many conscientious and excellent men, as well as by the worldly-minded, was not adopted without much opposi- tion. In consequence of the discussions on this subject, which had taken place in Connecticut, and particularly in consequence of a request from the magistrates of Con- necticut, made to some of the ablest ministers of Massa- chusetts for their opinion, an assembly of ministers was held at Boston, on June 4th, 1657. In this assembly the subject was taken up, and after some examination the principle of the Half-way covenant was found to be ap- proved by a majority of the members. But the plan, although recommended by this weight of authority, con- tinued to be unacceptable to many religious persons, who foresaw in it serious evils. Such was the dissatisfaction, existing both with individuals and churches to some extent, that it became advisable to summon together an- other assembly, in which the laity should be included. "The practice of church care, (says the author of Mag- NALIA, referring to the assembly of 1657,) thus directed and commended, was but gradually introduced ; yea^ it Viet loith such opposition., that it could not be encounter- ed with any thing less than a general Synod, of elders and messengers, [ministers and delegates,] from all the churches in Massachusetts colony." ^ 201. Doings of the Synod of 1662 on this subject. Accordingly, the General Court, having the necessity HALF WAY COVENANT. 229 of the matter laid before them at their second session in the year 1661, expressed their desire and order for the convening of such a Synod at Boston, to be assembled in the spring of the year ensuing." One of the propositions, adopted at the sessions of this Synod of 1662, was as follows, " Church members, who were admitted in minority, [i. e. who were baptized in infancy or childhood, and whose church membership was thus constituted and in no other way,] understanding the doctrine of faith, and publicly professing their assent thereto, not scandalous in life, and solemnly owning the covenant before the church, wherein they give up them- selves and their children to the Lord, and subject them- selves to the government of Christ in the church, their children are to he baptized^ The Synod went still further, and by another provision, although it is wrapped up in ambiguous phraseology, they seem to have thrown open the door completely. " Such church members, [that is, those, who are baptized, but still have never been admitted to the Lord's supper,] who either by death, or some other extraordinary provi- dence, have been inevitably hindered from public acting as aforesaid, [that is, from solemnly owning the covenant before mentioned,] yet have given the church cause in judgment of charity, to look at them as so qualified, and such as, had they been called thereunto, would have so acted, their children are to he haptized.^^ But after all, the Synod found themselves unable to adopt these measures, (or rather approve and enforce what had already been adopted,) without encountering very serious objections on the part of a learned and judi- cious, though small minority. This minority are stated to have been jealous, lest the sacred ordinance of Baptism should come to be applied unto unfit subjects, and thus diminish that character for puritv, which the New Eno-- 20 ^ 230 HALF WAY COVENANT. land churches had hitherto maintained. Several works soon made their appearance in print against the doings of the Synod : viz. Antisynodalia Americana, by Mr. Charles Chauncey, president of Harvard College ; and a publication, entitled, Another Essay for the Investigation of Truth, written by Mr. John Davenport of New Haven, Connecticut. To the last mentioned work was prefixed a distinct treatise, entitled. An Apologetical Preface, written by another hand. But while the objectors were decided and able, there was no want of zeal on the other side of the question, although the controversy seems to have been in general conducted with mutual regard and affection. The Antisynodalia was answered by Allen, of Dedham ; the Essay by Mather of Dorchester, who manifested an interest to the very close of his life in be- half of the system ; Avhile the task of replying to the Apologetical Preface fell to Mitchell of Cambridge. <} 202. Views of the objectors to the Synod's Articles. The objectors to the doings of the Synod maintained, that there was no warrant in Scripture to apply the seal of baptism to those children, whose parents are in a state of unfitness for the Lord's Supper. Nor did they seem to consider their mere assumption of a Covenant, as giv- ing them a right, which they did not possess before. Except in the case of the children of persons in full com- munion, for whose bapfisrn they conceded the existence of a scripture warrant, they maintained, that no person could be rightly baptized, without giving credible e\a- dence of being a christian. They considered baptism a high and sacred ordinance, and thought that adults, who were fit for the application of water in baptism, were fit for admission to the Lord's Supper. They maintained also, that the granting of baptism to unregenerate persons and their children, and allowing the name of church membership, HALF WAY COVENANT. 231 although of a modified and inferior kind, tends to harden them in their sinful and dangerous condition. 6 203. Prevalence, results, and abandonment of the system. Notwithstanding the arguments, used against it, the practice prevailed. For a time almost every church was burdened with this anomalous appendage of a half-way church of baptized covenanters ; most of whom made no pretensions to any thing more than external decency of moral deportment- And the results, developed by a cen- tury of melancholy experience, were such as the objectors to the plan anticipated. The churches, loaded with the superincumbent mass, lost their strength of religious pur- pose, and spirit of holy enterprise. Although, through the goodness of God, they were not at any time wholly deserted, many seasons of declension followed the first bright and glorious days ; but it was not until after years of sin, and depression, and inquiry, that they at last agreed in attributing one great cause of this unhappy state of things to the System under consideration. One church after another abandoned it; and it may now be regarded, both from general consent and general practice, as no longer a part of their ecclesiastical polity. — (See Trum- bull's History of Connecticut, Chaps, xni. xix. ; Bogue's and Bennet's History of Dissenters, Ch. ix. § 4 ; Cotton ' Mather's Magnalia, Bk. v. ; Dr. Increase Mather's Prim- itive Principles ; the Publications already mentioned, oc- casioned by the Synod of 1662; Dwight's Theology, Serm. clix. Mass. Histor. Collections, 2d Ser. vol vi, pp. /)S7, a &c.) 232 CHAPTER XXfl. THE LORD'S SUPPER. § 204. Origin and permanency of the Lord's Supper. " Our Lord Jesus, (in the language of our Confession of Faith,) in the night, when he was betrayed, instituted the Sacrament of his body and his blood, called the Lord's Supper, to be observed in the churches to the end of the world for the perpetual remembrance and shewing forth of the sacrifice of himself in his death, the sealing of all benefits thereof unto true believers, their spiritual nour- ishment and growth in him, their further engagement in and to all duties, which they owe unto him, and to be a bond and pledge of their communion with him, and with each other." The sacrament of the J^ord's Supper is regarded by these churches to be of perpetual obligation, in opposition to the opinion of its temporary nature, which has some- times been advanced. There is a solemnity and a par- ticularity, attending its institution, which may be sup- posed to intimate both the seriousness of its nature and its permanency. The disciples of the Savior were re- quired to partake of bread and wine in remembrance of Him ; and what reason can be given, why the Savior's memory should be cherished by his immediate disciples, more than by his disciples in later times ? So serious is the import of this ordinance, and its observance so requi- site, that the Savior after his ascension made it a matter of special revelation to the Apostle Paul. " For I have received of the Lord, (he says,) that, which also I deliv- THE lord's supper. 233 ered unto you, that '.he Lord Jesus the same night in which he was betrayed, took bread. And when he had given thanks, he brake it, and said, this is my body, which is broken for you ; do this in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come." — These last expres- sions, which require the observance of the ordinance till the coming of Christ, sufficiently show, that it was nc* intended to be a temporary institution, but to be contin- ued down from generation to generation. § 205. Qualifications of those to be admitted. By the constitution of the Congregational churches, no persons are admitted to the Lord's Supper, but such as have previously assented to the covenant of a particular church, and have assumed the responsibilities of such covenant. Without doubt, every sincere follower of Christ has a right to participate in the Lord's Supper ; nor can that right be justly overlooked. But, on the other hand, the right of judging of the marks of that sin- cerity rests with the particular church ; and its members are bound to exercise it with caution and faithfulness. Much evil has been found to result from the admision of persons, who have subsequently given no evidence of re- newal of heart and holiness of life, to this solemn and distinctive ordinance. Greater evil has perhaps resulted from a defective application of the principles on this sub- ject, than from a defect in the principles themselves ; it having been ever established in the Usage of the churches, that those to be admitted must be required to give some evidence of a sense of personal sinfulness, of repentance for their sin, of faith in Christ, and also of the nature and obligation of the duties of a particular church state. — (See §^ 11, 25, 26, 35.) 20* 234 THE lord's supper. ^ 206. Admission to the eucharist, compared with admission to baptism. There is a stricter and more cautious selection of per- sons, who are to be admitted to the Lord's Supper, than of those, who are to be admitted to Baptism merely. — It is true, baptism is the sign or seal of membership in the general Christian church ; and, therefore, ought not to be applied, but in the way of God's appointment, viz. to adults, who give credible evidence of faith, and to the young children of believers. It is not, therefore, meant to be said, that caution in the administration of baptism may be dispensed with ; but only that increased caution is thought to be requisite in admitting to the Lord's Sup- per, which implies admission to full membership in a particular church. We find in many cases, that those, who are stated to have believed in the New Testament, were immediately baptized, and their households also were baptized, in like manner ; but those, who partook of the eucharist, were required to examine themselves ; to do it in remembrance of Christ ; to shew forth the Lord's death thereby till he come ; not to eat and drink unworthily, and thus be guilty of the body and blood of the Lord. The Scriptures, therefore, lay the foundation of that greater caution in admitting to the Lord's Supper, which has been mentioned. There is a passage in the writings of one of the dis- tinguished fathers of these churches, Mr. Thomas Hook- er, in these words : — " Baptism is the entrance into Christ's family. There is much more to be looked at, to make a person capable of the Supper of the Lord. A man must be able to examine himself. He must not only have grace, but growth of grace ; so much as to search his own heart ; and he must be able to discern the Lord's body.'' THE lord's supper. 235 ^ 207. Mode of administering the Lord's Supper. It is the Usage of these churches, at the administra- tion of the Lord's Supper, to invite the members of other acknowledged churches, who are present and are in regu- lar standing, to partake in it. An Address is then made to the communicants, in which some solemn and impor- tant topics are introduced, such as the atonement and the nature and hopes of the Christian life ; followed by the consecration of the sacramental elements in prayer. The bread is then broken, and is presented by the dea- cons to the brethren, who are reminded by the pastor, that they receive it as a symbol or memorial of the body of Christ, which was crucified and broken for sinners. The expressions employed on the presentation of the bread, are stated, in the ancient Ratio Disciplinas, to be the following, or to this effect : Our Lord Jesus Christy having broken the breads he gave it unto his disciples, sa7ji?ig, This is my body, ivhich is broken for you, take it, and eat of it, and do it in remembrance of me. Where- fore, in the name of that glorious Lord, I now invite you to take and eat thereof, and to do it in remembrance of Him.. At the distribution of the wine, an address is commonly made as before, although sometimes omitted ; after which the element is consecrated by prayer, agreeably to the original institution ; " And he took the cup, (it is said,) and gave thanks." The cup is then presented to the communicants, who are invited to take and drink of it, remembring that it is a symbol of the blood of Christ, which is shed for the remission of sins. — After this there is an hymn sung ; as it is said in Matthew, And when they had sung an hymn, they ivent out unto the mount of Olives. ^ 208. Right of a pastor to administer in other churches. At first the same ground was taken in regard to the 236 THE LORD S SUPPER. Lord's Supper, as, in respect to baptism, it being supposed that the pastor had no right, except in particular and special cases, to administer it out of the limits of his own church. (See § 191.) The Platform of 1648 does not expressly and clearly admit such a right, and the preva- lent opinion was so much against it, that as late as the publication of the Magnalia, which was in 1702, the author of that work asserts he had become acquainted with only one instance of a minister's administering the Lord's Supper abroad. But further reflection, and a more intimate knowledge of the Scriptures have since rightly decided it otherwise. The reasons, justifying and requiring a minister occa- sionally to aid in the dispensation of the Lord's Supper in other churches, are very obvious ; saying nothing of the utility of the practice. The minister is essentially an agent of the church ; and it is not easy to see, why churches may not show acts of kindness to each other through the agency of their ministers, as well as in any other way. It is, then, truly and properly, only an act of communion, which it is often proper and suitable to exercise, although the church, in whose behalf it is de- signed to be exercised, may decline it, if they see reason for so doing. And such at last have become the settled views of the churches, and their practice universally cor- responds with them. (See Platform, Ch. xx. ^ 2, and Mather's Magnalia, Bk, v. Historical remarks upon the Discipline, practised in the churches of New England, §§ 1,2,3.) 4 209. Frequency of administering the Lord's Supper, &c. There is no invariable regulation, in respect to the frequency of administering the Lord's Supper ; nor in- deed in respect to the particular part of the day, in which it is to be administered. — " These churches, like the THE lord's supper. 237 primitive, (says Mather's Ratio Discipline,) have no times universally stated for their celebration of the eu- charist. Some have it once in four weeks ; some in six ; some in eight ; and some the first Lord's day in every calendar month ; and some the last ; some in the close of the afternoon ; but most in the close of the forenoon. And the pastors likewise reserve to themselves a liberty of altering the times, as they judge fit upon emergencies. The churches do generally see no necessity of taking the evening for the only time of celebrating the Lord's Supper. For though it be called by the name of deipnon, it is well known, that in the ancient Greek authors, as ancient as Homer himself, the word is used for dinner, for a breakfast, for any eating, as well as for a supper. And coENA, which is the term, that answers it in Latin, signifies any eating in common. Yea, the English word supper does not necessarily imply night eating ; the last meal in the day is a supper, though it be several hours before night; and the word, being derived from sop, (which is bread, that is dipped in some liquid thing,) the diet, rather than the season of eating is therein inti- mated. Wherefore the churches do generally count themselves obliged no more to the time of night for the Lord's Supper, than to the place of an upper chamber for it, or the number twelve of the communicants." (} 210. Duty of the church to those, who refuse to attend the Lord's Supper from private prejudices. It sometimes happens, that persons are members of par- ticular churches, and attend the Lord's Supper, whose character, in the view of some of the brethren, is excep- tionable, although the great body of the church are dis- posed to entertain a different sentiment. And this has been made, at such times, a reason on the part of the brethren, entertaining such unfavorable sentiments, for neglecting to come to that solemn ordinance. They have 23S THE lord's suppeb. even deemed it their dut)^ not to do so ; and thus jeal- ousies have been increased ; difficulties have augmented ; and the cause of Christ has been injured. The subject, t|ierefore, being one of much practical importance, and not being fully, although partially settled in the Cam- bridge Platform, happily came under the examination of the Cambridge Association. (See ^ 113.) In answer to the question, What is the dutij of the church to persons, who upon private prejudices withdraw from the commu- nion of it, the foUovi^ing propositions were agreed upon. (1.) Persons, that have taken up any private prejudices against any in the communion of the church, whereto they do belong, are directed by the commandment of the Lord Jesus Christ, and are engaged by the covenant of watchfulness, to endeavor the repentance of the persons under supposed offence by a personal application. (2.) They, that upon offences taken, do neglect this way of proceeding, are guilty of sin against the Lord's commandment, and their own covenant ; and by their withdrawing from the table of the Lord, their sin is ag- gravated. (3.) The withdrawing of persons thus irregularly from the communion of the church at the Lord's Table, does carry an hard and high imputation upon the church it- self, which adds more of a fault unto so sinful a schism. (4.) If the person, that hath been offended, hath done his duty, and either the pastor do refuse to lay the matter before the church, for the insignificancy of it, or the church upon hearing of it, do pronounce itself satisfied, the person is obliged still to continue his communion with the church, until a Council of churches declare the con- trary. (5.) Such a sinful separation from the communion of the church, being a moral evil, the scandal is to be by the discipline of the church proceeded against, as other cen- THE LORD S SUPPER. 2fe surable scandals. The pastor, upon observation and in- formation of the sin, is to send for the person withdraw- ing, and instruct, and convince, and admonish him ; and upon contumacious obstinacy, the church is to deal with him, as one unruly, and walking- disorderly. (6.) Nevertheless, compassion towards the ignorant, or injured, is very much to determine the more or less vigour, wherewith such offences are to be prosecuted. § 211. This sacrament administered to members of other sects. The privilege of attending upon this Sacrament is not limited to Congregationalists, but is imparted to all, who love our Lord Jesus Christ in sincerity, to whatever re- ligious sect they belong. It is only required, that they be members of an acknowledged christian church, and in regular church standing. And this being the case, they are not only permitted, but are invited, and expected to come to this sacred memorial of the Savior's love. It is an occasion on which Christian feeling, and not party feeling should predominate. It is a feast of charity, in which the distinctions of sect should be obliterated and lost, and emotions of pride, uncharitableness, and jealousy disappear in the gush and overflowings of penitence and srratitude. 240 CHAPTER XXIII CHURCH CONFERENCES. ^212 Of Conferences as compared with other religious and ecclesiastical bodies. One of the most pleasing and happy features in Congre- gationalism, although it has been but recently realized, is the system of Church Conferences. It will be the ob- ject of this chapter to give a brief account of them. Conferences are permanent bodies, united under a Constitution, and formed solely for religious purposes. Although they agree with Councils in being composed of lay delegates as well as of ministers, they differ in this important respect, that they exercise no acts of authority or discipline. They expressly disclaim all interference in the rights of particular churches. In this particular, they agree with pastoral Associations, although they dif- fer very essentially from such associated bodies in admit- ting lay members. They agree somewhat nearly with the Circular Prayer Meetings, which have prevailed in some neighborhoods of churches in respect to their objects, and the members, of which they are composed ; but dif- fer in having a Constitution, by which their proceedings are regulated in a methodical manner, and which gives to them a fixed and permanent character. Although united prayer is one great object of Church Conferences, it is not all; they seek to cultivate christian intercourse and acquaintance ; to learn the state of the churches generally, their wants and their trials ; to com- municate instruction on subjects of a religious nature; to devise liberal efforts in behalf of those sister churches CHURCH CONFERENCES. 241 that are destitute ; and to quicken each other by reproofs, and warnings, and scriptural encouragements, to greater diligence and higher sanctity. But some of these objects require to be more distinctly stated. § 213. Objects of Church- Conference. (1.) Among other objects, to be secured by the sys- tem of Conferences, is the offering of united prayer. — Prayer in solitude ascends with efficacy to the throne of God, but multitudes of hearts, united for a common ob- ject, and impelled by a common feeling, have greater strength to gain admittance. " I will give thee thanks," says the Psalmist, " in the great Congregation ; I will praise thee among much people." Indeed there are many subjects of prayer, which are of a public nature, and in behalf of which it would be in vain to expect a blessing without a common or public effort. In the economy of divine Providence, means are proportioned to ends ; and unless all objects are of a private nature, it will follow, that there are occasions of public and united supplication ; for if the end concern all, then the lifting up of a solitary voice, of .an isolated and disjointed cry, is not adequate to it. What a bles- sing, then, are Church Conferences, where prayer is emphatically the voice of the great Congregation, is com- mon and united, and is made to bear on the great, and united, and general interests of religion! (2.) A second important object is the extension of Christian intercourse and acquaintance. — The opportu- nities of intercourse among the churches are not fre- quent, independently of those which are afforded by the Conferences. Their members seldom meet together ; they remain ignorant of each other ; and are wanting in a suitable Christian interest. This is a great error, and is attended with unhappy consequences. In no way can this 21 242 CHURCH CONFERENCES, evil be remedied, and Christian intercourse and acquain- tance be promoted more effectually, than by the stated system of Conferences. At these great assemblies, friend- ships are formed among, those, who were before stran- gers ; the distrust, which results from ignorance of each other, is done away ; a foundation is laid for mutual con- fidence and cooperation. And confidence, and coopera- tion, and increased acquaintance cannot Avell exist, with- out an increase of mutual love. (3.) Another great object is mutual instruction. — The knowledge of each generation dies of necessity with its possessors, unless it be communicated to those who succeed them ; of course, speculative and practical sub- jects of a religious nature are to be brought under re- peated discussion. It is made an object, therefore, of Conferences, to unfold and inculcate religious truth. This object is in some measure attained in Associa- tions of ministers, but its benefits are, in great part, limi- ted to their own members ; especially as many topics, coming under the examination of such Associations, are not so directly fitted to interest and benefit the lay-mem- bers of churches, as topics of a different kind, besides their not being present at the discussion of them. But at Conferences, laymen, as well as ministers, attend ; and there is much instruction communicated, which is profit- able and important to all alike ; not only in the forms of sermons and addresses, but of reports and dissertations. (4.) A fourth object, which is promoted by the system of Conferences, is the rendering of aid to feeble church- es. In vain are Christians assembled together, unless they have a heart to do good. Without benevolent feel- ings, their prayers are like the tinkling cymbal. But such is the nature of Conferences, that their benevolence is not only strongly called into exercise, but it naturally, and eminently exerts itself in behalf of feeble churches. CHURCH CONFERENCES. 243 An opportunity is afforded to each church to communicate its wants and weakness ; and all the circumstances of the meeting are of such a nature, as to excite an interest to relieve them, (5.) They are also designed and expected to give strength and vigor to individual Christians in the reli- gious life. — Our Creator has so formed us, that our minds operate on each other by sympathy. When we notice feelings of penitence, excited in the hearts of others around us, we may expect, from the constitution of our minds, to experience similar feelings kindled up in our- selves, while the well established courage of others con- firms and strengthens our own weaker faith. And hence as the Spirit of God does not subvert the laws of the mind, but operates in connexion with them, many come away from these great assemblies, saying. It was good to be there. They found in themselves common trials, and they are strengthened in the exercise of a common hope. " Iron sharpeneth iron ; so a man sharpeneth the counte- nance of his friend." § 214. Early views of Congregationalists on Conferences. It was the earnest desire of the fathers Of these church- es, which was fully evinced by their prayers, their wri- tings, and their good deeds, that the churches might agree & act together as an harmonious body, as a friend- ly and faithful brotherhood. Such desires were expressed by the Synod of 1662; and various acts, suitable to be put forth in the doings of Councils and Conferences, are expressly named. (See § 146.) Even before that time, the subject of the communion of churches, exercised in some stated and permanent way, had arrested the attention of the churches at large, and particularly of some highly esteemed individuals. On this point the worthy name of Cotton, so often re. 244 CHURCH CONFERENCES. peated in our ecclesiastical annals, stood forth conspicu- ous, as on every other, that concerned the welfare of re- ligion. It is worthy of notice, that his devout and pre- scient mind proposed, at least, an hundred and seventy years ago, the same stated plan of church communion, and even adopted the same name, as have been proposed and gratefully adopted within these few years. The plan, which is to be found in Dr. Increase Math- er's First Principles of New England, and is there said to have been drawn up by its author not long before his death, which took place in 1652, was as follows : ^ 215. Cotton's plan or proposition for Conferences. " As it is the practice of godly christians in the church- es, without any scruple, and with much edification and increase of love to meet together in convenient numbers of families at set times, house by house, to exercise that Christian communion, which the moral rules of the Gos- pel call for, 1 Thess. v. 11, Coll. iii. 16, Heb. iii. 13 ; so also upon the same grounds besides others, it would, by the blessing of God, conduce much to the increase of brotherly love and unity, the spiritual edification of many by mutual faith* of each other, to the strengthening of the hearts and hands of one another in the work of the Lord, if the elders and brethren of the churches did meet to- gether, church by church, in convenient numbers at set times, {not to exercise any jjirisdiction over any,) but to enjoy and practice church communion by prayer together, hearing the word preached, and conference about such cases and questions of conscience, as shall be found use- ful or needful for the edification and comfort and peace of every church, or any of the brethren thereof. And this course might tend much to satisfy the spirits of di- vers godly brethren, who have thought, that we mind so much the distinction of particular churches, and the du- CHURCH CONFERENCES. 245 ties of fellow members in the same, that we lose much of the comfort of love and the fellowship of the spirit, which we might enjoy, and that we fall short in some brotherly iove, Avhieh we owe mutually to our dear brethren of the several churches." For the better improvement of such a Conference. ^L) ^' It is fit" continues this statement, "that the num- ber of churches so to meet, be regulated according to the nearness or distance of churches, and as other convenien- ces or inconveniences shall require. (2.) For the times of meeting, it may seem best to leave it to the wisdom of each society of churches, to meet more frequently or seldom as they shall see cause. (3.) Concerning their exercises, it is meet, that the elders, [ministers, there being anciently two to each church,] where the Conference is to be held, should choose with the consent of the church some other elder as they see best, whom they may intreat to preach at their meet- ing, and also desire some to moderate in the Confer- ence, and agree upon such questions as they see fit, three or four, and send them to the elders of other churches, at least fourteen days before the time of theif assembling. (4.) For the ordering of the time, it may be fit that the sermon should end at eleven o'clock, and after it the Conference follow, and continue so long as shall be found meet and seasonable. Now our Lord Jesus Christ himself, who is the coun? seller, the everlasting father, and prince of peace, grant unto all his churches truth and peace always, and by all means ; and He counsel and guide the hearts of his peo- ple to discern and embrace all such v/ays, as himself hatlj sanctified to those holy ends." 2l» 246 CHURCH CONFERENCES. ^ 216. Recent attempts to establish Conferences. This plan was not adopted ; although from the begin- nino- there have been instances of churches in the same neighborhood meeting together from time to time, at which laymembers, as well as pastors, have been com- missioned by the churches to be present, and spending the season in acts of friendly communion and prayer. But the establishment of a permanent union for this end, although it was long ago proposed, an organized system of meetings for prayer and praise, for mutual religious instruction and acts of benevolence, regulated by a con- stitution, and according to a simple and consistent method, is of recent date. Efficient measures for this object appear to have been first taken in the country of York in Maine. The first annual meeting of the York Conference of Churches took place on the first Tuesday of October in 1823. The results were so pleasant, the propositions and de- sires of the fathers of these churches were so easily and happily realized, that the system was at once adopted in other counties, and from the State of Maine has spread into the neighboring States. The time was a favorable one ; the way was prepared in the Providence of God ; the churches felt the necessi- ty of greater union ; and they received the system of Conferences, as the ornament, completion, and stability of their church government and order. So that the seed sown nearly two centuries before, at last took root, and sprung up with a strength and beauty and richness, pro- portioned to its long concealment in the earth. <$> 217» Permanent rules or Constitutions of conferences. The different Conferences do not all precisely agree in their particular regulations, although they all have the same general object, and are governed by the same gene- CHURCH CONFERENCES. S47 ral principles. Each of the Minor or County Confer- ences, in distinction from the larger or State Conference, assumes a distinctive name, generally that of the County ; and all the particular churches within that County may become members of it, if they see fit. The constitution, by which the Conference is governed, states the number of lay delegates, who shall be members of it, the number and duties of its officers, the time of the annual meeting, the prominent religious exercises, and whatever else is deemed necessary for its organization, usefulness, and permanency. In particular, there is generally found in the Constitu- tion of each Conference an article to this effect ; That it shall neither assume, nor exercise any control in matters of faith, or discipline of the church ; although it may give advice, when requested. ^218. Method of organizing Conferences. The practice, followed in the organization of Conferen- ces, exhibits a due regard to Congregational principles. Any number of churches in the same vicinity may meet together by their delegates, and frame a constitution. This constitution is submitted to all the Congregational churches within the limits, which are proposed to be em- braced in the Conference. They have, therefore, a fair opportunity to examine it, and to form a deliberate opin- ion as to its object and tendency. If the churches, to which the constitution is proposed, or a certain number of them, vote to accept it, they then appoint ministers and lay delegates, to meet according to the terms of the constitution, and it thenceforward goes into effect. The articles of the constitution are generally so framed, as to allow any church to leave the Conference, on its signify- ing its desire so to do. 248 CHURCH CONFERENCES. ^ 219. Meetings and religious exercises. The whole session of a Conference generally continues two days ; although different Conferences may sometimes be found to differ in this respect as in some others. During this time there are repeated meetings ; one of which, commencing the first day early in the forenoon, is termed a meeting for business. The Conference at this time appoint the necessary officers ; select commit- tees of arrangements and overtures, to advise and super- intend in regulating the business and religious exercises of the session ; attend to reports concerning the amount and application of their funds ; appoint committees to visit the churches and do whatever else is necessary of a business nature. The meeting is public ; although perhaps less interesting to the audience, than those which are to follow. The meetings, which are held subsequently in the course of the day, are of a more strictly religious char- acter. Reports are given in, both by the members from the churches themselves and former visiting com- mittees, concerning the state and prospects of the church- es within the limits of the Conference ; dissertations are read on important subjects of a religious nature ; and propositions are made, and discussions are held concern- ing the duties of Christians and the progress of Zion, intermingled with prayers, and praises, and the preach- ing of the word of God. The services of the second day usually commence with a prayer-meeting held early in the morning ; at which addresses are made. The Conference meets again in the course of the forenoon ; various religious exercises, under the direction of the committee of overtures, are continued ; and, among other things of great religious interest, reports are made by delegates from other Con- ferences which show the state of the churches through- WORSHIP. 249 out the country. These holy and devout exercises are closed in the after part of the day by a sermon, and the administration of the Lord's Supper ; at which time there is not unfrequently a renewal of covenant. Frequently other religious bodies, such as Missionary, Bible, or Edu- cation Societies, meet at the same time with Conferen- ces ; and give new interest and importance to these deep- ly solemn and affecting occasions. CHAPTER XXIV. WORSHIP AND RELIGIOUS CUSTOMS. ^220. No time sacred but the Sabbath. Congregationalists regard no day as holy, (that is to say, divinely set apart to rest and to religious exerci- ses,) but the Sabbath, that seventh part of time, which is set apart in the Scriptures. This portion of time was originally the seventh or last day of the Aveek, but since the resurrection of Christ, it has been changed to the first day of the week, called in Scripture the Lord''s day. Other days may be set apart for religious purposes, but the observance of them is not binding on the con- science, except it be for considerations, which are inde- pendent of the particular time. This is expressly as- serted in the articles of the Leyden church, which may be considered in some respects the root or fountain of Congregational principles. "The Sabbath, (say those Articles,) is the only day, which is set apart, as holy and to be kept sacred in the Scriptures ; but churches and 250 WORSHIP AND congregations are at liberty to set apart days of fasting, thanksgiving, and prayer." (See ^ 17.) ^221. Form and ceremonies of worship. The Sabbath, then, is the select and great day of pub- lic worship. The churches meet together for the adora- tion of the Most High, but the religious services, in which they engage, are unostentatious and simple. They hold it to be much more important to move the heart, than merely to please the imagination, and gratify curiosity. — The morning worship on the Sabbath, commonly com- mences with a short prayer, in which the blessing of God is invoked, in particular, on the solemn acts of worship, which are to be performed. Then follow the reading of the Scriptures, singing, renewed supplications, and the preaching of the Word. The Sermon is followed by another prayer, and in the afternoon by prayer and sing- ing. The services are closed by a benediction of the pastor, supplicating in behalf of his audience. The grace of our Lord Jesus Christ, the Love of God, and the com- munion of the Holy Spirit. ^ 222. Places of worship and dedications of the same. No one place, in itself considered, is more sacred than another. God requires the homage of the heart. Such homage is the only suitable and appropriate worship; and when it is given, it matters not, whether it be on mount Gerezim, or at Jerusalem, or at any other place. Houses of worship, are, nevertheless, erected, and are dedicated to that object, with solemn services. The command of God, which requires his people not to for- sake the assembling of themselves together, can hardly be fulfilled without them. Nor is the practice of erecting houses of worship more agreeable to the Scriptures, than to the nature of the human mind, since we soon attache RELIGIOUS CUSTOMS. 251 by the power of association, a sort of sacredness to objects, which possess no such character of themselves. And hence we every where meet with houses of wor- ship, which are dedicated to God as peculiarly and ap- propriately his ; and thus were dedicated the Tabernacle and the Temple of the Old Testament. The ministers of the neighboring churches assemble together ; their prayers and praises, their reading of the Scriptures, and their solemn instructions, all have reference to the inter- esting occasion on which they are met. They bring their offering of gratitude before the Lord ; and they say, as did Solomon of old, Noio, therefore, arise, O Lord God, into thy resting place, thou, and the ark of thy strength. § 223. Custom in respect to ministerial exchanges. The pastors of the churches often perform for each other the religious exercises of the Sabbath. This is one of the acts of communion, exercised by the churches. In respect to the particular occasions, on which ex- changes are to be made, the pastors are, in ordinary cases, left to exercise their discretion. It is neither the senti- ment, nor the Usage of the churches to restrict them on this point; although the right is one, which frequently re- quires to be exercised with prudence. The wishes of his people ought not to be treated by the pastor with wanton disregard, although they should not control his better judgment. ^ 224. Of days of fasting and thanksgiving. It is the custom of these churches to set apart days of prayer and fasting, and of thanksgiving. The language of the Confession of Faith, (ch. xxii,) is, " Solemn hu- miliations, with fastings and thanksgiving upon special occasions, are, in their several times and seasons, to be used in an holy and religious manner." Such seasons are repeatedly, and even frequently men- 252 WORSHIP AND tioned in our ecclesiastical annals. In setting them apart and in observing them, our forefathers showed their re- gard for the examples, set before them in the Scriptures, and their deep sense of their own needs. There is no stated time for these occasions ; each church, or each body of churches may fix upon a day, to be spent in this solemn manner, for themselves. And experience suffi- ciently warrants the remark, that such days, when prop- erly and seriously observed, have proved highly pro- pitious to the religious progress of the churches. ^ 225. Of private religious meetings. Private meetings of Christians are kept up as in for- mer times ; nor can it be otherwise, as long as the true Congregational spirit remains. Blessed are they, who speak often to one another on the things of Christ. — " It is usual among us, (says Mather, Rat. Disc. Art. x.) for Christians to uphold private meetings, wherein they do, with various exercises, edify one another ; and it is not easy to reckon up the varieties used in them. It is observed, that the power of godliness ordinarily prevails in a place, as the private meetings are duly kept up and carried on. " Sometimes a dozen families, more or less, agree to m.eet in course at one another's houses, on a day, and at an hour agreed on once a fortnight or once a month, as they shall please. And the families, unto whose turn it falls out to entertain the rest, sometimes takes that op- portunity, to invite others of their neighbors unto the religious entertainments of their houses. " They sometimes have the company of a minister, who spends an hour or two in a prayer and a sermon with them. And the candidates of the ministry sometimes do at these meetings perform some of their first probationary exercises. RELIGIOUS CUSTOMS. 253 Otherwise, one of the brethren makes a prayer ; and one reads a sermon, either printed in a book, or taken by the pen of a ready writer in the public assemblies ; and they close the exercise with singing of psalms," &c. ^ 226. Of the custom of renewing Covenant. A practice has prevailed in these churches of renewing COVENANT ; not frequently, because that might diminish the results of an undertaking so solemn, but in times of great sin and declension, and also on such occasions, (whatever they may be,) which bring together a consid- erable number of professors of religion. The practice is authorized and is supported on scripture grounds by the Synod of 1679. In answ^er to the question, What is to be done to reform the prevailing evils — they say, " Solemn and explicit renewal of Covenant is a scrip- ture expedient for reformation. We seldom read of any solemn reformation but it was accomplished in this way, as the scripture doth abundantly declare and testify. And as the judgments, which befel the Lord's people of old, are recorded for our admonition, (1st Cor. x. 11,) so the course, which they did (according to God) observe, in order to reformation, and averting those judgments, is recorded for our imitation, and this was an explicit re- oiovation of covenant. And that the Lord doth call us to this work, these considerations seem to evince. (I.) If implicit renewal of covenant be an expedient for reformation, and to divert impending wrath and judgment, then much more an explicit renewal is so ; but the first of these is indubitable. In praj^er, and more especially, on days of solemn humiliation before the Lord, there is an implicit renewal of covenant, and yet the very dictates of natural conscience put men upon such duties, when they 93 254 WORSHIP AND are apprehensive of a day of wrath approaching. If we may not renew our covenants with God, for fear lest men should not be true and faithful in doing what they prom- ise, then we must not observe days of fasting and prayer ; which none will say. (II.) When the church was over-run with idolatry and superstition, those, whom the Lord raised up as reform- ers, put them upon solemn renewal of covenant. So Asa, Jehoshaphat, Hezekiah, Josiah. By a parity of reason, when churches are overgrown with worldliness, (which is spiritual idolatry,) and other corruptions, the same course may, and should be used in order to reformation. (III.) We find in Scripture, that when corruption in manners, (though not in worship,) hath prevailed in the church, renovation of covenant hath been the expedient, whereby reformation hath been attempted, and in some measure attained — The Jews have dreaded the sin of idolatry, ever since the Babylonian captivity, John viii. 41. But in Ezra's and Nehemiah's time, too much sensu- ality, sabbath -breaking, oppression and straight-handed- ness respecting the public worship of God, (the very sins which are found with us,) were common prevailing iniqui- ties. Therefore did those reformers put them upon re- newing their covenant, and solemnly to promise God, that they would endeavor not to offend by those evils as formerly, Ezra x. 3. Neh. v. 12," &c.— (See Magnalia, Bk. V. p. I. 4. and Mass. His. Collections, 2d Ser. vol .v. 303, 4.) ^ 227. Form of a renewal of Covenant. Agreeably to the advice of the Synod of 1679, the churches generally renewed their covenant, and, with a RELIGIOUS CUSTOMS. 255 slight variation, in the same form of words. It is o-iven at length in the Magnalia, and the following form is abridged and altered from it. We, who are now mercifully assembled in the pres- ence of God, humbly confess our sins, and especially our manifold breaches of the Covenant, which we have taken in former times, and being deeply penitent for the same, we here covenant anew, to give ourselves up to that God, whose name alone is Jehovah, Father, Son, and Holy Ghost, the one only true and living God, and to our blessed Lord Jesus Christ, the only mediator between God and man, our prophet, priest, and king. We hereby covenant anew, depending not on our- selves, but on the grace of God and his Holy Spirit, to cleave unto God as our chief good, and to the Lord Jesus Christ, by faith and gospel obedience, as becometh his covenant people forever. We renew our solemn engagement to live as the pro- fessed followers of Christ, to watch with brotherly love for the spiritual interests of each other, and to submit ourselves to the discipline and government of Christ in his church ; humbly supplicating, that God will be pleas- ed to forgive the neglect and sins of which we have been guilty in times past. We make a solemn promise, that we will endeavor, with the help of Christ, to reform our hearts and our con- duct, to mortify our sins, to walk more closely with God than ever yet we have done, and to continue in the sin- cere worship of God both public and private. And we desire publicly and deeply to lament the prevailing sins of these times ; the unbelief and ingratitude, which exist ; the neglect of prayer, the contempt of God's word, the profanation of his name, the disregard of his Sabbath, and whatever other sins cause his displeasure against us. 256 RELIGIOUS CUSTOMS. We desire to be deeply sensible, that it is an exceed- ingly solemn thing- to covenant with the infinitely glorious majesty of heaven and earth: And that we may be en- abled to observe and keep this sacred renewal of our Covenant, we desire to deny ourselves, and to depend wholly on the mercy of God, the guidance of the Holy Spirit, and the merits and love of our blessed Savior. CONSTITUTION OF THE CONGREGATIONAL CHURCHES. Part Saoixb. CONFESSION OF FAITH, Originally adopted by the Congregational Churches in England, assembled at the Savoy in London, in 1658; and afterwards xrith some slight variations, approved and adopted by the AMERICAN CONGREGATIONAL CHURCHES, #■ IN THE SYNOD OF MINISTERS AND DELEGATES, ASSEMBLED AT BOSTON, IN 1680. 22* # PREFACE. The Lord Jesus Christ witnessed a good confession, at the time when he said, To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth ; and he taketh notice of it, to the praise and high commendation of the church in Pergamus, that they held fast his name, and had not de- nied his faith. Nor are they worthy the name of Christians, who, though the Lord by his Providence call them publicly to own the truth they have professed, shall nevertheless refuse to declare what they believe, as to those great and fundamental principles in the doctrine of Christ, the knowledge whereof is necessary unto salva- tion. We find how ready the apostle was to make a confession of his Faith ; though for that hope's sake he was accused and put in chains. And the martyrs of Jesus, who have laid down their lives in bearing witness to the truth, against the infidelity, idolatry, heresy, apostacy of the world, when Pagan, Arian, or overspread with Popish darkness : Having their feet shod with the preparation of the gospel of peace, were free and forward in their testimony, confessing the truth, yea, sealing it with their blood. "With the heart man believeth unto righteousness, and with the mouth con- fession is made unto salvation. Rom. x. 10 . Nor is there a grea- ter evidence of being in a state of salvation, than such a confes- sion, if made in times or places where men are exposed to utmost suffering upon that account. 1 John iv, 15. And if confession of faith be, in some cases of such importance and necessity, as hath been expressed • it must needs be in itself, a work pleasing in the sight of God, for his servants to declare unto the world what those principles of truth are which they have received, and are, by the help of Christ, purposed to live and die in the stedfast profession of. Some of the Lord's worthies have been of renown among his peo- ple in this respect 5 especially IrcBnius and Athonasms of old, and of latter times Beza, all whose, (not to mention others,) Confessions, with the advantage which the church of God hath received there- by, are famously known. And it must needs tend much to the honor of the dear and bless- ed name of the Lord Jesus, in case many churches do join together in their testimony. How signally the Lord hath owned the Con- fession of the four general Synods or Councils for the suppression of the heresies of those times, needs not to be said, since no man can be ignorant thereof, that hath made it his concern to be ac- quainted with things of this nature. The Confession of the Bohe- mians, of the Waldeiises, and of the reformed Protestant churches 260 PREFACE. abroad, (which also, to shew what harmony in respect of doctrine there is among all sincere professors of the truth, have been pub- lished in one volume,) all these have been of singular use, not on- ly to those that lived in the ages when these declarations were emitted, but unto posterity, yea, unto this day. There have been some who have reflected upon these New-Eng- lish churches for our defect in this matter, as if our principles were unknown ; whereas it is well known, that as to matters of doctrine we agree with other reformed churches. Nor was it that, but what concerns worship and discipline, that caused our fathers to come into this wilderness, while it was a land not sown, that so they might have liberty to practise accordingly. And it is a ground of holy rejoicing before the Lord, that now there is no advantage left for those that may be disaffected towards us, to object anything of that nature against us. For it hath pleased the only wise God so to dispose in his Providence, as that the elders and messengers of the churches in the colony of Massachusetts, in JSTew England, did, by the call and encouragement of the honored General Court, meet together Sept. 10, 1679. This synod at their 2d session, which was May 12, 1680, con- sulted and considered of a Confession of Faith. That which was consented unto by the elders and messengers of the congregational churches in England, who met at the Savoy (being for the most part, some small variations excepted, the same with that which was agreed upon first by the Assembly at Westminister, and was ap- proved of by the Synod at Cambridge in JVerv England, Anno 1648, as also by a General Assembly in Scotland) was twice pub- licly read, examined and approved of; that little variation which we have made from the one, in compliance with the other may be seen by those who please to compare them. But we have (for the main) chosen to express ourselves in the words of those Reverend Assemblies, that so we might not only with one heart, but with one mouth glorify God, and our Lord Jesus Christ. As to what concerns church-government, we refer to the Plat- form of Discipline agreed upon by the elders and messengers of those churches, Anno 1648, and solemnly owned and confirmed by the late Synod. What hours of temptation may overtake these churches, is not for us to say. Only the Lord doth many times so order things, that when his people have made a good Confession, they shall be put upon the trial one way or other, to see whether they have (or who among them hath not) been sincere in what they have done. The Lord grant that the loins of our minds may be so girt a- bout with truth, that we may be able to withstand in the evil day, and having done all; to stand- CONFESSION OF FAITH. CHAPTER I. OF THE HOLY SCRIPTURE. Although the light of nature, and the worhs of crea- tion and providence, do so far manifest the goodness, wisdom and power of God, as to leave men unexcusable ; yet are they not sufficient to give that knowledge of God and of his will, which is necessary unto salvation. There- fore it pleased the Lord at sundr}?- times, and in divers manners to reveal himself, and to declare his will unto his church ; and afterwards for ihe better preserving and propagating of the truth, and for the more sure establish- ment and comfort of the church against the corruption of the flesh, and the malice of satan and of the world, to commit the same wholly to writing : which maketh the holy Scripture to be most necessary ; those former ways of God's revealing his will unto his people being now ceased. 2. Under the name of holy Scripture, or the word of God written, are now contained all the books of the Old and New Testament, which are these ; Of the Old Testament. Genesis, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, 1 Samuel, 2 Samuel, 1 Kings, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, the Song of 262 CONFESSION OF FAITH. Songs, Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel^ Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zachariah, Malachi. Of the New Testament. Matthew, Mark, Luke, John, the Acts of the Apos- tles, Paul's epistle to the Romans, 1 Corinthians, 2 Cor- inthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 to Timothy, 2 to Timothy, to Titus, to Philemon, the Epistle to the He- brews, the Epistle of James, the first and second Epis- tles of Peter, the first, second and third Epistles of John, the Epistle of Jude, the Revelation. All which are given by inspiration of God to be the rule of faith and life. 3. The books commonly called Apocrypha, not being of divine inspiration, are no part of the canon of the Scripture ; and therefore are of no authority in the church of God, nor to be any otherwise approved or made use of, than other human writings. 4. The authority of the holy Scripture, for which it ought to be believed and obeyed, dependeth not upon the testimony of any man or church, but wholly upon God (who is truth itself) the author thereof; and there- fore it is to be received, because it is the word of God. 5. We may be moved and induced by the testimony of the church, to an high and reverend esteem of the holy Scripture. And the heavenliness of the matter, the effi- cacy of the doctrine, the majesty of the style, the consent of all the parts, the scope of the whole, (which is, to give all glory to God,) the full discovery it makes of the only way of man's salvation, the many other incomparable ex- cellencies, and the entire perfection thereof, are argu- ments whereby it doth abundantly evidence itself to be the word of God. Yet notwithstanding, our full persua- CONFESSION OF FAITH. 263 sion and assurance of the infallible truth and divine au- thority thereof, is from the inward work of the holy Spir- it, bearing witness by, and with the word in our heart. 6. The whole council of God concerning all things necessary for his own glory, man's salvation, faith and life, is either set down in Scripture, or by good and nec- essary consequence may be deduced from Scripture ; un- to which nothing at any time is to be added, whether by new revelation of the Spirit, or traditions of men. Nev- ertheless we acknowledge the inward illumination of the Spirit of God to be necessary for the saving understand- ing of such things as are revealed in the word : and that there are some circumstances concerning the worship of God and government of the church, common to human actions and societies, which are to be ordered by the light of nature and Christian prudence, according to the general rules cf the word, which are always to be ob- served. 7. All things in Scripture are not alike plain in them- selves, nor alike clear unto all. Yet those things which are necessary to be known, believed and observed for salvation, are so clearly propounded and opened in some place of Scripture or other, that not only the learned, but the unlearned, in a due use of the ordinary means, may attain unto a sufficient understanding of them. 8. The Old Testament in Hebrew, (which was the na- tive language of the people of God of old,) and the New Testament in Greek, (which at the time of writing of it was most generally known to the nations,) being imme- diately inspired by God, and by his singular care and providence kept pure in all ages, are therefore authen- tical ; so as in all controversies of religion, the church is finally to appeal unto them. But because these original tongues are not known to all the people of God, who have right unto and interest in the Scripture, and are 264 CONFESSION OF FAITH. commanded in the fear of God to read and search them ; therefore they are to be translated into the vulgar lan- guage of every nation unto which they come, that the word of God dwelling plentifully in all, they may worship him in an acceptable manner, and through patience and comfort of the Scriptures may have hope. 9. The infallible rule of interpretation of Scripture, is the Scripture itself; and therefore when there is a ques- tion about the true and full sense of any Scripture, (which is not manifold, but one,) it must be searched and known by other places, that speak more clearly. 10. The supreme Judge, by which all controversies of religion are to be determined, and all decrees of coun- cils, opinions of ancient writers, doctrines of men and private spirits, are to be examined, and in whose sen- tence we are to rest, can be no other, but the holy Scrip- tures delivered by the Spirit ; into which Scripture so delivered, our faith is finally resolved. CHAPTER II. OF GOD, AND OF THE HOLY TRINITY. There is but one only living and true God, who is in- finite in being and perfection, a most pure Spirit, invisi- ble, without body, parts, or passions, immutable, im- mense, eternal, incomprehensible, almighty, most wise, most holy, most free, most absolute, working all things according to the council of his own immutable and most righteous will, for his own glory ; most loving, gracious, merciful, long-suffering, abundant in goodness and truth, forgiving iniquity, transgression and sin, the rewarder of them that diligentlv seek him, and withal, most just and CONFESSION OF FAITH. 265 terrible in his judgments, hating all sin, and who will by- no means clear the guilty. 2. God hath all life, glory, goodness, blessedness, in, and of himself ; and is alone in, and unto himself, all- sufficient, not standing in need of any creatures which he hath made, nor deriving any glory from them, but only manifesting his own glory in, by, unto, and upon them. He is the alone fountain of all being, of whom, through whom, and to whom are all things ; and hath most sove- reign dominion over them, to do by them, for them, or upon them, whatsoever himself pleaseth. In his sight all things are open and manifest, his knowledge is infinite, infallible and independent upon the creature, so as noth- ing is to him contingent or uncertain. He is most holy in all his councils, in all his works, and in all his com- mands. To him is due from angels and men, and every other creature, whatsoever worship, service, or obedi- ence, as creatures, they owe unto the creator, and what- ever he is further pleased to require of them. 3. In the unity of the God-head there be three per- sons, of one substance, power, and eternity, God the Fa- ther, God the Son, and God the Holy Ghost : The Father is of none, neither begotten, nor proceeding; the Son is eternally begotten of the Father ; the Holy Ghost eter- nally proceeding from the Father and the Son. Which doctrine of the Trinity is the foundation of all our com- munion with God, and comfortable dependence upon him. 23 266 CONFESSION OF FAITH, CHAPTER III. OF GOD'S ETERNAL DECREE. God from all eternity did by the most wise and holy counsel of his own will, freely and unchangeably ordain whatsoever comes to pass : yet so, as thereby neither is God the author of sin, nor is violence offered to the will of the creatures, nor is the liberty or contingency of sec- ond causes taken away, but rather established. 2. Although God knows whatsoever may or can come to pass upon all supposed conditions, yet hath he not de- creed any thing, because he foresaw it as future, or as that which would come to pass upon such conditions. 3. By the decree of God for the manifestation of his glory, some men and angels are predestinated unto ever- lasting life, and others fore-ordained to everlasting death. 4. These angels and men thus predestinated, and fore- ordained, are particularly and unchangeably designed, and their number is so certain and definite, that it can- not be either increased or diminished. 5. Those of mankind who are predestinated unto life, God, before the foundation of the world was laid, accord- ing to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen in Christ unto everlasting glory, out of his mere free grace and love, without any foresight of faith or good works, or perseverance in either of them, or any other thing in the creature, as conditions or causes moving him thereunto, and all to the praise of his glorious grace. 6. As God hath appointed the elect unto glory, so hath he by the eternal and most free purpose of his will fore- ordained all the means thereunto : wherefore they who are elected, being fallen in Adam, are redeemed by Christ, CONFESSION OF FAITH. 267 are effectually called unto faith in Christ by his Spirit working in due season, are justified, adopted, sanctified, and kept by his power, through faith, unto salvation. Neither are any other redeemed by Christ, or effectually called, justified, adopted, sanctified and saved, but the elect only. 7. The rest of mankind God hath pleased, according to the unsearchable counsel of his own will, whereby he extendeth or withholdeth mercy, as he pleaseth, for the glory of his sovereign power over his creatures, to pass by, and to ordain them, to dishonor and wrath for their sin, to the praise of his glorious justice. 8. The doctrine of this high mystery of predestination, is to be handled with special prudence and care, that men attending the will of God revealed in his word, and yielding obedience thereunto, may from the certainty of their effectual vocation, be assured of their eternal elec- tion. So shall this doctrine afford matter of praise, rev- erence and admiration of God, and of humility, diligence, and abundant consolation to all that sincerely obey the gospel. CHAPTER IV. OF CREATION. It pleased God the Father, Son, and Holy Ghost, for the manifestation of the glory of his eternal power, wis- dom and goodness, in the beginning to create or make of nothing the world, and all things therein, whether visible or invisible, in the space of six days, and all very good. 2. After God had made all other creatures, he created man, male and female, with reasonable and immortal souls, endued with knowledge, righteousness and true holiness, after his own image, having the law of God 268 CONFESSION OF FAITH. written in their heart, and power to fulfil it ; and yet un- der a possibility of transgressing, being left to the liberty of their own will, which was subject to change. Besides this law written in their hearts, they received a command not to eat of the tree of knowledge of good and evil ; which while they kept, they were happy in their com- munion with God, and had dominon over the creatures. CHAPTER V. OF PROVIDENCE. God the great creator of all things, doth uphold, direct, dispose, and govern all creatures, actions and things, from the greatest even to the least, by his most wise and holy providence, according to his infallible fore-knowledge, and the free and immutable counsel of his own will, to the praise of the glory of his wisdom, power, justice, goodness and mercy. 2. Although in relation to the fore-knowledge and de- cree of God, the first cause, all things come to pass im- mutably, and infallibly ; yet by the same providence he ordereth them to fall out, according to the nature of sec- ond causes, either necessarily, freely, or contingently. 3. God in his ordinary providence maketh use of means, yet is free to work without, above, and against them at his pleasure. . 4. The almighty power, unsearchable wisdom, and the infinite goodness of God, so far manifest themselves in his providence, in that his determinate counsel extend- eth itself even to the first fall, and all other sins of angels and men, (and that not by a bare permission,) which al- so he most wisely and powerfully boundeth, and other- CONFESSION OF FAITH. 2G§ wise ordereth and governeth in a manifold dispensation, to his own most holy ends, yet so as the sinfulness thereof proceedeth only from the creature, and not from God, who being most holy and righteous, neither is, nor can be the author or approver of sin. 5. The most wise, righteous and gracious God doth of- tentimes leave for a season, his own children to manifold temptations and the corruptions of their own hearts, to chastise them for their former sins, or to discover unto them the hidden strength of corruption, and deceitful- ness of their hearts, that they may be humbled, and to raise them to a more close and constant dependence for their support upon himself, and to make them more watchful against all future occasions of sin, and for sun- dry other just and holy ends. 6. As for those wicked and ungodly men, whom God as a righteous judge for former sins, doth blind and hard- en, from them he not only withholdeth his grace, where- by they might have been enlightened in their understand- ings, and wrought upon in their hearts ; but sometimes also withdraweth the gifts which they had, and exposeth them to such objects, as their corruption makes occa? sions of sin ; and withal gives them over to their own lusts, the temptations of the world, and the power of sa- tan, whereby it comes to pass that they harden them- selves, even under those means which God useth for the softening of others. 7. As the providence of God doth in general reach to all creatures, so after a most special manner it taketh care of his church, and disposeth all things for the good thereof. 83* 270 CONFESSION OF FAITH. CHAPTER VI. OF THE FALL OF MAN, OF SIN, AND OF THE PUNISHMENT THEREOF. God having made a covenant of works and life there- upon, with our first parents, and all their posterity in them, they being seduced by the subtility and temptation of Satan, did wilfully transgress the law of their creation, and break the covenant by eating the forbidden fruit. 2. By this sin they, and we in them, fell from original righteousness and communion with God, and so became dead in sin, and wholly defiled in all the faculties and parts of soul and body. 3. They being the root, and by God's appointment standing in the room and stead of all mankind, the guilt of this sin is imputed, and corrupted nature conveyed to all their posterity descending from them by ordinary gen- eration. 4. From this original corruption, whereby we are ut- terly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions. 5. This corruption of nature during this life, doth re- main in those that are regenerated ; and although it be through Christ pardoned and mortified, yet both itself, and all the motions thereof, are truly and properly sin. 6. Every sin, both original and actual, being a trans- gression of the righteous law of God, and contrary there- unto, doth in its own nature bring guilt upon the sinner, whereby he is bound over to the wrath of God, and curse of the law, and so made subject to death, with all mise- ries spiritual, temporal and eternal. CONFESSION OF FAITH. 271 CHAPTER VII. OF GOD'S COVENANT WITH MAN. The distance between God and the creature is so great, that, although reasonable creatures do owe obedi- ence to him as their creator, yet they could never have attained the reward of life, but by some voluntary conde- scension on God's part, which he hath been pleased to ex- press by way of covenant. 2. The first covenant made with man, was a covenant of works, wherein life was promised to Adam, and in him to his posterity, upon condition of perfect and personal obedience. 3. Man by his fall having made himself incapable of life by that covenant, the Lord was pleased to make a second, commonly called the covenant of grace, wherein he freely offereth unto sinners life and salvation by Jesus Christ, requiring of them faith in him that they may be saved and promising to give unto all those that are or- dained unto life his holy Spirit to make them willing and able to believe. 4. This covenant of grace is frequently set forth in Scripture by the name of a testament, in reference to the death of Jesus Christ the testator, and to the everlasting inheritance, with all things belonging to it therein be- queathed. 5. Although this covenant hath been differently and variously administered in respect of ordinances and in- stitutions in the time of the law, and since the coming of Christ in the flesh ; yet for the substance and efficacy of it to all its spiritual and saving ends, it is one and the same ; upon the account of which various dispensations, it is called the Old and New Testament. 272 CONFESSION OF FAITH. CHAPTER VIII. OF CHRIST THE MEDIATOR. It pleased God in his eternal purpose, to choose and ordain the Lord Jesus, his only begotten Son, according to a covenant made between them both, to be the media- tor between God and man ; the prophet, priest and king, the head and Savior of his church, the heir of all things and judge of the world : unto whom he did from all eternity give a people to be his seed, and to be by him in time redeemed, called, justified, sanctified and glori- fied. 2. The son of God, the second person in the Trinity, being very and eternal God, of one substance, and equal with the Father, did, when the fulness of time was come, take upon him man's nature, with all the essential prop- erties and common infirmities thereof, yet without sin, being conceived by the power of the Holy Ghost in the womb of the virgin Mary, of her substance : so that two whole, perfect and distinct natures, the god-head and the manhood, were inseparably joined together in one per- son, without conversion, composition, or confusion ; which person, is very God and very man, yet one Christ, the on- ly mediator between God and man. 8. The Lord Jesus in his human nature, thus united to the divine in the person of the Son, was sanctified and anointed with the holy Spirit above measure ; having in him all the treasures of Avisdom and knowledge, in whom it pleased the Father that all fulness should dwell, to the end that being holy, harmless, undefiled and full of grace and truth, he might be thoroughly furnished to execute the office of a mediator and surety ; which office he took not unto himself, but was thereunto called by his Father, CONFESSION OF FAITH. 273 who also put all power and judgment into his hands, and gave him commandment to execute the same. 4. This office the Lord Jesus Christ did most willingly undertake ; which that he might discharge, he was made under the law, and did perfectly fulfil it, and underwent the punishment due to us which we should have borne and suffered, being made sin and a curse for us, endur- ing most grievous torments immediately from God in his soul, and most painful sufferings in his body, was cruci- fied, and died, was buried, and remained under the pow- er of death, yet saw no corruption ; on the third day he arose from the dead with the same body in which he suf- fered, with which also he ascended into heaven, and there sitteth at the right hand of his Father, making in- tercession, and shall return to judge men and angels at the end of the world. 5. The Lord Jesus by his perfect obedience and sacri- fice of himself, which he through the eternal Spirit once offered up unto God, hath fully satisfied the justice of God and purchased not only reconciliation, but an ever- lasting inheritance in the kingdom of heaven, for all those whom the Father hath given unto him. 6. Although the work of redemption was not actually by Christ till after his incarnation, yet the virtue, effica- cy and benefits thereof communicated to the elect in all ages, successively from the beginning of the world, in and by those promises, types and sacrifices, wherein he was revealed and signified to be the seed of the woman, which should bruise the serpent's head, and the lamb, slain from the beginning of the world, being yesterday and to-day the same, and forever. 7. Christ in the work of mediation acteth according to both natures, by each nature doing that which is prop- er to itself; yet by reason of the unity of the person, that which is proper to one nature, is sometimes in Scripture 274 CONFESSION OF FAITH. attributed to the person denominated by the other na- ture. 8. To all those for whom Christ hath purchased re- demption, he doth certainly and effectually apply and communicate the same, making intercession for them, and revealing unto them in and by the word, mysteries of salvation, effectually persuading them by his Spirit to believe and obey, and governing their hearts by his word and Spirit, overcoming all their enemies by his almighty power and wisdom, in such manner and ways as are most consonant to his wonderful and unsearchable dis- pensation. CHAPTER IX. OF FREE-WILL. God hath endued the will of man with that natural lib- erty and power of acting upon choice, that it is neither forced, nor by any absolute necessity of nature determin- ed to do good or evil. 2. Man in his state of innocency had freedom and power to will and to do that which was good and well- pleasing to God ; but yet mutably, so that he might fall from it. 3. Man by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying sal- vation, so as a natural man, being altogether averse from that good, and dead in sin, is not able by his own strength to convert himself, or to prepare himself there- unto. 4. When God converts a sinner, and translates him into a state of grace, he freeth him from his natural bond- dage under sin, and by his grace alone enables him free- CONFESSION OF FAITH. 275 ly to will and to do that which is spiritually good ; yet so as that by reason of his remaining corruption, he doth not perfectly, nor only will that which is good, but doth also will that which is evil. 5. The will of man is made perfectly and immutably free to good alone in the state of glory only. CHAPTER X. OF EFFECTUAL CALLING. All those whom God hath predestinated unto life, and those only, he is pleased in his appointed and accepted time, effectually to call by his word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ, enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone, and giving un- to them an heart of flesh, renewing their wills, and by his almighty power determining them to that which is good, and effectually drawing them to Jesus Christ : yet so, as they come most freely, being made willing by his grace. 2. This effectual call is of God's free and special grace alone, not from any thing at all foreseen in man, who is altogether passive therein, until being quickened and re- newed by the holy Spirit, he is thereby enabled to an- swer this call, and to embrace the grace offered and con- veyed in it. 3. Elect infants dying in infancy, are regenerated and saved by Christ, who worketh when, and where, and how he pleaseth : so also are all other elect persons, who are incapable of being outwardly called by the ministry of the word. 4. Others not elected, although they may be called by 276 CONFESSION OF FAITH. the ministry of the word, and may have some common op- erations of the Spirit, yet not being effectually drawn by the Father, they neither do nor can come to Christ, and therefore cannot be saved ; much less can men not pro- fessing the christian religion, be saved in any other way whatsoever, be they never so diligent to frame their lives according to the light of nature, and the law of that re- ligion they do profess : and to assert and maintain that they may, is very pernicious, and to be detested. CHAPTER XL OF JUSTIFICATION. Those whom God effectually calleth, he also freely jus- tifieth, not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous, not for any thing wrought in them, or done by them, but for Christ's sake alone ; nor by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness, but by imputing Christ's active obedience unto the whole law, and passive obedience in his sufferings and death, for their whole and sole righteousness, they receiving and resting on him and his righteousness by faith : which faith they have not of themselves, it is the gift of God. 2. Faith, thus receiving and resting on Christ and his righteousness, is the alone instrument of justification ; yet it is not alone in the person justified, but is ever ac- companied with all other saving graces, and is no dead faith, but worketh by love. 3. Christ by his obedience and death did fully dis- charge the debt of all those that are justified, and did by CONFESSION OF FAITH. 277 the sacrifice of himself, in the blood of his cross, under- going in their stead the penalty due unto them, make a proper, real and full satisfaction to God's justice in their behalf: yet inasmuch as he was given by the Father for them, and his obedience and satisfaction accepted in their stead, and both freely, not for any thing in them, their justification is only of free grace, that both the ex- act justice and rich grace of God might be glorified in the justification of sinners. 4. God did from all eternity decree to justify all the elect, and Christ did in the fulness of time die for their sms and rise again for their justification. Nevertheless, they are not justified personally, until the Holy Spirit doth in due time actually apply Christ unto them. 5. God doth continue to forgive the sins of those that are justified ; and although they can never fall from the state of justification, yet they may by their sins fall un. der God's fatherly displeasure : and in that condition they have not usually the light of his countenance restor- ed unto them, until they humble themselves, confess their sins, beg pardon, and renew thedr faith and repent- ance. 6. The justification of believers under the Old Testa- ment, was in all these respects one and the same with the justification of believers under the New Testament. CHAPTER XII. OF ADOPTION. All those that are justified, God vouchsafeth in and for his only Son Jesus Christ to make partakers of the grace of adoption, by which they are taken into the number, and enjoy the liberties and privileges of the 24 278 CONFESSION OF FAITH. children of God, have his name put upon them, receive the spirit of adoption, have access to the throne of grace with boldness, are enabled to cry abba Father, are pitied, protected, provided for and chastened by him as by a fa- ther, yet never cast off, but sealed to the day of redemp- tion, and inherit the promises as heirs of everlasting salvation. CHAPTER XIII. OF SANCTIFICATION. They that are effectually called and regenerated, being united to Christ, having a new heart and a new spirit cre- ated in them, through the virtue of Christ's death and resurrection, are also further sanctified really and per- sonally through the same virtue, by his word and Spirit dwelling in them, the dominion of the whole body of sin is destroyed, and the several lusts thereof are more and more weakened and mortified, and they more and more quickened and strengthened in all saving graces, to the practice of all holiness, without which no man shall see the Lord. 2. This sanctification is throughout in the whole man, yet imperfect in this life ; there abide still some remnants of corruption in every part, whence ariseth a continual and irreconcilable war, the flesh lusting against the Spir- it, and the Spirit against the flesh. 3 In which war, although the remaining corruption for a time may much prevail, yet through the continual supply of strength from the sanctifying Spirit of Christ, the regenerate part doth overcome, and so the saints grow in grace, perfecting holiness in the fear of God. CONFESSION OF FAITH. 279 CHAPTER XIV. OF SAVING FAITH. The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the word ; by which also, and by the administration of the seals, prayer, and other means, it is increased and strengthened. 2. By this faith a Christian believeth to be true what- soever is revealed in the word, for the authority of God himself speaketh therein, and acteth differently upon that which each particular passage thereof containeth, yield- ing obedience to the commands, trembling at the threat- enings, and embracing the promises of God for this life, and that which is to come. But the principle acts of sa- ving faith are accepting, receiving, and resting upon Christ alone, for justification, sanctification, and eternal life, by virtue of the covenant of grace. 3. This faith, although it be different in degrees, and may be weak or strong, yet it is in the least degree of it different in the kind or nature of it (as is all other saving grace) from the faith and common grace of temporary be- lievers ; and therefore, though it may be many times as- sailed and weakened, yet it gets the victory, growing up in many to the attainment of a full assurance through Christ, who is both the author and finisher of our faith. CHAPTER XV. OF REPENTANCE UNTO LIFE AND SALVATION. Such of the elect as are converted at riper years, hav- ing sometime lived in the state of nature, and therein served divers lusts and pleasures, God in their effectual calling giveth them repentance unto life. 280 CONFESSION OF FAITH. 2. Whereas there is none that doth good, and sinneth not, and the best of men may through the power and de- ceitfulness of their corruptions dwelling in them, with the prevalency of temptation, fall into great sins and provocations ; God hath in the covenant of grace merci- fully provided that believers so sinning and falling, be re- newed through repentance unto salvation. 3. This saving repentance is an evangelical grace, whereby a person being by the Holy Ghost made sensi- ble of the manifold evils of his sin, doth by faith in Christ humble himself for it with godly sorrow, detes- tation of it, and self-abhorrency, praying for pardon and strength of grace, with a purpose and endeavor by sup- plies of the Spirit, to walk before God unto all well-pleas- ing in all things. 4. As repentance is to be continued through the whole course of our lives, upon the account of the body of death, and the motions thereof; so it is every man's duty to re- pent of his particular known sins, particularly. 5. Such is the provision which God hath made through Christ in the covenant of grace, for the preservation of believers unto salvation, that although there is no sin so small, but it deserves damnation, yet there is no sin so great, that it shall bring damnation on them who truly repent ; which makes the constant preaching of repent- ance necessary. CHAPTER XVI. OF GOOD WORKS. Good works are only such as God hath commanded in his holy word, and not such as without the warrant there- of are devised by men out of blind zeal, or upon any pre- tence of sfood intentions. CONFESSIO?^ OF FAITH. 281 2. These good works done in obedience to God's com- mandments, are the fruits and evidences of a true and living faith, and by them believers manifest their thank- fulness, strengthen their assurance, edify their brethren, adorn the profession of the gospel, stop the mouths of the adversaries, and glorify God, whose workmanship they are, created in Christ Jesus thereunto, that having their fruit unto holiness, they may have the end eternal life. 3. Their ability to do good works is not at all of them- selves, but wholly from the Spirit of Christ ; and that they may be enabled thereunto, besides the graces they have already received, there is required an actual influ- ence of the same Holy Spirit to work in them to will and to do, of his good pleasure ; yet are they not hereupon to grow negligent, as if they were not bound to perform any duty, unless upon a special motion of the Spirit, but they ought to be diligent in stirring up the grace of God that is in them. 4- They who in their obedience attain to the greatest height which is possible in this life, are so far from being able to supererrogate, and to do more than God requires, as that they fall short of much, which in duty they are bound to do. 5. We cannot by our best works merit pardon of sin, or eternal life at the hand of God, by reason of the great disproportion that is between them, and the glory to come ; and the infinite distance that is between us, and God, whom by them we can neither profit, nor satisfy for the debt of our former sins ; but when we have done all we can, we have done but our duty, and are unprofit- able servants. And because as they are good, they pro- ceed from his Spirit, and as they are wrought by us, they are defiled and mixed with so much weakness and imper- fection, that they cannot endure the severity of God's judgment. 24* 282 CONFESSION OF FAITH. 6. Yet notwithstanding, the persons of believers being accepted through Christ, their good works also are ac- cepted in him, not as though they were in this life wholly unblameable and unreprovable in God's sight, but that he looking upon them in his Son is pleased to accept and reward that which is sincere, although accompanied with many weaknesses and imperfections. 7. Works done by unregenerate men, although for the matter of them they may be things which God com- mands, and of good use both to themselves and others ; yet because they proceed not from an heart purified by faith, nor are done in a right manner, according to the word nor to a right end, the glory of God ; they are therefore sinful and cannot please God, nor make a man meet to receive grace from God ; and yet their neglect of them is more sinful and displeasing to God. CHATTER XVII. OF THE PERSEVERANCE OF SAINTS. They, whom God hath accepted in his Beloved, effectu- ally called and sanctified by his Spirit, can neither totally nor finally fall away from the state of grace, but shall cer- tainly persevere therein to the end, and be eternally sav- ed. 2 This perseverance of the saints depends not upon their own free-v/ill, but upon the immutability of the de- cree of election, from the free and unchangeable love of God the Father, upon the efficacy of the merit and inter- cession of Jesus Christ, and union with him, the oath of God, the abiding of the Spirit, and the seed of God with- in them, and the nature of the covenant of grace, from all which ariseth also the certainty and infallibility there- of. CONFESSION OF FAITH. 283 3. And though they may through the temptation of Satan, and of the world, the prevalency of corruption re- maining in them, and the neglect of the means of their preservation, fall into grievous sins, and for a time con- tinue therein, whereby they incur God's displeasure, and grieve his holy Spirit, come to have their graces and comforts impaired, have their hearts hardened and their consciences wounded, hurt and scandalize others, and bring temporal judgments upon themselves; yet they are and shall be kept by the power of God through faith un- to salvation. CHAPTER XVIII. OF THE ASSURANCE OF GRACE AND SALVATION.* Although temporary believers, and other unregenerate men may vainly deceive themselves with false hopes and carnal presumptions of being in the favor of God, and state of salvation, which hope of theirs shall perish, yet such as truly believe on the Lord Jesus, and love him in sincerity, endeavoring to walk in all good conscience be- fore him, may in this life be certainly asured that they are in a state of grace, and may rejoice in the hope of the glory of God, which hope shall never make them ashamed. 2. This certainty is not a bare conjectural and proba- ble persuasion, grounded upon a fallible hope, but an in- fallible assurance of faith, founded on the blood and righ- teousness of Christ, revealed in the gospel, and also up- on the inward evidence of those graces, unto which » The doctrine, which is the subject of this chapter is frequently known in the early Congregational writers,perhaps more frequent- ly than by any other name, as the doctrine of Assurance of Faith. 284 CONFESSION OF FAITH. promises are made and on the immediate witness of the Spirit, testifying our adoption, and as a fruit thereof, leaving the heart more humble and holy. 3. This infallible assurance doth not so belong to the essence of faith, but that a true believer may wait long, and conflict with many difficulties before he be partaker of it ; yet being enabled by the Spirit to know the things which are freely given him of God, he may without extra- ordinary revelation, in the right use of ordinary means at- tain thereunto ; And therefore it is the duty of every one to give all diligence to make his calling and election sure, that thereby his heart may be enlarged in peace and joy in the holy Ghost, in love and thankfulness to God, and in strength and cheerfulness in the duties of obedience, the proper fruits of this assurance ; so far is it from in- clining men to looseness. 4. True believers may have the assurance of their sal- vation divers ways shaken, diminished and intermitted, as by negligence in preserving of it, by falling into some special sin, which woundeth the conscience and grieveth the Spirit, by some sudden or vehement temptation, by God's withdrawing the light of his countenance, suffering even such as fear him to walk in darkness, and to have no light, yet are they neither utterly destitute of that seed of God and life of faith, that love of Christ and the brethren, that sincerity of heart and conscience of duty, out of which by the operation of the Spirit, this assurance may in due time be revived, and by the which in the mean time they are supported from utter despair. CONFESSION OF FAITH. 285 CHAPTER XIX. OF THE LAW OF GOD. God gave to Adam a law of universal obedience writ- ten in his heart, and a particular precept of not eating of the fruit of the tree of knowledge of good and evil, as a covenant of Avorks, by which he bound him and all his posterity to personal, entire, exact and perpetual obedi- ence, promising life upon the fulfilling, and threatened death upon the breach of it, and endued him with power and ability to keep it. 2. This law so written in the heart, continued to be a perfect rule of righteousness after the fall of man, and was delivered by God on mount Sinai in ten command- ments, and written in two tables, the first four command- ments containing our duty towards God, and the other six our duty to man. 3. Besides this law commonly called moral, God was pleased to give the children of Israel, as a church under age, ceremonial laws, containing several typical ordinan- ces, partly of worship, prefiguring Christ, his graces, ac- tions, sufferings and benefits, and partly holding forth di- vers instructions of moral duties : all which ceremonial laws being appointed only to the time of reformation, are by Jesus Christ the true Messiah and only law-giver, who was furnished with power from the Father for that end, abrogated and taken away. 4. To them also he gave sundry judicial laws, which expired together with the state of that people, not oblig- ing any now by virtue of that institution, their general equity only being still of moral use. 5. The moral law doth forever bind all, as well justi- fied persons as others, to the obedience thereof; and that 286 CONFESSION OF FAITH. not only in regard of the matter contained in it, but also in respect of the authority of God the creator, who gave it. Neither doth Christ in the gospel any way dissolve, but much strengthen this obligation. 6. Although true believers be not under the law, as a covenant of works, to be thereby justified or condemned, yet it is of great use to them as well as to others, in that, as a rule of life, informing them of the will of God, and their duty, and directs and binds them to w^alk accord- ingly, discovering also the sinful pollutions of their na- ture, hearts and lives, so as examining themselves there- by, they may come to further conviction of, humiliation for, and hatred against sin, together with a clearer sight of the need they have of Christ, and the perfection of his obedience. It is likewise of use to the regenerate, to re- strain their corruptions, in that it forbids sin, and the threatenings of it serve to show what even their sins de- serve, and what afflictions in this life they may expect for them, although freed from the curse thereof threaten- ed in the law. The promises of it in like manner show them God's approbation of obedience, and what blessings they may expect upon the performance thereof, although not as due to them by the law, as a covenant of works ; so as a man's doing good, and refraining from evil, be- cause the law encourageth to the one, and deterreth from the other, is no evidence of his being under the law, and not under grace. 7. Neither are the fore-mentioned uses of the law con- trary to the grace of the gospel, but do sweetly comply wdth it, the Spirit of Christ subduing and enabling the will of man to do that freely and cheerfully which the will of God revealed in the law required to be done. CONFESSION OF FAITH. 287 CHAPTER XX. OF THE GOSPEL AND OF THE EXTENT OF THE GRACE THEREOF. The covenant of works being broken by sin, and made unprofitable unto life, God was pleased to give unto the elect the promise of Christ, the seed of the woman, as the means of calling them, and begetting in them faith and repentance. In this promise the gospel, as to the substance of it, was revealed, and was therein effectual for the conversion and salvation of sinners. 2. This promise of Christ, and salvation by him, is re- vealed only in and by the word of God ; neither do the works of creation or providence, with the light of nature, make discovery of Christ, or of grace by him, so much as in a general or obscure way ; much less that men des- titute of the revelation of him by the promise or gospel, should be enabled thereby to obtain saving faith or re- pentance. 3. The revelation of the gospel unto sinners, made in divers times, and by sundry parts, with the addition of promises and precepts for the obedience required there- in, as to the nations and persons to whom it is granted, is merely of the sovereign will and good pleasure of God, not being annexed by virtue of any promise to the due improvement of men's natural abilities, by virtue of com- mon light received without it, which none ever did make, or can so do. And therefore in all ages the preach- ing of the gospel hath been granted unto persons and na- tions, as to the extent or straitening of it, in great vari- ety, according to the counsel of the will of God. 4. Although the gospel be the only outward means of revealing Christ and saving grace, and is, as such abun- dantly sufficient thereunto ; yet that men who are dead 288 CONFESSION OF FAITH. in trespasses, may be born again, quickened or regene- rated, there is moreover necessary an effectual, irresisti- ble work of the Holy Ghost upon the whole soul, for the producing in them a new spiritual life, without which no other means are sufficient for their conversion unto God. CHAPTER XXI. OF CHRISTIAN LIBERTY AND LIBERTY OF CONSCIENCE. The liberty, which Christ hath purchased for believers under the gospel, consists in their freedom from the guilt of sin, the condemning wrath of God, the rigor and curse of the law, and in their being delivered from this present evil world, bondage to satan, and dominion of sin, from the evil of afflictions, the fear and sting of death, the vic- tory of the grave, and everlasting damnation, as also in their free access to God, and their yielding obedience unto him, not out of slavish fear, but a child-like love and willing mind : All which were common also to believers under the law, for the substance of them, but under the new testament, the liberty of christians is further enlarged in their freedom from the yoke of the ceremonial law, the whole legal administration of the covenant of grace to which the Jewish church was subjected, and in greater boldness of access to the throne of grace, and in fuller communications of the free Spirit of God, than believers under the law did ordinarily partake of. 2. God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men, which are in any thing contrary to his word, or not con- tained in it ; so that to believe such doctrines, or to obey CONFESSION OF FAITH. 289 such commands out of conscience, is to betray true liber- ty of conscience, and the requiring of an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason also. 3. They who upon pretence of christian liberty do practice any sin, or cherish any lust, as they do thereby pervert the main design of the grace of the gospel to their own destruction, so they wholly destroy the end of chris- tian liberty, which is, that being delivered out of the hands of our enemies, we might serve the Lord without fear, in holiness and righteousness before him all the days of our life. CHAPTER XXII. OF RELIGIOUS WORSHIP, AND OF THE SABBATH DAY. The light of nature sheweth that there is a God, who hath a lordship and sovereignty over all, is just, good, and doth good unto all, and is therefore to be feared, loved, praised, called upon, trusted in, and served with all the heart, and all the soul, and with all the might : But the acceptable way of worshipping the true God, is instituted by himself, and so limited by his own revealed will, that he may not be worshipped according to the imaginations and devices of men, or the suggestions of Satan, uader any visible representations, or any other way not pre- scribed in the holy scripture. 2. Religious worship is to God the Father, Son, and Holy Ghost, and to him alone ; not to angels, saints, or any other creatures ; and since the fall, not without a mediator, nor in the mediation of any other but of Christ alone. 25 290 CONFESSION OF FAITit. 3. Prayer with thanksgiving, being one special part of natural worship, is by God required of all men ; but that it may be accepted, it is to be made in the name of the Son, by the help of his Spirit, according to his will, with understanding, reverence, humility, fervency, faith, love, and perseverance : And when with others in a known tongue. 4. Prayer is to be made for things lawful, and for all sorts of men living, or that shall live hereafter, but not for the dead, nor for those of whom it may be knovni that they have sinned the sin unto death. 5. The reading of the scriptures, preaching and hear- ing of the word of God, singing of psalms, as also the ad- ministration of baptism and the Lord's supper, are all parts of religious worship of God, to be performed in obedience unto God, with understanding, faith, reverence and godly fear. Solemn humiliations with fastings and thanksgiving upon special occasions, are in their several times and seasons to be used in an holy and religious manner. 6. Neither prayer, nor any other part of religious wor- ship, is now under the gospel either tied unto, or made more acceptable by any place in which it is performed, or towards which it is directed : But God is to be worship- ed every where in spirit and in truth, as in private fami- lies daily, and in secret each one by himself, so more solemnly in the public assemblies, which are not carelessly nor willfully to be neglected, or forsaken, when God by word or providence calleth thereunto. 7. As it is of the law of nature, that in general a pro- portion of time by God's appointment be set apart for the worship of God ; so by his word in a positive, moral and perpetual comniandment, binding all men in all ages, he hath particularly appointed one day in seven for a sab- CONFESSION OF FAITH. 291 bath to be kept holy unto him, which from the begin- ning of the world to the resurrection of Christ, was the last day of the week, and from the resurrection of Christ, was changed into the first day of the week, which in scripture is called the Lord's day, and is to be continued to the end of the world as the Christian sabbath, the ob- servation of the last day of the week being abolished. 8. This sabbath is then kept holy unto the Lord, when men after a due preparing of their hearts, and ordering their common affairs beforehand, do not only observe an holy rest all the day from their own works, words, and thoughts about their worldly employments and recreations, but also are taken up the whole time in the public and private exercises of his worship, and in the duties of ne^ cessity and mercy. CHAPTER XXIIL OF LAWFUL OATHS AND VOWS. A lawful oath is a part of religious worship, wherein the person swearing in truth, righteousness and judgment solemnly calleth God to witness what he asserteth or promiseth, and to judge him according to the truth and falsehood of what he sweareth. 2. The name of God only is that by which men ought to swear, and therein it is to be used with all holy fear and reverence : Therefore to swear vainly or rashly by that glorious and dreadful name, or to sware at all by any other thing, is sinful, and to be abhorred : Yet as in matters of weight and moment an oath is warranted by the word of God, under the New Testament, as well as 292 CONFESSION OF FAITH. under the old : so a lawful oath, being imposed by law- ful authority in such matters, ought to be taken. 3. Whosoever taketh an oath warranted by the word of God, ought duly to consider the weightiness of so sol- emn an act, and therein to avouch nothing but what he is fully persuaded is the truth. Neither may any man bind himself by oath to any thing, but what is good and just, and what hebelieveth so to be, and what he is able and resolved to perform. Yet it is a sin to refuse an oath touching any thing that is good and just, being lawfully imposed by authority. 4. An oath is to be taken in the plain and common sense of the words, without equivocation, or mental res- ervation. It cannot oblige to sin, but in any thing not sinful being taken, it binds to performance, although to a man's own hurt ; nor is it to be violated, although made to heretics or infidels. 5. A vow, which is not to be made to any creature, but God alone, is of the like nature with a promisory oath, and ought to be made with the like religious care, and to be performed with the like faithfulness. 6. Popish monastical vows of perpetual single life, professed poverty, and regular obedience, are so far from being degrees of higher perfection, that they are super- stitious and sinful snares, in which no Christian may en- tanpfle himself. CHAPTER XXIV. OF THE CIVIL MAGISTRATE. God the supreme Lord and King of all the world, hath ordained civil magistrates to be under him, over the peo- ple for his own glory and the public good ; and to this end hath armed them with the power of his sword, for CONFESSION OF FAITH. 293 the defence and encouragement of them that do good, and for the punishment of evil-doers. 2. It is lav/ful for Christians to accept and execute the office of a magistrate, when called thereunto : in the management whereof, as they ought especially to main- tain piety, justice and peace, according to the wholesome laws of each commonwealth, so for that end they may lawfully now, under the New Testament, wage war up- on just and necessary occasions. 3. They who upon pretence of Christian liberty shall oppose any lawful power, or the lawful exercises of it, re- sist the ordinance of God, and for their publishing of such opinions, or maintaining of such practices as are contrary to the light of nature, or to the known princi- ples of Christianity, whether concerning faith, worship, or conversation, or to the power of godliness, or such er^ roneous opinions or practices, as either in their own na- ture, or in the manner of publishing or maintaining them, are destructive to the external peace and order which Christ hath established in the church, they may lawfully be called to account, and proceeded against by the censures of the church, and by the power of the civ- il magistrate. Yet in such differences about the doc- trines of the gospel, or ways of the worship of God, as may befal men exercising a good conscience, manifest- ing it in their conversation, and holding the foundation, and duly observing the rules of peace and order, there is no warrant for the magistrate to abridge them of their liberty. 4. It is the duty of people to pray for magistrates, to honor their persons, to pay them tribute and other dues, to obey their lawful commands, and to be subject to their authority for conscience sake. Infidelity, or difference jn religion doth not make void the magistrate's just an