Hwv2.b

SERMON

PREACHED in the

RIVERSIDE CONGREGATIONAL CHURCH
Riverside, Cincinnati, Ohio,

BY

Rev. anselm b. brown;
April 12th, 1885, -:': ' ,
THE FIRST SABBATH AFTER THE ORGANIZATION OF THE CHURCH.

CINCINNATI:
THE COMMERCIAL GAZETTE JOB PRINT.
l885

Our1 principle^ ag Conpgationali^.
WHAT ARE THEY?

Our principles are very simple. The New Testament is our
book of laws, and the Church of the New Testament.is our pat
tern. We regard undue stress upon ceremonies, forms, vest
ments, rituals, as more likely to hide than to show forth the
doctrines of the Cross. We consider that every worshiping
assembly of true believers, associated in Christ, is a church, and
that every Minister recognized by such church is a Binhop.
As Congregatiohalists, we hold that every church should
manage its own affairs, appoint its own officers, and conduct
its own meetings for worship, in the way which best commends
itself to the judgment, according to the light of the Scriptures.
We believe in an "ordained ministry," that is, in certain
brethren who are holy in character, and "apt to teach," being
appointed by the church to be their minister in spiritual things;
but yet we believe it to be the solemn duty of every member to
do what he can to make the Gospel known as widely as he
possibly can. We hold that none but spiritual converted per
sons should be members of a church ; and that our churches are
independent from any ecclesiastical power, yet a union of faith
and love, of common spiritual feelings and interest, constitutes
a most effectual bond. No ecclesiastical laws of priests and
bishops can be stronger, for where love fails none of these can
hold. We acknowledge as brethren all who love and serve the
Lord Jesus Christ, without requiring them to adopt all our
views. We welcome them to our pulpits ; to the communion
of the Lord's supper ; and unite with them in general Christian
work. We believe in thesacredness of the Christian sabbath, that
baptism, including the children of believers, is with water, but
not necessarily in it ; in the importance of missions and the obliga
tions of benevolence. We love freedom. Every form of tyranny
we hate ; and we glory in the fact that for more than 300 years
our forefathers have fought and bled, and died to secure that
inheritance of freedom which we and all other bodies of Christ
ians in our land now enjoy.
Our religious doctrines are, "Known and read of all men."
They shine and sparkle in our literature. From our pulpits we
proclaim that Christ, and Christ alone, is the Mediator, High
Priest, Sacrifice and Saviour of men. "That there is no salva
tion in any other." We proclaim a free salvation to every sin
ner that believeth ; and an open door for every seeker after sal
vation. We bear testimony in the name of Christ against the
sins of the world. We warn men against the wiles of the devil.
We labor to bring men under the divine influence which will
elevate them beyond the degrading lusts of the flesh, a-nd save
them from the fearful retributions of sin in the life to come.
While to all loyal servants of Christ, to all faithful workers in
field of Christian duty, we say, brethren, "The grace of our
Lord Jesus Christ be with you/'

SERMON

Text: "-And they continued steadfastly in the Apostles' doctrine,
and fellowship, and in breaking of bread, and in prayers." —
(Acts ir, 42.)
In this verse we have presented to us the characteristics of
the truly primitive Church under the four heads of doctrine,
communion of saints, breaking of bread, and prayers. Using
this text as illustrating the simplicity of the Christian Church,
I invite your attention this afternoon to the principles which
underlie the Congregational form of government, in order that
you may be brought into a deeper sympathy with the Denomi
nation, and also become more interested in your own labors in
the Master's service.
Love for a Denomination at large always increases the love
for the home Church. Knowing what is being done elsewhere,
members are stimulated to make their Church a model, so far
as it goes. For although it may be a young and tender vine,
yet it may be known far and near as thrifty and full of the
realities of the future.
Nor is it difficult to see the propriety of occasionally setting
forth the work of our Denomination, and particularly so in a

4 SERMOtf.
section of the country where there are thousands who afe
unfamiliar with its principles, and with the work i,t has done
and is still doing in other parts of the land and throughout the
world. Therefore this topic, it seems to me, is not altogether unheeded
or uncalled for at this interesting period in your Christian work.
While the services here are of the same general nature as they
have been in the past, yet to-day for the first time you assemble
as a Church, meeting in fellowship with a great body of Chris
tian believers. You welcome the new responsibilities, and are
glad to engage in the great work which the Master calls you to
perform. ,
And at the outset I would not make the mistake in supposing
that all who worship here are Congregationalists, nor would I
in the least make the impression of being desirous to "advance
sectarianism. On the other hand, a great many circumstances occur to bring
people inside the Congregational body, as into other religious
organizations — people whose early education or preferences have
been elsewhere. Some'may have always been identified with it;
some come in by marriage; some select it because it is con
venient to their homes ; others come— they hardly know why—
except that they know the people and enjoy the service; while
there may be a few who do not know of any Church or Denohii-
nation that exactly corresponds to their views, but they select
the Congregational because it is nearest to their opinion either
in its doctrine or polity.
To all persons, whatever may be their motive, a cordial wel
come is given in the Master's name. In these days of sin and
unblushing wickedness there ought, above all things else, to be a
hearty and earnest co-operation in winning souls. The followers
of Christ and the shepherds of his flocks should labor harmoni
ously and rejoice in each others' success, however fully per-

SERMON. 5
suaded as to minor points they may be in their own minds.
We are living in days of extensive revivals, when religious
obligations are kept prominent before the people from the pulpit
and the press as never before ; yet how weak are the results !
How slightly are the masses affected! Too often, indeed, are
the churches poorly attended, and there seems to be but little
religion that is pure and undefiled.
The city of Cincinnati has a population of nearly two hun
dred and seventy-five thousand souls ; probably not more than
half of /these are strictly American people. If only ten per
cent of this number which is to be reached by our American
Protestant Churches, if at all, were accustomed to attend
divine worship, our audiences would aggregate to nearly fifteen
thousand. What the proportion is between the Church attendants and
people of American ancestry I can not say; but when multitudes
of our own nation and kin are going in the broad road to death
surely we should put forth self-sacrificing efforts, working and
praying in the name of our King to possess the land. As we
seek to build up a Sabbath-school and advance a work of grace
in a general way, rejoicing in similar undertakings elsewhere, so
we may encourage a Denomination, hold up its advantages, and
diffuse its principles without casting the slightest reflection upon
Evangelical Churches of any name.
Concerning the Congregational body, as to its distinctive
features, there is nothing to be said save in reference to its
extreme simplicity. We speak of the peculiarities of one
Denomination and another, of their peculiar characteristics, but
the difficulty in treating such a subject pertaining to our Churches
is that Congregationalism has no peculiarities. Our strength in
this respect consists in what we do not have rather than in what
we possess. We seek the simplicity of the early Church in con
tinuing in the Apostles' doctrine, fellowship, breaking of bread,
and prayers.

6 SERMON.
The remarks I desire to make may be brought, first, under
the head —
/. That in order to continue in the Apostles' doctrine the Congre
gational Churches seek to maintain a sound and consecrated
o i
education of the ministry.
The New Testament teaches that there are necessary qualifi
cations for the ministry. Men engaged in it must be fitted in
heart and mind to serve the flocks over which God has made
them overseers, to feed the people with the word of God — the
bread of heaven. In order to do a successful work they must,
to use St. Paul's words, "be apt to teach." So responsible is
the task of sustaining and advancing Christ's kingdom in a
gainsaying world that our Denomination has ever sought to
train its ministry in the history of Christianity and in the diligent
study of the original tongues in which the Bible was written.
In the early colonial times not only were the public schools
closely connected with the Churches, but two colleges, which
have become renowned as seats of learning, were planted as
religious institutions to raise up able ministers of the Gospel.
"When in 1638 John Harvard, a Non-conformist clergyman,
esteemed for godliness and the love of learning, bequeathed to
a public school his library and half his fortune, it was named
' Harvard College. ' " That infant institution was a favorite
from its beginning; and small contributions were made from
all the colonies; and, as Bancroft states, "once at least every
family in each of the colonies contributed to promote the suc
cess of that school of the prophets, the morning star of science
in the western wilderness."
In a short time another small college, such as the day of
small things permitted, was established. Yale College owes
its birth "to ten clergymen, who in 1700 assembled at Bran-
ford, Conn., and each one, laying a few volumes on a table,

SERMON.

said, ' I give these books for the founding of a college in this
colony.'" Other Congregational colleges in New England, planted in
weakness, have also become models for scores of other colleges,
and are well worthy of mention; they are Dartmouth (1769),
The University of Vermont (1791), Williams (1793), Middle-
b.ury (1800), Bowdoin (1802), and Amherst (1821).
We should remember in regard to Harvard College that
although it has departed from the faith of the Puritans, yet
Congregationalists have never given it up. This defection is
now decreasing. The professors and students who accept the
evangelical teachings of orthodox Churches are increasing every
year. Such a change, however slow, is encouraging.
Besides these colleges, now so celebrated, others of our own
faith have been planted in the West — institutions which are
rapidly rising in influence and accomplishing a noble work for
our country. Some of these distinctively Congregational col
leges, with the date of their foundation, are Oberlin, O. (1834) ;
Illinois (1830); Beloit, Wis. (1847); Iowa (1847); Pacific
University, Oregon (1859); Washburn, Kan. (1865) ; Wheaton,
111. (i860); Ripon, Wis. (1865); Fisk University, Tenn.
(1867); Carleton, Minn. (1867); Tabor, Iowa (1866); Berea,
Ky. (1858); Drury, Mo. (1873); Thayer, Missouri (1868);
Doane, Neb. (1872); Colorado, (1874). They are manned
with the best educators in the land — men who have experienced
in their own hearts that the fear of the Lord is the beginning of
wisdom. The instruction imparted is so thorough, and the
standard of education is so high, that other colleges not only
draw from these institutions, but fill their highest positions with
these Congregationally-trained men.
But in this we rejoice. The very object for gaining an influ
ence for good and the Church is to impart that influence unself
ishly to the world.

8 SERMON.
Along in this line of educational work theological seminaries
from time to time have been established. There are at present
seven of these schools, and they are all widelyknown as centers
of religious thought. They are, indeed, resorted to by students
of the various evangelical Denominations, and it may be in
teresting to some of you to know these institutions by name
and when they were organized. The Theological Seminary at
Andover, Mass., was organized in 1808 ; the Theological Semi
nary at Bangor, Maine, in 181 7 ; the Yale Theological Seminary
at New Haven, Conn., in 1822; the Theological Institute at
Hartford, Conn., in 1834; the Theological Department at
Oberlin College, Ohio, in 1835 ; the Theological Seminary at
Chicago, 111., in 1858; the Pacific Theological Seminary at
Oakland, Cal., in 1869.
Three hundred and twenty-two students preparing for the
ministry are in these seminaries, and although the number is not
what it should be, yet it is gradually increasing. These men
are mostly students who have been previously graduated from
colleges, so that at the commencement of their theological
course they have a liberal education and are to a good degree
proficient in the classics.
In reference to education it may be said our Denomination
has exerted a national influence. We may think of it with
feelings of respect. In fact, Congregationalism forms many of
the grandest pages in the history of education in our country,
as also in the history of our civil liberties. (See Bancroft's ,
Centennial ed., Vols. I and II.)
From these schools of the prophets our ministers come forth.
They all' stand upon -the same level, being equal in rank, and
having no degree of superiority. We have no grades in the
ministry. In this respect we differ from the Episcopal and
Methodist Churches. The New Testament teaches, we think,
that the words elders, bishops, priests, and presbyters are used

SERMON. 9
interchangeably for the same office, somewhat in the same way
as we speak of a minister, pastor, clergyman, or preacher in
these days, referring to one who is called to the office of the
ministry. They may differ in spiritual power and in point of
education ; they may differ in degree of social influence and in
aptness to teach ; there may be a marked difference in compe
tency, to speak well at all times and upon all occasions ; some,
indeed, are exceptional in not having pursued a collegiate and
theological course, and yet exceptional for marked success ; yet
with all. these varied qualifications they are all "brethren in
Christ," and associated with their flocks rather than being above
them and vested with authority. We recognize an educated
ministry, but no official superiority.
//. Some of the features of our republican form of Church
government.
We hold that all the members of a Church not only have a
right to be heard, but should ever be encouraged to take an
interest and participate in its work. A Church consists of a
body of people who assemble statedly for public worship and
for observing the ordinances of Christ. God promises to his
children in Christ not only the presence but the guidance of
the Holy Spirit. The highest grace which God's people can
cultivate is to yield to that guidance in love to one another —
to be controlled by the same spirit that animates our Lord and
Master. Now, our Denomination upon this point is not always under
stood. We are said to be so weak in our polity that our bonds
of fellowship are but ropes of sand.
We answer that time and experience have amply proved these
bonds of fellowship to be strong and enduring, and far more
satisfactory than the "man power" that has too often exerted its
lordship in the history of Christianity. If it is a form of govern-

10 SERMON.
ment that is open and exposed to attack, on the other hand, it
welcomes truth; and, to a remarkable degree of liberty, it encour
ages a consideration of all topics of vital importance, while intel
ligence and consecration to the Master says to all forms of error,
Thus far shall they come, but they shall proceed -no further.
(2 Tim. iii, 9.)
What is here regarded as a particular weakness may seem to
people of other Creeds to be an absence of authority, but in
reality it exerts a powerful though silent influence throughout the
entire Denomination. With such an unrestricted form of gov
ernment — with no limited authority to control, no centralized
power — it is asked, What can be done when a "root of bitter
ness " or a defection of the faith springs up and creates evil ?
We answer, Let it come to the surface and work out. It will
leave the Church purer.
In other forms of Church administration it is possible, as has
often been the case, that those in authority may be incorrect in
their views, or disposed "to lord it over God's heritage," while
the great body of believers are correct. Christian-truth and lib
erty may then not only be suppressed, but evil may overcome
the good.
Therefore we affirm that it is better to cultivate freedom of
religious thought, to raise the standard of Christian intelligence,
and to strengthen Christian principles by intrusting all the
management to the members constituting the Church. Hence
the Church elects its own officers, owns the property, judges
the qualifications of its members, selects its own pastor, and has
no superior, lord, or overseer save Christ, the great Head of
the Church.
The form of government thus described is often referred to as
an argument to show that our Churches are too independent and
isolated; that they fail in denominational power and in , hearty
co-operation; that there is a lack of cohesion and elective

SERMON. 11
affinity, and hence a continual disintegration. But this freedom
of polity tends to carry the Gospel all over the world, while,
as a matter of fact, the Churches are deeply interested in each
others' work.
An experience of over two hundred and fifty years on this
continent proves that this open form of Church government is
sufficient— that it is compact and symmetrical. This mutual
responsibility, voluntarily assumed, becomes the very strongest
bond of union and Christian sympathy. For example, at the
organization of this Church last week the other Churches that
formed the council became identified with your interests and
prosperity in Christ's cause ; and as this new Church of twenty-
five members is mentioned in our religious papers, thousands of
persons who are with you in spirit will rejoice at your undertak
ing and pray for your success. Over four thousand Churches
extended, to you a cordial welcome. Whether they are located
on the hills and in the valleys of New England, upon the prairies
of the West, up and down the Mississippi River, in the Rocky
Mountains, or on the Pacific slope, they are all engaged in the
same work and united by the same ties of Christian fellowship.
Our forms of government are the same ; our creeds are the same,
although not imposed upon us bylaw or clerical authority. "It
is worthy of notice," says Rev. Dr. J. E. Roy, "as showing the
unity of the teaching of the Spirit and the safety of trusting the
local Churches, that although thousands of Creeds have been
constructed by our Churches, yet there is the most wonderful
harmony and even identity of doctrine among them all on the
essential truths of religion." We claim most heartily that our
ecclesiastical unity is real and thorough. It is Christian fellow
ship. It is this which extends over and above and through and
through all our independence in temporal affairs. When impor
tant questions are to be settled the brethren delegated from the
several Churches come together as a counsel, and give their

12 SERMON.
advice. Although they have only advisory powers, yet their
decisions are always received with consideration. This is Chris
tian fellowship^ its highest sense. Our Savior has taught his
followers that they constitute a kingdom that is not of this world.
It is a kingdom of love, and Christ is their only head and mas
ter. With such a leader, and under the guidance and instruction
of the Holy Ghost, God will ever show his people the right way,
and help them to perform their duty. But in discussing the
features of our Denomination, and showing its scriptural basis,
let us also remember that other evangelical denominations stand
mainly on the same New Testament platform. We are coming
nearer and neater together each year. The Episcopal Church
begins to recognize the need of fellowshiping other evangelical
bodies. They see that other Churches belong to the truly apos
tolic succession just in proportion as they hold to the purity and
simplicity of the primitive Church. The Presbyterian body
adopts Congregational customs and usages to a good extent,
while we often practice their way of doing things. The Baptists
are yielding up their views ofx close communion, and beginning
to adopt the custom, so universal in England, of inviting believ-t
ers in Christ connected with the various branches of Zion to join
with them in commemorating the Lord's Supper.
Rev. Mr. Charles Spurgeon, the eminent Baptist preacher,
extends this invitation to all Christians. While in London I heard
this great apostle twice. His heart went out to all the people,
and no wonder "the common people heard him'gladly." On'
each occasion I tarried with the Church at communion service.
I heard his hearty and welcome invitation to the Lord's Supper
peal forth through his tabernacle crowded with four thousand
worshipers— a call given with such clear and unmistakable words
that every Christian felt he was welcome ; while the sinner might
almost say, "How can I turn my back to this feast, and go away
disowning my Master ?" Being desirous of learning the views of

SERMON. 13
one of the deacons on the subject, he replied, " It is the Lord's
table, and all his followers are welcome. Denominational views
are not taken into consideration at such a place as this. But if
a person desires to enter into membership with the Church,
we expect him to conform to our mode of baptism." I thought
that was a very consistent and fair arrangement.^ Yet in our
Denomination we accept and adopt the mode of baptism a
convert may conscientiously desire, whether by sprinkling or
immersion. So in regard to infant baptism, while we encourage
it, we leave the matter to the decision of parents.
But it is my purpose to present our own views and principles
in a general way, rather than to enter upon an extended discus
sion and draw parallel lines of distinction. Are there not obvious
advantages in these features which I have spoken of at length,
and which characterize the extreme simplicity of Congregational
Churches? There are many divisions and ranks in other great
religious bodies; but here there is a freedom of polity and sim
plicity of scriptural doctrines which can not be simplified, and
if anything is added to it, it then becomes a sect. Our polity is
like the sunlight, so clear that it can not be seen itself, yet it
reveals divine truth, while the Gospel convinces of sin and leads
the sinner to Christ. This simplicity of the Gospel is the most
difficult thing to recognize as strong and effectual. It is quite
easy to make a great deal of side issues., just as we can readily
discern the component parts of light when diverged into all the
prismatic colors of the rainbow. Is it not better, brethren, to let
minor differences go, and simply take Christ and his teachings ?
A striking example of this unity is often seen in these days when
persons from several denominations unite in forming a Church
of Christ.
We have no time to speak of our missions in heathen lands, or
at home, or among the freedmen, although a grand record might

14 SERMON.
be given. The system is elastic, and suited to all people and to
all parts of the world. It is strong in England, and is having a
wonderful growth in Norway and Sweden. In the United States
we have 4,092 churches: in Ohio 231 churches; in Michigan
273 churches; in Illinois 241 churches; Iowa has 260 churches;
in the Eastern States the Denomination is found very generally :
in Massachusetts there are 532 of our churches; and in Con
necticut 298. God's blessing rests upon their labors. Surely
there is occasion to rejoice in this fellowship; and may your
prayers for the conversion of souls in this place be answered
from on high, and may your labors be continually blessed.
The particular branch of Christ's kingdom to which we belong,
descends from the Pilgrim Fathers, who came out from the Puri
tans under Cromwell a glorious people, upon whom many
eulogies have been pronounced. Of the numerous authors and
critics whose testimony I would like to give about these noble
souls I will only quote Taine, the French critic, in review of
Carlyle's work. He says : "Let us quit our French and modern
ideas, and enter into these Puritan souls. We will find there
something else than hypochondria — namely, a grand sentiment,
'Am I a just man ? And if God, who is perfect justice, were to
judge me at this moment, what sentence would he pass upon
me?' Sueh is the original idea of the Puritan. The feeling of
the difference there is between good and evil had filled them for
all time and space, and had become incarnate and expressed for
them by such words as Heaven and Hell. They were struck by
the idea of duty. These poor folks, shopkeepers and farmers,
believed with all their heart in a sublime and terrible God, and
the manner how to worship him was not a trifling thing for them.
They sought the true, the just, and their long prayers, their Bible
criticism, their' tears, their anguish, only mark their sincerity and
ardor. In spite of the corruption of the Stuarts they saved Eng
land and Scotland. They founded the United States; and at

SERMON. 15
this day they are by their descendants through Churches and
schools colonizing the world." (Taine's History of English
Literature, Vol. II.)
I do not know how far I have carried you with me in my
subject this afternoon. I have endeavored to present some of
the features of the Congregational Church; that it is strictly
evangelical, holding fast to the Apostles' doctrine ; that it
encourages a high education of the clergy, but welcomes all
who are called to the ministry of the word ; that it maintains a
liberal form of government, and recognizes the bonds of Chris
tian fellowship and the ordinances of the early Church. Its
system is in no respect narrow and repressing, but it has an
elasticity suited to all minds that are willing to accept the testi
mony of Jesus. Wherever it is extended it teaches not only a
hope of personal salvation in Christ, but seeks to advance
education and to purify the social relations of mankind. Surely,
if anything has been said that will increase your love for this
new Church and rouse your enthusiasm for the cause of Christ,
some good will have been accomplished. No man should be
indifferent. Every person should choose his Church, and become
an earnest, self-sacrificing laborer in the Master's cause. And
let us above all remember how the Lord saith, '•' My thoughts
are not as your thoughts, neither are your ways my ways. For
as the heavens are higher than the earth, so are my ways higher
than your ways, and my thoughts than your thoughts." As he
looks down upon us, creatures of a day, here on earth, he
regards our hearts, and he desires that we should love and serve
him in spirit and truth. He would have us, each and all, con
tinue steadfastly in a life of prayer, believing in his providence
and seeking his guidance. May his richest blessing rest upon
our efforts in this direction, so that each of us may be able to
say from the heart's experience as did the Psalmist of old,

16 SERMON.
"I will bless tjhe Lord at all times; his praise shall continually
be in my mouth. My soul shall make her boast in the Lord;
the humble shall hear thereof and be. glad. Oh, magnify the
Lord with me, and let us exalt his name together. Qli, taste
and see that the Lord is good ; blessed is the man that trusteth
in Him."

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