UC-NRLF
REESE LIBRARY
iK THI
UNIVERSITY OF CALIFORNIA.
Received.. ..
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Accessions No. . Shelf 'No. ...
VIEW
OF
CONGREGATIONALISM
BY
GEORGE RUNCHARD,
PASTOR OF TH^^BUff. CHllKcH^MkYMOUTH, N
/
Totfce,
BY R. S. STORKS, D. D.
SALEM:
PUBLISHED BY JOHN P. JEWETT
NEW YORK : GOULD, NEWMAN & SAXTON.
1840.
Entered according to act of Congress in the year 1840, by
JOHN P. JEWETT,
in the Clerk's Office of the District Court of Massachusetts.
JOHN PUNCHARD, ESQ.
SALEM, MASS.
MY AGED AND REVERED PARENT,
WHOSE INSTRUCTIONS AND EXAMPLE FIRST TAUGHT ME THE VALUE
OF THE SYSTEM HERE ADVOCATED, THESE PAGES ARE
RESPECTFULLY AND AFFECTIONATELY
DEDICATED.
or THE
UNIVERSITY
PREFACE.
THE DESIGN of this volume is to answer the inquiry,
WHAT is CONGREGATIONALISM ?
It contains a brief discussion of the principles on
which Congregational and Calvinistic Baptist churches
are organized ; a statement and defence of their doc-
trines respecting church order and discipline ; an enu-
meration and explanation of their ecclesiastical prac-
tices ; and a consideration of some of the advantages
of their church polity.*
No one can be more sensible of the difficulty of ex-
ecuting such a plan, than the writer now is ; had he
been equally so before he undertook the task, it might
have saved both him and his readers the trouble of this
preface.
An apology for the work may, perhaps, be found in
its history. About three years since, the writer was
appointed, by the Clerical Association of which he is
* The Baptists differ, somewhat, in their ecclesiastical practices,
from what is usually denominated the Congregational order ; but,
in their general principles of church order and government, the
two denominations are identified.
VI PREFACE.
a member, to prepare a dissertation upon Congrega-
tionalism. This he was requested to publish. But,
though the result of considerable reading and reflection,
it was regarded by him as too immature to be offered
to the public. A renewal of the request of the Associa-
tion, at their next meeting, induced the author to re-
write the essay, and to preach the substance of it to the
people of his charge. The re-writing of it, swelled the
essay into six or eight sermons. The unsolicited opin-
ion of several intelligent parishioners, who were igno-
rant of the doings of the Association, led to the belief
that the substance of the discourses might prove ac-
ceptable to the denomination generally. A revision
was accordingly begun. This revision led to a further
examination of authorities, a multiplication of topics,
a more extended range of discussion, and ultimately,
to the decision to submit this volume to the judgment
of the public.
The work has been written not for the wise, nor for
those, exactly, who are simple ; but for that large class
of persons who occupy the intermediate space between
the learned and the ignorant.
The English reader will occasionally find a word or
phrase in Latin or Greek ; but rarely unaccompanied
with a translation, and never, it is believed, in such a
position as to break the sense of the sentence.
PREFACE.
It is no part of the writer's design to make war
upon the opinions of others. He has spoken freely
he has felt constrained so to do though it is hoped
kindly, of those from whom he differs.
That the writer has fallen into no errors, is more
than can be reasonably expected ; but, he has certain-
ly used his utmost care to avoid them. That the
opinions expressed in these pages may not be modi-
fied, in some particulars, by further investigation, is by
no means impossible; but, as they now appear, they
are not the offspring of haste, nor it is confidently be-
lieved of prejudice.
The Appendix contains several articles, both original
and selected, of considerable importance to the illus-
tration of the general subject.
Adopting the language of the learned and excellent
"Samuel Mather, in his " Apology for the Liberties
of the Churches in New England," the ^author com-
mends his labors to the favor of the churches and to
the blessing of God : " I am far from assuming any-
thing of authority to myself in the following sheets.
If I have collected the sense of others right, and well
epitomized their thoughts, which are variously dis-
persed, and reduced them to a clear and natural order,
I shall think it sufficient."
Plymouth, N. H. July, 1840.
CONTENTS.
INTRODUCTORY NOTICE.
PRELIMINARY REMARKS.
CHURCH POLITY defined. How regarded under the Mosaic Dis-
pensationOn the introduction of Christianity. Simplicity of
order, the distinctive peculiarity of the first Christian churches,
page 1. The estimation of this subject by the Reformers of the
16th century. Impediment to a thorough reform of the polity of
the church, in those days, 2. The subject not much attended to,
until the latter part of the 16th or the early part of the 17th centu-
ry, 3. The interest felt by the Puritans ; especially by the fathers
of New England, 4. Present indifference among Congregational-
ists. Causes : I. Anxiety to promote the union of different de-
nominations in benevolent enterprises, 4. No denominational or-
ganizations to promote Congregationalism, 6. II. Influence of
Theological Seminaries, 7. III. A false, but prevalent impression,
that it is unnecessary to make direct efforts to promote Congrega-
tional views, 8. IV. The dearth of books upon the subject, 8.
Note, Proposed history of the denomination, 10.
PART I.
PRINCIPLES OF CONGREGATIONALISM.
A distinction made between principles and doctrines, page 11.
Congregationalism defined, 12. Principles of the system : I. The
Scriptures are the only infallible guide to church order and discip-
line, 13. Necessity of this. Note, Dr. Campbell's admission, 14.
Consequences of denying this principle, 15. The character of the
apostolic churches explains the New Testament meaning of the
word Church, 16. Constitution of the Christian church designed
to be permanently the same, 17. The objections, that our circum-
stances are unlike those of the primitive Christians ; and, that the
present prosperous state of the church, requires a more attr active
exterior, answered, 1719. Congregationalists thorough Protes-
tants, 20.
II. A church is a voluntary association of professing Christians,
united by covenant, for the worship of God and the celebration of re-
ligious ordinances, 21. Correctness of this principle proved from
the Scriptures, 2227.
X CONTENTS.
III. A church should ordinarily consist of only so many as can
conveniently assemble together, 28. Scripture testimony upon this
point. Provincial churches unknown to the apostles, 29. Mil-
ner's objection, founded on the supposed numbers in some of the
primitive churches, answered, 30, 31. Slater's representations,
corrected, 31 36. Episcopalian admissions, 36. Inference from
these admitted facts, 37.
IV. Jill ecclesiastical power in those who compose the church, 37.
Scripture testimony. Elections of officers by apostolic churches,
38. Discipline of erring members, 39, 40. Christ's directions,
Matt. 18: 1518. Congregationalists, alone, can follow these di-
rections, 41, 42. Note, Dr.- Campbell's remark on "a church
representative," 43.
PART II.
DOCTRINES OF CONGREGATIONALISM.
I. There are but two orders of church officers, Elders and Deacons,
page 45. Other helpers in the apostolic churches, 46. Inspiration
essential to them. Deaconesses, 47. 48. Elders, what ? 49. Note,
on the word " ordained" (/stQoTovi'/aavrsg) Acts 14:21 23, pp. 49,
50. Why the primitive churches had a plurality of elders, 51.
Elders, the same as pastors, overseers and bishops Proof, 52 54.
The term Eider, why applied to Christian teachers, 54. Why
called pastors, 55. Admissions of Bloomfield and Waddington.
John Owen's remarks, 56. Dr. Campbell's remarks, 57. Dea-
cons, original appointment of, design a permanent office, 57 61.
Ruling elders, what? Their office work described, 57. Objec-
tions considered, 62 68. Scripture testimony to the correctness
of our views, 68, 69.
II. There should be an entire ecclesiastical equality among Chris-
tian ministers, 70. Gradations, how introduced into the ministry,
71. Views of the English reformers upon this subject, 72, note.
III. Councils have no authority over the churches, 72. Consocia-
tional form considered and objected to, 74. Testimony of Eccle-
siastical History against it, 75 78,
IV. The churches accountable to each other, 78. Communion of
churches, how exercised, 79. Note, illustrating the fellowship of
the New England churches previous to 1648, p. 79. Concluding
remarks. Why the fathers of New England loved Congregation-
alism, 81. A spiritual system, 83.
PART III.
TESTIMONY OF ECCLESIASTICAL HISTORY TO THE CONGRE-
GATIONAL CHARACTER OF THE APOSTOLIC AND PRIMITIVE
CHURCHES.
This testimony corroborates our interpretation of the Scriptures,
page 85. Mosheim's testimony. The supreme power in the peo-
CONTENTS. XI
pie, 86. The apostles acknowledged this. The people chose their
own rulers and teachers. Rejected or confirmed laws. Disci-
plined offenders. Decided controversies. Determined the causes
of presbyters and deacons. Exercised supreme power, 87. Iden-
tity of presbyters, elders, and bishops. Distinction between teach-
ing and ruling elders, doubtful, 88. A bishop had charge of a sin-
gle congregation only, during the 1st and 2d centuries. Admis-
sions of Waddington, 89. How the character of a bishop was
changed. City bishops usurped authority over country bishops.
Notes, Bloomfield's explanation. Dr. Campbell on the indepen-
dency of the early Christian churches, 90. Mosheim, on the same
topic. All churches on an equality, 91. Deflection of the
churches in the 3d century. Clergy corrupted. .Minor orders
added. These explained, 93. Philosophers corrupt the' faith, and
princes etc. the order of the church. Influence of Constantine.
Assumes the supreme power over the church. Bishops encroach
upon the people, 94. Church and state accommodated to each
other, and united. Ecclesiastical nobles created, 95. Corrupt
state of the church. Blood-shed and house-burning by rival par-
ties for the bishopric of Rome. Choice of their bishops taken from
the people, 90.
TESTIMONY OF THE APOSTOLIC FATHERS. Previous representa-
tions respecting the general order, etc. of the apostolic churches
corroborated. Clement, of Rome (A. D. 6470), pp. 97102.
Testimony of Polycarp (A. D. 108117), p. 102. Ignatius (A. D.
116). His Epistles corrupted and interpolated. Reliance on these
by Episcopalians to prove the existence of three orders in the min-
istry, 105. His testimony favors Congregational views in several
particulars, 106110. Justin Martyr (A. D. 150). Dr. J. Owen's
remarks, 111. Tertullian (A. D. 200). Cyprian (A. D. 250). Dr.
Owen's proposition, viz. that for 200 years A. C. no other kind
of churches existed but Congregational, 103. Character, etc. of
Owen. Dr Campbell's confirmation of Owen's opinion, 114.
Dr. Chauncy's collection of ecclesiastical witnesses in favor of
Congregationalism, note, 115.
PART IV.
ECCLESIASTICAL PRACTICE OF CONGREGATIONAL CHURCHES.
I. Organization of Churches. Number necessary, note, page 117.
II. Choice and consecration of church officers, 119. Choice of a
pastor. Trial. Call. Acceptance. Ordaining council, 120. Pro-
ceedings of council. Every pastor should be a member of his own
church, note, p. 121. Order of ordination services. Usages of
Congregational churches in Great Britain differ somewhat from
ours, note. Installation, 122. Imposing hands, early New England
practice, note. Choice and consecration of deacons. Ordination
of. Why neighboring churches not invited to assist, note, p. 123.
Xll CONTENTS.
III. The church assembled for business, 124. Pastor moderator.
Clerk, 125. Majority decide all questions. Practice in Great
Britain, note, p. 126.
IV. Admission of Members. Candidates give a public relation of
religious experience. Diversity of practice, note, p. 127. Pro-
pounding. Admission, 128.
V. Dismission of members. No dismissions without recommend-
ations. Letters of introduction, note, p. 129. JNfo private ways in
or out of our churches, 130.
VI. Dismission of a pastor. How effected. Duty of pastor.
Church. Council, 131. In case of disagreement about the matter
between church and pastor, 132. Practice of English and Scotch
Congregational ists, note, p. 133.
VII. Church discipline. Importance of it, 133. Rule, Matt. 18 :
15 18, explained, 134. Shall private steps be always taken?
135 and note. Final action of the church. Restoration of an ex-
communicated person. What are disciplinary offences ? 136.
Christian watchfulness a duty, 137.
VIII. Discipline of pastors. In the hands of the church, 137.
Councils usually called. Mutual or ex parte. Doctrine of Cam-
bridge Platform. Reason for councils, 138.
IX . Who shall complain of offenders ? If private, the first to whorn
the offence is known. If public, one of the deacons, or other ex-
perienced person. Every church member bound to see that the
regular course is taken, 140. Discipline should not be hurried, 141.
X. Discipline of sister churches . Congregational churches mem-
bers of one family Acknowledge their accountability to each
other. Doctrine of Cambridge Platform, 141. Procedure in the
discipline of an erring sister church, 142. Claim no power to dis-
band erring churches. Withdraw fellowship after the regular steps
have been taken without success, 143.
XL Minor points on which Congregationalists differ among them-
selves. E. g. Raising the salaries of their pastors. By tax on prop-
erty or pews, by weekly contributions, or yearly subscriptions, etc.
etc. All Congregational pastors have a stipulated salary. This
usually very small, 144. Comparison between the fathers and the
children, on this point. Permanency of the pastoral relation,
rather theoretical, than practical, of late. Signs of better times,
145. Reasons for dwelling so long upon the ecclesiastical usages
of our churches. The system cannot be estimated properly by a
knowledge of its theory alone. Authorities for the preceding de-
tail. Other sources of information pointed out, note. Concluding
remarks upon this Part, 146, 147.
PART V.
ADVANTAGES OF CONGREGATIONALISM.
1. It is the most scriptural system of church government. All
governments classed as monarchical, aristocratical, or democrat!-
CONTENTS. Xlll
cal, page 150. Episcopacy, monarchical ; Presbyterianism, aristo-
crat ical ; Congregationalism, democratical. Episcopacy, Romish,
compared with Congregationalism. Church of England compared,
150. Its form, expensiveness, etc. 152. American Episcopacy,
identical with the English, 153. Order and government of, 154.
Points of difference between American Episcopacy and Congrega-
tionalism. Mistake of bishop Hobart, 155. Methodist Episcopal
Church compared, 158. Its organization, etc. 159. Anti-republi-
can. The people excluded from the government of. J. Wesley's
remark Watson's. The system instituted by Mr. Wesley, 161.
Method of disciplining erring members, 162. Presbyterianism
considered, and compared with Congregationalism. Points of re
semblance, 164. Of difference. Provincial or national character
of Presbyterianism. The church session, 165. Presbytery. Sy-
nod. General Assembly, 166. Other denominations classed, 167.
Concluding remarks upon this head, 168.
II. Congregationalism encourages self-government, beyond any
other system, 169. Supposed republican tendency of the system,
the reason why its friends have been so persecuted. First civil
act of the Plymouth fathers, republican in its character, 170. In-
fluence on the civil institutions of New England. Report of En-
glish commissioners, 16(54. N umber of Congregationalists in New
England in 1761), p. 171. Note, Mr. Jefferson's opinion. London
Quarterly Review, on the connection between monarchy and Epis-
copacy, 172.
III. This system promotes intelligence, beyond any other. Intelli-
gence indispensable to Congregationalism. Note, views of a cor-
respondent. R. Watson's fears of a democracy in the government
of a church, 174. Influence of this system in establishing schools
and colleges, etc. 175.
IV. It furnishes an efficient barrier against heresy and general
corruption, 176. Independency of the churches, a barrier against
general corruption. The election of pastors by the churches, a
protection from heresy and corruption, 178. The accountability
of pastors to the churches, another protection, 179. The objection,
that there are, and have been, errors, etc. in Congregational church-
es, considered. No system exempt from liabilities to error, etc. 179.
Corruption of Romanism. Arminianism and tendency toward*
Popery in the English Episcopal Church. Something of the same
in the Protestant Episcopal Church of America. Arianism and
Unitarianism, etc. among Presbyterians, 180. Conclusion. Pres-
ident Oaks's commendation of Congregationalism.
APPENDIX.
No. 1. A Letter Missive from persons wishing to be organized
into a Congregational church, page 185.
No. 2. Call from a church to a pastor elect, 185.
No. 3. Letter Missive from a Congregational church to a neigh-
boring church, to attend the ordination of a pastor, 187.
B
XIV CONTENTS.
No. 4. Letter of Introduction, 187.
No. 5. Letter of Dismission and Recommendation, 188,
No. 6. Influence of Congregationalism in promoting general in-
telligence, illustrated by an extract from Pitkin's " Civil and Po-
litical History of U. S." 188.
No. 7. Remarks on Consociationalism, and Rev. Mr. Mitchell's
objections to the disciplinary power of the churches over their pas-
tors, and the church-membership of pastors, 190.
No. 8. Responsibility of the New England churches, 200.
ERRATA.
Owing to the distance of the author from the press, and the tem-
porary illness of the corrector, a few errors have crept into the
work, viz.
Page 9 Line 30 for rari read rnrae.
" 146 " 19 " providential " prudential.
" " " 21 " it, and now " it. And now,
150 22 " but if it.
INTRODUCTORY NOTICE.
IT is a matter of devout congratulation, that among the
friends of Congregationalism, the scriptural polity of the
church is now becoming the subject of more serious and
thorough investigation, than for many by-gone years. Un-
happily, it has been too long regarded as a matter of in-
sufficient importance to engage the earnest attention of the
churches, if not also as positively interfering with the pros-
perity of religion ; nor is it too much to affirm, that an over-
weening confidence has been reposed in the common sense,
the sound judgment, and sterling piety of the Congrega-
tional churches, as ensuring to them in perpetuity, a sys-
tem of government, so strongly recommended by the puri-
ty of its principles, the clearness of its doctrines, the sim-
plicity of its rules, and the consonance of its spirit with the
meek breathings of the gospel. But the day of slumber is
passing away. Our invaluable religious immunities are
coming again to be rightly appreciated. The spirit of Pu-
ritanic times is reviving. The labors accomplished, and the
sufferings endured by our fathers in defence of a scriptu-
ral organization and discipline of the churches, are remem-
bered with increasing veneration and gratitude ; and the
solemn question, l What will the Lord have us to do, 1 for
XVI INTRODUCTORY NOTICE.
the maintenance of the primitive " order of the gospel," is
agitated with an earnestness, and to an extent, that has
called forth prompt and able responses from several of the
watchmen on the walls of Zion. UPHAM and POND,
BACON and MITCHELL not to mention others have suc-
cessfully devoted a portion of their strength to the enlight-
enment of the public mind, and the revival of the better
days of New England Congregationalism, when the Math-
ers, and Cottons, and Wises, stood forth as its expounders
and defenders. But there remaineth much land yet to be
possessed. Ignorance, fanaticism, and superstition are not
yet driven from the field. Other leaders of the " sacra-
mental host" are called for by the exigencies of the times.
They can hardly be multiplied too much. The energies
of the churches need to be aroused and judiciously directed,
if the hopes of the fathers and the aims of their most en-
lightened sons are ever to be accomplished. The appear-
ance of every new and skilful champion in this cause, will
therefore be hailed with pleasure. The field before him is
wide. To retain what has been already gained, demands
great firmness and prudence. To make further conquests
and secure them against future intrusion, requires high re-
solve and heroic courage. Antagonistical principles are
every where to be met and combatted ; and their defenders,
relying on that love of variety and change, which is wrought
so deeply into the constitution of man, press onward with
bold hearts and confident expectation, of establishing them-
selves in possession of the same ground once covered exclu-
INTRODUCTORY NOTICE. XV11
sively with the trophies of Congregational and evangelical
achievement. Their efforts are commensurate with their
hopes. Their pulpits abound with earnest discussions
their presses teem with elaborate arguments their meas-
ures are all conceived and carried out with an address that
indicates a determination to put to flight the imperfectly
organized, and unmarshalled hosts of Congregationalism.
Nor are they to be blamed for their conscientious adherence
to principles they believe to be scriptural, nor for any hon-
orable efforts they make to extend those principles. Their
consistency is worthy of honor and more than that of
imitation. Would that the friends of Congregationalism
might emulate their zeal, and furnish to the world equally
bright examples of devotedness, in defence of their distin-
guishing views of church polity. But how rarely, in point
of fact, is " the order, the discipline, and the worship of
the church," discussed in a Congregational pulpit! How
long the term of years, in which no volume came from the
press, explaining and vindicating the principles, doctrines
and usages of our churches ! How few, jejune and power-
less are the measures that have been adopted to secure the
influence of those principles over any portion of the public
mind ! There is a reason assigned for this ; but is it defen-
sible ? If the weightier matters of the law may not be
omitted, are we justified in neglecting to pay our tithes of
the mint, annise, and cummin ? If the great doctrines and
duties of vital godliness are of paramount importance, are
the doctrines and duties involved in the scriptural regula-
XV111 INTRODUCTORY NOTICE.
lion of the churches of no importance at all ? Let every-
thing have its appropriate place in the church of the living
God ! True it will not be inquired in the day of judg-
ment ' belonged you to this denomination or that were
you an Episcopalian, a Presbyterian, or a Congregational-
ist ;' but will not the amount of individual spirituality, and
usefulness, be inquired after ? and is there no intimate con-
nection between the improvement of the heart and the ob-
servance of the most scriptural form of church government
and discipline ? It is the firm conviction of my own mind,
that the symmetry and perfection of the Christian's charac-
ter depend in no slight degree, on his acquaintance with the
teachings of the Holy Spirit on " the order of God's house,"
and his obedience thereto. And it is under this conviction,
that I cheerfully venture a compliance with the suggestion
of the beloved and respected author of the following pages,
to associate my own name with his, by this brief introduc-
tory notice, in an earnest enforcement of the claims of this
subject, to the renewed and prayerful attention of the whole
body of Congregational ministers and churches. The vol-
ume has evidently been prepared with great care and labor.
It embodies in a succinct form, and in regular order, the
distinguishing features of Congregationalism, as it has hith-
erto been received by the great body of our denomina-
tion, whether in our own or other lands, and discrimi-
nates fairly between this and other systems of ecclesiastical
government, that claim like it, the Holy Scriptures as their
basis. It is a work well adapted to the existing wants of
INTRODUCTORY NOTICE. XIX
the Congregational community, and conducted throughout
in a spirit of candor and faithfulness that all must admire,
whether or not they approve of the conclusions at which it
arrives. Its highly popular form of discussion, its simple
yet elegant style, together with its studied brevity and ful-
ness, recommend it strongly to the widest circulation.
Finally, if Congregationalism finds much to commend it,
in its consonance with the genius of Christianity, and with
the meek spirit of Christ and his apostles, and with the de-
sign of Revelation to place all men on an equality of rights
and privileges before God, and lead them to look beyond
all forms, and penetrate the mysteries of godliness it finds
not a little additional commendation to us, in the fact that
it stood approved to the judgment of the Fathers of New
England, men of whom the old world was not worthy, and
of whom the new world thinks not highly enough men of
learning, zeal, and self-sacrificing devotion men who
boldly threw off from them the manacles of religious des-
potism, and every shred of the false faith protected by it,
pushing to the utmost their researches into the oracles of
God, and receiving his testimony without equivocation or
demur, even at the cost of expatriation and the loss of all
the pleasures of kindred and home. We honor their mem-
ory, we hold fast to the inheritance they bequeathed us,
and sell not our birthright for the " mess of pottage."
RICHARD S. STORRS,
Braintree, July 20, 1840.
UITIVEIISITY
CONGREGATIONALISM.
PRELIMINARY REMARKS.
CHURCH POLITY by which is meant everything relating
to the order, discipline and worship of the Church if not
itself the most important of subjects, is intimately connect-
ed with the vital interests of true religion. But, like other
questions of interest and importance, it has been very dif-
ferently estimated and treated in different periods of the
world. Under the Mosaic Dispensation, church polity
was a subject of such absorbing interest that it came
at length to be considered, by the mass of the Jewish
nation, as the very substance of religion. But, on the
introduction of Christianity, men were taught that it was
neither upon Mount Gerizim, nor at Jerusalem, neither
with the Samaritan, nor the Jewish ritual alone, that ac-
ceptable worship could be performed. The private house,
the place of public concourse, the open field, the lake
shore, were all made places of public worship; and this
too, with the most simple ritual.
In the order, discipline and worship of the first Chris-
tian churches, there was as little of formality as was
consistent with the great end for which they were organ-
ized.
The distinctive peculiarity of their church government
was Simplicity ; and while the violence of persecution
continued, they felt little temptation to vary from this.
1
CONGREGATIONALISM.
Church polity how estimated by the Reformers.
But, with returning peace and outward prosperity, their
simple polity began to give way before the encroachments
of worldliness and ambition, until a splendid hierarchal
establishment engulfed the churches. Doctrinal errors
and licentious practices speedily followed.
At the dawn of the Reformation, these latter enormi-
ties attracted special attention ; and so engrossed were the
Reformers in the work of purifying the Church from doc-
trinal errors, and immoral practices, that, at first, they
gave little heed to the source through which these had come
into the Church. If the connection between purity and
simplicity of church order, and of religious faith and
practice occurred to them, they acted upon the common
principle of reforming the greatest abuses first ; leaving
the lesser ones for after consideration. The wisdom of
this course is questionable.
There was, however, in those days a serious impediment
to a thorough reform/which, if perceived, could not have
been easily surmounted : I refer to the connection of the
Church with the State. The Reformers leaned on the
princes and nobles of this world; and these were the
last men to simplify and spiritualize the polity of the
Church. Whether, indeed, they would have countenan-
ced a reform in doctrine and morals even, had this been
connected with a thorough reformation in the order, and
discipline, and worship of the Church, is problematical.
Certain it is, that Wickliffe, the pioneer of the Reformation,
lost the support of his prince and of the nobility when he
started sentiments which countenanced such a reformation.
Whether Luther would have succeeded in his labors with-
out the protection of Frederic, the Elector of Saxony ;
whether the Reformation in England could have been
PRELIMINARY REMARKS.
By the Fathers of New England.
carried so far, without the concurrence of Henry VIII,
and Edward VI ; whether what was done could have
been accomplished except by the co-operation of these
princes, without an entire overturn in the polity of the
State, is indeed doubtful. However this may be, one
thing is certain, that, while these princes supported the
Reformers in their partial labors, they held them back
from a more thorough and radical reform of the Church ;
from reinstating it in its primitive simplicity and restoring
it to what it was, before the policy of Constantino made it
an appendage to the State.
It was not until men began to feel the extreme difficul-
ty of preserving purity of doctrine and practice under a
worldly and unscriptural establishment, that their thoughts
were turned towards a reformation in the general polity of
the Church. The philosophy of the connection between
church order and church purity, seems not to have been
studied much, prior to the seventeenth century; or at
least, not to have been .acted upon. Yet, this is remarka-
ble, since all previous history had shown, that a simple
form of ecclesiastical government and purity of religious
faith had ever been intimately associated.
The English Puritans, if not the discoverers of this con-
nection, were the men who acted most fully upon the dis-
covery.
The religious ancestors of the Congregationalists of
New England, of all men who ever lived, had, perhaps,
most occasion to study church polity, in all its connec-
tions and bearings. Thrown out of the Church which
they regarded as the mother of them all, driven to a land
of strangers, left to begin the world anew, and to decide
what form of ecclesiastical government they would adopt;
CONGREGATIONALISM.
Present indifference to the subject.
being men of piety, and learning, and experience ; familiar
with the Scriptures ; well read in the history of the world ;
conversant with the treasures of antiquity with the writings
of the Fathers of the Church, and with classic authors;
having had great experience of the workings of an eccle-
siastical establishment in their native land, and having en-
joyed opportunities while in Holland to examine the polity
of the Reformed Churches on the Continent ; and feeling
the deep responsibility of laying aright the religious foun-
dations of a new world it was natural, it was unavoida-
ble, that the subject of church order, and discipline, and
worship, should arrest, and fix, and for a time, all but ab-
sorb their attention. If men in their circumstances could
not, did not, study to advantage this great subject, then
may we well despair of ever having it thoroughly and im-
partially investigated. Our fathers did study the science
of church polity, and the fruits of their study New Eng-
land yea, the world itself, has long been gathering.
For many years after the settlement of New England,
the subject of church order and government received much
attention : some have thought too much. But he who
has well weighed the bearings of this question upon the
interests of pure religion, will be of a different opinion.
However it may have been in the days of our fathers,
certain it is, that for many years past, this subject has ex-
cited far too little interest among the descendants of the
New England Puritans.
Various causes have contributed to produce this state of
things. Among the more prominent, perhaps, may be na-
med :
1. The anxiety of Congregationalists to unite different
denominations in benevolent religious societies. To ac-
PRELIMINARY REMARKS.
Influence of union in benevolent enterprises.
complish this, there has been a readiness to keep out of
sight, and even to sacrifice our denominational peculiari-
ties. However benevolent the design of these Unions, the
result of them has been to injure Congregationalism.
Episcopalians, and Methodists, and Presbyterians, while
they have united with us in this joint-stock labor suffi-
ciently to neutralize Congregationalism, have kept up
their separate and denominational organizations.
But we have had nothing of this sort, by which to propa-
gate our own peculiar views. And while Congregational-
ists have been furnishing a large proportion of the funds
of these Unions, as a denomination, they have derived no
benefit from them. They have even, with an unauthori-
zed generosity, yielded the entire advantage to other de-
nominations.
" What then, shall we give up all united attempts to save
souls, for fear of injuring Congregationalism ?" If the
question were shall we save souls, OR promote the inter-
ests of any particular denomination ? it would be easy to
answer. This, however, is not the question. It is shall
we, in connection with our efforts to save souls, endeavor
to promote the interests of what we esteem as the most
scriptural and excellent system of church government in
the world ; or shall we utterly disregard this ? Bishop Ho-
bart thought that a few Bibles, and the residue of Common
Prayer Books, were better for a destitute neighborhood
than all Bibles* I would be content, if permitted to
write upon every Bible this simple Congregational senti-
ment THIS IS THE ONLY INFALLIBLE GUIDE TO THE PRIN-
CIPLES OF RELIGION AND CHURCH GOVERNMENT.
* See McVicar's " Professional Days of Bishop Hobart."
1*
CONGRfcGATIONALISM.
Influence of union in benevolent enterprises.
Our Home Missionary societies have founded hun-
dreds of churches in the Western and Southern States ;
and New England Congregationalists have supplied a very
large proportion of the means and men which have estab-
lished and sustained these churches ; and yet, scarce one
in fifty of these is upon the Congregational Platform.
Scores of young men, professedly Congregationalists, have
gone out from our Theological Seminaries and thrown
themselves into the bosom of the Presbyterian Church.
And why have they done this? li To do good." And
could they not have done good and yet have retained their
Puritan principles'? Have these made New England an
intellectual and moral garden ; and yet shall we be told,
that they will not answer for the South and West ? Had
New England men and money carried New England princi-
ples of church government wherever they went, and boldly
and faithfully sustained them, other sections of our coun-
try would now more nearly resemble the land of the Pil-
grims. I would neither hinder nor help other denomina-
tions in establishing their favorite institutions. The land
is wide enough for us all. Let each denomination peace-
ably labor to do the utmost good, in that way which seems
to it most accordant with the Divine will. If we are
brethren, our object is the same ; though our methods of
attaining it, are different. If the question be, Shall there
be a Presbyterian, Episcopalian, Methodist, or no church ;
my influence and my money shall freely go for either. But,
if the question be, Shall it be either of these, or a Congre-
gational church ? I am bound by my principles to say
the latter, by all means.
We should live with all on the most friendly terms ; but
chiefly mind our own business.
PRELIMINARY REMARKS
Influence of Theological
2. Another cause of this state of things it issugge~sled
with diffidence, and with all due respect to my superiors
may be the operation of the principle on which some
of the Theological Seminaries of New England are con-
ducted.
Nearly every dollar of their funds has come from Con-
gregationalists ; yet, these seminaries ane open alike to all
Protestants. To this, as a general principle, there certain-
ly can be no objection. But if, in connection with this
admission of different denominations, there should be any
hesitation on the part of the teachers of these institutions,
to advocate openly, thoroughly, and earnestly, Congrega-
tional principles of church government, the influence of
this course would be very injurious to the interests of our
own denomination. A three years' experience in one of
these institutions and one that has supplied the churches
with more than seven hundred ministers compels me to
fear that the operation of the principle referred to, may
possibly be among the causes adverse to the spread of
Congregationalism.
If the Professors of any of our Theological Seminaries,
are even apparently indifferent to our church polity, we
need not be surprised to find their pupils really so.
Shall I be accused of narrow bigotry, in wishing to shut
out from these schools of the prophets all but those of our
own denomination ? I have no such wish ; but simply,
that our denominational peculiarities receive that atten-
tion which their importance demands, and which the in-
terests of the denomination which supports these Semina-
ries require. If the young men of other denominations
please to avail themselves of the advantages of our insti-
tutions, they should be welcomed, and kindly treated ;
CONGREGATIONALISM.
A false impression prevalent.
but should expect to hear all the doctrines of the Puritan
Congregationalists of New England faithfully and earnest-
ly defended.
3. Another cause of the apathy which pervades the
churches upon this subject, may be found in the impres-
sion that no efforts are required to protect and promote our
excellent systenrof church government.
It is generally thought that intelligent New England
men must of course prefer, to every other, the system to
which they have been accustomed from their childhood
especially, as this has so many incontrovertible arguments
to support it, and is so perfectly in accordance with the
spirit of our free institutions.
That, however, must be a good cause indeed, which
will take care of itself; a better cause than this world has
ever yet known. The truth is and there is no occasion
for concealment while Congregationalists have been
sleeping in their fancied security, other denominations
have not been idle. Their peculiar tenets have been ad-
vocated and urged, with a zeal and confidence, which,
contrasted with our own apathy, have been as arguments
for the correctness of other systems, and against our own.
The inference with many has been : That system of church
government best deserves our attention and belief, whose
advocates most urgently and boldly claim them. Or, in
other words : They who make the most noise, have the
best cause.
4. Another cause of the state of things of which we
complain, is found in the dearth of modern books upon
Congregationalism.
The fathers of New England covered the land with
publications upon church polity. But these are little
PRELIMINARY REMARKS.
Scarcity of books on the subject.
known to their posterity ;* and if known, are not now well
adapted to general circulation.
Within a few years, it is true, several valuable works
bearing upon this subject, have been published ; among
which may be named : Dr. Hawes' " Tribute to the Pil-
grims," Mr. Bacon's "Church Manual," Prof. Pond's
work " The Church," Mr. Mitchell's "Guide," and above
all, Prof. Upham's "Ratio Disciplinae." These have
found many readers; and have, doubtless, done much to
awaken an interest in our excellent system of church
government. Still, it may with truth be said, that our
denomination is but partially supplied with the needful
reading upon this subject. And this fact, while it is an
* To test the truth of these remarks, let any one set himself to
buy or borrow almost any of the standard works of the English or
American Congregational fathers. Let him begin at our book-
stores, and inquire for the writings of John Robinson, or William
Ames, or Joseph Caryl, or Thomas Goodwin, or John Owen, or
John Cotton, or Thomas Hooker, or Increase Mather, or Sam-
uel Mather ; and what will be the result ? My own experience
leads me to doubt whether a copy of any of the above works, with
a single exception, can be found in a bookstore in New England.
Go next to the libraries of our Congregational pastors, and the
inquiry will be nearly as fruitless. Next examine our public li-
braries. Begin at Andover, the oldest Theological Seminary in
the country and search for J. Robinson's works, or T. Hooker's,
J. Cotton's, I. Mather's, or Samuel Mather's the fathers of New
England Congregationalism, and you will spend your strength for
naught. At Cambridge, or in the Boston Athene um you may
find single copies of some of these valuable works " rari aves" in
some dark corner.
While this scarcity of standard works on Congregationalism pre-
vails, Hooker's " Ecclesiastical 'Polity " and Slater's "Original
Draught" the Atlases of Episcopacy will meet you at every
turn.
10 CONGREGATIONALISM.
Scarcity of books on the subject.
evidence of the apathy of our churches, may also be regard-
ed as a cause of this undesirable state of things.
To whatever causes this indifference respecting our sim-
ple and scriptural church polity may be attributed, the
existence of this indifference will not be denied by any
one conversant with our churches.
While the general design of this little work is the same
With those just named, the plan of it, the selection of to-
pics, and the method of treating them, will be found very
unlike either of its predecessors. It is strictly a trea-
tise on Church Polity*
* It was a part of the original plan of this work, to present a suc-
cinct History of the denomination, with a view of its present state
in different parts of the world. Considerable progress has been
made in the execution of this design. But the unexpected increase
of materials for the History ; the unavoidable delay in the collection
of statistics by means of correspondence ; the difficulty of availing
myself of some important helps in this work ; and above all, the re-
cent announcement of an English work on the Antiquities of Con-
gregational churches in Great Britain, which may render impor-
tant aid in this undertaking, and the opinion of several esteemed
friends and correspondents that a small work upon Church Polity
for general circulation was still a desideratum have induced me
to divide the work, and to publish the following sheets, while I de-
lay, for a while, the publication of what is in readiness of the His-
tory of Congregationalism.
PART I.
PRINCIPLES OF CONGREGATIONALISM.
OUR attention is to be directed, in the first place, to a
consideration of the PRINCIPLES OP CONGREGATIONALISM.
It will be perceived that a distinction is recognized in
these pages, between the principles and the doctrines of
the system. Many writers disregard this distinction, and
class the two together. This course is deemed objection-
able, because principles and doctrines are not always
convertible terms. A principle is necessarily a doctrine,
that is, an important truth ; but a doctrine is not necessa-
rily a principle or a fundamental truth. The doctrines of
a system may be somewhat modified, or even materially
altered, and some of them entirely abandoned, and yet the
system remain substantially the same. But the principles
of a system cannot be materially altered, or any of them
abandoned, and yet the system itself be unchanged. Prin-
ciples are the corner-stones, the under-pinning and foun-
dation of the structure : not one of them can be removed
without materially affecting the superstructure erected up-
on them.
This distinction between principles and doctrines, the
writer has endeavored to make throughout the following
pages, and for reasons which will appear more obvious in
the sequel.
By the principles of Congregationalism, then, are meant,
the essential, fundamental truths of the system, which can-
not be abandoned or materially altered without an abari-
12 CONGREGATIONALISM.
Congregationalism defined.
donment or alteration of the system itself. What, then,
are the principles of this system 1 Or, in other words :
WHAT is CONGREGATIONALISM 1 Congregationalism is
that system of church government in which the Scriptures
are recognized as the only infallible guide respecting church
order and discipline; and which maintains that, accord-
ing to the Scriptures, a church is a company of professed
Christians, who, having covenanted and associated together
to worship God, and to celebrate religious ordinances, are
authorized to elect necessary officers, to make by-laws, to
discipline offending members, and to act, authoritatively
and conclusively, upon all appropriate business, indepen-
dently of the control of any person or persons whatsoever.
This definition is believed to embrace the fundamental,
distinctive principles of Congregationalism. Some of these
it holds in common with other systems of church govern-
ment; others, are peculiar to itself; but all are essential
to sound Congregationalism. No man let his doctrinal
creed be what it may is entitled to the name of a con-
sistent and thorough Congregationalist, who does not em-
brace all of these principles of church order and govern-
ment.
Who will deny, that a system based on principles like
these, has, independently of any direct proof, much to
commend it to our confidence : its Protestantism, in tak-
ing the Bible for its only infallible guide ; its tendency to
promote true religion, by combining into organized bodies
those who love the cause of Christ, and thus enabling them
more effectually and successfully, to cultivate personal
piety, and to promote the Redeemer's kingdom ; its re-
cognition of the inalienable rights of man, in giving to the
church the power to choose its own officers, and to ad-
PRINCIPLES. 13
A priori arguments First principle of the System.
minister its own affairs ; its provision for securing the
purity of the church, by giving the right of discipline to
those most interested in the maintenance of that purity ;
its care for the rights and privileges of every church, how-
ever small, manifested by its recognition of the indepen-
dency of each : * These, and such like considerations,
might be urged as a priori arguments in favor of the Con-
gregational system. But for the sake of brevity and di-
rectness, I shall waive, for the present, all particular con-
sideration of these topics, and proceed, at once, to discuss
the principles which have been brought to view in the de-
finition of Congregationalism.
In this discussion the Scriptures will be appealed to as
the only standard of truth. The argument from Ecclesi-
astical History will receive attention in the sequel.
What, then, say the Scriptures ? Are the principles of
this system of church order and government recognized
and authorized by the infallible word of God?
We will consider these principles in detail, and apply
this test to each of them.
I. It is a principle of Congregationalism, that the Scrip-
tures are the only infallible guide in matters of church or-
der and discipline.
By this is meant, that the injunctions of Christ and his
apostles, and the authorized practice of the apostolic
churches, are a* sufficient guide in all ages, to the order
and discipline of the churches of Christ. Or, in other
words, that the churches founded by the apostles, are the
* The terms " independency " and " independent " as applied to
Congregational churches, are never used in these pages as synony-
mous with unatcountability and unaccountable, but to denote
completeness of church powers and privileges.
2
CONGREGATIONALISM.
Scriptures an infallible guide.
models after which, "for substance,' 1 all churches should
be formed.
If the Scriptures furnish not an infallible directory to
what is essential in the order and discipline of a Christian
church, we certainly have no such directory. And, if we
have no infallible guide to the constitution of a Christian
church, how are we to know that any such thing as a
church of Christ now exists in the world ? The reception
of the idea of a church, necessarily presupposes a know-
ledge of what constitutes a church; but if the Scriptures
do not furnish this knowledge, then they do not furnish us
with t!ie means of forming any distinct idea of a Chris-
tian church. And if they fail in this particular, on what
authority are any existing organizations called churches
of Christ? And by what authority can any person be re-
quired to unite with one of these organizations'?
Now it will be admitted by all parties, that Christ and
his apostles very often speak of Christian churches ; and
it will be further admitted, that the friends of Christ
are required to come out from the world and to unite
themselves with these churches ; but, unless the general
and essential principles on which these bodies are to be
organized are given us in the Scriptures, how can any one
know when he is complying with the Savior's requisitions,
and the apostles' directions? Indeed, how can we prove
that any such thing exists as a Christian church, since
the very idea of such a body carries with it the idea of
an organization which Christ has authorized and estab-
lished ?*
* The learned Dr. George Campbell, though unwilling to ad-
mit that any particular form of church government is binding up-
PRINCIPLES. 15
Consequences of denying this.
Again, it will be conceded, that it is an important part
of every Christian minister's duty, inasmuch as in him lies,
to make disciples of all to whom he preaches (Matt. 28: 19),
and to gather these disciples into Christian churches, and
to administer to them the ordinances of baptism and the
Lord's supper. Religion cannot long exist in the world,
much \essjlourish, if these things are neglected. But how
can the ambassador of Christ discharge these important
parts of his duty if the Scriptures furnish no infallible di-
rections how to organize these bodies ? If he is left in
ignorance of the Divine will respecting these matters,
on all Christians, yet allows : * * " That a certain external model
of government must have been originally adopted [that is, by Christ
and his apostles, as I understand him] for the more effectual pre-
servation of the evangelical institution [the church] in its native
purity, and for the careful transmission of it to after ages." Lec-
tures on Ecc. History, Lect. 4. p. 47. Phil. ed. 1807.
As I shall have occasion frequently to refer to the works of this
learned and impartial writer, it may be well to state, for the in-
formation of any who may be unacquainted with his writings, that
Dr. Campbell was a distinguished scholar, Principal of Marischal
College, Aberdeen, Scotland. He is the author of a standard work
on the Four Gospels, and of a celebrated answer to Hume's work
on Miracles. Dr. C. was a Presbyterian by profession ; yet, he
seems not to have regarded any particular form of church order as
essential, " it affects not the essence of religion in the least," he
says. He supposed that one form of church government might be
more convenient in one country, and another form in another
country. (Lect. 4. p. 50.) With these views, he proposes in his
Lectures on Ecclesiastical History, " to speak out boldly what ap-
pears to him most probably to have been the case, without consid-
ering what sect or party it may either offend or gratify." (Ib.)
The testimony of such a man certainly deserves great respect.
The references in the following pages will show how his testimo-
ny corroborates the views of Congregational ists.
16
CONGREGATIONALISM.
The term " Church" as used by Christ and his apostles.
how can it be true, as the Apostle asserts : " All Scrip-
ture is given by inspiration of God * * * * that the man
of God maybe perfect [aQiiog prepared for], thoroughly
furnished unto all good works ; or, " every good purpose
that his ministry is intended to answer,"* 2 Tim. 3: 16,
17. Indeed, would not the great end of the ministry of
reconciliation fail, if " the house of God, which is the
church of the living God, the pillar and ground of the
truth" (1 Tim. 3: 15) were not duly instituted, organi-
zed, and erected?
Another view of this subject may be taken. It will be
admitted, that the apostles did organize what they called
churches, in different parts of the Roman Empire ; and
that these churches were all formed upon the same general
principles. Now, whatever these principles were, they
may be fairly considered as descriptive of the term
" church" as used by Christ and the apostles. Or, in
other words, if we would understand what Christ and his
apostles meant by a church, we must examine the princi-
ples of those bodies which they called churches.
And, since the duty of men to become church members
now, is as imperative as when the apostles preached, and no
intimation is given that the nature of a Christian church
should be changed, it follows, that men should now become
members of the same kind of churches, that is, churches
built upon the same general principles, as those which are
recognized in the Scriptures as Christian churches.
If then we can learn from the Scriptures what was the
polity of the apostolic churches, cannot we ascertain what
should be the polity of all churches , in all ages of the
world 1
* See Dr. Bloomfield's New Testament, in loc.
PRINCIPLES. 17
Constitution of the Church unchanged.
Will it be said in order to avoid the force of the above
suggestions that the circumstances of the apostolic
churches were so unlike our own as to require an entirely
different organization ? If so, it may be asked in reply :
In what respects were their circumstances peculiar?
Were they in their infancy? So is every church, when
first formed. " But, Christianity itself was then in its in-
fancy." So it is in every heathen land when the first
missionary church is organized. Should we, therefore,
institute churches at our missionary stations, first, upon
the primitive plan ; and afterwards pull them down, and
put up those of an improved model improved, however,
by man's wisdom solely ?
If the churches, and Christianity itself, were in their
infancy when the primitive models were erected, then,
surely if ever, the churches should have been " under
governors and tutors ;" and should have enjoyed the hast
freedom of choice, and liberty of action. But instead of
this, those who object to the apostolic churches as models
for us, are for restricting the liberties of the churches ;
and for giving them less freedom rather than more ; and to
their governors more authority rather than less, as the
churches and Christianity itself advance towards maturity.
A strange procedure this surely. It is as though it should
be said : When you are a child you may have your own
way ; but as you approach maturity, your liberty of choice
and your freedom of action must be restricted.
2. Another objection to the primitive models, is, that
they are not sufficiently attractive for the present prosper-
ous state of the Christian Church. They answered very
well when the Church was oppressed and persecuted ;
but now that she is in her glory, something more attrac-
2*
18 CONGREGATIONALISM.
Primitive Churches models for all ages,
,
tive and imposing becomes desirable and proper. That
is to say : God's work needs to be remodeled and im-
proved by man's wisdom. But, have we any authority for
such a procedure? Is there any intimation in the Scrip-
tures, that God designed the apostolic model of church
order and discipline to be merely temporary? It is true
that the churches erected by the apostles were very simple
in their order, and much less attractive to worldly eyes,
than some of more recent date; and it is equally true, that
this simplicity was in perfect accordance with the spirit of
the Christian Dispensation ; and that a departure from the
apostolic principles of church order, has been followed by
a parallel departure from the spirit of Christianity itself.
And, do we not greatly err, when we suppose that the cir-
cumstances of the primitive churches were so very unlike
ours, as to authorize tiny material change in their polity?
The difficulties which environed them were substantially
the same which now oppose the prosperity of the churches
of Christ. Human nature does not alter by the lapse of
time. "The carnal mind is enmity against God" still.
We see not, every where, the same developments of this
enmity ; but the same spirit is every where displayed ;
and it requires only a change of circumstances, in any
given case, to bring out the same developments of enmity
against the Church of God now, which were witnessed
in the days of Christ and his apostles.
The world is no more friendly to the Church now, than
it was eighteen hundred years ago. The present state of
society in nominally Christian countries, does not indeed
admit of such bloody persecutions as once desolated the
churches ; and such as they are even now exposed to in
heathen lands, and where anti-christian principles prevail.
PRINCIPLES. 19
in their essential features.
Still, it is as true now as ever, that " all that will live
godly in Christ Jesus, shall suffer persecution."
The fagot and the sword are not the only instruments of
persecution ; nor even the most dreadful. The " bitter
words," the scoffs and jeers, the contemptuous sneer, or
even the smiles and flattery of an unbelieving world, are
more dangerous to a church than those appliances which
kill the body.
But the history of Congregationalism will show, that
whether the world " rage or laugh," the primitive model of
church government is equally well adapted to the neces-
sities of the Church of Christ.
Let us not, however, be misunderstood. We do not
advocate an exact and entire conformity to all the pecu-
liarities of the apostolic churches ; for we know this to be
impossible. We plead only for conformity in essentials.
And it is certainly possible to imitate the apostolic
models thus far, without following them in all the niinuthu
of their doctrines and practice. I may take my neighbor's
house for a model in building my own ; and yet, not have
precisely the same number of doors and windows, or those
of exactly the same dimensions. I may have blinds or
not ; I may paint it or leave it unpainted ; I may vary in
numerous particulars; and yet, my house may be substan-
tially like my neighbor's. Just so, we may imitate the
apostolic models in all that is essential ; and follow them
in other respects so far as our circumstances are similar
to theirs.
This is the rule by which we interpret the instructions
of Christ and his apostles, and the authorized example of
primitive Christians, in respect to other matters ; why
should it not be applied in the case under consideration ?
20 CONGREGATIONALISM.
Congregationalists, thorough Protestants.
This, then, is the sum of our belief: We suppose that
whatever was essential to the existence of a church of
Christ in the days of the apostles, is equally essential to a
Christian church in these later days; that Christ de-
signed that the principles of church order and discipline
should remain the same, in all ages of the world ; that
his disciples have no liberty to adopt other principles ;
and, that these principles may be learned from the Scrip-
tures ; though not always from express injunctions and
instructions upon the subject, since the authorized example
of the apostolic churches is equally authoritative with ex-
press commands.
In adopting and acting upon these views, Congrega-
tionalists regard themselves as thorough Protestants. The
Bible is our only infallible guide, in matters of church or-
der and discipline, as well as of faith and religious practice.
We cannot believe it to be necessary to resort to the writ-
ings of any men as " a supplement to Scripture in these
points." * Adopting this principle, we are on firm and
safe ground. All else is uncertain.
* A dignitary in the Church of England has asserted, that " He
must never have looked into Scripture who is capable of thinking
it a perfect rule of worship, I mean external worship and discipline :
but he that will take in the writings of the primitive church as
a supplement to Scripture in these points, cannot be at a loss to know
what are the powers of church governors, or what the obedience
due unto them." See Samuel Mather's Apology for the New
England Churches, pp. 2. 3.
And yet this " supplement " to points of such vast importance to
the Church, is found in tongues unknown to the great mass of its
members in the Greek and Latin languages; and in volumes of
frightful magnitude, and inaccessible to the community generally.
And more than all, many of the Fathers are so corrupt in their text.
PRINCIPLES.
Christian church, a voluntary assocta
Having settled in our minds this first and great princi-
ple that the Scriptures are our only infallible guide
we next inquire : What, according to them, is essential to
the character of a Christian church ? The answer to this
question, will be the statement of the second great princi-
ple of the Congregational system, viz.
II. A Christian church is a voluntary association of
professed Christians, united together for the worship of
God and the celebration of religious ordinances.
When we use the term voluntary, we do not mean.
that Christians are under no obligations thus to as-
sociate together; for, we believe that every disciple of
Christ is bound by the most solemn obligations, to separ-
ate himself from the world ; but we mean, that in doing
this, it is essential that every person should act freely, un-
der the influence of motives ; and, that no circumstances
of birth, no civil law, no political regulations can consti-
tute a church, or entitle one to church membership.
But, voluntary association for religious purposes, is not
all that is requisite to constitute a church of Christ. The
persons thus associated must be prof essed Christians : that
is, persons who avow publicly, their repentance for sin,
and their faith in Jesus Christ as the propitiation for their
sins ; and their cordial submission to the laws of Christ's
kingdom.
The entire system of church government which we ad-
vocate, is based on the presumption that those who adopt
it will be governed by religious principle. The system is
and so contradictory in their statements, that the most opposite
testimonies have been drawn from them.
1 shall have occasion to remark upon this topic more fully, when
examining the testimony of antiquity.
22 CONGREGATIONALISM.
Fiety a pre-requisite to church membership.
as unsuited to irreligious men, as a republican form of
civil government is to ignorant men. All power being
vested in the hands of the church, the members of the
church should understand the principles of their own gov-
ernment, and appreciate the importance of sustaining it.
But no unsanctified mind can understand these spiritual,
religious principles, 1 Cor. 2: 14. You can never make
such an one feel the importance of that purity of heart, of
thought, of word, and of action, which God's law requires ;
and by which the members of his churches are expected
to be governed. The conscience of the "natural man"
having never been quickened by the Spirit of God, does
not detect the sinfulness of certain courses of conduct
which " he that is spiritual" will at once perceive. Nev-
er having been humbled under the mighty hand of God,
the 'carnal mind' is not prepared to submit itself to others,
as the word of God requires, Eph. 5: 21. Pride, obsti-
nacy, and selfishness in all its various forms, are cherish-
ed in the sinner's heart. Ignorant and regardless of the
principles of God's moral law, he is utterly disqualified to
administer a government based upon these holy principles.
Hence appears the reasonableness of this fundamental
principle of the Congregational system that a public pro-
fession of faith in Christ^ and submission of the soul to
God, should be an indispensable pre-requisite to church
membership.
This peculiarity of our church polity, so far from being
an objectionable feature as some regard it is one of its
highest recommendations. It proves it to be in harmony
with the whole spirit of the gospel ; and thus furnishes
very strong presumptive evidence of its truth.
Furthermore, it is very apparent from the Scriptures,
PRINCIPLES. 23
First admissions to the Christian church.
that all who were connected with the apostolic churches,
were such as publicly professed their faith in Christ, and
their cordial submission to the principles of the gospel.
In the second chapter of Acts we have an account of
the circumstances attending the first admission of mem-
bers to the Christian church, after the Savior's ascension :
"And when the day of Pentecost was fully come, they (i. e.
the 120 disciples, who constituted the first Christian
church, at Jerusalem) were all with one accord in one
place. And suddenly their came a sound from heaven
as of a rushing, mighty wind, and it filled all the house
where they were sitting. And there appeared unto them
cloven tongues like as of fire, and it sat upon each of
them. And they were all filled with the Holy Ghost, and
began to speak with other tongues, as the Spirit gave them
utterance." This being noised abroad a multitude of
persons came together. 4< And they were all amazed, and
were in doubt, saying, one to another, What meaneth this ?
Others mocking, said, These men are full of new wine.
But Peter, standing up with the eleven" [apostles], ad-
dressed this assembled multitude in the most instructive
and affecting manner. They concluded their address, by
charging upon the multitude before them, the guilt of hav-
ing crucified the Lord Jesus Christ. " Now when they
heard this, they were pricked in their heart, and said unto
Peter and to the rest of the apostles, Men and brethren,
what shall we do? Then Peter said unto them, Repent,
and be baptized every one of you in the name of Jesus
Christ, for the remission of sins, and ye shall receive the
gift of the Holy Ghost. For the promise is unto you, and
to your children, and to all that are afar off, even as many
as the Lord our God shall call. And with many other words
24 CONGREGATIONALISM.
Public profession required.
did he testify and exhort, saying, Save yourselves from
this untoward generation. Then they that gladly receiv-
ed his word, were baptized : and the same day there were
added unto them, about three thousand souls. And they
continued steadfastly in the apostle's doctrine and fellow-
ship, and in breaking of bread, and in prayers. And fear
came upon every soul ; and many wonders and signs were
done by the apostles, and all that believed were together,
and had all things common ; and sold their possessions
and goods, and parted them to all men, as every man had
need. And they continuing daily with one accord in the
temple, and breaking bread from house to house, did eat
their meat with gladness and singleness of heart, praising
God, and having favor with all the people. And the Lord
added to the church daily such as should be saved."
From this account it is evident, that the apostles re-
ceived none into the church at that time, but those who
publicly professed their repentance for sin, and their faith
in Christ; none but those who " believed" who "gladly
received the word." That they professed this belief, and
this reception of gospel principles of action is clearly im-
plied in the declaration, that " they were baptized ;" for
baptism was a solemn and public renunciation of their pre-
vious opinions, so far as these were inconsistent with the
gospel, and an open profession of their faith in Christ.
The conduct of these converts, subsequently to their bap-
tism, confirms this interpretation, for in the 44th verse we
read : "And all that believed were together, and had all
things in common" * * " And they, continuing daily in
the temple, with one accord, and breaking bread from
house to house * * praising God, and having favor with
all the people." If all this was not a renunciation of their
PRINCIPLES. 25
Testimony of the Scriptures on this point.
Jewish prejudices, and a public profession of faith in
Christ, actions have no significancy.
The principle that piety, and the profession thereof, are
both requisite to church membership, receives further con-
firmation from the language of the apostle, Rom. 10: 8, 9,
10; " This is the word of faith" [or the faithful word
the gospel] " which we preach ; that if thou shalt confess
with thy mouth the Lord Jesus Christ, and shalt believe in
thy heart that God hath raised him from the dead, thou
shalt be saved. For with the heart man believeth unto
righteousness; and with the mouth confession is made
unto salvation."
The words of the Savior himself (Matt. 10: 32), incul-
cate the same doctrine : " Whosoever shall confess me
before men, him will I confess also before my Father which
is in heaven."
The manner in which the apostles speak of, and to
the churches in their epistles, clearly proves that these
churches were composed of persons who had made a
creditable profession of faith in Christ.
Paul, in his epistle to the church at Rome, addresses
them as " beloved of God, catted to be saints ; " and says :
" I thank my God that your faith is spoken of throughout
the world," Rom. 1: 7, 8. But how could this be, if they
had not made a public profession of their faith?
To the Corinthians, Paul writes : " Unto the church of
God which is at Corinth, to them that are sanctified in
[or through faith in] Christ Jesus, catted to be saints 1 '
* * 1 Cor. 1: 2.
The Galatians are called " children of the promise,"
Gal. 4: 28 ; on the ground, that, if they were Christ's, or
Christians, they were " Abraham's seed, and heirs accord-
ing to the promise."
3
26 CONGREGATIONALISM.
Testimony of the Scriptures.
The Ephesians he calls "saints," and " the faithful in
Christ Jesus," Eph. 1: 1.
The Philippian church, with their " bishops and dea-
cons," he commends for their "fellowship in the gospel;"
as persons, in whom God had "begun a good work;"
and declares : ft Ye all are partakers of my grace" Phil. 1:
1,5,7.
" Unto the church of the Thessalonians, which is in God
the Father and in the Lord Jesus Christ" Paul wrote :
"Remembering without ceasing your work of faith, and
labor of love, and patience of hope in our Lord Jesus Christ,
in the sight of God and our Father; knowing, brethren
beloved, your election of God." He then declares to them :
"Ye became followers of us and of the Lord, having re-
ceived the word in much affliction, with joy of the Holy
Ghost ; so that ye were ensamples to all that believe in
Macedonia and Achaia. For, from you sounded out the
word of the Lord not only in Macedonia and Achaia, but
also, in every place your faith to God-ward is spread
abroad" 1 Thess. 1: 1 10. All this could not hare been
said of them, had they not publicly professed their faith in
Jesus Christ.
In the 2 Cor. 6: 14 18, is this remarkable passage :
"Be ye not unequally yoked together with unbelievers;
for what fellowship hath righteousness with unrighteous-
ness? and what communion hath light with darkness?
and what concord hath Christ with Belial ? or what part
hath he that believeth with an infidel? [anltrrov an unbe-
liever.]* And what agreement hath the temple of God
[or the church of God, see Eph. 2: 1922] with idols?
* So the word is translated in the 14th verse, and elsewhere, and
so it should be here.
PRINCIPLES. 27
General conclusions from the foregoing testimony.
For, ye are the temple of the living God ; as God hath said :
I will dwell in them and walk in them [see Rev. 2:1];
and I will be their God and they shall be my people.
Wherefore, COME our FROM AMONG THEM, AND BE YE
SEPARATE, saith the Lord, and touch not the unclean thing ;
and I will receive you, and be a God unto you, and ye
shall be my sons and daughters, saith the Lord Almighty."
This passage furnishes direct and positive proof, that a
church should consist of believers in Christ, who have
publicly professed their faith, and thus separated them-
selves from the unbelieving world. Such an interpreta-
tion of the passage harmonizes with the design of the
apostle, as expressed in the context, and with his instruc-
tions elsewhere ; and is required by the natural and obvi-
ous meaning of the words of the text.*
It is perfectly evident from the passages which have
been quoted, that the apostolic churches were composed
of those only who were regarded as " saints," as "spiritual,"
as persons who had fellowship with the apostles in the gos-
pel of Christ, who were " beloved of God," "elect accord-
ing to the foreknowledge of God the Father, through sanc-
tification of the Spirit, unto obedience and sprinkling of
the blood of Jesus Christ," 1 Pet. 1:2; and who had so
made known their faith, that others had taken knowledge
of them that they had been with Christ. If all the
members of the apostolic churches were required to
make a public profession of their faith in Christ, as a pre-
requisite to church fellowship, and no alteration has been
made in the nature of a Christian church, or the terms of
* See Dwight's Theology, Sermon 149. Also, Preface to Owen,
on "The nature of a gospel church."
28 CONGREGATIONALISM.
A church to consist of a single congregation.
communion, it follows, that no person should now be ad-
mitted to a Christian church, who docs not make a credit-
able profession of his faith in Jesus Christ, and give evi-
dence of genuine conversion of soul to God.
III. Another principle of Congregationalism is, that
a church should ordinarily consist of only so many members
as can conveniently assemble together for public worship,
the celebration of religious ordinances, and the transaction
of church business.
The Greek word xxA7?o-/,* commonly rendered church,
literally signifies a congregation, an assembly, " an assem-
bly called out or separated from others; " and it is usually
employed in the New Testament to designate a voluntary
association of professed believers, united together for reli-
gious purposes. Thus it is used by the sacred writers in
about forty different instances. In Acts 2: 47, we read :
" The Lord added to the church daily such as should be
saved." Now this church is expressly described as a vol-
untary association of persons for religious purposes per-
sons who were " steadfastly in the apostles' doctrine and
fellowship" who "were together with one accord" etc.
(See Acts 2: 41 47.) Such was the character of the
church at Jerusalem, the first Christian church.
This church was, I conceive, a model after which all
the apostolic churches were formed.t This was a complete
church ; and was, therefore, called " THE church at Jeru-
salem."
Other churches are spoken of as equally complete ; and
* Pronounced ecclesia ; from whence the English word ecclesias-
tical.
t See Gieseler's " Text-Book of Ecclesiastical History," trans-
lated by Mr. Cunningham, vol. 1. p. 50.
PRINCIPLES.
Provincial churches unknown to the Apostles.
are designated by the names of the several places in which
they were formed ; as " the church at Antioch" " the
church at Corinth," " the church at Ephesus" etc. If
each of these companies of Christians had not been re-
garded as constituting an entire and complete church,
they certainly would not have been thus designated. In-
stead of such phraseology, we should have read of that
portion of the church of Christ which resided at Ephesus,
Corinth, or Antioch ; and not, of the church of Ephesus,
etc.
The language of the sacred writers does not allow us to
believe that the Christians of the same province, even,
were embraced in a single church ; for they speak of " the
churches of Macedonia," and " the churches of Asia,"
not of the church of Asia, or Macedonia. But why so?
Evidently because there was more than one voluntary asso-,
ciation of believers in each of these provinces. Any one
who will examine the New Testament upon this point,
will find abundant evidence that this distinction between
a church and churches is carefully made by the inspired
writers. Hence we infer, that every company of believers
who associate and covenant together for church purposes,
are, to all intents and purposes, a church of Christ; and if
so, should embrace no more members than can conve-
niently meet for the transaction of church business and
the celebration of religious ordinances.
Acting upon this principle, we find that the apostle or-
ganized a church at Corinth, and another at Cenchrea,
(see Rom. 16: 1) the port of Corinth ; which, being but
nine miles distant, was usually considered as the suburbs
of the city itself. From the language of the apostle, it is
evident that the associated believers at Cenchrea were as
3*
30 CONGREGATIONALISM.
M liner's objection
truly and completely a church as their more numerous
brethren in the parent city : " I commend unto you Phebe
our sister, which is a servant of the church which is at
Cenchrea."
The obvious reason why the Christians in these two pla-
ces were not united together in one church was, that in
the organization of churches, the apostle proceeded on
the principle that a church should consist of only so many
as can conveniently assemble together for public worship,
the celebration of religious ordinances, and the transac-
tion of church business ; and as these brethren were
nine miles apart though resident in the same city and
were sufficiently numerous in each place to constitute a
distinct church, he organized them separately. If then
we would follow apostolic example, we must give our
churches a congregational* organization : that is, we must
regard every duly organized congregation of professed be-
lievers as a complete and entire church.
It is objected to these views, that the size of some of the
primitive churches forbid us to believe that they were
congregationally organized. Milner says: "It is absurd
to suppose that the great church at Ephesus, in the de-
cline of St. John's life, should be only a single congrega-
tion ; and, most probably, the same is true of all the rest."
Church Hist. Vol. I. p. 476.
He then goes on to estimate the Christians of Ephesus,
at " many thousands," and the church at Jerusalem, at
the same. Hence he draws the inference, that their
members could not all have met together for church pur-
poses ; and therefore, could not have been congregationally
organized.
* I use the word in a general sense here.
PRINCIPLES. 31
answered.
An obvious remark upon this statement, is, that we are
not furnished by the Scriptures with sufficient data from
which to form any satisfactory conclusions, respecting the
exact number of the church at Ephesus or Jerusalem. We
know, it is true, that 3000 were added to the church at
Jerusalem, as the result of the preaching of Peter and
the other apostles on the day of Pentecost : but, it must
be remembered, that many of these were Parthians, and
Medes, and Elamites, and the dwellers in Mesopotamia,
and in Judea, and Cappadocia, Pontus, and Asia, etc.
(Acts 2: 9 11), who had assembled at Jerusalem to
keep the feast of Pentecost ; and who soon left the city
for their distant homes. Subsequently, additions were
made to this church, from time to time, " of such as
should be saved ; " but, how many of them were stated
residents in the city, or, how ample were their accommo-
dations for church purposes, we are not informed.
Of Ephesus, we only know that Paul labored there "in
season and out of season," " by the space of three years;"
and that " mightily grew the word of God and prevailed."
But Paul, doubtless, would have considered the encour-
agement to remain in this city ample, had he seen a few
hundreds turning to the Lord, instead of " many thou-
sands ;" and Luke would have been justified in declaring
that " mightily grew the word of God," had only some
hundreds of souls, been converted in that profligate city.
It should be borne in mind also, that Ephesus was a great
mart for the country round about it ; and a famous resort
for the idolaters of Asia Minor; because here was that
wonder of the world, the temple of Diana, the goddess of
the Ephesians. For this reason, if for no other, the apos-
tle might have thought it proper to devote special attention
32 CONGREGATIONALISM.
Slater's representation
to this city ; since, by being there, fee could, in effect,
preach the gospel throughout all Asia, as Luke tells us he
did. See Acts 19: 10.
Slater, in his " Original Draught of the Primitive
Church" a standard work among Episcopalians in this
country and in England labors hard to rebut the idea
that the church at Antioch was a Congregational church.
For this purpose, he refers repeatedly to the llth chapter
of Acts. He quotes, however, only a few words from the
sacred text under each specification : had he given the
entire passage, he would have overturned his whole argu-
ment, so far as the Scripture testimony goes. To avoid
the possibility of misrepresenting him, I will quote the
passage entire.
" Antioch was early blessed with the glad tidings of the gospel ;
the blood of the first martyr became the seeds of a Christian church
there, as the fathers took a pleasure to speak ; for many Christians,
dispersed upon that occasion, resorted thither ; and the first ac-
count we have of their labors is, that the hand of the Lord was with
them.) and a great number believed and turned unto the Lord, Acts
11: J9. ver. 2127. Tidings of this came to the Church of Jeru-
salem, where the whole college of apostles were in readiness to
consult for them. They send Barnabas, a good man, and full of the
Holy Ghost and of Faith, to improve this happy opportunity, and the
success answered their expectation ; for by his powerful exhorta-
tions, much people, says the holy text, was added to the Lord. But
to forward this work of the Lord still more, Barnabas travels to
Tarsus, and joins Saul, the great apostle of the Gentiles now, and
returning with him to Jlntioch, they continue a whole year together
in that populous city, teaching much people. What a harvest of
Christian converts those apostolical laborers made in that compass
of time, assisted by all that fled thither from Jerusalem besides, by
the men of Cyprus and Cyrene, fellow-laborers with them (Acts
11: 20), to convert the Greeks as well as Jews to the faith ; and by
PRINCIPLES. 33
shown to be incorrect.
the several inspired prophets, so peculiarly noted to be amongst
them (Acts II: 27, and 13: 1), 1 refer to the sober judgment of all
who know the fruits of many single sermons preaclied by an apos-
tle, at the first promulgation of the Gospel. Two things are sure,
1st, That the reputation and honor of the con verts there was such,
that they laid aside the derided name of Nazarenes or Galilaeans
now, and openly assumed the name of their Lord and Master (Acts
11: 26), and were first called Christians there. 2ndly, That there
\vere two distinct sects or parties of them (Acts 15: 1,2) ; Judaizing
Christians, zealous of the Law; and Gentile converts as earnestly
insisting on their freedom and exemption from it : Each party so
considerable, as to call for an apostolical council to decide the con-
troversy between them."*
Upon this passage it may be remarked, That it presents
to the reader a very inaccurate, not to say distorted view
of the whole matter. I will make some specifications in
proof of this. In reference to the conversion of the Anti-
ochians, Mr. Slater says : " Tidings of this came to the
church of Jerusalem, where the whole college of apostles
were in readiness to consult for them. They send Barna-
bas, a good man, etc. * * * to improve this happy oppor-
tunity." * * *
Was it by design, or accidental, that we are thus left to
understand that the apostles sent Barnabas to Antioch?
However this may be, certain it is, that the sacred text
gives no countenance to such a representation. It reads
thus : " Then tidings of these things came unto the ears of
THE CHURCH which was in Jerusalem : and THEY sent
forth Barnabas, that he should go as far as Antioch, Acts
11: 22 ; not one syllable is said of " the whole college of
apostles ;" but the whole matter is spoken of as one in
which "THE CHURCH which was in Jerusalem" was con-
* pp. 7072, American edition,
34 CONGREGATIONALISM.
Same subject continued.
cerned. It was the church that received the glad news,
and it was tin church that sent forth Barnabas.
Notice again, the representation in the next paragraph
of the " Draught." "But to forward this work, * * *
Barnabas travels to Tarsus, and joins Saul, * * * and
returning with him to Antioch, they continue a whole year
together in that populous city, teaching much people."
Now, compare this passage with the text, of which it is
a paraphrase : " And it came to pass, that a whole year
they [Barnabas and Saul] assembled themselves with the
church* and taught much people," o^Aov Ixuvov, a great
multitude, 11: 26. It is evident, from this passage, that
large as was the multitude, the church at Antioch at this
time was not so large but that it could assemble together
with their teachers, for public worship.
Another observation of Slater respecting the " harvest
of Christian converts those apostolical laborers made, assis-
ted by all that fled thither from Jerusalem, besides by the
men of Cyprus and Cyrene," etc. deserve remark. This
observation, designed evidently to carry the impression
that there must have been a sort of diocesan church at
Antioch, even in the apostles' days, receives a satisfactory
answer from two or three texts of Scripture. Not to urge
Acts 13: 1 4, where we are very plainly taught, that the
whole church of Antioch were assembled, and were con-
cerned in the work of setting apart Barnabas and Saul, as
missionaries to the heathen, we may refer to Acts 14: 25
* ovva%&t}vcu tv rji txtdyoitf. Bloomfield would render it, "were
associated in the congregation [as colleague]." Kuinoel, hovv-
eve.r, sanctions our translation : " conveniehant cum coetu," says
he they assembled with the church. It is not, however, material
to our purpose which interpretation we adopt.
PRINCIPLES. 35
Same subject continued.
27 ; " And when they [Barnabas and Saul] had preach-
ed the word in Perga, they went down into Attalia ; and
thence sailed to Antioch, from whence they had been re-
commended to the grace of God for the work which they
fulfilled" that is, the work of preaching the gospel to the
Gentiles ; to which they had been set apart, as I suppose,
by the church of Antioch. " And when they were come,
and had gathered the church together, they rehearsed all
that God had done with them." * * * Now, here we
have " the church that was at Antioch," "gathered to-
gether." It was not the elders of the church that were
gathered together, but the church. We are thus taught,
that all the " harvest of Christian converts" which had
then been reaped could be gathered into one place.
And even at a somewhat later period, after the division
of the church about the question of circumcision, to which
Slater refers as a further evidence that the converts at An-
tioch were too numerous to be included in a single Con-
gregational church even after this, we learn that the
whole multitude could be gathered together. In the 15th
chapter we read, that it pleased " the apostles and elders,
with the whole church" at Jerusalem, " to send chosen
men of their own company to Antioch," to carry the opin-
ion of the Jerusalem church upon the agitated question :
" So when they were dismissed [by the church at Jerusa-
lem] they came to Antioch ; and when they had gathered
the multitude together they delivered the epistle," etc. See
15: 2230. By " the multitude," no one can doubt but
that the whole body of believers is intended ; for the same
expression is used in the 12th verse of this chapter to de-
note the whole body of Christians at Jerusalem. Compare
4th, 6th, 12th, 22d and 23d verses.
Now I would " refer to the sober judgment of all " im-
36 CONGREGATIONALISM.
Episcopalian concessions.
partial men to say, whether the Scriptures must not be
wrested from their natural and obvious meaning, in order
to make the church at Antioch anything more than a
Congregational church ? that is, a body of believers who
could assemble together in one place for religious purposes ?
As to what is true of this church after the apostles' times,
I have nothing now to say. Whether Antioch contained
one or fifty congregations of Christians, at a later period,
I am not concerned, just now, to know; but if any man
will open the Acts of the Apostles, and read from the llth
to the 16th chapter, and find anything that savors of Dio-
cesari Episcopacy, or anything that contradicts the idea
that the church at Antioch, and the others there 'spoken of,
were other than Congregational in their character, he
must understand language very differently from what I am
able to do.
So clear is the testimony of Scripture upon this point,
that many Episcopal writers have been constrained to ad-
mit, that the apostolic churches were essentially Congre-
gational in their organization and practice; and so con-
tinued, until their inspired teachers were removed. But
these writers object to the inference, that all churches
should be modeled after these primitive patterns : " For,"
says one of them, " as soon as the death of the last of the
apostles had deprived them (i. e. the primitive churches)
of the more immediate guidance of the Holy Spirit, and
left them, under God's especial care and providence, to the
uninspired direction of mere men ; so soon every church,
respecting which we possess any distinct information,
adopted the Episcopal form of government."*
* See Waddington's History of the Church, (Harper's edition.)
chap. 2. 2.
PRINCIPLES. 37
inference from these. All ecclesiastical power in the church.
Our inference from these admitted facts would be ex-
actly the reverse of Mr. Waddington's. Why, \ve ask,
did the apostles organize churches throughout the Roman
Empire, upon a plan which they must have known (ac-
cording to the supposition under consideration) would be
adapted to the circumstances of the church for a very few
years only ? Could Paul have regarded himself as " a wise
master builder " when laying the foundation, and framing
together a building which would require an entire re-
modeling, so soon as the grave should close upon himself
and his inspired companions? an event of which they
lived in daily expectation. Can it be, that the apostolic
organizations were no better than so many temporary sheds,
constructed merely for the emergency of the times, and
designed to be taken down, and replaced by the fair temple
of Episcopacy, so soon as the church should become suf-
ficiently numerous and rich ?
If the Episcopal form of church government was adopted
by the churches just so soon as they were left " to the un-
inspired direction of mere men," as Waddington asserts,
it is, in our view, one of the strongest evidences, that dio-
cesan Episcopacy is of man and not of God; and affords
another illustration of the disposition of man to seek out
"many inventions;" to be wise above what is written ;
and to forsake the simplicity of the gospel.
IV. It is a principle of Congregationalism, ihat every
church is authorized to choose its own officers, discipline its
own members, and transact all other appropriate business,
independently of any other church, or ecclesiastical body,
or person : Or, in other words that all church power is
vested in the hands of those who constitute the church.
This principle flows naturally and unavoidably from the
4
'38 CONGREGATIONALISM.
Scripture testimony Elections by the church.
preceding. If a church be an authorized voluntary asso-
ciation, for specific and lawful purposes, then this associa-
tion must have the right to choose such officers, make
such regulations, and adopt such measures, as are essen-
tial to the ends for which it is formed. We find this prin-
ciple fully recognized in the practice of the apostolic
churches. For example : in Acts 1: 1526, there is an
account of the proceedings of the church at Jerusalem im-
mediately after Christ's ascension ; from which we learn,
that, by the suggestion of Peter, the assembled disciples
" (the number of the names together were about an hun-
dred and twenty)-" appointed two of their number, from
whom to select, by lot, one to occupy the place of Judas.
" They appointed two," says the evangelist, " Joseph,
called Barsabas, who was surnamed Justus, and Matthias."
Now, if the brethren of the church at Jerusalem, in the
presence and by the direction of the apostles themselves,
were authorized to make such an election, are not those
churches which are formed after the model of this primi-
tive church, authorized to choose their own officers ?
In Acts 6: 1 6, we have another instance in which
this same model-church exercised the right of choosing
ecclesiastical officers. It seems that complaints were
made to the apostles that the charities of the church were
not duly dispensed. Whereupon the apostles called "the
multitude of the disciples unto them " (that is, the whole
church) and directed them to " look out among them seven
men," to attend to this business. "And the saying pleased
the whole multitude ; and they chose Stephen, and Procho-
rus, and Nicanor, etc." Now, why did not the apostles
select tHIse men? Why was the matter submitted to " the
whole multitude of the disciples? For the very obvious
PRINCIPLES. 39
Power to discipline, in the churches.
reason, that it was the prerogative of the church to choose
its own officers; and the apostles dared not go beyond
their "measure," the bounds which Christ had given
them. See 2 Cor. 10: 13 15.
But if it was the right and privilege of the church at
Jerusalem formed by the apostles themselves, and under
their special supervision and instruction to choose their
own officers, can this right and privilege be denied to any
church founded on the same general principles, and com-
posed of the same materials ? And if the APOSTLES were
not authorized to control the churches in these matters,
who is he that shall now claim this authority ?
In I Cor. 5: 1 8, we have Paul's instructions to the
church at Corinth, to discipline, and even to excommuni-
cate an offending 'member : "In the name of our Lord
Jesus Christ, when ye are gathered together, and my Spirit,
with the power of our Lord Jesus Christ" [being present
to sanction your doings, I direct or advise you] "to deliver
such an one unto Satan for the destruction of the flesh, that
the spirit may be saved in the day of the Lord Jesus."
* * " know ye not that a little leaven leaveneth the whole
lump? Purge out, therefore, the old leaven, that ye may
be a new lump."
Is it not perfectly evident, that the Corinthian church
are here directed to perform an act of discipline of the
highest and most solemn character ? even to cut off one of
their own members, and cast him from them, as a heathen
man and a publican ?
See also, 2 Cor. 2:6 11, where Paul gives intimations
to the church respecting their duty to the incestuous per-
son, after his repentance for his sin : " sufficient," says he,
" to such a man is this punishment, WHICH WAS INFLICTED
40 CONGREGATIONALISM.
Paul recognizes this authority of the churches.
OF MANY," [that is, by a vote of the church] "so that ye
ought rather to forgive him and comfort him. * * * *
Wherefore I beseech you that ye would confirm your love
toward him " (that is, by restoring him to your favor and
communion). The apostle does not here speak as one
having the key of the Corinthian church ; but contrari-
wise ; as one who recognized the power " of the many"
(irno iwv nifiovuv, of the majority of the church) to act in
the matter. He does not command the church to restore
the penitent; but he "beseeches" them : much less does
he presume to restore the excommunicated person by the
authority vested in himself as a minister of the gospel of
Christ.
In view of these facts, the inquiry arises: If the church
at Corinth were authorized to perform this most solemn
and most important of all ecclesiastical acts, were they not
empowered to transact all appropriate church business?
And if Paul himself, " the chiefest of the apostles," did not
presume to act for the church, but contented himself with
directing them how to act for themselves not in his name,
nor by his authority, but in the name of the Lord Jesus
Christ, and by His authority then, surely, no person
has a right to control and dictate a church ; but the power
to act authoritatively must rest in the church alone, as-
sembled together in the name, and by the authority of
Jesus Christ.
Another passage of Scripture, which seems to us as un-
questionable evidence of the correctness of the principle
under consideration, and not less so, of another funda-
mental point in the Congregational system, is Matt. 18:
15__18; where the great Head of the Church gives his
disciples particular directions how to proceed in cases of
PRINCIPLES. 41
Christ's directions to his churches about discipline.
trespass and offence among them : " If thy brother shall
trespass against thee, go and tell him his fault between thee
and him alone : if he shall hear thee, thou hast gained
thy brother. But if he will not hear thee, then take with
thee one or two more; that in the " mouth of two or three
witnesses, every word may be established. And if he neg-
lect to hear them, tell it unto THE CHURCH : but if he neg-
lect to hear the church, let him be unto thee as a heathen
man and a publican." " Verily I say unto you, whatsocV'
er ye shall bind on earth, shall be bound in heaven : and
whatsoever ye shall loose on earth, shall be loosed in hea-
ven :"* that is, your doings as a church on earth, shall be
ratified by me in heaven.
If in this passage, the keys of the church are not put
into the hands of the church if the power to discipline,
and even to excommunicate (the most important of all
church acts) is not committed to the associated brethren,
here called the church then there is no meaning in
words.
With what show of reason, then, can it be maintained,
that the power of excommunication is here given to the
the apostles ; and, " in a qualified sense, may apply to
Christian teachers, in all ages ;"* especially, when it is
admitted, by the same critic, that " tell it to the church,"
(tine TJ-J xxA7jo7) must mean to the particular congrega-
tion to which you both, respectively, belong.
What unprejudiced reader of the Savior's directions
v * See an excellent sermon upon this text by Dr. Emmons, in
which he terms the passage "The platform of ecclesiastical gov-
ernment, established by the Lord Jesus Christ."
t See Bloomfield's New Test, in loc.
2*
42 CONGREGATIONALISM.
Congregationalists alone can follow these directions.
will think of denying that the power to bind and loose, to
receive and to excommunicate, is here expressly given to
the church, as such; that is, to the ""particular congre-
gation" of believers to which the trespasser and com-
plainant respectively belong; and, not to the apostles, as
such, or to Christian teachers only ?
Admitting the Congregational principle, that everj
company of believers, who have entered into covenant en-
gagements for church purposes is a complete church, and
authorized to transact all business independently of the
authoritative control or direction of any person or body of
men whatever admitting this, and the directions of the
Savior in Matt, xviii. are all easily understood and obeyed.
But, denying this principle, how can we proceed in cases
of trespass? "Who, and what is " the church" to which
we are ultimately to carry our cause; and whose decision
is to be final 1 If the apostles alone were intended, by
the direction "tell it to the church," then, there is no one'
now authorized to settle difficulties between church mem-
bers; yea, church discipline is out of the question; every
member may walk as seemeth right in his own eyes, with
none to say, ' why do ye so ?' Who can believe that
Christ has left his church in such a condition? The
great Head of the Church knew that " offences must needs
come." He knew, too, that a church could not long con-
tinue an organized and religious body, separate from the
world, if destitute of power to "purge out" the leaven of
impurity, which would inevitably infuse itself into the
mass. Knowing all this, can we believe that he has neg-
lected to provide an effectual remedy ? We cannot. This
remedy is pointed out, in the 18th chap, of Matt. Here
we have an infallible guide, unto which, if we take heed,
we shall do well.
PRINCIPLES. 43
Officers of the church, or " church session," not " the church."
But it may be said, that this disciplinary power is lodg-
ed with the teachers of the church, as the successors of
the apostles. Then I ask ; what, if a church be desti-
tute of a teacher, as some of our churches are for a suc-
cession of years? What then becomes of discipline ?
But suppose, to avoid this difficulty, it be said, that the
power to discipline offenders should be committed to a
" Church Session ?"* Why, then, it may be asked, did
Paul direct the Corinthian church (1 Cor. 5:) to "gather
together" in order to pass an act of excommunication upon
the incestuous person ? Why were not his instructions ad-
dressed to the officers of the church alone ? Is it not as
clear, that the apostle directed "the church which was in
Corinth" that is, "them that were sanctified in Christ Je-
sus, called to be saints" (1 Cor. I: 2), to perform this act
of discipline, as it is, that his epistle was directed to the
church as a body, and not to the officers merely ? And
if so, then have we evidence from the Scriptures, that the
power and right to exercise Christian discipline, were an-
ciently vested in the congregated church alone ; and that
neither the elders of the church, nor the representatives
of the body, could act independently of the brethren who
constituted the church. This is a principle of our system :
that, so far as the management of its own affairs are con-
cerned, every church should be an independent republic ;
* li The Church Session consists of the Pastor or Pastors, and
the Ruling Elders of a Presbyterian Congregation. (See Confes-
sion of Faith of the Presbyterian Church, 18mo. p. 388. Phil.
1821.) This body is constructively, the church or the congregation.
Dr. Campbell's remark upon such sort of churches is worth re-
peating : " The notion * * * of a church representative, how com-
monly soever it has been received, is a mere usurper 1 ' * * * Lectures
on Ecc. History, Lect. 10. p. ICG.
44 CONGREGATIONALISM.
Preceding principles the corner-stones of the System.
invested by Christ with all needful authority to elect offi-
cers, to make laws not inconsistent with the established
constitution of the churches, to administeHts own govern-
ment, and to do all other things which are necessary to
its individual welfare, and consistent with the general
principles of the Gospel.
The principles which have now been discussed, may be
regarded as the four corner stones of the Congregational
system. On these the whole edifice rests. Remove ei-
ther of them, and the fair fabric of Congregationalism will
be shattered. But the storms of centuries have beaten up-
on it in vain, and it is confidently believed, that nothing
can move it, for it is " founded upon a rock."
PART i
DOCTRINES OF CONGREGATIONALISM.
GROWING out of the principles which have just been
considered, and more or less intimately connected with
them, are several important doctrines ; in the maintenance
of which all consistent Congregationalists a^ree. Among
these may be mentioned :
1. That there are but two orders of church officers, EX-
DERS sometimes called pastors, teachers, overseers, bish-
ops and DEACONS.
It is admitted that there were among the apostolic
churches a greater variety of official persons than have
now been mentioned. But do the Scriptures furnish evi-
dence that any other officers except elders and deacons,
were appointed by particular churches ; or were perma-
nently connected with them ?
The church at Jerusalem, it is true, chose an apostle to
take the place of Judas, Acts 1: 1526; the church at
Antioch appointed Barnabas and Saul to go forth as mis-
sionaries among the Gentiles, Acts 13: 13 ; and there
were among the primitive churches, evangelists, or minis-
ters without permanent charge, as Timothy and Titus ;
but, neither of these were church officers, properly speak-
ing. They had no official connection with any particular
church ; they were, strictly speaking, ministers at large,
or missionaries.*
Timothy is directed by Paul (2 Tim. 4: 5) to " do the work of
an evangelist" (i'qyov noirjaov siayytKiorov). " Theodoret testifies,"
46 CONGREGATIONALISM.
Assistants in the Apostolic churches.
Besides the apostles and evangelists, there were in the
primitive churches several other orders of religious teach-
ers and helpers. These are enumerated by the apostle,
1 Cor. 12: 28 : " God hath set some in the church, first
apostles, secondly prophets, thirdly teachers, after that mir-
acles (men possessed of special miraculous power), then
gifts of healing (a kind of divinely educated physicians),
helps, governments (persons especially qualified to assist in
the government of the churches), diversities of tongues"
(persons gifted with the power of speaking different lan-
guages).
Not to enter upon the disputed question what were the
limits of these several religious helpers ? or even, the ques-
tion whether the terms employed designate distinct offices
and officers in the church* it will be readily admitted,
says Wahl, " that the term tvayyehiOTai was originally applied to
those * * * who were not stationary teachers, but were sent by
the apostles to different countries in order to spread the knowledge
of the Christian religion."
Though Titus is not expressly called an evangelist, yet, as the
work assigned him, and the instructions given to him by the apos-
tle are so similar to those given to Timothy, we are fully justified
in considering him as sustaining the same office.
The reader will find this question most satisfactorily settled, in
a small work published by Rev. Albert Barnes, of Philadelphia, en-
titled : "The Scriptural Argument for Episcopacy Examined ;"
being a reply to Bishop Onderdonk's " Episcopacy Tested by Scrip-
ture."
Any one who would see how diocesan Episcopacy bears to be
" tested by Scripture," will do well to examine Mr. Barnes' learn-
ed and excellent little work.
* Those who would investigate this subject, are referred to the
copious notes of Macknight upon the chapter ; or the more brief,
but judicious remarks of Bloomfield and Doddridge.
DOCTRINES. 47
inspiration essential to them.
that no more full catalogue is anywhere furnished of prim-
itive teachers and helpers, and ecclesiastical persons, than
this chapter contains. But an examination of this chap-
ter will, I think, convince any unprejudiced mind that,
with the exception of ' teachers? these were all ministers
extraordinary, who were qualified for their work by the
special and miraculous gifts of the Holy Spirit; gifts
which ceased with the exigencies of the churches which
called them forth. When, therefore, the miraculous ,1^/1?$
themselves were withdrawn, it is evident that those who
had exercised these gifts would cease, of course, to sus-
tain any official, or special relation to the churches. That
these miraculous gifts were early withdrawn from the
church is admitted on all hands.
The same view may be taken of another class of church
officers mentioned in the New Testament the deacones-
ses. These were an order of helpers, which the peculiari-
ties of Eastern manners and customs rendered necessary
to the primitive churches. Every reader of ancient his-
tory must be aware, that in Judea, and indeed, in most
oriental countries, familiar social intercourse between the
sexes was not allowed. Even to this day, an Eastern lady
would regard herself as degraded were she exposed to the
gaze of the other sex. Hence the practice of veiling the
face; and in some instances even the whole person.
To meet this state of things among the people to whom
the gospel was first preached, it became necessary to ap-
point aged women, usually widows, to administer to the
necessities of the female disciples; to visit them in sick-
ness, to distribute among them the charities of the church ;
and, in various other ways, to minister to their necessities
both temporal and spiritual. This service the elders and
48 CONGREGATIONALISM.
Office and work of deaconesses.
deacons of the church could not perform with propriety,
owing to the peculiarities of Eastern habits.
To these females, reference is made 1 Tim. 5: 9, 10 ;
" Let not a widow be taken into the number (that is, of
the deaconesses] under threescore years old," etc.
Phebe, spoken of by the apostle, Rom. 16: 1, was one
of this number: "I commend unto you (or I introduce to
your Christian confidence) Phebe, our sister, which is a
servant (didxovov* a deacon) of the church at Cenchrea."
From Ecclesiastical history we learn that these dea-
conesses were set apart to their office by imposition of
hands. " Yet we are not to imagine, that this consecra-
tion," says Bingham, " gave them any power to execute
any part of the sacerdotal office * * . Women were al-
ways forbidden to perform any such offices as those." * *
" Some heretics, indeed, as Tertullian observes, allowed
women to teach, and exorcise, and administer baptism ;
but all this, he says, was against the rule of the apos-
tle " * * * *
Epiphanius, a Christian father who died about A. D.
403, says : " There is indeed, an order of deaconesses in
the church, but their business is not to sacrifice, or per-
form any part of the sacerdotal office, * * but to be a
decent help to the female sex in the time of their baptism,
sickness, affliction, or the like."t
Mosheim notices briefly these servants of the church.
" There were," says he, " in many churches, and espe-
cially in those of Asia, female public servants, or deacon-
esses." Vol. I. p. 84.
* Pronounced diaconon; whence the English deacon.
t " Antiquities of the Christian Church," Book II. chap. 22.
sect. 7.
DOCTRINES. 49
Elders.
If the primitive churches were authorized to ordain
these " female public servants, or deaconesses" which,
howevtr, the Scriptures nowhere intimate it is very ob-
vious that they were, like several other servants of the
churches in those days, extraordinary, and not designed
for permanent church officers ; but appointed simply to
meet the exigencies of the church in Eastern countries ;
and consequently, that when these exigencies ceased, or
among a people of different habits, the office itself should
be discontinued.
Setting aside the apostles, and these spiritual persons,
and extraordinary assistants, we have remaining, as con-
stituted and permanent officers in the church of Christ :
1 . ELDERS. These were ordained persons, who had the
charge of particular churches ; and, so far as we are in-
formed, had no ecclesiastical authority in any other church
than that "over which the Holy Ghost had made them
overseers."
The account of the second visit of Paul and Barnabas
to the churches of Asia Minor (Acts 14: 21 23) confirms
this view. We read: "And when they had ordained*
* The Greek word here translated " ordained" is %siQOTOvijaav-
TSS ; from ytig the hand, and rttvoj to stretch out. Walil renders
the word, ".to rote by holding up the hand ;" and refers to Polybius
for authority. Schrevelius gives, as the meaning of the word, " to
raise up and extend the bands to elect by hand-vote to vote by
holding yp the hand." Bloomfield, as we might expect, resists this
interpretation; but admits that. " several of the ablest commenta-
tors" adopt it. Doddridge has a long and able note upon this pas-
sage : He maintains that the Greek word employed in the text
clearly denotes that the^elders were elected by a vote of the seve-
ral churches over which they were respective!} 7 placed. In this
opinion agree Erasmus, Calvin, and Beza. Dr. John Owen main-
5
50 CONGREGATIONALISM.
Every church had one elder or more.
them elders in every church, and had prayed with fasting,
they commended them to the Lord in whom they had be-
lieved." Now, the unavoidable inference from this pas-
sage is, that these churches, which were founded by the
labors of the apostles, were each of them furnished with
one elder or more. The number was probably regulated
by the size of the church and the circumstances of the
elders. It is probable that most of these were men who
labored at some trade, or secular business most of their
tains the correctness of this interpretation, with great learning and
ability. (Owen's Works, English edition, vol. xx. pp. 415418.)
"XsigoTOVtivj" says he, "is the same with rag y^tt^ag al'gsiv [to
raise the hands], nor is it ever used in any other signification."
" He," continues Dr. Owen, " is a great stranger unto these things,
who knoweth not that among the Greeks, especially the Athenians,
from whom the use of this word is borrowed or taken, %ti()OTOvla.
[the act of voting] was an act otys rys (xxhqaias, l of the whole
assembly ' of the people in the choice of their officers and magis-
trates." He quotes from Demosthenes and Thucydides in proof
of this. It is clear that this word is employed (2 Cor. 8: 19) to desig-
nate such an act of the church a popular vote. In speaking jof
Titus, the apostle says : " he was chosen for being chosen) of the
churches (%iQOTOvt]0'ei$ VTTO row txxA.ijaiojv) to travel with us with
this grace ; " that is, with the collection made for the relief of the
persecuted Christians in Judea. No one can doubt that Titus was
chosen by a vote of the church ; and as the same word is used in
both places, the inferences, that it designates the same act in both
instances. The old English Bible translates the passage : " When
they had ordained them elders by ELECTION."
It is not, however, my intention to go at large into a discussion
of this question ; for whatever may be the meaning of the term
^etQOTOv^oavngj the passage under consideration is decisive upon
this point, namely that the apostolic churches were each furnished
with one elder or more ; and it was to establish this, that the text
was quoted.
DOCTRINES. 51
Reasons why some churches had more than one elder.
time. Hence the necessity of ordaining several elders
over a single church if that church was large.
This explanation accounts for the fact, that there were
a number of elders connected with the church at Ephesus.
See Acts 20: 17 31. Ephesus was a very populous city,
containing several hundred thousand inhabitants, and was
a great resort for strangers from all parts of the world.
Paul had spent three whole years in the city, preaching
the gospel with great success. The number of converts
must have been large ; and the church, consequently, re-
quired the labors of several such elders as we suppose
were employed in primitive times.*
Another reason for a plurality of elders in the primitive
churches, may be found in the fact, that the larger church-
es, in times of persecution particularly, were compelled to
meet in small companies, in private houses and other pla-
ces of security, in order to worship God unmolested. In
this case, each of the assemblies would need an elder to
conduct their public services ; and thus several overseers
would be necessary for a single church of any considerable
size. Then again the elders were specially exposed to
be cut off by persecution ; and if there had been but one
* For some time after the first settlement of New-England, all
of the more numerous and wealthy churches, maintained a pastor
and a teacher if they could be obtained. The pastor devoted him-
self to the business of visiting and superintending the affairs of the
parish ; while the teacher attended to the preparation of discourses
for the pulpit, and to the doctrinal 'instruction of the people.
And both of these officers were entirely supported by the church ;
and were expected to devote their whole time to their respective
duties. Besides these, every church had one or more ruling elders
and several deacons ; who assisted in the worship, government, and
discipline of the church.
52 CONGREGATIONALISM.
Elders the same as pastors, overseers, and bishops.
to a church, the church might have been left destitute of
any teacher and overseer.
In proof that the elders of the primitive churches were
the same order of men who are sometimes called pastors,
overseers, and bishops, reference may be made to the
epistle of Paul to Titus. In chap. 1st, verse 5th, Paul
says to Titus : " For this cause left I thee in Crete, that
thou shouldest set in order the things that are wanting ; "
that is, the things necessary to the complete organization,
and the spiritual improvement of the churches ; " and
ordain elders in every city, as I had appointed thee j" or,
as I had previously instructed thee to do.
Paul, it seems, had visited Crete in company with Titus;
and their united labors had gathered a number of Christian
churcThes on that island. But, as Paul was pressed for
time, and the island was very populous containing, as it
is supposed, one hundred cities and villages the apostle
could not make all the necessary arrangements,, and give
all the needed instructions for the complete organization
of the numerous converts into distinct churches. He
therefore left Titus in Crete, with instructions how to pro-
ceed in this important work. In the passage just quoted,
these instructions are referred to ; and some of the more
important items in them are recapitulated. One of the
most prominent of which was to "ordain elders (tigBafiv-i
legovg*) in every city," that is, in every city where there
was a church. Or in other words, to supply every church
with elders.
This is precisely what the apostle and Barnabas did
in the cities of Asia Minor, among which they had been
* Pronounced Presbuterous ; from whence the English Pres-
byters.
DOCTRINES. 53
Qualifications of an elder and bishop, the same.
preaching the gospel. See Acts xiv. Having given this
general direction " to ordain elders in every city," the
apostle next tells Titus what sort of men to select for elders :
"If any be blameless, the husband of one wife" [only],
"having faithful children, not accused of riot, or unruly."
Then, in the following verse as if purposely to show that
an elder and a bishop were precisely the same church offi-
cer he continues: " For, A BISHOP" tnuntonovf an in-
spector, an overseer" must be blameless, as the steward
of God ;" that is, of God's house, which is his church
"not self-willed, not soon angry," etc.. Here we per-
ceive that the words elder and bishop are used interchange-
ably, to designate the same church officer. Nothing can
be more clear.
In the same manner are the words used by the Evan-
gelist, in giving an account of Paul's interview with the
elders of the church at Ephesus, Acts 20: 1728, "And
from Miletus he sent to Ephesus, and called the elders
of the church" rovg tiQefffivTegovg. In the 28th verse the
same persons are called overseers (or bishops) : " Take
heed, therefore, unto all the flock, over which the Holy
Ghost hath made you overseers (eniaxonovg, bishops), to
feed the church of God, which he hath purchased with his
own blood."
The case is so plain that no one need doubt that the
same order of men are called either elders, bishops, or
overseers, interchangeably.
The same thing is apparent from the description of a
good bishop, 1 Tim. 3: 1 7 ; which answers, exactly, to
the requisites of a good elder , Tit. 1: 5 9.t
* Pronounced cpiscopon; whence the English, Episcopacy.
t The reader who wishes to examine this matter more fully,
5*
54 CONGREGATIONALISM.
Elder why applied to Christian teachers.
The Greek word (nQeapvisgo?) translated presbyter or
elder, means literally an older, or an old-man ; being the
comparative of ngevpvg, old. The term was originally ap-
plied to the heads of the tribes of Israel, and to the mem-
bers of the Jewish Sanhedrim or high court of the nation.
These were generally men advanced in life ; and distin-
guished for sobriety, knowledge, and sound judgment.
The term is applied to the teachers of the Christian
church, because these were, at first, selected from the
more aged, and experienced, and intelligent converts to
Christianity. .
The first place in which the term " elder" is used in the
New Testament to designate a Christian teacher, is Acts
11: 30. " The disciples, every man according to his abili-
ty, determined to send relief unto the brethren which dwelt
in Judea. Which also they did, arid sent it to the elders
by the hands of Barnabas and Saul."
We find it in numerous other places, in such connec-
tions as to prove, conclusively, that the same order of per-
sons are designated by the term presbyters or elders as
are at other times, called bishops, overseers, or pastors.
The first epistle of Peter 5: 1 4 very clearly illustrates
this.
"The elders (ngsa^vTsgovg) which are among you, I ex-
hort, who am also an elder" (or co-elder) * * ." Feed the
flock (noipuvcns, act the part of a pastor towards the flock)
of God which is among you." Here we have the pastoral
and especially, if he would know the sentiments of the fathers of
the church, and the English Reformers upon this subject, is refer-
red to Dr. Dwight's Theology, Ser. 150 & 151, and to Prof. Pond's
most satisfactory exhibition of the matter, in the 8th chapter of his
book on " The Church," and Dr. Campbell's learned Lectures on
Ecc. History.
DOCTRINES. 55
Elders why called pastors.
character introduced j the elders are spoken of as pastors ;
allusion being made to such passages as Jer. 3: 15 ; " I
will give you pastors according to my heart, which shall
feed you with knowledge and understanding." These pas-
tors or elders are nextdescribed as 6/s/*0/?s, "taking Me over-
sight thereof," \inw*om&vm acting the bishop, oversee-
ing the church], " not by constraint, but willingly ; not
for filthy lucre, but of a ready mind : Neither as being
lords over God's heritage, but being cnsamplesto the flock.
And when the chief Shepherd shall appear, ye shall re-
ceive a crown of glory that fadeth not away." Which is
as if the apostle had said : The elders or pastors are to act
the part of bishops in the church. They are to govern
the church, but not with lordly ^authority ; but rather by
the weight of their holy example, and their strict conform-
ity to the directions and spirit of the chief Shepherd and
bishop of souls.
How the apostle could teach the identity of the office of
presbyter or elder, and bishop or overseer, and pastor and
teacher, more fully than he does in this passage, it would
be difficult to conceive. Dr. Bloomfield, in his note upon
this chapter, seems to admit this identity. His words are :
" The apostle now gives particular injunctions to the pres-
byters, i. e. the bishops and pastors of the church."
The titles pastor and teacher designate " the office-
work" of elders or bishops ; namely, to guide, and preside
over the flock, and to feed it with knowledge and wisdom.
Jesus Christ is the chief Shepherd and bishop of souls, (1
Pet. 2: 25) and every elder in his church is an under bishop
and shepherd, or pastor, of a portion of his flock, 1 Pet.
5: 14.
Can anything be made more plain, from Scripture testi-
56 CONGREGATIONALISM.
Admissions of Bloomfield and Waddington. Owen's opinion.
mony, than the correctness of this doctrine of Congrega-
tionalism that an elder, a pastor, a bishop, are different
titles of the same church officer ?
Dr. Bloomfield himself, though a devoted churchman,
is constrained to admit, that " the best commentators, an-
cient and modern, have, with reason, inferred that the
terms [elder and bishop] as yet denoted the same thing."
(See Bloomfield's New Testament, Acts 20: 17, note.)
If, then, these terms " as yet," (that is, during the life
time of the apostle) signified the " same thing," by what
authority are they now made to signify different things?
" I speak as to wise men ; judge ye what I say."
Waddington, another Episcopal writer, admits that " it
is even certain, that the terms bishop, and elder, or pres-
byter were, in the Jirst instance, and for a short period,
sometimes used synonymously, and indiscriminately ap-
plied to the same order in the ministry." (Wadd. Eccl.
Hist. chap. 2. 2.
If this be an admitted fact, and the soundness of the
first principle of Congregationalism be allowed that the
Scriptures, and the authorized practice of the apostolic
churches, while under the direction of inspired men, are
our safe and only guide in respect to church polity then,
I see not why it must not follow, that elders and bishops
are one and the same order of church officers.
"To suppose," says Dr. Owen, "that the apostle doth
not intend the same persons and the same office by pres-
byters and bishops in the same place, is to destroy his argu-
ment, and render the context of his discourse unintelligible.
He that will say, if you make a justice of peace or a con-
stable, he must be magnanimous, liberal, full of clemency
and courage, for so a king ought to be, will not be thought
DOCTRINES. 5?
Campbell's opinion Deacons.
to argue very wisely. Tet, such is the argument here, if
by elders and bishops distinct orders and officers are in-
tended." (Works, Vol. XX. p. 395.)
Dr. Campbell says : " That the terms &I/O-XOTIOS and
TtQefffivTfQos [bishop and elder] are sometimes used pro-
miscuously in the New Testament, there is no critic of
any name who now pretends to dispute." (Lect. 4. p. 66.)
l< The truth is, iniawnoq [bishop] was the name of office,
nQfyfii-Tigog [elder] was a title of respect." (Ib.)
* * " One single passage from the apostolical writings
has not yet been produced in which it appears from the
context, that the two terms nQtafivifgog and mlaxonog [ei-
der and bishop] mean different offices." (Campbell's Lect.
4. p. 67.)
2. DEACONS are the only other permanent church offi-
cers, recognized by Congregationalists.
It is true, our puritan fathers recognized an intermedi-
ate office, between the elder or teaching ejder as they
were wont to call the pastor, or teacher of the church
and the deacon ; this was the ruling elder. In this, how-
ever, there was not from the beginning, a perfect agree-
ment among Congregationalists, and the office was grad-
ually dispensed with, until it has ceased to be known in
our churches.
Cotton Mather says (Magnalia, Book V. chap. 17) :
" Another point in the [Cambridge] platform not univer-
sally received, is, the distinct office of ruling elders * * *
There are some who cannot see any such officer as we call
a ruling elder, directed and appointed in the word of God
* * Our churches are now (1702) nearly destitute of such
helps in government."*
* Governor Hutchinson,in his " History of Massachusetts Bay,"
58 CONGREGATIONALISM.
Original appointment of deacons.
The original appointment of deacons, is given in Acts 6:
1 6 ; " In those days, when the number of the disciples
gives the following account of the ruling elder. " Most of the
churches not all had one or more ruling elders. In matters of
offence the ruling elder after the hearing, asked the church if they
were satisfied ; if they were not, lie left it to the pastor or teacher
to denounce the sentence of excommunication, suspension, or ad-
monition, according as the church had determined.
" Matters of offence, regularly, were first brought to the ruling
elder in private, and might not otherwise be told to the church.
It was the practice for the ruling elders to give public notice of
such persons as desired to enter into church fellowship with them ;
and of the time proposed for admiiting them, if no sufficient objec-
tion was offered ; and when the time came, to require all persons
who knew any just grounds, to signify them.
" When a minister preached to any other than his own church,
the ruling elder of the church, after the psalm was sung, said pub-
licly : ' If this present brother have any word of exhortation for the
people at this time, in the name of God, let him say on.'
" The ruling elder also read the Psalm.
" When a member of one church desired to receive the sacra-
ment at another, he came to the ruling elder, who proposed his
name-to the church, for their consent.
" At the communion they sat with the minister.
" They were considered, without doors, as men for advice and
counsel in religious matters ; they visited the sick ; and had a gene-
ral inspection and oversight of the conduct of their brethren.
" Every thing which I have mentioned, as the peculiar province
of the ruling elder; so far as it was in itself necessary or proper,
may with propriety enough be performed by the minister.
" It is not strange, therefore, that this office, in a course of years,
sunk into an almost entire desuetude in the churches. Indeed,
the multiplying unnecessary, and mere nominal offices or officers,
whose duties and privileges are not, with certainty, agreed upon
and determined, seems rather to have had a natural tendency to
discord and contention, than harmony and peace." Vol. I. pp. 42(5,
427.
DOCTRINES. 59
First deapons chosen by the church Nature of their office.
was multiplied, there arose a murmuring of the Grecians
against the Hebrews, because their widows were neglected
in the daily ministration ;" that is, in the distribution of
the charities of the church. " Then the twelve called
the multitude of the disciples unto them," that is, all the
professing Christians of the city ; or, the church, " and
said : It is not reason that we should leave the word of
God and serve tables " or, leave the preaching of the
gospel to attend to secular business " Wherefore, breth-
ren, look ye out among you seven men of honest report, full
of the Holy Ghost and wisdom, whom we may appoint over
this business ; " or set apart, ordain (nataair t ao^v} to this
work " but we will give ourselves continually unto prayer
and the ministry of the word. And the saying pleased the
whole multitude (navio? tov nJuj^ovi;), and they chose Ste-
phen, a man full of faith and of the Holy Ghost, and Philip,
and Prochorus, and Nicanor, and Timon, and Parmenas,
and Nicholas, a proselyte of Antioch. Whom they set
before the apostles; and when they had prayed, they laid
their hands on them," or in other words, ordained them.
The specific object for which these men were selected
and ordained, explains the nature of their office, and fur-
nishes a conclusive argument for its perpetuity. The
primitive churches were accustomed to take up weekly
contributions, for the relief of the widows and the fatherless,
and the sick and necessitous among them. See 1 Cor.
16: 13. 2 Cor. viii. and ix. 1 Tim. 5: 16. This care
of the poor was specially important in times of persecution ;
when Christians were liable to be stripped of their property,
driven from their homes, shut up in prison, and even mar-
tyred for the truth. Thus were many families deprived of
their supporters ; wives were made widows ; and children,
60 CONGREGATIONALISM.
Office of deacon, not confined to the church at Jerusalem.
orphans. It became, therefore, the imperious duty of the
church, for whom these persons suffered, to minister to
their necessities. While the Christians were few in number,
the apostles and elders could easily take charge of the
charities of the churches, and administer to the sufferers;
but, when " the number of the disciples was multiplied,"
the teachers of the church could not do this work without
neglecting their appropriate and peculiar business, of feed-
ing and ruling the churches. Under these circumstances,
the apostles, acting by divine authority, directed the church
at Jerusalem to choose from among themselves a suitable
number of persons, who might be set apart to this particu-
lar and important business.
That the office of a deacon was not confined to the
church at Jerusalem, where it was first introduced, is
apparent from the repeated mention of this church officer,
in connection with other churches. Thus Paul addresses
the " saints at Philippi, with the bishops and deacons : "
Phil. 1: 1. And in his letter of instructions to Timothy,
respecting the proper organization of Christian churches,
he expressly specifies the office of the deacon, as an impor-
tant office in the churches of Christ : " Likewise must the
deacons be grave, not double-tongued, not given to much
wine, not greedy of filthy lucre ; holding the mystery of
the faith in a pure conscience. And let these also first be
proved ; then let them use the office of a deacon, being
found blameless." See 1 Tim. 3: 115.
It is true, that the necessity of "daily ministrations,"
among the poor of our churches may not be now what it
was in apostolic times. But the poor the church will al-
ways have among them ; for unto the poor the gospel has
ever been most succesfully preached ; and the poor in
DOCTRINES. 61
Office of deacon, a permanent one.
this world are still those whom God hath chosen rich in
faith. " Not many rich not many mighty" are yet called
unto Congregational churches. And, so long as these
things are true, so long will there be occasion for the apos-
tolic deacon.
It is not, however, to be inferred, that the whole office-
work of the deacon was confined to the care of the poor.
The reason assigned by the apostles for the selection of
" the seven," was: "It is not reason (wpforov, right, fit,
proper) that we should leave the word of God," the preach-
ing of the gospel, " and serve tables :" diaxoviiv iQctni'Qaus,
" to administer tables ; i. e. by implication, to take care
of pecuniary affairs." See Wahl's Lexicon.
Now, if it was wrong for the apostles " to leave the word
of God te serve tables," it must be equally so for any
preacher of the gospel. And, if it is unsuitable for minis-
ters of the gospel to neglect their appropriate work to at-
tend to pecuniary affairs, it must be equally unsuitable for
them to be cumbered about any secular business ; even
though connected with the welfare of the church. But
every person at all conversant with church affairs is aware,
that there are many things of secular character which
must be attended to, or the interests of .the church mate-
rially suffer. This being true of every church, in every age,
it is evidently suitable and proper that there should be a
permanent church office for " this business." The impor-
tance of this office is acknowledged by the conduct of
those denominations even who deny its existence. No
church, it is believed, has found it convenient to dispense
with the services of secular agents in church affairs.
Some have their church wardens, others their stewards.
6
62 CONGREGATIONALISM.
Objection to this view of the deacon's office, answered.
Congregationalists prefer to follow apostolic example ; and
choose as permanent officers, a sufficient number of dea-
cons, who are set apart to the work of serving tables, and
in other ways relieving their pastors and assisting their
brethren.
It has been objected to this view of the deacon's office,
that Stephen and Philip, two of these primitive deacons,
were found soon after their ordination, preaching the gos-
pel ; and one of them, administering the ordinance of
baptism. Hence it is inferred, that a deacon should be
a preaching church officer.
In reply, it may be said, that it is obvious, on the slight-
est examination of the subject, that the apostles directed
the church at Jerusalem to elect deacons for secular pur-
poses. " Look ye out among you seven men of honest re-
port, etc., whom we may appoint (wcaaiyaonw, set apart,
ordain) over this business" viz. the distribution of the
charities of the church, and the necessary secular work
connected therewith.
If these deacons were chosen by the church to preach
the gospel, then, in order to administer the charities of the
church and to do other secular work, they must have left
" the word of God.to serve tables" as really as the apostles
had previously done ; or, the evils which their appoint-
ment was designed especially to remove, must -have remain-
ed unremedied : and if so, what was gained by this election
of deacons?
But it is asked : " Why need these men be full of the
Holy Ghost and wisdom, if they were designed merely to
superintend the temporalities of the church ?" The answer
is at hand : Because eminent piety, as well as honesty and
wisdom, was necessary to a faithful, fearless, and success-
DOCTRINES. 63
Another objection answered.
ful discharge of their official duties, as stewards of the char-
ities of the church, and guardians of its secular interests.
Furthermore, these men were to mingle extensively
with the Jewish and heathen population of the city, in
their visits from house to house, and in the transaction of
their secular business ; and by the ignorant and the pre-
judiced these deacons would be regarded as representatives
of the entire Christian church. Hence the necessity that
they should be men "full of the Holy Ghost and wisdom"
men of eminent piety and devotion to God, tempered with
much of that " wisdom which cometh down from above,
and is profitable to direct."
Besides this eminence in personal piety, it is by no
means unlikely, that " the seven " who were selected for
deacons in the Jerusalem church were distinguished
among their brethren, for the possession of some of those
miraculous gifts of the Spirit, which were early vouch-
safed to the church. See 1 Cor. xii. These would be spe-
cially valuable to men who were to sustain that relation to
the church arid the world, which the primitive deacons are
supposed to have held.
Whatever this " fullness of the Holy Ghost" was, it was
not imparted by the laying on of hands of the apostles*
* It seems evident that the first deacons were ordained. For we
read : " When they " the apostles " had prayed, they laid their
hands upon them," Apts 6: 6.
Upon this passage Bloomfield remarks : " Selden and Wolf de-
duce the origin of laying on hands from the age of Moses, advert-
ing to the seven Seniores, on whom Moses laid his hands, Num.
27: 18. Hence the custom obtained in the Jewish church, and was
thence introduced into the Christian. As laying on of hands had
always been used in praying for the good of any person present,
in order to show, SeixntuZs^ for uhom the benefit was entreated ;
64 CONGREGATIONALISM.
A third objection
at the time of the ordination of the deacons, but was pos-
sessed by " the seven," probably in common with many
of their Christian brethren previously to their ordination.
It was, undoubtedly, that full and constant enjoyment of
the Divine presence which rendered them eminently holy
and wise ; and in other respects, peculiarly fitted them for
the service assigned them.
But, it is said, that Philip and Stephen certainly exer-
cised the prerogatives of eldership; that they preached the
gospel, and one of them administered the rite of baptism.
As it respects Stephen, this is not asserted by the sacred
historian. It is said, indeed, that " Stephen did great
wonders and miracles among the people;" and, that he
" disputed" with various opposers of the gospel, Acts 6:
so it was, also, from the earliest ages t a rite of institution to office t
which is conferred % symbol."
The Cambridge Platform, which contains the articles of" Church
discipline, agreed upon by the elders and messengers of the
churches, assembled in the synod at Cambridge in New England,
Anno 1648 " expressly recognizes the propriety and duty of or-
daining deacons. " Church officers/' says the Platform, chap. 9 r
1, "are not only to be chosen by the church, but also to be
ordained by imposition of hands and prayer." In the 6th and 7th
chapters of the Platform, the officers of the church are designated \
and among them, is the deacon. Its language is as follows : " The
office of deacon is instituted in the church by the Lord Jesus. *
The office and work of a deacon is to receive the offerings of the
church and gifts given to the church, and to keep the treasury of
the church, and therewith to serve the tables which the church is
to provide for."
The practice of ordaining these officers has, to some extent, gone
into disuse among Congregational churches. It is an important
question, however, whether we have not, in this particular, de-
parted from " the right way ; " from the doctrine of our fathers,
and the example of the apostles.
DOCTRINES. 65
answered.
8, 9 ; but all this he might have done while employed in
the work of distributing to the necessities of the poor saints.
As he went from house to house on these works of mercy,
he was quite as likely to fall in with these Libertines and
Cyrenians, and them of Cilicia, and of Asia, with whom he
disputed, as he would have been in publicly preaching the
gospel.
In respect to Philip, the case is somewhat different.
" Philip," we are told, Acts 8: 5, "went down to Samaria
and preached Christ unto them." But this will not prove
that even Philip was ordained "to this business." If the
fact, that he went down to Samaria and preached the gos-
pel, proves that he was an ordained preacher of the gospel,
by the same argument we can prove that the whole churck
at Jerusalem were ordained preachers of the gospel ; for it
is expressly said, that all the brethren of the church at Je-
rusalem, when driven abroad by the persecution which fol-
lowed Stephen's martyrdom, preached the gospel. " At
that time," says Luke, (Acts 8: 1 4,) "there was a great
persecution against the church which was at Jerusalem ;
and they were all scattered abroad throughout the regions
of Judea and Samaria, exctpt the apostles. * * * There-
fore they that were scattered abroad, went every where
preaching the trord" Thus we see that every disciple
was a preacher of the word. But who supposes that
they were all ordained preachers ?
It is said, however, that Philip administered the or-
dinance of baptism ; which, even on Congregational
principles, a deacon is not authorized to do.
It is true, that Philip did baptize the converts of Sama-
ria and the eunuch of Ethiopia ; and it is equally true, that
the Holy Ghost authorized him so to do, by the special di-
6*
66 CONGREGATIONALISM.
Answer continued.
rections given to him. He was endowed with the power
of working miracles in Samaria, (see Acts 8: 6, 7) and was
especially commissioned to disciple the eunuch, as we
n from Acts 8: 2628.
This being the state of the case, could Philip doubt that
he was authorized to baptize the converts? especially,
since Christ had enjoined upon all those whom he had
commissioned to " teach," the duty of baptizing also :
" Go ye and teach (or disciple) all nations, baptizing them
into the name of the Father, and of the Son, and of the
Holy Ghost," Matt. 28: 19.
It is not at all unlikely that others of the scattered breth-
ren of the church at Jerusalem performed the same minis-
terial acts. Wherever they went preaching the word, and
the Holy Ghost accompanied their labors, it is highly pro-
bable that they administered baptism, and gathered the
converts into churches; and, under similar circumstances,
any layman of our churches would be authorized to do the
same things. This, however, would by no meafls sanc-
tion this course of procedure under ordinary circumstan-
ces.
Mosheim says : " At first, all who were engaged in pro-
pagating Christianity, administered this rite [baptism];
nor can it be called in question, that whoever persuaded
any person to embrace Christianity, could baptize his own
disciple." Murdock's Mosh. Vol. I. pp. 1056.
Eusebius, speaking of the eunuch of Ethiopia, says :
" Returning into his own country, he is reported to have
been the first publisher of the knowledge of the great God,
and of the comfortable advent of our Savior in the flesh.
And so by him was really fulfilled that prediction of the
prophet : ' Ethiopia shall stretch out her hand unto God.' "
Ecc. Hist. Lib. II. chap. 1.
DOCTRINES. 67
Answer continued.
There is the fullest testimony from ecclesiastical writers,
that this eunuch established a flourishing church in Ethi-
opia. (See Doddridge's Exposition on Acts 8:39, note M.)
But we have no intimation that he was ordained to preach
the gospel or to administer the ordinances.
Waddington says : " The fairest supposition respecting
this question (the separation of the clergy from the laity)
appears to be, that the Jirst converts, those who spread
the earliest tidings of redemption before the apostles them-
selves had quitted Judea, were commissioned to preach
the name and diffuse the knowledge of Christ indiscrimi-
nately: Harper's Ed. p. 43.
Dr. Campbell gives a very satisfactory account of the
division of the churches into clergy and laity. Lect. 9.
pp. 151155. He also shows most conclusively, that all
the early disciples deemed themselves authorized to preach,
and, if necessity required, to baptize, and probably to ad-
minister the eucharist. This state of things continued, as
he supposes, down to the beginning of the third century.
He quotes Ttrtullian, a writer of the third century, and
Hilary, of the fourth century, in proof of this. Lect. 4. pp.
6265.
In addition to what has been already said upon this sub-
ject, it ought perhaps to be remarked, that the Scriptures
warrant the supposition that Philip, subsequently to his
ordination as a deacon, had been set apart to the work of
an evangelist. That this was not un frequently done by
the primitive churches, is intimated by the apostle (1 Tim.
3: 13) : " They that have used the office of a deacon well,
purchase to themselves a good degree ; " that is, a higher
degree, or office, in the church.
That Philip had been thus promoted, appears from Acts
68 CONGREGATIONALISM.
Elders and Deacons, the only church officers.
21: 8. * * " We that were of Paul's company departed,
and carne unto Cesarea : and we entered into the house of
Philip the evangelist, which was one of the seven" dea-
cons.
From whatever point of view we contemplate this sub-
ject, we can see no evidence that the primitive deacons
were an order of the clergy ; but rather, that they were
substantially like Congregational deacons, chosen and set
apart to " serve tables"
That elders and deacons are the only officers which
Christ designed to have permanently connected with his
churches, and that their authority should extend no further
than to the particular church which elects them, may
readily be inferred from the nature of the case, and from
the considerations which have been offered upon the
general topics already discussed.
Further confirmation of these doctrines is derived from
the address of Paul to the Philippians, 1: 1 ; " Paul and
Timotheus, the servants of Jesus Christ, to all the saints
in Christ Jesus which are at Philippi, with the bishops and
deacons."
Now, had there been, in the church at Philippi, any other
officers than bishops and deacons, would they not have
been mentioned by the apostle?* And if there were no
other officers in that church, what reason have we to sup-
pose there were in any of the primitive churches ? And,
if in none of the primitive churches, why should there be
in any of our modern churches'?
* It is worthy of remark, that Polycarp writing to this church
more than fifty years after the apostle, mentions the same two
officers, arid only the same, viz. presbyters and deacons. See ex-
tracts from the Apostolic Fathers in this work.
DOCTRINES. 69
Same subject continued.
In further confirmation of this doctrine, we may refer to
Paul's first epistle to Timothy. This was written to give
the young evangelist such instructions as would guide him
in arranging the affairs of the church at Ephesus; and
probably also of the neighboring churches. Among other
important items, Paul instructs Timothy how to proceed
in the choice and ordination of church officers.
First. In respect to bishops. " This is a true saying, if
a man desire the office of a bishop, he desireth a good
work. A bishop, then, must be blameless," etc. 1 Tim.
3: 16.
Secondly. In respect to deacons. " Likewise must the
deacons be grave, not double-tongued, not given to much
wine, not greedy of filthy lucre ; holding the mystery of the
faith, in a pure conscience. And let these also first be
proved ; then let them use the office of a deacon, being
found blameless. Even so must their wives be grave, not
slanderers, sober, faithful in all things. Let the deacons
be the husbands of one wife, ruling their children and their
own houses well. For they that have used the office of a
deacon well, purchase to themselves a good degree, and
great boldness in the faith which is in Christ Jesus.
These things write I unto thee, hoping to come unto thee
shortly : but, if 1 tarry Jong, that thou mayest know how
thou oughtcst to behave thyself in the house of God, which
is the church of the living God, the pillar and ground of
the truth." 1 Tim. 3: 815.
It being the special design of the apostle in this epistle,
to instruct Timothy how to behave himself in the church of
the living God; that is, how to order and arrange the af-
fairs of the church ; what errors to oppose, what duties to
inculcate, what officers to ordain, and wha^t kind of men
70 CONGREGATIONALISM.
Second doctrine elders all equal.
to select ; this being the special object of the apostle in
writing to Timothy, it is inconceivable that Paul should
have omitted to mention any of the offices or officers which
belonged to the church, and which the interests of the
church required. Only two officers however are named
by him BISHOPS and DEACONS. The unavoidable inference
is, that no others were known to the primitive churches as
permanent ecclesiastical officers, and if they had no other
church officers, why should we have more ?
It may be thought that the subject of church officers
has received an undue proportion of attention ; but the
fact, that the controversy upon church polity mainly turns
upon this question, will suggest a sufficient apology for
the course I have pursued.*
2. Another doctrine of Congregationalism is, that there
should be an entire ecclesiastical equality among those icho
sustain the office of elders, pastors, or bishops, in the
churches.
We recognize no other superiority among our clergy,
than such as is given by age and experience, and eminent
piety and learning. All our pastors are bishops; and all
* The reader who wishes to examine this subject more fully will
find many valuable remarks in Macknight's notes on the Epistles
to Timothy and Titus ; particularly, 1 Tim. 3: and 5: 17, 18; and
in Prof. Pond's work, " The Church."
Dr. Bloornfield, in his Notes on the New Test, presents the Epis-
copal side of the question, as does Bingham, in his Antiquities of
the Christian Church, Book II. chaps. 1,2, 3 Dr. Owen discusses
this subject, with his usual ability in the 4th chapter of his learned
work, on " The true nature of a Gospel Church and its govern-
ment." Doddridge's remarks upon many of the texts which have
been quoted, will be found candid and learned. The reader will
find some of the points ably discussed by Mr. Barnes, in his review
pf Bishop Onderdonk's Tract on Episcopacy.
DOCTRINES. 71
Gradations of rank how introduced.
our bishops are l< pastors and teachers," and fellow elders.
The doctrine of Congregationalists upon this subject, is an
unavoidable inference from the principles which have
already been considered.
We regard the Scriptures as an infallible guide. These
furnish no evidence to our minds, that there were any gra-
dations of rank among the primitive elders. The ministe-
rial gradations which began to appear in the church soon
after the death of the apostles, and which at length result-
ed in the Episcopal plan of government, by diocesan bish-
ops and archbishops, etc. ; i. e. by bishops claiming author-
ity over several churches within certain bounds, called di-
oceses, from the Greek diowrjaig* a jurisdiction or district,
and archbishops, claiming authority over the bishops, were
probably introduced thus: The larger of the primitive
churches, found it necessary (for reasons already assign-
ed) to employ several elders in their service. While the
simplicity and fer.vor of their first love continued, there
was no difficulty in these elders being co-workers togeth-
er ; there was no envy, nor jealousy, nor strife among them.
But as piety declined, it was found necessary to elect one
of their number as a moderator in their assemblies, and a
superintendent of the affairs of the church. To this presi-
ding elder, the other elders were expected to look for di-
rections in relation to their several duties. This modera-
tor, from being merely a presiding equal among his breth-
ren, in process of time, began to claim official superiority ;
and at length, the authority of a diocesan bishop ; maintain-
ing that bishops, were, jure divino by Divine authority
a superior order of the ministry. There will be occasion
* Pronounced dioihesis ; whence the English diocese.
72 CONGREGATIONALISM.
Third doctrine councils have no compulsory power.
to go into this matter more fully, in giving the history of
Congregationalism. I merely allude to it in this place, to
account for the early existence of other clerical orders in
the churches, than are now recognized by our denomina-
tion as scriptural.*
3. Another important doctrine, upon which there is a
perfect agreement among Congregationalists, is, that ec-
clesiastical councils, have no authoritative, or compulsory
power over the churches.
The Congregational doctrine is, that ecclesiastical coun-
cils derive all their authority from the churches which are
represented in them, the churches themselves being con-
structively present in the persons of their delegates.!
* The English Reformers admitted no jure divino authority in
bishops. " Dr. Bancroft, the archbishop's (WhitgifYs) chaplain in
a sermon at Paul's cross, Jan. 12, 1588. maintained that the bish-
ops of England were a distinct order from priests, and had superi-
ority over them, jure divino, and directly from God " "This," says
INeal " was new and strange doctrine." Hist. Puritans, Vol. I. p.
480.
t The pastor of a church is as truly a delegate of the church
which sends him, as is the {ay brother who accompanies his pastor,
as a delegate.
If this be true, is it within the prerogative either of the council,
or of the church on whose behalf that council meets, to invite
unsettled clergymen, "to sit in council?" For, what church will
these brethren who are "without charge" represent?
Again, Have " stated supplies," as those ministers are called
who are supplying a particular church, but have not been ordained
over it any right to sit in council at all, unless sent by the church
of which they are members 9
The Cambridge Platform holds the following language upon this
point : " Because it is difficult, if not impossible, for many churches
to come together in one place, in all their members universally ;
therefore, they may assemble by their delegates, or messengers ; as
DOCTRINES.
Councils, advisory bodies.
And, as no Congregational church has any
a sister church, or power to act for another ; consequent
it cannot communicate to its delegates any such power or
authority. Councils are called to advise, not to make
laws for the churches ; on the ground, that " in the mul-
titude of counsellors there is safety." They have no legis-
lative, or executive power. Their influence is exclusive-
ly moral. It is such as arises from the combined wisdom
of intelligent, unprejudiced, and pious men. " They pre-
tend unto no judicial power, nor any significancy, but
what is merely instructive and suasory. * * They have
no secular arm to enforce any canons. They ask none ;
they want none."*
Congregation alists hold that the decisions of such coun-
cils are of no binding authority whatever, unless the
church in reference to which they are made, accepts and
adopts these decisions, and thus makes them its own.
The churches hold fast the power which Christ has given
the Chur?h at Jntioch went not all to Jerusalem, but some select
men for that purpose. Because, none are, or should be, more fit
to know the state of the churches, nor to advise of ways for the
good thereof, than elders ; therefore, it is fit that in the choice of
the messengers for such assemblies, they (the churches) have
special respect unto such ; yet, inasmuch as not only Paul and
Barnabas, but certain others also, were sent to Jerusalem from
Antioch ; and when they were come to Jerusalem, not only the
apostles and elders, but other brethren also, did assemble, and meet
about the matter ; therefore synods [and, upon the same grounds,
all councils] are to consist both of elders and other church members
endued with gifts, and sent by the churches, not excluding the
presence of any brethren in the churches, Acts 1C: 2, 22, 23."
Platform, chap. 1C. 6.
* Mather's Ratio, pp. 172, 173.
7
74 CONGREGATIONALISM.
Consociational plan, considered and objected to.
them, in Matt. 18: 18, to "open and shut, to bind and
loose."
The Consociational form of government adopted by
most of the Congregational churches of Connecticut, may,
perhaps, be regarded as an exception to the above remarks.
In that State there are what are called " Consociations of
Ministers and Churches" composed of pastors and dele-
gates from all the churches within convenient distances.
These are standing councils, to which all unsettled diffi-
culties in the churches within their several districts are
referred. The decisions of these bodies are final.
This plan of consociation was designed to break up the
practice of calling ex parte* councils. It, accordingly, de-
prives an aggrieved church member, upon whom a Conso-
ciation has passed judgment, of the privilege of calling a
council, to examine the correctness of these Consociational
proceedings. Whereas, in other Congregational churches,
if a member has been dealt with by the church unjustly, as
he supposes, he may ask the church for a " mutual coun-
cil ;" that is, such a council as the parties can mutually
agree upon ; and if the church refuse, the aggrieved mem-
ber may call an ex parte council ; that is, select a council
himself from the neighboring churches, and submit his
grievances to them.t
Wise and good men have framed and supported this
Consociational system ; and it possesses, apparently, some
important advantages over the usual method of calling
councils as occasions require. Still, I must regard it as a
* An ex parte council is one called by one party in a dispute,
without the concurrence of the other.
t See Mather's " Ratio Disciplinae Fratrum Nov-Anglorum/"
Article 9.
DOCTRINES. 75
Standing councils peculiarly objectionable.
departure from strict Congregational and scriptural prin-
ciples; and, of very questionable, if not of dangerous ten-
dency. The principle, that every church is authorized to
act authoritatively in all matters of personal concern, is of
great importance. Anything tending to undermine this
principle, should be deprecated. For this very reason,
all councils to settle church difficulties, should be avoided
as much as possible.
Standing councils, to adjust church difficulties, are a
sort of standing invitation to the churches not to adjust
their own difficulties. They present also, an additional
inducement to the subjects of discipline to reject the deci-
sions of the church, and to prolong the contest, by appeal-
ing to the standing council.
It is a serious question, too, whether the churches have
the right to commit this work to delegated hands ; wheth-
er they can perform this Christian duty by proxy. Christ
has said of the obstinate offender : " If he hear not the
church^ let him be to thee as an heathen man and a pub-
lican."
Consistently with this direction, the church may take
advice and counsel for, " in the multitude of counsellors
there is safety" but, to give the power into the hands of
a council to " hear, judge, DETERMINE and FINALLY ISSUE
any case," (as the Saybrook articles of discipline express-
ly do)* seems utterly inconsistent with the " Magna Char-
ta" of Christ's churches.
The correctness of these views is corroborated by the
remarks of Mosheim, upon the influence of councils on
the primitive churches.
* See Saybrook Articles of Discipline, V1J,
76 CONGREGATIONALISM.
Mosheirn's testimony
Having stated that all the churches in the first centu-
ries " had equal rights, and were, in all respects, on a foot-
ing of equality," he adds : " Nor does there appear in this
century, any vestige of that Consociation of the churches of
the same province-, which gave rise to ecclesiastical councils
and metropolitans. Rather, as is manifest, it was not till
the second century, that the custom of holding ecclesiasti-
cal councils began in Greece, and thence extended into
other provinces." Vol. I. p. 86, Murdoch's ed.
Again, in speaking of the second century, he says :
" During a great part of this century, all the churches con-
tinued to be, as at first, independent of each other; or,
were connected by no consociations or confederations.
" Each church was a kind of little independent republic,
governed by its own laws, which were enacted, or at least
sanctioned by the people. But, in process of time, it be-
came customary for all the Christian churches in the same
province to unite, and form a sort of larger society or com-
monwealth ; and, in the manner of confederate republics,
to hold their conventions at stated times, and there delibe-
rate for the common advantage of the whole confederation.
This custom first arose among the Greeks, among whom
a [political] confederation of cities, and the consequent
convention of their several delegates, had been long
known ; but afterwards, the utility [?]* of the thing being
seen, the custom extended through all countries where
there were Christian churches. These conventions of
delegates from the several churches, assembled for delib-
eration, were called by the Greeks synods, [from avvodog,
an assembly] and by the Latins, councils [from concilium,
* We shall see ? directly, how useful these conventions were.
DOCTRINES. 77
Continued. Waddington's admission.
an assembly] and the laws agreed upon in them, were call-
ed canons [from xartov,* a rule], that is, rules.
" These councils, of which no vestige appears before
the middle of this century, (i. e. the second) CHANGED
NEARLY THE WHOLE FORM OF THE CHURCH. For, in the
first place , the ancient rights and privileges of (he people
were by them very much abridged ; and, on the other hand,
the influence and authority of the bishops were not a little
augmented. At first, the bishops did not deny that they
were merely the representatives of the churches, and acted
in the name of the people; but, by little and little, they
made higher pretensions, and maintained that power, was
given them by Christ himself, to dictate rules of faith and
conduct to the people. In the next place, the perfect
equality and parity of all bishops, which existed in early
times, the council gradually subverted. For, it was neces-
sary that one of the confederated bishops of a province,
should be intrusted with some authority and power in
those conventions, over the others ; and hence originated
the prerogatives of Metropolitans. And lastly, when the
custom of holding these councils had extended over the
Christian world, and the universal church had acquired
the form of a vast republic, composed of many lesser ones,
certain head men were to be placed over it in different
parts of the world, as central points in their respective
countries. Hence came the Patriarchs; and ultimate-
ly, a Prince of Patriarchs the ROMAN PONTIFF." Eccl.
Hist. Vol. I. pp. 1424. See also, an important note to the
the same purport by Dr. Murdock, p. 142, note 2.
WaddingtorT, (Ecc. Hist. p. 44), admits the correctness
* Pronounced canon; hence the words canon and canonical,
7*
78
Fourth doctrine churches accountable to each other.
of Mosheim's account. He says: "Though these synods,
were doubtless indispensable to the well being of Christian-
ity [?] they seem to have been the means of corrupting the
original humility of its ministers"
If this be true, and if it be also true that, "like priest,
like people," and that like causes tend to like effects
then, I ask, If councils are necessary, are they nol"neces-
sary evils ?" and ought they not to be avoided as much
as possible? And if the plan of Consociation has occasion-
ed such countless evils in the churches in past ages, ought
not we to regard it with a jealous eye? And, is not
the doctrine, that no ecclesiastical council shall have any
authority to enforce its decisions on the churches, highly
important, yea, essential to the welfare and independence
of the churches ?
4. Another doctrine of Congregationalism, is, that the
independency of the several churches adopting this system r
docs not free them from accountability to each other.
If a Congregational church is believed to have swerved
from the truth, a sister church may call the offender to
an account ; and, by a committee, or by a correspondence,
may hbor with, and, if necessary, withdraw fellowship
from the erring and obstinate church.* But, in doing this,
it is necessary for the complainant to take as nearly as pos-
sible, the regular steps enjoined in Matt. 18: 15 18.
The aggrieved party having labored unsuccessfully with the
offending church, should next call for the assistance of
one or more of the neighboring churches ; and, if unsuc-
cessful, either withdraw fellowship immediately, or call a
council of neighboring churches, to advis? in the case.f
* Mather's Ratio Disciplinae, Art. 9. 1, 4.
t Cambridge Platf. chap. 15. Also Upham's " Ratio Discipli-
nae," pp. 174,206.
fcOCTRltfES. 79
Communion of churches, how exercised.
Does not this rule forbid a Congregational church to
exclude from occasional communion, any member of regu-
lar standing in a sister church, though supposed to be an
unworthy member, until the regular disciplinary steps have
been taken with the chyrch, for retaining such a member,
as this would be a virtual exclusion from fellowship of the
church itself?
Upon this general subject, the Cambridge Platform
(chap. 15) says: "Although churches be distinct, and
therefore may not be confounded one with another, and
equal, and therefore, have no dominion one over another ;
yet, all the churches ought to preserve church communion
one with another, because they are all united unto Christ,
not only as a mystical, but a political head, whence is de-
rived a communion suitable thereunto.
"The communion of churches is exercised sundry ways."
1. "By way of mutual care, in taking thought for one
another's welfare." * 2. "By way of consultation one
with another, when we have occasion to require the judg-
ment and council of other churches." * * 3. " By way of
admonition," when a church neglects discipline or be-
comes corrupt. * * 4. By admitting members of sister
churches to occasional communion with one another. 5.
By letters of recommendation or dismission from one
church to another. * * 6. By affording " relief and succor
one unto another," either of able members to furnish them
with officers, or of outward support to the necessities of
poorer churches as did the churches of the Gentiles con-
tribute liberally to the poor saints at Jerusalem. *
* The following document from Hutchinson's History of Mass.
Bay, Vol. I. pp. 420, 421, illustrates the nature of the fellowship
80 CONGREGATIONALISM.
Fellowship of the churches, maintained by the fathers of N. E.
The mutual relation and the fellowship of the churches,
was strenuously maintained by the fathers of New Eng-
land. They abhorred any such independency, as excused
which existed among the churches previous to the more perfect
organization of the Congregational charches, by the synod of 1648.
" We may see," says Gov. Hutchinson, " something of the re-
lation the churches considered themselves in, one to another, be-
fore the platform of 1(347 [IG48?] by the following letter from the
church in Salem to the church in Dorchester.
" Salem 1st, 5 mo. 39.
Rev. and dearly beloved in the Lord. We thought it our
bounden duty to acquaint you with the names of such persons as
have had the great censure passed upon them in this our church,
with the reasons thereof, beseeching you in the Lord, not only to
read their names in yours, but also to give us the like notice of
any dealt with in like manner by you, that so we may walk to-
wards them accordingly ; for some of us, here, have had commu-
nion ignorantly, with some of other churches, SThess. 3: 14. We
can do no less than have such noted as disobey the truth.
Roger Williams and his wife, ") These wholly refused to
John Throgmorton and his wife, hear the church, denying it,
Thomas Olney and his wife, )>and all the churches in the
Stukely Westcot and his wife, | Bay, to be true churches, and
Mary Holirnan and'widow Reeves, J (except two)are all rebaptized.
" John Elford, for obstinacy, after divers sins he stood guilty of
and proved by witness.
" William James, for pride and divers other evils, in which he
remained obstinate.
" John Tolby, for much pride and unnaturalness to his wife, who
was lately executed for murdering her child.
" William Walcot, for refusing to bring his children to the ordi-
nances, neglecting willingly family duties, etc.
" Thus, wishing the continued enjoyment of both the staves,
beauty and bands, and that your souls may flourish as watered gar-
dens, rest,
Yours in the Lord Jesus,
HUGH PETERS, by the church's orders and in their name."
DOCTRINES. 81
Concluding Remarks.
a church from giving account of itself its doctrines and
its practice to all in fellowship with it. And this fea-
ture of the system, has been tenaciously held by all con-
sistent Congregationalists, to the present time.
I have now finished an enumeration and brief explana-
tion of those doctrines relating to church polity which are
believed, the most essential doctrines of the orthodox Con-
gregationalists of New England. There is, upon these
several points, a very general, if not an entire agreement
among us ; with the exceptions which have been noticed.
There may be, it is true, even allowed deviations from
these Congregational doctrines, in the practice of individ-
ual churches; arising from ignorance or disregard of our
polity ; but intelligent and consistent Congregationalists
admit, practice, and most cordially approve of all the doc-
trines which have now been considered.
These were the doctrines which the fathers of New
England so fondly loved and cherished ; and in the main-
tenance of which, they endured persecution in their native
land, the perils of the ocean, and the privations and hard-
ships of the wilderness.*
* The sentiments of our fathers are well expressed in the follow-
ing extract from " The Magnalia :"
" I have heard," says Cotton Mather, " an aged saint near his
death, cheerfully thus express himself: ' Well, I am going to hea-
ven, and will there tell the faithful, who are gone long since from
New England, thither, that though they who gathered our churches
are all dead and gone, yet the churches are yet alive, with as nu-
merous flocks of Christians as were ever among them.' " " If,"
adds the pious historian, " he could, in every respect, say, as gra-
cious, what joy unto all the saints in heaven and in earth, might be
from thence occasioned !" Vol. I. p. 83,
8*2 CONGREGATIONALISM.
Why the fathers of N. England loved Congregationalism.
It was not, however, their love of rites, and forms, and
ceremonies, in the worship of God ; it was not their attach-
ment to any one mode, in itself considered, that made
them so willing to sacrifice the endearments of home, and
the enjoyments of cultivated society ; but, it was their love
for the church of Christ, the welfare of which they con-
sidered identified with the maintenance of Congregation-
alism, it was this that brought them hither. They loved
pure religion ; and regarding Congregationalism as best
adapted to propagate, and maintain the institutions of
religion in their purity, they cherished this system with
self-denying, self-sacrificing fondness. It was not the cas-
ket itself which they so much valued ; but the casket, as
a necessary protection to the pearl of great price which it
contained. It was not the form of godliness, which they
so much admired ; but the power, which accompanied
that form. In a word, it was not Congregationalism in
itself considered, which our fathers so devotedly loved and
cherished ; but Congregationalism as the form of church
government which Christ had fixed upon as best adapted
to promote the interests of his kingdom and the glory of
his name.
While, therefore, we approve, and even admire the fair
model of a Christian church which our fathers have con-
structed in this New World, let us not forget the spirit
which of old dwelt in the New England churches. And
never forget, that it will be in vain that we cry : " The
temple of the Lord, The temple of the Lord are these !"
if the presence of the Lord dwell not in his temple.
Let it never be forgotten, that Congregationalism is a
spiritual system of church government. It is designed for,
and adapted to spiritual persons; those who have been
DOCTRINES. 83
Congregationalism, a spiritual System.
taught, and are now led by the Spirit. Its strength and
permanence depend on the spirituality of those who adopt
it. It controls them by no other power than that which
is moral ; it inflicts no other pains and penalties. It can
live and prosper only in the smiles of heaven. Without
the Divine presence our churches cannot be governed.
Without this, they must fall to pieces, or they must dwindle
away and die. v Of all denominations we are most entirely
cast upon Providence. Without Christ we can do nothing.
These facts, while they furnish strong presumptive evi-
dence of the correctness of our principles and doctrines
relating to church polity, suggest a powerful argument to
the mind of every Congregationalist, why he should be
holy why he should labor to promote the holiness of all
about him.
PART III.
TESTIMONY OF ECCLESIASTICAL HISTORY.
IT will be seen from the preceding pages of this xvork,
that Congregationalism profess to derive their principles
and doctrines from the sacred Scriptures; that Jesus
Christ is regarded as the author of their church polity;
and the apostles, as the builders of the first Congregational
churches. In this belief they feel themselves fully sus-
tained by the passages already quoted from the Evangelists
and the apostles, who wrote as they were moved by the
Holy Ghost ; and whose movements, in organizing the first
Christian churches, had the sanction of the Great Head of
the church.
Though our chief dependence is upon these inspired
guides, and nothing is received by us as truth which is
contrary to these, still, it is pleasant to find the correct-
ness of our interpretation of the Scriptures confirmed by
the testimony of ancient, though uninspired history. We
are not disposed to maintain, that all the doctrines and
practices of the primitive churches were perfectly correct
for we know that even during the life time of the apos-
tles, errors did creep into these churches but, we do sup-
pose, that the general Order and Discipline of these
churches remained substantially the same, for many years
after their organization.
From ecclesiastical history, we may learn what their
order and discipline were.
Some passages from Mosheim have already been given,
8
CONGREGATIONALISM.
Mosheim's view of church order, etc. in the first century.
For the information of such of my readers as have not ac-
cess to that standard work, I shall quote somewhat freely,
from that learned and impartial historian. His view of the
facts is the more valuable, as, being himself a Lutheran,
he had no partialities for the Congregational system.
His opinions of what is now best, must go for what they
are worth ; his facts, alone, are authoritative.
Under the general head of " History of the Teachers,
and of the Government of the Church," in thejirst centu-
ry, Mosheim says :
" As to the external form of the church, and the mode
of governing it, neither Christ himself nor his apostles
gave any express precepts. We are, therefore, to under-
stand, that this matter is left chiefly to be regulated as
circumstances may from time to time require, and as the
discretion of civil and ecclesiastical rulers shall judge
expedient.*
"If however, what no Christian can doubt, the apostles of
Jesus Christ acted by divine command and guidance, then,
that form of the primitive churches, which was derived
from the church at Jerusalem, erected and organized by
the apostles themselves, must be accounted divine; yet, it
will not follow, that this form of the church was to be per-
petual and unalterable.*
" In these primitive times each Christian church was
composed of the people, the presiding officers, and the assis-
tants or deacons. These must be the component parts of
every society. The highest authority was in THE PEOPLE,
or, THE WHOLE BODY OF CHRISTIANS ; for even the apos-
tles themselves inculcated by their example, that nothing
* The dissent of Congregationalists from these views has been
noticed, pp. 1321.
TESTIMONY OF ECCLESIASTICAL HISTORY. 87
Highest authority in the people, or the church as a body.
of any moment was to be done or determined on, but with the
knowledge and consent of the brotherhood.* Acts 1: 15.
6: 3. 15: 4. 21: 22. And this mode of proceeding, both
prudence and necessity required, in those early times.
" The assembled people, therefore, elected their own rulers
and teachers ; or, by their authoritative counsel, received
them, when nominated to them. They also, by their suf-
frages, rejected or confirmed the laws, that were proposed
by their rulers, in their assemblies ; they excluded profli-
gate and lapsed brethren, and restored them ; they decided
the controversies and disputes that arose ; they heard and
determined the causes of presbyters and deacons ; in a
WOrd, THE PEOPLE DID EVERYTHING THAT IS PROPER FOR
THOSE IN WHOM THE SUPREME POWER OF THE COMMUNITY
is VESTED. All their rights the people paid for, by sup-
plying the funds necessary for the support of the teachers,
the deacons, and the poor, the public exigencies, and un-
foreseen emergencies.
" The rulers of the church were denominated, some-
* Waddington, an Episcopal historian, admits the correctness of
this His words are : " It is also true that in the earliest govern-
ment of the first Christian society, that of Jerusalem, not the elders
only, but the whole Church" were associated with the apostles :" * *
In a note he adds : "still, of course, with some degree of subjec-
tion to apostolic authority. This according to Mosheim, was the
model of all the primitive churches." Ecc. Hist. p. 41. Harpers'
Edit. Neander in a learned and elaborate treatise on " the Primi-
tive Christian church," distinctly maintains this doctrine that
the whole church took part in the government of the same. See
a translation in the Bibl. .Repository, Vol. IV. pp. 255, '^56, 265.
The learned Dr. Campbell, a Presbyterian divine, takes the
same ground, in his Lectures on Ecclesiastical History. Lcct. 3.
pp. 3133.
88 CONGREGATIONALISM.
Presbyters, elders and bishops, the same church officers.
times presbyters or elders ; a designation borrowed from
the Jews, and indicative, rather of the wisdom, than the
age of the persons ; and sometimes, also, bishops ; for,
it is most manifest, that both terms are promiscuously used
in the New Testament* of one and the same class of per-
sons. Acts. 20: 17, 28. Phil. 1: 1. Tit. 1: 5, 7. 1 Tim.
3: 1. These were men of gravity and distinguished for
their reputation, influence, and sanctity. I Tim. 3 : 1,
etc. Tit. 1. 5, etc. From the words of Saint Paul (1 Tim.
5: 17) it has been inferred that some elders instructed the
people, while others served the church in some other ways,
But this distinction between teaching and ruling elders, if
it ever existed (which I will neither affirm not' deny) was
certainly, not of long continuance; for St. Paul makes
it a qualification requisite in all presbyters, or bishops, that
they be able to teach and instruct others. 1 Tim. 3: 2, etc.
" In this manner Christians managed ecclesiastical af-
* This is also admitted by Waddington. His words are : " It is-
even certain that the terms bishop and elder, or presbyter were, in
the first instance, and for a short period, sometimes used synony-
mously, and indiscriminately applied to the same order in the min-
istry/' Ecc. Hist. p. 41. And again, in a note, he says : " Such
js the plain interpretation of the Scripture passages."
This, many other prominent Episcopalian writers have been
constrained to admit, as Dr. Reynolds, Prof, of Divinity in Oxford,
Dr. Holland, King's Prof, of Divinity at Oxford, Bishop Burnet,
Archdeacon Paley, etc. See Dwight's Theology, Ser. 141 ; Ency-
clop, of Relig. Knowledge, Art. Bishop, and the following pages of
this work.
Even Milner is compelled, though apparently with reluctance, to
admit, that "at first indeed, or for some time, at least in some in-
stances, church governors were only of two ranks, presbyters and
deacons." Ecc. Hist. Cent. II. chap. 1 . Neander agrees with
Mosheim, pp 254,255.
TESTIMONY OF ECCLESIASTICAL HISTORY. 89
How a distinction between these ch. officers was introduced.
fairs, so long as their congregations were small, or not ve-
ry numerous. Three or four presbyters, men of gravity,
and holiness, placed over those little societies, could easily
proceed with harmony, and needed no head or president.
But, when the churches became larger, and the number
of presbyters and deacons, as well as the amount of duties
to be performed increased, it became necessary that the
council of presbyters should have a president ; a man of
distinguished gravity and prudence, who should distribute
among his colleagues their several tasks, and be, as it
were, the central point of the whole society. He was at
first denominated the Angel (Rev. 2: 3) ; but afterwards,
the bishop ; a title of Grecian derivation, and indicative of
his principal business, (that is, an overseer). It would
seem, that the church of Jerusalem when grown very nu-
merous, after the dispersion of the apostles among foreign
nations, was the first to elect such a president ; and, that
other churches, in process of time, followed the example.
"But, whoever supposes that the bishops of the, first and
golden age of the church, corresponded with the bishops
of the following centuries, must blend and confound char-
acters that are very different. FOR IN THIS CENTURY AND
THE NEXT, A BISHOP HAD CHARGE OF A SINGLE CHURCH,*
which might, ordinarily, be contained in a private house ;
NOR WAS HE ITS HEAD, BUT WAS IN REALITY ITS MINISTER
OR SERVANT ; he instructed the people, conducted all parts
* Waddington admits this. He gays : " The government of a
single person protected each society from internal dissensions the
ilectiveness of that governor rendered probable his merit." p. 44.
The reader will find in the Appendix, No. 7, a valuable extract
from Mather's learned apology, containing the testimony of several
of the Fathers, respecting the right of the primitive churches, to
elect their own officers.
8*
90 CONGREGATIONALISM.
City bishops acquired an influence over country churches. How ?
of public worship, attended on the sick and necessitous,
in person ; and what he was unable thus to perform, he
committed to the care of the presbyters ; but without power
to ordain or determine anything, except with the concur-
rence of the presbyters and the brotherhood.
" It was not long, however, before the extent of the
Episcopal jurisdiction was enlarged. For the bishops who
lived in the cities, either by their own labors or by those
of their presbyters, gathered new churches in the neigh-
boring villages and hamlets ; and these churches continu-
ing under the protection and care of the bishops, by whose
ministry or procurement they received Christianity, eccle-
siastical provinces were gradually formed, which the
Greeks afterwards called dioceses.* The persons to whom
* Dr. Bloomfield, in his note on Eph.4: 11, seems to admit the
correctness of this account. " It is thought," says he, " that the
Troift^vfs [pastors] were those who had the more important pasto-
ral charges in cities and large towns; the diddaxaloi [teachers],
the smaller ones. * * Thus it would happen, that the city Trotfttvts
would have an influence with, and then, an authority over the coun-
try pastors. Hence, gradually, their offices would vary and become
distinct; the Ttoifj,tvg [or city pastors] first discharging all the or-
dinary pastoral duties ; and afterwards, when they became regard-
ed as superintendents and were then styled ITH'OXOTTOI [that is,
overseers, or superintendents] they either discharged them or not,
according to circumstances."
Dr. Campbell, in his learned Lectures on Ecclesiastical Histo-
ry, gives substantially the same account. Lect. 8. pp. 130 136.
Phil. ed. 1807.
The same learned Presbyterian divine holds the following lan-
guage respecting the independency of the early churches : * *
" The different congregations, with their ministers, seemed, in a
great measure, independent of one another. Everything regarding
their own procedure in worship, as well as discipline, was settled
TESTIMONY OF ECCLESIASTICAL HISTORY. 91
AH the primitive churches independent bodies.
the city bishops committed the government and instruc-
tion of these village and rural churches, were called rural
bishops or chorepiscopi (T% #&>? enlaxonoi, episcopi rura-
les, seu villani), that is, bishops of the suburbs and fields.
They were an intermediate class between the bishops and
presbyters ; being inferior to the former [because subject
to them] and superior to the latter, [because intrusted
with discretionary and perpetual power, and performing
nearly all the functions of bishops].
" ALL THE CHURCHES IN THOSE PRIMITIVE TIMES WERE
INDEPENDENT BODIES ; or none of them subject to the ju-
risdiction of any other. For, though the churches which
were founded by the apostles themselves, frequently had
the honor shown them, to be consulted in difficult and
doubtful cases ; yet, they had no judicial authority, no
control, no power of giving laws. On the contrary, it is
clear as the noon-day, that all Christian churches had equal
rights, and were, in all respects on a footing of equality ."
Mosheim, Vol. I. pp. 8086.
among themselves. But it is extremely plain, that a total indepen-
cy was not adapted to the more general character that belonged to
all as members of the commonwealth of Christ." Lect. 9. p. 142.
The reader will not fail to remark, that this is precisely what
Congregationalists maintain. Each Congregational church is com-
plete, and independent, " regarding its own procedure in worship,
as well .as discipline," while it maintains a sisterly relation to other
members of the Congregational family. We abhor all such inde-
pendency as would lead us to refuse to give account to our sister
churches. So said our fathers, and so say we. Dr. Campbell refers
to the first council at Jerusalem, about circumcision and other Jew-
ish ceremonies, to illustrate the nature of" the correspondence and
intercourse with one another," which the early Christian churches
maintained. The very case to which the framers of the Cam-
bridge Platform refer: Chap. 15. sec. 2.
92 CONGREGATIONALISM.
Prim, churches, Congregational. Second cent.> form unaltered.
If this was not genuine Congregationalism if we have
not in these extracts, some of the fundamental and distinc-
tive principles and doctrines, of this system then, must I
confess my utter ignorance of what constitutes Congrega-
tionalism.
What follows, will explain how this primitive church
polity was gradually undermined, and finally destroyed.
In giving an account of the government of the church
during the second century, Mosheim remarks : " The form
of church government which began to exist in the preced-
ing century, was, in this, more industriously established
and confirmed in all its parts. One president, or bishop,
presided over each church. He was created by the com-
mon suffrage of the whole people.} * *
" During a great part of this century, all the churches
continued to be, as at first, independent of each other ; or,
were connected by no consociations or confederations."
Vol. I, p. 142.
Under the third century, Mosheim continues,-" Al-
though the ancient mode of church government seemed,
in general, to remain unaltered, yet there was a gradual
deflection from its rules, and an approximation towards
the form of a monarchy. For the bishops claimed much
higher authority and power than before, and encroached
more and more upon the rights, not only of the brother-
hood, but also of the presbyters. And, to give plausibility
to these usurpations, they advanced new doctrines con-
cerning the church, and the episcopal office : which, how-
t Milner admits this : " Undoubtedly," says he, " the choice of
bishops devolved on the people." Vol. 1. p. 471. ed. Boston 1809.
Binghatn testifies to the same purpose. See the 7lh chap, of Prof.
Pond's work " The Church." Neander gives the same view.
See also Appendix, No. 7.
TESTIMONY OF ECCLESIASTICAL HISTORY.
In the third century, deflection begins to appear.
ever, were so obscure, for the most part, that it would seem
they did not themselves understand them. .*
"This change in the form of ecclesiastical government,
was followed by a corrupt state of the clergy. For, al-
though examples of primitive piety and virtue were not
wanting, yet many were addicted to dissipation, arrogance,
voluptuousness, contention, and other vices. * * * Many
bishops now affected the state of princes, and especially
those who had charge of the more populous and wealthy
congregations; for they sat on thrones, surrounded by
their ministers and other ensigns of their ghostly power,
and perhaps also, dazzled the eyes and the minds of the
populace with their splendid attire. The presbyters imi-
tated the example of their superiors, and neglecting the
duties of their office, lived in indolence and pleasure. And
this emboldened the deacons to make encroachments up-
on the office and prerogatives of the presbyters. And from
this cause especially, in my opinion, the minor orders *
of clergy were everywhere in this century added to the
bishops, presbyters, and deacons." * * * Vol. I. pp. 201,
202.
Waddington says (p. 85.) : " We have already de-
scribed the free and independent constitution of the primi-
tive church; the bishops and teachers were chosen by the
clergy and people ; the bishop managed the ecclesiastical
affairs of his diocese [which was a single church] in coun-
* By " the minor orders of clergy," Mosheim means, the Sub-
deacons ; who were considered a grade below the deacons ; the
Jlcolythi,OT ynung persons who attended the bishops as waiters;
the Ostiarii, or door-keepers ; Lectors, or those who read the por-
tions of Scripture for the day ; Exorcists, or persons professing the
power to expel evil spirits ; and Copiatae. or persons employed in
burying the dead.
04 CONGREGATIONALISM.
Primitive faith and discipline fell together.
cil with the presbyters, and 'with a due regard to the suf-
frages of the whole assembly of the people* " * * *
It is apparent from the extracts, which have now been
given, that the leading principles, and doctrines of Con-
gregationalism were recognized by the primitive churches
of Christ, until they became " wise above what is written,"
and attempted improvements on the work of Christ and his
apostles. The simplicity of the primitive faith, and the
simplicity of the primitive church order and discipline fell
together. The increase of philosophers and learned men,
in the church, subverted the former ; and the introduction
of the princes and nobility, overthrew the latter.
INFLUENCE OF CONSTANTINE.
Constantine the Great was the principal agent in over-
turning that primitive church polity, which we have been
contemplating. " While he suffered the church to conti-
nue to be, as before, a sort of republic within, he assumed
to himself the supreme power over this sacred republic;
and the right of modeling and controlling it as would best
subserve the public good."* Though for a while, the an-
cient rights and privileges of the people to elect their own
church officers, and to regulate the internal affairs of their
respective churches, were recognized, it was not long be-
fore these rights and privileges were encroached upon, and
finally destroyed, by the bishops; who, says Mosheim,
" controlled everything at their discretion." The churches
became subject to the bishops, and the bishops themselves,
to the emperor as the head of the church.
* Mosheim, Vol. 1. p. 280.
TESTIMONY OF ECCLESIASTICAL HISTORY. 95
Church modified to suit the State.
The church and the state being thus united when Con-
stantine thought that it would secure the stability of his
throne and the interests of his government, to change the
laws, and alter the " dispositions and divisions of the Com-
monwealth," it became necessary, in his judgment, to
adapt the church to this modification of the state. " In
lieu of the ancient republican distinctions, says Tytler,
which were founded chiefly on personal merit, a rigid sub-
ordination of rank and office now went through all the
orders of the state. The magistrates were divided into
three classes, distinguished by the unmeaning titles of (1)
the Illustrious ; (2) the Respectable ; (3) the Clarissimi."
To secure the desired uniformity between the ecclesias-
tical and political estates, the bishops of the four principal
cities in the Roman Empire Rome, Antioch, Alexan-
dria, and Constantinople were made ecclesiastical nobles.
" These," says Mosheim, " answered to the four pretorian
prefects created by Constantino." Next came the exarchs,
answering to the prefect or civil governor, who had the ec-
clesiastical control of several provinces ; next in order,
stood the metropolitans, who governed single provinces ;
then followed the archbishops, who had in charge certain
districts of country ; the bishops brought up the rear,
more or less confined in their authority according to cir-
cumstances.* " The number of bishops at this time,"
* Dr. Murdock in a note upon Mosheim, suggests that there
were, in fact, only four orders of clergy ; that the exarchs were on-
ly chiefs among the metropolitans and not oner them that they
were, indeed, metropolitans or archbishops. For a particular ac-
count of the divisions referred to in the text, consult Dr. M's note,
Vol. I. pp. 2d2, 283.
CONGREGATIONALISM.
Number of bishops. Superiority of the bishop of Rome.
says Waddington, " was one thousand eight hundred* In
this whole body the bishop of Rome possessed a sort of
indeterminate precedence, and preeminence, unattended
by any other authority ; and this precedence is attributed,
first, to the imperial name of Rome : and next, to the su-
periority in wealth, which he seems to have acquired at a
very early period : to the splendor and extent of religious
administration, and the influence naturally arising from
these causes."
The church thus remodeled shorn of her primitive
simplicity and beauty decked with honors, and enriched
with imperial gold, was like David in the armor of Saul.
This union of church and state was fatal to the purity and
independency of the churches. The pastoral crook gave
place to the insignia of metropolitan pride. Ambition and
lust of power strife for the supremacy corruption in
manners and doctrine, rapidly overspread the Christian
church ; upon her walls was soon written " ICHABOD !"
Before the close of this century, we hear of fighting and
bloodshed, and house-burning, by the contending parties
of rival candidates for the bishopric of Rome.
Dr. Campbell, speaking of the rights of the people at this
time, says: " The only vestige that remained of their for-
mer rights was, that in several places, they continued to
assemble tumultuously at the election of a bishop. But as
this affair was generally conducted with riot and clamor,
and sometimes ended in blood, the principles of sound
policy required, that a practice so fruitful of bad conse-
* A satisfactory testimony to the parochial, pastoral character of
the bishops of the fourth century. And, near the commencement
of the following century, we have the testimony of Augustine, that
in Africa alone, there were 900 bishops ; though there were not
half that number of cities.
TESTIMONY OP ECCLESIASTICAL HISTORY. 97
Testimony of Clement of Rome.
quences, and so barren of good, should be abolished. It
was not now, as formerly, a single congregation choosing
their own pastor, who was to have the immediate charge
of their spiritual instruction and guidance, but it was a
mob, often a most outrageous one, collected from a whole
diocese or province, to nominate a great man, better known
by his extensive jurisdiction and splendid titles, than by
any pastoral duties he had to exercise." Lect. Ecc. Hist.
8. p. 137.
TESTIMONY OF THE APOSTOLIC FATHERS.
The general representations of the order and discipline
of the apostolic and primitive churches, which have been
given in the preceding pages, are confirmed by the writ-
ings of the most ancient Fathers of the church ;* and by
various incidental notices and statements of writers of a
later period.
Among the earliest and most valued pieces of antiquity
is the epistle of Clement; written in the name of the
church at Rome, to the church at Corinth, somewhere
about A. D. 6470.
The main design of this epistle seems to be to set before
the Corinthian church, the impropriety and sin of suffer-
ing a few " ringleaders" who are called " foolish and in-
considerate men" so far to influence the church, as to
induce them to disregard their spiritual guides and rulers ;
* * The Apostolic Fathers, or those who were contemporary with
the apostles, were Batnabas, Clement of Rome, Hermas, Ignatius,
and Polycarp. The Fathers of the church, include all the Christian
writers between the second and the sixth century some say, twelfth
century.
9
98 CONGREGATIONALISM.
1. To the Congregational character of the primitive churches.
and even to " cast off those from their ministry, or bishop-
ric, who had holily, and without blame, fulfilled the duties
of it."
The whole epistle is too long occupying thirty-six oc-
tavo pages to be quoted entire : besides much of it is
occupied with matter not relevant to the subject under
consideration. The epistle may be found in a work enti-
tled " The Apostolical Fathers, translated and published
by William [Wake] Lord Archbishop of Canterbury"
Republished, New York 1810.
I will arrange under distinct heads the testimony of
this venerable and admired writer, respecting the primi-
tive order and discipline of the churches.
1. The first point established by this epistle is, that in
Clement's time (as late as A. D. 64 70), the churches re-
tained their Independent, Congregational organization.
The address, or salutation of the epistle goes to show
this. It runs thus : " The church of God which is (or
which sojourneth] at Rome, to the church of God which
is at Corinth, elect, sanctified by the will of God through
Jesus Christ our Lord : grace and peace, " etc.
Here we have two distinct and complete churches spo-
ken of; the one at or sojourning at, Rome ; the other, at
Corinth. The language employed is precisely what one
Congregational church in these days would use, when ad-
dressing another.
In other places, Clement speaks of their " doing with
one consent what is good and pleasing" (21) and of the
churches " being conscientiously gathered together, in con-
cord with dne another." Which goes to show that the
church consisted of a single congregation only, which was
accustomed to assemble together for church purposes.
TESTIMONY OF ECCLESIASTICAL HISTORY. 99
2. Character of members. 3. Disciplinary power.
2. Another point established by this epistle is, that the
churches were composed of visible, professed saints.
The church at Corinth, is called " the church of God"
u elect, sanctified by the will of God, through [faith in]
Jesus Christ, our Lord" Mention is made of" the firm-
ness ofthelrjftriM, and \tsfruitfulness in all good works,"
of their " religion in Christ" and " certain knowledge of the
Gospel:" they are said to have " walked according to the
laws of God, " etc. I ; they are called " t he flock of
Christ," 54 ; and the church, " the sheep-fold of Christ,"
57.
If such was the constituted character of the Corinthian
church, we may reasonably infer that of such materials
were all the churches of that time composed.
3. Clement speaks of the disciplinary power of the
churches.
" Beloved, the reproof and the correction which we ez~
crcise towards one another, is good and exceeding profita-
ble : for it unites us more closely to the will of God." 56.
He nowhere intimates that the church had not authority
to discipline, even its ministers ; he only complains that
they had abused their power, by casting out holy and
faithful ministers, instead of such as deserved to be cast off.
4. Another point, in the order of the primitive churches,
to which this epistle bears testimony, relates to the num-
ber and character of church officers, the authority which
they possessed, and the part which the church had in the
institution of their own officers.
" The apostles," says the venerable Clement, " have
preached to us from our Lord Jesus Christ; Jesus Christ,
from God. Christ, therefore, was sent by God, the apos-
tles by Christ ; so both were orderly sent according to the
100 CONGREGATIONALISM.
4. Number, character and authority of church officers.
will of God. For having received their command, and
being thoroughly assured by the resurrection of our Lord
Jesus Christ (1 Thess. 1 : 5), and convinced by the word
of God, with the fulness of the Holy Spirit, they went
abroad, publishing, ' that the kingdom of God was at
hand.' And thus preaching through countries and cities,
they appointed the first fruits of their conversions [that is,
the first converts, and consequently the most experienced
Christians] to be BISHOPS and DEACONS, over such as should
afterwards believe, having Jirst proved them by the Spirit.
Nor was this any new thing, seeing that long before it
was written concerning bishops and deacons. For thus
saith the Scripture in a certain place : ' I will appoint
their overseers [bishops] in righteousness, and their min-
isters [deacons] in faith.' Is. 60: 17.
" And what wonder if they to whom such a work was
committed by God in Christ, established such officers as we
before mentioned ; when even that blessed and faithful ser-
vant in all his house, Moses, set down in the Holy Scrip--
tures all things that were commanded him."
After alluding to the "emulation among the tribes con-
cerning the priesthood," and the measures adopted by
Moses to quell the rising strife, by referring the matter to
God, who caused Aaron's rod of all the twelve, to blos-
som, Clement proceeds :
" What think you beloved ? did not Moses before know
what should happen ? Yes, verily : but to the end there
might be no division, nor tumult in Israel, he did in this
manner, that the name of the true and only God might be
glorified : to him be honor for ever and ever Amen.
" So likewise our apostles knew by our Lord Jesus Christ,
that there should contentions arise upon the account of
TESTIMONY OF ECCLESIASTICAL HISTORY. 101
Testimony of Clement continued.
the ministry, or the name of the bishopric, [or, as Dr.
Owen renders it ' about the name of episcopacy,' that is,
episcopacy itself.] And therefore, having a perfect fore-
knowledge of this, they appointed persons, as we have be-
fore said, and then gave direction, how when they should
die, other chosen and approved men should succeed in the
ministry. Wherefore we cannot think that those may be
justly thrown out of their ministry, who were either ap-
pointed by them, or afterwards chosen by other eminent
men, with the consent [or choice] of the whole church
(<rvvsdoxr)(Toi(Tii<; rrjg txxlrjaiug Tiayrjg) and who have with
all lowliness and innocency ministered to the flock of
Christ in peace, and without self-interest ; and were for a
long time commended by all. For it would be no small
sin in us, should we cast off those from their ministry, (or
bishopric) who holily, and without blame, fulfil the duties
of it. Blessed are those priests who, having finished their
course before those times [when churches are so fastidious
and contentious] have obtained a fruitful and perfect dis-
solution ; for they have no fear, lest any should turn them
out of the place [heaven], which is now appointed for them.
But we see how you have put out some, who lived reputa-
bly among you, from the ministry, which by their inno-
cence they had adorned."
This most interesting and remarkable passage estab-
lishes several points. (1) That bishops and deacons were
the only officers known in the churches of Christ in the
days of Clement, thirty or forty years after Christ. For
surely, if there had been any others known to those primi-
tive churches, Clement would not have written as he did.
(2) That " the consent of the whole church " was obtain-
ed to the appointment of these officers over the church.
9*
102 CONGREGATIONALISM.
Testimony of Polycarp.
(3) That the apostles, foreseeing that contentions would
arise respecting the nature of the ministerial office, left
particular directions " how when they that is, the elders,
or bishops, which were ordained over the churches during
the life-time of the apostles should die, other chosen and
approved men should succeed in the ministry." These
directions, we have in their sacred writings, and in the ex-
ample of the churches founded by them. From both of
which we learn, that approved men were to be chosen and
set apart to the ministry, " with the consent of the whole
church."
(4) That the apostolic and primitive churches had the
power to discipline, and even to cast off their ministers
their bishops.
This the Corinthians had done. And Clement nowhere
intimates that they had not a perfect right so to do, but
only complains that they had not exercised their authority
in a judicious and Christian manner that they had exer-
cised it upon men who deserved their confidence and love,
and not their censure.
Such is the testimony of Clement, the disciple of Peter,
the " almost-apostle " of the apostolic church ; the man
of whom Paul makes mention (Phil. 4: 3) as one whose
name is written in the " Book of Life " such is Clement's
testimony to the order and discipline of the apostolic and
primitive churches. Dr. Campbell says of this epistle :
" nothing that is not Scripture, can be of greater authority
in determining a point of fact, as is the question about the
constitution of the apostolic church." Lect. 4. p. 72.
The epistle of Polycarp stands next in order. This was
written about the year of our Lord 10817,* and is ad*
* Owen places it about 108 ; Wake, 116117.
r>
TESTIMONY OF ECCLESIASTICAL (^WIY? J^ JCff^
^"? r^ >**f
Continued.
dressed " To the church of God which is at P
which sojourneth at Philippi, (TIJ nsgoixovay
The church is addressed as consisting of persons who had
" the root of faith " remaining Jirm in them? 1.
Polycarp speaks not as one having authority ; but apolo-
gizes for writing to the Philippians, by alluding to the fact
that they had desired it. " These things, my brethren, I
took not the liberty to write unto you concerning righteous-
ness, but you yourselves before encouraged me to it." 3.
He then goes on to speak of the duties of the whole
church ; after this follows : " Also the deacons must be
blameless before him, as the ministers [or servants] of God
in Christ and not of men." He then tells the church that it is
their duty to be " subject to the priests and deacons as un-
to God and Christ," That is, to obey them that, by the
consent of the whole church, have the rule over them and
admonish them. He then tells the elders how they must
conduct in the church. " Let the ciders be compassion-
ate and merciful towards all ; turning them from their er-
rors ; * * * being zealous of what is good, " etc. 6.
He speaks of the defection of " Valens, who was once
a presbyter [or elder] among" them; and exhorts the
church in their discipline of him : " be ye also moderate
upon this occasion ; and look not upon such as enemies,
but call them back as suffering and erring members, that
ye may save your whole body : for by so doing, ye shall
edify your own selves." 11.
In this epistle there is nothing to lead us to suppose that
the churches had undergone any material change in their
order and discipline, since Clement wrote, between forty
and fifty years before.
The churches are still spoken of as separate, indepen-
104 CONGREGATIONALISM.
Epistles of Ignatius, A. D. 116.
dent, congregational bodies as composed of visible saints
as not subject to the authoritative direction or instruc-
tion of any one out of their own body ; and to their own
officers, only " as the ministers of God in Christ" that
these officers were priests, or elders, and deacons ; who,
in common with the other brethren, were subject to the
discipline of the church.
EPISTLES OF IGNATIUS, ABOUT A. D. 116.
We have now if we may trust to these epistles arri-
ved at that period in the history of the primitive churches,
referred to by Mosheim, when it was thought necessary
to appoint one of the elders of each church to be a sort of
president; a princeps inter pares, a presiding officer
among equals in rank. The existence of a number of
presbyters, or elders, or bishops, in each of the primitive
churches, has already been alluded to, and the reason of
the thing assigned.*
To prevent disorder in the churches, these elders in
concurrence, probably, with the whole church, selected
one of their number, to be a superintendent, or overseer,
of all the affairs of the church ; to distinguish him from
the other elders he was called srclaxonog the superinten-
dent, overseer, bishop and at length, seems to have held
that title to the exclusion of his co-presbyters. To this
arrangement of the churches, the next apostolic father to
whom we shall refer, often alludes.
Ignatius wrote near A. D. 116. There has been much
dispute about the writings of this Christian father; many
* See p. 50, 51.
TESTIMONY OF ECCLESIASTICAL HISTORY. 105
Genuineness of these epistles.
having questioned whether any of his genuine epistles are
extant. Dr. Campbell regards these epistles as interpola-
ted and corrupted : " I say not that these epistles ought to
be rejected in the lump, but, that undue freedoms have
been used even with the purest of them, by some over zeal-
ous partizans of the priesthood." Lect. 5. p. 99. He adds :
" The style in many places is not suited to the simplicity
of the times immediately succeeding the times of the apos-
tles." "It abounds with inflated epithets." " But it is not
the style only, which has raised suspicion, it is chiefly the
sentiments." pp. 100, 101.
Prof. Norton rejects these epistles as manifest forgeries.
4< I doubt" says he, " whether any book, in its general tone
of sentiment and language, ever betrayed itself as a forge-
ry more clearly, than do these pretended epistles of Igna-
tius." Quoted by Prof. Pond, who says : " After an im-
partial view of the whole case, I accord with the sentiment
of Prof. Norton, as expressed in his very learned work on
the 'Genuineness of the Gospels.'" "The Church," p.
126.
I do not pretend to be a judge competent to decide this
question. But as these epistles of Ignatius are greatly
relied upon by Episcopalians to prove the early existence
of three orders among Christian ministers, and he is the
first Christian father who mentions them, I have thought
his testimony upon other points could not well be objected
to by the advocates of diocesan Episcopacy. While,
therefore, we hold ourselves at liberty to rebut his testi-
mony respecting the point for the establishment of which
he is brought upon the stand by them, they are bound to
receive his testimony respecting the general order of the
churches, because he is their own witness.
106 CONGREGATIONALISM.
The titles and salutations of these epistles.
Archbishop Wake regards seven epistles which he has
translated, as unquestionably the genuine and authentic
writings of Ignatius. These are addressed " To the
church which is at Ephesus in Asia" " To the church
which is at Magnesia, near the Meander" " To the holy
church which is at Trolles in Asia" " To the church
which also presides in the place of the region of the Ro-
mans" " To the church of God, etc., which is at Phila-
delphia, in Asia" "To the- church which is at Smyrna,
in Asia," and " to Polycarp, bishop of the church which is
at Smyrna ; their overseer, but rather himself, over-looked
by God the Father, and the Lord Jesus Christ."
From these Epistles, occupying about forty pages, I can
quote but sparingly.
The distinct, independent, complete, and congregation-
al character of the churches in Ignatius' day is very fully
recognized in these epistles.
The titles or salutations of the several epistles, go far to
show this : in every instance in which a church is address-
ed, it is, " the church which sojourneth" in such a city.
He exhorts the church at Ephesus, " to come more fully
together." " For" says he, " when ye meet fully togeth-
er in one place, the powers of the devil are destroyed,"
etc. 13. To the Magnesian church, he says : "being
come together into the same place, have one common pray-
er," etc. And again, " Come ye all together as unto one
temple of God, as to one altar," etc. 7- '
He speaks of the Romans being " gathered together in
Iov6," ( 2.) and the Philadelphians coming l( all together
into the same place" 6.
Now, these expressions all indicate that a church in Ig-
natius' day, consisted of no more than could assemble
TESTIMONY OF ECCLESIASTICAL HISTORY. 107
Testimony of Ignatius continued.
together in one place, for prayer and the worship of God.
This is what we understand by a congregational church,
in distinction from a national or provincial church, or one
embracing several congregations of believers.
The churches are represented as " holy" as " blessed
through the greatness and fulness of God tne Father, and
predestinated before the world began 1 ' " much beloved of
God" " of well ordered love and charity in God" per-
sons of " blameless and constant disposition through pa-
tience" as those who had " obtained mercy from the
majesty of the most high God and his only begotten Son
Jesus Christ, beloved and illuminated"
All these expressions denote that the churches were
composed only of visible saints professed Christians.
There are frequent references in these epistles to the
changes of which Mosheim speaks, in the second century,
respecting the officers of the churches. I allude to the
introduction of a presiding elder in each church ; who, in
consideration of his having the general oversight of the
flock, is styled bishop, while his associates retain the
title of elders, or presbyters.
Ignatius exhorts the Ephesians to be subject to their
"Bishop and the Presbytery," 3 ; again, he speaks of
their " famous Presbytery" worthy of God, " being fitted
as exactly to the Bishop, as the strings are to the harp."
4. To the Magnesians he says : " I exhort you that
ye study to do all things in a divine concord : your Bishop
presiding in the place of God, your Presbyters in the place
of the council of the apostles ; and your deacons most dear
to me, being intrusted with the ministry of Jesus Christ."
6. To the Trallions he says : " without your Bishop
you should do nothing : also, be ye subject to your Pres-
108 CONGREGATIONALISM.
Testimony of Ignatius continued.
byters, as to the Apostles of Jesus Christ our hope. *
The deacons also, as being the ministers of the mysteries
of Jesus Christ must by all means please all." To the
Smyrneans he writes : " See that ye all follow your Bish-
op as Jesus^ Christ, the Father : and the Presbytery, as
the apostles. And reverence the Deacons, as the com-
mand of God," etc. 8.
If these passages may be relied upon as genuine, they
fully authorize the assertion of Mosheim that a change
was introduced into the government of the church during
the second century.
These quotations, however, by no means countenance
the opinion that diocesan Episcopacy, having archbishops,
and bishops, and priests, and deacons, all different orders in
the ministry, and occupying different stations among the
congregations of their Church, had any existence in the
second century.
The kind of bishop, of which Ignatius speaks, was as-
sociated with the presbyters and deacons of a church in
the management of one and the same church ; and this, not
a diocesan church, but a congregational; one that could
" meet together in one place" which could follow its
bishop, or pastor, as sheep their shepherd.
There is not the slightest intimation that their bishops
had the least authority beyond the limits of their own
church.* And so far are these epistles from encouraging
* Dr. Campbell says : " The great patrons of the hierarchy, who
found so much on the testimony of Ignatius, will not deny, that
on this article [the independency of the churches, and the limited
extent of the bishop's power] he is quite explicit."
" The bishop's charge is, in the primitive writers, invariably de-
nominated txxk^a'a, a church, or congregation, in the singular num.-
TESTIMONY OP ECCLESIASTICAL HISTORY. 109
The primitive bishop not a distinct order in the ministry.
the notion that the bishops were the representatives of the
apostles, and constituted a distinct and superior order in
the ministry, that Ignatius repeatedly speaks of the pres-
byters, or the presbytery, as the representatives of the
apostles. This he says : " your presbyters, in the place
of the council of the apostles." " Be ye subject to your
presbyters, as to the apostles of Jesus Christ our hope."
Trallian, 2. " Reverence * * the presbyters as the
Sanhedrim of God, and college of the apostles" Ep. Tral.
3. And so, in various other passages.
The bishop is nowhere spoken of as having any inhe-
rent, independent or Divine authority to govern the presby-
ters. The bishop is spoken of as " presiding" and the
presbyters as " a council" The churches are exhorted to
be subject to their " bishop and the presbytery." Eph. 2.
He commends Sotio, a deacon of the Magnesians, for be-
ing " subject unto his bishop, as to the grace of God, and
to the presbytery, as to the law of Christ ;" and the pres-
byters he commends for reverencing their bishops ; but
all this was only that kind of submission and reverence
which resulted from prudential considerations ; which was
necessary to harmony in the operations of each church.
The presbyters, are said to submit to their bishop " as
becomes those who are prudent in God, submitting to him,
or rather, not to him, but to the Father of our Lord Jesus
Christ, who is the Bishop of us all."
And, for the same reasons he exhorts the brethren of
the church to be subject one to another: " Wherefore,
taking the same holy course see that ye all reverence one
another" Ep. Mag. passim.
her, vF.VF.n txydijaiae, churches, or congregations, in the plural."
Lect. 6. p. 105.
10
110 CONGREGATIONALISM.
Right of the churches to elect their own officers.
The God of the church is a God of order. To secure
order in the churches there must be a degree of subordi-
nation among the members, to one another, and to those
who are constituted their rulers and overseers. This,
Congregationalists are as ready to admit, as any denomi-
nation.
The epistles distinctly recognize the authority of the
churches to elect, and set apart to their service, such offi-
cers as they needed.
To the Philadelphians Ignatius writes : " Now as con-
cerning the church at Antioch which is in Syria, seeing I
am told that through your prayers, and the bowels which
ye have towards it in Jesus Christ, it is in peace ; it will
become you as the church of God \nginov eariiv vfuv e5? ex-
xkrjffla OEOV it is proper for you as a church of God] to or-
dain some deacon [xfigoTovfoai * enicntonov, to choose or ap-
point by vote a bishop] to go to them thither, as the am-
bassador of God ; that he may rejoice with them when
they meet together [enl TO UVTO in the same place] ; * *
other neighboring churches have sent them [i. e. to the
church at Antioch] some bishops, some priests and dea-
cons." 10.
Now, for whatever purpose these bishops, priests and
deacons were sent abroad by the churches, one thing is
evident, namely the churches in the time of Ignatius, had
the authority to elect their own officers.
This right constitutes a distinctive peculiarity of the
Congregational system of church government.
From the cursory survey of these several epistles which
has now been taken, it appears that, although some chan-
* It is observable that this is the very word which is used in Acts
14: 23; " Ordained them elders in every church."
TESTIMONY OF ECCLESIASTICAL HISTORY. Ill
Testimony of Justin Martyr.
ges had been made in the government of the churches
since Clement wrote, and especially, since the apostles be-
gan to organize churches yet the churches of Christ re-
mained in A. D. 108 17, substantially as they were or-
ganized by the apostles and their fellow-laborers ; and re-
tained most of the features of church order and discipline
which are now denominated Congregational.
If from these most ancient fathers of the church, we
come down to writers of a later period, we shall find that
the churches still retained many of their Congregational
peculiarities.
Justin Martyr, who wrote an apology for the Christians
about the year of our Lord 150, testifies, that professed
piety was a pre-requisite to church membership in his day.
" As many," says he, " as are persuaded and do believe the
things to be true which are taught and spoken by us, and
take upon themselves f i. e. publicly profess] that they are
able to live according to that doctrine, they are taught to
seek of God by fasting and prayer, the pardon of their fore-
going sins; and we also, do join together with them in fast-
ing and prayer for that end."* After the baptism of the
convert, he says : " Him who is thus baptized", who be-
lievtth and is received among us, we bring him unto those
called the brethren, when they are met (or gathered to-
gether,)" etc.
" In this church," says Dr. Owen, " he mentions only
two sorts of officers nQoevTUTtg and dtaxovot, ' presidents
and deacons.' Of the first sort, in the duty of one of their
assemblies he mentions but one ; o nyotffiug, * the presi-
* I quote from the learned work of Dr. Owen, for some time Vice
Chancellor to the University of Oxford, on the " State of the first
churches after the Apostles." Works, Vol. XX. p. 151.
112 CONGREGATIONALISM.
Testimony of Tertullian and Cyprian.
dent,' the ruler, the bishop, to whom belonged the adminis-
tration of all the holy mysteries. And that we may not
think he is called the ngoecrTws, ' president/ with respect
unto any pre-eminence over other ministers or elders, like
a diocesan bishop, he terms him ngotcrTug IMV adelywv, he
that ' presided over the brethren' of that church. Now
certainly that church wherein one president, elder, pres-
byter, or bishop, did administer the holy ordinances in one
place, unto all the members of it, was a particular congre-
gation.
" The things that he ascribeth unto this leader, to be
done at this general meeting of the church every Lord's
day, were (1) That he prayed ; (2) That after the read-
ing of the Scripture he preached ; (3) That he consecra-
ted the Eucharist ; the elements of the bread and wine
being distributed by the deacons, unto the congregation ;
(4) That he closed the whole worship of the day in prayer."
pp. 153 4. That is, he did precisely what every Con-
gregational pastor does now in conducting the religious
services of the sanctuary.
Tertullian, in his Apology for the Christians written
about the year 200, says : " The elders came unto their
honor or office by the testimony of the people"
Cyprian, in one of his epistles written about A. D. 250,
says : " For this cause the people obedient to the com-
mands of our Lord, and fearing God, ought to separate
themselves from a wicked bishop, nor mix themselves with
the worship of a sacrilegious priest. For they principally
have the power of choosing the worthy priests, and reject-
ting the unworthy , which comes from divine authority or
appointment" pp 426 428. A power, and privilege still
claimed by Congregational churches.
TESTIMONY OP ECCLESIASTICAL HISTORY. 113
Dr. Owen's assertion.
Not to enlarge by quotations from other ancient writers,
in illustration of any of the several points now under con-
sideration, I will finish by transcribing the allegation of
the learned, and industrious, and pious, John Owen ; who,
after a labored investigation of this whole matter, lays down
and successfully proves this proposition : " That in no
approved writers for the space of two hundred years after
Christ, there is any mention made of any other organical,
visibly professing church, but that only which is parochial,
or congregational." By which he means; that all the
churches during the first two centuries, were distinct, inde-
pendent bodies ; riot so numerous as to prevent them from as-
sembling together for public worship, and the transaction of
church business; and that, for all the purposes of church
organization, they were invested with sufficient and com-
plete authority.
" A church of any other form, state or order, papal or
oecumenical [i. e. general], patriarchal [such as the Greek
church], metropolitical, diocesan, or classical, [Presbyte-
rian], they [the writers of the first two centuries] know not,
neither name nor thing, nor any of them appear in any of
their writings." Vol. XX. p. 132.
Every one who is acquainted with the character of John
Owen, knows he did not deal in rash assertions. Every
one who has examined his works on church order and dis-
cipline, must be aware that in these neither sound argu-
ment nor extensive learning are wanting.
His conclusions are those of an eminently pious and
learned man, who, after a careful examination of the ar-
guments of Congregationalists,/br the purpose of refuting
them* became himself a decided friend to their views of
* The book of which Owen undertook " the examination and
10*
114 CONGREGATIONALISM.
Dr. Campbell agrees with Dr. Owen.
church order ; and, for nearly forty years, a leader among
the English Congregationalists. The work from which
I have extracted was written near the close of life ; and
contains, with his maturest thoughts, his dying testimony
to the principles of church government which he advoca-
ted ; and well deserves the careful study of every one who
would fully understand the foundation on which rest our
Congregational principles and doctrines.*
But, to show that Dr. Owen is not alone in his opinion,
I will quote a few sentences from the learned Presbyteri-
an, Dr. Campbell. Speaking of the character, etc. of
churches during the first and second centuries, he says :
* * " Every church had its own pastors, and its own
presbytery, [i. e. council of church officers, including the
deacons], independently of every other church. And when
one of the Presbyters came to be considered as the pas-
tor, by way of eminence, while the rest were regarded
as his assistants, vicars, or curates, who acted under his
direction ; as then every church or congregation had but
one who was called bishop, so every bishop had but one
congregation or church.
" This is a remark, "continues he," which deserves your
particular notice, as it regards an essential point in the
confutation," was John Cotton's work " On the Keys." See
Owen's Memoirs, pp. 55, 56.
* In these remarks, I would not be understood to express an un-
qualified approval and adoption of all his views of church order
and discipline. There are some points on which modern, and es-
pecially New England Congregationalists, would slightly differ
from Owen ; but his writings as a whole, are almost incomparably
excellent, sound and learned upon this subject. And yet, they are
very little known in N. E. Even the valuable memoir of the life
and times of Dr. Owen, has never, to my knowledge, been repub-
lished in this country.
TESTIMONY OF ECCLESIASTICAL HISTORY. 1 15
Conclusion.
constitution of the primitive church, a point which is gen-
erally admitted by those who can make any pretensions to
the knowledge of Christian antiquities." Lect. 6. p. 104.
This topic is ably, and fully, and satisfactorily considered,
in his 7th Lecture.
Thus, I conceive, it has been shown from the testimony
of learned and impartial ecclesiastical historians none of
whom, save Dr. Owen, were Congregationalists, and who
consequently were without any inducement to misunder-
stand or misinterpret facts that the leading principles and
doctrines of the Congregational system, were developed in
the order and discipline of the apostolic churches ; that this
organization, for substance, was retained during the first
two centuries of the Christian church ; and that corruption
and error followed the abandonment of the apostolic models.
The correctness of their opinions is not made to rest on
the bare assertions of these historians however learned
and impartial they are acknowledged to be but numerous
extracts from the apostolic and Christian fathers have
been introduced, taken, as it is believed, from unexcep-
tionable sources, to prove the correctness of the statements
made, and of the opinions advanced.
And now, though the strength of our cause lies not in
the testimony of the fathers, or the opinion of learned
men the Scriptures being our only infallible guide must
it not be conceded by all parties, that the correctness of
our interpretation of the Scriptures, or, in other words, the
scriptural character of our system receives strong con-
firmation from the testimony of the earliest inspired wri-
ters of the Christian church.*
* The reader will find a very complete view of these testimonies
in our favor, collected by Rev. Dr. Chauncy, Pastor of the first
church in Boston. Printed 1771, 8vo. pp. 474.
PART IV.
ECCLESIASTICAL PRACTICE OF CONGREGATIONAL
CHURCHES.
THE principles and doctrines embraced by Congrega-
tionalists have led to the adoption of certain ecclesiastical
practices, which have become a sort of common law to
the denomination in this country ; at least, in New Eng-
land. A knowledge of these, is necessary to a perfect
understanding of Congregationalism.
There may be slight deviations among us from the prac-
tices which will now be specified ; but it is believed that
in all the essential points, good usage has established the
following rules.
I. THE PRACTICE OF CONGREGATIONALISTS IN ORGANIZ-
ING CHURCHES.
If in any place a sufficient number* of persons wish to
be organized into a Congregational church, an orderly
procedure would be, substantially, as follows :
* The number is not fixed : it may be more or less according to
circumstances. Under ordinary circumstances, it should not be
less than seven; because a less number cannot conveniently per-
form the duties enjoined by Christ, in the xviii.of Matt, in relation
to discipline. When however, there is a reasonable prospect of a
speedy addition to their number, if two or three should covenant
together in the name of Christ, they may expect his presence and
blessing. Tertullian says : " Three persons, though laymen, make
a church." Campbell, Lect. 4th, p. 04.
118 CONGREGATIONALISM.
Procedure in the organization of a church.
They would meet together and appoint a committee to
advise with one or more of the neighboring Congregational
pastors and churches; and if they approved of organizing
a new church, to draw up a Confession of Faith and Cov-
enant, with articles of government and practice ; and, to
make other necessary preparatory arrangements. These
arrangements being made, the same committee, in the
name of their brethren, would prepare " Letters Missive,"*
as they are called that is, letters of invitation to so
many of the neighboring churches as should be agreed
upon ; soliciting their attendance by pastor and delegate,
at an appointed time, to take into consideration the ques-
tion Whether the interests of Zion require the organiza-
tion of a Congregational church in that place ?
2. At the time and place specified for the meeting of
the council, the several persons proposing to unite in
church fellowship, would be present, with the record of
their previous proceedings, and a copy of their covenant
and articles ; and prepared to give any information to the
council, which would be necessary to a perfect under-
standing of the merits of the question before them.
The pastors and delegates of the churches being assem-
bled, one of the number reads the " Letter Missive" by
which they are called together ; the council then organize,
by choosing a moderator and scribe ; and proceed, after
prayer for Divine direction, to examine the papers laid be-
fore them by the committee of the brethren, at whose re-
quest they have assembled ; and to hear statements from
them, respecting the peculiarities of their situation, etc.
which render the organization of a Congregational church
desirable. If satisfied with their reasons, and with the
* See form of this letter, Appendix No. 1.
ECCLESIASTICAL PRACTICE. 119
Public exercises. Choice of church officers.
covenant and articles agreed upon by the brethren, the
council vote to proceed to the organization of a Congre-
gational church : and then, fix upon the time and place
for the public exercises. The parts are then assigned, as :
Invocation and reading of suitable passages of Scripture.
Introductory prayer. Sermon. Reading of the Covenant ;
recognition of the church, and consecrating prayer ;
usually assigned to the moderator. The fellowship of the
churches. The concluding prayer ; followed with the
Benediction.
At the appointed time their services are publicly at-
tended ; and the associated brethren are recognized as a
Congregational church ; empowered to transact all appro-
priate church business, independently of the authoritative
control of any person or persons whatever.*
II. THE CHOICE AND CONSECRATION OF CHURCH
OFFICERS.
The church thus organized, as soon as convenient t
meet together ; and after appointing a moderator and
clerk, proceed to choose their officers; viz. a pastor, if
previous arrangements admit of it; and two, or more dea-
cons, according to the size and circumstances of the
church.
* Mather gives a detailed and particular account of all the pro-
ceedings, in organizing a church, in his Ratio Disciplinae, Art. 1.
t When it can be done, it is desirable that this meeting should
take place in season to have the same council which organizes the
church, assist in the consecration of church officers. And, when
this is intended, it should be mentioned in the letters missive ; and
the necessary preliminary arrangements should be made.
120 CONGREGATIONALISM.
Choice of zu Pastor.
Choice of a Pastor.
The orderly course in choosing a pastor is substantially
this : The church, having enjoyed a sufficient opportunity
of hearing a minister preach, and of becoming acquainted
with his religious character, and his personal habits, etc ;*
vote to give him a call to become their pastor.t It is usual
though not strictly necessary upon Congregational princi-
ples to invite the religious society, which statedly wor-
ships with the church, to concur in this call ; and to fix
upon the salary which shall be offered the candidate.
These preliminary steps being taken, the call of the
church, and the concurrence of the society, are forwarded
to the pastor elect ; signed by the moderators and clerks
of the respective bodies. The call being accepted by the
candidate ; a committee of the church, after consultation
with the pastor elect, agree upon the churches which shall
compose the ordaining council. " Letters Missive " are
then prepared,| and signed by the committee, and sent to
the several churches previously agreed upon.
* There is reason to fear that our churches are not all as particu-
lar upon this point as they ought to be ; certainly far less so than
our fathers were. It was once thought necessary for a candidate
for settlement, to spend months among the people of his prospec-
tive charge ; but now, some churches are satisfied with an acquaint-
ance of a few days only ; and some, are ready to call a pastor with-
out having had any personal acquaintance with him. This, un-
doubtedly, is one reason why there is now so little permanency in
the pastoral relation. Are we not verifying the maxim " To in-
novate is not to improve? "
t See a form, Appendix No. 2.
t For the usual form, See Appendix No. 3.
It is common to intimate in these letters the wishes of the com-
ECCLESIASTICAL PRACTICE. 121
Ordaining Council.
At the appointed time and place, the pastors and dele-
gates assemble ; and after reading the " Letters Missive,"
organize, by the choice of moderator and scribe ; and after
prayer, proceed to business.
A record of the doings of the church and society is call-
ed for ; then, the call of the church, and the concurrence
of the society, and the provision made for the support of a
pastor, and the acceptance of the same by the candidate.
These being satisfactory, the council vote To proceed
to the examination of the candidate for ordination.
A certificate of his church membership is called for;
or evidence that he has become a member of the church
over which it is proposed to ordain him ;* then his license
to preach the gospel. These papers being satisfactory to
the council, they proceed to examine the candidate res-
pecting his religious experience, his motives for entering
the ministry, and his theological views. This examina-
tion is usually conducted by the moderator of the council,
each member being allowed the privilege of proposing any
additional questions.f
miltee, respecting the particular part in the ordination services,
which each pastor should perform ; and the ordaining council
usually regard the wishes thus expressed, in the assignment of the
several parts. But strict propriety, perhaps requires, that this
whole matter should be left to the council.
* This, as it seems to me, is most agreeable to Congregational
principles and early usage. Every pastor should be a member of
his own church ; and, unless a candidate will consent to this con-
nection, I should hesitate to ordain him. The reader will find this
matter discussed in the Appendix, No. 7.
t The lay delegates have the same privilege that the pastors
have ; and should never hesitate to use it. This examination
should always be public.
11
122 CONGREGATIONALISM.
Public exercises. Installation.
The council being satisfied upon these several points,
vote To proceed to assign the parts in the ordination ser-
vices. These are, generally, Invocation and reading of
the Scriptures, Introductory prayer, Sermon, Ordaining
prayer, accompanied with the imposition of hands, Charge
to the pastor, The fellowship of the churches, Address to
the people,* Concluding prayer, and benediction.! -
Installation.
In case the pastor elect has been previously ordained
over a church, the proceedings of the council vary from
those described, in two particulars. First, in requiring a
certified copy of the proceedings of the council which dis-
missed the candidate from his previous charge, and their
recommendation of him, as a worthy minister of the Lord
Jesus, to avoid the danger of imposition; and, secondly,
* This is rather a modern innovation ; whether an improvement
or not, I pretend not to decide. But one thing is certain that the
address to the people, is generally little else than a twice told tale :
the appropriate topics of it, being regarded as common property,
by all the other speakers. And the people themselves are gen-
erally weary enough to wish to be left to their own reflections. If
every man would keep within the bounds of his own appointment,
both as to matter and time, an address, or charge to the people,
might be an appropriate and profitable part of every ordination
service.
t The churches of our denomination in Great Britain invite
neighboring ministers to assist in ordaining their pastors, but do
not call ecclesiastical councils for this purpose. " T^he right hand
of fellowship" does not enter into their ordination or installation
services. In England, laying on of hands does not always form
a part of the ordination services. (MSS. letters from Rev. Mr.
Robertson and Rev. Mr. Buckham ; the former a Scotch Congre-
gationalist, the latter an English.)
ECCLESIASTICAL PRACTICE. 123
Choice and consecration of Deacons.
in not imposing hands upon the pastor at the time of the
installing prayer. In all other respects, the. proceed ings
of the council are the same in ordination and instal-
lation.*
The choice and consecration of Deacons.
Deacons are chosen by a vote of the church. They
should be men of respected wisdom and integrity, of
good, practical common sense, well rooted and ground-
ed in the faith, and eminent for piety ; and, whenever it is
possible, men of mature years, and considerable religious
experience.
It is judged proper that the choice should not be made
until opportunities have been enjoyed by the brethren, to
consult together freely, and perhaps repeatedly, and to be-
come united in opinion respecting the most suitable per-
sons for the office.
When the choice has been made, it is considered pro-
per to give the deacons elect some time to consider the
question of acceptance. This being signified, it is consis-
tent with the established usage of our denomination, to set
them apart to their work, by prayer and imposition of the
hands of the pastor and the other ordained deacons of the
church ; or the assistance of a neighboring pastor and
deacons may be obtained ; or, a committee of the church
may act in behalf of the whole body.t
* The fathers of New England seem to have imposed hands at
every successive settlement of a pastor.
t Upon Congregational principles, the right and power to ordain
church officers whether deacons or elders is undoubtedly in the.
churches. And, when ordination is performed by ministers, they
J24 CONGREGATIONALISM.
Transaction of church business.
III. THE CHURCH ASSEMBLED FOR BUSINESS.
Every well regulated Congregational church, has fre-
quent meetings for the transaction of church business. In
act not by any inherent right or power, in themselves as ministers,
but as the representatives of their respective churches.
There is a propriety in calling upon neighboring churches to as-
sist in the ordination of ministers, which does not exist in the case
of deacons.
A minister may be called to officiate to other churches, in the
administration of the gospel, and the ordinances of the church bap-
tism and the Lord's supper.
But, the work of a deacon is confined to the particular church
which chooses and ordains him, and the fellowship of other church-
es is not, therefore, needed.
In several cases, the fathers of the New England churches, or-
dained their pastors, even without the aid of other ministers.
Hutchinson mentions one instance in which this was done when
two clergymen were present, witnessing the ceremony. Vol. 1. p.
425. Trumbull, in his History of Connecticut mentions several
cases. See also Winthrop, Vol. II. p. 18.
This is according to the Platform : Chap. 9. Sect. 4. The syn-
od of 1680, questioned the propriety of lay-ordination. See Magna-
lia, Vol. II. pp. 218, 219. Few Congregationalists would now ap-
prove of lay -ordination, and I am not sure but that some would
consider it invalid. Yet, upon Congregational principles the church
is the depositary of all ecclesiastical authority, under Jesus Christ :
and if so, then must it have the right and authority to ordain its
own pastor, with its own hands. I do not, by any means, advocate
lay-ordination, I think that it is manifestly proper, for reasons al-
ready assigned, that the pastors of neighboring churches should be
employed as agents in this work : but still, I must regard it as per-
fectly within the prerogatives of any duly organized church to or-
dain its pastor without the aid of neighboring ministers. No body
of believers can be considered an entire, complete church, which
ECCLESIASTICAL PRACTICE. 125
Same subject.
our cities these meetings are more frequent than in the
country. Many city churches meet every week ; and bu-
siness may be transacted at every meeting, if necessary,
though the special object of the meetings be religious im-
provement.
In every Congregational church the pastor is moderator
of the meeting ; he puts all motions ; and gives advice
and instruction respecting the proper method of adjusting
all matters under consideration.
In many of our churches the pastors keep the records
of the church, and make all the entries of votes, etc. It is
better to have a church clerk, appointed for this purpose;
who shall make the needful records under the pastor's
direction.
If, at any time the church should be destitute of a pas-
tor, or, if the pastor should be unavoidably absent from a
has not the power and right, if need be. to do all that Is essential
to its personal well being and usefulness : but if a church must
depend on ordained clergymen to institute its pastor, it surely is
not that complete body which our principles suppose it to be.
The chief objection tqJay-ordination seems to rest on an indefi-
nite impression, that a secret,' indescribable, certain something is
communicated by the laying on of hands in ordination ; and there-
fore, that none but those who have received this secret communi-
cation^an impart it toothers.
Hut, since the belief of any such gifl in connection with the lay-
ing on'of hands, is unhesitatingly rejected by us, and ordination is
regarded simply as a public recognition of a previously formed con-
nection formed by the choice of the church and the acceptance of
the candidate why should we hesitate to admit the validity of
lay-ordination, if performed by a church of Christ ?
The celebrated Robert Hall (Eng.) never received any other
than lay-ordination.
11*
126 CONGREGATIONALISM.
Same subject.
church meeting, the senior deacon becomes, by virtue of
his office, moderator of the church.
At all church meetings, every brother has entire liberty
to express his views and feelings, upon every subject
which may be brought before the church : and all ques-
tions are decided by the votes of the brethren ; the major-
ity, in all cases, governing.
It is not common, however, to settle questions of great
importance, by the vote of a bare majority. A greater
degree of unanimity is generally sought, and usually ob-
tained.* Very few ministers would feel justified in ac-
cepting the call of a mere majority of a church, unless the
circumstances of the case were very peculiar.
It is generally thought desirable that the female mem-
bers of a church should be present at the transaction of all
ordinary business, for their satisfaction and instruction j
but, it is utterly inconsistent with established usage for fe-
males to take any part in business transactions. Their
views and wishes are to be expressed privately to their pas-
tor or their brethren. We suffer not a woman to speak in
the church, agreeably to apostolic injunctions.!
* The churches of our denomination in Great Britain seem to
consider entire unanimity indispensable. " If there be but one
member of a different mind from the rest, it is the same as if there
were the one half." "Rev. A. Carson's reasons for separating
from the synod of Ulster," (Ireland) p. 12.
t 1 shall not be understood to say, that no Congregational church
pursues a different course. I have had occasion to know of one, at
least, which has followed a different practice to its cost. All
deviations from the course described in the text, are spots upon the
fair and Scriptural practice of our churches.
ECCLESIASTICAL PRACTICE. 127
Admission of members.
IV. ADMISSION OF MEMBERS.
Congregational principles require that every candidate
for church membership should give some account of the
hope that he entertains, either to the church as a body, or
to a committee appointed for this purpose.* In some in-
* It seems to me jnore consistent with our principles, and with
early and good usage, that this account should be given before the
whole church. I am aware that it is considered a fiery ordeal for
a timid person ; but it should not be so regarded. Every church
is a Christian family, having similar views and feelings; a com-
mon object; and like hopes and fears. The candidate for admis-
sion professes to be one with the church in all these particulars.
In communicating his views and feelings to the church, he speaks
to the family of which he is to become a member ; to persons who
can sympathize with him in all his views and feelings ; and who
are prepared to receive him with open arms to their fellowship,
so soon as they are assured of his worthiness.
After more than tenyears'experience of the practice recommend-
ed, in the admission of some two hundred members I am dispos-
ed to believe, that the difficulties in the way of this practice, are
rather imaginary than real. The examination is, certainly, deeply
interesting, and often highly useful to the church ; it gives them a
knowledge of God's dealings with his children ; and furnishes en-
couragement to labor and pray for the conversion of sinners. Fur-
thermore, the self-denying decision which it requires, to submit to
a public examination by public, I mean before the whole church
is often of essential advantage to the candidate himself. It no
doubt prevents, too, some proud and hypocritical persons from en-
tering the church. Few such persons would care to present them-
selves to the scrutiny of a whole church, though they might ven-
ture upon a more private examination.
Besides, it seems to me, to throw too much responsibility upon
the pastor and a few lay members of the church, to make them
judges of the fitness of every candidate for church membership.
The church are called upon to vote in the admission of a mem-
128 CONGREGATIONALISM.
Examination, propounding and reception of members.
stances the relation of his religious experience is given
verbally ; in others, in writing. In both cases, -the candi-
date is expected to answer any questions which the pastor
or brethren may propose ; and to remove, by explanation,
etc., any difficulties which may exist in the mind of any
member of the church. After the church have satisfied
themselves of the sincerity, religious knowledge, and piety
of the candidate, they vote to have him " propounded
for admission."
A week or more previous to the approaching commu-
nion season, his name is publicly announced, as a candi-
date for church membership; and any person knowing
aught against the individual named, or any good reason
why he should not be received to church fellowship, is de-
sired to. make known the same to the pastor, or to any
member of the church. Whether this wish be expressed
in words or not, such is the meaning and intention of the
act of" propounding" a candidate.
If after this, no objection appears to the admission of the
person thus " propounded ;" on the next sacramental oc-
casion which, in most churches occurs as often as once
in two months, in many monthly, though in some country
churches much less frequently the candidate publicly as-
sents to the covenant, articles of faith, government, and
her ; is it not proper, then, that they should have an opportunity to
form their judgment by personal examination of the candidate?
Should they trust wholly to the judgment of others ?
The admission of a member is now the act of the whole church;
and not of a committee of the church. But, if our churches are in-
duced to yield their right to examine candidates for their fellowship
to a committee, is there no reason to fear that they may, ere long
be called upon to yield to a committee, their right to admit mem-
bers ? and would not this be to renounce Congregationalism ?
ECCLESIASTICAL PRACTICE. 129
Dismission of members.
practice, adopted by the church, solemnly promising to
walk with them in all the ordinances of the gospel, and in
the discharge of all the duties of a religious life; and is
then received into the church, and entitled to all its ordi-
nances and privileges.*
Thus strict, and watchful, and cautious, are Congrega-
tional churches in the admission of members.
V. DISMISSION OF MEMBERS.
If, for any good reason, a church member should wish
to remove his relation from one church to another, he ap-
plies to the church for a letter of dismission, and of recom-
mendation to a particular church, which he specifies.! If
* The Congregational churches in Scotland, with few exceptions,
practice " weekly communion," at the Lord's supper.
In the admission of members, the work of examination is intrust-
ed to the pastor and " two visitors, " who are appointed by the
church. After satisfying themselves of the piety, and other quali-
fications of the candidate for church fellowship, they report accord-
ingly to the church; and the candidate " is admitted, after exhor-
tation to duties, etc., and prayer."
I quote from a manuscript letter of Rev. Mr. Robertson, for
thirty years pastor of a Congregational church in Scotland. I am
greatly indebted to this gentleman, and to Rev. Mr. Buckham. al-
ready referred to, for valuable information, respecting Congrega-
tionalism in Great Britain.
t It is contrary to all regular Congregational practice, to dismiss
a member, and recommend him " to any church with which he
may please to unite." The church must be specified, and be known
to be in fellowship with the dismissing church.
If a member is about to leave the neighborhood of the church to
which he belongs, and does not know with what church he shall
wish to connect himself, he may take from the pastor, or the clerk
of the church, a certificate of his regular standing, and a letter of
130 CONGREGATIONALISM.
Dismission, temporary permanent.
the two churches are in fellowship that is, if they recog-
nize each other as churches of Christ the church vote to
dismiss their brother, and recommend him to the church
specified.
Until this letter is presented, and the individual is re-
ceived by the church to which the letter is addressed, he
remains a member of the church from which the letter is
taken, and is subject to the watch and discipline of the
same. The letter being always worded in such a Jway as
distinctly to recognize this doctrine.*
Any disregard of this authorized practice of our
churches is considered an irregularity, alike injurious to
the churches and to the individuals concerned.
It may be proper to remark in this connection, that we
suppose Christ has given his churches no authority to dis-
miss any of their members to the world. Church mem-
bers have been known to apply to their pastor for " a dis-
mission from the church," assigning as a reason perhaps,
their personal unfitness for church fellowship ; or, their
dissatisfaction with the sentiments or doings of the church.
Now, every person about to unite with a Congregational
general introduction [see Appendix, No. 4] ; which will secure for
him, the privilege of occasional communion with any church -which
acknowledges that from which he goes, as a church of Christ.
This, however, will not supersede the necessity of a letter of dis-
mission or recommendation to some particular church. Until this
is granted, the person remains a member of the church with which
he originally connected himself; and is amenable to the discipline
of that church.
It is a gross irregularity, for one Congregational church to re-
ceive to stated and permanent fellowship, a member of a sister
church, without a letter of dismission and recommendation.
* See Appendix, No. 5.
Jlf* <fcL/4
ECCLESIASTICAL PRACTICED *( fr lifi^^
Procedure in dismissing a Pastor^^ r?*^$ & > **^
church ought distinctly to understand, that t ""^$Jf 1 te T
two ways by which a member may become perrmhUfcaflJ *A.
separated from one of our churches ; one is, by dismission
and recommendation to a sister church ; the other is, by
excommunication. There are no private ways to get in
or out of our churches.
VI. DISMISSION OF A PASTOR.
If, for any sufficient reason, it is deemed expedient to
dissolve the cofmection between a pastor and his church,
the regular course is as follows : The pastor lays before
the church a communication, stating his wishes, and the
reasons for them ; and requests the church to unite with
him in calling a council, to advise in the premises. If the
church are unwilling to have the pastoral connection dis-
solved, they vote to that effect; and appoint a committee,
to confer with their pastor ; and to dissuade him, if possi-
ble, from his purpose.
If, however, the church should consider it expedient to
comply with the pastor's request, they so vote ; and appoint
a committee to assist in the selection and call of a mutual
council.
When the council assemble, all the proceedings of the
church and the pastor are laid before them ; and they ex-
amine the reasons assigned by the pastor for wishing a dis-
mission from his church; and the grounds of concurrence
on the part of the church. If in view of the circumstan-
ces, it is judged proper that trft pastor's request should be
granted, the council so vote ; and advise the church to dis-
miss him. If the council should deem the reasons in favor
of a dismission insufficient , they advise the church and pas-
132 CONGREGATIONALISM.
Advice of Council.
tor accordingly. It is then left with the church to accept,
or reject the advice of the council as they may judge
proper. Upon Congregational principles, the church has
the power to receive or refuse ; but, it would be considered,
generally, an impropriety not to say an indecorum to
reject and disregard the unanimous advice of a mutual
council, without the very best of reasons.
It would be considered by a council as an irregularity
and impropriety of no less magnitude, for a church to dis
miss their pastor; and then call a council to sanction their
doings.
A church may vote upon a pastor's request for dismis-
sion ; that they will grant it, provided, a mutual council
shall advise thereto ; arid thus, supersede the necessity of
any further action of theirs, after the decision of the coun-
cil. This, perhaps, is the more common practice of our
churches.*
If a church should think the removal of their pastor de-
sirable, a regular procedure would be, for the deacons, or
some of the older members of the church, to converse
freely and frankly with him, stating their convictions, and
request him to ask a dismission from the church. If
the pastor should decline so to do ; they would then, desire
him to call a meeting of the church, for the purpose of con-
ferring together, and acting, should it be judged expedient,
in reference to the matter. The pastor would, of course,
absent himself from such a meeting, unless he had some
* Congregational churches, bave, I conceive, the power to dis-
miss their pastors, as they have to ordain them, without advice of
council : but, if they ordain by the advice and the assistance of
neighboring churches, consistency requires, that they should dis-
miss, by the same advice and assistance.
ECCLESIASTICAL PRACTICE. 133
Action of the church.
special communication to make to the church ; or, retire
from the meeting, after having opened it in the usual form,
and called the senior deacon to the moderator's chair.
The church being thus left by themselves, would proceed
to discuss the subject before them : if agreed in opinion,
they would, appoint a committee, to lay before the pastor
their reasons for wishing a dissolution of the pastoral con-
nection ; and request him to unite with them in calling a
council to consider the matter, and advise in the premises.
The way would thus be prepared for an orderly adjust-
ment of the business, upon Christian, and Congregational
principles.*
VII. CHURCH DISCIPLINE.
It is a settled conviction of Congregationalists, that
purity of faith and practice cannot be secured to the
* I regret to say, that our churches are not always so observant
of the course pointed out in the text, as they should be. It is not
unfrequently true, that a less judicious, consistent, and Christian
practice is adopted. Neither Congregationalism nor any other ism,
but barbarism countenances the practice of starving, or driving a
minister from his pastoral charge.
The practice of the English and Scotch Congregationalists 1
call them by this name, though in respect to all sucji matters as
we are now considering, they are Independents differs somewhat
from that described in the text. Councils are unknown to them
either in the settlement or dismission of their pastors. A pastor
wishing to leave his field of l^bor, resigns his office ; the church
accepts his resignation, and thus the business begins and ends. It
is, however, a thing of very rare occurrence for a Congregational
pastor in those countries, to leave his church unless called to
another sphere of usefulness. " For a minister to be ' unsettled'
for any considerable time, would be injurious to his ministerial
reputation." MS. Letters.
12
134 CONGREGATIONALISM.
Importance of church discipline. Scripture rule.
churches, except by the maintenance of strict and faithful
Christian discipline. The members of our churches are
therefore pledged to watch over, to admonish, to reprove,
and to discipline each other, as necessity may require. A
church that neglects this care of its members, is liable to
be dealt with by its sister churches, as a " disorderly
walker." We regard the 18th chapter of Matthew 1518
verses, as a general directory in the exercise of church
discipline : " If thy brother shall trespass against thee, go
and tell him his fault between him and thee alone; if he
shall hear thee, thou hast gained thy brother. But if he
will not hear thee, then take with thee one or two more,
that in the mouth of two or three witnesses every word
may be established. And, if he shall neglect to hear them,
tell it unto the church : but if he neglect to hear the church,
let him be unto thee as an heathen man and a publican.
Verily I say unto you, Whatsoever ye shall bind on earth,
shall be bound in heaven ; and whatsoever ye shall loose
on earth, shall be loosed in heaven."
Agreeably to these Divine directions, the regular course
of procedure, in case that a church member is believed to
be guilty of unchristian conduct or heretical sentiments,
is substantially this: The brother whose suspicions are
awakened, ^goes first, alone and privately, to the suspected
brother, and tells him of his fears. Care is taken to have
the interview entirely private. If the trespasser acknow-
ledges his fault, and makes Christian satisfaction,* here
the matter may end, nothing more need be said or done.
* What shall constitute Christian satisfaction, must depend upon
circumstances. If the offence is strictly private known only to
the complaining brother, and a very few others acknowledge-
ment of it, and a promise of reformation, would be deemed satis-
ECCLESIASTICAL PRACTICE. 135
The private steps. Complaint to the church.
But, if the offender refuses to give such satisfaction, the
complainant selects one or two judicious and intelligent
brethren, to join him in conversing with the offender, and
endeavoring to convince him of his error : if these efforts
prove unavailing, a regular complaint is laid before the
church in writing ; specifying the particular charges
against the offending brother, and stating the attempts
which have been made to adjust the difficulty by private
means.
It is considered entirely out of order for a church to re-
ceive such a complaint against one of its members, until
they know that " the private steps" as these preceding
measures are called have been taken.* *
The church being satisfied that this has been done, vote
to* receive and examine the charges. Evidence of the
truth of these is then called for. If witnesses are introdu-
ced who are not professors of religion, they may be requi-
factory. If the cause of complaint be extensively known ; the con-
fession should be more public.
This may be regarded as a general rule confession and satisfac-
tion should be as public as the offence.
* Many churches make an exception to this rule, in cases of open
and notorious scandal, etc. ; and receive a complaint before private
means have been tried to reclaim the offender, and the Platform
admits of this summary mode of proceeding in offences " of
a more heinous, and criminal nature, to wit, such as are condem-
ned by the light of nature." Chap. 14. 3. The course pointed
out in the text seems to me, however, preferable in all cases ; for
one prominent reason, if for no more, viz. That it is better adap-
ted to secure one great end of all church discipline the reforma-
tion of the offender. Almost any one will be more likely to be con-
viuced of error, and brought to repentance, by the kind and faith-
ful efforts of a friend in private, than by a public arraignment, in
the first instance, before the whole church.
136 CONGREGATIONALISM.
Final action of the church.
red to make oath to their statements.* If, in view of tes-
timony, the church are convinced of the guilt of the accu-
sed, they, by their pastor or a committee not excluding
others labor to convince the offender of his sin, and to
induce him to make Christian satisfaction for his offence.
These efforts being successful he is restored to good stand-
ing. But, if unsuccessful, the church, after suitable delay,
proceed to admonish him, or to suspend him from their
communion ;t or, to excommunicate, and cut him off from
all relation to, or connection with the church to cast him
out, as " a heathen man and a publican."
If at any future time, the excommunicated person should
give evidence oT repentance, he may be restored to the
fellowship of the church, by making a public confession ;
and giving the church satisfactory evidence of a thorough
reformation.
If the question be asked : What do Congregational
churches regard as disciplinary offences ? It may be an-
swered, in general terms Those only, which, if persisted
in, will, in their opinion, exclude a person from heaven.
* The oath should be administered by a magistrate. This has
not always been regarded as it should be.
t There is much reason to doubt the propriety of these mea-
sures, when employed as punishments. They may be proper, as
steps preparatory to excommunication ; in order to furnish the
offender longer space for reflection and repentance ; but never, 1
conceive, as punishments, which being induced, offset so to speak
the offence ; and entitle the sufferer to a restoration to church
privileges, and to favor with his brethren. Christ's direction : " Tf
he neglect to hear the church, let him be unto thee as an heathen
man and a publican" requires the excommunication of every ob-
stinate offender ; and forbids a church to deal, with a member for
anything which, if persisted in, will not justify excommunication.
ECCLESIASTICAL PRACTICE. 137
What are disciplinary offences.
A fundamental principle in the organization of our
churches is, that " none but good people" should be mem-
bers of them. Reputed piety, is an indispensable qualifi-
cation for church membership. Whatever practice, or
doctrinal views, therefore, destroy the evidence of one's
piety, unfit, of course, that person for church fellowship.
Hence, no one should be made the subject of church dis-
cipline who is not pursuing a course of conduct, or cher-
ishing doctrinal errors, which, if persisted in, must neces-
sarily destroy his evidence of piety, and consequently his
hope of heaven.
I am now speaking of what may strictly be called church
discipline including the preparatory steps, and the final
action of the church. The above remarks are not design-
ed to bring into question the lawfulness or propriety of
church members speaking often one to another of any im-
proprieties or indiscretions which may be noticed in each
other. If there was more of Christian watchfulness among
brethren, and frankness in speaking to each other about
these matters, there would be much less need of church
discipline.
VIII. DISCIPLINE OF PASTORS.
Sound Congregational principles and doctrines subject
every pastor to the watch and discipline of his church.
If he become heretical in doctrine, or corrupt in practice,
he should be dealt with as any other member is ; " on-
ly," says Samuel Mather, " with such special terms of re-
spect, and repetition of address, as the relation of a father
may call for."*
* The reader will find this matter discussed, at some length, in
the Appendix, No. 7.
12*
138 CONGfcEGATiONAUSlM.
Discipline of Pastors Council proper.
It is usual, however, for our churches to call for the ad-
vice of a council, before they proceed to excommunicate
a pastor. All the preparatory steps may be taken, as in
the case of a private member ; the charges should be pro-
ved before the church, and the church should vote That
they are satisfied of the criminality of their pastor ; but,
in view of the peculiar importance and solemnity of the
business, will take the advice of neighboring churches be-
fore proceeding further.
The pastor is then invited to unite with the church in
calling a mutual council. This council examines all the
doings of the church, and hears all the evidence in the
case ; if satisfied of the correctness of the measures pur-
sued, and of the guilt of the pastor, they vote accordingly.
They then proceed to depose the unworthy man from the
ministry, and advise the church to excommunicate him.
The church follow the advice of council, and thus termi-
nates the melancholy business.
It is no doubt true, as the Platform maintains (chap.
10. 6.) that the "church have power according to or-
der," that is, according to the general principles on
which a Congregational church is organized to remove
a pastor from office, without the advice and direction of
a council ; though it distinctly speaks of the propriety of
"the council of other churches, where it may be had, di-
recting thereto."
The reason why " the council of other churches" should
direct thereto, is not, however, because a church has not
sufficient power to perform this act of necessary discipline,
as well as every other ; but because, having invited lt the
council of other churches" to advise and assist in putting
their pastor into office, consistency and decorum require
ECCLESIASTICAL PRACTICE. 139
Reasons why.
that_the same sort of advice and assistance should be
sought in removing him from office. And furthermore,
because other churches have a special interest and con-
cern in the removal from office, of one who has sustained
a sort of official relationship to them all. (See note, p.123.)
Another reason for the course pointed out is, that as the
business of licensing to preach the gospel, and thus intro-
ducing into the ministerial office, is committed to the
hands of the ministry, it is evidently proper that the same
hands should be concerned in taking away a license to
preach, and deposing from the ministry. If it should be
said, that the same bodies are not, after all, employed in
deposing, as in introducing into the ministry, the latter be-
ing an association of clergymen, and the former, a council
of churches ; the answer is obvious : every association acts
in the name of the whole ministry, and on behalf of all the
churches; so that a council, composed of ministers and
lay delegates, represents both the ministry and the churches.
Now if the council did not first act decisively in the
business, by deposing the unworthy man from the minis-
try, it might happen, that a minister would be an excom-
municated member of a Christian church, while still an
authorized preacher of the gospel. But on the other hand,
if a council should be called previous to any action of the
church, in relation to charges preferred against their pas-
tor, it might happen that, on examination, there would not
appear any sufficient grounds of complaint against the pas-
tor. For these reasons regular practice requires the adop-
tion of the course prescribed.
140 CONGREGATIONALISM.
Who shall complain of offenders?
IX. WHO SHALL COMPLAIN OF OFFENDERS?
If an offence be private, or known only to a few indi-
viduals, it has already been remarked, that Congregation-
al usage requires that one of these persons should go private-
ly to his trespassing brother. It is a great irregularity to
communicate the affair to any one previously unacquaint-
ed with the circumstances, unless it be a case of such dif-
ficulty as requires advice. This course we conceive to
be required by Christ's directions, Matt. 5 : 23, 24. " If
thou bring thy gift to the altar, and there rememberest that
thy brother hath aught against thee, leave there thy gift
before the altar, and go thy way ; first be reconciled to thy
brother, and then come and offer thy gift." By parity of
reasoning if thou bring thy gift to the altar, and there re-
memberest that thou hast aught against thy brother, leave
there thy gift before the altar and go thy way ; first be re-
conciled to thy brother, etc.
But, supppose the offence be one of public notoriety ;
who then shall take the first step? Generally, one of the
deacons of the church, or some one of the more aged and
experienced brethren. There may be prudential reasons
for preferring one brother to another in a given case, as
the person to take the " first step," with an offender. These
reasons should be allowed their full weight. But, if the
most suitable person will not commence this important
work, this will not excuse another from undertaking it.
Yea, the least suitable person in the church. All are equal-
ly bound to discharge this duty ; and if one, or ten, neglect
it, this will not cancel the obligation of the others.
It must be attended to, or the whole church are made
partakers of the sin of the offender.
ECCLESIASTICAL PRACTICE. 141
Haste to be avoided Churches accountable to each other.
It is deemed important that some time should elapse be-
tween the several steps of discipline ; that the offender may
have opportunity for reflection, before the ultimate appeal
is made to the church. It may be proper to repeat every
step; perhaps, even several times, before the complaint is
lodged with the church. Every case that can be adjusted
without an appeal to the church, should be, and most cases
may be, if judicious and persevering and Christian efforts
are made for this purpose.
X. DISCIPLINE OF SISTER CHURCHES.
It has already been remarked, that Congregational
churches, though independent of each other in respect to
all their internal arrangements and management that is,
though no other church has power to control, and no per-
son power to dictate to any Congregational church yet,
every such church regards itself as a part of a great family ;
each member of which has a common interest in the wel-
fare of every other member, and holds itself bound to give
account of its doings to the family when desired so to do.
A prominent design in changing the name of our de-
nomination from IndcpendeMts to Congrcgationalists, was,
to avoid the imputation, that our churches were united by
no common bond ; and that they refused to give to each
other any account of their faith or practice. Hence, the
Platform says : " The term independent, we approve not ;"*
and makes provision for the discipline of churches as well
as individual members.t
An orderly procedure, in case a church has reason to
* Chap. 2. 5.
t See Chap. 15, also Mather's Ratio, Art. 9.
142 CONGREGATIONALISM.
Procedure in the discipline of a sister church.
think a sister church unsound in doctrine, lax in disci-
pline, or corrupt in practice, would be to choose a com-
mittee to visit the officers of the suspected church. If they
could satisfy the visiting committee that their fears were
groundless, the state of the case would be reported to the
inquiring church, and there the matter would rest. But
if the committee could not obtain satisfaction, on report-
ing this to the brethren, the church would vote to call
upon one or more neighboring churches to unite in the
labor. These united committees failing to obtain satisfac-
tion, the several churches to which they belonged, would
propose a council of churches (not including them-
selves) to whom the whole business should be submit-
ted. This mutual council having heard the statements
of both parties the churches complaining and the church
complained of would give their opinion, whether there
was sufficient ground of complaint against the accused
church, to warrant sister churches in withdrawing fellow-
ship from it. If they believed that there was, they would
vote to that effect; and recommend to all Congregational
churches to withdraw fellowship from the erring member
of the family, lest they should become partakers in other
men's sins.
It would then be in order, for individual churches to act
upon the advice of council. This being accepted and
adopted, the offending church is no longer regarded as a
sister of the great family of Congregational churches. Its
pastor would not be recognized as a minister of the Lord
Jesus ; its members would not be received to permanent,
or even occasional communion ; and any church recog-
nizing them as a church of Christ, would be considered
as walking disorderly ; as countenancing the errors and
ECCLESIASTICAL PRACTICE. 143
Cong, churches have no right to disband or dissolve churches.
sins of the offending member; and would expose itself to
be dealt with accordingly.
But, in ease the pastor or any members of the offending
church should satisfy the council, or the committees of the
churches, that they did not approve of, or countenance the
conduct of the majority of the church with which they
were connected, such pastor or dissenting members would
not be included in the act of general exclusion from fellow-
ship, to which the majority of the church were subjected ;
but would be cheerfully received to occasional or perma-
nent communion ; though they would be expected, to use
their utmost endeavors to reclaim their erring brethren ;
and if after due trial they failed in their efforts, to renounce
all connection with them, and to unite with some other
Congregational church. The remarks in the preface to
the Platform, upon this topic the removal of individuals
from corrupt churches deserve careful consideration.
In all this, however, Congregational churches assume
no right nor power to disband and dissolve churches ; or to
interfere with the right and privilege of other churches to
order their affairs as may seem to them most accordant with
the truth- They simply assert their own right to say with
whom they will hold communion, and with whom they can
walk as sister churches. The church from which they
have withdrawn fellowship still remains, for aught that they
can say or do, a church if any are disposed so to regard
it. The churches withdrawing wash their hands of the er-
rors and corruption complained of. To their own master,
the erring are left to stand or fall.
144 CONGREGATIONALISM.
Minor matters support of Pastor.
XI. MINOR POINTS, ON WHICH CONGREGATIONALISTS
DIFFER IN THEIR PRACTICE.
The ecclesiastical practice of Congregational churches,
in relation to the more important matters of which they
have cognizance, has now been considered. Those points
only have been touched upon, in which there is a very gen-
eral, if not uniform agreement among consistent and in-
telligent Congregationalists. In respect to various other
things, of minor importance, there is some diversity of prac-
tice in the denomination ; as, for example, respecting the
method of raising the salary of their pastors. Some societies
do this by levying a tax on property ; others, by taxing
pews ; or by weekly contributions from the congregation ;
others still, by voluntary subscriptions, running indefinite-
ly, or for a term of years; or, by voluntary contributions of
fuel, and provisions, and clothing, to a fixed amount.
Some churches are the owners, in common, of their meet-
ing-houses ;* and raise a part, at least, of their pastor's
salary by the yearly sale, or lease of the pews. Some few
to their injury have funds sufficient to support their
pastors. A multitude are so poor that they feel unable to
do more than raise a pqrt of their pastor's salary ; depend-
ing on yearly grants from our Home Missionary societies
to make up the deficiency.
But in all cases, a Congregational pastor has a stipula-
ted salary ; and this is generally fixed at the lowest sum
that will afford him a respectable maintenance. The
* Mather, in his Ratio Disciplinae, takes pains to tell his readers
that, " A MEETING-HOUSE is the term most commonly used by the
New- English Christians."
ECCLESIASTICAL PRACTICE. 145
Same subject. Fermanency of the pastoral relation.
practice of Congregational churches, is believed to be en-
tirely uniform in this last particular. If it be not a funda-
mental doctrine of the denomination as it is said to have
been of some of the early dissenters from the papal hie-
rarchy that their pastors should be poor, certain it is, that
the general practice of Congregational churches, very ef-
fectually accomplishes this work. It is presumed that in
New England, the salaries of the Congregational clergy
will not average five hundred dollars a year. That minis-
ter cannot be considered a bad economist, who can sup-
port a family, keep "a bishop's table," and meet the nu-
merous calls for charity, with a yearly stipend of five hun-
dred dollars.
The provision made for the support of the early Con-
gregational ministers of New England, was nominally, less
than the average of modern salaries ; but, really much bet-
ter. In nearly every country parish and there were few
others, in those days every pastor was furnished with "a
lot of land," which, with a tolerable husbandry, furnished a
support for his family. His salary whether much or little,
was generally an addition to what was indispensable to the
comfortable support of his family, and went for the purchase
of books, the education of his children, and in some in-
stances, became an accumulating fund for his family af-
ter his decease.
The theoretical practice of our churches (if I may be
allowed such an expression) is now, as of old, to ordain a
pastor for life : but, the understanding has come to be
very general, that the connection between a pastor and
his flock will be short-lived.
The denomination, however, are beginning to feel the
evils of -these temporary arrangements; and are more
13
146 CONGREGATIONALISM.
Concluding remarks
disposed, of late, to return to the good old way in which
their fathers walked ; and to give greater permanency
to the connection between pastor and church.
I have dwelt, perhaps, too long upon the practice of Con-
gregational churches, and yet it has been but touched
upon. Less would not have given anything like a fair
view of the practical operation of the principles and doc-
trines of Congregationalism ; and without this, a fair esti-
mate could not be formed of the value of that system of
church order, government and discipline, which it is the
design of these pages to explain and commend.
But little use has been made of arguments to prove the
correctness of the practices which have been detailed in
the preceding pages; for most of these practices are de-
ductions and inferences from principles and doctrines, pre-
sumed to be established as sound and scriptural, by previ-
ous testimony and arguments, and must stand or fall with
the foundations on which they rest. So far as our practice
is merely providential, it is sufficient for our purpose, that
it is not unscriptural, nor unlawful ; and that the wisdom
and experience of ages have sanctioned it,* and now, what
* Those who would examine the ecclesiastical practice of Con-
gregationalists more particularly, are referred to the " Ratio Disci-
plinae" of Prof. Upham ; a work of great accuracy and merit ;. and
evidently the result of much reading.
In addition to the personal experience which every pastor must
obtain in the course of a ministry often years, 1 have consulted in
the preparation of this part of my work, Mather's " Ratio Discipli-
nae Nov-Anglorum," " The Cambridge Platform," Samuel Math-
er's learned "Apology for the churches of New-England," " The
Magnalia," Wise's " Vindication of the Government of New-Eng-
land Churches" and " Churches Quarrel Espoused," Several an-
cient pamphlets upon church government, A valuable discourse by
ECCLESIASTICAL PRACTICE. 147
Continued.
shall we say of Congregationalism in practice 1 * Is it not
as fair in practice as it is in theory ? Does it allow of any
disorder or irregularity in the churches? Is therein it
any lack of energy and efficiency ? Can any churches
show a purer or more blameless practice? or one better
adapted to effect the great purposes of church organiza-
tion ? If not, what more can we ask or expect of any sys-
tem of church government? I would not speak dispar-
agingly of the practice of other religious denominations,
but I must be allowed to say the better I know, the more
fondly do I love the practice of the Puritan, Congrega-
tional churches of New England.
Dr. Emmons on " Ecclesiastical Government" (1826), Dr. Hawes'
" Tribute to the Pilgrims," Mr. Bacon's " Church Manual," Mr.
Mitchell's " Guide," and Prof. Pond's excellent little work," The
Church."
I have also availed myself of the experience of my revered fa-
ther, who, for forty years, has been intimately acquainted with the
ecclesiastical practice of our denomination ; and have submitted
my manuscript to the examination of two much respected fathers
in the ministry.
Under these circumstances, I may venture to believe that no
material error has been fallen into, in detailing the practice of
the Congregational churches of New England. itn li i
TJNIVEESITY
PART V.
ADVANTAGES OP CONGREGATIONALISM.
HAVING discussed the principles and doctrines of the
Congregational system of church government, and detailed,
with some degree of minuteness, the ecclesiastical practice
of the denomination, it will not be regarded as an inap-
propriate conclusion of this part of the work, to enumerate
some of the advantages which, in the opinion of its advo-
cates, this system of church order and discipline possesses
over all others.
In saying what he may upon this head, the writer
would not speak invidiously of other systems; much less,
of those who have embraced them. He is happy to num-
ber among his personal friends those who have adopted al-
most every form of church government. He cheerfully
yields to others, what he claims for himself the right of
private judgment. The pages of this work detail the rea-
sons why he is a Congregationalist a thorough and hearty
Congregationalist ; and why those with whom he is asso-
ciated, have adopted the same system of church order.
Our adoption of these principles, and doctrines, and
practice, implies that we suppose the system, as a whole,
to possess advantages over any other. Some of these sup-
posed advantages will now be briefly enumerated.
1 . We regard Congregationalism as the most scriptural
system of church government.
We do not assert that all other systems of church gov-
ernment are totally destitute of scriptural authority ; nor,
13*
150 CONGREGATIONALISM.
Congregationalism the most Scriptural system.
that Congregationalism is exactly conformed to the polity
of the apostolic churches, but we do assert, that in our
opinion, the order and discipline of our churches, is more
nearly in accordance with the scriptural model, than that
of any other denomination ; and perhaps, as much so, as
the difference in our circumstances will admit.
This consideration may be addressed equally to those
who deny that the Scriptures furnish any model of church
government, and to those who admit that the great outlines,
if not the minute particulars of church polity are given in
the Scriptures.
Those who deny that the word of God furnishes any
pattern for church building, will not object to the admis-
sion, that the church which has most of scriptural archi-
tecture about it, best deserves their regard.
Now, if it has been shown in the preceding pages, that
all the fundamental principles, and essential doctrines of
Congregationalism, have the sanction of scriptural precept
or apostolic usage ; and that the authorized practice, of
this denomination is in nowise inconsistent with the same
precepts and example : then certainly, Congregational-
ism is scriptural ; the word of God allows, but does not re-
quire the adoption of it. And, if Congregationalism is
scriptural, then it is more scriptural than any other system,
in just so much as any other system differs from this in its
fundamental principles and doctrines ; unless it can be
proved that the Scriptures equally countenance different
systems.
But, in what particulars do other systems of church gov-
ernment differ from this? All governments may, I con-
ceive, be classed under three heads : Monarchical, Aristo-
cratical, and Democratical. The distinctive peculiarities
ADVANTAGES. 151
Episcopacy Romish English.
of these three forms may be intermixed in any given sys-
tem ; but all governments, ecclesiastical as well as civil,
may be resolved into three constitutent parts.
The Episcopal form of church government may be re-
garded as monarchical, the Presbyterian as aristocratical,
and the Congregational as democratical. The predomi-
nating characteristics of these three forms of church gov-
ernment, are sufficiently expressed by the titles given
them.
Episcopacy, strictly speaking, places the government of
the church in the hands of one man. His power may be
that of a despot, or of a limited monarch ; according as
the people are allowed more or less influence in the govern-
ment. Romish Episcopacy may be considered a despo-
tism. The pope, is the supreme, uncontrollable head of
the church. The mere fact that he is an elected despot,
does not alter the nature of his government when once
established : especially as the people have no voice in his
election. His government is absolute, uncontrollable by
any authority in the people. The pope's will is sovereign.
His word is law.
Congregationalism differs heaven-wide from Romish
Episcopacy. And if Congregationalism is scriptural, it is
as much more scriptural than Romanism, as the differ-
ence between the two.
But, suppose we take the Episcopacy of the Church of
England: Is not that monarchical? Not so despotic as
Romanism ; but, as really monarchical. The English
church is but a modification of the Romish. At the refor-
mation she merely changed heads ; taking Henry VIII,
instead of Clement VII, for her supreme head. The king
of England became as truly pope of the English church,
152 CONGREGATIONALISM.
English Episcopacy its form its expense.
as his holiness of Rome had been before. Henry claim-
ed the right to regulate the Church of England as seemed
good in his own eyes, and parliament sanctioned that
claim. The successors of Henry, with the crown, inheri-
ted also, the Church of England. From Henry, the head-
ship of the church has come down with the crown to the
present monarch ; and the church of England now has for
her "supreme head" a young, and gay girl, of two and
twenty years of age. She " convenes, prorogues, restrains,
regulates and dissolves all synods and ecclesiastical con-
vocations ;" and all archbishops and bishops are appoint-
ed by her. For, although there is the formality of an
election of these functionaries by the clergy, yet this, is
authorized only by what is called a conge cFelire, or leave
to elect, which is accompanied by a nomination of the
person to be elected.
The archbishops rank in ecclesiastical dignity next to
the sovereign ; and are supreme in their respective provin-
ces. The archbishopric of Canterbury, comprehending
twenty-one bishoprics, and that of York, four. Next to
archbishops, come the bishops. Each bishop is sole judge
in his own court of all ecclesiastical offences. The arch-
deacons, and priests, and deacons, and all the minor or-
ders, are amenable to their respective metropolitans. This
whole establishment the kingdom is taxed to sustain. And
it is sustained at the enormous expense of nearly NINE MIL-
LIONS OF POUNDS ANNUALLY : a sum greater, by nearly
ffty thousand pounds, than the income of all the clergy
in the world beside.* But, in the government of this
church, the people at large, have no voice whatever.
How far this system differs from Congregationalism, it is
* American Encyclopedia, Art. Church.
ADVANTAGES. 153
American Episcopacy.
easy to see. The difference is so great, that if one be
scriptural the other must be, in many important particu-
lars, unscriptural. I speak simply of the polity of this
church. The doctrinal articles are, for the most part
sound and scriptural.
If we turn from English Episcopacy to American, what
will be the result of the comparison 1 The Episcopacy of
this country is a scion from the mother land ; a continua-
tion of the Church of England, under a new name. The
early clergy of this denomination were conformists to the
English hierarchy the very hierarchy, from the persecu-
tions of which the Congregational fathers of New England
fled or, received ordination from the English and Scotch
bishops. All their parishes were included in the diocese of
London, previously to the revolution. The first Episcopal
bishops of America, were consecrated by the archbishops
of Canterbury and York ;* but not until these functiona-
ries were assured, that no material deviation from the
English hierarchy, in doctrine and practice, would be ad-
mitted into the American Episcopal church.
The nature of our government does not admit of a " su-
preme head" of the church ; but if, by any revolution in
politics, the republican, should be changed for the mon-
archical form of government, would it not be consistent
with American Episcopacy to make the monarch of Ameri-
ca the head of the church 1 Indeed, is not Episcopacy
incomplete while destitute of a supreme head ? Will it
not be found indispensable to the perfect working of the
system that this present deficiency should ere long be sup-
* One American bishop had been previously consecrated by the
non-juring bishops of Scotland.
154 CONGREGATIONALISM.
Modifications of Episcopacy in the United States.
plied, by the consecration of an archbishop at least, to be
" Primate of all America ?" I make these suggestions
from no unfriendliness to this denomination of Christians.
I question not their patriotism, or affection for our civil in-
stitutions. It is not of Episcopalians that I speak ; but,
of the Episcopal form of church government. Respecting
this, I ask : Is it not substantially the same as that of the
mother land ? and would it not more closely resemble that,
if it were possible under a republican government, which
tolerates all denominations, and patronizes none ? I am
not ignorant that modifications of diocesan Episcopacy have
been introduced into the " Protestant Episcopal Church
in the United States," which render it, to a certain extent,
a representative government; but the clergy still govern
the church; the bishop is still the limited monarch of his
diocese, which embraces all the churches of one or more
states. In his diocese he possesses a controlling and direct-
ing authority. No church can be formed ; no person ad-
mitted to " holy orders,"* or " confirmed," i. e. received
to the Lord's Supper,t but by his authority ; no congrega-
tion can receive a pastor, but by his consent ;f no pastor
can remove but by his permission : in a word he is the
head of the church in his diocese. To aid the several bish-
ops, there is a yearly convention of the clergy and laymen
of each diocese, and a sort of triennial parliament, of lords
and commons from the several dioceses, which frame can-
ons, and make regulations for the government of the church.
Notwithstanding this general convention of the clergy and
* Canons passed in Gen. Con v. 1838, Canons IV and VII.
t " " " 1832, " XXV XXVI.
* " " ..--nl- " " " xxx.
il " " " " " XXXIII.
ADVANTAGES. 155
Difference between Episcopacy and Congregationalism.
laity of the several dioceses, the " house of bishops," who
meet by themselves, retain, virtually, the government of
the church in their own hands, by possessing " a full veto
upon the proceedings of the other house." See note to
" Constitution of the Protestant Episcopal Church, in the
United States of America." And Bishop White's Me-
moirs of the Church.
Bishop Hobart was mistaken, when he asserted, in refer-
ence to a peculiarity of these assemblies, that " in the per-
manent official stations of the bishops and clergy in her
legislative bodies, our own church resembles all other re-
ligious communities, whose clergy, also, are permanent
legislators." The denomination whose principles are ad-
vocated in these pages, rejects, as unscriptural and un-
authorized, all such legislative power either permanent
or temporary of the clergy. We maintain, that Christ
has given ecclesiastical power, strictly speaking, to no body
whatever ; that the power of the church is simply executive ;
and that this power is in the hands of the church in its as-
sociated, congregational capacity. Or, in other words, that
each particular " congregation of faithful men, for whom
Christ died," duly organized as a church, have all the power
that man has, to administer the laws of Christ's kingdom.
And, that councils, and conventions, and synods, are sim-
ply advisory bodies. In the general polity of their churches ;
in the number, and rank, and authority of their church of-
ficers ; in the admission, discipline, and exclusion of mem-
bers; the two denominations differ, and differ widely too.
American Episcopacy is a national church : (See II.
canon of 1838, sect. 3). " The jurisdiction of this church
extending in right, though not always in form, to all per-
sons belonging to it, within the United States." The
156 CONGREGATIONALISM.
Same subject.
triennial General Convention, is virtually, "the Protestant
Episcopal Church in the United States." This body
makes general laws (canons) for the government and reg-
ulation of all the congregations of the denomination in the
United States. The existence of such a body as a Con-
gregational church that is, a church, all of whose mem-
bers can meet together in one place for the worship of
God, and transaction of church business is not recogni-
zed by Episcopalians. Our clergy according to their judg-
ment, are not scripturally ordained ; and are not author-
ized to administer the ordinances, or to preach the gospel.
Accordingly, no minister of our denomination, or of any
other, except their own, is "permitted to officiate in any
congregation of this church," (Ganon XXXVI of 1832)
until he has been ordained by one of their bishops, after
a probation of six months, and " passing the same exami-
nations as other candidates for deacon's orders." Canon
VII. sect. 4, of 1838.
These things are alluded to, not by way of complaint,
much less to cast odium upon the denomination who have
adopted these canons ; but simply to show that there is a
wide difference between Congregationalism and American
Episcopacy ; so wide, that one or the other must be essen-
tially erroneous in their views of the general organization
of Christian churches. The difference between us does
not, however, end here. Episcopalians lay it down as
thejirst canon of their church, that "there shall always be
three orders in the ministry, viz. bishops, priests, and
deacons" (Canon I. of 1780), differing from each other
in dignity and authority. Congregationalists recognize
but one order of ministers, of like dignity, and authority,
if invested with the pastoral office.
ADVANTAGES. 157
Same subject.
Episcopalians place the power of ordination exclusively
in the hands of the bishops. Congregationalists suppose
this power to be vested in the church.
The two denominations differ as widely in their views
of what is necessary to entitle individuals to church mem-
bership.
Congregationalists require evidence of repentance to-
wards God, and faith in Christ, as pre-requisites to church
membership. Episcopalians do not. See Canon XXIX
of 1832, and " the ministration of public baptism of in-
fants," and "the order of confirmation," in " the Book of
Common Prayer." Congregationalists give to each church
the right to judge who are suitable persons for their fel-
lowship, and none are admitted without a vote of the
church. Episcopalians give this right and power to the
officiating minister of a parish, and the bishop of the dio-
cese ; Canons XXV and XXVI of 1832. The people
have no voice in this important business.
Another point on which the two denominations differ,
is their methods of disciplining offending church members.
Congregationalists endeavor to follow the direction of
the Savior, in Matt. 18: 15 18. Episcopalians give the
right and power of discipline into the hands of the officia-
ting minister of the congregation, subject to the supervi-
sion of the bishop of the diocese. Canon XLII of 1832,
and "the order for the administration of the Lord's Sup-
per," in " the Book of Common Prayer."
And in the discipline of ministers, the difference* be-
tween us is no less. The doctrine and practice of Con-
gregationalists upon this subject have been sufficiently de-
tailed. The doctrine of the Episcopal church is : " Every
minister shall be amenable, for offences committed by him,
14
158 CONGREGATIONALISM.
The Methodist Episcopal church.
to the bishop, and if there be no bishop to the clerical
members of the standing committee of the diocese, in
which he is canonically resident, at the time of the charge."
Canon V of 1835.
In all these particulars, and others that might be specifi-
ed there are essential differences between the two de-
nominations. Indeed our views respecting the entire or-
der and discipline of a church of Christ, are so unlike,
that if either is scriptural, the other must be unscriptural,
I flatter myself that it has been shown in the course of these
pages, that the essential peculiarities of Congregationalism
were found in the churches which were organized by the
apostles ; and that these features were retained substantial-
ly by the churches of the first and second centuries at least.
But we look in vain to the Scriptures for any such sys-
tem of church order and discipline in the apostolic church-
es, as " The Canons and Constitution of the Episcopal
church, of the United States" presents. We therefore prefer
Congregationalism, because it is in our view, more nearly
conformed to the apostolic and scriptural models, than is
Episcopacy.
The grounds of our preference for Congregationalism
over Protestant Episcopacy, having been briefly stated, we
turn now to another branch of the same family " The
Methodist Episcopal Church." " The government of this
church," says one of its leading members, " is strictly
Episcopal." Soon after the establishment of an " Episco-
pate'^" in the Protestant Episcopal church in the United
States, Dr. Coke, the presiding bishop of the Methodist
Episcopal church in the United States, expressed his en-
tire accordance with the Protestant church, in their order
and discipline ; and his earnest wish that the two denomi-
ADVANTAGES. 159
Its organization.
nations might be united.* The Methodist church, like
the Protestant, is a national church. All the different con-
gregations of the denomination in the United Stales, go to
constitute " The Methodist Episcopal Church"* l< The
spiritual and temporal business of [this] church" is under
the general supervision of six bishops ; who have the con-
trol and direction of more than two thousand travelling
preachers, and numerous local preachers.
The United States are divided by the bishops into twenty-
eight " Conferences" or dioceses, in each of which there
is a " Yearly Conference," or meeting of all the travelling
preachers, and such as are eligible to this office in the Con-
ference ; which, with the presiding bishop, transact the
business of the diocese or conference.
From these yearly conferences, a number of delegates
one for every twenty-one members go up to form the
" General Conference." These conferences answer to
the General and State Conventions of the Protestant
church; with this essential difference no lay delegates
are admitted by the Methodist discipline, to either the
yearly or general conference ; and yet, these bodies, with
the bishops, have the control and government of the entire
Methodist church.
The several congregations seem to have no voice in the
selection of preachers, or the election of their pastors. The
general conference chooses the bishops (" Discipline,"
Chap. I. sect. 4), the yearly conferences choose the trav-
* See his letters to Bishop White, in "Memoirs of Episcopal
Church in United States," pp. 425 43J.
t My guide in the following delineation is " The Book of Disci-
pline of the Methodist Episcopal Church," "Letters on Method-
ism," " Encyclopedia of Relig. Knowl." and Buck's Dictionary.
160 CONGREGATIONALISM.
Same subject.
elling deacons and elders, (Dis. sect. 6 and 7,) and pre-
sent them to the bishops for ordination. (Ibid.) The
bishops appoint the presiding elders, (Dis. sect. 5,) who
are virtually bisJiops in their respective districts. Sect. 5.
The presiding elders, the travelling elders, the deacons,
and the preachers,* are all under the direction of the
bishops, who station them where they think proper, and
move them when they judge best, subject to certain gen-
eral restrictions. Sects. 4, 5 and 8, and Ans. 11 and 12.
Every conference is divided into several districts, over
each of which a presiding elder is placed, (Dis. I. sect.
5,) who has the control and direction of all the travel-
ling and local preachers within the district. Discip. I.
sect. 5.
Every district is divided into several " Circuits " em-
bracing several congregations or societies. Each of these
circuits is supplied with travelling preachers, deacons, el-
ders, or "preachers ;" more or less exhorters ;t local preach-
ers; and three or more " stewards," who have charge of
the temporalities of the circuit. Dis. Part II. sect. 3.
Every congregation is divided into "Classes" of about
twelve persons ; to each of which " a leader" is appointed.
Dis. Part II. sect. 1.
" The special charge" of each circuit, is intrusted to
one of the travelling ministers of the circuit. He licences
* " A preacher" is a person on trial for admission to " full con-
nection." Dis. Chap. I. sect. 8.
t " Ezhorters," and what are called " local preachers" are per-
sons, not connected with the conference, not supported by its
funds, nor devoted entirely to the ministry ; usually men who are
engaged in some secular employment, but who exhort or preach
occasionally, as circumstances may require.
ADVANTAGES. 161
Wesleyan Methodism, anti-republican.
" the unordained local preachers* and exhorters ;" he ap-
points and removes, as he judges proper, all the class lead-
ers and stewards on the circuit ;t and has the general over-
sight and direction of all the preachers and exhorters, and
stewards and leaders, and of the spiritual and temporal af-
fairs of the circuits. See Dis. I. sect. 9.
The people, composing the Methodist church, seem to
have no voice in the election of one of the above officers,
into whose hands the management of their secular and ec-
clesiastical affairs is committed. The bishops, the pre-
siding elders, and the travelling preachers control every-
thing. John Wesley was certainly correct, when he said
of himself and his Methodist brethren " WE ARE NO RE-
PUBLICANS. "J Richard Watson, a standard writer among
the Methodists, says: " A popular form of church gov-
ernment * * could only be tolerable in very small isolated
societies, and that in the times of their greatest simplicity
and love." " Theological Institutes," Part IV. chap. 1.
The system of church government which has now
been briefly detailed, lays no claim to a divine origin. See
Articles of Religion, Art. XXII; it originated \vith Mr.
Wesley. In 1784 he ordained, by the imposition of his
own hands, Thomas Coke, for the episcopal office in
America, " and commissioned and directed him to set apart
* The ordained local preachers, are either persons who were
once travelling preachers, or such persons as have been specially
recommended to the bishop for ordination.
t " As long as I live," said Mr. Wesley, " the people shall have
no share in choosing either stewards or leaders among the Method-
ists."
$ See Letter to John Mason.
14*
162 CONGREGATIONALISM.
Other particulars in which Methodism and Cong, differ.
Francis Asbury * * for the same episcopal office." Dis.
sect. 1. By their hands the present clergy of this church
have chiefly received ordination.
I need not stop to show how unlike Congregational
usage all these things are, or how contrary to our princi-
ples is this entire organization.
In several other particulars Wesleyan Method ism differs
quite as widely from Congregationalism. In the admission
of members to the church, the Wesleyan mode is briefly
this : All " who desire to flee from the wrath to come,
and to be saved from their sins," are formed into classes, of
twelve persons in each ; and a leader is appointed to meet
them weekly, " to advise, reprove, comfort, or exhort [them]
as occasion may require." After a probation of six months,
and nothing occurring to contradict their original profes-
sion of " a desire to flee from the wrath to come, and to
be saved from their sins," they are, after baptism, consid-
ered as members of the Methodist Episcopal Church. Dis.
Chap. II. sect. 1 and 2.
I do not find that any person has aught to say respecting
the admission of members into " full connection" but the
class leader and the leader of the circuit. The process
seems to be briefly this : The class leader recommends
to the circuit leader, any person having belonged to his
class for six months, whom he judges suitable for church
fellowship ; the circuit leader gives the person " a ticket"
of admission to the church, and reads his name as "re-
ceived," at the next Quarterly meeting of the circuit. See
Dis. II. sect. 1 and 2.
In the discipline of erring and offending persons, there
is not, so far as I can discover, any reference to the 18th
chap, of Matthew.
ADVANTAGES. 163
The discipline of erring and offending persons.
The method pursued with those who aie not in "full
connection," that is, are still members, on probation of a
class, is thus described in the Discipline : " We will ad-
monish him of the error of his ways. We will bear with
him for a season. But then, if he repent not, he hath no
more place among us. We have delivered our own souls."
Chap. II. sect. 1 and 7. His name is read at the next
Quarterly meeting, by the " official minister," as " exclu-
ded" from the society, (Dis. II. sect. 2.) and thus the
matter ends.
The process with those who have been admitted to
church privileges, is briefly as follows : If a person is ac-
cused of a crime sufficient, if true, to exclude from the
kingdom of grace and glory, the accused and the accuser
are brought together " before the society of which he is a
member, or a select number of them, in the presence of a
bishop, elder, deacon, or preacher;" and if found guilty
by a majority of the persons thus assembled, the discipline
says : " Let the minister or preacher who has the charge
of the circuit, expel him."
In cases of a less aggravated character, " a preacher
or leader" gives private reproof first, "on second offence
he may take one or two faithful friends," " on a third of-
fence let the case be brought before the society, or a select
number; and if there be no sign of real humiliation, the
offender must be cut off." Disc. II. sect. 7.
It should be remarked, that although " the society or a
select number" have the privilege of saying whether, in
their opinion the accused is guilty or innocent, yet they
have no power to acquit or exclude the offender. The
presiding minister has a veto upon the vote of society : in-
deed, " the society or a select number" act only the part
164
CONGREGATIONALISM.
Presbyterianism.
of advisors to the minister. "If [he] differ in judgment
from the majority of the society or the select number," he
may refuse to act agreeably to their judgment, and refer
the matter to " the ensuing Quarterly meeting," * * " and
the majority of the ministers, travelling and local preach-
ers, exhorters, stewards, and leaders present, shall finally
determine the case." Dis. II. sect. 8, in the old editions
sect. 7, in the ed. of J 839.
It thus appears that the people, have, in fact, no power
to exclude from their society, any more than they have to
admit into it.
Now, believing as we do, that Christ has given the
keys of the church to the people composing that church,
we must of necessity, prefer Congregational ism to Metho-
dism.
The next great denomination of Christians whose
church polity differs from the Congregational, is the Pres-
byterian. I denominate this aristocratical, because it
recognizes no presiding and controlling head, under the
title of a bishop. Its clergy are all on a footing of equali-
ty. Each congregation has the right of electing its own of-
ficers. These consist of a pastor, ruling elders, and dea-
cons, in number according to the wants of the congrega-
tion.* Thus far the difference between Congregation-
alism and Presbyterianism is not very essential : but,
from this point, the two denominations rapidly diverge.
A radical difference between- us is found in our definitions
* They cannot, however, call a pastor except it be through the
Presbytery to which the church belongs. Neither can they have a
pastor ordained or installed over them, except it be by the consent
and concurrence of their own presbytery, and that with which the
candidate is connected. See " Form of Gov." chap. 15 and 16.
ADVANTAGES. 165
One of its radical principles. The church session.
of a church. One of the " radical principles of Presbyte-
rian church government is : That the several different
congregations of believers, taken collectively, constitute
one church of Christ, called emphatically the Church"*
This principle is the ground work of all our difference
of government and discipline.
Acting upon this principle each Presbyterian congrega-
tion is governed, not by the united brethren thereof, but
by " The Church Session ;" that is, by the pastor and ru-
ling elders of the congregation, who are " charged with
maintaining the spiritual government of the congregation.
For which purpose, they have power to inquire into the
knowledge and Christian conduct of the members of the
church ; to call before them offenders and witnesses, be-
ing members of their own congregation, and to introduce
other witnesses, where it may be necessary to bring the
process to issue, and when they can be procured to attend ;
to receive members into the church; to admonish and re-
buke, to suspend, or exclude from the sacraments those
who are found to deserve censure ; to concert the best
measures for promoting the spiritual interests of the con-
gregation ; and to appoint delegates to the higher judica-
tories of the church. "t
Thus it appears, that " The Church Session " is, virtu-
ally, the church. Some three or four men are invested
with authority to control and manage all the affairs of the
congregation. Arid these men are permanent officers ; in-
dependent of the congregation, and after their election, not
* See " Form of Gov. of Presb. Chh. in U. S." p. 397. 18mg,
1821.
t Plan of Gov. Chap. 10. 6,
166 CONGREGATIONALISM.
Presbytery. Synod. General Assembly.
subject at all, to the controlling voice of the brethren. They
can be removed from office only by death, or regular trial
for misdemeanors. I speak particularly, of the ruling el-
ders ; who are considered as the representatives of the con-
gregation. The pastor, if obnoxious, may, undoubtedly
be induced to remove by other means ; but not without
the concurrence of the presbytery. The government of
each congregation is, then, to all intents and purposes,
aristocratical.
From the decisions of this court an appeal may be made
to a higher, called " the Presbytery" This is composed
"of all the ministers, and one ruling elder, from each con-
gregation within a certain district," larger or smaller, ac-
cording to circumstances.
The presbytery has, substantially, the same power over
all the congregations within its limits, that the church ses-
sion has over a single congregation.
From the decisions of this second judicatory, an appeal
may be made to a third; called " the Synod" This is
composed of the ministers and elders of at least three pres-
byteries. This court exercises a controlling influence and
authority over all the presbyteries, church sessions, and
congregations within its bounds.
From this body an appeal may be carried up to the
" GENERAL ASSEMBLY ;" which is the highest judicatory
of the Presbyterian church. This is the end of contro-
versy or, perhaps I should say the reservoir, into which
all obstinate controversy finally runs ; to be disposed of as
it best may be.
This body is thus constituted : Every presbytery is en-
titled to send one minister and one ruling elder ; and, if
the presbytery embraces more than nine ministers, it may
ADVANTAGES. 167
Is this form Scriptural ? Other denominations classed.
send two ministers, and an equal number of ruling elders;
and so on ; one minister and one elder for every nine min-
isters in any presbytery.
The General Assembly has the same authority over the
whole church that each of the inferior judicatories has over
the particular portion assigned to its care. It is the bond
of union among all the congregations. It is the general
assembly of the Presbyterian church in the United Stales
the Presbyterian church itself.
No one will deny that this system of church government
is orderly and methodical ; that its movements are system-
atic and regular: but the question at issue is where is
the scriptural model and authority for all this ? I go not
into the specification of objections to this system I will
not dwell upon the recent developments of the workings of
this consolidated system of church government ; but, with
the Scriptures in his hands, I put it to any unbiassed mind
to decide, which is the more scriptural form of church
government, the Presbyterian or the Congregational.
It is deemed unnecessary to go into any further
comparison of different forms of church order and disci-
pline. All other denominations are believed to recognize
more or less of the general principles of government which
have been already enumerated and may be classed under
one or other of these great denominations, as the peculiar-
ities of one or the other predominate. The Calvinist Bap-
tists are thorough Congregationalists in their government.
Indeed, they are one with us, so far as the principles of
church polity are concerned. The Freewill Baptists, re-
cognize a form of government, and order, substantially
Congregational. " Government is vested primarily in the
168 CONGREGATIONALISM.
Concluding remarks upon this head.
churches, which are usually composed of such believers
as can meet together for worship."*
The Protestant Methodists, or Reformed Methodists
have introduced into their government the representative
principle ; allowing the laity an equal voice with the cler-
gy in their church judicatories. They do not recognize
the order of bishops, as distinct from that of elders ; but,
in most other particulars, symbolize with the Protestant
Episcopal church, in their government.
" The Christian Connection," maintain the strict inde-
pendence of the churches. So do the Unitarians.
Believing Congregationalism to be entirely scriptural,
we are constrained to regard this form of church order
and discipline as more correct and scriptural than any
other, in just that proportion in which any other varies, in
essential points, from this. And, in the maintenance of
this opinion of our favorite model, we do not regard our-
selves as guilty of any arrogance in relation to other sys-
tems of church government; for, consistently with our
principles we can do no less than to esteem our own,
above all others. We maintain that the Scriptures are a
sufficient guide to all that is essential to the good order and
correct discipline of a church of Christ. We have care-
fully examined the Scriptures to ascertain what this order
and discipline should be ; and have arrived at conclusions,
which these pages partially, at least, detail. If in our de-
ductions we have not erred, then, in our conclusion we
are correct, that of all the systems of church government,
Congregationalism is the most scriptural. And this we
* Elder Beede, in Relig. Encyclopedia.
ADVANTAGES. 169
Congregationalism encourages self-government.
conceive to be one of the advantages and not a trifling
one, either which this system possesses over every other.
2. Another advantage of Congregationalism is, that it
encourages self-government beyond that of any other system.
Next to the duty of knowing oneself, is that of governing
oneself. In proportion as you abridge men of the privi-
lege of governing themselves, in just that degree, you en-
courage the doctrine that men are incapable of self-gov-
ernment ; and consequently, discourage all efforts to exer-
cise this inalienable, and all-important right. Now the
Congregational system of church government, beyond all
others, encourages every man to exercise this important
birth-right. It teaches him, that Christ has intrusted the
management of his kingdom upon earth to the hands of
his people ; with only certain general rules, as landmarks
for their guidance. He who has learned from the Scrip-
tures that Christ has committed such interests to his peo-
ple, will not be slow to perceive, that if men are judged
competent to manage affairs which pertain to their eternal
interests, there is a gross inconsistency in denying them
the right to manage the affairs of state, which pertain only
to the present life. The direct tendency of this system of
church government, then, is to a democratical form of
state government.
The early English Congregationalists, seem to have had
no design upon the state, when they asserted their rights
as Christians ; indeed, they expressly professed their cor-
dial attachment to the monarchical and all but despotic gov-
ernment under which they lived. And this was true of
the Brownists, even the pioneers of our denomination
who were rigid separatists from the Episcopal church, and
often violent in their denunciations against those who up-
15
170 CONGREGATIONALISM.
Congregationalism favors democracy.
held it ; and who denied the right of governments to in-
terfere at all with the affairs of the church.
Penry, one of the last of the Brownists who suffered
death for his religious sentiments, during the reign of
Elizabeth, when accused of disloyalty, protested againsl
the accusation ; declaring that the queen had a daily re-
membrance in his prayers : and with his dying breath, sent
the assurances of his loyalty to her majesty. Nevertheless,
the politicians of those times were not slow to perceive the
natural tendency of these principles of church government;
and could not be persuaded, that the men who claimed in-
dependence in church matters, did not aim at the same in-
dependence in civil affairs. Hence it was, that the per-
secution of the Brownists, during Elizabeth's arbitrary
reign, was even more violent than that of the Protestants
under the bloody Mary, Elizabeth's popish predecessor.
However it may have been with the English Indepen-
dents, while they remained in their native land, it is very
obvious that the Leyden church early entertained demo-
cratical prepossessions in respect to civil government.
How much influence their residence in Holland may
have had in modifying their views, it is difficult to say ;
but it is clear, that the very first act of the emigrating Pil-
grims, in a civil capacity, was one which savored strongly
of democracy.
Before landing upon the rock of Plymouth, they drew
up and subscribed an instrument, by which they covenant-
ed and combined together, "into a civil body politic; to
enact, constitute, and frame such just and equal laws and
ordinances, acts, constitutions, and officers, from time to
time, as should be thought most meet and convenient for
the general good of the colony." " This brief, but com-
ADVANTAGES. 171
Civil influence of Congregationalism in New England.
prehensive constitution of civil government," says Pitkin,
*' contained the elements of those forms of government pe-
culiar to the new world." From the outset, the English
government were jealous of the spirit of independence
manifested by the Pilgrims ; and, to counteract this, the
project of introducing Episcopacy, and a governor-general
over the colonies of New England, was early entertained
by the English court. The commissioners appointed by
Charles II, in 1664, to visitNew England, with " full pow-
er and authority to heare and receive, and to examine and
determine, all complaints and appeales in all cases and mat-
ters ;" or in other words to overturn the government of the
colonies, if not found sufficiently loyal these commission-
ers reported of Massachusetts " Their way of government
is Commonwealth-like ; their way of worship is rude, and
called Congregational"* The last word in this sentence
whether by design or not explains the first clause.
That the English government were prepared to believe
this report, is evident from the fact that Lord Clarendon,
in his draft of the plan for sending over commissioners, de-
clared, that the colonies "were already hardened into re-
publics." When the struggle for civil independence actu-
ally began in this country, it was found that New England,
the hot bed of Congregationalism, in which, in 1760, there
were 440,000 Congregationalists, out of 500,000 inhabi-
tants was " the hot bed " of revolutionary principles too.
And to this form of church government, we unquestionably
owe our peculiarly free and excellent forms of state gov-
ernment.t
* Hutchinson, Vol. I. App. No. 15, and Am. Ency., Art. New
England
t <; Several years before the American revolution, there was,
172 CONGREGATIONALISM.
Congregationalism promotes general intelligence.
To those who regard a republican form of government
as the gift of God, and the birthright of man, it will be no
slight recommendation of Congregationalism, that it favors,
if it does not unavoidably lead to, this form of civil gov-
ernment.*
3. Another important advantage of this popular form of
church government, is, that it promotes general intelli-
gence beyond any other.
As no people are fit to manage their civil affairs, unless
intelligent and virtuous, so no body of men are qualified to
conduct ecclesiastical affairs, who are destitute of intelli-
gence and piety. The motive, in either case, to prepara-
tion for self-government, is well nigh irresistible. Every
near the house of Mr. Jefferson, in Virginia, a church which was
governed on Congregational principles, and whose monthly meet-
ings he often attended. Being asked, how he was pleased with
the church government, he replied that it had struck him with
great force, and interested him very much ; that he considered it
the only form of pure democracy that then existed in the world, and
had concluded that it would be the best plan of government for
the American colonies." See an able article on Congregationalism
in Encyclopedia of Religious Knowledge.
* A writer in the London Quarterly Review (Vol. XVI. pp.517,
518), as quoted by Dr. Wisner in his address at Plymouth, 1831,
says : " It soon became apparent (in the reign of Elizabeth in En-
gland) that they (the Puritans) tended naturally towards republi-
canism ; for certain it is, that monarchy and Episcopacy, the throne
and the altar, are much more nearly connected than writers of bad
faith, or little reflection have sought to persuade mankind. Be-
sides this insensible, but natural inclination towards democracy,
which arises from the principles of a popular church government,
there was another cause why the current should set in that direc-.
tion ; it was only under Commonwealths that the Puritans saw
their beloved discipline flourish."
ADVANTAGES. 173
Same subject.
Congregationalist is expected to take part in transacting
the most important business that is done on earth the
business of the church of Christ. He recognizes his ac-
countability to Christ for the manner in which he does the
work assigned him. He feels if he feels as he ought
that there is deep responsibility incurred by him. Acting
under this conviction he is constrained to seek that prepar-
ation of heart and mind which, alone, will fit him to act
well his part as a Congregational professor.
I would not be understood to say, that such are actually
the feelings and practice of all who embrace this form of
church government ; for many, we have reason to fear,
are nominal Congregationalists, who have little acquain-
tance with the nature and operation of the principles
which they profess; and no suitable sense of the responsi-
bilities which they incur in transacting the momentous
business of a Christian church. I speak not of all who
profess this system ; but of the tendency of the system it-
self, and, of its actual results in multitudes of instances.*
In saying what I have of the tendencies of Congrega-
tionalism, I would not be understood to intimate that other
denominations do not encourage intelligence and piety
among their members ; but this I do intend to say, that the
more free any system of government may be, and the
greater the responsibility laid upon men, the stronger will
be the motive to be intelligent, in order to manage that
* I have recently met with the remark I know not exactly
where that the French nation are much less frivolous since their
revolution than formerly. The responsibility of sustaining the
government for which they have fought, makes them compara-
tively grave. A sense of responsibility always makes men thought-
ful, and sober-minded.
15*
174 CONGREGATIONALISM.
Same subject.
government, and to meet that responsibility. Now, as in
no denomination so much is expected of the mass of the
church as in ours, so in none are intelligence, and other
suitable qualifications for church membership, so urgently
demanded. Other forms of church government favor
these things, just in proportion as they approach towards,
or recede from, the standard of pure Congregationalism.*
* In reply to a letter of inquiry, whether there were any Con-
gregational churches, in a particular section of our country ; an
intelligent correspondent says " No." 4 And assigns, as a reason,
the want of general intelligence among the people of that section
of country.
Congregationalism unquestionably demands a greater measure
of religious intelligence, in the mass of the church than any other
system of church government. " I do sincerely think," says my
correspondent, " that out of New England, it is exceedingly dif-
ficult to make Congregational churches live : and why ? Because
out of New England, there is (comparatively speaking) only here
and there an enlightened man. He must be an elder and take care
of the rest."
Richard Watson, already referred to, grounds an objection to " a
popular form of church government," on the supposed ignorance
and youth and inexperience of the mass of every religious commu-
nity. He speaks with a sort of holy horror, of "referring every
decision to members and suffrages, and placing all that is good and
venerable, and influential among the members themselves, at the
feet of a democracy.'" Institutes, Fart IV. chap. 1. .
It is too obvious to require argument, that the very necessity for
intelligence, will, with good men, be a strong inducement to be-
come intelligent. And, it seems to me altogether reasonable to
believe, that in these very communities where it is now supposed
that the want of intelligence forbids the existence of Congregation-
al churches, there would have been a vastly greater amount of re-
ligious knowledge, if such churches had long ago been established
among them. If the intelligence of New England, originally es-
ADVANTAGES. 175
To Cong, principles we owe most of our Schools and Colleges.
Some of the legitimate effects of this system are seen in
the efforts of the Pilgrims to establish schools and semina-
ries of learning, as well as to plant churches and to propa-
gate the gospel in this land of their exile ; and these were
established, rrrainly, as auxiliaries to their churches.
Scarcely had these venerable men felled the forest of
New England, when they began to provide means to en-
sure the continuance of their churches and the stability of
their civil government. " Learning and religion," they
wisely judged to.be "thejirmest pillars of the church and
commonwealth" Harvard college, which had previously
existed as a high school,* was established at Cambridge
as early as 1638, eighteen years only after the first tree
was felled in New England.
To Congregational principles we are indebted for most
of the colleges of New England. From the same source
has flowed down to us that system of common schools,
which, notwithstanding its defects, has so long and so
richly blessed our land and the world. t The same spirit
has founded and endowed all the Theological Seminaries
of New England.
The influence of Congregationalism in establishing the-
ological and literary Institutions at the South and West
is well known.
Can any man consider the facts now alluded to, with-
out perceiving that this system of church order and disci-
pline is preeminently favorable to general intelligence?
tablished Congregationalism, it is equally true, that Congregation-
alism, has preserved for New England that intelligence.
* " In 163G the general court gave 400 towards a public school
at Newton." Hutchinson.
t See Appendix, No. 6.
176 CONGREGATIONALISM.
Cong, best preserves the churches from general corruption.
4. Another advantage of this system of church govern-
ment and discipline is, that it presents the most efficient
barrier to the inroads of heresy, and false doctrine, and
general corruption into the churches of the Lord Jesus
Christ.
I am not ignorant that some persons regard Congrega-
tionalism as the very parent and nurse of all heresy, and
of all errors in doctrine and religious practice with which
the country is now, or ever has been afflicted.
The very independency of our churches, and the free-
dom of our government, the right which our churches
claim to choose whom they will for pastors, and to adopt
what articles of faith, and to pursue what particular prac-
tice they please, are regarded among the most objectiona-
ble features of this system. That this liberty may not be
abused, I shall not contend. That any other than a vir-
tuous people are capable of self-government, I do not be-
lieve. That the Congregational system of church govern-
ment is unsuited to any but truly pious persons, I have al-
ready asserted : for none others was it designed. But for
these, it is admirably adapted. To such, there is no dan-
ger of intrusting the liberty of judging and choosing for
themselves. An unconverted, proud, ambitious, worldly
minded church member may, it is true, do more injury in
a Congregational church, than in any other. For men of
this description our church government was never design-
ed. Such men, however intelligent, have not the first,
and most important of all qualifications for church mem-
bership. But, let our churches be constituted and kept
pure by discipline as they ought to be, and there is no
danger of intrusting to them the power of electing their
ADVANTAGES. 177
Objection, that bad members cannot be kept out answered.
own officers, making their own by-laws, and regulating
all their own affairs, under Christ.
It may, perhaps, be said : " It is impossible to keep out
unworthy members ; they are in the church now, and they
will always be found there." It is true, this matter. de-
mands great watchfulness on the part of our churches ;
and, after all, some unworthy members may creep in : if,
however, the great mass of the church be sound and pious,
there will be, under ordinary circumstances, comparative-
ly little danger from the unsoundness of a few individuals.
Certain it is, that there is much less danger that the ma-
jority of a church will become unsound and heretical,
than that a single many or a few men, constituted govern-
ors of the church, will swerve from the faith. Every sys-
tem of church government, which takes the power out of
the hands of the brethren or the church itself places it
in the hands of individuals. If these are members of the
particular church which they control, the danger to the
church will be, in proportion to the fewness of her govern-
ors : that is to say, there will be more danger that one man
will become unsound and heretical, than that Jive will ;
and more danger ihztjive will swerve from the truth, than
that one hundred will. And, should these governors be
chosen by the churches themselves, the state of the case
will not be materially altered.
Upon this subject ecclesiastical history lifts an admoni-
tory voice. It is notorious that when the control of the
churches fell into the hands of synods, then the purity of
the churches began visibly and rapidly to decline. This
declension became more serious, as the influence of many,
in the government of the churches diminished to a few ;
and it became total t when " THE MAN OF SIN" mounted the
178 CONGREGATIONALISM.
Independency of churches a barrier against defection.
papal throne, and claimed lo be the Head of the Church;
the Vicegerent of Christ ; the Infallible Interpreter of the
mind of the Spirit, and the Unerring guide of the faithful.
Now, inasmuch as our Congregational polity places all
church power in the hands of the brethren of the church,
it provides the greatest possible safeguard against the in-
roads of heresy.
Then, again, the independency of the churches, fur-
nishes a further barrier against general defection from the
faith. The more closely you connect the different com-
munities of Christian professors for purposes of govern-
ment, the more readily are they affected by each other.
Bring these associated communities under the government
of one man, or of a few men, and you increase the danger
of corruption in the whole mass, in proportion to the inti-
macy of the association and the influence and power of its
governors. But, should a Congregational church become
heretical in its faith and erroneous in its practice, it will
not necessarily affect sister churches. It will not, except
by the force of bad example. Each church standing in-
dependently of every other, so far as its internal manage-
ment is concerned, has the means of defence in its own
hands. It can shut the door ; and no man can open it.
Then, in respect to its teachers this system furnishes as
complete a barrier against false and dangerous doctrine,
as it is possible to raise. It recognizes no man's right to
send to a church a preacher, or to place over it a pastor.
We know no metropolitan no general or yearly confer-
ence having authority to say to this man, go ; and to an-
other come no presbytery to tell us whether we may, or
may not call a pastor. Each church judges and chooses
for itself. Every brother in the church has a perfect right
ADVANTAGES. 179
Responsibility of pastors, another barrier.
to object to the call of a pastor ; and every man's vote has
equal influence in an election. The whole church being
constituted judges and being qualified by intelligence and
piety to act their parts, the danger of being imposed upon
by an unsuitable man, is comparatively small ; especially if
the scrupulous care of our fathers in trying their candidates
for settlement be imitated by their sons.*
But, should a pastor prove an unsound and dangerous
man, his influence does not necessarily affect any church
but his own : and this has the power to discipline the of-
fender ; and thus. bring him to repentance for his errors, or
at least to make known his true character, and thus im-
pair his ability to injure others.
Thus does Congregationalism protect the churches from
heresy and error. Thus does it provide a remedy, in case
all previous caution should fail, for the extirpation of every-
thing false and dangerous.
It is not denied, that notwithstanding all, errors in doc-
trine and practice, have crept into our churches. And in-
to what denomination of professing Christians have they
not gone ? Who what can guard effectually against the
depravity and deceitfulness of human nature? A Judas
was among " the twelve." A Simon Magus, and "damna-
ble heresies" corrupted the apostolic churches. Congre-
gationalists claim not entire exemption from error. But,
who shall cast the first stone at us? Shall the church of
Rome ? We point her to " the mark of the beast " upon
her forehead. Shall the high-church Episcopacy of Eng-
land ? We beg her to stop long enough to reflect on the
* It was not uncommon for candidates for settlement to be on tri-
al for several months, before they received a call Our fathers had
no fellowship with the touch- and-take system of modern days.
ISO CONGREGATIONALISM.
All systems, more or less exposed to heresy.
Arminianism of Laud's administration, and the rapid strides
which she made towards popery itself during his reign.
Or if she prefer something of later date, we point to the ad- ,
mitted diversity of religious sentiment which now exists
among her clergy ; and this, too, upon fundamental points,
in spite of her liturgy, and creed, and subscriptions, and
test oaths. Shall the Protestant Episcopal church of this
country, claim greater purity? Will it be denied, that
even in this country, the line is becoming more and more
distinct between high-church and low-church ? that it
is not uncommon even now, to designate their clergy as
evangelical or Arminian ?
The very extensive prevalence of Arianism and Unita-
rianism among the Presbyterians of England, and the di-
versity of sentiment which prevails in the Presbyterian
church of the United States, prove the entire possibility of
" grievous wolves" entering the Presbyterian fold, high as
are its walls, guarded as are its entrances.
While, therefore, we claim not for our system of church
order and discipline, that it is a complete defence from er-
ror, to which all denominations are more or less exposed,
we confidently believe that the Congregational churches
of Great Britain and America will bear a favorable com-
parison, in point of purity, with those of any other denomi-
nation in either country.
It would be easy to swell this list of advantages of Con-
gregationalism. The simplicity of its organization, and
the directness and efficiency of its operations, might be
dwelt upon ; the absence of motives to pride and worldly
ambition, which characterizes this organization ; the mo-
tives to diligence and activity which it suggests to its cler-
gy ; and, above all, the powerful tendency of the system
to make men truly pious, might be urged.
ADVANTAGES. 181
Conclusion Pies. Oaks's commendation of Cong.
These, and other topics, might be discussed, perhaps,
with advantage to readers certainly with pleasure to the
writer ; but he has already far exceeded his intended
limits; and, if anything like a just estimate of the system
advocated in these pages, has been expressed, there can
be no occasion to say more, to commend to the regard, to
the confidence, to the love of the descendants of the Pil-
grims of New England, a system which their fathers
considered as essential to the highest welfare of their pos-
terity, to the promotion of holiness in the land, and to the
advancement of the Divine glory in the world.
I know not that I can better conclude this commenda-
tion of New England Congregationalism, than by quoting
the words of the learned and pious Oaks, president of
Harvard College from 1675 to 1681. In an election ser-
mon he says : " Consider what will be the end of receding
or making a defection from the way of church government
established among us. I profess, I look upon the discovery
and settlement of the Congregational way, as the boon,
the gratuity, the largess of Divine bounty, which the Lord
graciously bestowed on his people, that followed Him into
this wilderness ; and a great part of the blessing on the
head of Joseph, and of them who were separate from their
brethren. These good people that came over, showed
more love, zeal, and affectionate desire of communion with
God in pure worship and ordinances, and did more in order
to it than others; and the Lord did more for them, than
for any people in the world, in showing them the pattern
of His house, and the true scriptural way of church gov-
ernment and administrations. God was certainly in a
more than ordinary way of favor present with his servants
in laying of our foundations, and in settling the way of
16
182 CONGREGATIONALISM.
Pres. Oaks's commendation of Congregationalism.
church order according to the will and appointment of
Christ. Consider what will be the sad issue of revolting
from the way fixed upon, to one extreme or to another,
whether it be to Presbyterianism or Brownism ; as for the
Presbyterians, it must be acknowledged that there are
among them, as pious, learned, sober, orthodox men, as
the world affords; and that there is as much of the power
of godliness among that party, and of the spirit of the good
old Puritans, as among any people in the world. And
for their way of church government, it must be confessed,
that in the day of it, it was a very considerable step to
reformation. The reformation in king Edward's days was
then a blessed work.
" And the reformation of Geneva and Scotland was then
a large step, and in many respects purer than the other.
And for my part, I fully believe that the Congregational
way far exceeds both, and is the highest step which has
been taken towards reformation, and for the substance of it,
it is the very same way that was established and practised
in the primitive times, according to the institution of Jesus
Christ." *
* Magnalia, Vol. II. pp. 64, 65 (ed. 1820).
APPENDIX.
In the forms of letters and votes, etc. given in the following pa-
ges, I shall not, of course, be understood as settling the precise
form in any given case ; or, as intimating that a hundred other
modes of expression, etc. may not be equally proper. But, having
had occasion to know that intelligent church members are often
at a loss how to express themselves suitably in communications of
this dpscription, I have thought that some brief forms would be
acceptable, as guides to the general style, etc. of these communi-
cations. I have studied brevity for obvious reasons : should any
judge these forms too skeleton-like, they can clothe them to their
taste.
APPENDIX.
No. 1.
LETTER MISSIVE FROM A COMMITTEE OF PERSONS WISHING
TO BE ORGANIZED INTO A CONGREGATIONAL CHURCH.
, January 1, 1840.
To the Congregational Church of Christ in A.
Reverend and Beloved,
Whereas the Great Head of the Church has disposed a
number of persons in the town of B. to unite together for
public worship and the celebration of religious ordinances,
under a Congregational form of church government, the
undersigned, in behalf of their brethren, respectfully so-
licit your attendance, by your Rev. pastor and a delegate,
at the house of , on the first day of February, at ten
o'clock, A. M., to take into consideration the propriety of
organizing us into a church of Christ; and, should such a
step be deemed expedient, to assist in the appropriate ser-
vices.
Wishing you grace, mercy, and peace, from God the
Father and our Lord Jesus Christ, we subscribe ourselves
Yours in the gospel,
~^^2 \ Committee of
J Arrangements.
No. 2.
CALL FROM A CHURCH TO A PASTOR-ELECT.
To Mr* [or, the Rev. Mr. ].
The undersigned, a committee of the Congregational
* If the pastor-elect has not been ordained, it is proper to ad-
dress him as Mr. and not Rev.
16*
186 APPENDIX.
church of Christ in would respectfully submit to
your consideration the following votes of the church :
At a regular meeting of the Congregational church in
on the second day of Dec.
Voted, That the members of this church are entirely
satisfied with the piety, orthodoxy, and ministerial qualifi-
cations of Mr. [or Rev. Mr. as the case may be].
[The state of the votes should be given, whether unani-
mously, or by what majority.]
Voted, That Mr. be invited to become the pas-
tor and teacher of this church.
Voted, That brethren A, B, and C, be a committee to
communicate these votes to Mr. and to make other
arrangements which may be necessary to carry out the
wishes of the church in relation to the premises.*
Signed, I. D., Moderator.
K. E., Clerk.
The committee are happy to say, that an entire unanimi-
ty of feeling [or as the case may be] prevails in the parish,
in reference to your settlement among us. The doings
of the society will accompany this communication.
And now, dear sir, permit us personally, and in behalf
of the church which we represent, to express our earnest
desire that you will accept of our invitation to the pastoral
office among us ; and name an early day for the ordination
services.
Praying that God would guide you to a favorable de-
cision, we subscribe ourselves, in behalf of the church,
Your brethren in Christ,
! Committee of
the Church.
Dec. 5, 1839.
j
* The other things referred to here, are the calling of a parish or
society meeting, for the purpose of concurring with the church,
and fixing the salary, etc.
It would be equally proper, perhaps, to have the church vote
" a call" to the candidate, embodying the substance of the votes,
and statements of the committee.
APPENDIX. 187
No. 3.
F , March 1, 1840.
The church of Christ in F to the church of Christ
in G , Sendeth Greeting.
Whereas the Great Head f the church hath kindly
united the hearts of this church, and the congregation
statedly worshipping with us, in the choice of Mr. [or Rev.
as the case may be] for our pastor and teacher, and he has
accepted our invitation to settle with us in the gospel min-
istry, and suitable provision has been made for his tempo-
ral support, we affectionately solicit your attendance, by
pastor and delegate, at the house of Mr. , on the
first day of April next, at two o'clock in the afternoon, to
assist in the examination of the candidate; and, if judged
proper, in the ordination services.
May grace, mercy, and peace be multiplied unto you all,
Your brethren in Christ,
! Committee of
the Church.
The other churches invited to sit in council, are
[here name them.]
Rev. Mr. and delegate will please call upon Mr.
for entertainment.
No. 4.
LETTER OF INTRODUCTION.
To whom it may concern.
This may certify, that the bearer, Mr. - is a
member, in regular standing, of the Congregational church
in . Expecting to be absent from us for some months,
and desiring Christian intercourse during his absence, he
has requested a letter of introduction to any church of
Christ with whom he may wish to commune ; he is there-
188 APPENDIX.
fore hereby affectionately recommended to the occasional
communion and fellowship of all who love our Lord Jesus
Christ.
, Pastor of the Cong. Chh.
[or, Clerk, as the case may be.]
[This sort of letter does not require a vote of the church.
The pastor, or moderator, pr stated clerk, if the church
have no pastor, may give the introductory letter. No
member should leave the place of his residence for any
considerable number of weeks, without taking such a letter.]
No. 5.
LETTER OF DISMISSION AND RECOMMENDATION.
The Congregational Church in , to the Congrega-
tional Church in .
Reverend and Beloved,
The bearer, , a member of this church, in
regular standing, having requested a letter of dismission
and recommendation to you, the church have voted the
same. When received by you, his particular relation to us
will be considered at an end.
Wishing you grace, mercy, and peace,
We are yours in the Lord, in behalf of the church,
, Pastor.
' , Church Clerk.
, May 5, 18.
No. 6.
Note to page 175.
In illustration of the influence of Congregationalism in
promoting general intelligence, by the establishment of
schools and seminaries of learning, I will quote some par-
agraphs from Pitkin's " Civil and Political HisU of U. S."
I prefer to give his own language for obvious reasons.
" Primary schools" says he, " first commenced in New
APPENDIX. 189
England. Aware of the importance and necessity of in-
formation among the people, in order to secure and per-
petuate their liberties, the legislators of New England, at
an early period made provision for instructing all in the
first rudiments of learning. In this, the clergy, who were
not less distinguished for their literature than their piety,
cordially cooperated. In making this provision, for the
general arid early education of their children, their views
were not li.mited to the single object, though an important
one, of making them better men and better citizens, but
what was justly deemed by them, of infinitely more impor-
tance better Christians. * *
" Schools for general education were established in Bos-
ton, in 1635, by the inhabitants of that town ; and in
1647, the legislature of Massachusetts declared, by a gen-
eral law, 'that every township with fifty families should
provide a school, where children may be taught to read
and write ; and that every township of 100 families, should
provide a grammar school where youth could be fitted for
the University.' This law was substantially adopted in
t.hp r.nrlp of laws established by the colony of Connecticut,
in 1650, with a preamble, declaring, in the quaint lan-
guage of the day, that, ' It being one chief object of that
old deceiver, Satan, to keep men from the knowledge of
the Scriptures, as in former times, keeping them in an un-
known tongue, so in these latter times, by persuading them
from the use of tongues, so that at least, the true sense
of the original, might be clouded by false glosses of saint-
seeming deceivers; and that learning may not be bu-
ried in the graves of our forefathers in church and com-
monwealth,' etc.
"In the system of New Haven colonial laws, published in
1656, it is ordered, " that the deputy for the particular
court, in each plantation in this jurisdiction, for the time
being, or where there are no such deputies, the constables
and other officers in public trust, shall, from time to time,
have a vigilant eye on their brethren and neighbors, with-
in the limits of said plantations, that all parents and mas-
ters do duly endeavor, either by their own ability or labor,
or by improving such school-masters or other helps and
means, as the plantation doth afford, or the family may
190 APPENDIX.
conveniently provide, that all their children and apprenti-
ces, as they are-capable, may, through God's blessing, ob-
tain, at least, so much as to be able to read the Scriptures
and other good and profitable books in the English tongue,
being their native language, etc."
"In 1663, it was proposed by the court of Plymouth
colony, to the several towns within that jurisdiction, as a
thing that they ought to take into their serious considera-
tion, that some course may be taken, that in every town
there may be a school-master set up, to train up children
to reading arid writing.
" These laws laid the foundation of the system of free
schools in New England." Vol.1, pp. 151, 152.
In estimating the influence of Congregationalism in pro-
moting general intelligence, Jet it be borne in mind that
these laws were emphatically Congregational that near-
ly every man concerned in the formation and execution of
them, was a decided Congregationalism No man can con-
sider these facts without perceiving that the influence of
this system of church government is to promote intelli-
gence and piety.
No. 7.
Note to page 137.
It may be proper to apprize the reader, who is not al-
ready familiar with the fact, that those churches and
ministers who adopt the consociational system, generally
deny the right of a church to discipline its pastor. By
" the consociational system," I mean that which is devel-
oped in the " Saybrook Articles."
The Rev. Mr. Mitchell (an advocate of that system) in
his "Guide to the Principles and Practices of the Congre-
gational churches of New England" (p. 236), says : " A
church^would, in most cases, find it a most embarrassing
and unsafe business to undertake the discipline of its min-
ister. It is wisely relieved from such a duty." And
again (p. 235, note) : " I do not see how a church in such
circumstances (that is, * in case its pastor becomes hereti-
APPENDIX. 191
cal or scandalous,') or at least in certain supposable cir-
cumstances, can act in its collective capacity at all. Who
is to convene the church? and who is to preside? The
pastor may refuse to convene it; and if it do convene,
may claim to act as its moderator by virtue of his office,
[Cam. Plat. Chap. X. 8,] and in that capacity, if he be
a bad man, may effectually embarrass its proceedings."
It may be replied to these objections ; that there is
scarcely any end to the difficulties which " a bad man,"
whether he be a minister or layman, may throw in the
way of church discipline. It is in vain to think of guard-
ing against all " supposable" difficulties. A minister bad
enough, or mad enough, to insist upon embarrassing and
interrupting the orderly proceedings of a church, under
such circumstances, would expose himself to legal process,
for disturbing a religious meeting ; and a church would
be justified in having him arrested, and put under bonds
for his good behavior, while they proceeded, under the
moderatorship of the senior deacon, to examine the char-
ges against their pastor. And this would be no invasion
of the pastor's rights ; for, so soon as a regular charge
against a pastor is laid before a church, and the church
vote to examine that charge, their pastor, is, virtually, sus-
pended from the exercise of his pastoral office ; and his
right to moderate the church for the time being, is trans-
ferred to one of the deacons.
Connected with this question, respecting the right and
power of a Congregational church to discipline its pastor,
is another, namely : Ought a minister to be a member of the
church of which he is pastor ? Those who deny the disci-
plinary authority of a church over a pastor, take of course,
in order to be consistent, the negative of the question.
Mr. Mitchell says (p. 237) : " It is insisted on by some,
that a minister shall be a member of the church of which
he is the pastor; and subject, ' like any other member,' to
its watch and discipline. But neither the reasons, nor the
passages from Scripture, which are adduced in support of
the position, are satisfactory ; and by the great majority of
the denomination it is not, I believe, admitted." Again
(p. 238) : " It seems inconsistent with the relations the pas-
tor sustains to the church, as one whom the Holy Ghost
p
192 APPENDIX.
hath made its overseer, and with the respect which is re-
quired to be paid to him for his office sake, that he should
be subject to its watch and oversight in the same manner
as any other member." And again (p. 241): "Leave a
minister to the watch and discipline of his peers. This is
the common privilege of the brotherhood, and ought to be
his."
The unsettled state of everything connected with the
pastoral office, for a few years past, has, undoubtedly, intro-
duced irregularities into the practice of our denomination
upon this point, as well as upon many others. In most
cases, the pastoral connection is now formed with the un-
derstanding that it will be short-lived. A stipulation is
often made, that the connection may be dissolved, by either
party the church or the pastor giving the other, three
months' notice. In other cases, a settlement is made for
a stipulated number of years five, being a favorite num-
ber. The system of rotation, has been pretty thoroughly
introduced into the pastoral office. Our pastors have be-
come travelling preachers, circuit-riders. In the county
where the writer of this is located, there are thirty-one
Congregational churches. A settlement of ten years, has
given him the painful opportunity of witnessing overturns
in twenty-nine, of these thirty-one churches. There is but
one church in the county besides his own, which has not
changed pastors during the time, and many of them re-
peatedly. Now, if this is a specimen of the state of things
in our churches generally, can we wonder that the prac-
tice of our denomination should be opposed to the admis-
sion of ministers as members of the churches of which they
are pastors? In this unsettled state of things, it is natural
that our churches should be inattentive to the church-
membership of their pastors ; and as natural for our pas-
tors to wish to retain their connection with the churches
with which they originally united by profession.
But it was not always so in New England ; and our
principles, as well as the early practice of our churches,
are diametrically opposed to this innovation.
And, it is believed, that, even now, the pastors of our
best regulated and most stable Congregational churches,
out of Connecticut, will be found to be members of their
APPENDIX. 193
own churches. And what is there in this relation incon-
sistent with the " respect which is required to be paid to a
pastor for his office sake ?" Nothing more than in the ac-
countability of a presiding officer of a legislative assembly,
to the rules of that body. As church members, minis-
ters and laymen are on equal footing ; they are alike ac-
countable to the laws of Christ's kingdom. The adminis-
tration of these laws is intrusted to the church, as such ;
and not to any other association of men, however wise or
good. A church has no more right to delegate the duty
of disciplining any of its members to other hands, than it
has, to delegate to others the duty of praying, or loving
God.
Prof. Upham, in his " Ratio Disciplinae," (p. 167) says :
" It is settled, both in principle and practice, that the min-
ister is accountable to his church ; and in the first place,
i virtue of his church membership.
" According to Congregational usage, no person be-
comes and remains the minister [pastor?] of a church,
without also transferring his relationship and becoming a
member of the same. The reasons of this are various ;
but one undoubtedly is, that he may feel himself subject
to the needful restraint of its watch and discipline."
Mr. Mitchell intimates that Prof. Upham has been "mis-
led by some of the early writers, whom he consulted."
If so, the soundest and most learned writers on this sub-
ject are unsafe guides.
The Cambridge Platform, " Cotton's Way of the church-
es in New England," " Cotton's Book of the Keys," " Ma-
ther's Apology," and " Mather's Ratio Disciplinae," all
maintain this doctrine. Mather's words are : " When a
pastor has fallen into scandal, the brethren that are ac-
quainted with it proceed, as they would with another brother
in such cases ; only with more special terms of respect and
repetition of addresses, as the relation of a father may
call for."
The Cambridge Platform, Chap. 10. 6, speaking of
an incorrigibly offending elder, says : " as the church had
power to call him to office so they have power according
to order (the council of the churches, where it may be
had, directing thereto) to remove him from his office : and
17
194 APPENDIX.
being now but a member, in case he add contumacy to his
sin, the church that had power to receive him into their
fellowship, hath also the same power to cast him out, that
they have concerning any other member."
It is an important principle of Congregationalism that
the call of the church, and the acceptance of the same by
the pastors elect, constitute the pastoral relation to any par-
ticular church. The ordination is only the induction into
office of the individual, who, by virtue of his election, is
entitled to that office.
In chap. 9. 2, of the Platform, we read : " This ordi-
nation we account nothing else but the solemn putting of
a man into his place and office in the church, whereunto
he had right before by election ; being like the installing
of a magistrate in the commonwealth," etc.
Cotton Mather, in speaking of the doctrines of the fa-
thers of New England, says : " They reckoned not ordi-
nation to be essential unto the vocation of a minister, any
more than coronation to the being of a king ; but that it is
only a consequent and convenient adjunct of his vocation
and a solemn acknowledgement of it with an useful and
proper benediction of him in it." Magnalia, Vol. II. p. 208.
The principle here recognized puts the power of disci-
pline into the hands of the church and this is clearly the
right of the church ; no other body has been invested with
power by Christ to open and shut the doors of the church
to discipline offenders against the laws of his kingdom.
In chap. 8. 7 of the Platform it is said : " If the church
have power to choose their officers, and ministers, then, in
case of manifest unworthiness and delinquency, they have
power also to depose them : for to open and shut, to choose
and refuse, to constitute in office and remove from office,
are acts belonging to the same power." Speaking of the
power and right of a church to discipline, and even depose
its pastor, the learned and excellent Samuel Mather, in
his Apology, etc. says : " It is entirely just and reasonable,
that particular churches should have this power : For they
are ecclesiastical societies confederate, that is to say, they
are churches, before they have officers, and even without
them : And, although they may be in such a state as this,
yet even then a subordinate ecclesiastical power is under
APPENDIX. 195
our LORD JESUS CHRIST, and by HIM delegated unto
them : so that, having the nature and essence of a church
as they surely have, they may act as such: and, as it is
natural to all societies and bodies whatsoever to preserve
themselves, the churches of CHRIST also are doubtless/wr-
nished with sufficient power for their own preservation and
comfortable subsistence. It follows, therefore, that, if the
elder of a particular church should be found guilty of mal-
administration and bieak in upon the known and funda-
mental privileges which every Christian society has in com-
mon with other societies, that particular church may and
ought, from a sacred regard to the law of self-preservation,
to depose such an arbitrary and tyrannical elder, if upon
their admonitions he do not repent and give them satisfac-
tion.
" Nor indeed can it well be disputed, that the churches
in the days of primitive Christianity were possessed of this
most valuable right and privilege; when there are such
testimonies in the ancient approved writers, which fully
demonstrate it.
" It is as clear as the light from that deservedly prized re-
main of antiquity. CLEMENT'S first Epistle to the Corinthi-
ans, which is worthy of frequent citations from it, that the
church of Corinth at that time, had, and exercised this priv-
ilege: For, he says to them in that epistle, ' We perceive
that ye have removed some, who have performed their office
well from the ministry which they were thought to deserve,
as having no fault to be found with them : Ye are too con-
tentious, brethren, and too hot about these things which ap-
pertain to salvation' Now, is it not very plain from these
passages, that the Corinthians had deposed and laid aside
their ministers, merely because in lesser or indisputable points
their judgments did not please them ? 'Tis true the good
CLEMENT blames them, and it must be confessed that they
deserved to be blamed, for casting off those persons, who
had holily and unblamably performed the duties of their
Episcopacy: But CLEMENT never twits or blames them
at all for exercising a power which did not belong to them :
no, far from it : All that he faults them for, and indeed
all that can be objected against them is, that they exercised
196 APPENDIX.
the power, of which they were possessed, in an irregular
manner, when the occasion did not require it.
" And it is also certain, that the particular churches of
our LORD JESUS CHRIST, enjoyed this privilege, at least,
until the two hundred and ffty-eighth year after CHRIST :
For, in that year, a Synod convened, in which CYPRIAN pre-
sided : And that Synod approved and commended the
proceedings of some churches, who had deposed their bish-
ops, upon the application of those churches to the synod in
order to obtain their opinion concerning their conduct.
As for CYPRIAN'S own judgment in this matter, it may ea-
sily be seen by reading some of his epistles : For, in one
of his epistles, he expressly acknowledges, that in his time
the people had the power, as of choosing worthy ministers,
so likewise of refusing and casting off those who were not
so ; and in another epistle, he affirms, that this power be-
longs to the church, and that it was given to the church by
divine authority. And the learned ORIGEN, was of the
same mind : For he freely declared to his people, ' If I
seem to you to be a right hand, and am called a Presbyter
and seem to preach the word of God ; yet if I shall do any-
thing contrary to ecclesiastical discipline and the rule of
the gospel, so that I give scandal or offence to the church, let
the whole church conspire and with one consent cut me off,
altho' I am their right hand.' And this right and liberty
of the brethren for which we plead, is so fully represented
by CYPRIAN, and so strongly proved to belong to them from
passages which he urges out of the old and new Testament,
that I shall refer you unto him : In the meantime I can-
not but transcribe a few sentences from him. ' For this
causej says he, ' the people obedient to the commands of
the LORD, and fearing GOD, ought to separate, themselves
from a wicked bishop : For they principally have the pow-
er of choosing worthy priests and reject mg the unworthy,
which comes from divine authority." Nor, may I omit the
testimony of the prodigiously learned GROTIUS, with refer-
ence to this right of the people in the early ages of Chris-
tianity : Now he testifies, that it was not only the right of
the people to flee and avoid an unfaithful pastor, but that
such a pastor by virtue of the sentence against him lost his
APPENDIX. 197
pastor alright, and whatsoever o/"that kind was once as-
cribed unto him.
" To conclude ; as JESUS CHRIST has made these church-
es free in this liberty, it is to be hoped, that they will stand
fast in it, as occasion shall require, nor suffer their pas-
tors under their mal-administrations to deprive them of
it." See Mather's "Apology for the Liberties of the
Churches of New England," pp. 81 85.
If it be objected, that the authorities cited are ancient,
and that modern Congregationalists have adopted different
views and practice ; I beg leave to refer to a sermon pub-
lished in 1826 by that close reasoner and consistent Con-
gregationalist, Dr. Emmons, entitled " The Platform of
Ecclesiastical Government, established by the Lord Jesus
Christ." At page 16th he says : " If every church be
formed by confederation, and has an independent right to
exercise all ecclesiastical power, [as he had before shown]
then they have a right to dismiss their own minister, when-
ever they judge he has forfeited his ministerial character.
Those who have a right to put into office, have a right to
put out of office. The church either puts their ministers
into office, or delegates power to a neighboring minister to
do it for them, which is the same thing as doing it them-
selves. Therefore, as neighboring ministers could not
place a pastor over them without their consent ; so they
[the neighboring ministers] cannot put away or dismiss
their pastor without their consent. The voice of the church
must always be had in every act of discipline. Now, if a
council cannot dismiss a minister without the consent of
the church, then it clearly appears, that the right of dis-
mission belongs solely to the church, who may dismiss
their minister without the advice, or contrary to the ad-
vice of a council, if they think he has forfeited his minis-
terial character ; but not otherwise."
None who know Dr. Emmons and who is there that
does not know him by reputation, at least will question
his competency to give an opinion of what is essential to
sound Congregationalism. Throughout his discourse he
insists that all ecclesiastical power is vested in each duly
constituted church, by Jesus Christ, the head of the
church. The church is the ultimate appeal in all cases of
17*
198 APPENDIX.
discipline, and has an undoubted right to perform all ne-
cessary acts of discipline. " It is at the option and dis-
cretion of any particular church, whether they shall, or
shall not ask counsel in any case of church discipline, and
if they do ask counsel of others, their advice is only advi-
sory, which they have a right to accept or reject." Dis. pp.
15, 16.
The above extracts go to show that the doctrine main-
tained in these pages, has the countenance of one of the
most distinguished Congregational divines of modern days;
as well as the support of ancient authorities.
If we may erect a distinct tribunal to try ministers, we
need but one step more and the power of disciplining
any members is taken from the church. Every minister
must be either a member of the church of which he is pas-
tor, or of some other church : To that church of which
he is a member he is amenable; and to the discipline
of that church he is subject, just as much as any other
member; otherwise, we have the anomaly of a church,
professing to believe itself empowered to discipline its
members, having within its bosom one, at least, over whom
it has no disciplinary power. As a church member every
minister stands on precisely the same ground as every
other member does ; he is amenable to the same laws ;
and his official character cannot, will not shield him. As
a church member he has no rights or immunities which
other members have not. His superiority over the church
is official merely, he is chief among equals.
It is objected that every man should be tried by his
"peers." If pastors are to be tried by their "peers," by
whom are the deacons to be tried 1 have not they the same
claim to exemption from church jurisdiction that the other
officers of the church have?
A difficulty in disciplining a pastor has been raised, on
the ground that he is, ex-officio, moderator of the church ;
and, that it is his duty to convene the church, which he
may refuse to do for the purpose of disciplining himself.
It is likewise objected that, as moderator, he may throw
serious difficulties in the way of the church when together.
It is obvious that the same objections lie against all at-
APPENDIX. 199
tempts to discipline a senior deacon, who, in the absence
of a pastor, would be, ex-officio, moderator of the church.
If it be further objected, that the church is much more
liable to be swayed by prejudice, than an association of
clergymen : it may be answered, that a pastor may have
the advice of a council, if he desire it ; and has, therefore,
as complete protection from injury as any of his lay breth-
ren, and more than this he cannot reasonably ask.
Sound Congregational principles and practice are deci-
dedly opposed to the doctrine that, a pastor should not be a
member of the church over which he presides, and should
be free from the disciplinary authority of that church. I
am aware that many excellent men are agreed with Mr.
Mitchell in his views of these matters ; and that the prac-
tice of some, at least, of the churches of Connecticut, with
which Mr. M. was formerly connected, is in accordance
with his views; nevertheless I am constrained to regard
this practice as a deviation from primitive Congregation-
alism, as uncalled for, as it is unsafe. It seems to me to
be one step towards those evils to which the plan of con-
sociation, and the establishment of permanent and author-
itative councils directly lead. I regret to say, that this ap-
pears not to be the only particular in which the hearts of
some of the children are turned from their fathers, in
which some modern Congregationalists (so called) have
deviated from those principles of which Cotton Mather
speaks, when he says : " 1 shall count my country lost, in
the loss of the primitive principles, and the primitive prac-
tices, upon which it was at first established."
I will only add a single remark to this long note. The
membership relation of a pastor to his church, has been
considered too much in the light of a subjection of the
pastor to "impertinent annoyances of weak, or officious
and ill-disposed brethren." No pastor, let his relation to his
church and people be what it may, can avoid these annoy-
ances. There is, however, another light in which I love
to contemplate the relation of a pastor to his church, as a
church member, and that is, in the light of a privilege.
Is it not a privilege to be under the watch and care of a
church, which, like the beasts seen by John, is " full of
eyes before and behind," which may watch for our safety,
200 APPENDIX.
and not merely for our halting 1 Has Jesus Christ, con-
descended to make himself like one of us to become our
elder brother that he might create a new bond of attach-
ment, arid encourage greater familiarity with him ? and
shall we, his servants, put ourselves upon our official dig-
nity, and claim exemption from that brotherly relation to
our churches, which, while it will exempt us from the dis-
cipline of these churches, will deprive us also of that fel-
lowship and sympathy which should exist among all the
members of the body ? Surely, if it be a privilege for any
one to be a church member, it is for a pastor. And long
may it be, ere it shall be regarded generally, by our church-
es, as " the true doctrine, that a minister, by virtue of his
ordination, ceases to be a church member any where"
Mitchell, p. 240, note.
No. 8.
RESPONSIBILITY OF THE NEW ENGLAND CHURCHES.
The facts and arguments presented in the preceding pa-
ges have often suggested to the writer's mind, serious re-
flections on the duties and responsibilities of Congrega-
tional churches. But a desire to compress, as much as
possible, the contents of this volume, has deterred him
from making those practical, religious applications to his
brethren which he desired. With all his zeal for Con-
gregationalism, God is the writer's witness, that he has a
higher end in view than the promotion of a party the tri-
umph of a religious sect or denomination. It would, in-
deed, rejoice his heart to see Congregationalism that
simple, scriptural form of church order everywhere flour-
ishing ; not, however if he knows his own heart that
his favorite denomination might become dominant ; but
that the system of church order which is best adapted to
promote the glory of God might have " free course, and be
glorified."
The writer avails himself of a few vacant pages in the
APPENDIX. 201
last form of the appendix, to introduce an eloquent appeal
to the New England churches, from the pen of Rev. Leon-
ard Bacon, of New Haven, Conn. It is extracted from the
8th chapter of his excellent little work, entitled " CHURCH
MANUAL."
" Responsibility of the New England Churches. My
design, then, will be sufficiently understood when I say,
that propose to illustrate the special responsibility of the
churches of New England. I wish to show in what pecu-
liar position these churches stand, and what peculiar ad-
vantages they enjoy in respect to the advancement of the
kingdom of God on earth. The subject, you see at once,
is one which a volume could not exhaust, and which there-
fore can be only imperfectly and rapidly surveyed within
these limits.
" Our first remark, then, respecting the responsibility
of our churches, is, they are eminently free peculiarly
exempt from all external restraints upon their activity and
usefulness. That is, there is nothing to hinder them from
exerting their powers and capabilities to the uttermost.
The way is open for them to do all the good they can.
" In most other countries, Christians and churches find
themselves shut up and hemmed in on every side, by the
jurisdiction of the government over religion and all reli-
gious institutions. They find that they can undertake no
benevolent enterprise they cannot set up a college or a
theological seminary they cannot print a tract they
cannot carry on a Sabbath School they cannot give away
a Bible perhaps without leave first had from an arbitra-
ry and jealous government. But with us the right of eve-
ry man to use his time, his personal exertions, and his
property, as he pleases, for the promotion and diffusion of
his own religious principles, for the conversion of his neigh-
bors and of the whole world to his own faith ; and the
right of every man to associate with others for the prose-
cution of a common religious or philanthropic enterprise
are reckoned as among the inalienable rights of human
nature ; and the least infringement on those rights is a
declaration of war against the very basis of the social com-
pact.
" But our churches the primitive and Puritan churches
APPENDIX.
of New England have another advantage, which though
less vital is of the same sort with the one just described,
and is essential to its full enjoyment. Their liberty of do-
ing good, guarded as it is against legal and governmental
encroachment, is at the same time unrestrained by eccle-
siastical jurisdiction or authority. There are forms and
constitutions of what is called church government, under
which churches, yes, and individuals, are so carefully
guarded against error that they are almost equally guard-
ed against truth, and are so strictly restrained from doing
wrong that they have little liberty left of doing right. But
with us there are neither canons nor constitutions to pre-
vent improvement and enterprise in active Christianity,
or to resist the reformation of prescriptive errors. In our
churches, whatever effort seems to promise good, whatever
measure experience or common sense shows to be well
fitted to promote the conversion of sinners in the congre-
gation, or the revival and increase of piety in the brother-
hood whatever method of operation is effectual to stay
the progress of destructive evils, or promote the spread of
knowledge and holiness may be undertaken at once,
without asking leave of presbytery or prelate, and without
waiting for the tardy approbation of conference or conven-
tion. The way is open for every one of all these church-
es to do all the good it can. If they fail to exert their ut-
most power for the advancement of the world's salvation,
it cannot be said to excuse them, that they were hindered
by the interference of civil power, or by the usurpations
and the vis inertia of ecclesiastical legislation.
" Our second remark is, The organization of these
churches is such as to call into useful employment every
gift of every member. It will not be thought wrong to ad-
vert here to the fact that, under some forms of organiza-
tion, it is for the ordained ministry alone to teach, to ex-
hort, to council, to bear any part in the administration of
discipline, or to lead their fellow Christians in any devo-
tional exercises. Under such a system, what 1 is required
on the part of church-members is not intelligence, not wis-
dom to debate and advise in matters of common interest,
not the power to stir up the minds of others to zeal and
diligence in the work of God, not the gift of leading the
APPENDIX. 203
thoughts and desires of others in becoming words to the
throne of grace, but instead of all these, a passive obse-
quiousness to ecclesiastical rulers. Thus a man may be
endowed with every gift, yet if he sustain no office, what
are his gifts all worth they must lie dormant. There
are other forms of government which do not carry the sepa-
ration between officers and laity in the church to such an
extreme, but which are still encumbered with the same
disadvantage in a less degree. There are churches in
which a talent for exhortation or for leading in prayer, is
readily enough called into exercise, but a talent for coun-
sel, a cool judgment, skill in the adjustment of difficulties,
and activity and accuracy in the details of business, are of
no use, save as the possessor happens to be invested with
some official character. In a church, for example, which
puts all its affairs into the hands of a pastor and three or
four elders, what is the need of intelligence and wisdom,
or of deliberate and independent thought, or of anything
but obedience on the part of the brethren. But in the
churches of which we now speak, as all affairs are left in
the hands of the brotherhood, so every member of the bro-
therhood is sure to have calls enough for the exercise of
whatever gifts he possesses. Nay so much depends on
the diligence, the faithfulness, and the wisdom of the
brethren, so obvious is the necessity for an intelligent and
efficient laity, that nothing can tend, more effectually than
this constant demand, to secure a constant supply of the
requisite activity and knowledge. As the result, it may
be stated without boasting, that so numerous a body of
churches, better instructed in respect to the great doc-
trines of the Christian faith, or better prepared and train-
ed for active usefulness in the kingdom of God, cannot
be found in all the world. Thus these churches are all,
save here and there a case of lamentable delinquency, so
many schools for the cultivation and employment of all
those gifts by which believers can benefit each other, or
promote the kingdom of God. Thus the churches of New
England may naturally be expected to embody, always, a
great amount of disciplined and practiced moral power
power which may be wielded to vast effect for the univer-
sal advancement of the cause of holiness.
204 APPENDIX.
" Thirdly, the power and of course the responsibility of
these churches is augmented by their mutual communion
and intercourse. While they acknowledge no common
authority over them, other than the authority of common
sense and of the word of God ; they are not, as is some-
times thought, so many independent and isolated bodies,
with no bond of union, and no perception of common in-
terests and duties. All the acts of the communion of
churches, are mutually rendered at least as truly and faith-
fully, as in any other community of churches whatever.
They are really and truly united one spirit circulates
through the whole communion the prosperity of one por-
tion is felt by all the zeal of one tends to awaken every
other opinion, thought, feeling, pass from one to another
with no obstruction. What facilities does this afford for
the exertion of a combined and resistless moral influence.
What responsibility does it throw upon these churches.
" Fourthly, these churches are blessed with a ministry,
evangelical, enlightened, and united. A few indeed of
the churches built by our fathers, on the foundation of the
prophets and apostles, Jesus Christ being the chief corner-
stone, have departed from the faith and have ceased to be
numbered among the churches. We speak not of them
but of the thousand that remain, and that acknowledge
each other as the depositaries of the precious faith which
has made New England what it is ; and we say that these
churches are blessed with a ministry eminently evangeli-
cal. Hardly a pulpit can be found, in which the great doc-
trines of the gospel are not exhibited with a clearness and
consistency not often known in other countries. Among
the thousand Congregational pastors of New England, how
rarely can one be found, who preaches either an antinomi-
an or an Arminian gospel who either covers up the obli-
gations of the sinner, or obscures and Jiides the sove-
reignty of the Creator, who either extenuates man's
guilt and administers opiates to his slumbering conscience,
by denying his ability as an agent, or neglects to teach
him his dependence on the Lord Jesus alone, for righte-
ousness, sanctification, and redemption. How rarely can
one be found, to whose ministry God does not set the seal
of his approbation, in the conversion and sanctification of
souls.
APPENDIX. 205
" At the same time, the pastors of these churches, to a
greater extent than can be affirmed of any equal body of
churches in the world, are enlightened and well instructed.
While we are tied up by no rules which forbid the calling
of any man to the pastoral office, whom God has endowed
with such gifts and graces as give good promise of success,
yet, such is the force of public opinion, so favorable are
the arrangements of God's providence, that hardly any are
set to feed the flock of God, whose minds are not cultiva-
ted and disciplined by general study, and none at all who
have not given serious attention, to gain a thorough, com-
prehensive and consistent knowledge of the system of truth
contained in the Bible. Theology is more studied, and
from the beginning has been more studied, in New Eng-
land than any where else in the world. The result is that
the divines of New England, the Edwardses, and Bella-
mys, and Dvvights of former days, not to mention the
names of others who adorn and enlighten the present gen-
eration, are at this hour giving lessons in the knowledge
of the word of God to the churches of all protestant Chris-
tendom.
" There is a reason for this. The very constitution of
these churches is such that they cannot live without an
enlightened and able ministry. If other churches have
their imposing liturgies and magnificent ceremonies, their
towering hierarchies, their sacerdotal garments, their min-
isters whose mysterious functions open and shut the king-
dom of heaven ; it is not so with these. If other churches
have their strong systems of ecclesiastical government,
putting every thing into the hands of a combined and as-
sociated clergy, and making the power of that clergy so
strong that the people cannot resist it without convulsive
revolution ; it is not so with these. In these churches the
minister has no power but the power which grows out of the
confidence of the people in his personal character, and the
power of the truth which he preaches ; and therefore if he is
to be any thing, he must be not only a man of unimpeacha-
ble integrity and purity, but a man of intelligence, and es-
pecially of intelligence on the subject of theology. Such,
to a happy extent, are the pastors of these churches.
" Nor is this all ; the ministers of the New England
18
206 APPENDIX.
churches are, and with few exceptions always have been,
eminently harmonious in their views, and united in action.
Freedom of thought they have always held to be their priv-
ilege as men, and their duty as teachers of religion ; and
of course they have always entertained some diversity of
views, respecting various explanations and defences of the
principles of their common faith. Often there has been
controversy among them ; and sometimes controversy has
waxed warm, and in its style and spirit has shown that
good men are compassed about with infirmity. Yet as
there has been no ecclesiastical power to stimulate the
zeal of factions, and no mitred dignity to waken clerical
ambition ; so, however individuals may have been affected,
these debates have generated no distinct and permanent
parties which could not give each other the right hand of
Christian fellowship, none which could not render to each
other all the offices of Christian brotherhood, none which
could not labor side by side in love, none which could not
stand shoulder to shoulder in the onset against error and sin .
" With such a ministry to teach them, and to lead them
on in works of Christian zeal, what may not these church-
es accomplish, if pastors and people will remember their
responsibility, and be faithful to their trust.
"Fifthly ; the responsibility of these churches will ap-
pear in a strong light, if we consider the relations in which
they stand as the churches of New England, and the ad-
vantages which such a location and connection gives them.
" They are the churches of New England. Other
churches there are on the same soil, accepted of God and
honored of men. But these churches are more in number
than all the others put together ; they have greater resour-
ces than all the others ; they are coeval with the country ;
their history is the history of all that makes the heart of a
New Englander beat high with emotion ; all the peculiar
institutions of New England were planted simultaneously
with them, have grown up and flourished with them, and are
inseparably intertwined with them, from the root to the
topmost branches. Other churches there are, which do not
dishonor their name ; but to these churches, not less than
to all the others, do men look as the keepers and guardians
of the truth, as the protectors of morality, as the supporters
APPENDIX. 207
of all good institutions, and as the great security for what-
ever is worth keeping in the venerable puritan character
of New England.
" What then is New England, and what is its position
in respect to this country and in respect to the world ?
First, it is a region, the population of which, compactly
settled, distinguished by general intelligence, industry, so-
briety and enterprise, and trained for successive genera-
tions in a reverence for the Bible, and for the institutions
of the Christian religion, presents the fairest field for a
more complete and glorious triumph of the gospel over an
entire people, than has ever yet been witnessed. Next,
New England is even yet the great nursery of the nation ;
from these green hills and quiet vales, from these busy
cities and resounding shores, proceeds that stream of emi-
gration which is spreading life, civilization, wealth and
power over the whole continent. Next, it is the chief
fountain of intelligence and thought for the whole nation.
Where is it that every citizen can read and write? Where
are the great places of resort for education, from every State
and district in the Union ? Whither do schools and infant
institutions of learning, all over the land, look for teachers ?
Where and by whom, are one half of the books read by
the American people, manufactured ? Who are the pro-
fessional men of every part of the country, and where were
they trained for their employments and their influence ?
Again, New England is the great source of moral influ-
ence for the nation. Who are they that form churches
on the frontiers, and are foremost among the settlers of
the wilderness in building houses of worship, and setting
up Sabbath Schools, and securing the ordinances of reli-
gion ? Whence flow the streams of the water of salvation
that make the desolate places rejoice ? Yet once more,
In New England are the main resources of almost every
institution and enterprise in the country, which aims at
the renovation of the world. Who are they that go forth
with adventurous feet into every clime, publishing the
word of God ? Who are they that toil among the heathen,
or endure bonds and imprisonment for the gospel of Christ
and the liberties of man, or have lain down prematurely
in the graves of martyrs far away from their fathers' sepul-
208 APPENDIX.
chres ? How many of them all are the sons of New Eng-
land? Where are the resources, whence the contribu-
tions, by which such efforts are sustained I How soon
would every enterprise which looks beyond the limits of
our own country faint and languish if New England were
blotted out, or if these churches should utterly abandon
their duty 1
" Sixthly, The character of the age affords these
churches incalculable advantages and facilities for the ac-
complishment of great results. The times are times of
change and revolution every where. In this country the
generation now coming upon the stage is to decide in a
great measure the destinies of all posterity. The world it-
self seems agitated, tremulous, half dissolved, and ready to
take, under whatever influences may be applied, some new
shape and impress. * * * And have not the churches of
New England much to do in such times as these 1
"Seventhly, These churches have always been eminent-
ly blessed by the outpouring of the Spirit of God.
######
" How much then, in view of all these particulars, is de-
pending on the continued and increasing purity, diligence,
holiness and zeal of the New England churches. If these
churches should prove recreant and reprobate if they
should become cold, worldly, corrupt if through their
sloth darkness should come in to cover the land consecra-
ted by the prayers, and rich with the " garnered dust," of
the puritans O what hopes on which the minds of an-
gels are now intent, would be blasted. But if these
churches are faithful to their Savior, faithful to themselves,
and faithful to those great interests of the human race
which are committed, as it were, to their keeping how
may they spread the triumphs of the gospel how may
they hold up the light of God's salvation till its beams
shall flash broad and bright over the nations of a dying
world."
END.
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