IIIIHIIIilHI!ll|ili ' I 1 imillliHll 1 I I II II llllin I I I IIJIDIMIIIIll lllHhlllllllllll IIHIH IIIIIIIIIMII Ul Jlii!ll!!i'PilJiliiiiii''i'i"''i'ii-L"i-i'''""i""'"""''" llHIpi|t!|W(I|'tiJtiil iluuii'i' iiiiaii-iuJ I I "I' iiM uiii I iitiiwiii«rain!i(ittllilft«iltfi!illtllllllIUIlill!lilIJlIllliill!iyili;illilllltli^^ ._u^€-^-^^^^^^' ^y :^< _ , "^^^-^^^^^L. ._ J -ee. /^.<~r I I rn'v ^?'•^'»"»-«'^^t-'i'j>»,-, ¦^-*i.'«,*-0 ^--e-^-t-t Ox-.-^^^*^*^ J^^*'^ /i-tjtJr^^^^^K^C^ DICTIONARY CONGREGATIONAL USAGES AND PRINCIPLES ACCORDING TO AKCIENT AND MODERN AUTHORS ; TO WHICH ABE ABDED BBIEF NOTICES OF SOME OF THJS FBINCIPAL WBITEBS, ASSEMBLIES, AKD TBEATISES BEFEBBED TO IN THE COMPILATION. PEESTON CUMMINGS, OF LEICEBTEB, MASS., LATS PA8T0B OF THE CONOILEQATIONAL OHUBOH, BnOBLAHl», MASS. ¦ SEVENTH EDITION. BOSTON: S. K, WHIPPLE AND CO, 161, Washington Street. 1855, Entered, according to Act of Congress, in the year 1852, by PEESTON CUMMmeS, In the Clerk's OfBce of the Distnct Oourt of thc District of Massachusetts. BOSTON: PRINTED BT JOHN WILSON AND SON, No. 2^ SCHOOL SrBEBT. PREFACE. Ii has been said that a good book needs no Preface, Had this fewer defects, it would require less apology. The origin of this work waa a supposed want of copious references to many points of frequent practical use in councils, church-meetings, and private duties. It was undertaken at the request of the Franklin Association, but without a due counting of the cost by the compiler. Three full years of close daily application has sufficed only to discover the magnitude of that subject, which lies at the foundation of the whole fabric of our civil as well as religious liberties. Even Hume, with all his scorn, admits that to the principles and efforts of the Puritans the English owe the whole freedom of their Constitution. The reader will make no new discovery when he finds that there are many and great defects in this work. The necessary hurry of consulting so many treatises; creates a constant liability of giving a wrong shade to the views iv P K B P A C E. of their authors. To express those views in full is im practicable ; and brevity or irrelevancy very often forbids introducing both sides of the argument. All that can reasonably be expected, in such a case, is a striking or elucidating extract or epitome ; while the copious refer ences direct to chapter and page, where the author cited has treated the subject at length. The reader should never judge of the general character of a book by a mere reference to it in this compilation. The work may be valuable, notwithstanding one supposed or real inconsistency ; and, on the other hand, of compa ratively little worth, though it contains some important admissions or illustrations. With sincere aim to be a faithful lexicographer, this book must still have very much the shade of the com piler's sentiments. Selecting those points which to him seem most important, those which seem paramount to people of different views are sometimes necessarily ex cluded. Still, through an endeavor to avoid this evil, our difierences may sometimes appear greater than they are ; because the views of the few who may be but semi- Congregationalists thus get a prominence disproportioned to those of the multitudes who are agreed. The aim has been to state facts as they are, and let the consequences care for themselves. This has led to some slight change of the author's views on a few points of order ; but he may sustain himself from any probable charge of fickle ness, with the reply of an old convert to Nonconformity, "He that can long and closely contemplate a subject PREFACE, V with no modification of his own views shall not have me for his competitor," Some clamor for a work of undoubted authority in our churches, We have one, and can have but one, such work, viz,, the Holy Scriptures, Our ecclesiastical government is a pure theocracy, administered by the people, who can remove their ofiicers whenever they cease to rule — that is, to moderate — according to the divine constitution. The churches are confederated only by fraternal ties, and the great common charter of their existence. Do any, then, inquire of what use is it to consult opinions and precedents 1 It is answered, To learn truth, not to be dictated by fallible men. He who relies implicitly on commentaries is a mental slave : he who discards the use of them is an ignorant egotist. It is with every un inspired book as Richard Mather said of a decree of a council : " It has just so much force as there is force in the reason of it." The reader should be apprised, that the references to books in the several libraries, contained in the Notices at the end of this volume, is incomplete. It was also found impracticable to give a particular notice of every work and author referred to in the Dictionary, With all its faults, this book is now sent into the world. If men will be excited to examine the originals, even to detect its errors, one great end of its publication will be gained. These originals contain vast funds of sound learning, by men who knew whereof they affirmed. VI PKEFACB. and who many of them sufiered, and even died, for the maintenance of those blessed truths and principles through which we now enjoy rest, liberty, and pros perity. May this work be instrumental in leading Christians to the law and the testimony as the ground of their faith and practice, and contribute its mite to wards advancing spiritual to the overthrow of formal religion ; and the praise be to Almighty God for ever ! The first edition of this work, published last April, was exhausted early in the winter. In preparing this stereo type edition, nearly all the passages have been collated with the originals, A few new topics and many new references have been added ; chapters and sections have been often substituted for pages ; and the references to the works of John Robinson conformed to the recent American edition. Grateful acknowledgments are due to ministers, who have so universally aided the author, both by friendly criticisms and recommendations of the work to their people. LEiOBBTaE, April, 1853. CONTENTS. Page Accusation 13 Accused 14 Admonition 14 Affinity 16 Agreement 19 Amusements 20 Anointing 22 Apostles, not Bishops , , 23 Bishops succeed not , , 23 Appeals from Churches , , 24 How far aUowed , , , 25 Approbation to preach , , 26 Associations 27 Authority, Human , , , 30 Baptism, Subjects of , . 31 Does it admit to Church es? 35 Does it admit Infants ? , 36 Is it Indispensable to Communion? , , . 37 May it be administered ¦without a Church ? , 38 PubHc 39 "Who may administer ? , 40 Is Popish, valid? . , , 41 Mode of 41 Benediction 42 Bishops, Presbyters , , , 42 J)ioceS3,n, TLOt jure diiHno 43 Diocesan, not Successors of the Apostles , , , 44 Had but one Church , , 44 Chosen by the People , 45 Brownists 45 Poge Calling of Ministers . , , 47 Catholicism 47 Censures 48 Ceremonies 49 Chaplains 51 Christians 61 Christmas 61 Church, what 62 Of what constituted ? , 65 Mode of constituting . , 66 Mimsters not necessary to constitute . , . , 58 What number may con stitute? 58 May one have Branches ? 59 Majority constitute , , 60 Officers of 60 In what sense one . , 61 Duty to join , , , , 62 Eomish 62 Meetings, how called ? , 63 Churches, Distinct Bodies , 63 Instituted Bodies . , . 67 Primitive Congregational 68 Subject to no External Jurisdiction . , , , 70 Discipline each other, but not juridically , , , 72 Objects of 75 AU Christians may esta blish ,,,;.. 75 Seat of Power , , , , 76 Begun and continued -ivithout Officers, &c, , 76 VIU CONTENTS. Page Churches, contin-ued. Censures of 78 Members of, have Equal Edghta 80 Equal and Independent . 80 "What we may not join , 81 "What we should separate from 82 How proceed with Disor derly of another Church 82 Proceedings of, when Pas tors offend , . . , 83 Assist Peeble Sisters , ,83 Early Liberality of New Englantt 83 CoUectious, Weekly , , , 84 Commentaries 84 Coimnittees, Church , , 84 Communion, Terms of , , 85 Occasional, open , , ,86 Introduction to , , , 87 Proportioned to Purity , 88 Conference Meetings , . 89 Conferences of Churches . 89 Confessions of Paith . . 90 Of Secret Sin .... 91 Por Sin 91 Confused Kecords ... 91 CongTegational Chm-ches, Early History of , , , 91 Congregationalism, what , 94 Epitome of Principles of 95 By Divine Right ... 97 Adopted by impartial . 98 Power of, to prevent and redress Error . . .99 Pitted to aU Circtimstan- ces' 100 "Whence its Danger . .101 Duty to abide by . . , 102 Its Prospects foreseen , 102 Its Prospects realized . 103 Conscience 103 Consecrations 105 Consociations, Origin of .107 Power of 108 Reasons urged for . . .110 Objections to , , , , 111 Contumacy 113 Councils, Early . . . .113 Page Negai Councils, conitnued. Proper Objects of . , Have they Authority to ordain and depose ? To reverse Decisions ? Juridical Power ? Of whom composed , How chosen . , , How convened , , Occasions for , Have Pastors tive Vote in ? Pastors sit in, by virtue of their Delegation Ex-parte , , , , Are they beneficial ? May not enforce Creeds When they expire Covenant , . . , Creeds Dancing , , , , D.D Deacons, their Office Their Qualifications and Induction , , Their "Good Degree' Deacons' Wives , . . Dedications . , , . Delegates Delegation of Rights Churches may send, &c. Democracy in Churches Devotions, Private, in Meetings .... Disciphne, for what , Proper, a Pri-s'ilege , Mode of Procedure in AU members bound to Council in , , , Of one Church by an other 154 CongTegational, efficient 154 Affected by Ci-sdl Courts Dismission, have aU a Right to, who ask it ? Demed to those under discipline . , , , Doctrines of Congrega tionalism , , , , Ecclesiastical Power , 114 117 118119 122125125 125126 126127128128128 128131 140 140141 143 143144 144146146 147147 148 148149 150 163153 155 155 157 167157 CONTENTS, uc Pago Elders, ruling , , , . 158 Same as Bishops , , . 159 "When out of date , . 160 PluraUtyof , , , . 161 Their Office . , , . 161 Rule of 162 Rule as Stewards , . 163 Servants of the Church 164 Rule as Moderators , , 165 How invested with rule 166 Is their Office perpe tual? 166 Chosen by the People . 166 Power of, how extensive 167 Are they necessary to Church Acts ? . . , 167 Have they exclusive Go vernment? , , , , 168 Election gives but does not transmit Power , , , 169 Evangelists, what , , , 170 Not for Conversion of Infidels , , .' , , 170 Excommunication, what , 171 By vote of Church , , 175 Through Officers , , 175 Is Improper, valid ? . , 176 Only for great Sins , , 176 CouncU, previous to , 177 Made public , , , , 177 In Absence of Offender 178 One Church has not Power of, over another- 178 Excommunicated, how treated 178 Sentence of, regarded tUl, &c 181 May they set up Church es ? 181 Faith, particular . . . 182 FeUowship, aU Christians have right to . . , 182 Of various Degrees , , 182 Rules of 182 FUght in Persecution . . 183 Forms, needless , . , , 183 Fundamentals , , , , 183 Fung;als 185 Gifts, Weekly , , , , 186 "Which God gave to Men 186 Page Government, Church, in stituted 186 Not lawful to alter , . 187 Not varied by circum- tances , , , 187 In the People , . , . 188 Is it mixed ? , , , . 189 Congregational, how distinguished , . . 190 Civil 190 Graves, their Position . 194 Habits, rejected , , , . 195 Half-way Covenant , , 197 Heresy 200 Holy Days 200 Idleness disrapUnable , , 201 Idolatry 202 Imposition of Hands un necessary , , . , 202 By whom 204 Improvidence , , , , 205 Independency, what , , 205 Of Churches , , , , 207 Endangers Monarchy , 208 Indiffercnts 211 InstaUation, is it indispen sable ? 211 Mode of 211 Institutions, Gospel , , 212 Intermissions, Sabbath- , 212 Jesus Christ, the only Lawgiver to his Church 212 Jurisdiction in the People 213 Keys, Power of , , , . 213 Granted to Churches , 213 For Churches with El ders 214 Kingship, Chrisfs , , , 215 EJieeUng at Communion , 216 Laws, New England, con- ,_ cerning ReUgion , , , 217 Legislation, Church . , 118 Letter of Dismission , , 220 Liberty of Conscience . 220 License to Preach , . , 220 Limits of Churches , , 223 Liturgy 223 Lord's PrayCT , , , , 224 Lord's Supper, a Church Ordinance 224 CONTENTS. Page Lord's Supper, contin-ued. For any but Church Members r . . . . 225 Not for known Wicked 226 Not private , , , , 227 "Who may administer ? , 227 Is Baptism indispensa ble to? 228 Should it be conse crated? 228 How often adminis tered? 229 Not neglected for, &c. , 229 Lot, when lawful , . . 230 Magistrates, may they make Laws estabUsh- iug Religion ? . . , 231 Should punish Rioters , 232 Should they have a Voice in Churches ? , 232 Majorities govern , , . 233 "When shoidd forbear . 234 Marriage, not Pastor's Of fice WoTK .... 234 Solemnized by Minis ters 236 On the Lord's Day . . 236 Meeting-house .... 236 Members, Church, experi mental Christians , 236 Satisfy the Church , , 238 Examination of . , , 240 Mode of receiving , , 240 Scandalous, not receiv ed, &c 241 Removing, may be ex amined . ... 242 Remove with consent . 242 Removed without dis mission 243 Pious, of Heretical and Scandalous Churches, received 244 Continue tUl received . 245 Shoidd transfer Mem bership wheu they remove .,,,', 245 Ministers, what , , , , 246 Not Successors of Priests 246 Page Ministers, continued. Nor of Aposties , . , 246 Of equal Rank ... 246 CaUing of 247 Authority of, what , , 249 People may do the Work they neglect , . . 250 Should submit to Cen sure of Church . , 250 How dismissed , , , 261 How deposed , , , , 251 Character not indeUble 253 May they administer Seals where they are not Pastors ? , , , 254 Give themselves to their Work 257 Should not be Magis trates , . . . , 257 Maintenance of , , , 258 Refusing to support , , 260 Set apart 260 Ministry learned, &c. . , 261 Minorities' Rights , , , 261 Missionary Work , , , 262 Negative Vote , , , , 262 New England . , , , 262 Non-communion , , , 263 Nonconformists, Indepen dent for Toleration , 263 Nonconformity, Reasons for , , ^ , , , 263 Obstacles to , , . , 264 Oath 265 Offences 266 Offerings 266 Office, not in Electors , , 266 Officer, may a Church call one of another Church to preside ? , , , . 266 Officers, Church, what , 266 Their Qualifications , 267 Not the Church , , , 269 Chosen by tiie People , 269 Chosen for Life . , . 271 Limited to the Qualified 271 Elected, truly Officers , 271 Not to be multipUed , 272 Of God's appointment ," 272 For what deposed ? . , 272 CONTENTS. XI Pago Officers, Church, continued. Servants of the Church 273 Abdicate, if neglect duty 273 Ordinances, Perpetuity of 273 Ordination, what . . . 274 To a particular Church 275 Of Missionaries . . . 278 By Succession unneces sary 279 Conveys no Power . . 280 Is a Council necessary to? 280 None but Election indis pensable 281 By Ministers .... 282 By Presbytery . . . 283 By the People ... 285 Mode of 290 Method of keeping a day of 291 Mode of objecting to , 291 Should it be repeated ? . 292 Parish, not a Church . . 292 Pastor, his Duties . . , 292 Has he a Negative Vote ? 294 Power to elect in Church 295 Mode of his Election . 296 How dismissed '? , . . 297 Not Ughtiy removed , 297 Is he censurable by his Church? . , , , 299 Is he a Member of his Church? , , , , 301 CoUeague 302 Peace 302 Perfection in Churches , 303 Persecution, what justifies Dispersion? , , . 303 On account of Congre gationalism , , , 304 Platform, Cambridge , , 305 Saybrook 306 Platforms, of what Autho rity? 306 Poor of the Church , , 308 Power, what, can a Chnrch give ? 309 ApostoUcai , , , 309 In Ministry or Brethren ? 309 Cannot be aUenated , , 311 Practice of the Apostles , 312 I Page Prayer prescribed . . , 312 May it be joined in ? . 313 Unprofitable .... 314 Preach, who may ? . . . 314 Preaching, means of Sal vation 316 May it be heard from Christian Errorists ? . 316 Prelacy prevents not Schism 316 Presbytery, what . . . 316 Use of 317 Supposed Power of . , 317 Church has Power over 318 Priests, Ministers not , . 318 Principles, Congregational 318 Private Judgment . . . 318 Profession of Faith . . 319 Prophesying, ordinary , 319 Regulated 321 Pulpit, controlled , , , 323 Recommendation . . . 323 Repentance, manifested , 323 Churches, Judges of , 324 Manifested, may a Church exclude ? , , 324 Resistance 324 Restoration of Penitent , 329 Reverend 329 Sabbath, DiscipUne on , 330 Sabbath Schools , , . 330 Saint 330 Savoy Confession . . , 330 Schism 331 Scriptures, Guide to Order 333 Seals, what 335 May a Church authorize to administer ? , 335 Members have a Right to 336 Separation, what , , , 336 May not be Schism , , 336 Reasons of 338 Cause of 339 "When required , , . 341 "Wheu condemned , , 343 Not by Congregational- ists 344 Separatists 346 Separatists, Semi . , , 346 Sermons 347 ?u CONTENTS. Page Sign of the Crosa , . , 348 Singing 348 Standing Committees . , , 349 Subscription 349 Succession, Church , , 350 Ministerial , , , , 350 Suspension, Pastoral . , 351 Church 351 Suspicion 352 Synods, not juridical , , 352 Of whom constituted ? , 356 Not legislative , , , 356 For what lawful? , , 366 May not excommuni cate 368 Standing, denounced , 358 Cautions concerning . 359 Subordination of , , 359 Swearing 360 Teacher, his Office , , , 360 Is he distinct from Pastor ? 360 Tithes 362 Toleration desired , , , 362 Why not universal , , 364 How far should it be practised by a State ? 366 Tradition, ApostoUc , . 373 Superstitious . . . . 373 Translation 373 Treasury 374 Types ._ 374 Unanimity 375 Uniformity , , • . . 375 Union, Scriptural , . , 376 Of Christians , , . . 377 Unity, Church, what . , 377 When perfect , , . , 378 Usurpation 379 Veto 379 Voters, who are ? , , . 380 Restriction of , , , , 380 War 380 Westminster Assembly , 381 Widows 382 Witchcraft 382 Withdrawing Communion 385 From Communion . . 385 To other Churches , , 386 Women's Rights , , . 387 Worship 388 Bbxep Notices , . . . 389 DICTIONARY. ACCUSATION, in discipline, should not be re ceived, unless on the testimony of two or three wit nesses.*'^ — Mere rumor may justify inquiry on the part of the church, but is not a sufficient basis on which to proceed to formal acts of discipline,^ A question has been raised, whether the testimony of several witnesses, each to a separate act of the same general nature, should be received, and made the basis of church action," Some modern writers have maintained, that charges may be entertained, founded on - general rumor ; ' but, however the usages of other denominations may sanction such a course, it seems inconsistent with the spirit and usages of Congregationalism, Cotton Mather * asserts, that, should a member fall into scandalous transgressions, and it be at once a matter of public fame, the pastor inquires into it, and brings it im- * By parity of reason, we infer that an accusation ought not to be brought, nor be suffered to be brought, unless there are two or three witnesses. It seems that this is one of the reasons why one or two brethren are to be taken with the accuser, in the se cond step, viz, that they may either be witnesses themselves, or see that there are competent witnesses of the facts specified. 2 14 ADMONITION. mediately under ecclesiastical cognizance. — See Accused, Rights of; Discipline ; Elder, Accusa tion against. > ' Goodwin, Ch. Gov, 129; Mitchell, Guide, 103, " Ib, ' Ib, note, " Congregational Manual, 36, 36, ' Rat. Dis. 141, 142. ACCUSED, Rights of — There is gi-eat lack of definiteness on this point in our treatises on church government. One reason for this may be the uni versally admitted principle of Congregationalism, — Whatever is the dictate of nature is the law of God, Their right to a distinct specification of the charges to be brought against them, of the witnesses to be confronted, to a proper time to prepare for their defence, and to a trial and decision without unne cessary delay ; in a word, to all the privileges which appertain to persons justly adjudged at other tribu nals, belongs to them, Mitchell ' says charges should be distinctly specified and seasonably communi cated to the accused, commonly in writing, Cro- well, in his Church Member's Manual,^ shows that he must not be condemned but on the testimony of some witness besides the complainant ; and Cam bridge Platform" and other treatises show conclu sively that they have a right to the first and second steps pointed out in Matt, xviii,, though some make an exception in case of public offences, — See Dis cipline; Suspension, ' Guide, 102, ' Pages 234—237, » Chap, xiv, ADMONITION loas formerly considered as an indispensable act ofthe church, preceding excommvni- ADMONITION. 15 cation.' — The Puritans in Holland " practised no church censures but admonition, and excommunica tion for obstinate offenders," ' The nineteenth arti cle of the Savoy Declaration says : « The censures appointed by Christ are admonition and excommu nication," It directs that those who know the facts "first admonish the offender in private;" and, in case of non-amendment, " the offence being related to the church, and the offender not manifesting his repentance, he is to be duly admonished in the name of Christ by the whole church, — by the mini stry of the elders of the church," ' Cotton Mather' describes the manner in which public admonitions were performed in his day in the New England churches, by the pastor (in behalf of the church) summoning the delinquent, and the church proceed ing to excommunicate him, provided he contemp tuously refused to appear and be admonished. He gives the substance of a form of such public admo nition, and says that private Christians then visited " the delinquent, and followed up the good effects of the admonition upon him," Letchford* says that "the admonished must abstain from commu nion and satisfy the church, else excommunication follows," Dr, Dwight* says: " Should the accused person be found guilty of the fault laid to his charge, it becomes the duty of the church solemnly to ad monish him of his sin, and the absolute necessity of atoning for it, by making proper reparation, with the spirit of the gospel," Upham ' and Cambridge Platform ^ assert, that " if the church discern him to be willing to hear, yet not fully convinced of his 16 AFFINITY. offence, as in case of heresy, they are to dispense to him a public admonition ; which, declaring the offender to lie under the public offence of the church, doth thereby withhold or suspend him from the holy fellowship of the Lord's supper, till his offence be removed by public confession." (This supposes the first and second steps to have been taken.) " If he still continue obstinate, they are to cast him out by excommunication," Punchard ' says : " But if un successful (i.e. the measures of the church to reclaim the offender), the church, after suitable delay, pro ceed to admonish him, to suspend him from their communion, or to excommunicate and- cut him off from all connection with the chnrch," ' Discipline of Visible Church, by Clyfton or Smith, in Pun chard, Hist. 371 i Hanbury, i. 32. " Apol. Nar. of Indepen. iu W. Assembly in Neal's Pur. i. 492, and Han. ii. 224. ' Han. iii. 647. ¦• Rat. Dis. 145—148. ' In Mass. Hist. Soc. Col., series iii. vol. iii. 73. « Works, Serm. clxu. ' Rat. Disc. 139. " Ch. xiv. sect, 2, ' View, 179, AFFINITY, is it a sufficient cause for either multi plying churches in the same place, or transferring members io other churches ? — It often occurs that diversities of opinion and practice, in matters not strictly fundamental, cause a portion of the church to feel, that they had better either organize into a distinct church, or transfer their relations to some other church. It is a mooted question, whether this alone is a sufficient ground for such organization or such transfer of relation, John Robinson and William Brewster give it as their opinion, in coun cil, on the Ainsworth and Johnson controversy, that AFFINITY, 1 7 it would have been better to have dismissed in peace than to have made their brethren their adver saries, , , , The Johnsonians insisted, that, if the Ainsworthians were dismissed, they should remove out of the place. The latter pleaded a pecuniary necessity for remaining,' Cambridge Platform ^ says: "If a member's departure be manifestly un safe and sinful, the church may not consent there unto ; for, in so doing, they should not act in faith, , , , If the case be doubtful, and the person not to be persuaded, it seemeth best to leave the matter to God, and not forcibly to detain him," The authors of the Congregational Manual recommend leaving such a case to. a council,' Cleveland's Narrative and Conduct ofthe Fourth Church in Ipswich maintains, that, if particular persons cannot agree with the major part, they may withdraw, if the church refuse to dismiss them,* So Owen, — See Withdrawing to other churches. In these cases, personal liberty is usually pleaded, on the one hand, and the evil of separation, with the wrong which the church would sanction by dismissing, on the other. This practical difficulty is most satisfactorily obviated in the Answer of the New England Elders to the nine positions sent out to them by divers reverend and godly ministers in England, They show,' that in such a case the churches dissuade from - removing, and show the sin, and do not consent if it seem wrong to them, but " suspend their vote against him, as not will ing, against his will, to detain him, abhorring to make our churches places of restraint and impri- 2» 18 AFFINITY. son ment," This was made a practical rule with our forefathers. It was applied in several cases, and once to no less a personage than John Daven port (see remarks on his case in art. Pastors not lightly removed). An adjourned ex-parte council in Concord, in 1743, advise the church, in failure of bringing their pastor to repentance, "to with draw from his ministry, and seek gospel ordinances elsewhere." T. Goodwin advocates the same prin ciples.' Isaac Chauncy asserts '' that " a church may deny a dismission to one under church deal ing, or when he desires it at large to the world or to a false church. But if he asks a dismission to a church of the same order, and gives no satisfac tory reason, and remains peremptory, the church ought not to refuse the granting of it. For this is to make a church a prison, to lord it over God's heritage, to lay a stumbling-block in his way, tempting him to schism, destroying his edification ; for he cannot edify by means he is forcibly kept under. It is contrary to the golden rule, and may cause a root of bitterness that maj^ affect raany. If, upon all due means, the church will grant no dismission, the member refused may join another church as a non-member." — See Dismission, may a church receive members without ? Schism, Separa tion, ' Testimony of the Elders of the Church in Leyden, in Han, i. 255; and Works, iii, 471—475. « Chap, xiii, sec. 3. = Page 83, "Page 38. » Page 74. « Ch. Gov. 394, 395, ' Divine Institution of Congregational Churches, 120, 121, AGKEEMENT. 19 AGREEMENT of Congregationalists. — 'We are often represented as peculiar for disagreement among ourselves, relative to our own distinctive principles. We, however, challenge an instance of more perfect agreement among the people of any other denomination. Cotton Mather' comments on five distinctive points, on which he affirms that we are all agreed. In substance they are these : The right of Christians to associate for the worship of God — Those thus associated are an instituted church — Their chosen pastors have a right to ad minister the sacraments — Churches ought to pay great regard to the advice of other churches; and, " The Sacred Scriptures are the sufficient rule for belief, ivorship, and manners among the people of God," Minor differences, particularly about the application of the Scripture standard to individual cases, of course exist where there is a perfectly ac knowledged right of private judgment; but there is equal diversity relative to the application of the particular standards ot other denominations. Some, who take hold of our skirts and would be called by our name, would impose on us other standards than the Scriptures ; but from the beginning it was not so. Even the framers of the Saybrook Platform did not claira to be strict Congregationalists,^ Ains worth retorts on those who taunted on him the dis agreement of Congregation alists, " Your persua sions are to make us believe, that, because there are sins in Zion, there are none in Babylon," ' Rev. C, Upham * quotes Gov, Endicot's letter to Gov, Bradford, showing that he learned from.Dr, Fuller 20 AMUSEMENTS, that they of Plyraouth held the sarae doctrine with himself, " being far from the common report that hath been spread of you," Punchard ' says : " After a somewhat careful examination of the writings of all those worthy men, our ecclesiastical ancestors, I feel justified in saying, that, although they differ among themselves, and from modern Congrega- tionalists, on some minor points, yet in the essen tials of our polity there is a most remarkable agree ment among thera all with what is now deemed sound Congregationalism," — See Congregatjon- ALisM, epitome of principles. ' Rat. Dis. Introduction, pp, 8 — 10. ' Trumbull's Hist, c* Conn. i. 486, 487, 493. = In Han, i, 99, * Note in his Dedica tion Sermon, 43, ' View, 27, AMUSEMENTS, — The old Puritan Congrega- tionalists have always been distinguished for their aversion to vain amusements. They made a stand against the Book of Sports of King James L, which, to please the rabble and break down the discipline of the godly, authorized such sports even on the Lord's day,' Though Prynne and other godly Presbyte rians were valiant for and suffered deeply in the same cause, yet it was the Independents who suf fered most deeply as a body. They fully approved of Prynne's " Histrio-Mastix or Player's Scourge, wherein it is evidenced, by divers arguments, that popular stage-plays are sinful, heathenish, lewd, and ungodly spectacles," ' This had much to do with exiling thera to Holland, Hence they came here not only loathing such amusements in their con- AliUSEMENTS. 21 sciences, but smarting under the effects of them on their own religious liberties and privileges. The Histrio-Mastix was published in 1,006 pages quarto, and shows, even from multitudes of heathen writers, that stage-plays were of the most infamous origin, and were most pernicious in their effects, condemned by the moral, and productive only of sensuality and crime. He shows that they were prohibited by a multitude of early councils, and that members were excluded from the primitive churches for either par ticipating in them or attending them. He also in cidentally shows the same of dancing, in numerous instances, as may be seen by reference to the table at the end of his volume. He admits '¦' that we may soraetiraes need recreations, — as after sickness or fatigue or hard study, but denies that we need it in plays, or in any unlawful eraployraents. In the whole work he calls up the united testiraony of heaven, earth, and hell, to show the iniquity of thea tres and vain amusements. For this he lost his ears. Dr. John Rainolds (or Reynolds), in his " Overthrow of Stage Plays," shows their libidi nous and other evil tendencies, abundantly demon strating their injurious effects by the testimony of heathen writers, as well as of holy writ. He also incidentally shows that promiscuous dancing tends to the same evils, Dr, Ames * says : " If there were any that did not dare to be at stage-plays, nor swear lustily on trivial occasions or in ordinary discourse, nor drink wine until he stared in pledging the cup, nor frequent masking, dice, or revelling, he should presently have 22 ANOINTING. no other name than Puritan," Pnnce informs us,* that the same Dr, Ames was obliged to flee to the continent for preaching against playing cards and dice. Philip Stubbs, in his » Anatomic of Abuses," strikingly illustrates the evils of promiscuous dan cing, stage-plays, cards, dice, &c. Rev, T. Allen, afterwards of Charlestown, Mass., refused to read the Book of Sports, when the clergy were required to do so, and lost his parish (St. Edmunds, in Cam bridge, Eng.) by order of Bishop Wren,' President Chauncy displeased Bishop Laud, by preaching against the Book of Sports, &c,'' — See Dancing, » Han. i. §58, 369. = Han. i. 512. = Pages 945—948. •• Pre£ to Bradshaw's English Puritanism, ' Chronology, 29, ^ EUot, Biog, Dict. 20. ' Ib. 98, ANOINTING with oil. — Thos, Goodwin (styled the Father of Congregationalism, though it is be lieved to have had even a far more illustrious ori gin) devotes the eleventh chapter of the seventh book of his treatise on Church Government' to this subject. He raaintains that the healing promised in James, v. 14, 15, was not miraculous, but only a blessing accompanying the prayers of {he elders, in the use of an appointed ordinance, which he argues to be still in force, Isaac Chauncy ' main tains that the directions for anointing were, by a synecdoche, equivalent to requiring the use of out ward means, to be accorapanied with prayer, Goodwin, in his Catechism,^ however, admits that the ordinance has ceased, and that the proraise never was of universal application, though it put APOSTLES, 23 great honor on the elders to be thus the medium of special blessings to the sick. From this time, anointing, as an ordinance, seems to have become perfectly obsolete in the Congregational churches, ' Pages 387—390, = Ans, to Goodwin, 3—30, " Page 22, APOSTLES not bishops. — John Milton' shows conclusively, that the apostles could not possibly have been bishops by office, i,e, moderators or go vernors of the churches, and so that modern dio cesan bishops are no successors of the apostles. Dr. Bacon, in his Church Manual, most happily illustrates this point, showing that though they had certain duties to perform, yet they were not officers in any churches. They had " Bishoprics " accord ing to the Scriptures ; but these had little or no analogy to the supposed duties and prerogatives of modern prelates, — See Bishops, > Eikonoklastes, 135, = Pages 30—36, APOSTLES, English bishops cannot trace their succession from. — Hanbury ' shows that this is adraitted by Archbishop Usher, Geraldus, and Stil lingfleet; and by them their succession is made to depend only on common fame, owing to the loss of records in the English church. It would be an endless task to atterapt even a synopsis of the con troversies on this point, I therefore only give the above admissions of episcopal champions, — See Bishops, 'Vol, i. 166. 24 ' APPEALS APPEALS from the decision of churches are un- necessa/ry. — Thomas Goodwin ' shows that they are not required by the law of nature ; for they did not exist either in the patriarchal or the Jewish code. Neither do they exist in some of the reformed churches of Europe, nor even in raatters of life and death in civil courts. They cannot consistently go before sentence ; for this would deprive the church of the power of sentence, and the delinquent will lack the raeans of his conversion, until the raatter has run through all the courts of appeals. Nor can they follow the sentence, because it is bound in heaven, unless the delinquent repents,'' and also because the church would thus give up the autho rity with which Christ has entrusted thera, J, Davenport shows ° that they are endless in their practical application ; for, if the principle is once admitted, there is no consistent stopping-place short of a general oecumenical council, which raay not assemble for an age, Richard Mather and W, Tompson' press the same argument concerning appeals to discipline churches. John Wise,* doubt less referring to Matt, xviii., says: There is appa rently sorae great fallacy in the objection (i. e, to the ultiraate power resting in the church), or cer tainly our blessed Saviour did not state his cases right," Hanbury' speaks of T, Edwards, in his Reasons against the Independents, as resting the necessity of a court of appeal on the precedent of the church at Antioch, "but forgetting that they were not merabers of that church that caused the dissension," Katharine Chidley, in her answer to APPEALS, 25 Edwards,^ says: "This chapter (Acts xv,), above all the chapters that I can find, proves Indepen dency, The church of Antioch judged it an un equal thing for them to judge the members of the church of Jerusalem," Dr, Emmons • says : " Christ here gives no direc tion to the censured person to appeal to any higher tribunal, , , , nor to the church to call a council for advice. The censured person has no right of appeal, , , , because there is no higher tribunal on earth to which he can appeal, , , , There must be a final de cision, and the church raust make it," His reason ing looks like not allowing the aggrieved a right to seek adraission to other churches ; but this was not probably his raeaning, ' Ch, Gov, 197 — 200. ' See Exoommonication, whci,t ? ' Power of Cong. Churches, in Han. ii. 65. ^ In ib. 174. " Vindic. 54. « Vol. u. 103. ' In ib. 109. " Platform estab. by the Lord Jesus Christ, in Works, v. 454. APPEALS, how far allowed in strict congrega tional discipline. — John Wise, in his Vindication,' shows that the first trial is at the bar of the delin quent's own conscience : " If he hear thee, thou hast gained a brother ; " thence there is an appeal to one or two more ; and, if he neglect to hear them, there is an appeal to the church, which is the highest tribunal known in the word of God, Thomas Goodwin' acknowledges the right of appeal to other churches, in case of mal-adrainistration ; but their decision is not to be received with implicit faith, Upham ° recognizes the right of appeal, in the last resort, to the churches at large, through the 26 APPROBATION, medium of an ex-parte council, A thousand and one disquisitions, maintaining juridical appeals, may be found, fathered by so called Congregational writers; but almost or quite every one of them bears date as late as the coramencement of the eighteenth century, — For the whole subject of ap peals, see further. Councils, Synods, > Pages 52—54. ' Ch. Gov. 202. ' Ratio Dlsciplinse, sec. 175, APPROBATION to preach. — When candidates for the pastoral office go out to preach the gospel, it is desirable that they have letters of commenda tion from some who are known to the churches. Formerly, the churches thus recommended those who went out frora thera,' About the year 1705, " Proposals " were raade by certain ministers to have the churches give their power to do this into the hands of ministerial associations," This custora has now, by innovation, generally prevailed among the New England Congregationalists ; some asso ciations giving a mere recoraraendation, and others a formal license, to preach the gospel. It is, how ever, an encroachment on ancient usages and prin ciples, which maintain that it was not a matter of necessity ; and that to hold it necessary was " to deny Christians their liberty, and assume the in fallible chair." ' Stoddard (who differed from most New England rainisters) argues in his Instituted Churches,* that it belongs to synods to appoint persons to exaraine candidates for the rainistry, yet not to abridge the churches of their liberty. In the petition of the church and town of Woburn to ASSOCIATIONS, 27 the General Court, Aug, 30, 1653,' they say : " If a church has liberty of election and ordination, then it has the power of approbation also," The result was a repeal of an order which had passed the General Court, that ministers should be approbated by a council, or by the county court,' Punchard says ^ that the fiirst suggestion on this subject, so far as he has discovered, came from the united brethren. Congregational and Presbyterian, in Eng land, in 1692; but the above petition shows an earlier date by a Massachusetts law, which was subsequently repealed, John Owen,' in his Duty of Pastor and People, chap, vii,, asserts that private Christians have a right to make known whatever is revealed (i, e, made clear) to them, and, if called in Providence (as, for instance, being shipwrecked on an island), to preach the gospel, — See Pun- chard's View, 199, 200 ; and Upham's Ratio Dis- ciplinae, 55, 117 — 123, See also Associations, License (in particular). Prophesying, Preach who may? ' Wise's Quarrel of the Churches Espoused, 124—128, " Ib. ' Oliver CromweU, in Neal's Hist. Puritans, ii. 116. " Page 34. •• In Mass. Hist. Soc. Col., series iii. vol. i. 42. » Ib. 39. '' View, 199. " Works, xix. 43—47. ASSOCIATIONS, their rise and province.— About the year 1675, perhaps earlier,* after great * President Stiles, says about 1670. Note to Convention Ser mon, page 68. A manuscript-book has been recently deposited in the library of the Mass. Hist. Soc. by Rev. Dr. WiUiam Jenks from the Hon. Judge White, of Salem, containing the constitu tion and records of an association formed in Bodrain in Cornwall, 28 ASSOCIATIONS, desolations by the Indian wars, the neighboring ministers in several counties in New England met together to pray ; and subsequently they began to discuss subjects of common interest at their raeet ings. At length, sorae « presbyterially inclined" ministers began to dignify their meetings with the name of « Classes," Thus matters progressed until, ill 1705, an effort was raade by one of these asso ciations to combine all the rainisters in the country into sirailar bodies, for the purpose of establishing a consociation with powers similar to those after wards claimed by the consociations of Connecticut, They issued their proposals, bearing date Nov, 5, Sept. 9, 1655. Their record of proceedings continues tUl May 4, liiSS, which was on the eve of the restoration. Charles Morton, afterwards of Charlestown, Mass., was one of the members. They voted to ordain three ministers in December and January, 1656-7, " being satisfied with their qualifications." But whether they were ordained as pastors or evangelists, the record does not in form us. The same volume also contains the constitution and records of Cambridge Association, which was formed at the house of the same Charles Morton, in Charlestown, Mass., Oct, 13, 1690. On the records are found votes, passed Feb. 23, 1690-1, recommend ing the ordination of evangelists ; and that the candidates for such ordination be " recommended by the churches of which they are members to the adjoining eldership for their ordination." MS. p. 40. It appears that they received a communication from " the ministers of the county of Essex, Nov, 2, 1691." MS. p. 41, March 6, 1692, "Voted that letters be written to the other asso ciations," &c. The records in this volume continue till 1701, and contain some scattered notes of a later date. This is doubtless the association from which issued the "Proposals" referred to above. In these records are the originals of most of the votes of the ministers at Cambridge, reported by Mather in his MagnaUa, book V. vol. ii. pp. 212—237, ASSOCIATIONS, 29 1705.' These proposals were successfully resisted by " divers godly ministers " at the time,^ though they afterwards prevailed, by the interference of state authority, in Connecticut, In Massachusetts, however, associations frora this time became gene ral,* but have neither held nor claimed any eccle siastical authority, such as was designed in the " Proposals," with the single exception of exarain ing and licensing candidates. Two attempts have since been made to give ecclesiastical authority to ministerial associations ; but they have been signal failures, John Cotton, in his Book of the Keys, alludes to the desirableness of such associations ; and Goodwin and Nye, in their dedicatory epistle to that book,^ speak of his asserting the necessity of so guarding them that they shall not " intrench or impair the privilege of entire jurisdiction cora raitted to each congregation," Mitchell^ says: " It is the province of associations to license candidates for the ministry," which is true in practice ; " but from the beginning it was not so," I am inforraed that the American Baptist and English Indepen dent churches all stand fast in their liberty on this point, Eliot, in his Ecclesiastical History of Massachu setts,* informs us that Roger Williaras and others opposed ministers' meetings, lest it should grow to * Punchard, View, 196, quotes Cotton Mather, Rat, Dis. 179— 181, affirming that the proposals for associations had not been universally compUed withal in 1726. Upham, Rat. Dis. 153, shows from the MagnaUa, that they, however, began to be formed as early as 1690. 3* 30 AUTHOKITY. presbytery ; but this fear was without foundation, as they were all clear on this one point, that no church or person can have power over another church,' The Answer to the Hampshire Narrative asserts that '' associations are not so much as named in the Platform : it is free and voluntary how far people will refer to them for advice. It expresses hope ' that " a new contention wiU not arise about the rights of associations and the liberty of the churches in calling and ordaining pastors," The association had interposed in a case in Springfield, and the civil authority had a warrant for arresting part of the council, assembled against the wishes of the association. And they actually did imprison the candidate for an alleged breach of the peace in the matter,' The council" blame the association for setting up authority over the church in Spring field, Their answer was imputed to the pen of the Rev, William Cooper, of Brattle-street Church, Bos ton," — See Approbation, License, ' See them in Wise's Quarrel of the Churches Espoused, 77 — 80, ^ See Consociation, ' Page 7. * Page 232, * In Mass, Hist. Soc. Col. X. 16. ' See the same corroborated in EUot's Biog. Dict, 434, art. Skelton. ' Page 6, " Page 56, ' Pages 79—82, '» Page 77, " EUot's Biog, Dict, 129.* AUTHORITY, human, renounced. — Robinson, in his answer to Bernard,' is very positive on this point * The author has been requested to give an article on the tenure of the connection of members with their associations. Finding nothing on the subject, he can report nothing, save the obvious principle, that, in such a case, the tenure is Umited to a strict construction of the given assooiational constitution. BAPTISM. 31 " Not to prove and try what is offered to the con trary of any man's judgment, in the balance of the sanctuary, is to honor men above God, and advance a throne above the throne of Christ," J. Cook ' thinks that " nothing raore hinders reforraation than taking things upon trust, not supporting authority by solid reasoning ; as if an argument frora autho rity were any proof to a wise man," In Foxcroft's Century Sermon," it is asserted that " there was, in the infancy of the Reformation, a set of men who appealed to the law and to the testimony; re nounced all iraplicit credit to human teachers, and all human imposition in divine worship. One hun dred of these pleaded their separation before the Lord Mayor and Bishop Sands, and fourteen or fifteen of them were imprisoned in 1557," — See Watts's Hymns, b, ii, hymn 149, stanza 5, Scrip tures a sufficient guide to order. ' In Han. i. 208 ; and Works, ii. 52. ' What the Independents would Have, in Han, ui. 259, ' Page 8, BAPTISM, proper subjects of. — Visible believers and their households have always been held by Congregationalists proper, to be proper subjects of this ordinance. The early and most of the late Congregationalists hold these the only proper sub jects of it, John Robinson says': ' " It doth no more belong to the seed of godless parents than doth the corafort flowing from the righteousness of faith unto the parents themselves," His defence of infant-baptism is condensed frora his answer to Helwisse in Punchard's History of Congregational- 32 BAPTISM. ism,' Ainsworth maintained the same : his views may be seen at length in Hanbury,' The elders of the New England churches, in their Answer to the Nine Positions,' quote John Alasco: " None ought to be driven back who is a meraber of the church, nor adraitted to baptisra who is not a raeraber We do baptize their infants alone who have joined theraselves to our churches," John Cotton argues : * " If one of the parents cannot claim a right to the coraraunion, they cannot claira baptism for their children," He maintains ' that it can only be on account of the next parent or pro-parent, otherwise it may be extended even to Turks and infidels. Cotton afterwards changed his raind on some points relative to the subjects of baptism ; and what is clairaed to be his retraction is bound with a copy of his treatise on the Holiness of Church Members, in the Antiquarian Library, Worcester; but, instead of advocating the half-way covenant, he seems only to retract a former opinion, that be ing in covenant was unnecessary to communion in either seal. This point seeras to have been one of those which led to the separation of the New England Puritans from the English church ; and " Mr, Davenport left Arasterdam because he could not conscientiously baptize all sorts of infants," ' He had a controversy with the Dutch divines, and also in New England, whether the children of com municants only should be admitted to the ordi nance,' Isaac Chauncy " says : " No non-meraber can plead right to any seal, the seals being given to the church," The Apology of the Overseers, Elders, BAPTISM, 83 and Deacons of the English Church at Amsterdara maintains'" that baptism is only for the faithful and their seed, or those under their government. The Principles of the Robinson Church assert " that baptism is only for visible believers and their unadult children. Increase Mather maintains '" that adopted children of believers may be baptized, and shows that Araes and Cotton taught the sarae, Dwight'" argues, at length, for confining it to the households of believers, from the constitution of the Abrahamic church ; frora Matt, xix, 13, 14, Acts XX, 38, 39, and 1 Cor, vii, 14; frora the Scrip tures not presenting two sets of qualification ; frora the tenor of the Christian covenant precluding it ; and the presumption that it would introduce dis order into the Christian church to admit it. The adverse principles seera to have begun to prevail in New England about 1660, though a foundation for them had previously been laid. In the Answer of the Elders and Messengers to the General Court in Boston in 1662, they argue largely in favor of receiving the children of those who .were baptized in infancy and own the covenant,'^ Dr, Increase Mather at first opposed the doctrine of this synod, but soon changed his raind, and published "the First Principles of New England concerning Bap tism," in which he declares that the half-way cove nant was the doctrine of the first fathers of New England,'" and claims" John Cotton as on that side of the question. But the arguraent was either overstrained through the testimony of posthumous letters, or else Cotton's opponents justly charged 34 BAPTISM. him with contradicting himself." He did, however, maintain that the children of those not in covenant might be baptized, provided the parents would resign their education to responsible church mem bers, as grandparents, &c. This proviso, however, destroys by implication the right of those not con- fornfing to it. His doctrines on this point amou^l to little else than that of the admitted right of bap tism to the adopted children of believing house holders. Among the noted defenders of confining bap tism to the households of believers w^as President Chauncy, who wrote his famous Antisynodalia for this purpose, in which he takes this ground:" " Visible believers, and converts in fuU coramunion, in an instituted church (being unbaptized), together with their next seed in minority, are the proper sub jects of baptisra," * These are an account only of disputes about the extent of the ordinance, while the writings of those who agree on the validity of infant-baptisra are too nuraerous to adrait even a synopsis in this work, Dwight" and Emmons"" have given us their views at large on the general subject, Robinson says : " " We require of them (Anabaptists) proof how the grace of God is so straitened by Christ's coming in the flesh as to cast out of the church the greatest part of the church before, — the infants of believers," — See Half-way Covenant, * Enough to vindicate him from the charge of antipedobaptist sentiments, though he held to immersion. BAPTISM. 35 ' Apology, in Han. i. 375 ; and Works, ni. 19. » Pages 342, 343. •Vol, i, 162, 408—416, ¦'Page 71. "Way, 81. » Ib. 87, 88. ' Trumbull's Hist, of Conn, i. 492, and Han. i. 526—646 » Eliot, Biog. Dict. 149. ' Divine Institution of Cong. Churches, Preface ix. '° Page 71. " In Prince's Chronology, 91. '= First Princi ples of New England concerning Baptism. " Works, Serm. clix. " Prop. V. 97—108. " Page 1. '« Pages 2, 5. " See Han. n. 560—583, ¦>« Page 16. '» Vol. v, Serm, clvu.— cUx. '" Vol. v. 482—500, «' Ans, to Helwisse, in Han, i. 270, Another question closely connected with the fore going is — Does BAPTISM admit the baptized io the churches ? — The advocates for national establishments, and also the abettors of the half-way covenant, of course, maintain the affirmative ; while the separating Congregational Puritans advocate the negative, and the Baptists many of them advocate the affir mative, seemingly on the principle that extremes meet. Some of the early Congregational lights wrote with great clearness to prove their position, John Robinson says,' " The church was not given to baptisra, but baptisra to the church;" and ar gues, that, if adraission to the church be by baptism, then casting out of the church must be unbaptizing. The same doctrine is taught in Hooker's Survey," Richard Mather's Church Government and Church Covenant," J, Owen's Answer to the Review of the Nature of Schism,* John Robinson' inquires to what church Helwisse, Smith, and others were ad mitted. They rebaptized themselves. The same question will apply to Roger Williams and the American Baptists, Prof, Knowles" attempts to 36 BAPTISM. avoid the dilemma, by assuraing that a voluntary agreement makes a church; and then they may ordain a minister, and he raay baptize the raembers. This is true Congregational doctrine ; but how does it comport with the Baptist doctrine, that baptism is indispensable to church membership ? ' Ans. to Helwisse, in Han, i, 266, 267 ; and Works, ui. 167, ^ Parti. 55, ' Pages 12— 21, ¦» In Han, in. 460. ^ Ans. to Hel wisse, in Han. i. 267 ; and Works, in. 168, ° Life of Roger WU liams, 168, BAPTISM, does it make infants members ? — This question is so blended with the foregoing, that the same persons, if Congregationalists, must, to be consistent, maintain either the affirmative or the negative of both, Richard Mather ' approvingly quotes Zepperus and Parker, showing that they were not received as merabers till they raade a profession of their own faith, Higginson and Brewster agreed to the same doctrine,^ Cambridge Platform takes the same ground," J, Owen ' shows how, though no members, they are still, by cove nant with the parents, under the watch and care of the church ; a very important distinction and doc trine. Cotton Mather ' quotes Flavel as maintain ing, that the fierce disputes about infant-baptism are punishments for neglecting our duty to the baptized. Lord King, on the other hand, says : ' "In gene ral, all those that were baptized were looked upon as members of the church, and had a right to all the privileges thereof," He then excepts those who were guilty of gross, scandalous sins. The Answer BAPTISM, 37 of the Boston Synod of 1662' maintains their membership, so as to claim merabership for their households, though not to full comraunion without public personal profession. The Gospel Order Re vived, in answer to Dr, I, Mather, says : * " For he (Dr, M.) has taught us that adult baptized persons are of the church," In Dr, Mather's own copy of that work (in the Antiquarian Library, Worcester) is written in the margin against this sentence, "/afee," It is in the doctor's own handwriting, Shepard, in his Church Membership of Children, adduces all th'e usual arguraents in favor of their membership. Dr. Dwight ' raaintains that they are members of the church general, in the same sense that the eunuch was a member. He gives his opinion,'" that such persons cannot be excommunicated; that, during their minority, their discipline is committed wholly to their parents and guardians ; that the church thus possesses an indirect control over them ; and that they are bound to reprove and admonish bap tized persons, whom they see in the commission of sin, ' Apology, 34, 35, => Han,ii, 166, ' Chap, xu, sect, 7, ''Ori ginal of Churches, chap, iv, in Works, xx, 188, ' MagnaUa, u, 459, ' Enquiry, part i, 100, ' Pages 72-108, " Page 19, ' Serm, clvu, '" Ib. Serm. clxii, BAPTISM, is it indispensable to communion? — Robert Hall, a Baptist,' has cogently argued that it is not per se indispensable, because the first communicants had not received Christian baptism ; and the evidence preponderates, that others, as ApoUos, had communed previously to receiving it. 4 38 BAPTISM. From various other considerations, he also demon strates the same point. The Encyclopedia of Re ligioua Knowledge' gives the arguments of Mr, J, D, Fuller, on the other side, which may be thus epitomized : The difference in the baptisms prac tised before and after Christ's death were circum stantial, and not essential. The commission in Matt, xxviii, makes baptism as essential to commu nion as faith to baptisra. The apostles uniforraly baptized converts previously to their adraission. Conformity to the coraraission thus explained is not schism, but proraotive of Christian union. The mutual forbearance required does not involve the surrender of Christian institutions. It is not incon sistency, but charity, to unite with Pedobaptists in acts not implying the abandonment of the com mission. It is better to suffer imputations of un charitableness than to sin by abandoning Christ's commission, — See Communion, Terms of; Bap tism, does it admit the baptized to churches ? * ' Works, i, 292—351 ; ii, 202—230, * Page 396, BAPTISM, may it be administered without a church? — The affirmative ofthis question is main tained by Goodwin' on the ground of the case of the Ethiopian eunuch ; of John the Baptist, re quiring only faith and repentance ; of Peter, at the Pentecost; and of the jailer and his household. Owen maintains' that professing believers and their households have a right to baptism, whether they • A large portion of the CongregatlonaUsts now hold baptism to be indispensable to communion. BAPTISM. 39 are joined to any particular church or not. John Cotton, on the contrary, did not baptize his child at sea, because he believed that it should be done in a church, and that a rainister could not give the seal but in his own congregation." This was also the long-received doctrine in the New England churches, and precluded baptisms out of the church, — See Ministers, may they administer seals, SfC. ? ' Ch, Gov, 233, 377, 378, " Review of Nature of Schism, in Han, iii, 460, " Winthrop's Journal, i, 110; New Englander for August, 1850, p, 410, BA.PTISM should be public. — Dr, Sparke and Mr, Travers, in their conference with Archbishop Whitgift,' object to three things in the practice of baptism in the English Episcopal church : Its be ing done in private; being done by laymen and women ; and being held necessary to salvation. Cotton Mather^ offers reasons to show why the New England churches did not practise private baptisra ; one of which is, " that, as the church owe special duties to the baptized, they think it reasona ble that they should see the baptism," Increase Mather, in his Order of the Gospel Professed and Practised in the New England Churches, shows" that they disallowed of private baptisms, Upham * says that they are commonly, but not necessarily, performed before the whole congregation; some times in those meetings which are open only to church members; and sometimes, when there is urgent and satisfactory reason, in private houses. ' In Neal, Hist, Pur, i. 166, ^ Rat, Dis, 72—74, » Page 62. * Rat. Dis. 218. 40 BAPTISM. BAPTISM, who can administer valid ? — Lord King says,' that in the primitive churches it was usually performed by "bishops and pastors;" and that it was permitted to " presbyters and deacons, and, in cases of necessity, even to laymen, to bap tize." Thoraas Goodwin^ maintains, that a minis ter, who is not a pastor, may administer it. This was long controverted by many of the old Congre gationalists. (See Ministers, may they administer seals in a church of which they are rwt pastors ?) This is, I believe, now universally admitted, and has been since the synod of 1648, which virtually admitted it in the fifteenth chapter of the Platform, There is a manuscript letter of Cotton Mather in the Antiquarian Library in Worcester, which cites a case where baptism administered by an Anabap tist deacon was held to be valid. By this it is not meant that it is in order for others than ministers to baptize. The New England elders say," that the administration of the seals is given to ministers, as the stewards of the mysteries of God, John Ro binson says,'' that baptism, " by an unlawful minis ter, of an unfit subject, and in an unsauctified coraraunion and unlawful raanner, is true baptism, unlawfully and falsely administered," This he illus trates by the case of a profane oath, which binds him who takes it. The Genevan disputants say:* " The force of the sacraments doth in nowise de pend on the person of the minister who delivereth them, but upon the ordinance of God, only so that the same be observed by a public person, rightly called, or at least exercising a public function by a BAPTISM, 41 common error, . , , The Donatists, therefore, and such like, did err, who taught that the sacraments, administered by evil ministers, were of no force," " Neither" did those spots (papal additions), though filthy and loathsome, annihilate baptism," This is argued at length by Anthony Thysius, " a Low- country man," ' Enquiry, part u, 44, » Ch, Gov, 377, 378, ' Answer to Nine Positions, 67, * In Han, i. 269 ; and Works, iii, 186, » Page 166, • Page 174, Here arises another question, viz. BAPTISM, is popish, valid ? — This seems to have been admitted by all the early Congregation alists.' Francis Johnson maintains the affirmative on this question,' because, where God requireth his people to come out of Babylon, " he doth not re quire them to leave whatsoever is there had, but requireth them to have no more communion with her sinsS," Henry Johnson argues " that the church of Rome raust be a true church to render her baptism valid. This is the doctrine of rigid Sepa ratists, ' Han, i, 310, 311, ' Treatise against Two Errors of the Ana baptists, in Han, i, 169, " Ib, 320—324, BAPTISM, mode of ? — Sprinkling has always been considered by Congregationalists as a valid mode of baptism. So says Cotton Mather in his Ratio DisciplinsB.' He gives a description of the ancient manner of baptizing," which is the same as 4* 42 BISHOPS. that now in general use, Dwight " maintains that it may be administered indifferently, either by sprinkling, affusion, or iraraersion, Eramons * main tains the propriety of sprinkling or pouring, but admits the validity of imraersion. In Ware's His tory of the Old North and New Brick Churches, Boston,* there is a record of the baptism of a child by imraersion, in 1781, at the particular request of its raother, • Page 79, '' Ib, 75, = Vol, v, 330—342, " Vol, v, 473—482. ' Page 59, Much succinct information on the several points con nected with the subject of Baptism may be foimd in ITpham's Ratio Disciplinae, 212 — 224, BENEDICTION, — Coleman, in his Primitive Church,' shows at length that there is a great deal of superstitious reverence for a sacerdotal benedic tion, growing out of the error of a vicarious priest hood in the Christian church. He maintains that it properly means no more than a benevolent wish and an appropriate prayer for a blessing on the people. He asserts = that there are no traces of its having been used in the primitive churches during the first and second centuries. ' Chap, xiv, pp, 412—426, » Ib, 416. BISHOPS, same as presbyters. — Wickliffe is bold to assert that they were the same in the apostolic age,' ^rius had maintained the same doctrine several centuries before him,= The same was main tained even by the reforming Puritan Episcopa- Hans ; " and even the then Archbishop of Canterbury BISHOPS, 43 asserted* that bishops and priests were but one office in the beginning of Christ's religion. See the same doctrine advocated by Lord Brooke,* Thomaa Hooker,' and Cotton Mather.' See also Neander, Church History, i, 106, Gibbon, in his Decline and Fall of the Roman Empire,' calls them "two appellations, which in their first origin seem to have distinguished the sarae office and the sarae order of persons," Dwight discusses the subject at length.' See Answer of the Divines to his Ma jesty's Reasons why he cannot abolish Episcopal Governraent. 3 — 8 ; and their Answer to his Ma jesty's Second Paper, 1 — 38, ' Punchard, Hist, 162 ; and Neal, Pur. i, 29, note, ^ Pun chard, Hist, 76, 78, "Ib, 196, 196, ¦'lb, 198, * In Han, ii. 118. • Survey, Part ii. 22, 33, ' Rat, Dis, 200—207, " In Han. i. 7. ' Serm. cl. cli, BISHOPS, diocesan, not jure divino. — ; This was long ago raaintained by even Bellarmine,' Lord Brooke' maintained the sarae in the discourse cited in the last article. And John Owen says : " " Sir Edward Coke will satisfy any in the rise and fall of Episcopal jurisdiction," The defence of M, Henry's Inquiry into the Nature of Schism * says : " The word of God nowhere asserts that bishops are a superior order to presbyters," And,* " Though some reforraed churches adrait a kind of Episco pacy, yet they never pretend a jus divinum for it," Mr, Baynes^ shows that Christ and his apostles did not ordain ordinary ministers with power over others, Macaulay says : ' " The founders of the Anglican church had retained Episcopacy as an 41 BISHOPS. ancient, a decent, and a convenient ecclesiastical polity, but had not declared that form of church go vernraent to be of divine institution. In the reign of Elizabeth, Jewell, Cooper, and Whitgift . , , never denied that a Christian coraraunity without a bishop raight be a pare church." ' See Goodwin's Ch. Gov. 67. * Han. ii. 118. " In ib. in, 442, ' Page 17, ° Page 32, « Diocesan's Trial, 24—77, ' Hist, Eng. i. 68, 69, BISHOPS diocesan, not successors of the apostles. — This follows, of course, from the arguments of the last article, "unless" they succeed them, as says John Robinson,' " as darkness succeeds light" Burton pertinently answers Prynne, even to Pres byterian claims to legislative power : ' " If they who pretend to succeed thc apostles will challenge the sarae liberty which the apostles had, they must first of all show their immediate commission from Christ," — See Succession, ministerial, interrupted or uninterrupted? In Punchard, Hist, 333 ; and Works, u, 436, 437, ' In Han, u. 400, BISHOPS originally had the care of but one church. — So Mosheim in Hanbury,' Wise' quotes Tertullian, Irenaeus, Eusebius, Justin Martyr, and Cyprian, to the same point, Punchard, in his View," also quotes Mosheim : " A bishop had charge of a single church, which might ordinarily be con tained in a private house, Nok was he its head, BUT WAS in reality its minister and servant," BKOWNISTS. 45 He had no power to ordain or determme any thing, except with the concurrence of the presbyters and brotherhood, ' Vol, i. 10, 2 Vindication, 10—12, ^ pj,ge 144, BISHOPS should be chosen by the people. — Wise asserts ' that they always were thus chosen in the primitive churches, — See Pastor chosen by the peo ple. Congregationalists hold pastor and bishop to be exactly synonymous, ' Vindication, 13, BROWNISTS, — I introduce this article to in quire how far they differed frora Congregation alists, Punchard says : ' "It is evident, that in its essential features it (Brownisra) corresponded with Congregationalisra as established in New Eng land," Yet the early Congregationalists took great pains not to be identified with the followers of Robert Brown, In an important point they obviously differed. The Brownists did not ac knowledge the churches of England to be true churches,^ whereas this has never been denied by true Congi-egationalists, It has perhaps been generally supposed that the Brownists held to the utter independency of the churches ; but Punchard shows " that they held that one church might give advice, counsel, and even reproof, to another; and, if need be, even withdraw fellowship from it, which is all that is ever claimed either by English Inde pendents or strict American Congregationalists, It is highly probable that they often supposed 46 " BKOWNISTS. theraselves to differ where they were really agreed, as was the case with the churches in. Salem and Plymouth, who afterwards found that they were one in senriment. — See Agreement o/ Cowg-reg-a- tionallsts. They, however, always kept aloof frora the ex clusive spirit of the Brownists ; and, as these were proscribed, no one wished to identify hiraself with them further than his own conscience required. Baillie (who wanted a Scots army, 15,000 strong, to promote Presbyterianism) speaks of Robinson'' as " the most learned, polished, and modest spirit which that sect ever enjoyed." He says : " It would have been truly a marvel if such a raan had gone to the end a rigid Separatist, But, alas I his new doctrine, though it was destructive to his old sect, became the occasion of a new one, not very good." Robinson's sentiraents he styles Semi-separating Independency, He says: "No Independent will take it well at any man's hand to be called a Brownist," Dr, I, Mather' makes the distinction between Brownists and Congregationalists to con sist in the question, whether a valid church act can be consummated without the concurrence of both the elders and the brethren ; but whoever is much conversant with these subjects can hardly fail to refer this assertion to special pleading, Paget' says, Brownists are of three kinds : " Some sepa rate from the church of England for corruptions, and yet confess it and the church of Rome to be a true church, as the followers of Mr, Johnson, Some renounce the church of England, and yet allow of CATHOLICISM, 47 private communion with the godly therein, as Mr. Robinson, Some renounce all communion with that church, as Mr, Ainsworth," — See Power, church, is it installed in ministry or brethren ? ' Hist. 248. = Neal, Puritans, i. 149. ' Hist. 248, * Han, iu, 1 32, ° Disq. Ecc. Councils, Preface, iv. ' Arrow against Sepa ration, in Han. i. 325. CALLING of a minister, in what does it consist ? — Congregationalists have ever held that it con sists, not in ordination, by the imposition of hands, but in the election of the people ; that the ordina tion is nothing but the recognizing of the election, and not the substance of it,' Hence their doctrine is, that it is the lifting up of the hands of the bre thren,'' and not the laying on of the hands of the elders, which constitutes the essence of the pastoral relation, Isaac Chauncy," after speaking of an immediate call, as of the apostles, says a mediate call is that which Christ raakes by the instrumen tality of a church. The consumraation of the call is raade by the free acceptance of the person called, — See Pastor, Ordination, Imposition of Hands, Elders, Minister, calling, what ? ' R, Mather's Ans, to Rutherford, in Han, ii, 187 ; Goodwin, Ch. Gov. 195. ^ Greek of Acts xiv. 23, in opposition to King James's and the Bishops' garbled translation of the passage, ' Di vine Institution of Congregational Churches, 64, 65, CATHOLICISM of Congregational churches. — A very prevalent error is the belief that the early Congregationalists were very exclusive in their 48 censures. religion. One of the dividing points between them and the Brownists was the question of fellowship- ping the English and Reforraed churches (see Brownists), This was also one of their great points of controversy with Roger Williams,' Cot ton Mather '¦' quotes the words of " a worthy man who walked in our way : ' I will be one with every one that is one with Christ.' " " He says the churches of New England endeavor to make their ecclesiasti cal state a visible sermon to the world upon the re quisites of men's being received into heaven at the last. Governor Win.slow says ' that Mr, Parker and Mr, Noyes of Newbury, and Mr, Hubbard of Hing- hara, were for Presbytery, yet were never molested; Presbyterians might have a complete Presbytery near Ipswich and Newbury, and it was answered affirmatively by the court that they might have one. One minister denieth the baptism of infants, and divers of his congregation are fallen in with him, and the governraent only raoved the elders to try to convince and reclaim him, — See Confessions OF Faith, Communion, Creeds, Separation, Schism, Toleration, ' Winthrop, i, 63. = Rat. Dis. 37. " Ib. 142. « Nar, in Young's Chron, of the Pilgrims, 402 — 405, CENSURES, power of, in the church. — The Sa voy Declaration' says: "Every church hath powei in itself to exercise and execute all those censures appointed by him (Christ) in the way and order prescribed in the gospel," — See Admonition, Sus pension, Excommunication, Appeals, Churches CEREMOHIES, 49 subject to no jurisdiction out of themselves. Conso ciations, Jurisdiction, Keys ;' Power, church. ' Inst, of Cong, Churches, art. xviii. in Han, iii. 547. CEREMONIES. — Bradshaw •¦ argues strongly against conforraity to these, for instance the sign of the cross in baptisra, because conforraing to them is not keeping ourselves from idols. Robert Parker wrote a volume " Against Symbolizing with Antichrist in Ceremonies, especially the Cross in Baptism," He powerfully argues that a host of evils grow out of it. Dr. Osgood ° says " We had no consecrated churches, no burial or matrimonial service ; , , , because we had nothing but the Bible, they (Episcopalians) were confident that we had no religion," Dr, Ames, in his " Fresh Suit against Human Ceremonies," " asserts that " the Walden- ses made much the same objections to huraan cereraonies which we do," He quotes one of their prominent men : " All customs in the church, which in the gospel they don't read, they do contemn ; they affirm that those things which are appointed by the bishops and prelates are not to be observed, because they are the tradition of men, and not of God,"* "Even the inquisitor Sylvester says, -that to interpret human precepts, in the court of con science, belongs to every one as touching his own practice," John Howe says : ° " Stillingfleet com plains because we dare not consent with them to the additions which belong not to religion. While they (Dissenters) cannot judge the ceremonies law ful, how can they apprehend themselves bound to 6 50 CEKBMONIES be without the means of s-alvation which Christ's charter entitles them to ? " Pierce, in his Vindica tion of Dissenters,' quotes Wickliffe : " All human traditions, that are not taught in the gospel, arc superfluous and wicked," He shows' that the Bishop of St, David's inquired in the Harapton Court Conference how he should answer certain objections against the cereraonies, as the sign of the cross ; and was forbidden to reply to the answer given him. He shows ° that the church has no right to irapose kneeling at the sacraraent, , , , and then refuse it to those that will not conforra, Ames, in his Marrow of Sacred Divinity, says : ' " No wor ship instituted is lawful, unless it hath God for the Author and Ordainer of it, , , , Of like kind with images are all those cereraonies which are ordained of men for mystical or religious signification," One of the Genevan Disputants says : '" " Whosoever do break out into that boldness, that either they do coin new sacraments, or add unto those that were appointed of the Lord, or detract any tittle from them, they are guilty of treason against the Majesty ofthe Highest," Another of them says:" "It is not lawful for an angel in heaven to ordain any new sacramental rites," Hence he condemns the " curious additions " to the sacrament of baptism, — See Habits, Kneeling, Authority human, In- differents, Idolatry, Liberty of Conscience, Non-conformists, Prayer prescribed, Schism, Se paration, Uniformity, 'Treatise on Worship and Ordinances, 98-116, ' Dudlean Lect, 30, " Page 8, ' Ib, 79. » Works, 170, 171. • Pages 4—6, OHKISTMAS. 51 »Ib, 168— 163, "lb, 490, » Pages 271, 274, '» Page 162, "Page 173, CHAPLAINS, — " Private chaplains, to minister to families or neighborhoods in time of divine ser vice of the churches where they dwell, is considered disorderly," ' " Though the communicants in the churches of New England are not constantly tied to their own pastors, yet, if they should not ordina rily hear them when they are able to do it, the omission would be thought a disorder," ° John Milton says : ' " Scripture knows no chaplains ; and, the church not owning them, they are left to the fate of the sons of Sceva the Jew, , , , Public prayer did not pertain only to'the office of a priest: David, Solomon, and Jehoshaphat might pray in public, even in the temple, while the priest stood and heard. . , . What ailed the king that he could not chew his own matins without the priest's ore tenus ? " ' C, Mather, Rat, Dis, 62, " Ib, " EUconoklastes, 163, 167, CHRISTIANS, the weakest, to be received to the churches. — " It is not eminency of holiness that we look to in the entertainment of members, but uprightness of the heart," ' — See Members, church. ' Hooker's Survey, part i, 23, CHRISTMAS, — This, with other holy days, is rejected by Congregationalists, on the ground that they are enjoined on no higher authority than that of men. Indeed, they do not see cause to believe that it is appointed on the true anniversary of the 52 chuech. birthday of our Saviour,' — See Holy Days, Cere monies, Idolatry, Authority human. ' Ainswgrth's Arrow Against Idolatry, in Han. i. 237. CHURCH, what constitutes .one ? — It was the united opinion of the early Congregationalists, that any nuraber of persons, united together by a cove nant either expressed or implied, for the worship of God, constitute a church. John Robinson says:' " And for the gathering of a church I do tell you, that in what place soever, whether by preaching the gospel by a true minister, by a false minister, by no minister, or by reading and conference, or by any other means of publishing it, two or three faithful people do arise, separating themselves from the world into the fellowship of the gospel, they are a church truly gathered, though never so weak," In his Apology ' he defines a church to be a company of faithful, holy people, with their seed, called by the word of God into a public covenant with Christ, and among themselves, for mutual fellowship, in the use of all the means of God's glory and their salvation. Burton " says : " Ekklesia, the church, is properly a congregation of believers called out from the rest of the world; for so saith the Lord, 2 Cor, vi, 17," The Saint's Apology says,"* this con sent or agreeraent ought to be explicit, for the well- being, but not necessarily for the being, of a true church ; for it may be implied by frequent acts of comraunion, &c, Dr, Araes says : * " The first thing that doth make actually a church is calling ; whence also it hath taken both its name and defi- CHURCH. 53 nition," Jacob's Church Confession says : ' " They (the English congregations) are a true political church, as they are a company of visible Christians, united, by their own consent, to serve God;,,, therefore we commune with them upon occasion," Euring says :' " Search thv. Scriptures, and you shall find that every true visible church of Christ must consist of a company of people separated from the froward generation of the wodd by the gospel, and joined or built together into a holy comraunion and fellowship araong theraselves," The voluntary covenant, either expressed or implied, our fathers considered a sine qua non to a regular church organization. They therefore rejected the ideas of a national church, and of the full communion of those not in voluntary personal covenant,' In Burton's Modest Answer to Prynne's Full Reply in 1645, it is shown ' that a mere iraplicit covenant is sufficient to the being, though not to the well-being, of a church, Thoraas Goodwin argues,'" that a church must be composed of those vvho not only make confession, as Peter did, but are united together for divine worship, ordinances, and church government ; and " that it is " a holy nation, , , , a household of faith, , , , a holy tera ple," and thus is an organized body; and" that it is an instituted body, asserabling in cne place, built by a special covenant. In his Catechism'" he shows that the ancient converts joined themselves to the church, and that a covenant is implied in their authority to judge and discipline their members, as they have no power to "judge them that are 5* 54 CHURCH, without," Bradshaw says : '* « They hold and maintain, that every congregation or assembly of men, ordinarily joined together in the true worship of God, is a true visible church of Christ," Penry says:'* "This church (Christ's) I believe to be a company of those when: the word calleth saints, which do not only profess in word that they know God, but are subject to his laws and ordinances indeed," The Confession of the Low Country Exiles, art, xxxiii., says :" " Christians are willingly to join together in Christian coramunion and or derly covenant; and, by free confession of the faith and obedience of Christ, to unite themselves into peculiar and visible congregations." J, Daven port " says : " The church of Christ arises from the coadunition or knitting together of many saints into one by a holy covenant, whereby they, as lively stones, are built into a spiritual house, 1 Pet, ii, 4, 5, Though church covenant be common to all churches in its general nature, yet there is a special combination which gives a peculiar being to one Congregational church and its raerabers, distinct frora all others," — See also, for corroboration of the sarae sentiments, Burrough's Irenicum, in Han, iii, 115 ; Bartlett's Model, in ib, 239 ; Savoy Declara tion, in ib, 545, 546; Camb, Platforra, chap. 2, sect. 6, and chap, 4; Wise's Vindication, chap, 2; Lord King's Enquiry, part i. 3, 7 ; Hooker's Survey, part i, 46 ; Hutchinson's Hist, Mass, 370, 371 ; Hall's Puritans, 294; S. Mather's Apology, 2; Increase Mather's Dis, Ecc, Councils, preface ; Owen's Com plete Works, xix, 213, 505, and xx, 370, 371; church, 55 Watts's Works, iii, 198, 250 ; Cotton Mather's Rat, Dis, 10, 11 ; Eaton's and Taylor's Defence, 44 ; Letchford's Plain Dealing, epistie to the reader ; Dwight, Serra, cxlix, ; Eramons, v, 444 — 446 ; and Principles of Church Order by the Congregational Union of England and Wales, art, i, in Hanbury, iii, 599, — See Covenant. ' Ans, to Bernard, in Punchard's Hist. 331 ; and Han. i. 214 ; and Works, ii. 232. ' Ib. 389, note ; and Works, iii. 427. " Pro testation Protested, in Han. ii. 73. " Ib. 231. ' Marrow of Sa cred Divinity, 135. ° Art. vili. in Hanbury, i. 296, ' Answer to Ten Counter Demands, ib. 367. ' Richard Mather's Apology, 5 — 25, and Church Gov. and Church Cov. 9, 11; Ans. of the N. E. Elders, 75 ; Cotton's Way of the Churches, 2, » Page 25, ^ Ch. Gov. chap, iii, 49— 54, " Ib, 242, " Ib, 249, 251, 256, '» Pages 7, 8. '* English Puritanism, in Neal's Puritans, i. 248. " Decla ration of Allegiance to her Majesty, in Han. i. 81, '° Ib, 95. " Power of Congregational Churches, in ib. ii. 62. CHURCH, ofwhat constituted? — Lord King de fines it : ' AU professors of religion ; — a particular church ; — a meeting-house ; — once only in the Fa thers, a collection of churches ; — and soraetiraes the invisible church, Isaac Chauncy ° shows that the word church is derived frora Kuriou oikos, — House of God; that there is no just ground for ap plying such a trope (church) to a house for a pub lic assembly: th'dt men's laws cannot establish churches, but they must be built after the pattern which God shows; that a true church may be discovered by its being on the foundation, Jesus Christ ; by the visible matter, living stones ; by the form, fashion, and frame, according to the gospel. 56 CHURCH, It is no church if either of these be wholly wanting; faulty where these are defective, Lobb" quotes Humphrey, a great anti-separatist: "The Congre gationalists stand here. The church of Christ is a nuraber of truly faithful, regenerate persons," Dr, Emmons ^ says : " There is an invisible and a visi ble church. The invisible church comprehends all real saints. By a visible church we are to under stand a society of visible saints." Greenwood,* being asked, " Is not the whole land, as now ordered, a Irue church ? " answered emphatically, " No," For this and similar sentiments, he became a martyr, Dr, Hopkins says,' that the word church "signifies an asserably of men, called and collected together for some special purpose. The church of Christ on earth consists of those who are united together as professed friends to Christ and believers in him, are under explicit engageraents to serve hira," &c, , , " Whenever a nuraber of persons voluntarily unite together, under profession of holiness in Christ, to attend to his institutions and ordinances, they are a church," The second chapter of Cambridge Plat form establishes the same position, ' Part i, 2—5, = Divine Inst, Cong, Churches, 1—8, " True Dissenter, 98, " Yol, v, 444. ' In Ha-.i. i. 62. « System, ii. 224, 225. CHURCH, mode of constituting. — A summary of the usual ceremonies in constitutins; a church is given in Cotton's Way of the Churches,' and Cot, Mather's Ratio Disciplina;,= which does not essen tially differ from those now generally practised, church, 57 save that the brethren of the churches invited, nomi nated as many delegates as they chose. In Cot ton's time, however, the candidates appointed one of their own number to read the covenant, and one of the council to give them the right hand of feUowship. Whoever reads the more ancient trea tises on Congregationalism, and proceeds to the more modern ones, will perceive a gradual increase to the prerogatives claimed by councils, " Facilis descensus" Letchford " says : " At gathering of churches, one of the messengers examines the can didates ; and, on acknowledging their covenant, he pronounces them a true church, and gives them the right hand of fellowship. So did Mr, Welde at the founding of Weymouth Church," A church was gathered at Lynn * for Long Island, He quotes ° from the Answer of the Elders in Boston, to a question which he put to them : Though it be not usual, " yet it is lawful to gather a church without other churches and ministers to advise," Dr, Har ris" states that the first church in Dorchester was gathered in Dorchester, England, Mr, White preached in the forenoon, and in the afternoon Messrs, Warehara and Maverick were chosen and separated to the care of the intended congregation, and they preached in the afternoon. The formation of Richard Mather's church in Dorchester was for a time delayed, because the members failed to satisfy the council of their experimental piety,'' ' Pages 8—10, ' Pages 3—12, " Plain Dealing, in Mass, Hist, Col, ser. iii. vol. iii. 65. * Ib. 98. « lb, 107, " Ib, ser. i, vol, ix, 148, ' Hubbard's Hist, Mass, 273, 58 CHURCH. CHURCH, ministers not necessary to constitute. — Barrowe' shows that otherwise the existence of churches would depend on the wdU of ministers. But the "faithful are commanded to gather to gether in Christ's name ; , , , for the kingdom of God consisteth not in word, but in power," Cam bridge Platform declares '¦' that officers are not ne cessary to the simple being of churches, Goodwin" says : " It is Christ's prerogative alone to build and erect a church, without the intervention of ministe rial ecclesiastical power to derive that power to thera, , , , Churches to be erected may and ought to have the direction and consent of neighbor churches, because a new sister is to be added to and associated with them ; but they receive no power from thera to become a.church," " Nor' are ministers or their power necessary to the first gath ering of a church. They may have a hand in it by directing and exhorting to it, , , , l)ut the power is in ourselves immediately, , , , They (ministers) are to be set. m churches, so there were churches gathered ere elders were raade in them." — See Letchford's quotation from the Answer of Boston Elders to his question, raentioned in previous arti cle, viz. Church, mode of constituting; Churches begun without officers, ^'c. ' Some of the Reasons of our Separation, in Han, i, 64, ' Chap, vi. sect. 2. " Church Gov. 208. * Ib, 257, CHURCH, what number of members may consti tute ? — Cotton,' Richard Mather and WiUiam Torapson,' and Cotton Mather," aU maintain that CHURI.H, 59 seven males aie the least number that can be pro perly constituted into a church, because they held that number necessary to a case of discipline, as in Matt, xviii. This assumes that neither the accuser nor the witness to the second step may vote, aiu' that the rest of the church must outnumber the accuser, the witness, and the accused. Each of these points seems, however, to need proof before it is implicitly adopted, John Robinson (sec ou Church, tvhat constitutes ?) limits it only to two or three ; and many of the old Congregational writers * supposed this to be the meaning of Matt, xviii, 20, Cambridge Platform says" that it "ought not to be of greater number than may ordinarily meet together conveniently in one place, nor fewer than can conveniently carry on church work," Prince' enumerates among the principles of Robinson's church, " A particular church should consist of no more than can conveniently watch over each other, and meet in one congregation," Eaton and Tay lor ' say, " Seven, eight, or nine may make a church," See Upham, Rat, Dis, 55, 56 ; Punchard, View, 47, — See Churches, distinct bodies. ' Way of the Churches, 53. ' Ans. to Herle, in Han. ii. 172, ^ Rat, Dis, 2, ¦'As Goodwin, Ch, Gov, 2.^7, * Chap, iii, sect, 4, ' Chronology, 91, ' Defence, 9, CHURCH, may one, have branches ? — Hooker ' informs us that, in his time, a church sometimes sent out a colony, with part of its officers, before they were separated into a distinct church, " Mr, Wheelwright' was minister to a branch of Boston 60 CHUBCH, Church, in a place since called Braintree, where the town had some lands," This practice was, how ever, generaUy discouraged, as it was the very thing known to have helped to diocesan and metropoli tan domination over the priraitive churches. — See Punchard's Hist, 20, Also Church, what number of members may constitute ? Survey, part i. 128. ' Eliot, Biog. Dict. 483, CHURCH, the majority constitute. — John Robin son and his church in Leyden advocate this prin ciple (in a letter to a church in London),' even where that majority are in error, and even hetero dox, Dr, Hopkins ' says, in matters wherein the church as a body are to decide and act, they must be determined by the voice of the major part. He shows that the minority must submit and conform, unless against their conscientious views of right; in which case no one has any right to control them, — See Majorities, Minorities, ' In Han, i, 449, 450 ; and Works, iii, 385, ' System, ii, 226. CHURCH, officers of. — Congregationalists in all ages have agreed that pastors and deacons are church officers ; that pastors and bishops are the same in Scripture language ; and that the special duty of deacons is to take care of the poor, and of the tem poral interests of the church. Formerly they gene rally maintained, that teachers and ruling elders, and, to some extent, that deaconesses or widows, were of divine appointment, rulers and helps in the churches. This opinion, however, was never uni- church, 61 versal among them. John Owen' held to essen tially the same organization which prevails in New England at the present day, and confounds pastors, teachers, and elders in one and the same office. As early as 1679, this had become the general practice in Massachusetts, The synod of that year, how ever, lament " that there is, in most of the churches, but one teaching officer," (See Pastor, Teacher, Minister, Evangelist, Elders, Deacons, Wi dows,) Many churches have of late added stand ing committees, which are recommended in the Congregational Manual," with "special duty to in stitute discipline for public offences, if the sarae be not seasonably done by other raerabers," This method of delegating duties is, however, question able. Mitchell,* though he approves of such com mittees, with " a general oversight of the ordinary interests of the church," cautions lest they be in vested with powers almost identical with a Presby terian session. To commit the watch and care of a church to a perraanent coraraittee, so as to dis charge the church as a body frora their duties, is not Congregationalisra,* — See Power of Church cannot be given away nor delegated ; Officers not to be multiplied; Officers, what ? ' Catechism, quest, .\xiii. ; Complete Works, xix. 619. ^ White's Lamentations, in Wise's Vindication, 167, "Page 28, * Guide, 142, ' Ib. 143. CHURCH, in what sense one. — John Robinson' says that it is " one in nature, not one in number, as one ocean. Neither was the church at Rome, 6 62 CHUKCH. in the apostle's days, more one with the church at Corinth than was the baptism of Peter one with Paul's baptism, or than Peter and Paul were one," John Milton ' says : " The Christian church is uni versa], not tied to nation, diocese, or parish, but consisting of many particular churches, complete in themselves," See Carabridge Platform, chap, ii, sect, 3, 4; Cotton's Way of the Churches, 10; Hooker's Survey, part i, 62, 81, 220, 253—274, part iii, 19, — See Churches, distinct bodies. ' Apology, in Han, i. 374. '^ To Salmasius, in Han. iii. 373. CHURCH, duty of believers to join. — Eaton and Taylor ' say : " So long as a beUever doth not join himself to some patrticular church, he is without, in the apostle's sense, 1 Cor, v, 12," See the duty advocated in Owen, xix, 215, and xx, 188; but especially in Ainsworth's Communion of Saints, in Han, i, 278, 279 ; and Cambridge Platforra, ch, iv, sect, 6, which treats of the evils of not performing the duty, Dr, Emmons, v, 460—464, gives six " reasons why the subjects of special grace will choose to join the church, and enter into covenant with God," — See Punchard, View, 37, 38 ; Up ham, Rat, Dis, 49, 50, ' Defence, 74. CHURCH, Romish, is it a true one ? — Ainsworth, in his reply to Johnson,' maintains that it is Anti christ ; that there is as much difference between the church of Rome now and of old, as between the bishop of Rome now and the bishop then : « The CHURCHES. 63 antichristian church is to be esteemed in a state of damnation, though some of God's elect hidden ones are in the same." Johnson had maintained the contrary in his Treatise on the Reformed Churches.' ' In Han, i, 323, ' Ib, 314—320. CHURCH-MEETINGS, by whom called— While ruling elders were considered a separate order of church officers, this privilege and duty was sup posed to be vested in the church presbytery in the bench of elders. When there came to be but one elder in a certain church, he prevented a church meeting for fourteen years,' Cotton Mather" says : " Nor do the New England churches think that ordinarily a church meeting may be regularly held without the consent of their pastors," It will be evident, however, that the pastors have not usually been considered as having power to prevent church meetings, if we consult the arguments deduced under these heads, viz, : — Ministers, people may do their work for them if they refuse ; Officers ab dicate when they refuse io do their duties : Churches begun without officers, and may continue despite of officers; Government, church, in the people; Power, church, installed in ministry or brethren ? ' White's Lamentations in Wise's Vindication, 166, ' Rat, Dis, 164, CHURCHES, distinct bodies, i.e. not parts of one consolidated one. — Richard Mather, in his Apology,' shows from several passages of Scripture, as 1 Thes. 64 CHURCHES. ii, 14 and Rev. i, 4, that they were considered dis tinct bodies in the days of the apostles. In liis Church Government,^ he shows that they consisted of no mare than could meet in one congregation, united into one body by a holy covenant; — that those within the visible church must necessarily be members of particular churches ; — that the duty of excomraunicating incorrigible offenders belongs, not to a universal, but to a particular church; — and that "judging them that are within," implies that they were in particular churches. He quotes Mr, Baine," that, though churches have power to govern theraselves, yet, for greater edification, they confederate not to use or exercise their power, but with mutual communion, one asking counsel and consent of the other. And he says,* that "to bind churches to do no weighty matter without the counsel and consent of classes were to bind them to be iraperfect." By the above assertions he seems to advocate the advisory, not the judicial power of councUs. Cotton* shows that a church must be such a body that an offended brother can teU his case to, and with thera cast the offender out of tbe church. He speaks "¦ of " the chimera of a universal visible church." Burton' challenges the evidence of any but particular churches for the first four or five hundred years. John Robinson, in his Apo logy," is very plain and positive on this point, T. Goodwin » shows that they must be distinct, — from the nature and Scripture process of discipUne ; from the Scripture exaraples of their conduct; from in dividual churches being addressed as whole bodies. CHURCHES, 65 a whole lump, whole flock, &c, ; and their being so often addressed in Scripture in the plural nura ber. The doctrine of distinct churches'" was one of the main positions of the supplication of the exiles and others to King James I, on his acces sion, Henry Jacob, in his Divine Beginning and Institution of Christ's Church, says : " " Christ teacheth, yea requireth, in Matt, xviii, 17, that this visible and ministerial church shall be ever of one entire outward form, viz, of this special form of a particular ordinary congregation and none other, , . , and the very word ekklesia doth properly signify so," In his Declaration it was one of the main positions,'" " that a true church, under the gospel, containeth no more congregations but one," Francis Johnson '" infers, that God hath not or dained any other than particular churches, frora what is recorded in the Bible of the seven churches of Asia generally, and particularly of those at Jeru salera, Lystra, Iconium, Antioch, Troas, Ephesus, Rome, Cenchrea, Corinth, Galatia, Philippi, Colosse, Laodicea, and Thessalonica, The distinctness of churches is urged in the Apologetical Narrative of the Independents in the Westminister Assem bly,'* So it is in Bartlett's Model,'^ John Owen says : '* "I do not say absolutely that particular churches are not the parts of the catholic visible, in any sense, but that they are not so parts of it that it should be made up by them and of them for the order and purpose of an instituted church," He shows, in his Original of Churches, chap, iv." that a church means an assembly, and therefore has 6* 66 CHURCHES, reference to those who assemble in one place, And, in his Nature of Schism, chap, vu." he shows that it was acknowledged by EpiscopaKans, that a church originally consisted of no more than could meet in one pl-ace ; and their bishops were Congre gational, and not diocesan. Lord King says :" "I find the word church once used by Cyprian for a coUection of churches ; as the church of Africa and Numidia; otherwise I cannot reraeraber that I ever raet with it in this sense in any of the writings of this or the rest of the fathers : but, whenever they would speak of the Christians in any kingdom or province, they always said, in the plural, ' the churches ; ' never, in the singular, ' the church ' of such a kingdom or province," So much for the tes timony of an impartial witness. The Boston mini sters, in 1690,'" maintain that particular church organizations are indispensable to scriptural disci pline. Isaac Chauncy"' shows that the Spirit of God always speaks of churches, in their respective places, as distinct bodies ; each one entire in itself There is not an epistle written to the catholic visi ble church. Each particular congregation had its proper elders, relating to it, and not to the catholic visible. So Hunter, in his Life of Oliver Hey wood.^'' Robert HaU '" reasons very clearly on this point, Ames "* shows frora Rev, i, 4 and 2 Cor. viii, 1, 19, that there are as raany visible churches as there are congregations, " Neither " is this church, that is instituted by God, properly national, provincial, or diocesan ; which forms were brought in by men ; but is parochial, or of one congrega- CHURCHES, 67 tion ; the members whereof are combined among themselves, and do ordinarily meet in one place, to the public exercises of religion," Dr, Hopkins" says that every society of visible believers is , . , called a church; as the church at Antioch, the church at Ephesus, the churches in Judea, &c, — See Church, what constitutes ? In what sense is it one ? What number of members constitute ? See also Robinson's Apology, in Han, i, 372, 373 ; and Upham, Rat, Dis, 44—48, ' Pages 11, 14, = Pages 9—11, » Ib. 65. * Ib. ' Way of the Churches, 1, 2. " Ib, 10, ' Answer to Prynne's Full Reply, 21. " In Hanbury, i. 372—374 ; and Works, iii, 12—17, » Ch, Gov, 61, 52, 63, 235 ; and Catechism, 6. "> Han, i, 114, " Ib. 229. " Ib. 231. " Reformed Churches, in ib. 314, '* Ib. ii. 225. " Ib. iii. 246—248, "^ Vindication Cong, Churches, ib. 457, " Vol, XX. 122. " Vol. xix, 214. ''Enquiry, part i. 4, 5. * Principles of the Protestant Religion, 129. °' Divine Inst. Cong, Churches, 34, 35, ='-' Page 68, =" Vol. i, 332, 333, " Marrow of Sacred Divinity, 139. =* Ib. 178. ^ System, ii. 224. CHURCHES, instituted bodies. — Dr, Goodwin wrote the first two books of his Church Govern ment to prove " that the order and government of the churches are established by divine institution ; . . . that Christ has settled ordinances for worship and discipline, which are to continue to the end of the world ; , , , that a Congregational church is thus of divine institution ; , , , that Christ instituted such a church in Matt, xviii, ; . . . that such Congre gational churches were primitive and apostolical ; . . . and that Christ hath not only instituted a Con gregational church, but appointed what the extent and limits of it should be." The treatise is too 68 cnuKCHEs. extensive to admit of even an epitome in a single article. Suffice it to say, that, when the student has read and digested the whole work of four hun dred and sixty-two folio pages,' it will not be easy for him to conclude that Congregationalism is a nonentity. Then let him read the four Mathers, Owen, Watts, Isaac Chauncy, and a host of other.^, and he may begin to mistrust that there were giants in the earth even in those scouted puritanical days. Owen,' in his Original of Churches, chaps, i. iii., shows that God only can change the state or dis pensation of his church ; that the original of their church state is derived directly from Christ, as to their right and title ; that whatever is required in them, by the light of nature, is of divine institution; and that, as the Scriptures require a church, it is lawful for Christians to gather into one. Samuel Mather' also asserts that the ecclesiastical state is a divine institution. Davenport says : " " Because all nations could not be joined together in one visible church, the Lord Jesus instituted a Congre gational church, and calls every Congregational church his church," — See Chauncy's Divine Insti tution of Cong, Churches, 23, 30, 51, 52; and Upham, Rat, Dis, 34, 47, See Government, church, instituted. Not lawful to alter. Not varied to suit circumstances. ' Vol, XX. 66—79, 99, ' Apology, 31, ' Power of Congrega tional Churches, in Han, ii, 63, CHURCHES, the primitive, were Congregational — Goodwin argues this point at large in the sixth, CHURCHES, 69 seventh, eighth, and ninth chapters of his second book on Church Government, — from instances of primitive churches- planted by the apostles, as that of Corinth, required to do church-work within itself, by the power of the Lord Jesus Christ, as to judge them that were within, excommunicate, and the like ; ^ — from several texts, as 1 Cor, xi, 18 ; Rora, xvi, 1 — 5 ; 1 Cor, iv, 17, He shows,' that the word church never means an assembly of officers, but of the people. He also argues the same from in stances of the churches settled by the apostles in the lesser cities, and also from the fact that the churches of the several cities were entire churches, havinggovernment within theraselves. Even Arch bishop Whitgift" declares that the "state of the church was popular in the apostles' tirae," See Murdock's Mosheira, ed, 1832, i, 81—86, Neander says " that each individual church had a bishop and presbyter of its own, and assuraed to itself the rights of a little distinct republic or coraraonwealth, Samuel Mather * raaintains that every church, for the first two hundred ye-ars, was Congregational, and that churches were then always spoken of in the plural number. And* he quotes from Father Paul of Venice, and Cyprian, to show that the church in the beginning had altogether a democratic form, and how it was gradually changed, Isaac Chauncy * shows that " either a Congregational church is of divine institution, or else God hath no institutea church," — See Punchard, View, 122 ; also Cotton's Way of the Churches Cleared, chap, iv, 93 — 99, See Churches, distinct bodies. 70 CHURCHES. ' Page 73. ' In Han. i. 10. ' In Hall's Puritans, 307. * Apo logy, 10—13. ' lb. 27, 28. " Divine Inst. Cong, Churches, 30, CHURCHES subject to no external jurisdiction.— This has ever been a cardinal doctrine of strict CongregationaUsm, Bradshaw ' says : " Christ has not subjected any church or congregation to any other superior ecclesiastical jurisdiction than that which is within itself; , , , no other churches or spiritual officers have power to censure or punish thera, but only to counsel and advise them." Dr. Price says ^ of the Independents in the Westrain ster Assembly : " They were distinguished from the Presbyterians by maintaining the absolute inde pendence of each church, so far as jurisdiction and discipline are concerned, and by denying the communication of spiritual power in ordination." Theraselves explain, in their Apologetical Narra tive :" " Not that they claira an entire independency with regard to other churches ; for they agree, that, in 'dll cases of offence, the offending is to submit to an open examination by other neighbor churches; and, on their persisting in their error or miscarriage, then they are to renounce all Christian comrauuion with thera tiU they repent ; which is all the authority or ecclesiastical power which one church has over another." This they caU a " raiddle way between Brownisra and Presbytery." Davenport* held the power of every particular church to be chief iu its own particular matters. The pubUsher to his Power of Congregational Churches says: ° " There are two things which run through this whole dis- CHURCHES, 71 course, and are legible in every line of it : First, that the power of churches is confined to their res propria, their own proper matters; second, that there is not any spii'itual church power, to which they are, by the institution of Christ, subjected ; — two grand piUar-principles of the Congregational way," The treatise on the Institution of Churches, in the Savoy Confession, says : ¦' " Besides these particular churches, there is not iustituted any church more extensive or cathohc;" and the whole con nection shows that they are subject to no jurisdic tion out of themselves. Hooker ^ clearly admits the same principle, and only admits counsel " to clear the truth," In Hutchinson's History of Massachu setts " it is laid down as a fundamental principle of Congregationalism, " That there is no jurisdiction, to which particular churches are or ought to be subject, by way of authoritative censure," And the Congregational Union of England and Wales, in 1833, re-affirmed the same doctrine in their. Decla ration of Faith and Order,' art, iv, : " They believe that the New Testament authorizes every Christian church , , , to stand independent, and irresponsible to all authority, saving that only supreme and divine Head of the church, the Lord Jesus Christ," Letchford, in his Plain Dealing,'" says : " No church or officers have power over another, but by ad vice or counsel voluntarily given or besought," Dr, Stiles says : " " Our churches acknowledge no jurisdiction of sister churches over them, but hold theraficlves to be capable, and to have' the power, to determine all matters of discipline that arise in a 72 CHURCHES. particular church," And '" " the moment jurisdic tion enters, Uke creating Caesar perpetual dictator, the beginning of the absolute loss of liberty com mences, , . , The exigencies of the Christian church can never be such as to legitimate, rauch less to render it wise, to erect any body of raen into a standing judicatory over thera," Punchard " quotes Mosheim, Murdock's edition, i. 80 — 86, abundantly sustaining the same doctrines. — See Council ; Synod ; Churches distinct bodies ; Power, church, installed in ministry or brethren ? ' English Puritanism, chap. ii. art. 4, in Neal's Puritans, i. 248. « Ib. 462, note, ^ Ib. 492. ¦• Paget, in Han. i. 641, 645, * Ib, ii, 61, ' Art. vi. 26 ; iii. 545. ' Survey, part iii. 40—44. « Vol. i. 371, ' In Han, iii, 600, '" In Mass, Hist. Soc. Col. series iii. vol. in, 74. " Conven, Serm, 45, " Pages 89, 91, '" View, 145, 146. CHURCHES discipline each other, but not juridi cally. — Goodwin ' says : " Churches proceed with churches not politice, or as armed by Christ with juridical power of giving up to Satan ; but they proceed and deal with each other modo mystico, or with a moral declarative power only," He shows ' that though one church has a right to call upon another to give them satisfaction, yet it may not abridge their liberty. He maintains '' that synods have no juridical power thus to judge churches, and * that this power to discipline is only in a moral way, in distinction from an instituted one. Book V, chap, 12, he devotes to showing that though no church nor churches have power to excommunicate another church, yet they have power to declare non-communion with them; but that they are a CIUIKCHES, 73 church stiU, The apologists in the Westminister Assembly * hold the same doctrine. Cotton, in his Keys,^ seems to advocate the same, yet in the next page he appears to hold that there was a kind of juridical power vested in synods, though he had just asserted that there was none. The fraraers of the Cambridge Platform certainly held that they had no such power ; for they speak ' of the third way of coraraunion, by way of adraonition, and of non-communion with -the erring raembers only and* they expressly deny juridical authority to sy nods also. In 1744 an instance of such discipUne occurred in the case of the First Church in Glouces ter v. the Second Church in Bradford.' The church in Bradford admitted the right thus to discipline, but denied being obnoxious in the case at issue. The defendants triumphed.'" Samuel Mather" recognizes this right of disciplining and withdraw ing communion from other churches, and says that it is thus that Congregational churches can be dis tinguished from Brownistical, (It probably cannot, however, be made to appear that either Brown or his iraraediate followers denied this right of disci plining by non-coramunion. See Brownists, See also Punchard's History, 248,) Cotton Mather'" describes the details of a method of procedure in such cases. He cites '" the single instance in which the churches represented in council proceeded thus to withdraw communion. The Answer of the New England Elders to the Nine Positions'* re cognizes the power of the churches to withdraw communion from a church which should unjustly 7 74 CHURCHES persist in deposing its minister. Burton" shows the manner in which this is done, and " a brotherly account required, without selling over the Uberty of each church to others, so that it ceases to be a free church of Christ under his only jurisdiction," The Independents in the Westminister Assembly " maintain the same doctrine. Dr, Eckley " shows that, in case churches abuse their liberty, other churches raay withdraw coramunion from them ; which, however, should be done with great caution. In the official narrative of the proceedings of an ecclesiastical council convened in Salera in 1734, it appears'* that the council asserabled on the 20th of July, and sent a " Letter of Soleran Advice " to the church, threatening them with non-communion unless they complied ; and adjourned to the 15th of October to give them time. The council, re assembled," executed their threatening, still giving a probation of three months, and wrote to tbe churches in the Commonwealth to sustain them. (See Felt's Annals of Salem, u, 594, 595,) The pamphlets on this controversy fill a whole volume, Mr, Fiske the minister, and a majority of his church, did not approve of this " third way of coraraunion ; " disregarded the sentence, and outlived the storra, (See Council expires when, ^c.) President StUes " says : " No church was hereticated for not receiving the result of a synod,"— See Upham, Rat, Dis. 177, 209; Punchard, View, 116, 185; both sustaining and describing the same course. — See Churches subject to no external jurisdiction; Discipline of one chwrch by another. CHUKCHES, 75 ' Church. Gov. 4, « Ib, 149, "Ib, 204— 211, * Ib, 234, » In Han, ii, 226, 227. « Page 100. ' Chap, xv, » Chap. xvi. sect, 4. ' Letters of First Church in Gloucester to the Second Church in Bradford. '" Eliot, Biog. Dict, 41, 42. " Apology, 134, 141. '"Rat. Dis. 162, 172. " Ib. 161. '^ In Han. ii. 38. '» Ib. 396. "^ Ib. 509. " Dudlean Lect. 17. '" Pages 66, 67. " Ib. 90, 92 * Convention Sermon, 60, 61, CHURCHES, objects of — Owen,' in his Original of Churches, chap, iv., lays it down as the raain object of churches to subject our souls to Christ's authority, that they raay be taught what he cora raands, and for the joint celebration of the ordi nances of the gospel. ' Works, XX. 114, 116, CHURCHES, all Christians may establish. — Goodwin argues this largely in his Church Govern ment, showing' that otherwise many true Christians must ever remain out of the church of God, The same we have seen to have been the opinion of John Robinson," Increase Mather, on the contrary," maintains that it is indispensable to the establish ment of these churches, that a consociation be forraed, with power to disown all new churches not constituted by neighbor churches. This was in a work of his soraewhat advanced age; and none conversant with their history and works can fail to see that the son guided the father's hand in com posing this work, — See Elders ; Presbytery, church has power over it. See also the next article but one, viz. Churches begun without officers, SfC. ' Pages 256—262, ' See Chukch, what constitutes ? ' Disqui sition on Ecclesiastical Councils, 34, 76 CHURCHES. CHURCHES, the seat of all power necessary to church acts. — So declares the Savoy Confession." It affirras" that the churches receive this power iraraedlately frora Christ himself. But Increase Mather, and sorae of the New England divines, who were striving for consociation and the veto power of ministers, maintained that there could not be a valid church act without the consent of the elders, as well as the brethren," Dr, Mather strives to make out that this is a dividing point between Congregationalism and Brownism ; but both the Savoy Conference and the Cambridge Synod main tained the reverse. Prince ' records this among the principles of John Robinson's church, " that any competent number of saints have a right to embody into a church for mutual edification," Dr, Wisner* states, that those opposed to Mr, Davenport, in the First Church in Boston, who made application for a dismission, when refused, proceeded to organize themselves into a church, according to the advice of council, Dr, Wisner deprecates the triuraph of a wrong theology in this new organization, but says that " it is to be rejoiced in as confirming the rights of those who had been deprived of them," ' Art, iv., V. in Han. iii. 645, " Ib. ' Dis. Ecc. Councils, Pref. iv, * Chronology, 91. ^ Hist. Old South Church, Boston, 8, 10, CHURCHES begun ivithout officers, and may con tinue without them, and act despite of them. — John Robinson says : ' " Whence it followeth, that both church matters, yea, and churches also, may, and in aome cases must, be begun without officers; yea. CHURCHES. 77 even where officers are, if they fail to do their duties, the people may enterprise matters needful, howsoever you will have the rainister the only primum movens, and will tie aU to his fingers," Hooker " says : « A church, as totum essenliale, is and may be before the officers," He shows ^ that churches have the power of admitting new merabers, of the choice of officers, and, in case the officer is heretical and absolutely wicked, of rejecting him and making hiin no officer, A church is before its officers. He main tains, however,* that a church is incomplete with out its offic(!rs, Owen* shows that a church is before its officers, and bishops are not necessary to gather it, nor ordination necessary to it ; for, other wise, " one proud sensual beast," ordained in the succession, " has more power than the most holy church on the earth," Cambridge Platform,' though it recognizes a power of office, yet declares that the church have power of privilege, and may designate the persons to office ; and ^ it recognizes the power as vested in them ; " it being natural to all bodies, and so to a church body, to be furnished with suffi cient power for its own preservation and subsist ence," The right of the negative vote is, however, asserted by Higginson and Hubbard, in the Post script to their Testimony to the Order of the Gos pel in the Churches of New England, But it has been rather rarely claimed by pastors or elders, and generally resisted by the people since that time, Cambridge Platform ° also affirms, that, in cases of mal-administration, the elders are subject to the power of the church, Isaac Chauncy " shows that 7» 78 CHURCHES. a church must be constituted before it can choose a pastor, A church is empowered from Christ to choose its own ministerial officers, " before such a church hath elders or deacons. These are plain frora the nature of a body corporate," — See various documents concerning troubles in the Sou, Church in Reading, about 1846; Adams, Zabdiel, in EUot, Biog, Dict. ; Hist, of Sterling, in Worcester Mag, vol, ii, for 1826 ; also Zabdiel Adams, Answer to Treatise on Church Governraent, See also Pas tors, have they a negative vote in the church? Church, ministers not necessary to constitute ; Pow er, church, installed in ministry or brethren ? ' Reply to Bernard, in Han. i. 212 ; aud Works, ii. 148. ° Pre face to his Survey, ' Survey, part i, 10 — 93, •* Part ii. 2. ' Ori ginal of Churches, chap, iii.; Works, xx. 108 — 110. ° Chap. y. sect. 2. ' Chap. x. sect, 2. ' Chap. x. sect, 7. ° Divine Inst. Cong. Churches, 49, 60, CHURCHES, censures, admissions, and all oidi nary matters of, in the people. — This has been the doctrine of all Congregationalists, so far as the primary decisions of the churches are concerned. The whole doctrine of authoritative appeals to councils or to consociations places the power some where else. Strict Congregationalists have always placed it in the whole brotherhood. The twenty- fourth article of the Confession of the Low Country Exiles says : ' " Christ has given the power to receive in or cast off any member to the whole body of every Christian congregation, and not to any one member or more members, , . , or any other congregation to do it for them ; yet so as that each CHURCHES, 79 congregation ought to use the best help they can hereunto, and the most raeet meraber they have to pronounce the same in the public asserably," Thu Savoy Confession says : ' " Every church hath power in itself to exercise and execute all those censures appointed by hira in the way and orde prescribed in the gospel," Cambridge Platform " says : " The whole church hath power to proceed to the censure of the offending raember, whether by admonition or excommunication," In the Direc tory of Church Governraent of the Puritans in the reign of Elizabeth,* it is asserted that " for all the greater affairs of the church, as in excoraraunica- tion of any, and choosing and deposing of church rainisters, nothing may be concluded without the consent of the church," So of admissions, the Savoy Confession says : * " Nor may any person be added to the church, as a private meraber, but by consent of the church," So, too, of all the coraraon affairs of the church, Congregationalists maintain that all the brotherhood are to act in them, Ainsworth " enumerates a list of these cora mon affairs, in which the primitive and apostolical churches engaged. Hooker' also enumerates a number of such things, which churches have cer tainly the power to do. Samuel Mather ° shows that the whole church have power to act, as they did in the apostolic times, in the establishment of the order of deacons, assisting in their ordination, and directing concerning the circurastances of the Gentile converts, &c. — See Churches, the seat of all power necessary to church acts. 80 CHURCHES, ' Hnn. i. 95. ' Art. xviii. of Discipline, in Han. iii. 547. = Chap. X. sect. 5. * In Neal's Puritans, ii. 440. * In ib. 179. « Commimion of Churches, in Han. i. 282. ' Survey, part. i. 193. " Preface to Apology. CHURCHES, their members have equal rights. — This has always been the doctrine of strict Congre gationalists. It was maintained by the ancient Waldenses,' " that none in the church ought to be greater than their brethren." T.he Leyden Church ' maintained the same. The Answer (Burton's) to Prynne's Full Reply ^ declares it to be the law of nature for every one to join in such a society, where every raan raay have his own personal vote in every thing which concerns him, (No wonder that Prynne accused hira of sentiments adverse to mo narchy.) In the State of the Kingdom Stated * is shown the evils which obtain where this principle is discarded, and where negative votes, with veto power in members, are admitted. ' In Punchard's Hist. 135. ' Ib. 336, " Page 23. * In Han, iii, 234. CHURCHES, equal and independent of each other. — Bradshaw' says: "Churches are in all ecclesi astical matters equal ; . , , Christ has not subjected any church or congregation to any other superior ecclesiastical jurisdiction than to that which is within itself; so that, if a whole church or congre gation should err in any matters of faith or worship, no churches or spiritual officers have power to cen sure or punish thera, but are only to counsel and advise thera," The Nonconformist Directory of churches, 81 Elizabeth's reign * says : " Of all particular churches there is one and the same right, order, and form ; therefore none may challenge to itself power over others," John Cook (Crorawell's prineip.al Secre tary) " holds " a subordination of officers in the same church, but an equality in the several congre gations, which, as sisters, depend not upon one another, but are helpful to one another ;,,, not excepting against consultative, persuasive, and de liberative synods, but the ruUng synod that shaU command any thing imperio voluntatis." Mather, in his Answer to Rutherford,* argues that churches are aU equal and independent, — See Churches discipline each other, but not juridically ; subject to no external jurisdiction ; Councils; Consociation. ' English Puritanism, chap. ii. sect, 2, 3, in Neal's Puritans, i, 248. '^ Ib. ii. 440. " What the Independents -would Have, in Han, iii. 251, * Ib, ii. 184. CHURCHES, what ones we should not join. — Owen ' maintains that though the raembers of the ancient churches were of one raind, so far as was necessary to joint communion, yet they differed about sorae doctrines. He shows that Christians ought not to join any church where any fundaraen tal article of faith is rejected or corrupted, nor where any fundamental doctrine of religious wor ship, church order, or the gospel rainistry, is per verted, — See Creeds; Catholicism; Confessions OF Faith ; Separation ; Schism ; Churches, what ones we should separate from. ' Original of Churches, chap, x, ; Works, xx, 202—204. 82 CHURCHES, CHURCHES, what ones we should separate from. Goodwin ' lays it down as a rule, that when to the enjoying of ordinances any thing raust be prac tised which is sinful, or where by continuing a member he must tolerate what he is bound not to tolerate, that from such a church he is bound to separate, though he raight not consider them so corrupt but that he might occasionaUy commune with them, while he had no responsibility as to tolerating the evds which were retained in it. He evidently had his eye, in the first instance, to kneel ing at the communion, which many considered as adoration of the erableras; and, in the second, to churches practising mixed communion with those who did not profess experimental religion. The twelfth chapter of his seventh book is devoted to showing, that such separation for conscience' sake ought to be allowed. The Savoy Declaration' maintains the same doctrine, — See Churches, whai ones we should not join; Separation, Schism, ' Church Gov, 261, ' On Discipline, art, xxviii, in Han, iii, 648, CHURCHES, how they should proceed towards a disorderly member of another church. — John Cotton' argues that they should coraplain to the church of which the offender is a meraber. If they neglect, call a council; and, if the church stiU persist in ob stinacy, withdraw communion from them tUl they acknowledge their transgression. ' Way of the Churches, 61. CHURCHES. 83 CHURCHES, proper proceedings when their pas tors offend. — Cambridge Platform ' directs that the church first reraove hira frora office (by council where it raay be had), and then, if need be, deal with hira, and cast hira out as any other raember. Cotton Mather " lays down the details of a proper process (with council) in such a case. — See Disci pline, mode of; Minister, //ow; deposed; Pastor, censurable by his church ; a member of his church. ' Chap. X, sect. 6. = Rat, Dis. 162—167, CHURCHES should assist their feeble sisters. — Cambridge Platform ' recognizes the duty of the raore able of the churches to assist the weaker ones, founded on the Scripture example of the Gentile churches sending succor to the poor Christians at Jerusalem, and frora various portions of Scripture, The Congregationalists have always been distin guished for their missionary spirit. ' Chap. XV. sect. 2, CHURCHES, early liberality of New England. — Dr, Ware, History of Old North and New Brick Churches, Boston,' informs us, that in 1726 a church in Boston contributed sixty pounds for the propa gation of the gospel, and that all the churches in Boston contributed ten thousand two hundred and seventy-three pounds for the sufferers by the fire in 1760, Probably raore was done forraerly, in pro portion to the raeans, for the spread and support of the gospel, than at present, ' Page 60, 84 committee's church. See further on the general subject of churches under the heads. Discipline, Dismission, Members. COLLECTIONS, weekly. — These were practised by some of the churches in Cotton Mather's time,' who supposed thera required in 2 Cor, xvi. 2, Out 7f these their church expenses were paid or assisted. Sorae raoderns are beginning to revive the doctrine as applicable to charitable objects. This passage, however, is more generally considered as of special application, — See Gifts and Offerings, weekly. ' Rat, Dis. 62, COMMENTARIES, — John ' Robinson ' says : "The simple necessity of coramentaries and inter pretations, which God requires for becoming an ordinary prophet, I dare not acknowledge. Of great use are they, but not of simple necessity. The prerogative of siraple necessity I would challenge as peculiar to the Holy Scriptures," One of the Genevan Disputants argues ' that " men do diverse ly offend, as they, on the one hand, slight God's gifts to the fathers ; and, on the other, receive their comraents without coraparing them with the word of God," 'People's Plea for Prophecy, v. Yates, in Han, i, 355; and Works, iii, 298, 299, ' Page 160, COMMITTEE'S CHURCH. — See Church, offi cers of; Officers, what ? God's gift, and not to be multiplied at discretion; Power, church, cannot be given away nor delegated; Standing Committees. COMMUNION, 85 COMMUNION, terms of. — John Howe ' says : " Suppose you judge concurrence in the use of a liturgy a sin, and the unprescribed way a duty, yet who hath empowered you to make such sins exclu sive from Christian coramunion ? , , , Hath God for bidden any to be adraitted to Christian communion, but such as are absolutely perfect in knowledge and holiness ?" In his preface to Carnality of Religious Contentions," he says, " Whose is this table ? Is it the table of this or that man, or party of men? or is it the Lord's table ? Then certainly it ought to be free to his guests ; and who should dare invite others, or forbid these ? " In his Sermon concern ing Union among Protestants, he says : " " To do any thing against the preponderating influence of my own judgment and conscience were great wickedness, and would unfit me for any commu nion whatever," This he applies against making terms of coraraunion to which aU Christians cannot conscientiously accede. In his Peace God's Bless ing, he says,* " We are expressly required to receive one another (which cannot but raean to one an other's communion), and that not to doubtful dispu tations," Robert HaU argues the doctrine of open communion in a most masterly manner in his Terms of Communion, and his Replies to King- horn and to FuUer, He sums up his arguments for the doctrine " as follows : " We have endeavored to show, that the practice of strict communion de rives no support from the supposed priority of bap tism to the Lord's Supper, in the order of the insti tution, which is exactly the reverse ; that it is not 8 86 COMMUNION. countenanced by the tenor of the apostles' com mission, nor by apostolic precedent, the spirit of which is in our favor; that the opposite practice is enforced by the obligations of Christian charity j that it is indubitably coraprehended in the canon which enjoins forbearance towards ralstaken bre thren ; that the system of our opponents unchurches every Pedobaptist community; that it rests on no general principle; attempts to establish an impos sible medium ; inflicts a punishment which is ca pricious and unjust; and finally, that, by fomenting prejudice and precluding the most effectual means of conviction, it defeats its own purpose." See also, for his raost convincing remarks, vol. i. 403, 437 ; and ii, 210. His arguments for open com munion are very replete, and should be studied by all who inquire what the Lord would have them to do. — See Baptism, is it indispensable to commu nion? Creeds, ' Works, 184, 2 Ib, 457. ' Ib. 480. Ib. 931, > Works, i. 359. COMMUNION, occasional, should be open. — The Savoy Confession shows,' " That churches, consist ing of persons sound in the faith, and of a good conversation, ought not to refuse communion with each other, though they walk not in all things ac cording to the sarae rule of church order; and if they judge other churches to be true churches, though less pure, they may receive to occasional communion such members of these churches as are credibly testified to be godly and to live without COMMUNION. 87 offence." Ainsworth, Answer to Paget, says : * " Those that are worthy to be received into the true visible church, , , , with them I hold it to be lawful to have private coraraunion," Robinson, in his Apology," says : " Touching the reforraed churches, we account them true churches of Jesus Christ, and both profess and practise communion with them, , , , The sacraments we do administer to their members, if, by occasion, any of them be present with us," The Independents, in their An swer to the Grand Comraittee in the Westrainster Assembly, are equally expUcit on this point,* Cam bridge Platform,* Hooker's Survey,* and Watts's Terms of Comraunion, quest, xi,^ recognize the sarae doctrine ; though Watts is less catholic than Congregationalists in general, of his day, on the question, — Whether aU good Christians should be received as raerabers of the churches? Taylor, in his Vindication of Dissenters,* shows that a Chris tian is obliged to hold "occasional communion, unless he may live like a heathen a year where he sojourns," R, Hall, in his Terms of Communion,' handles the argument for such open coramunion in an irrefutable raanner,'" He asserts that no trace of the doctrine of close coramunion can be found among the ancient Waldensian Baptists, — See Creeds; Catholicism of Congregational churches. » In Neal, Puritans, ii. 179. ' In Han. i. 338. ' Ib. 372. * Ib. iii. 50. " Chap, xv, sect. 2. " Part i. 295. ' Work.s iii. 285, 8 Page 75. » Works, i. 292—321. '" Ib. 354, COMMUNION, occasional, introduction to. — Cot- 88 COMMUNION. ton Mather ' says : " The pastor having first men tioned the names of the persons belonging to other churches, who request a part in the present com munion, he then addresses himself, with all possible solemnity, to the celebration." The raore usual method now is to invite the members in good stand ing of aU churches, leaving it to the consciences of the strangers to decide whether they are such as the inviting church intends to fellowship as Chris tians. ' Rat. Dis. 97. COMMUNION, true, exists just in proportion to purity. — Goodwin is very explicit on this point, laboring it at large in his fifth Book on Church Government.' Hetherington, a Presbyterian writer, says : ' " The Independents did not, like the Brown ists, condemn every other church as too corrupt and antichristian for intercomraunion." Robinson, in his Apology, says : " " Our faith is not negative, , , , nor which consists in condemning others, and wiping their names out of the bead-roll of churches ; . , , neither require we of any of ours, in the confes sion of their faith, that they either renounce, or in one word contest with the church of England, whatsoever the world clamors of us this way." The Westminster Assembly Independents say, in their Apologetical Narrative : * " We ahvays have professed that we both did and would hold commu nion with the churches of England as the churches of Christ. ... It never entered our minds to judge them as antichristian," Jacob, in his Declaration, says : ° " For ray part I never was nor am separated CONFERENCES. 89 from all public comraunion with the congregations of England," Robert Hall maintains the same doctrine ' frora the injunction to receive him that is weak in faith. And he says,^ " Placing Pedobap tists, who form the great body of the faithful, on the sarae level with men of impure and vicious lives, is equally repugnant to reason and offensive to charity," — See Catholicism, ' Pages 222— 237, " Neal, Puritans, i, 489, » Han, i, 384 ; and Works, iii, 63, * Ib, ii, 223, 224. "Ib.i, 230, « Vol, i, 326, ' Ib, 331, CONFERENCE meetings. — T, Goodwin ' main tains the duty of all raerabers of churches to learn each other's spiritual state, not raerely privately, but in the churches. This privilege has generally been raaintained araong Congregationalists, though sorae have endeavored to confine this work to ministers, Upham, in his Ratio Disciplinae, says : ' " Private meetings of Christians are kept up, as in former times ; nor can it be otherwise, so long as the true Congregational spirit remains," He quotes Cotton Mather, Rat, Dis, art, x, : " It is usual among us for Christians to hold private meetings, wherein they do with various exercises edify one another," He (Cotton Mather) proceeds to describe the raethod in which these conference meetings were conducted. — See Prophesying. Ch, Gov, 298—303, " Pages 262, 263, CONFERENCES of churches. — Upham devotes the twenty-third chapter of his Ratio Disciplince ' to a description of these, as they now exist in vari- . 8* 90 CONFESSIONS OF FAITH. OUS portions pf New England, He traces the plans for establishing thera back to the synod of 1662, and even to John Cotton, who drew up a plan for such conferences near the time of his death, which may be found in Increase Mather's First Principles of New England. Upham shows at length the objects, method, and benefits of such church con ferences, ' Pages 240—249, CONFESSIONS OF FAITH, their use and abuse. The Preface to the Savoy Confession ' says : " Con fessions, when raade by a company of professors of Christianity, jointly meeting to that end, , , , the most genuine and natural use of such is, that, under the form of words, they express the substance of the sarae common salvation, , , , And, accordingly, such a transaction is to be looked upon but as a meet or fit raediura whereby to express that their common faith and salvation, and in no way to be made use of as an iraposition upon any. What ever is of force or constraint, in raatters of this na ture, causeth them to degenerate from the name and nature of confessions, and turns them from being confessions of faith into impositions and exactions of faith; . . . there being nothing that tends more to heighten dissensions among brethren than to deter mine and adopt the matter of their difference under so high a title as to be an article of our faith," Upham' maintains that churches " have a right to say on what conditions others, either individuals or bodies of men, shall share their fellowship ; " saying, CONGRESATIONAL CHURCHES. 91 " They can enter into feUowship with others with whose principles they more nearly agree," This reasoning seems to hold only on the supposition that churches are strictly voluntary, in distinction from divinely instituted, bodies. If churches are ol divine institution, then all true Christians have a right to share in them all the privileges of the sons of God, It is their Father's table and their Fa ther's church ; and what right have their brethren to debar them ? — See Creeds, ' In Han, iii. 517—528, = Rat, Dis, 67, CONFESSION of secret sm- Increase Mathei says ' that some secret sins " ought not to be made public" by him who has comraitted thera, • Order of N, E, Churches Justified, 30, CONFESSION for sin. — See Repentance, how manifested. CONFUSED RECORDS, how to be interpreted. In the Answer to the Harapshire Narrative,' we find that an ambiguous passage on the church re cords was interpreted by taking the sense of the church, when re-assembled, as to what should have been recorded, ' Page 43, CONGREGATIONAL CHURCHES, early his tory of. — CongregatlonaUsts maintain that the primitive apostolical churches were all Congrega tional. This was admitted even by their opposers 92 CONGREGATIONAL CHURCHES, in the early days of the controversy. Archbishop Whitgift asserts' that "the state of the church was popular in the apostles' time," (See Churches, primitive, were Congregational ; and Corruptions of primitive churches.) In the early days of the reformation, Wickliffe advocated most ofthe essen tial doctrines of the Congregational polity,' The sufficiency ofthe Scriptures, the constitution ofthe church of visible saints, the Uberty of the form of worship, and the two orders of officers, were the prime articles of his ecclesiastical creed,' In 1550, John Alasco, or a Lasco, a Polish nobleman, gath ered a church of German refugees in London, and advocated most of the doctrines of Congregation alism, He proceeded under the great seal of King Edward VI, "out of his great desire to settle a like reforraation in the English churches,"* His church was scattered, and he banished, by the bloody Mary, He returned in the reign of Elizabeth, but could not get his former privileges confirmed, though she permitted Grindal to be the superintendent of his church, and confirmed its charter,' But, even in Mary's tirae, we are assured that there were raany Congregational churches meeting secretly,^ And " no church but such as was substantially con gregational could have existed, in an organized form, during the terrible persecutions of Mary's reign;"' a striking indication that God designed this form of government for his churches in their state of trial. In 1554, the English exiles, with Mr, Whittingham, went to Frankfort, and established their church, July 29, on Congregational principles, CONGBEGATIONAL CHURCHES, 93 making the church the dernier resort in all contro versies, — chose their rainisters and deacons, omit ting many of the superstitions in the Service-book of Edward VI, Another such church was about this time set up at Embden, and another at Wes- sel,* The history of the Puritans and Noncon formists of Elizabeth's and the succeeding reigns are too well known to need a further description in this article. Those who wish to examine their history in detail will find ample material in Neal,' Prince,'" Cotton Mather," Winthrop," Hubbard;" and, among the moderns, Punchard,'* and especially Hanbury," who has done a great work and a good one, Upham '° gives a succinct account of the organization of Robinson's church. Prince " in forms us that in 1592 a church was established in London ; that fifty-four of the church were impri soned, some of thera four or five years. They were beat with cudgels, and raany died; and Mr, Green wood, their teacher, was executed, and the rest banished to Amsterdam, Their Confession, fre quently referred to in this Dictionary, was first pub lished in 1596. The present church in West Barn stable, Mass., is supposed to be the oldest Inde pendent Congregational church in the world. It was organized in 1616 in England, and removed first to Scituate, and afterwards to Barnstable,'^ Their confession of faith was that, frequently al luded to in this work, as Jacob's Church Confes sion, EUot" says: "The first Congregational church since the days of primitive Christianity was gathered in Geneva," — See Separation, 94 C0NGREGA.TI0NAL1SM, ' In Han, i. 10. ' Punchard, Hist. 159—171. ^ Ib. * Han. ii. 32—34. ' Neal, Puritans, i. 83. ° Punchard, Hist. 220—226. ' Ib. 222. " Punchard's Hist, 224, 225. ^ Puritans. '" Chro nology. "MagnaUa. '^Journal. '" Hist. Mass. ¦''History. '" nrstorical Memorials. '» Rat. Dis. 40. " Chronology, 235. ^^ White, Early Hist. N. Eng. 260. '" Ecc. Hist, Mass. in Mass. Hist. Soc. Col. series i. vol. vii. 267, CONGREGATIONALISM, wAai! ,''- Heylyn ' says of Goodwin, Nye, Burroughs, Bridge, and Simp son : " These raen, affecting neither the severe dis cipline of Presbytery, nor the licentiousness inci dent to Brownism, embraced Robinson's model of church government in their congregations, consist- ine of a co-ordination of churches for their rautual comfort, and not a subordination of one to the other in the way of direction or command. Cotton, Chauncy, Hooker, and others, he -alludes to, as advocating the same views in the New England churches, Punchard' says of their principles: " They are found in the New Testament, and their expounders are all the standard writers of the de nomination, such as Johnson, Ainsworth, Robinson, and Jacob, Thos, Hooker, and John Cotton, Owen, the Mathers, the Authors of the Cambridge Plat form, &c, I might go further back to Penry and Greenwood and Barrowe," Eliot" enuraerates the principal things in which Congregationalists differ from others: 1. The subject-matter of a church, — saints by calling. 2. Constitution of the visible church, — a covenant, 3. Quantity of it, — as many as can woiship in one place. -1. A denial of any jurisdiction to which churches are subject. Hon, S. Haven * says : " The essence of Congrega- CONGREGATIONALISM. 95 tionalism is, that aU the power is in and proceeds from the individual church. She elects the candi date and the council, and issues the letters raissive ; she may arrest the proceedings in any stage of them ; and, in the very last stage, is called to signify whether she abide her determination." Neal says : * " Robinson was the first that beat out a middle track between Presbyterianism and Independency, He -dllowed the expediency of synods and councils for advice, but not for exercising any act of autho rity or jurisdiction," — See next article. ' In Han. ii, 40, " View, 27, ^ Ecc, Hist. Mass. in Mass, Hist, Soc, Col. series i. vol. ix. 13, ' Proceedings of the Pirst Church and Parish in Dedham, 64, ' Hist. N. Eng. i. 73. CONGREGATIONALISM, epitome of principles of. — Bartlett ' suras these up : Matter of a visible church, saints, Rom. i, 7 ; 1 Cor, i, 2 ; xiv, 33 ; PhU, i, 1—7 ; Col, iii, 12 ; 1 Thess, v, 27, — Form, uniting together in one spiritual body politic, 1 Cor, X, 17 ; xii, 12, 20, 27 ; Ephes. U, 22, — Quantity, as many as can meet together in one place, Acts u, 1 ; V, 12 ; xiv, 27 ; 1 Cor, xiv, 23, — Power of govern ment, in itself. Matt, xviu, 17 — 19 ; 1 Cor, v, 4 — 7, 13 ; Acts XV, 22, 23 ; Rev. ii, 20, — Office and offi cers, Ephes. iv, 11, 12; Rom, xii. 6, 7; 1 Cor, xii, 28, — Choosing officers, by the whole church. Acts i, 15 — 26 ; vi, 2, 3 ; xiv, 23, — Admission of members, the godly and their seed, Acts ii, 38, 39, &c. He goes on to give Scripture references in favor of many minor principles of Congregational order also. 96 CONGREGATIONALISM, I condense Mitchell's enumeration ' as follows Church, a society of believers united together by their own consent for worship and the ordinances of the gospel, — Church power, vested in the church itself, and not in its officers, — Church officers, mini sters and deacons. — Churches, in a qualified sense independent; no church or church officers have au thority to interfere with the faith or discipline of another church, but an erring church is open to the reproofs of others ; and, if the case requires, they may be disowned from the general comraunion. They do not allow the imposition of human creeds as tests of orthodoxy or terms of coramunion, Punchard ' states thera thus : " The Scriptures are an infallible guide to church order and disci pline, — A Christian church is a voluntary asso ciation of persons professing repentance for sin and faith in Jesus Christ, united together by a solemn covenant for the worship of God and the celebration of religious ordinances, — This company should ordinarily consist of no more than can conveniently and statedly meet together for religious purposes, — To this assembly all executive ecclesiastical or church power is intrusted by Jesus Christ, the great Head of the Church," To this he adds a summary of their doctrines, viz. : — But two orders of church officers, bishops and deacons ; equality of aU bi shops; councUs have no juridical authority; church es, though independent in worship and discipline, should hold themselves ready to give account to sister-churches of their faith and religious practices. He gives a similar epitome in his View.* CONGREGATIONALISM. 97 Rev, J, AUyn, in his Plymouth Anniversary Ser mon;' Mr, Thacher, in his History of Plymouth ° (from Dr, Belknap); Prince, in his Chronology;^ and Upham, in his Ratio DiscipUnse,' give the prin ciples of Robinson's church, corresponding with the above summaries, — See Government, Congrega tional. ' Model in Han, iii, 246, » Guide, 37, 38, " Hist, 13, 14, *Page 29, 'Pages 13, 14. "Page 261, 'Pages 91—93, » Page 37, CONGREGATIONALISM by divine right. — Neal ' says that the " Independents in the West minster Assembly opposed the proposition of the divine right of Presbytery by advancing a counter divine right of their own scheme, , , . They main tained that the church at Jerusalem was no larger than could meet in one place. Acts ii, 46 ; v. 12, 14 ; that, even when they were grown very large, the whole multitude came together to choose deacons. Acts vi, 2 — 5; and that, even after the general dis persion, they all met in one place. Acts xv, 4, 22," This they advanced in opposition to the argument that there was a Presbyterial church there, consist ing of several separate assemblies, Samuel Ma ther ' maintains that the rejecting of Congrega tionalism is the rejecting of the kingly authority of Christ, and giving the inheritance of our fathers to others. Increase Mather" maintains that Congre gational discipline is jure divino. Henry Jacob* says : " Every particular ordinary congregation of faithful people in England is a true and proper 9 98 CONGREGATIONALISM. visible church, jure divino, — by right from God," His Church Confession" shows that there is no other way in which they can obey the divine com raand, " Tell it to the church," Carabridge Plat forra "^ says : " A Congregational church is, by the institution of Christ, a part of the mUitant visible church." ' Puritans, vol. ii. 9. ^ Apology, 143. •'' Preface to Disquiai- tion on Ecclesiastical Councils, iii. * Reasons for Reforming the Churches in England, in Han. i. 222. * Art. xxviii. in Han. i. 303. ' Chap, ii, sect. 6. CONGREGATIONALISM adopted by those who had no personal interest to serve. — The Indepen dents in the Westminister Assembly say,' that it was in their expatriation that they commenced in quiring, " What were the first apostolic directions, pattern, and examples of those primitive churches recorded in the New Testament? We had, of all men, the greatest reason to be true to our own con sciences in what we should embrace, seeing it was for our consciences we were deprived of whatsoever was dear to us," A notable instance occurred in the case of Mr, Higginson and his church in Salem. They, on their way to New England, set about establishing the most scriptural form of church go vernment, now that they were under no necessity of conformity. They adopted a Congregational form, while they had great prejudices against their Ply raouth neighbors, growing out of the current mis representations of their tenets, till Dr, Fuller made the surprising discovery that the two churches. looking to the Scripture alone for a dhrectory, were CONQKEGATIONALISM, 99 essentially on the same basis of church order and discipUne,' The exiles at Frankfort, and Mr, Ro binson, with his church, also adopted essentially the same plan, without concert," In Han. ii. 222. ^ Hall's Puritans, 220—223, ' Ib, 74, 147, CONGREGATIONALISM has power io prevent and redress error. — It has been a standing accusa tion that it has no such power ; but the charge i.s not admitted. Simpson, in his answer to Forbes, or Anatomist Anatomized,' asks: " What ffaming sword is there in a classical Presbytery to keep men out of errors, which may not be in a Congre gation ? " And says : " If the counsel and advice of other neighbor-churches be required, a congre gation raay have' that as weU, and perhaps sooner than a classis can. There have been as great defections, both of ministers and people, unto errors under Presbyterial governraent as under any other, as is clear in the Low Countries, where many rainis ters and people turned Arrainians, Papists, Soci nians, , , , and in other countries too," T, Welde, in his Reply to Rathband,' says: "But we have had ' divisions' araongst us. These ' divisions' were not caused by our church discipline, but by certain vile opinions brought us from England, When these opinions did fall, our discipline stood; which shows that our discipUne bred them not, but de stroyed them." Burroughs, in his Irenicura,' says : ** There is no church governraent that holds forth more means to reduce from error than this doth, , , , If raen wUl not conscientiously regard what is done 100 CONGREGATIONALISM. to reduce them from evil, there is no help within the church but an appeal to Christ." Punchard * shows at length, " that it presents the most effica cious barrier to the inroads of heresy, false doctrine, and general corruption." — See Appeals; Congre gationalism, its prospects realized In Han. ii. 246, = Ib, 297. = Ib. iii. 118. ¦• View, 248— 255. CONGREGATIONALISM fitted to all circum stances of the church. — Goodwin devotes the tenth chapter of his second book on Church Government to establish this point. His arguments raay be thus epitomized. In answer to the theory, that, when whole nations turn Christian, the church gov ernment should be conformed to the national, he shows " that God designed to redeem his church out of every nation;" that, if he had intended that there should have been national Christian churches, he would have given rules answerable, as he did to the Jewish church. He shows that Congregational churches are so constituted that they will suit aU circumstances, in the beginning of the gospel, and the continuance of the gospel ; all places, whether villages or cities; all conditions, whether of perse cution or peace, whether pure or corrupt, whether reforming or to be reforraed. He clearly shows, that there are many circumstances in which no other form of church governraent can be practised, as of outward persecution or isolated churches, churches deprived of officers, &c, — See Congrega tional Churches, early history of; Congregation alism has power to prevent error. CONGREGATIONALISM. 101 CONGREGATIONALISM, whence iis greatest danger. — Higginson and Hubbard, in their Testi mony appended to Cambridge Platforra, say : ' " Concerning all sinful atterapts to overturn the order of the gospel hitherto upheld in New Eng land, and to spoil the glorious work of God, which we have seen him doing, with a series of remarka ble providences, in erecting such Congregational churches in these ends of the earth, — they are doubtless displeasing to the Lord Jesus Christ, who walks in the raidst of these golden candlesticks, and will prove bitterness in the latter end, , , , And one great point in the decay of the power of vital god liness is men's growing weary of the Congrega tional discipline, which is evidently calculated to -raaintain it," Punchard ' mentions several causes ofthe decline of Congregationalisra; among which are the impression "that no efforts are required to protect and promote our excellent system of church government; , . , the dearth of modern books upon Congregationalism ; . , . a prevalent impression that CongregatlonaUsts have no weU-defined and set tled principles of church polity," He says : " Have these principles raade New England an intel lectual and raoral garden, and shall we be told that they wUl not answer for the South and West ? " Whether with definite aim or drawing a bow at venture, he says:' "But if the professors in any of our theological seminaries are even apparently indifferent to our church polity, we need not be surprised to find their pupils really so," Page 68, ' View, 23—26. ' Page 25, 9» 102 CONGREGATIONALISM. CONGREGATIONALISM, duty to abide by.— Lobb, in his True Dissenter, says : ' "What can the breaking down of the Congregational bonds, changing the congregational offices, deposing their officers, and setting up new ones after the diocesan model, and governing by other laws and rules, be but a rejecting of Christ, a destroying of his govern ment, and an open breach of our allegiance to him ? " Upham ' says : " And we may safely aver of such an edifice, erected with great labor and sanctified by prayer, and now rendered venerable by age, that it is not to be lightly esteemed, still less wantonly abandoned. But it becomes us, as in the days of Jeremiah, to stand in the way, and see and ask for the old paths, where is the good way, and walk therein, and we shall find rest foi our souls," ' Page 129, » Rat, Dis, 33, CONGREGATIONALISM, its prospects foreseen. John Robinson, in his Justification of Separation, in answer to Bernard,' says, in reply to his taunts concerning the " fewness of their numbers : " " Re ligion is not always sown and reaped in one age. One soweth, and another reapeth. The many that are already gathered, by the mercy of God, into the kingdora of his Son Jesus Christ, and the nearness of many more through the whole land, — for the regions are white unto the harvest, — do promise, ill less than a hundred years, if our sins and theirs make not us and them unworthy of this mercy, a very plentiful harvest," A foresight by no means CONSCIENCE, 103 discouraging to those who, on forbidden " ground," now labor to establish the discipline which Christ has instituted, ' In Hau, i, 209 ; and Works, ii, 66, CONGREGATIONALISM, its prospects realized. Hutchinson, in his History of Massachusetts, says : ' " But, however this constitution raay appear in theory, we shaU seldora raeet with an instance in which there has been so steady and so general an adherence to the principles on which it was founded, and so much harmony subsisting, not only in particular churches, but also between one church and another, for fifty years together," ' Vol, i, 374, — See further on the general subject of Congre gationalism under the head Independency, CONSCIENCE, — Lord Brooke, in his Disquisi tion on Episcopacy,' says : " No power on earth ought to force my practice any more than my judg ment," He admits church power to expel him, but no farther. The conforming prelates required uniformity in all things, without respect to con science : hence the conscientious suffered, and the unprincipled escaped. Burton, in his Rejoinder to Prynne, maintained' that it is the greatest hypoc risy in the world to pretend to follow what autho rity commands, and yet man's own conscience thinks ought not to be done. Again : ° " If I am bound to believe what they say who are in autho rity, then my conscience is subject to error," S, Mather shows * that decisions of councils should be 104 CONSCIENCE. accepted when they are reasonable and scriptura. only. R, WUliams and his foUowers had carried the doctrine of liberty of conscience to such an extreme as to assert that no man should be cen sured for any thing when he pleaded conscience. By this they found that they had stultified them selves, when one Verrrin pleaded conscience for preventing his wife from raeeting with them,* John Cook^ says he (an Independent) thinks it better that Protestants, who are in a parish, if they are of three different opinions, should have three several meeting-places, than fight and live in perpetual jars with one another, Isaac Chauncy shows' that Christians ought not to subject their consciences to human will or laws, John Howe, in his Union araong Protestants,^ appeals to those who most severely blame any for dissent, — if they (Dissenters) should declare, " It is truly against our consciences to communicate with you on your terras, yet, to please you, and avoid temporal inconvenience, we will do it," — whether we should not thereby make ourselves incapable of any comraunion, either with you or any others? John Corbett' says : " When raen's coraraands contradict the coraraands of God, it is God, and not raan, that raust have the pre eminence. With us it is no controversy whether the king or conscience be the supreme governor," The Savoy Confession "> says : " God alone is Lord of conscience, and hath left it free from doctrines and commandments of men, which are in any thing contrary to his word, or not contained in it: so that to believe such doctrines or to obey such com- CONSECRATIONS, 105 mands, out of conscience, is to betray true liberty of conscience; and the requiring of an implicit faith, and an absolute and blind obedience, is to destroy liberty of conscience, and reason also," ' In Han. ii. 122. * Page 19. ' Page 48. * Apology, 6, 6. " Winthrop's Journal, i. 283, ' In Han, iii, 258, ' Divine Inst, Cong. Churches, Preface, vi. '* Works, 480. ' Princip, and Pract, of Several Nonconformists, 9, '" Chap, xxi, in ITpham's Rat, Dis, 288, 289, CONSECRATIONS discarded — Consecrations of churches, vestraents, and implements, were among the things objected to by the Separation against the church of England, Neal' speaks of these as one great objection to Archbishop Laud's adrainis tration ; he proceeding even to consecrated knives to cut the sacramental bread. The Bishop of Norwich is represented ' as instituting the inquiry, in his primary articles of visitation, " whether the churchyards were consecrated ? " This was a ques tion stoutly disputed on Archbishop Laud's, trial,' The managers objected to the consecrating of cha pels, churchyards, altars, furniture, &c,, as popish innovations. The archbishop maintained the ne cessity of the, same, in order to render them holy things. The managers asserted, that "we have no credible authority for consecrating churches for the first three hundred years," Barrowe * inveighs against the "haUowed church and churchyard, and hallowed fonts, hallowed bells, organs, and' musics," Ainsworth ' is out upon such consecra tions, saying that none of Jeroboam's priests could turn their hands to such powerful works as the 106 CONSECRATIONS. advocates of " consecrated churches, chapels, minis ters, bells, fonts, and churchyards, the reUcs of the idolatry of Rorae, practised even by those who hate the whore and eat her flesh," Robinson, in his Apology,* conderans " a holy place, as it is counted by raost, consecrated either to God hiraself or to sorae saint," He does not object to a raeeting- house, " provided the opinion of hoUness be re moved," In his Posthuraous Treatise,' he says, in answer to an objector to worshipping in a conse crated church : " I have no raore religious use for the place in which I hear publicly, than in which I pray privately in ray house or charaber," It ap pears frora the MagnaUa,^ that Congregationalists had no consecrated raeeting-houses, and that houses for public worship raight be used for secular pur poses, provided it were done in such a raanner that no iraplicit affront was thereby offered to Him who was worshipped there. Of late, however, there seeras to be a laraentable degeneracy among the descendants of the Puritans in this particular. We often hear expressions in dedicatory prayers of meeting-houses, which imply a coraplete consecra tion, even to denouncing any who shall henceforth put the building to any secular use. We have also consecrating prayers at ordinations and form ing of churches; and even Mr, MitcheU, in his Guide,' though he disclairas aU reverence for mere wood and stone, treats of the inconsistency of dedi cating a house to God, and then using it for secular purposes; quoting the words which were applied to the consecrated temple, " Ye shall reverence CONSOCIATIONS. 107 my sanctuary," One of the Genevan Disputants '" says of the consecration of the emblems of the Lord's. Supper: " They are to be condemned who attribute some holiness to the signs ; and as for those who worship them, these we utterly detest as open idolaters," — See Dedications, Ceremonies, ' Puritans, i. 304. '-' Ib. 325. '' Ib, 509, 510. " In Han. i. 60. " Ib. 237, 238. ' Ib. 382, 383 ; and Works, iii. 59. ' Han. i. 467 ; and Works, iii. 374. ' Vol, ii, 226, » Pages 216, 217, '" Page 164, CONSOCIATIONS, origin of — TrumbuU in forms us,' that in 1659 the General Court of Con necticut ordered a council, the decision whereof should be final. The General Court of Massachu setts endeavored to establish the same thing, and so called the synod of 1662, These synods em braced not only all the ministers of the colony whose legislature called them, but also certain spe cified individuals of the other colonies, to ensure raajorities. But they failed of such a raajority in Connecticut, through this over-raanagement. The Boston Synod was more successful, and recom mended a consociation, having first, however, pre mised that it should be shorn of its locks, by being stripped of juridical power, (See Consociations, power of.) The General Courts having attained their main ends in the decisions for the half-way covenant, and the churches generally and some of the principal rainisters opposing, the matter of con sociations slumbered till about the beginning of the eighteenth century, when Cotton Mather, having 108 CONSOCIATIONS. converted his father in his dotage, led in a strenuous effort to establish a virtual consociation. Proposals were introduced into the Boston Association, and through them to the Massachusetts Convention; but they were successfuUy opposed by John Wise of Ipswich and others,' The proposals, which may be seen in Wise's Quarrel of the Churches Es poused,' were rejected in Massachusetts, but were soon received in Connecticut, and frora that time have forraed the basis of their consociations, Trumoull* gives a particular account of the intro duction of the Saybrook Platform, and of the opposition which was raade to it by sorae of the churches. President Stiles inforras us,' that in 1662 Mr. Shepard drew up proposals for a conso ciation to hear and give judgment in ecclesiastical controversies, but it was rejected ; that it was ripened into a formal plan in 1700, and renewed in 1705, but the opposition in the associations, and from the unassociated pastors, prevented its being recommended to the churches, " where it would have raet with still greater opposition, through the spirit of liberty." Serious atterapts have since been made to revive the subject, but without success, ' Hist, Conn. chap. xiii. ' See Wise's Quarrel of the Churches Espoused, a work recommended by Samuel Moody, Peter Thacher, Joseph Sewall, Thomas Prince, John Webb, WiUiam Cooper, and Thomas Poxcroft. " Ib. 77—80. * Hist, Conn, 607—514. » Conv, Sermon, 68, 69. CONSOCIATIONS, power of — The Boston Sy nod of 1662 ' say : " Every church , , , has received from the Lord Jesus Christ fuU power and authority, CONSOCIATIONS, 109 ecclesiastical within itself, regularly to administer all the ordinances of Christ, and is not under any other ecclesiastical jurisdiction whatever: , , , hence it follows, that consociations are not to hinder the exercise of his power, but by counsel from the word of God to direct and strengthen the same upon all just occasions," They go on to define the objects of consociations, and to recommend them to the churches, Samuel Mather shows' that a conso ciation of churches was acknowledged by the early New England Congregationalists, in the sense of asking light not of government. What is the autho- riry of the consociations in Connecticut, it seems, is still as ever an open question ; and Mitchell, follow ing Stiles,' maintains that it was designedly left ambiguous whether they should be juridical or merely advisory, because in that way only could they succeed in establishing it in the beginning, Dr, Stiles ¦* shows that the first principles and the (evident) interlining of the Saybrook Platform clash ; the one giving unliraited power to the churches, and the other vesting controlling power in consociations. He argues that it is to be inter preted in a sense subordinate to the first great de clared general principle ; as that is, doubtless, the sense in which the adopting churches received it. He shows that the history of consociations, for the first forty years, proves that they were then only meant and received as advisory. He, however, clearly shows that there was a design in a part, and only a part, of the framers of the Saybrook Platform to make consociations juridical. It seems 10 110 CONSOCIATIONS. that that which is crooked cannot yet be made straight; sorae men are still wearying themselves to learn how the Saybrook Convention raeant to define the power of consociations,' which this ser raon proves conclusively that they did not raean to define at all. — See Saybrook Platform. » Ans. 1 to Quest. 2. = Apology, 21. " Guide, 229, note, ^ Conv, Sermon, 72—80, CONSOCIATIONS, reaso^is urged for. — Increase Mather, in his Disquisition on Ecclesiastical Coun cils, says : ' " That there should be such a conso ciation, agreeing araong theraselves that no new churches shall be owned by thera, or pastor ordained or deposed without thera, , , , is not only lawful, but absolutely necessary for the establishment of these churches," Yet he says:' All " Congrega tionalists, of which Mr, Cotton is not the least, deny that synods have any authority of rule or jurisdic tion," He quotes Norton, asserting that the power of synods is decisive, not authoritative, Mitchell' enuraerates six advantages of consociations, one of which is, they have, as he affirras, entirely (?) done away with the evil they were originally de signed to remedy, — the calling of council against council. The Historical Account of Saybrook Plat form ' represents them as — " 1, The promotion of order and harmony among ministers and churches, 2, The regular introduction of candidates into the ministry, 3, And especially the establishment of a board of appeal," Dr, Dwight" is loud in the praise of consociations, or courts of judicature, and CONSOCIATIONS. IH only laments that there is not " a still superior tri bunal to receive appeals in cases where they are absolutely necessary," In a word, the arguments for consociations are, like those for Presbytery and Hierarchy, all founded on the supposed benefits of unity and concert in aU action, and would be un answerable were the tribunal itself proved to be infallible, ' Page 34. ' Pages 28, 29, » Guide, 231, note, '' In Congre gational Order, 37, * Works, Serm. clxii. CONSOCIATIONS, objections to. — Congrega tionalists, strictly so called, have uniformly objected to these with juridical powers. The framers of Saybrook Platform -did not, at first, claim to be strict Congregationalists,' Richard Mather and Williara Tompson' assert, — and quote Dr. Ames's Cases of Conscience, book iv, chap, xxiv, sect, 17, — " That if the power to reprove scandals, and cast out the wicked, belongs to churches that have no neighbors, then it belongs to those who have them ; so consociation, or ' neighborhood of churches,' does not abridge the power of individual churches," Goodwin' shows that the consociation principle was not practised bythe church at Corinth, because they did not caU in the neighboring church of Cen chrea in their case of difficulty, but excorarauni cated and restored, as having entire jurisdiction within theraselves. Hooker is claimed as the great patron and projector of consociations; but he ar gues ' that none of us deny a consociation by way of advice, but it is a very different thing from a 112 CONSOCIATIONS. church of churches, John Wise says of the Pro posals," that such a proposition out-bishops aU the bishops, and out-popes the pope himself, Trum bull' frequently speaks of Consociationists in dis tinction from the strict Congregationalists, So does the Appeal of Eastern Association of Wind ham County, Conn.;' as also President Stiles. He says, in his Convention Sermon : " " If a conso ciated church is excoramunicated (for denial of jurisdiction), it reverts to the state of a Congrega tional one, and has comraunion with Congregational churches," In his Election Serraon,' he speaks of the Congregational, the Consociated, and the Presby terian churches, Davenport'" recommends a con sociation for mutual advice only. Burton says:" We hold coraraunion or consociation of churches for counsel in doubts and corafort in distress, but deny any such corabination of churches as whereby the liberty of any particular f hurch is taken away. President Stiles has another objection to Connecti cut consociationism : " it raakes "a raajority of the pastors, as well as of the consociation, necessary to pass a valid act," so that "the legs of the larne are not equal." Increase Mather, in his Disquisi tion on Ecclesiastical Councils (Preface), deprecates such a monopoly of power. Gov. Wolcott also wrote an Answer to Mr. Hobert, in w^hich he com pared the Cambridge and Saybrook Platforms, and argues the latter to be inconsistent with the prin ciples of toleration and religious freedom." Cotton Mather, though the primum mobile of the original movement, retracts his zeal for the necessity of COUNCILS, 118 consociations in his Ratio Disciplinae,''' saying : " It may be the prudent servants of God had it (the confusion which was feared for want of consocia tion) more in fear than there was any real need of . , , The churches have not, in fact, seen much of this confusion," A frank and very important con fession from such a man, vanquished as he had been twenty-one years before, — See Councils, Synods, Power, See Punchard's View, 103 — 113, Upham's Rat, Dis. 191—195, ' Trumbull's Hist. Conn. i. 486, 487, ' Ans, to Herle, in Han. ii, 172, 173. ^ Church Gov. 71, 72. * Survey, part i. 87. ' Page 148. " Ili-t. Conn. chap, xiii, xix, ' Page 19, ' Page 88. ' Page 67. '" Apologetical Reply, 230. " Ans. to Prynne, in Han. ii, 394, •' Convention Serm, 71, '^ Eliot, Biog, Dict, 510. '< Page 183, 184. CONTUMACY, — Cotton Mather says : ' " If the person do out of contempt refuse to make his ap pearance, the pastor raoves the church to concur (after some further exercise of forbearance, if in their lenity they think necessary) in his excoramu nication," This is believed to be the universal sentiment on this point; the delinquent refuses to hear the church. Care should, however, be taken to be sure that the absence is not providential, in voluntary, or necessary. ' Eat, Dis, 145, COUNCILS, early. — Increase Mather informs us ' that the first, after the apostolic, asserabled A.D, 180, and condemned the heresy of Montanus, Also, that the second Ephesian synod, A.D. 450, compelled 10* 114 COUNCILS. their members by torture to submit to the decrees of the raajority, T, Hooker ' declares th-at there was no general council after our Saviour by the space of three hundred years. In the view of Congrega tlonaUsts, it had been weU if such councils had never assembled again, Owen, in his Nature of Schism,' says : " I do not know of any thing, which is extant, bearing clearer witness of the degeneracy of the Christian reUgion, , . . than the stories of the acts and laws of councils and synods," He shows that there neither has been nor can be any proper general council representing the whole church, since the apostles. Punchard * alludes to some of the steps by which these general councils corrupted the early churches. ' Disquisition on Ecc. Councils, 3, 4. " Survey, part i, 238, ' In Han. iii. 440. * Hist. Cong. 21. COUNCILS, proper objects of. — Thomas Good win says' of the church at Antioch: " They did not, , , . as wanting power, appeal . , , as to a court of judicature, , , , but only sent for advice and coun sel in a difficult case," Richard Mather " represents the objects of councils to be "to coraraunicate light, not for the iraperious binding of the church to rest in their dictates, but by propounding their grounds from the Scriptures," He shows' that churches are independent, but "confederate, not to use or exercise their power, but with mutual communion one asking counsel of the other To bind them to do no weighty thing without counsel , , , were to bind them to be imperfect . . . The decree of a COUNCILS. 115 COUNCIL HATH SO MUCH FORCE AS THERE IS FORCE IN THE REASON OF IT," Punchard * shows that these were also the opinions of John Robinson, Rapia" affirms that the Independents in the Westminster Assembly differed frora the other reforraed churches only about the jurisdiction of classes, synods, and convocations, and the point of Uberty of conscience, Ainsworth, in his reply to Paget,^ shows that, as raany godly Christians are not able to perform the work of examining candidates for church officers, they call in the council of other churches ; but he denies the necessity of such councils to ordina tion, Davenport, in his Power of Congregational Churches,' says : " Where a church wants light, she should send for counsel, but preserve the power entirely in her own hands, where Christ has placed it," Welde, in his reply to Rathband, says : ' "If the sufficiency of such men as they intend to call into office be not well known, then they are to call in the help and assistance of the elders of other churches, to survey their abilities, and inform them thereon," Rathband having insinuated that they arrogated to ordain without the concurrent autho- rity of other churches or church officers, Welde replies : ' " Authority is either coercive or from rule : the former we use not, for want of Scripture ground; the latter we improve upon aU occasions, by calUng in other churches, and hold ourselves bound to follow their counsel, so far as it is founded on the ivord of God." Bartiett "* erabraces, in his Compendium, " craving help and assistance of neighbor churches, in difficult cases, by way of 116 COUNCILS. advice and counsel." John Cotton" shows that churches do not choose officers nor depose them without the approbation of other churches, because 'in the multitude of counsellors there is safety. He shows " that where a case is doubtful, and a minority dissent, they call for light frora other churches, Hubbard " gives an instance of such a council -n Dorchester, in 1640, and its happy re sults, Mr, Haven'* says: " The power of councUs is merely advisory, nor can they volunteer that ser vice. They cannot come till they are asked, nor extend their inquiries beyond the point submitted ; and their advice may be regarded or not, as may seem best to the party asking." The Petitioners ofthe Church and Town of Wo burn to the General Court '* " do not deny counsel in difficult cases," but maintain that it is not al ways difficult to determine whether a man raay preach, " A council can bind no farther than they can raake it fasten by convicting demonstration," Dr, Osgood " says, the decree at Antioch, " passed in the name of the Holy Ghost, was written by men confessedly inspired, and did but confirm what in spired raen had taught before," He is astonished that this should be made. the foundation of so many councils and canons. Ch. Gov. 86. = Ch. Gov. 62. ^ Ib, 65, 66, * Hist, 359, 360, » In Neal, Puritans, i. 493. « In Han. i. 346. ' Ib. ii. 65. ' Ib. 316, » Ib, 317, ¦» Ib. iii. 246. " Way of the Churches, 45, " Ib. 96. " Hist. Mass. 278. " Dedham Con. 65, '» In Mass. Hist. Soc. CoL Serm. iii. vol, i, page 40, '" Dudlean Lect, 14, COUNCILS. 117 COUNCILS, have ihey authority to ordain and de pose ? — Richard Mather ' affirras that it is " the practice to call in the aid of other churches ; but it is not lawful nor convenient to call in such assist ance by way of authority or power of rninisters, or of other churches," Cotton ^ maintains that " ordi nation isa work of church power," and that "the power of the keys is a liberty purchased to the church by the blood of Christ," and should not be parted with at a less price. He inquires also, On what ground shall presbyters censure a brother that is a raeraber of another church ? Clemens Roma nus ' complains of the unworthy course of the Corinthian church, but never of their having exer cised their power without a council, Goodwin * shows that the bringing in new ministers should be with the privity and knowledge of neighbor minis ters and churches; " but that wiU not arise to this, that the neighbor rainisters have the power of ordi nation, the power of deposition, or that they have a negative vote, by way of jurisdiction, to which the church raust, by virtue of an institution, subrait, , , , It rnust De remembered, that giving the right hand of fellowship is not giving the right hand of AUTHORITY, to choosc thcm elders or to lay hands upon them," Dr, H. Ainsworth" acknowledges the advice of councils good and lawful, but not to do those actions which are peculiar to any church to do for itself. The General Court of Massachusetts undertook to interfere and raake councils neces sary to ordination in 1651, but never succeeded.' Prince ^ informs us that the church in Salem sent to 118 COUNCILS. that in Plymouth to attend Mr, F, Higginson's ordination, "that they might have the approbation and concurrence, if not the direction and assistance, of the other," Rev, C, W, Uphara, in his'Appen- dix to Dedication Serraon,' says : " They expressly declared that the church in Plymouth should not claira any jurisdiction over the church in Salera; and, further, that the authority of ordination should not exist in the clergy, but should depend on the free election of the merabers of the church." The same is corroborated in EUot's Biog, Dict, p, 252, art, " F, Higginson," and elsewhere, Dr, Emraons ' shows that a council can neither put a pastor into his office, nor put him out of it, without the con sent of the church, ' Ch, Gov, 41. = Way of the Churches, 50. ' Epistle to the Corinthians, 24, 25. ¦• Ch. Gov. 229, ' Answer to Pajet, in Han, i. 344, « Hubbard's Hist, Mass, 560, ' Chronology, 190. ' Page 52. » Vol. V. 448—451. COUNCILS, have they authority to reverse deci sions ? — Richard Mather ' says : " No ecclesiastical power on earth can reverse or disannul church cen sure," And,' " Councils are to give light, not by imperious binding of the chm ch to rest in their dic tates, but by propounding their grounds from the Scriptures. And,' " The sentence of a council is of itself, only advice, . . . not, of itself, authority nor necessity." The Leyden church believed * that no church or church officers have any power whatever over other churches or church officers, T, Goodwin maintains the same : he says,* " The church at Corinth had an entire judicature within itself, not COUNCILS 119 depending upon the advice of any for sentence." Dr. Emmons ° says : " Councils, presbyteries, synods, and general assemblies, are of mere human device, and have no authority over individual churches. It is at their option whether they will ask counsel ; and, if they do ask it, their advice is only advisory, and they have a right to accept or reject," ' Ch, Gov, 47. " Ib. 62 ' Ib. 66. ' Punchard, Hist. 362. » Ch. Gov. 71. « Vol. V. 460. COUNCILS, have they any juridical power ? — The Independents in the Westrainster Asserably main tain ' that even the appeal of the church at Antioch was only for advice, and not for a judicial deter mination. Sarauel Mather ' says that the churches are not obliged to acknowledge the authority of councils for their direction. He shows " that synods have no juridical power; that they are persuasive, and not corapulsive ; and " the churches are still free to accept or reject their advice." He raoreover informs us,* that some, in his day, wanted a juridical power; but he argues at length to show that the power which Christ has given to his churches is sacred ; and concludes ' that churches ought to call councUs, when they want Ught or peace, and, if they see meet, conforra to the sarae, John Wise, in his Vindication,^ and through his whole book, shows that a council has only consultative and not juridi cal power. He wrote the book expressly to meet the proposals to establish such a power. In John White's Lamentations,^ he censures a council which tried to induce the parties to agree to ac- 120 COUNCILS, quiesce in their decisions before they heard the case, — thus ensnaring their consciences. He cen sures ' also the councils which usurped the power of judgment, and also of admonition. TrumbuU' asserts that it was the opinion of the principal di vines, who settled New England and Connecticut, that determinations of councils were to be received with reverence, but that they had no juridical power. Hooker'" concludes his arguraent on this point by saying : The juridical power of councils is, " I fear, an invention of raan." In Norton's Cate chism, question — "What is the power of a coun cil ? " the answer is — " To declare truth, not to exer cise authority," Dr. Osgood" says: "No number of churches assembled by their representatives, have, frora Christ or his apostles, the deast authority to decide any raatters of controversy, either of faith or discipUne," Frora the Answer to the Hamp shire Narrative," it seeras that the association ar gued that "to ask advice is to ask to be directed," The council reply that " it is not then asking to be advised, but to be coraraanded," Dr, Stiles" says: " Churches reserve to themselves to refuse or accept the advice of council : , , , Congregational churches universally hold a negative on the result of council The decision of councU is of no force, till received and ratified by the inviting church, nor does it render that church obnoxious to coraraunity if she recedes frora advice of council," He raain tains that Congregational councils are advisory only, and our churches are absolutely free from foreign jurisdiction. He shows that juridical power COUNCILS, 121 in councils clashes with the coraplete power of the churches, and that the synod of 1662 declared that a particular church is not under any other ecclesias tical jurisdiction whatever; that"' the "notions" of the fraraers of the Cambridge Platform were, "that, in cases of difficulty, councils asserabled on invitation, not to decide and determine authorita tively, but to advise the church how to decide and determine it; and,'* "however fond they were of the power of presbyteries in the church, they were very opposite to the power of classes, councils, and synods, out of the church ; " that Cotton and Da venport wrote largely against these in their Answer to Paget ; and that churches only, and not the advi sory synods, could perfect the sentence of non- communion. He says '° that " no church was here ticated for not receiving the result of synod," ' That " councils are to advise what is to be done, and churches to do what is to be done,", was the opinion of Hooker, Chauncy, Davenport, E^nd Oakes, He quotes especially from Hooker's Survey, part iv, page 47, * " The council's deterraination takes place, not because they concluded so, but because the churches approve of what they determined," Neal" says, Robinson allowed of councils for ad vice, but " not for exercising authority or jurisdic tion," BUss, in his History of Rehoboth," shows that the parties bound themselves beforehand to abide the result of council relative tp the disraission of Mr, Carnes in 1763, This is the earliest instance which I have noticed, save the cases to which John • Some falsely ascribe the fourth part of this work to Cotton, U 122 COUNCILS. White alludes in his Lamentations in Wise's Quar rel, page 165. — See Laws of New England; Churches discipline each other, but not juridically ; Councils, proper objects of; Consociations ; Sy nods. 'In Neal's Puritans, ii. 9. 'Apology, 6. = Ib. 118. Ib. 122—129. = Page 133. "Page 45. 'Page 165. "Page 167. ' Hist. Conn. i. 297. '° Survey, part i. 121. " Dudlean Lect. 16. '^ Pages 27— 35. '" Convention Sermon, 46— 48. '< Ib. 59. '* Ib, 60, '» Ib. 62. " N. Eng. i. 73. " Page 209. COUNCILS, of tvhom composed. — John Robin son' maintained, "that it was not orderly that the bodies of churches should be sent to for counsel, but some chief persons. Power and authority is in the body for election and censures, but counsel for direction in all difficult cases in sorae few." Ains worth, in his Answer to Clyfton,' replies to an objection to sending to the church in Leyden, be cause " they were in the same case," by saying, " The sarae objection could have been brought by the church in Antioch against the church in Jeru salem." The Independents in the Westrainster Assembly" argued that a council should not be selected by location, but by agreement of the trou bled church or opposing parties. Increase Mather' says : " For councils to take it upon them to deter raine, without elders and messengers from the churches, is prelatical, even though the church de clares that they will not send them," And' he asserts that it belongs not to ministers to direct to whom or to what churches aggrieved persons shaU send for counsel. He shows « that ministers sit in COUNCILS, 123 council only by virtue of delegation from their churches. In his Order of the Churches of New England,' he shows, at length, that the brethren as well as pastors have a right to sit in councils, Samuel Mather" inforras us, that, in the synod of 1679, certain pastors were not aUowed to sit till they had lay delegates to sit with them, John Wise ' maintains that rainisters may be left out of the choice of delegates to councils, if so their churches wiU, From Balch's Vindication of the Second Church in Bradford, it appears '° that the church, about 1746, sent to the rainisters of one association with their churches to constitute a council. The letter of the Boston ministers to the distressed churches in Connecticut, at the tirae of the Episco pal defection, recoraraends a council, impartial, and not confined to the vicinity. Mr, Davenport" was invited to sit with the synod at Cambridge, Up hara, in his Ratio Disciplinse," affirras that " there does not appear to be any Congregational authority whatever for the particular church that assembles the council to invite individuals to sit and act in the same, in their own persons and right, and not as the representatives of sister-churches," If this is so, and I find nothing either in principle or ancient precedent to contradict it (unless the case of Mr, Davenport above be taken as an exception),* then, if the services of £x-pastors or others are specially needed on councils, applications should be raade to the churches of which they are raembers. It raay be asked. If councils are raerely advisory, why not * See references to Trumbull, in art. Consociations, origin of. 124 COUNCILS. leave the parties to counsel with whora they choose ? It is answered, they have a right to counsel with whom they choose for mere advice; but, if it be concerning a raatter involving church fellowship and mutual church help, then there are ceitain points of propriety to be regarded in choosing a councU which is truly ecclesiastical. Increase Mather" strenuously raaintains that it is not necessary or proper to confine the parties to the nearest churches, but that this is an infringement of their liberty, MitcheU, in his Guide,'" says they are usually from the same neighborhood, but sometimes from places more remote. Cotton INIather " shows that, in his tirae, there was usually raore than one delegate sent frora a church, — the pastor nominating one or more, and the church adding to thera at tlieir elec tion. From one to six delegates"' were chosen from each church to a council in Dorchester about 1794, Rev, Dr, Fiske, of New Braintree, informs the compiler, that in his early days the churches resented being limited in the number of delegates they were requested to send to a council. The Boston Synod of 1662 say" that they should be caUed " with special reference to those churches which by providence are planted in a convenient vicinity, though with liberty,reserved without offence, to make use of others, as the nature of the case, or the advantage of opportunity, may lead thereunto," — See Councils, pastors sit in, by virtue of their delegation; Delegates, ' In Punchard's Hist, 360 ; and Han. i. 448 ; and Works, iii, 382, »Han.i. 254, 2Ib,ii.508, •> Dis. ou Ecc. CouncUs, Preface. COUNCILS. 125 »Ib. 33, "lb, 13— 26, 'Pages 83— 90, » Apology, 117. » Quar. of the Churches Esp, 144, '" Page 22, " Eliot, Biog. Dict. 149. '2 Pages 126, 127. " Disquisition, 31. » Page 226. '» Rat. Dis. 159, 160. '" Votes of the Church and Ecc. CouncU in Dorchester, 21, 22, " Page 116, COUNCILS, how chosen. — In the work entitied Congregationalism as contained in the Scriptures and explained by the Platforra, it is asserted that a council should be chosen, one half by each party separate, and not in meeting of the whole body, which would give the minority no voice in the selec tion. The answer to the Hampshire Narrative * says : " It is a universal cu.stom for the church to agree with the candidate what churches shall con stitute the council," So Uphara,^ ' Page 39, ^ Rat. Dis, 189, COUNCILS, how convened?— Mitchell ' describes the raethod now practised, by letters raissive, ask ing for a pastor and delegate ; a point too well understood to need a particular illustration, C, Mather ° also describes the usual method in his time, varying from the present practice only in the nuraber of delegates and the mode of their nomi nation, — See Councils, of whom composed ? ' Guide, 227. ° Rat, Dis, 169, 160. COUNCILS, occasions of. — MitcheU ' enume rates these as foUows, viz. : Ordination, dismission, and deposition of ministers; troublesome cases of discipUne ; dissensions or other difficulties in a church, which the church itself is unable or indis- 126 COUNCILS, posed to settle ; and, in general, aU those occasions which require the advice or concurrent action of more churches than one. The ancient writers usually described the occasions of councils in such general terms as these, — Where a church wants either Ught or peace. See Upham, Rat, Dis, 188, 189 ; and Punchard's View, 114, — See Councils, proper objects of. ' Guide, 226. COUNCILS, have pastors a negative vote in? — This question is discussed at length in Increase Mather's Disquisition ; ' and, though he had then sone over to favor Consociationism, he was stUl " vehement in the negative," — See Consociations, objections to. ' Pages 7—13, COUNCILS, pastors sit in, by virtue of their de legation, and not as pastors. — Increase Mather ' strenuously maintains this ground, and hence ar gues that they have no negative voice, but are only equal with other delegates of the churches. He argues the point at length, showing that, as their power is only consultative, there is no good reason why judicious layraen should not have as great a voice as pastors. The opposite of this doctrine had been set up about this time by the authors of the proposals for a consociation,' In his Order of the Gospel Justified,' Dr, INIather says : " Not their office, but their delegation, gives them power to be members of synods ; . . . none ought to be adraitted COUNCILS, 127 to such assemblies but those whom the churches shall send, , , , So, in ecclesiastical councils, not only the officers but others may receive a commis sion frora the churches, and then have equal power with the pastor," Uphara " says there does not appear to be any congregational authority for in viting persons to sit in council by their own right, and not as delegates of councils, — See Dele gates. ' Disquisition, 13 — 26. ' Wise's Quarrel of the Churches Es poused, 169, ' Page 86, ¦• Rat, Dis, sect. 84. COUNCILS, ex parte. — Cotton Mather says : ' " The churches of New England have a remedy for oppression, that is to say, a council. If the chm'ch refuse to call a council, the aggrieved raay do it without thera, only informing thera what he does." He describes the mode of procedure of such a councU,' and says : " If they find the person to have suffered palpable injury, they endeavor to convince the church. If the church refuse, they order that the person be admitted to sorae other church in the neighborhood, and so to coramunion with them all." He says' that churches thus per sisting run a risk of a withdrawal of fellowship, by a ratification by the churches which sent their dele gates to the council. He asserts, moreover," that a council may be caUed by a neighbor-church, applied to by the aggrieved party, S, Mather* informs us that this calling a councU by another church, on appUcation of the aggrieved, was the only way known in his day in which testimony 128 COVENANT might be borne against mal-adrainistration in any particular church. See Uphara's Rat. Dis, 197—204; Punchard's View, 112, 266; Bacon's Church Manual, 143—145, > Rat. Dis. 158. ' Pages 159—162, Page 161, * Page 162, ' Apology, 139, COUNCILS, are they beneficial ? — Whoever wishes to see the full arguments for the affirmative of this question, should consult Increase Mather's Disquisition on Ecclesiastical Councils, throughout, COUNCILS have no power to enforce creeds. — This is demonstrated in Watts's Christian Church, in his Complete Works, vol, iU, COUNCILS expire when they have given the advice for which they were called. — Hon, S, Haven, Pro ceedings pf First Church and Parish in Dedham, 52. See the Fiske case in Salem, under the head Churches discipline each other, for an early innova tion on this important Congregational rule, Up ham, in his Rat, Dis, sect, 157, represents re-assem bling, or doing other business than that for which they were caUed, as "at variance with Congre gational principles," — For the whole subject of councils, see Appeals, Synods, COVENANT, what?— This was held by the eariy Congregational WTiters to be that which con stitutes a church, and a person a member of a Christian church. They held that it ought to be COVENANT. 129 explicit, .but might be implied, (See Church, what constitutes ?) The advocates both of a na tional and a catholic visible church accused the Congregationalists of unwarrantable strictness on this point, Thomas Goodwin, in his Letters to John Goodwin, says : ' " The church covenant is no more with us than this, — an agreement and reso lution, professed with proraise to walk in all those ways pertaining to this fellowship, so far as they shall be revealed to thera in the gospel. Thus briefly and indefinitely and iraplicitly, and in such like words and no other, do we apply ourselves to men's consciences, not obtruding upon them the mention of any one particular before or in admis sion, , , , leaving their spirits free to the entertain ment of the light that shines or shall shine on them and us out of the word," Daniel Buck, a meraber of the church organized in London in 1592, de clared,' on his arraignment before three magistrates, that when he came into the congregation " he made this protestation, that he would walk with the rest of the congregation, so long as they would walk in the way of the Lord, and as far as might be warranted by the word of God," Burton, in his Rejoinder to Prynne's Answer concerning the Twelve Considerable Questions,' raaintains that it is enough that there be a covenant either expressed or impUed, Cotton' shows that a covenant raay be " by silent consent. Gen, xvii, 2 ; by express words. Ex, xix, 8 ; or by writing and sealing, Neh, ix, 38." Cotton Mather says,' that, in an Apology of Justin Martyr, we find Christians, who were ad- 130 , COVENANT. mitted into church feUowship, agreeing in a resolu tion to conforra in aU things to the word of God ; which seeras to be as truly a church covenant as any in the churches of New England. In the or ganization of the Salera Church, Mr. Higginson drew up a covenant* and confession of faith ; and those who were afterward adraitted were required "to enter into a Uke covenant-engagement as to the substance, but the manner was to be so ordered by the elders as to be most conducive to the end, respect being always had by them to ihe liberty and ability of the person." ' Congregationalisra as con tained in the Scriptures, &c.' quotes frora Hooker's Survey, part. i. 46 : " This covenant raay be either explicit or implicit ; explicit where there is a formal covenant, implicit where they practise without a verbal written formal covenant." This covenant, he maintains, is for life as essentially as is the marriage-covenant. Prince ' quotes Gov, Bradford : " Upon which these people shake off their antichris tian bondage, and, as the Lord's free people, join themselves by covenant in a church state, to walk in all his ways, made known or to be made known to ihem, according to their best endeavors, whatever it cost them," Thus it seeras that covenants were originally the basis of Congregational church orga nizations, and that with regard to the substant;e, and not the words of them. Many of the old writers, particularly Goodwin, show that a covenant, ex pressed or impUed, is absolutely necessary to the establishment of any society whatever. Formulas • It is given in Neal's Puritans, i, 300, CREEDS. 131 of doctrine, as a test of admission, were of much fater origin, as will appear under the next article, A laconic covenant of the ancient Independent Church in Wattesfield, Suffolk, may be found in Neal's Puritans, ii. 179, note. — Further illustrations of the general subject raay also be found in Han bury, i, 85 ; n, 309—314 ; Ui, 76, ' Page 44, » In Punchard's Hist, 277, 278, ' Page 25. " Way ofthe Churches, 3. ° Rat. Dis. 12. " Hubbard's Hist. Mass. 119, 120, ' Pages 7, 8. " Chronology, 4, CREEDS, should they be a binding rule of faith and practice, and a test for admission to the churches ? Richard Mather ' says : " They raay have a platforra by way of profession of their faith, but not a bind ing rule of faith and practice, , , , If so, then they ensnare raen attending more to the form of doc trine delivered frora the authority of tbe church , , , than to the exaraining thereof according to the Scriptures," Required subscription was the parent of English Independency, Burton, in his Rejoin der to Prynne's Reply to his Answer to Twelve Considerable Questions, says : "" "It is the greatest possible tyranny over raen's souls to raake other men's judgraents the rule of my conscience." Tho raas Goodwin, in his letter to John Goodwin," is equally explicit on this point:* so is Hubbard, in his History of Massachusetts,"! Neal, in his Puri tans,' represents the chief error of the Brownists to be their unchurcliing all other churches. Gibbon, in his Decline and Fall,' says the churches of the * See extract from this letter in the preceding article, t See ib. 132 CREEDS, Roman empire "were united only by the ties of faith and charity," Hanbury ' says of the Confe^ sion of the Low Country Exiles, it was transraitted to the authorities at horae, not with " any expecta tion that it should be erected into a standard. If they entertained, however, any such modes of fixing religious belief, time has shown their utter futility for that purpose, , , , The unadulterated word of God shall stand for ever," J. Cotton, in his An swer to BaU, says : " " When a church is suspected and slandered with corrupt and unsound doctrine, they have a call from God to set forth a public confession of their faith ; but to prescribe the same as the confession of faith of that church to their posterity, or the prescribed confession of faith of one church to be a forra and pattern unto others, sad experience has showed what a snare it has been to both," Even Herle, in his controversy with Mather and Torapson,' disclairas "such a fan to purge the reUgious floor with, and setting the SUN BY the dial," The Apologetical Narrative of the Independents in the Westrainster Assembly'" asserts that their rules of admission were such " as would take in any meraber of Christ, We took measure of no man's holiness by his opinions, whe ther concurring with us or adverse from us," BaiUie, in his Letters to Spang, says : " " Thomas Good win, at that raeeting, declared that he cannot refuse to be raerabers, nor censure when raembers, any for Anabaptism, Lutheranism, or any errors which are not fundamental and maintained against know ledge," The same principles are advanced by Cot- CREEDS. 138 ton, in his Holiness of Church Merabers;" in the preface to the Savoy Confession ; " and by the Con gregational Union of England and Wales,'" as late as the year 1833, Lord King" gives various forms of ancient creeds, and says they were handed down frora father to son, not in the precise words, but varying, and never repeated in the sarae words, even by the same father, John Owen " says : " We will never deny the communion to any person whose duty it is to desire it," Samuel Mather shows " that all Christians ought to be admitted to any of Christ's churches. Cotton Mather says:'° "The ch'urches of New England make only vital piety the terms of comraunion araong thera ; and they all, with delight, see godly Congregationalists, Pres byterians, Episcopalians, Anti-pedobaptists, and Lutherans, all members of the same churches, and sitting together without offence in the sarae holy raountain, at the sarae holy table," Speaking of the use then raade of creeds, he says" of candi dates for adraission: "To the relation of his reli gious experience is added either a confession of faith of the person's own composing, or a briefer intiraation of what publicly-received confession he chooses to adhere to." He says : '" " It is the de sign of these churches to make the terms of com munion run as parallel as raay be with the terms of salvation, A charitable consideration of nothing but true piety, in admitting to evangeUcal privileges, is a glory which the churches of New England would lay claim tO," Dr, Watts, in his Terms of Christian Communion," shows that the churches 12 134 CREEDS. raay not appoint new rules of adraission; as a ge neral rule should adrait all who make a credible profession of religion; exclude no sheep ofthe fold, and adrait no unclean beast; take heed not to make the door of admission larger or straiter than Christ raade it; and that nothing be in their cove nant but what is essential to coraraon Christianity, He has a list" of substantial articles, all very fun daraental, save that of the mode and subjects of baptism, which he argues (whether consistentiy or no) is fundamental to the peace of the church. And he shows °' that the Christian church flou rished more than a hundred years without any set creeds, and argues their utter insufficiency, because they often have the assent neither of the head nor the heart. So late as 1801, Dr, Worcester's church in Fitchburg say, in defence of their creed,'* if the candidate dissented from any article, and it did not appear to result frora enmity to the truth, he was admitted ; " for it was never dcsigned to exclude any from communion who appear to be REAL subjects of EXPERIMENTAL RELIGION," Tho- inas Goodwin" shows that we are to bear with Christians for the sake of Christ that is in them, and therefore tolerate them as Christians, but con tend earnestly' for t-he faith, Dr, Kippis, in his Vindication of Dissenting Ministers, says:'' "We dissent because we deny the right of any body of men, whether civil or ecclesiastical, to impose hu raan creeds, tests, or articles ; and because we think it our duty not to submit to any such impo sition, but to protest against it as a violation of CREEDS, 135 our essential liberty to judge and act for ourselves ¦ in matters of religion," He adds : " " They will not subscribe to human forms, which themselves believe, when such forraularies are pressed upon thera by an incorapetent and usurped authority," He shows " that rainisters, believers in the doc trine of the Trinity, voted that no human cora position or interpretation of that doctrine should be raade a part of the Articles of Advice in 1719, Plymouth Church '^ covenanted " to walk in a church state, in all God's ways made known or to be made known to them. They reserved an entire perpetual liberty of searching the inspired records, and forming both their principles and practices from those discoveries they should make therein, without iraposing thera on others," This appears from their original covenant in 1602,'° Milford Church, Conn,, founded in 1640, had a covenant; but.no mention is made of any confession of faith. New Haven and Guilford had a doctrine of faith, short, corapre hensive, and highly Calvinistical,^' The original covenant of the First Church in Boston, after the preamble, is siraply this:" "Do soleranly and deli berately, as in Christ's holy presence, bind ourselves to walk, in all our ways, according to the rule of the gospel, in all sincere conforraity to his holy or dinances, and in rautual love and respect to each other, so far as God shall give us grace," Every member wrote his own confession in his own way, and to the satisfaction of those who received him into their fellowship. At first the churches of New England were usually constituted with no other 136 CREEDS. form than a covenant. The author of Seasonable Thoughts on Creeds and Articles of Faith as ReU gious Tests, asks : " " Do not the framers and advo cates of cre6ds, as tests of orthodoxy and Christian communion, seem to confess that they are not satis fied with the Bible on this subject? ... If creeds are necessary to guard against heretics, the Bible is not a sufficient rule, ,,, _Do they operate, have they operated, or are they Ukely ever to operate, as an effectual preventive to unprincipled and heretical men gaining admission into a Christian church 1 " He seems, in the sequel, to misapply these just sen timents, to advocate receiving such as build not on the Christian foundation. Dr. Eckley shows"* that if creeds could be made perfect, then nothing would be necessary but to learn the creed. Foxcroft, in his Century Sermon," says : " The Congregation alists were for having the rule of Christianity be the rule of conformity." Morton, in his New England Memorial, says : °° " Higginson's Confession of Faith and Covenant was acknowledged only as a direction pointing to that faith and covenant con tained in the Holy Scriptures ; and therefore no man was confined to ihat form of words, but only to the substance and scope of the matter contained therein ; and, for the circumstantial manner of join ing the church, it was ordered according to the wis dom and faithfulness of the elders, together with the liberty and ability of any person. Hence it was that some were admitted by expressing their consent to that written confession of faith and covenant; others did answer questions about the principles of CREEDS. 137 religion, that were publicly propounded to thera ; some did present their confession in writing, which was read for thera ; and some, that were able and willing, did make their own confession, in their own words and way," Letchford, in his Plain Dealing,"' shows very minutely that profession of faith was made either by question and answer or else by solemn speech, as to the sum and tenor of the Christian faith laid down in the Scriptures, the of ficers in the church, and their duties. Such is the evidence of one who coraplained of their too great strictness, because they required evidence of experi- raental reUgion, He spoke that which he knew, and testified that he had seen. Such testimonies, it would seera, ought to set for ever at rest the notion that Higginson's Confession of Faith was used as a constitution of the church and a test of adraission, John Corbett says : "" " We need no huraan addition to sacred things, nor any mutable circumstances to be terms of fellowship," Cotton Mather, in his Letter to Lord Barrington,"' says: " No church on earth so notably makes the terms of coramunion run parallel with the terms of salva tion. The only declared basis of union among them is that vital piety in which all good men, of dift'erent naraes, are united," Robinson reminds the Plyraouth iraraigrants, on parting,*" that it is an article of their chiirch covenant " to be ready to receive whatever of truth shaU be made known to thera from the written word of God," The Rev. C, Upham shows*' that it is a fundamental prin ciple of Congregationalism not to impose a test, 12* 138 CREEDS. which raay not he complied with by all sincere Christians. In a similar manner argue Dr. West (Anniversary Plymouth Serraon, 58, 59), President Stiles (Convention Serraon, 45), John Howe (Works, 459, 931), and Mauduit (Case of Dissent ing Ministers, 34, 35), It is not, however, the use of creeds, but making thern separate acknowledged Christians, which our fathers condemned. Their confessions were orthodox explicit manifestoes, not tests of admission. Some churches at this day have similar creeds, but require assent only to the substance of them ; while others, making tests of their creeds, have frittered thera down to the stan dard of those weakest in the faith. Few churches have too high a standard of adraission, but it should consist only in true faith and vital god liness, Mr, Mitchell says:*'^ "Congregationalists object to creeds being used as tests, or set up as standards to enforce uniforraity, , , , As 'articles of peace and bonds of union, we fear they create divisions as often as they prevent thera;" and, speaking of sorae " who think that heaven and earth should pass, rather than one jot or tittle of the exact wording of the prescribed creed,,, be not fulfilled," he says : " Any brother that offends in one point they hold to be guilty of all, and obnoxious to eccle siastical censure. They put their strait-jacket upon the limbs of Charity, who loves freedom as she loves truth, and make their narrow views the jail-limits, within which she walks afflicted and confined." Upham, in his Ratio DiscipUnas, says :*' "None of these various sects [among which he has enume- CREEDS. 139 rated Congregationalists], so far as known, is des titute of an authorized and settled constitution ; each of them embodying what it conceives to be the sense of Scripture in certain articles of faith, . , , which the individual members are in general not at liberty to disregard," And the Congregational Manual** says: "The instrument by which indi vidual believers are constituted one body in a church is a Confession of Faith." (See Church, what constitutes ?) Bellamy, in his Letters to Scrip- turista,** maintains the right of test-creeds, because it is raatter what people believe. If raen change their views, they should honestly declare it. True ; but should we test and reject men who appear to be Christians, because they agree not to our expo sitions of portions of the Holy Scriptures? An drew Fuller, in his Ecclesiastical Polity,*' argues for test-creeds, on the ground that individuals and society have a right to form their own connections with those with whom they agree in views. But the premise is denied in this case, because Christ has given the injunction, — "Hirn that is weak in the faith receive ye," Professor Pond, in his Trea tise on the Church,*' argues in the same strain as do Bellamy and Fuller, — See Dr, Bacon's Church Manual, 22 — 28, See Fundamentals, Members. ' Church Gov. 64. " Page 19. ' Pages 44, 45. * Pages 119, 120. = Vol. i. 150. » In Han. i. 7. ' Ib. 98. ' Ib. ii. 162. » Ib. 166, 167, '"lb. 225. " Ib. 568. " Ib, iii. 40,1. " lb. 521. '* Ib. 698. '* Enquiry, part ii. 57—67. " In Hall's Puritans and their Principles, 295. " Apology, 34, and elsewhere. '^ Rat. Dis. Introduct. 4. " Page 88, '» Page 90. " Works, iii. 235— 250, " Pages 258—262. " Page 265. ** Pacts and Documents, S. 140 dancing, " Ch. Gov. book vii. chap. 12. '= Page 29. " Page 30. "^ Pages 34, 67. " Prince's Chronology, 4. ™ Ib. 89. "' Lambert's Hist. New Haven, 101, 164. ^^ Art. John Cotton, in N. Englander, Aug. 1850, p. 412. '¦>' Pages 8, 9. ="* Dudlean Lect. 23. '^ Page 9. '0 Page 146. " In Hist. Soc. Col. series iii. vol. iii. 68. ^ Princip, and Pract. of Several Nonconformists, 2. "' Hist. Soc. Col. series i. vol. i. 19. *" Upham's Dedicat. Serm. 29. "' Century Serm. 56, « Guide, 53, 54, « Page 35, « Page 26, ¦>' Works, i. 371— 390^ and Doctrinal Tract Society's edition, i. 597—613, « Works, ii, 629, 630, *' Pages 23—27, and Appendix, note C, DANCING. -=- Neal ' notes, araong the anti- puritan movements after the Restoration, that " in terludes, masquerades and promiscuotis dancing, profane swearing, drunkenness, and a universal dissolution of manners, were connived at, and the very name of godliness became a reproach, — See Amusements, ' Hist, of the Puritans, ii, 247, D, D, — Dr, Owen ' declares that he did not use the title, save out of respect to the university which conferred it, nor till sorae were offended because he left if off'; and it is found that raost who have received it since, feel the sarae great respect for the good judgraent and just discriraination of those who confer it ; while the class of expectants are very mute, and the rest are perplexed with the meaning of Rabbi in Matt, xxiU, 8, finding no Rabbi to expound it to their mind. They are, therefore, reminded of the fable of the Fox and the Grapes. R, WUliams '' is violent against them, as vain titles, and caUing men Father and Rabbi, ' In Han. iii, 473. '' Hireling Ministry none of Christ's, 15 DEACONS. 141 DEACONS, their office. — Goodwin, in his Cate chism,' shows at length that this is to take care of the temporal affairs of the church, particulariy re ceiving and distributing of alms ; and not without a separate appointment to preach the word, as PhiUp did after God caUed hira to be an evangelist. Hooker, in his Survey,' deraonstrates the same doc trine, and shows also that it is appropriate to their office to provide the eleraents for the Lord's table, and also to see that each raeraber of the church contribute his due share, and bring delinquents to censure, John Owen, in his Catechisra," asserts their duties to be to take care of the poor, receive col lections, and distribute alms. Cotton Mather says * that it is "to relieve the pastors of all the tempo ral affairs of the church," Mitchell * describes their duties to be to receive and distribute the alms of the church ; to distribute the bread and wine at the Lord's Supper ; to act, in some respects, as assist ants and substitutes to the pastor. He says : " In the pastor's absence, they preside at the meetings of the church ; and, when there is no preacher, they conduct its worship," These last duties were, in earlier times, held appropriate to ruling elders, Punchard " makes it the duty of the senior deacon to preside in the absence of the pastor, Owen, in his Nature of a Gospel Church, chap, ix.,' says that a deacon has no authority to rule, i.e, preside in a church, Cambridge Platform" defines their office and work to be "to receive the offerings of the church, gifts given to the church, and to keep the treasury of the church, and therewith to serve 142 DEACONS, the tables, which the church is to provide for; as the Lord's table, the table of the ministers, and of such as are in necessity, to whom they are to distribute in simplicity," The king's book, drawn up by bishops and divines in the latter part of the reign of Henry VIII, adraits " that their office, in the primitive church, was partly to adrainister raeat and other necessaries to the poor, and partly to rainister to the bishops and priests," Foxcroft, in his serraon at the ordination of a deacon, says ' the design of deacons is to provide for the Lord's table, the rainister's support, and the poor saints. Churches should furnish thera with the means of distributing to the necessity of saints ; otherwise the choice of thera is solemn raockery, John Webb, in his Ser mon at the Ordination of a Deacon, raaintains '" that they are to provide for the table of the Lord, of the rainisters, and the poor. It is no part of their work either to preach or baptize, Dr, Dwight" maintains that they are to be assistants to the rainisters, which he argues frora Paul's directions, the nature of their office, and ecclesiastical history ; raoderators of the church in the^ absence of the rainister; to distribute the sacramental emblems (anciently they also carried them to those that were absent), and to distribute the alms of the church, Isaac Chauncy, in his Divine Institution of Congre gational Churches, says:" "He that ministers to the external concerns of the church is a deacon, , , , There raay be one or raore, as the concerns of the church are," — See Punchard's View, 92—102 • Upham's Rat, Dis, 74 — 78, ' DEACONS. 143 ' Pages 25—27, ' Part ii, 37, 38, ' Works, xix, 638. < Rat. Dis. 128. ' Guide, 171. • View, 170, ' Works, xx. 624. " Chap, vii. sect, ii, » Pages 14, 37, '° Pages 3— 6. " Works, Serm, civ. " Page 62, DEACONS, their qualifications and induction. — John Owen, Nature of a Gospel Church, chap, iv,' shows that they are an institution of apostolical power from Christ ; that they are to be chosen by the people : and their necessary qualifications are to be of honest report, and full of the Holy Ghost and of wisdora, John Webb, in his Serraon at the Ordination of a Deacon,' raaintains that they are to be introduced to their office by the suffrage of the brethren and prayer, T, Foxcroft, in his Ser raon at such an ordination, says " that the practice was then (1731) almost extinct, Dr, Dwight* dis cusses the subject at length, maintaining that they are to be chosen by a vote of the church, and ordained by the imposition of hands. They must be grave, sincere, temperate, free from avarice, ac quainted with and heartily attached to the doctrines of the gospel ; of a fair Christian reputation, the husbands of one wife, and ruling their families well. See Punchard, View, 92—101, 167 ; Uphara, Rat, Dis, 74—79 ; Owen, Works, xix, 538. ' Works, XX. 412. ' Page 13, ' Page 3, " Works, Serm. civ. DEACONS, what they " purchase " in a '¦'¦good de gree" — Owen, in his Nature of a Gospel Church,' shows that it does not raean that they raay preach, unless by virtue of a new office, as that of a dea con is defined, (See Preach, who may?) Watts, 144 DEDICAIIONS. in his Foundation of a Christian Church,' says : « They obtain a good degree of honor and respect, knowledge and graces, and a good step towards the office of ruling or teaching elder." T, Hooker •^ says that one of the first inlets to the Man of Sin was to lift up a deacon above his place. He shows that a "good degree" raeans a good standing in the church, and that a deaconship is no necessary preparation for the ministry, Foxcroft, in his Ser mon at the Ordination of a Deacon,* says, if bishops and deacons are two orders of ministers, why are we able to produce a divine comraission for but one of thera? Cotton Mather" supposes that the passage, 1 Tira, iii, 13, means (as he says some critics read) seats of eminence in the church. Hence, probably, was the origin of the deacons' seats in the old meeting-houses. They were seats of honor. ' Works, XX. 529. ' Works, iii. 3 15. ' Survey, part ii. 35, 36, * Page 9, » Rat, Dis, 130, DEACONS' WIVES, — Cotton Mather says : ' " 'Tis often inquired, when deacons are chosen, whether their wives are such as directed ; but there is a mistake about the raeaning of the text in 1 Tira, iii, 11, It is gunaikes, woraen, i,e, the dea conesses or widows; and there is not there one word about deacons' wives any more than the pas tors'. ' Rat, Dis, 131, DEDICATIONS, — The Waldenses, in one of their early confessions,' say : " So many supersti- DEDICATIONS. 145 tious dedications of churches , , , are diabolical in ventions," Goodwin ' says Christ gives raany directions about the public prayers of the church, — not in places dedicated as holy, wUh difference frora others, as the teraple was, — but " I will that prayers be made everywhere," Lord King " says of the priraitive churches, that they did not iraagine any such sanctity or holiness to be in their places of worship as to recoraraend, or raake raore accept able, the services that were discharged therein, than if they had been performed elsewhere. He quotes Clemens Alexandrinus, Justin Martyr, and Diony sius (Bishop of Alexandria), to sustain hira : " So that the primitive practice and opinion, with re spect to this circumstance of place, was that, if ihe state of their affairs would permit thera, they had fixed places for public worship, which they set apart to that use for conveniency and decency's sake, but not attributing to them any such holiness as thereby to sanctify those services that were per forraed in thera," Cotton Mather,' speaking of private devotions on coraing into a place of public worship, says : " And so far as holiness of places is the ground therein gone upon, the principle is dis carded," Dr, Eraraons" says: "How many have argued in favor of dedicating new raeeting-house.s, because the temple was dedicated ! " He shows that the Christian dispensation superseded the Mosaic, and so that the conclusion does not follow. Rev, C, Upham, in his address at the laying ofthe corner-stone of the new meeting-house in Salem,' speaks of their disappointment at not finding some 13 146 DELEGATION OE RIGHTS. plate or memento under the old one. He might, with equal probabUity of success, have looked there for a papal crucifix or the identical one which Endicot cut out of the king's colors, Dr, Ware, in his History of the Old North and New Brick Churches,' speaks of the dedication of a meeting house as early as 1721, — See Consecrations, ' In Punchard's Hist. 108. » Ch. Gov. 13. ' Enquiry, part ii. 118, 119. ^ Rat. Dis. 63. ' VoL v. 439. " In Appendix to Ded. Serm, 59, ' Page 26, DELEGATES, are pastors, ex oflScio, in councils ? Cotton Mather shows ' that it has been strongly pleaded that no church officers sit as delegates as such, but only by being sent by their churches ; yet that practically the churches act as though their pastors were ex officio raerabers, though they do not adrait pastors without delegates ; and once a synod sent immediately to a church for delegates who had only sent their pastors, — See Councils, of whom composed; pastors sit in, by virtue of their delegation. ' Rat, Dis, 175, DELEGATION OF RIGHTS condemned.— Owen, in his Nature of a Gospel Church, chap, v,' shows that no part of essential church power can be dele gated; as admitting merabers, choosing officers, and the like. See Han, i, 273, — See Power, church, cannot be given away, nor taken from them, nor delegated. ' In Works, xx. 440. DEMOCRACY, 147 DELEGATION, power of churches to send, and call to account. — Samuel Mather' argues this point at length, raaintaining it frora the delegation frora Antioch to Jerusalem, He shows that the sarae right was afterwards exercised in sending Clement's epistle from Rome to the Corinthians ; also that it is fit in itself, and that there is a paraUel to such calling to account, in the case of Peter, by the church at Jerusalem, after his eating with Cornelius, which Peter satisfactorily explained to them, ' Apology, 73—75, DEMOCRACY in church government. ' — John Wise, in his Vindication,' takes a great stride (seventy years) in advance of the times, and boldly advocates the legitimacy of democracy and repub lics, both in civil and ecclesiastical governraent. He shows that it is agreeable to the law of nature, and that nothing but ill-nature is ever necessary to transforra a monarch into a tyrant. He shows, both by theory and examples, how it may be raade both a just and efficient governraent, and how the cause of true piety has always flourished raost where this divinely constituted ecclesiastical govern ment has been raaintained, besides instancing many cases where God has blessed it in a civil govern ment. Previous to this time, Congregationalists had met with some terrible posers frora their anta gonists, who pleaded that their principles tended to foster repubUcanism and democracy, Prynne, for instance, pressed this point in his Twelve Consi derable Questions ; while the Congregationalists 148 DISCIPLINE, wearied themselves to find the door of truth, — not having abandoned the notion of the divine right of kings. They therefore urged special powers in the ministry and elders to make a mixed governraent. (See Pastor, has he a negative vote ?) This is one of the few points in which the raodern Congre gationalists seem to have made advances in favor of liberty, and to see the Ught clearer than did then: fathers, — See Independency endangers monarchy. ' Pages 40—42, 60—66, DEVOTION, private, in public assemblies. — Cot ton Mather says : ' "It is in these churches neither preached nor approved. So far as it openly pro clairas a secret and singular devotion, it is con deraned as a pharisaical ostentation ; so far as the holiness of places is the ground gone upon, the prin ciple is discarded," ' Rat. Dis. 63, DISCIPLINE, for what required? — Ovten, in his Catechisra,' enuraerates the causes of disci pline to be — raoral evils, false fundaraental doc trines, and blasphemy. He' raises the question whether the church should discipline a flagrant offender, who at once declares his penitence openly. before the church comraence their process with ihira ; and answers in the negative, unless they raay reject whom Christ receives ; for the end of disci pUne is attained in the recovery of the sinner. Cot ton Mather - says : " The churches of New England have no agreed catalogue of crimes, that shaU ex- discipline. 149 pose to church censure, except what is in the Bible itself. , , , It belongs to such plain trespasses as a person with our measure of illumination cannot obstinately persist in, without forfeiting an interest in the kingdom of God," Mitchell * says : " No matter can be a subject for discipline at all (though it raay oe for private reproof), for which the of fender could not be scripturally excommunicated, in case of his persisting in it, A question closely connected with this is, " Should a meraber be disci plined and excluded who has already withdrawn frora the church?" For an answer, see With drawing, ' In Works, xix, 560, ' Ib. xx. 558—560, ' Rat, Dis. 142. * Guide, 116. DISCIPLINE, proper, a privilege. — It is often, if not generaUy, treated as a warfare araong brethren ; but, rightly conducted, it is a divinely instituted privilege of every erring Christian to be reclaimed frora his faults. See this raatter wisely handled in Samuel Mather's Apology, 94 — 96. Dr. Araes ' says it is not the proper end of reproof, that there may be an entrance raade to excomraunication, but that the necessity of excommunication, if it can be, might be prevented. ' Marrow of Sacred Divinity, 168, DISCIPLINE, mode of procedure in. — The rule for aU private offences, it is unanimously conceded by Congregationalists, is that laid down in Matt. xviii. See Sarauel Mather's Apology, 74 ; Dr. 13» 160 DISCIPLINE. Dwight, Works, Serm, clxu, ; Cotton's Way of the Churches, 92, and Keys of Heaven, 85 ; Cambridge Platforra, chap, xiv,; Mitchell's Guide, 84—96; and John Robinson, in Punchard's History, 339, The True Description ofthe Visible Church says:' " If the fault be private, holy and loving adraonition and reproof are to be used, with an inward desire and earnest care to win their brother ; but if he will not hear, yet to take two or three brethren with him, whom he knoweth raost raeet for that purpose, that by the mouth of two or three witnesses every word may be confirmed ; and if he refuse to hear them, then to declare the matter to the church," In the sarae points agree all the writers above cited. Cotton Mather '' says : " A scandalous trans gression, known to one or two," should be proceeded with as is a private offence, Letchford, in his Plain Dealing," says : " Ordinarily, raatter of offence is to be brought before the elders in private." But, where the offence is public, most Congregational writers argue that there is no need of these private steps, Letchford also adds : * " Public offences are heard before the whole church, and strangers too, in Boston," For this course argue John Ro binson,* Thoraas Goodwin,' John Cotton,' Cam bridge Platform,^ MitcheU,' and Sarauel Mather,'" These, and the other advocates for a more suraraary process, in cases of public notoriety, claira to deduce their conclusions frora such passages as 1 Tim, v. 20, and 1 Cor, v. Many are, however, unable to perceive how these, or any other directions, con cemmg th^ treatment of transgressors, limit the DISCIPLINE, 161 application of the rule laid down in Matt, xviii. If, for instance, an offended brother proceeded against the incestuous Corinthian just as though his had been a private offence, why was not Paul's injunc tion fulfilled to the letter, just as much as it was, provided the whole church proceeded in a raore suraraary way ? But, as a faithful lexicographer, I ara constrained to admit that most Congregational writers argue the contrary. The universal applica tion of the rule in Matt, xviii, would prevent ten thousand disputes, whether offences corae under the head of pubUc or private, Dr, Dwight," though he denies the necessity, yet advocates the expedi ency, of universal private dealing in public offences, " because the persuasion that it is necessary is so universal, that it is necessary for the satisfaction of all," Dr, Hopkins" argues very conclusively, from the nature and ends of discipUne, that it should al ways be according to Matt, xviii,, even for public offences. He shows that, when the offence is known only fo one person, he cannot proceed in discipline, for want of witnesses, Mitchell " says, — Charges against an offending brother should be distinctly specified, and seasonably coraraunicated to hira, coraraonly in writing. They should be sustained by evidence. The two or three witnesses are to be caUed to judge of the crirae, fault, or* offence, and not to proceed, unless the offence is against sorae express rule of the gospel, nor unless there be evi dence of the fact. In default of these, they should endeavor to convince the brother offended. If it be told to the church, and the delinquent refuse to 152 DISCIPLINE. hear, then it is agreed that he should be cut off from the church, (See Upham's Rat. Dis. 139—143.) Punchard, in his View,'* says : " The regular course of procedure . . , is substantially this : A brother, who is acquainted with the circumstances of the case, immediately, and without conference with any one, seeks a private interview with the tres passer; he teUs him plainly, but with gentleness and kindness, what he has seen or known offensive or unchristian in his conduct, , , , If the offence be strictly private, , , , a private acknowledgment , . , and proraise of reformation would be deeraed satis factory, , , , If known only to few, confession to these raight be deemed sufficient. But if the cause of coraplaint be extensively known, the confession raust be public, , , , Confession and satisfaction should be as public as the offence. So said John Robinson, so say we. If the offender refuses to give satisfaction, the complainant selects one or two , , , brethren to assist him in his efforts to con vince and reclaim the erring brother, K these efforts prove unavailing, a regular complaint is laid before the church, generaUy , , , in writing, specifying the particular charges, , , . and the persons by whom, and the means by which, it can be proved, and the attempts that have been made to adju.st the diffi culty privately. It is , , , out of order for a church to receive a complaint tUl assured that the private steps have been taken. The church then vote to examine the charges. Evidence of the truth of these is then caUed for. Witnesses raay be intro duced who are not professors of reUgion, If the DISCIPLINE, 163 church are convinced of the guUt of the accused, they , , , labor to convince him of his sin, and to induce him to make Christian satisfaction. If un successful, the church, after suitable delay, proceed to adraonish hira, suspend him from their com raunion (see Suspension), or to excoraraunicate and cut hira off frora all relation to or connection with the church ; , , , to cast hira out as a heathen raan and a publican. The decision of the church should be announced to the offender by the pastor, and thus solemnly pronouncing his excision from the visible body of Christ, , , , or by a letter of the sarae general import, written in the name ofthe church," In a note '* he says : " Many churches raake an exception " to the rule of private labors in case of public offences ; but he prefers the private course, " for one prorainent reason, if for no more, viz,, that it is better adapted to secure one great end of all church discipline, — the reformation of the offender." See Rights of accused. ' In Punchard's Hist. 370, 371. " Rat, Dis, 148, » In Hist, Soc, Col. series iii. vol. iii. 72, * Ib. * In Punchard's Hist. 339 ; Han. i. 263; and Works, iii. 134, 135, « Church Gov. 130, 131. 'Keys, 85. 'Chap. xiv. ^ Guide, 105, 108, 109. '"Apology, 97. " Works, Serm. clxii. " Vol. ii. 355, 368. '^ Guide, 102, 103. '* Pages 178—180. '° Ib. 180, DISCIPLINE, every member is bound to proceed in. — Tbe obUgation to this is clearly stated in Cot ton's Keys, 35, DISCIPLINE, churches should assist in, with ad vice and council. — Thomas Goodwin ' demonstrates 154 DISCIPLINE. this from the nature of the case, and the example of the church at Jerusalem in the dispute at An tioch. 1 Catechism, 21. DISCIPLINE of one church by another. — Neal ' shows that even the Brownists held that one church raight thus advise, counsel, and, if need be, with draw fellowship frora another. The Independents, in their Apologetical Narrative,' say : " The offend ing church is to subrait to an open exaraination by the neighbor churches ; and on their persisting in their error or raiscarriage, then they are to renounce all Christian coramunion with them." John White ^ and Cambridge Platforra ' lay down the same rule under the title of the Third Way of Comraunion of Churches. So does Thoraas Goodwin,' — See Churches discipline each other, SfC. ' Puritans, i, 150. ' Ib. 492. " Lamentations, in Wise's Vin dication, 170, 171. ¦• Chap. XV. sect. 2. ^ Catechism, 21, DISCIPLINE, Congregational, efficient. — That it is the reverse has been the stereotyped coraplaint of those who are unacquainted with it, and of some who are, N, Whitaker' complains of the alraost total destitution of discipline here, and says : " The purity ofthe New England churches is boasted of, but not to be found," He ascribes the cause to the democratic element contained in their constitution. He discards Clement's Epistle to the Corinthians; mistaking it for the work of Clemens Alexandrinus in the middle of the third century, instead of Cie- DISMISSION, 155 mens Romanus who died A,D, 100, Some of his conclusions appear about as correct as is this prera ise. Many coraraunions have been more strict in disciplining for departures from their sectarian Shibboleth ; but, with all our culpable reraissness, we challenge the production of more_ strict and efficient discipline with respect to raoral character and Christian deportment. The appellation " Puri tan " was applied to our fathers by way of reproach, and was retained by those who were the chief ad vocates of Congregational doctrines. ' Confutation of Wise, 38, 87, DISCIPLINE, hotv affected by decisions of civil courts. — Cotton Mather' argues that church disci pline should not be brought into dependence on the decisions of civil magistrates, as that may be evi dence to a church (7) which is not admissible in a civil court, and vice versa. Also, that, when the session of a court is near, the church may forbear to try a cause, "lest they prejudice that court, of which they should be very careful at all tiraes." ' Magnalia, ii. 230. DISMISSION, are churches bound to gipe, to all not under discipline tvho ask it ? — The Answer of the New England Elders to this question,' speaking of one who wishes to reraove, contrary to the rainds of the church, says: The churches dissuade from the evil, and show the sin, and do not consent if it seem wrong, but suspend their vote against hira, not willing to make our churches places of im- 156 DISMISSION. prisonment. Welde, in his reply to Rathband, says : ' "If any man be desirous and steadfastly bent to depart, the church never holds hira against his will, though she sees Uttie or no weight in his reasons. What would he have thera do, when they cannot be satisfied with the grounds of his depar ture ? Must they say they are satisfied, when they are not? AU they can do is, through indulgence, to suspend their vote, and leave him at liberty," He goes on to show that the church can testify to all his good conversation; and on this testimony he can be received, and so need not be left like a heathen. True, these reraarks were made with spe cial reference to changing of residence, in the feeble days of the colonies, and specially of the frontier towns ; but the principle will apply to all removals from one church to another. Were it understood and acted upon, it would save nearly half the pre sent bickerings between churches and their dis affected raerabers, and half the " delivering up to councils," Here is a system of perfect liberty on both sides. Cotton Mather " says : " When one judges that he can, with more edification, enjoy the blessings of the new covenant in another society, except the society have any just exception against his judging so, he does well to ask a disraission, , , , and they ought to give it. If they refuse, a councU may order it," Isaac Chauncy * says : " A letter of disraission may be either with or without recom mendation, as the case may require, or the carriage of the member hath been, though he hath not been under dealing of the church for any censurable ac- ECCLESIASTICAL POWER, 157 tion," — See Affinity; Members, improperly de tained, — remove with consent, — received without dismission; Separation; Schism, ' Page 74. ' In Han. ii. 324, 325. = Rat. Dis. 138, 139 Divine Institution of Cong. Churches, 119. DISMISSION should be denied to one under deal ing, or when asked either to the world or to a false church. — So argues Isaac Chauncy.' The church in Boston thus refused to dismiss F. Hutchinson to no church,' — See Affinity ; Members, may they be received from other churches without dismission and recommendation ? ' Divine Inst, Cong, Churches, 120, ' J, Cotton's Letter to P. Hutchinson, in Hist. Soc, Col, series ii, vol, x, 186, 186, DOCTRINES of Congregationalism. — Punchard' enumerates the most important of these to be, " The Scriptures recognize but two orders of church offi cers, , , , There should be an entire ecclesiastical equality araong all Christian elders, , , , Councils , , , have no juridical authority, being simply advisory bodies. , , , Churches, though independent of each other, . . . yet should hold theraselves ready to give account to sister-churches of their faith and reli gious practices," He shows '' that thes© were among the doctrines of the .Brians, and of the Reformers in the reign of Edward VI, ' Hist, 14, ¦' Ib, 75, 210, 211, ECCLESIASTICAL POWER, wto, — T, Good- win defines this to be " an investiture with the 14 158 ELDERS. authority of Christ, merely out of his will, whereby raen are authorized and enabled, by coraraission frora Christ and in his name, to do what others cannot do ; and, by virtue of which, that which they do hath a special efficacy in it, from the power of Christ seconding and accorapanying it, which also the conscience acknowledging, subraits itself to, as unto the power of Christ, for the sake of his wUl or institution." By this he evidently means things of divine institution, in distinction frora what synods, councils, churches, or church officers, decree of their own wills, without an express institution of Christ, It is evident, too, that Goodwin _ held a special power given to the church to deUver to Satan, — See Excommunication, ' Church Gov. 17. ELDERS, ruling. — This was formerly one of the most vexing subjects in the Congregational churches. In the beginning of the separation, they were in somewhat general use, but are now almost universally discarded, Ainsworth, in his Answei to Smith,' maintains that they were of divers sorts. from the use of different words to designate thero in 1 Tira, v, 17; Phil, i. 1; and Acts xx, SmUb had advocated their diversity in his Book of Prin ciples, but now retracted, and considered thera aU one and the sarae, Sirapson, in his Anatomist Anatoraized,' declares that he believes in their di versity, but asserts that even sorae Presbyterians believed in their identity with pastors, John White ' argues the divine right of ruling elders from Rom. ELDERS. 159 xU. 8 ; 1 Tim. v, 17 ; and 1 Cor, xii, 28 : maintaining that " governments " here means church governors distinct from teachers. Cotton Mather * advocated ruling elders, but tells us that they were alraost extinct in his day ; and that it was argued that 1 Tim, V, 18 was the only Scripture that asserted that office, and that those there referred to might be only differently employed rainisters. He quotes a Scotch writer to prove their necessity, who still concedes that he can find no express raention of thera for the first three centuries, but argues their use from analogy as necessary to guard the rights of the people, Mather also says : " " There are some who cannot see any such officer as ruling elder appointed in the word of God, Our churches are now (1697) generally destitute of such helps,'' But,' in the Heads of Agreement, it is agreed that the question of ruling elders shall raake no break among thera, Owen, in his Nature of a Gospel Church, chap, vii.' says : " Some begin to maintain that there is no need of but one pastor, bishop, or elder" (see ib. chap, viii.), BaiUie" says: "The Independents (i.e, in the Westminster Asserably) were flat against thc institution of any such office by divine right, though they were willing to admit them in a prudential way," See Punchard's View, 78 — 84, See next article, ' In Han. i. 183. - Ib. ii. 245. ^ Lamentations in Wise, 168. ¦¦ Rat. Dis. 122—128. * Magnalia, ii. 20S, "lb. 236. 'Works, XX. 481. In Ilan. ii. 218. ELDERS, same as bishops. — One of the charges 160 ELDERS. against Barrow and Greenwood before the High Comraission was, that they raaintained that every elder, though no doctor or pastor, is a bishop.' Lord King' raaintains, and shows conclusively from the fathers, that the sarae identity was recognized in the primitive churches. T. Goodwin, notwith standing he was for a distinctive order of ruling elders, shows conclusively ^ that there are but two orders of church officers, bishops and deacons ; that elders and bishops are the sarae, the bishops being those whom God had made overseers of the flock (See BaUUe in the preceding article.) Isaac Chaun cy * raaintains that Christ appointed elders to care for the internal concerns of the church, and deacons for the external. " Elder, bishop, and presbyter we may find taken in the Scriptures for one and the same thing: they are taken indifferently for any ruUng or teaching minister." Elder raeans an old raan : applied to an officer, an alderman is elder- raan. He shows that the pastoral oflJce compre hends the whole rainistry ; but, if the pastor is un able to do the whole work, he raay have " helps, a teacher to aid in preaching, and ruUng elder to assist in governing." ' Punchard's Hist. 253. = Enquiry, part i. 65. ^ Catechism, 14, 20. ¦• Divine Inst Cong. Churches, 59—62. ELDERS, ruling, when out of date. — President Stiles ' informs us that several churches, in com pliance with the sentiments of their pastors, had ruling elders and teaching elders, yet they at length ceased to use the ruling elder; and the teachins o ELDERS. 161 elder, as distinct frora pastor, is now dropped. Mr. Felt' says: "The office of elders continued to be esteeraed in the churches till the raiddle of the last century." Dr. Bentley '¦' says : " The office of elder never existed in Salera but in name, and did not survive the first generation ; they were chosen, but never possessed the shadow of power." Dr. Ware * says ruling elders were obsolete in 1735 ; and, though the church then chose two, they could in duce but one only to accept, which ended the mat ter. Dr, Stiles * says : " Neither lay nor teaching elders ever obtained in raany of the churches of the first (New England) generation," Neal * affirms that they were obsolete in his day, — See two next preceding articles ; also, Neander, Church Hist, i. 101, ' Convention Sermon, 64, ' Annals of Salem, 29, '¦' Descrip tion of Salem, in Mass. Hist. Soc. Col. series i. vol. vi. 243, * Hist. Old North and New Brick Churches, 29. ' Con, Serm, 67, " Hist, New England, i, 273—275, ELDERS, was ihere a plurality of, in ancient churches? — Goodwin' argues the affirraative, from their being mentioned in the plural, especijiUy in Acts xiv, and Titus i, Hopkins' maintains the negative, from there being but one angel of each church addressed in the Revelation, , Perhaps both were right. — See close of last preceding article but one, ' Ch. Gov, book \-i, chap, 6, ' System, ii, 232, ELDERS, their offi.ce.— T. Goodwin' says: "It is the elder's office to see that no drone or unpro- 14* 162 ELDER,?, fitable servant be in the church, which may live on other men's labors, 2 Thess, iu. 10, 11," Cambridge Platforra raaintains the same,' It makes it the duty of ruling elders to open and shut the doors of God's house (officially) by admission, ordination, excom munication, and restoring; to caU the church to gether; to prepare matters in private for public church meetings; to moderate church raeetings; to be leaders and guides in church actions ; to see that none of the church live without a calling, or idly in their calling; to prevent and heal offences in life or doctrine; to feed the flock, visit the sick, and pray with thera when sent for and at other tiraes. Prince ' mentions among the principles of the Ro binson church, " Ruling elders should teach but occasionaUy, through necessity, or in their pastor's absence or illness," — See Hooker's Survey, part u, 9—19 ; Hutchinson's Hist, Mass, 376, ' Catechism, 20, ' Chap. vii. sect. 2. ' Chronology, 92. ELDERS, rule of, what ? — Cotton, in his Keys,' makes it consist in authority so binding that nothing can be dope without them, and nothing es teemed validly done unless they are present, Cam bridge Platform ' holds the-same doctrine of a mixed administration, so that no church act can be con suraraated or perfected without the consent of both elders and people. By giving the people power to depose their elders, they, however, virtually liraited their power to that of mere moderators, subject to appeal to the church, Robinson, in his Apology," says : " It behoves the elders to govern the people ELDERS, 163 in voting, in just liberty given by Christ whatsoever. Let the elders publicly propound and order things in the church, and so give their sentence on them. Let them reprove them that sin, convince the gain sayers, corafort the repentant, and so administer all things according to the prescript of God's word," though the people are freely to vote in the elections and judgments of the church. In this way he makes the elders only moderators, though he is endeavoring to prove a mixed government, — See Elders, ruling, when out of date ; their office ; rule as stewards ; servants of the church ; rule as modera tors; Negative Vote, ' Page 14. = Chap. x. sect, 11, ' In Punchard's Hist, 349 ; and Works, iii, 43, ELDERS rule as stewards. — This is raaintained by Richard Mather ' and Cleraens Roraanus,' John Robinson, in his Apology,' says, as we willingly leave these things (adraitting, reproving, &c.) to the elders alone, so we deny, that, in the settled and well-ordered state of the church, they can be rightly or orderly done, without the people's privity and consent. It belongs to the people priraariiy to rule and govern the church. In his Justification,* he says: "The people's obedience stands, not in making these elders their lords, sovereigns, and judges, but in listening to their godly counsels and following their wise directions; , , , so neither stands the elders' governraent in erecting any tribunal , . . over the people, but in instructing, comforting, and improving thera by the word of God." He shows 164 ELDERS. that the elder is set over the church as the physi cian over the patient, the lawyer over his client, and the steward over the faraily, or the watchman over the city, Goodwin ' says : " The government of the church is not lordly, but stewardly and mini sterial," Welde, in his Answer to Rathband,' shows that elders are both servants and governors, and that to them it pertains to be the mouth in the execution of the sentences of the church. Cotton ' advances essentially the same arguments, and uses some of the same words. Carabridge Platform says : ° " Church governraent or rule is placed by Christ in the officers of the church, who are there fore called rulers, while they rule with God ; yet, in case of raal-adrainistration, they are subject to the power of the church." John Robinson shows the sarae in his Apology,' — See Ministers, authority of ' Ch, Gov. 59, = Epist. to Cor. 28, 30. ^ In Punchard's Hist, 346, 349 ; and Works, ui, 34, ¦• Ib, 329 ; and Works, u, 144, ' Catechism, 19. « In Han.ii. 318, 'Keys, 54, ^ Chap, x, sect, 7, » In Han, i. 379. ELDERS, servants of the church. — Robinson, in his Justification of Separation,' says : " We profess the bishops or elders to be the only ordinary gover nors in the church, , , , only we raay not acknow ledge thera for lords over God's heritage ; but we hold eldership as other ordinances given to the church for her service, and so the elders or officers servants and rainisters of the church," Ainsworth, in his Answer to Johnson and Clyfton,' says: " Neither should the elders be rainded, like Ahitho- " ELDERS, 166 phel, to take it ill if their counsel be not followed," Barrowe, in his reply to Giffard, asserts '¦" that, in default of elders, the church have power not only to choose, but also to ordain them; for the eldership doth not add raore power, but more help and ser vice, to the church in this action," Owen, in his Catechism, Ans, 42,* says : Discipline, by authority, is admitted to the elders; trial, judgment, and con sent, to the brethren. But he before asserts,' Ans, 28, that the elders guide the worship by authority, not from the church, but frora Christ, — See Nean- der's Church History, i, 109, See Officers, ser vants of the church. ' In Han. i, 205, = Ib. 250. ' Ib. 68. ¦• Works, xix. 547. ' lb. 629- ELDERS rule as moderators. — So taught John Robinson,' in his Apology ' and in his Answer to Helwisse,' He says of prophesying, that the officers were "to raoderate and determine the whole exercise, Ainsworth, in his Answer to Clyfton,* says : " The elders are to teach, direct, and govern the church in the election of officers. They are to do the like in judging and excomraunicating, . , , and other public affairs," He had just asserted "that to give voices, in the decision of controversies and judging of sinners, is not a part of government, but of power, which saints out of office have," To this agrees Cotton,' Cartwright, in his reply to Whitgift,' says that Paul and Barnabas acted as raoderators, while the churches elected pastors. Hopkins says : ' " To rule over the churches means only to take the lead or preside in the churches ; " yet he seems to 166 ELDERS. hold to the necessity of their acting in concurrence with the church, — See Ministers, authority of. ' In Punchard's Hist, 349 ; Han. i. 380 ; and Works, iii. 43. ' Ib. 369, ' In Han. i. 261, 262, ¦" Ib, 249. ° Keys, chap. v. ° Page 44. '-System, ii. 238. ELDERS, hotv invested with rule. — Cotton ' says: " The -brethren of the church invest him with rule ; partly by choosing hira to the office which God hath invested with rule, partly by professing their own subjection to hira in the Lord." He argues that those can thus invest others with rule who have themselves no power to rule. So Owen, in his True Nature of a Gospel Church, chap, vii,' says: " Rule, or the execution of authority, is in the hands of the elders," — See Power, church may give, ^c. ' Keys, 73, ' Works, xx, 472, ELDERS, IS their office perpetual? — The -exiles in Amsterdam, in their reply to Junius,' object to the Dutch churches that their elders change yearly, and do not continue in their office, according to the doctrine of the apostles and practice of the primitive churches, Rom. ^xii. 4 ; Acts xx, 27, 28 ; 1 Pet, v, 1 — 4, Robinson raakes the same objection in his Apology,' ' In Ilan. i. 1,14. = Ib. 378, ELDERS to be chosen by ihe people. — Goodwin in his Church Government," argues that because God has appointed elders and deacons to be set up by choice, and the people did choose their deacons. ELDERS. 167 therefore we infer that they may choose their elders. See Pastor, power to elect, in the church. ' Page 20. ELDERS, does their power extend beyond their own church ? — The Independents in the Westmin ster Assembly ' maintain the negative : frora Scrip ture, which Umits their power to a particular flock. Acts XX, 28; 1 Pet, v, 2; Coloss, i, 7; and from a pastor's office, in which preaching and ruling are joined. They enumerate a host of incongruities in their being elders to other flocks. Goodwin shows this, at great length, in various parts of his Church Government,' He shows ' that the elders were or dained city by city or church by church, as Titus i, 5 should be rendered ; and * that nothing can deprive a church of the right to have elders of their own to preside over them, Tompson and Mather, in their Answer to Herle,' say : " Ordinary elders are not, like the apostles, to feed all flocks, but ihat flock over which the Holy Ghost hath made them over seers," They show that, by consequence, elders cannot ordain elders of other flocks, unless invited so to do, ' In Han, ii, 462—472, ' Particularly 53—191, » Page 82, * Page 138, ' In Han, ii, 176, ELDERS, is one or more, necessary to the power ofthe church to act? — Goodwin' maintains that they are necessary to any further action than to supply themselves with such an eldership. Query, Do they not thus supply themselves, pro tem., when 168 ELDERS. they choose a moderator from araong theraselves ? Wise' says, that when the pastors wiU not convene a church, they may consider theraselves without a ruler, and raay convene, as when they have no rainister to choose one. — See Government, church, power of, in the people; Pastor, has he a negative vote ? Ministers, people may do their work if they neglect it; Power, installed in the ministry or the people ? ' Ch. Gov. 138. ' Quar. of the Churches, 168, ELDERS, have they exclusive government? — This was clairaed by Francis Johnson, on the ground that otherwise the people would rule both the mini ster and the elders,' Studley raaintained the sarae, when sorae of his people wished to disraiss hini for his raisconduct. He says:' "Here was a begin ning to tread the path of popular governinent, the bane of all good order, both in church and common wealth," Ainsworth, in his Answer to Clyfton,' shows that, on this ground, there never were any true churches which were constituted before there were any elders to govern thera, ' Han. i. 217. ' Ib. 246. ^ Ib. 247. In taking leave of this once iraportant — now obsolete — subject of ruling elders, it raay be re marked that the opponents of our fathers continu ally alarraed them with the bugbear of democracy. They had never dared question the divine right of kings, and seera to have been often appalled by the ELECTION. 169 s.ght of their own likeness. They little drearaed That the truths which they deraonstrated would be foUowed with such deraocratic consequences and results. Being sincere raonarchists, they tried to raake out a raixed governraent in Congregational ism ; Christ being the King, the ruling elders the aristocracy, and the churches the people. But, as their principles obliged them to make their elders amenable to the people, they in fact reduced thera to raere presidents of deraocratic assemblies under the great divine constitution. Thus their demo cratic church notions and the growing spirit of deraocratic civil liberty mutually strengthened each other, till, long before the American Revolution, the advocates for tory rule and aristocratical eldership became comparatively few, Tbe same spirit of democratic liberty is now making vast inroads into the Hierarchal and Presbyterial communions ; and causing revolutions, based raore or less on Congre gational principles, by those who as yet only see men as trees walking. May they soon see every raan clearly ! Every new triuraph of civil and reli gious liberty adds to the growth of that stone which is destined to becorae a great raountain, and fill the whole earth, — See Independency endangers monarchy. For the whole subject of elders, see Officers, Ministers, Pastor, Presbytery. ELECTION gives power, but does not transmit it. Owen, in his Nature of a Gospel Church, chap, iv.' shows that election to office only gives the power of that office, as Christ directs, but does not trans- 16 170 EVANGELISTS. rait power from one to another. The power of office is not in the electors. And, under the head of Ordination, it wiU appear that it is not in the ordainer, but is dkectly from Christ to those whom the people elect. • Works, XX. 426, EVANGELISTS, what.— Thoraas Goodv/in ' as serts that they were extraordinary rainisters, to cease. And he atterapts to prove it' frora 1 Tira, i. 3, and Tit. i. 5. He says their business was " to perfect the work which was begun, and to settle the churches." John Cotton ' says : " But, for the continuance of this office of an evangeUst in the church, there is no direction in the Scriptures," — See Punchard's View, 76, 77. ' Ch, Gov, 129, » Ib, 312, '•> Keys, 78, EVANGELISTS not to be ordained for the con version of infidels. — Owen, in his Nature of a Gos pel Church, chap, v,' raaintains that no church has power to ordain raen for the conversion of infidels, unless by designation of divine Providence ; that the primitive churches ordained none but to office in a particular church. He asserts that such ordi nations were forbidden in the ancient churches, and that the Council of Chalcedon' declared them null. " Such ordination wants a constituted cause," viz. election by the people. On this principle all our ordinations of missionaries, evangelists, &c. are un- congregational. When there is a church to need • A.D. 461, EXCOMMUNICATION. 171 a pastor, they are corapetent to ordain him. And, as for the necessity for it to their administering occasional comraunion to destitute churches, it should be borne in raind that this was formerly considered as out of order, (See Ministers, may they administer seals in another church ?) But sup pose Richard Mather's and Dr. Watts's theory the true one, viz. that the church may lawfuUy employ any of their own number to administer them, — (see Seals, can a church authorize? 8fc!) — then there is no need of any special unction, by ordina tion, either in a broken or an unbroken succession, to give this power, I, Chauncy " says that an evan gelist " needs no other ordination than the appro bation of the church of which he is a member, accompanied with solemn prayer for a blessing on his ministry," There was an ordination of several evangelists for the Society for promoting Christian Knowledge, in Boston, in 1733,' See Neander's Planting and Training of the Church, book iii, chap. 5. The arguments for, and the raode of pro cedure in, the ordination of evangelists and mis sionaries, are given at length in Uphara's Rat. Dis, sect, 86 — 94, Suffice it to recoraraend the careful investigation of this question, — See Ordination of missionaries. ' In Works, xx, 466, ' Divine Inst, Cong, Churches, 83 ' Rev. Dr. Sewall's Sermon at their Ordination, EXCOMMUNICATION, what. — A question much agitated among the old Congregational wri ters and some others, "Fhe True Description out 172 EXCOMMUNICATION. of the Word of God of the Visible Church ' holds that " it is a casting out of their congregation and fellowship, covenant, and protection of the Lord, and delivering to Satan," &c. Goodwin" raain tains the same doctrine of an official spiritual pun ishment, from which there is no appeal on earth. He heads his sixth chapter, book L : " That by ex comraunication raore is meant than a mere casting out ofthe church ; that it is an ordinance of Christ to deliver the excommunicate person to Satan, in his name and power." And fully does he sustain his caption, in his positions, if not by his arguraents. He raakes the execution of the sentence the anathe ma maranatha, and raaintains that Satan is ever ready to visit with special terrors such as are cast out. His arguraents are specious and terse. Lord King= shows that it was thus viewed by the an cients, as, for instance, frora Tertullian : " That the delinquent was banished frora coraraunion of prayers, assemblies, and all holy converse ; being looked upon as unworthy of huraan society, cast out of the church of God, and, impenitently dying in that state, as certainly excluded frora the king dom of God hereafter." John Owen, in his Nature of a Gospel Church, chap, .x.* defines it " a giving up to the state of the heathen and the kingdora of Satan, and declaring him liable to everlasting pun ishment without repentance." Others, however, advocated a different theory. Burroughs, in his Lenicura,' says: "It is a great question among our brethren, whether this traditio Satana were not apostoUcal, peculiar to the apos- EXCOMMUNICATION. 173 ties, so as ordinary elders had it not." Bartlett, in his Model,' asserts that the sarae was a great ques tion among the Presbyterians in the Westminster Assembly, Hetherington' says: "The Indepen dents practically adraitted no church censure but adraonition ; for that cannot properly be called ex coraraunication, which consisted, not in expelling an obstinate offender, but in withdrawing thera selves frora hira," We see, however, that this was not Goodwin's opinion, nor can I find that Bur roughs denied the power of expulsion frora a church. The Declaration of Discipline, published anony- raously (of necessity) in 1574 (probably Udal's), says : ' Excoraraunication is a cutting off frora the comraunion and fellowship of the faithful ; but de clares it to be " foully abused." It ° reprobates exe cration as a raediura in excoraraunication. Cotton Mather'" says: The difference between the greater and the lesser excoraraunication seeras so little, that " the suspension laid upon an offender, at the tirae of his adraonition, is often stopped at," And " "forraerly they pretended to a forraal giving to Satan ; the pastors of sorae churches have now espoused another notion of this passage, — a prero gative apostolical and extraordinary," S, Mather " is out upon the doctrine with a vengeance. He says : " As to a power fastened to "the keys, ... by which raen can deliver up a person to the devil, in the narae and authority of Jesus Christ, we pretend to no such power, , , , nay, we detest it," Begin ning thus, he goes on to do justice to his position, and wonders that churches advanced in the doc- 15* 174 EXCOMMUNICATION. trines of the Reformation should adopt a theory which so props the doctrine of the infaUibility of the church, and about which there are no charges and special directions in the word of God. He says that these churches pretend to no more power over their members than a society of grave philo sophers over theirs, viz, " to censure and exclude from their society, when they have forfeited its pri vileges," And he says that all such as are tho roughly Congregational wiU be content with this power, Isaac Chauncy " says : " Excommunica tion puts a person but into the condition of publi cans and sinners, with respect to ordinances," Professor Knowles, in his Memoir of Roger Wil liams, says : '* The churches of Plyraouth were in advance of those in Massachusetts, because they held ecclesiastical censures to be wholly spiritual, John Milton, in his Treatise on Christian Doctrine, says : " Deliver to Satan, i,e, " give him over to the world, which, as being out of the pale of the church, is the kingdora of Satan," Punchard, in his View," seeras to recognize the doctrine of sometiraes giving up to Satan, in the distinction which he raakes between excoramunication and withdrawment of fellowship ; the latter affecting the church standing, but not the Christian standing, of the disorderly brother : but he acknowledges his lack of Congre gational authorities for the distinction. ' In Punchard's Hist, 371 ; and Han. i, 33, » Ch, Gov, 8, 36, 39, et al. " Enquiry, part i, 123—125, * Works, xx, 640—644, » In Han. iii. 111. « lb, 240. ' Note iu Neal s Puritans, i, 489, "Page 168. » Ib, 176, 'o Rat, Dis. 149, •• Ib, 166, "Apology, EXCOMMUNICATION. 175 106—109, " Div. Inst. Cong. Churches, 122. " Page 39. '» Vol, ii. 208, '" Pages 181, 281—286, EXCOMMUNICATION by vote of the church. — The Answer of the New England Elders ' says : " The power of excomraunication is in the church," Robinson, in his Answer to Helwisse,' says : One of the elders pronounces it, upon the people's as sent ; , , , the raen raanifesting their assent by sorae convenient word or sign, and the women by silence. The Robinson Church, in their True Description, &c,° advocate the sarae course. So all Congrega tionalists agree. Their views may be found in Goodwin, Ch, Gov, 109, 112, 146, 209 ; Han, i, 254; U, 482, 493; iii, 41, 246, '248; Cotton's Keys, 31, 88 — 91 ; Hooker's Survey, part i, 62, 197 ; part iii. 45, 46; Watts's Coraplete Works, iii, 200; Con^ fession of Low Countiy Exiles, in Han, i. 95 ; Ai: worth, in his Controversy with Johnson, ib, 2j and Allin and Shepard, in their Defence of Answer to the Nine Positions, in ib, iii, 41. !on-. ' Page 72. ' In Punchai-d's Hist. 339 ; and Works, iii, 136, 'lb, 371, EXCOMMUNICATION through the officers, by the power of the church. — Ainsworth, in his Answer to Broughton,' says : " Myself alone never excom municated any, but together with the church, whereof I am, in the name and power of Christ," The Congregational Union of England and Wales say : ' " The power of rejection from a Christian church we believe to be vested in the church itself, through its own officers," Owen, in his Nature of 176 EXCOMMUNICATION. a Gospel Church, chap, x.' says : The church have power to put away an offender without an officer; though judicial power is property in the church, and executive in its officers, ' In Han, i, 162. = Ib. iii. 600. " Works, xx. 547. EXCOMMUNICATION, ts improper, valid? — Owen, in his Nature of a Gospel Church,' says that " this depends on the person's own conscience, , , , If he knows himself to be guilty, it is not void be- ' cause wrongfully performed. If he knows that he is innocent, their wrong course cannot injure him before God." And I am so sadducaical as to sus pect, that his own conscience, and the frightful bugbear doctrine, have rauch raore to do with his terrors 1;han any satanical influence, which it is now in the power of churches, by their vote and their ' elders' anathemas, to raise against him, ' Works, XX, 567. EXCOMMUNICATION should be only for great sins. — The Independents, in their Apologetical Narrative,' say : " They apprehend that excommu nication should be only for crimes of the last im portance."* Robinson, in his Answer to Bernard,' says : " The church of England is in a heavy case, that plays with excoramunications as children do with rattles." Hooker = shows that toleration must be granted to corrupt merabers tiU the evU be ex amined, the parties convened, and censures applied • They evidently refer to what they termed the greater ex communication, or delivering to Satan, EXCOMMUNICATION, 177 for reformation. Cutting off is only used when things corae to an extreraity, (See Rights ofthe accused.) He raaintains* that gross sins "only deserve excommunication by the law of Christ," Owen, in his Nature of a Gospel Church, chap, x,* shows that excoraraunication should be only of scandalous offenders for known sin. The fact must be confessed or clearly proved, a previous process had, and the case deterrained by the whole church. " Haste is the bane of church rule." ' In Neal's Puritans, i. 492, » In Han, i, 209 ; and Works, ii, 60. '' Part i, 27, 28. * Ib. part iii. 39, 40. * In Works, xx, 649—661, EXCOMMUNICATION in difficult cases; churches may have counsel previous to. — So says Cotton Mather, in his Ratio Disciplinae,' T, Goodwin, in his Church Government,' seems to lay down prin ciples which go against this conclusion, though he is arguing against a previous consultation of a classical Presbytery, ' Page 165, • Pages 144—160. EXCOMMUNICATION should be made public. — There is such a relation of churches that such an act should be raade pubUc, Thus the church in Salera apprised the church in Dorchester of their deaUngs with Roger WiUiaras,' The reason is obvious, that there should be sufficient publicity for the community to be inforraed in what relation the individual stands to the church. In whatever way this is raade public, it is sufficient. ' Hutchinson's Hist, Mass, i, 371. 178 EXCOMMUNICATED. EXCOMMUNICATION may take place in the absence ofthe offender.-— Thus the church excluded Mr, Eaton, first teacher of the school in Carabridge,' If it be asked. How is this consistent with the rule in Matt, xviU, ? it is answered, in the language of one of the old Puritan writers, " Whatever is the dictate of the law of nature is the law of God," Otherwise, the deUnquent might claim to be in good standing in the church, so long as he kept out of the way, ' Winthrop's Journal, i, 313, EXCOMMUNICATION, one church has not power of, over another. — Ainsworth, in his Comraunion of Saints,' says : " For although we raay advise, exhort, warn, reprove, &c, so far as Christian love and power extend, yet we find no authority com raitted to one congregation over another for excom raunicating, , , . Christ reserveth this power in his own hand," Burton, though he seeras in words' to raaintain the contrary, yet evidently refers to a mere withdrawal of fellowship, — See Churches discipline each other, but not juridically. ' In Han, i, 285, ' Ib, ii, 77. EXCOMMUNICATED, how to be treated. — The views of Congregationalists differ on this point, correspondingly to their views of the nature of ex comraunication. Should he be treated as the Jews treated publicans and sinners, or as Christ treated thera ? John Cotton says : ' " With a pubUcan the Jews would not eat ; , , , no raore should we with EXCOMMUNICATED, 179 excommunicate persons," Cotton Mather says : ' " They are not excluded frora civil privileges, but frora farailiarity ; thus acting according to the apos tle's rule to avoid thera," The Robinson Church, in their True Description, &c,,' say : " They (the church) are to warn the whole congregation, and all other faithful, to hold hira as a heathen and a publican, and to abstain theraselves from his society, as not to eat or drink with him, &c, ; unless it be such as of necessity raust needs, as his wife, his chUdren, and faraily. Yet these, if they be mera bers of the church, are not to join with hira in any spiritual exercise." This was written either by Clyfton or Smith, Robinson's predecessors, Robin son says ' that " excommunication should be whoUy spiritual, a mere rejecting the scandalous from the comraunion of the church, in the holy sacraraents and those other spiritual privileges which are pecu liar to the faithful," John Cotton ' argues that they were to walk towards thera as the Jews walk to wards heathen and publicans, withholding from them farailiar civil coraraunion; for so the Jews said to Christ's disciples, " Why eateth your Master with publicans and sinners ? " A raost unfortunate quotation for his arguraent, unless the exaraple of the Pharisees is to be followed rather than that of the Lord Jesus Christ, Cambridge Platform,^ Hooker's Survey,^ and Owen's Catechism, Ans, 46,^ teach the doctiine of non-intercourse. But Samuel Mather' advocates the contrary; the church, as hc argues, having gone to the extent of their commis sion when they have cast the offender out of their 180 EXCOMMUNICATED. communion, Mitchell'" supposes the injunction, " no, not to eat," to refer to persons guilty of gross iniquities ; " with such a one not to corapany ; " though he advocates a distinction in the conduct to be observed towards excommunicates and other irapenitent persons, Dwight" holds the sarae view of the interpretation of the passage, Ames, in his Marrow of Sacred Divinity," says : " They who are lawfully excoraraunicated are to be avoided of all coraraunicants, not in respect of duties simply moral, or otherwise necessary, but in respect to those parts of conversation which are wont to ac company approbation," Letchford, in his Plain Dealing," says : "The excoramunicated is held as a heathen man and a publican, yet children may eat with their parents. The excoraraunicated may come, and hear the word and prayer. But at New Haven, where Mr, Davenport presides, he is held out of the raeeting in frost and snow, if he will hear," Perhaps this is an old edition of blue-law fictions. But sure it is that even sorae of our Puri tan fathers retained so rauch dread of what the popes invented, that they supposed excoraraunica tion the raost dreadful of evils, and helped to make it so. In John Cotton's Letter (in behalf of his church) to Francis Hutchinson,'* it is admitted that he should sit at table with his mother, though they deny that others than near connections raay thus eat. Who gave the dispensation for connections not to esteera the excoraraunicate as a heathen and a publican ? — See Excommunication, what ; Ex communicated, may they set up churches 1 EXCOMMUNICATED, 181 Way of the Churches, 93. ^ Rat, Dis. 165, 166, ' In Pun chard's Hist, 371, ¦'lb. 363. 'Keys, 81. « Chap, xiv. sect, 6, 'Part iii. 39, " Works, xix, 559, » Apology, 93— 109, "Guide, 130- " Works, Serm. clxii. " Page 169. '^ In Hist. Soc. Col. series iii. vol. iii. 73. '* Ib. series ii. vol. x, 186. EXCOMMUNICATED, his sentence to be treated as right, till the matter is examined and judged by others. Goodwin ' shows that this is right in itself, and was practised by the primitive churches, Mitchell ' clearly advocates the same doctrine, which has been ever practised. By the advice of council, however, those deemed to have been unjustly cast out are received into other churches,' — See Dis mission; Members received without dismission. — See also the last preceding article, ' Ch. Gov. 204, 227. ' Guide, 118. ' Hubbard's Hist. Mass, 419, EXCOMMUNICATED, maa^ they set up churches ? Goodwin ' strenuously maintains the negative, on the ground of his hobby doctrine, — their being judicially delivered to Satan, Here he at one blow unchurches all the churches of the Reforraation. They were again and again excoraraunicated under the most awful execrations. Besides, he here loses sight of his own exception, — that unjust excora raunication is null and void in the sight of God. Admit this exception, and his proposition amounts to no more than the doctrine of all orthodox Con gregationalists, viz. that none but penitent believers have a right to church membership. • Ch, Got, 207. 16 182 FELLOWSHIP. FAITH, particular, i.e. assurance of having the thing prayed for. — Thoraas Goodwin held the doc trine of a particular faith, and prayed not for Crom well's recovery, of which he was assured ; but his assurance proved unfounded presumption,' John Howe held the contrary doctrine. ' Eliot's Ecc. Hist. Mass., in Hist. Soc. Col. series i. vol. ix. 9. FELLOWSHIP, all Christians have a right to it. Goodwin ' shows that every godly raan has a right to the sacraraents and to church fellowship ; yet to the sacraraents only in virtue of his church relation, as every freeraan has a right to the comforts of the marriage state, but is entitled to them only through raarriage itself, Sarauel Mather ' represents Cot ton as having declared to his congregation, that, if even " a poor Indian should step forth and say, I love the Lord Jesus Christ in sincerity and truth, and should testify his willingness to walk according to the gospel, though his defects were great for ignorance and the like, he should be for admitting him to the Lord's table," — See Creeds, ' Ch. Gov. 259. ' Apology, 86, note. FELLOWSHIP of various kinds and degrees. — Goodwin' shows that feUowship is of three kinds; Personal, in secret duties ; rajstical, coraraon to aU the saints; and in a coramunion in an instituted church, ' Ch, Gov. 266, FELLOWSHIP, rules of — Owen, in his Eshcol, FUNDAMENTALS, 183 or Duty of Walking in Fellowship,' says the rule of walking in fellowship is " cheerfully to undergo the lot of the whole church in prosperity and afflic tion, and not to draw back under any pretence whatever," That which leads to shrink from one duty will lead to shrink frora other duties, till the meraber becoraes a backslider. Another rule which he lays down ' is. Watching over and adraonishing every brother, and teUing the church if he be not reclairaed. He shows ' that telling the elders is not telling the church, ' In Works, xix. 98. » Ib, 103, " Ib. 106, FLIGHT in persecution is admissible. — So argued John Robinson, in his Answer to Helwisse,' and applied the argumentum ad hominem (i,e, appUed it personally), ' In Han. i. 265 ; and Works, iii. 159, FORMS, needless in ordinances. — Cotton Mather, in his Ratio Disciplinae,' speaking of ordination, says : " For these things the churches of New England have no forras. They are instructed and united in the substance, and their not being tied to forras does but give thera the delight of the more variety in expressions and in circurastances," ' Pages 40, 41, FUNDAMENTALS of Christianity. — As the Congregational rule is. Union with all who em brace the fundamentals of Christianity, there will still be a want of agreeraent just so far as they dis- 184 FUNDAMENTALS. agree as to what the fundamentals of Christianity are. The Independents presented to Parliaraent sixteen articles, which they deemed fundamental. These embrace the usual orthodox views of God, the Scripture, the atonement, total depravity, justi fication by faith, the damnableness of continuing in known sin, worshipping God according to his wUl, the resurrection, and the final judgment and retribution. They are plain and siraple, and con tain nothing objectionable to any evangelical Christian, They raay be seen at length in Neal's Puritans,' Watts, in his Foundation of a Christian Church,' says that the fundaraentals required to be professed wUl be different, according to the dif ferent degrees of light of the professor. They should include such knowledge as is essential to Christianity, He gives a list' of substantial arti cles, all very fundaraental save the one on infant baptisra, which he pleads is fundamental to the peace of the church, though not of Christianity, He maintains,* that confessions of faith raade to the church should be confined to no set form of ex pression, and declaims 'against those set confessions which exclude for nonconforraity to one little point or word, Letchford, in his Plain Dealing,' says: Mr, Cotton lately preached a serraon, showing that there are twelve, which tiied by, any church raay receive thera in. They are substantially these: — The Trinity; God's universal governraent; God only to be worshipped ; his worship is instituted in the Scriptures; the fallen state of man ; inability to save ourselves ; incarnation for the work of redemp- FUNERALS. 185 tion ; salvation offered only to believers ; no man can corae to Christ, except the Father draw him by his word- and Spirit; justifying grace; the jus tified regenerated and sanctified ; iraperfect sanc tification in this life. Ignorance concerning the foundation of the church, as baptisra, imposition of hands, &c., he argues, should not hinder frora adraission, — See Confessions of Faith; Creeds, ' Vol, ii. 143, ' Vol. iii. 256. ' Ib. 258—262, * Ib. 262, 263. ' In Hist. Soc. Col. series iii. vol. iii, 69, 70, FUNERALS, — Our Puritan fathers saw so rauch superstition connected with the burial service, con secrated graveyards, and the like, that they, for a tirae, alraost wholly discarded all funerals. The First Independent Church in England say, in their Confession, art, xxiii, : ' " Concerning raaking raar riage, and burying the dead, we beUeve that they are no actions of a church minister, neither are ministers called to any such business; neither is there so rauch as one exaraple of any such practice in the whole Book of God, either under the law or under the gospel; without which warrant we believe it unlawful, whatsoever any rainister doth, at any tirae and place, especially as a part of his rainiste rial office and function," Cotton Mather, in his Ratio Disciplinse,' says of the New England prac tice : " In many towns, the rainisters raake agree able prayers with the people, corae together at the house to attend the funeral of the dead, and in sorae they make a short speech at the grave : in other places, both these things are wholly omitted. 16* 186 GOVERNMENT. However, they are not forbidden, as in the French churches, where the prohibition runs, ' There shaU be no prayer or serraon at funerals, to shun super stition,' " The Apology of the Overseers, &c,, of the English Church at Arasterdara, says ' rainisters should not be burdened with civU affairs, as mar riages, burials, &c. Letchford, in his Plain Dealing,* shows that they have funerals without reading or sermons, but in silence, Dr, Ware, in his History of the Old North and New Brick Churches,' says : " Dr, Samuel Mather, at his own request, received a private funeral in 1785," (How?) • In Han, i. 300, ' Page 117, ' Pages 37—61, •* In Hist, Soc. Col, series iii, vol, iii. 94. * Page 23. GIFTS, weekly. — Jacob's Church say, in their Confession, art. xxv.' of gifts and offerings : " Though they be free and voluntary in the givers, touching the particular quantity, yet that they do thus give and offer every Lord's day is a very coraraandraent of God, and a point of necessary obedience in raan," See Collections, weekly. ' In Han, i, 800, GIFTS tohich God gave to men. — Goodwin ' shows that these are pastors, teachers, and church officers. ' Ch. Gov, 263, GOVERNMENT, church, instituted in the Scrip tures. — John Milton, in his Treatise against Prela cy,' says and demonstrates « tbat such government GOVERNMENT. 187 is set down in the Scriptures, and that to teach otherwise is unsound and untrue." J. Burroughs, in his Serraon before Parliament,' says : " Ecclesiasti cal government, being of divine institution, raust be the sarae where churches are complete," Prince, in his Chronology,' says of the founders of Ply mouth church and colony : " They observed God's institutions as their only rule in church order, dis cipline, -and worship," J, Corbett, in his Principles and Practice of Several Nonconformists, says : * " We believe that it is Christ's high prerogative, transcending aU huraan authority, to institute spiri tual officers," Goodwin taught the sarae doctrine abundantly in his Church Goyernment, — See Churchcs, instituted bodies. ' Works, i, 84, " Page 33, " Page 6, * Page 4, GOVERNMENT, church, noi lawful to alter.— Pierce, in his Vindication of Dissenters,' quotes frora Wickliffe: "'Tis not lawful for S Christian, after the full publication of the law of Christ, to devise to himself any other laws for the governraent of the church," Eaton and Taylor, in their De fence,' say : " The way of discipline is one and essentially unchangeable," 1 Tira, vi, 13, 14, ' In Punchard's Hist. 161, ' Page 107, GOVERNMENT, church, should it be varied to suit circumstances? — Answer: When God thus alters it, Goodwin shows ' that, under the patriarchal dispensation, it was in the head of the family ; under the Mosaic, it was hierarchal ; and under the 188 GOVERNMENT. Christian, when the church was to be dispersed araong all the nations, it was raade congregational. Burton, in his Vindication of Independent Churches, in answer to Prynne's Twelve Considerable Ques tions,' shows that, in case it might be varied with out his direction, it might be obliged to conform to that which is unscriptural ; and that the gospel might just as well be varied, and sent to different countiies garbled to suit the wishes of the rulers and the people, ' Ch. Gov. 176, ' In Han, ii. 389—393. GOVERNMENT, chwch, in the people. — Robin son ' says : " It should seera, then, that it appertains to the people, , , , unto the people primarily, under Christ, to rule and govern the church." Goodwin, in his Church Government,' raaintains the same doctrine, and discusses it at large. The Puritan ministers of England, in their Letter to the Gene ral Assembly of Scotland in 1641,' assert that " the whole power of government, and aU acts thereto pertaining, are, by divine ordinance, in foro externo, to be deterrained by the most voices in and of every particular congi-egation. They moreover plainly intimate that their acts ought to be determined "without any authoritative — though not without a consultatory — interposition," MitcheU, in his Guide,* says : " The church, though destitute of a rainister, is still corapetent to discipline, though the presence and aid of a pastor is very desirable," — See Elder, is one, or more, necessary to the church's potver to act ? Ministers, authority of what ? Pas- GOVERNMENT. 189 TOR, has he a negative vote ? Power, installed in ministry or brethren? Ministers, people may do their work for them, if they neglect it. — See also the next article. ' In his Apology, in Punchard's Hist. 347 ; and Works, iii; 34. = Page 44—49, ' In Han, ii, 98, * Page 94, GOVERNMENT, church ; is it mixed ? — Not withstanding the old Congregationalists so strenu ously raaintained that the government was in the people, yet they took pains to argue that it was a mixed one. This they did to avoid the imputation of deraocratic sentiraents and practices,' Jacob, in his Divine Beginning and Institution of Christ's Visible Churches,' maintains that it is democratical as to the necessity of the free consent of the people ; aristocratical so far as the direction of the elders and pastors is concerned ; and also partly raonar- chical, alluding doubtless to Christ's rule over it, which is acknowledged by all. Hooker, in his Sur vey,' and Carabridge Platform,' assert the sarae thing in sirailar language ; yet they are careful to put an effectual check on the aristocratical power of the elders, ih raaking thera amenable to the church for mal-adrainistration. The language of the Platform* is: "Church government or rule is placed by Christ in the officers of the church, who are therefore called rulers, while they rule with God, Yet, in case of mal-adrainistration, they are sub ject to the power of the church." This explanation puts an end to the idea of an irresponsible vetoing aristocracy ; a sentiment not likely to prevail among 190 GOVERNMENT, Araericans of this age. — See the cross-references under the last preceding article, ' In Han, i, 228. ' Part i, 206. ' Chap, x. « Pages 39, 40. GOVERNMENT, Congregational, how distin guished. — Hooker, in his Survey,' among other distinguishing points, notices these : The power of judgment is not the power of office. The people are superior to their elders in point of censure, and do not give away the power of judgraent when they choose an officer. The officers raay call them to gether, enjoin thera to hear, enjoin silence, and dis solve (?) the raeeting when they act disorderly. The power of judgraent is in the church formaliter, in the rulers directive. Mitchell says : " " The things which distinguish the Congregational plan from others are two : the importance it gives to the bro therhood, in matters of discipline and government; and the independence of the churches of foreign control or supervision, , , , The powers of govern raent are vested in the church as a body with its officers ; the latter acting in their official capacity, as the guides and the executive of the church," — See Congregationalism, epitome of principles of. ' Part i, 191—196. " Guide, 57. GOVERNMENT, civil, what obedience do we owe it ?-'-I quote several old writers on this point, ob serving the order only of the pages of the books quoted. Bridge, in his Wounded Conscience Cured,' quotes several Gerraan, French Protestant, Genevan, Dutch, Scotch, and English divines, GOVERNMENT. 191 maintaining that if the prince turn traitor, and the people resist, they are not rebels. He says : " " Tho [lower (of governraent) abstractly is frora God ; , , , the designation of the person that is to work , , , under this power is of raan, , , , We leave this power where we found it. But, if the person entrusted with that power shall not discharge his trust, it falls to the people to see to it ; which they do as an act of self-defence, not of jurisdiction over their prince," He shows ' that " there is a difference between dis posing of a thing by way of donation, and by way of TRUST : " the one raay, aud the other may not, be resumed. The power of the prince he holds to be only a trust-power. But " if the conqueror conquer the whole kingdora, and keep them under by conquest only, why may not the subjects rise, and take up arms, and deliver theraselves frora slavery?" J, Burroughs, in his Glorious Narae of the Lord of Hosts,* notes several things which the spirit of a Christian should not bear ; viz, " A natu ral slavery in these three things : his property, which God and nature hath given hira, to be wholly at the will of another . , . ; subjection to a governraent that he has in no way yielded assent unto , , , ; and to be in such a situation, that, whatsoever he does, he shall receive nothing for it by way of justice, but raerely of favor. This is slavery, which an ingenuous spirit cannot bear." In his Answer to Fearne,* he says : The apostle does not say. Whosoever resists the highest man resists the ordi nance of God, but Whosoever shall resist exousia (the authority, not dunamis, mere force). He infers * 192 GOVERNMENT, that we are subject to the king's power, i,e, what the laws give him, but not to his will. The apostle requires us not to resist the exousia, but does not require us not to resist tyranny. The power is of God, but designing the person to exercise that power is anthropine kiisis, a human creature, 1 Pet, ii. 13, The right to govern comes not from conquering, but from some agreement antecedent or consequent. He raaintains that acting without law is not an abuse of any lawful power, but only usurpation and tyranny. Hannah Adaras, in her History of New England,^ says: The influential characters in New England raaintained that " birth is no necessary cause of subjection ; " and that, when they re moved, they owed no subjection but a voluntary one, founded on their corapact with the king. Cot ton pleaded that " governraent is a theocracy," and that none but the pious should be chosen rulers, and that raagistrates should have coercive power over churches ! ' Withers, in his History of Resist ance,' says: The late Lord Chief Justice (Holt), at the time of the abdication of James IL, decided that " he who hath a trust, acting contrary, is a di?- claimer of the trust," Baynes, in his Diocesan's Trial,'" says: "If kings be not absolute monarchs, it was never deeraed absurd to say that their people had power, in some cases, to depose them," Dr, William Ames the younger, in his Legislative Power is Christ's Prerogative, maintains that all legislative power is from him, and that men are bound to obey aU laws which are right and proper, and not those which come of the ten horns of the GOVERNMENT, 193 beast, Philip Nye, in his Oath of Supremacy Law ful, and the Power of the King in Civil Affairs, says : " " All men are by nature equal," and yet lamely argues the divine right of kings. He as serts " that no power, civil or ecclesiastical, can enforce the soul. He argues" that the civil raagis trate, and not classes, ought to have a power of jurisdiction over the several congregations in his dorainions. Pierce, in his Vindication of Dissent ers,'* says : The Puritans admit that the power of magistrates is frora God, but the power to desig nate the raagistrate is in the people. In thc High Church Politics,'* it is asserted that, in 1683, twenty- seven propositions were conderaned by the Univer sity of Oxford, araong which are, — " AU civil authority is derived originally from the people. There is a mutual corapact, tacit or express, be tween a prince and his subjects ; and, if he perform not his duty, they are discharged frora theirs. If lawful governors become tyrants, and govern other wise than by the laws of God and man they ought to do, they forfeit the right they had to their go vernment, , , , The doctrine of the patient suffering of injuries is not inconsistent with the violent re sisting of the higher powers, in case of persecution for religion. There lies no obligation upon Chris tians to passive obedience, when the prince com mands any thing against the laws of our countiy ; and the primitive Christians chose rather to die than to resist, because Christianity was not yet established as the laws of the empire." We are told,'* that Dr, SachevereU, in his Fifth of Novem- 17 194 " graves. ber Sermon, 1709, before the Lord Mayor and Al- dermen of London, said : " The grand security of our governraent, and the very pillar on which it is founded, is a steady beUef of the subject's obliga tion to an absolute and unconditional obedience to the supreme power in aU things lawful, and the illegality of resistance under any pretence whatever." And we are also informed, that these passages made the groundwork of his irapeachraent,'^ Hc defended himself on the ground that it was " the doctrine ofthe church," — See Goldsraith's History of England, iii. 111 — 115; and Abridgraent, 200, 201, on reign of Queen Anne, See Resistance. ' Pages 6, 7. ' lb. 20. ' Ib. 41, 42. ¦¦ Page 94. * page 2. " Ib. 7—14. ' Page 32. " Ib, 34, ' Page 19. 'o Page 88. " Page 17. '^ lb. 32. '^ Ib. 41—43. '« Page 319. '* Page 88. '« Ib. 96. " Ib. 99. GRAVES, iheir position. — In the reign of super stition under Elizabeth, one of the primary ones of Bishop Wren's ridiculous articles of visitation was, Are your churchyards duly consecrated ? and " Are the graves due east and west, and their bodies buried with their heads to the west?" ' Men who despised the law of conforraity to such idle ceremo nies, when they came to this wilderness took evident pains to disregard this rule, as raay be stiU seen in some of our old graveyards, particularly in See- konk, Mass.* Mr. Newman, the pastor there, had been seven times obliged to flee his parish in Eng land, on account of his nonconformity. The studied * I have it from good authority that the same is true of the old graveyard in Plymouth. HABITS. 195 irregularity of these graves speaks a language like the round cap of the Puritan divines, not very beautiful in itself; but, when the law required an oath of the necessity of a square one, it spoke like Daniel's open window, when he prayed to the God of heaven in defiance of the decree of the king. — See Ceremonies, Habits, Nonconformity, ' Neal's Puritans, i, 324, 325, HABITS, Popish, rejected. — This was done be cause the common people then "held them sacred on account of their consecration. One of the first con siderable moves towards nonconformity was on the occasion of Bishop Hooper's refusing to be made a bishop in these habits,' Here rose up, or rather greatly increased, the Puritans, who held that things indifferent in theraselves ought not to be required by law, to the ensnaring of raen's consciences;' and raultitudes lost their livings by the act of uni formity,' Bucer and Peter Martyr both inveighed against the habits, Bucer would not wear the square cap, " because his head was not square," * The foreign divines, when consulted, all decided against these habits ; yet they were pressed, and multitudes ol the best ministers in the land lost their places rather than conform. The question was not about the mere trifle, whether they should wear a cap or surplice, but whether they should wear such a one as would ensnare weak consciences, and lead thera to idolatry. Whoever would understand this controversy should study Neal's History of the Puritans, i, 51 — 107, and much else in this valua- 196 HABITS. ble work. Wearing these habits, they considered, would be understood as approving of many Popish superstitions, (See Bradshaw's Treatise on Wor ship, pages 1, 16,) Neal, in his History of New England," says : The first set of Protestant bishops under Elizabeth were opposed to the habits, " Grin dal calls God to witness, that it did not lie at their door that they were not quite taken away," Pierce, in his Vindication of Dissenters, says:" "Burnett teUs us, that Cranmer and Ridley designed to have procured an act to aboUsh the Popish garments;" and ^ that " John Rogers positively refused to wear the habits, unless the Popish priests were enjoined to wear upon their sleeves a chalice with a host." When they pulled off Latimer's garraents at his degradation, he said : " Now I can raake no more holy water." He and Bucer were both opposed to the habits. And ' he shows that the habits have always been offensive to good men, churchmen as well as dissenters. R. Parker, in his book Against Symbolizing with Antichrist, especially in the Sign of the Cross, says : " They say the cross and surphce " being consecrate to his service, they begin to be the things of God, yea, parts of God, whose worship is a worship of God, as the purple is wont to be worshipped with the king : , , , images and crosses must be adored, like holy vessels, holy books, holy vestments, with the like," He asserts'" that the cross, surplice, &c., are " incurable and irrecouerable idolothites," and proeeeds to prove it, showing that things iU consecrate necessarily becorae unholy. Prince, in his Chronology," informs us that Fuller HALF-WAY COVENANT. 197 says that John Rogers and Bishop Hooper were the heads of the reformers called Puritans. Hooper refused to coraply with the habits; and the raatter progressed till Archbishop Cranmer, Bishop Ridley, Bishop Latimer, Dr. Taylor, Mr. Philpot, Mr, Brad ford, and other glorious martyrs, carae into the sarae sentiraents. The whole case is described in sect, ii, part ii, — See Ceremonies, ' Hist, Puritans, i. pref. ix. 61, 62, 'lb. 79, Ib.77, *lb,92, ' Neal's N, Eng. i. 48. » Page 11. ' Ib, 32, 'lb, 476, 'Page 8, '" Ib, 9, " Pages 212—216. HALF-WAY COVENANT. — This was a doc trine which, having previously taken root, prevailed to a considerable extent in the last half of the seventeenth and first half of the eighteenth centu ries. To give an adequate analysis of the contro versies on the subject would be to compose quite a volume, Dr, Harris, a seeming advocate for the doctrine in the present century,' calls on such as have taken this covenant to fulfil their vows, raain taining' that it is just as binding as the covenant of full coraraunion, Stoddard, in his Instituted Churches, carried the doctrine so far, that he asserts' that infants descended frora parents under church censure are not to be denied baptisra; and* that the baptized are not to be debarred the coramunion for the want of the exercise of faith. Increase Ma ther was one of the great champions of this doctrine, having been brought over in a dispute with Mitchell of Cambridge, He tells us plainly, in the epistle to the reader, in his First Principles of New Eng- 17» 198 HALF-WAT COVENANT. land concerning Baptisra, that he had changed his mind on this point. He argues frotn authority, asserting that the merabers of the Synod of 1662 had greater facilities for understanding the truth on this subject than others. He raaintains' that it is not an innovation, as sorae suppose, but was the doctrine of the first fathers of New England. (See Baptism, who are subjects of?) The great scope of the book is an atterapt to prove, that the doctrihe of the Synod of 1662 was no innovation. Eliot, in his Ecclesiastical History of Massachusetts,' says : " It was a very great innovation ; " and he tells us that " Mr, AUin of Dedhara replied to the Anti-synodalia of Chauncy ; R, Mather to Daven port (who wrote against the result of synod) ; and Mitchell to Increase Mather, Some say that Mr, Davenport overthrew the arguments of the synod, though they do not like his reasoning on the whole," President Edwards, in his Treatise on FuU Com munion,' shows that " they who pretend to own the covenant, and do not profess piety, do rather reject it," The preface to this essay, by Prince, Webb, Foxcroft, and Byles, asserts that its docti-ines were maintained by the fathers of this country, above threescore years, without dissension, Hemmen- way, in his Remarks on Dr, Eramons's Dissertation, takes the ground that baptized children are all in covenant with God, Dr, Emmons, in his Disserta tion, maintains the contrary. President Chauncy, in his Anti-synodalia, maintains that his doctrine had "been the judgment and the practice in the Bay Patent (some few inconsiderable excepted) for HALF-WAY COVENANT, 195 the space of thirty years. He says ' that " it is a palpable untruth for an unbeliever to engage him self to keep the Lord's covenant," He maintains everywhere, that the baptized are under church watch, personally to warn them, but they are not in covenant. For the origin of the raoveraent in favor of the half-way covenant, it appears that the General Court of Connecticut called a council, which de creed it in 1657 ; but that the churches generaUy considered it an innovation on the principles of Congregationalisra, and were so warraly opposed to it, that it could not be effected without a synod,' In 1662, the Synod in Boston decided in favor of it, but against considerable opposition. The (Gene ral Court of Connecticut then'" "required the mini sters and churches to inquire whether they should not receive all who have a competency of know ledge to their coramunion." Trumbull further asserts," that few churches admitted the half-way covenant for many years, and sorae never did. He says : " " It does not appear, that in 1667 so much as one church in the colony" had assented to the half-way covenant. In this year a synod raet by order of the General Court, consisting of all the preaching elders in the colony, and certain selected ones in Massachusetts (evidently to carry a point) ; but they still failed, and found that the clergy and. people would not give up their private opinions to the decisions of councils. Whoever reads the thirteenth and eighteenth chapters of Trumbull's History will see that the churches and rainisters 200 HOLY DAYS, nobly withstood the encroachments of state autho rity, and only yielded to virtual force and power. Since the days of President Edwards, the practice has gone into disuse in the orthodox churches, — See Uphara's Rat. Dis. 224—231 ; Punchard's View, 251. See Baptism, does it admit to the church? Does it make infants members ? Subjects of; Voters. ' Sermon on Covenant Engagements, 20. ' Ib. 12. 'JPage 18. * Ib. 20. ' Pages 1, 2. ^ In Hist, Soc, Col. series ii. vol. i. 201— 205. ' Page 32, ^ Page 30. ' Trumbull's Hist. Conn. 318. '" Ib. 326. " Ib. 327. " Ib. 482. HERESY. — The popular notion of a heretic is a believer in doctrines fundaraentally false. But the true idea of one, according to Congregational princi ples, i.s, in the language of Mitchell,' " a leader of a faction, raised coraraonly on the ground of his pecu liar doctrinal opinions, but appUcable to any factious leader, whether the division be for doctrines, mea sures, or raen," On this ground, the appeUation " heretic " often falls, like any curse causeless, on the head of hira who opprobriously utters it. John Cook, in his paraphlet. What the Independents Would Have,' says: "He (i.e, an Independent) believes that a heretic is but to be rejected, and, as Luther said, to be burned with the fire of charity," ' Guide, 98,' ' In Han. iii. 256. HOLY DAYS, extra, unlatvful. — Jacob's Church, in their Confession,' say (art.xxU.): "We beUeve that under the gospel there is not any holy day besides the Lord's day." John Robinson, in his Apology,' IDLENESS. 201 speaks of them as " reared up by the side of divine institutions, much more holy than the Lord's day," He conderans the raaking other days, to commemo rate the resurrection, &c,, than the one which is consecrated by Christ hiraself and his apostles, Isaac Chauncy says : ' "It is not in the power of the church to set apart stated tiraes, yearly or raonthly, to be observed, for that would be supersti tion and will-worship (Gal, iv, 10; Col, U, 16, 17) ; but days of fasting and hurailiation raay be ap pointed by any church, according as weighty rea sons lead thereto" (Acts xiv, 23), Pierce, in his Vindication of Dissenters,* shows that the Scrip tures raake certain the identity of but two of the extra days observed as holy; that two of thera are Sundays, and it is absurd to try to raake these more holy. It is uncertain on what day Christ was born, or the purification of the Blessed Virgin occurred, and impious to thank God that such things took place on such and such days. The articles ofthe Leyden Church say:' " The Sabbath is the only day which is set apart, as holy and to bc kept sacred, in the Scriptures ; but churches and congregations are at liberty to set apart days of fasting, thanksgiving, and prayer," ' In Han. i. 300. = Ib. i^ 381. ' Divine Inst. Cong. Churches, 91. " Page 502. ° Upham's Rat. Dis. 39, 249. IDLENESS a disciplinable offence. — This has ever been a doctrine of Congregationalism, founded on 2 Thess. iii. 11— 14 and 1 Tim. v. 13.— See Elders, their office. 202 IMPOSITION OF HANDS. IDOLATRY, remnants of, discarded. ^Robinson, in his answer to HaU,' more than intimates that it is idolatry to kneel at the consecrated bread ; so of kneeling to the ordinary, when we take the oath at his hands. Ainsworth, in his Arrow against Idolatry,' reckons the consecrated places, imple ments, and even rainisters, with many other ceremo nies, derived frora idolatrous Rorae, araong the idolatries practised by the English church, — See Ceremonies; Habits; Kneeling, > In Han, i. 194 ; and Works, iu. 411. = In Han. i. 238. IMPOSITION OF HANDS in ordination; is it necessary? — This is a subject concerning which there has been sorae diversity of opinion, both araong Congregationalists and other reformed churches, Goodwin ' raaintains that it is one of the first principles of the Christian religion, Welde, in his Reply to Rathband,' quotes the Answer to the Thirty-two Questions, page 67 : " Though the essence of a rainister's call consists in his election, yet we look upon ordination, by iraposition of hands, as necessary, by a divine institution," Others, as Dr, Watts,' suppose that " the imposition of hands was the means of conveying miraculous powers," With this view,* it was not practised in the Dutch nor the French churches ; nor has it ever been used in the Scotch churches at all. This is recorded as a fact bearing on the controversy between Clyfton, Johnson, and Ainsworth, It is asserted that in the Scriptures we find that some officers were admitted with it, and some without it. The Independents in IMPOSITION OF HANDS. 203 the Westminster Assembly * consented to the cere mony, ''provided it was attended with an open declaration, that it was not intended as a conveyance of office power." The Savoy Synod * say : " The way of ordaining officers . , , is, after their election by the suffrage of the church, to set them apart with fasting and prayer, and imposition of the hands of the eldership of the church, though, if there be no iraposition of hands, they are rightly constituted rainisters of Christ." But they do not aUow, that ordination to the work of the ministry, though it be by persons rightly ordained, conveys office-power without a previous election of the church. Mr. Pemberton ' argues, from the Scripture instances of ordination, that imposition of hands may not be neglected without sin, Isaac Chauncy " says that there is not the least mention of imposition of hands in the New Testament, where the translators use the word ordination in its proper sense, i, e, installing a person into office, though the word signifies uplifting of the hands, by way of suffrage, in the election of officers. He maintains ' that laying on of hands conferred extraordinary gifts, and raany think it obsolete. He concludes" that it is an obsolete cereraony, which has ceased, and assigns sixteen reasons for his conclusion, araong which are the following: — The end and signification of the rite have ceased ; it never was appropriate to the ordina tion of rainisters ; raost of the apostles were ordained without it, and no ordinary pastor (that we read of) ordained with it ; the church's solemn and public election is ordination, Acts xiv, 23 ; there is no raore 204 IMPOSITION OF HANDS. ,^round for the continuance of this rite than for the washing of feet, or the anointing with oil; it has been abused by Papists, and idoUzed by Protestants, Increase Mather, in his Order of the New England Churches," shows at length that imposition of hands is indifferent, while election is indispensable to a pastor. Notwithstanding all this, our fore fathers, I believe universally, practised imposition of hands in ordination, and usually repeated it in installations. The latter they did to do away the impression of a peculiar unction and an indelible character made by ordination. — See Neander's Planting and Training of the Church, 97, 98 ; Up hara's Rat. Dis., 120; Punchard's View, 96, aud Bacon's Church Manual, 60 ; Coleraan's Primitive Church, 139, 141. — See Calling; Ordination, none besides election necessary ; Translation, ' Ch. Gov. 262. ' In Han. ii. 330. ' Serm. at the Ordm. of Deacons, Works, iii. 312. * Han. i. 242, 243. ' Neal's Puritans, ii. 8. ''Ib. 179. ' Ordin. Serm. of Kev. J. Sewall, 6. 'Divine Inst. Cong. Churches, 68. ' Page 74. '" Pages 78—83. ". Pages 90—100. IMPOSITION OF HANDS, by whom? — Uichavd Mather, in his reply to Rutherford," raaintains that, because the Presbytery laid hands on Timothy, it does not follow that no others may engage in this cereraony. Trumbull, in his History of Connec ticut,' informs us that Mr, Fitch was ordained at Saybrook in 1646 by two lay brethren, though Mr, Hooker, his theological instructor, w^as present ; and that they did the same in 1660, at the ordination of Mr. Buckingham, though a council was present. INDEPENDENCY. 205 The councU considered it an innovation ; but the brethren were tenacious of what they esteemed their right, and it could not be prevented without inconvenience. The same year, Mr, Newton was installed at Milford by a ruUng elder and two brethren, Isaac Chauncy ' inquires : " Who should ordain when there is no elder? Answer, — Who should do it but the church that called him ? , , , The power is in the church to lay on hands, if necessary, by some brother delegated and appointed thereto ; for foreign rainisters cannot do an authori tative act in that church," — See Ordination by the people. ' In Han. ii. 188. » Vol. i. 299. = Divine Inst. Cong. Churches, 70. IMPROVIDENCE disciplinable. — Mitchell ' says that this is "an offence against nature, justice, and religion." He asserts that it is disciplinable, accord ing to 1 Tira, V, 8, — See Idleness, ' Guide, 99, INDEPENDENCY, what; wherein owned, and wherein denied. — This word has two technical signi fications, as used by different writers, both ancient and raodern. Hence, of those who held the sarae sentiraents, we often find one lauding and the other conderaning Independency, In one of these signi fications it implies raerely the independency of the churches from aU juridical power out of themselves ; in the other, that one church has no right to call another to account, and pass sentence of non-com munion against it, CongregationaUsts admit the 18 206 INDEPENDENCY. first, and deny the second. Hence the authors of the Carabridge Platform ' say : " The terra Inde pendent we approve not," while their brethren in England, then, and to this time, call themselves Independents. It was on account of the extrava gancies of some, who in most things copied the intolerance of Brown, that Robinson and our New England forefathers thought best to avoid the narae. Lord Say, in his speech in Parliament,' says : "The bishops do know (hat those to whom they usually do apply the term Separatists are Brownists. The Brownists differ from us in no fundaraental point of doctrine or saving truth. Their failing is this: They hold that there is no true church in England, no true rainistry, no true worship, which depend One upon another. They distinguish not between the purity of a church and the being of it," Welde, in his reply to Rathband,' shows that we admit representative councUs, and can pass sentence of non-coraraunion, but cannot cast churches out of Christendora, Burton, in his Answer to Prynne,* says of the word Independent : " We are not so ashamed of it as absolutely to disclaira it, for two reasons, — first, for distinction ; second, because the word Independent is to signify, that we hold aU par ticular churches of Christ to be of equal authority, and none to have or exercise jurisdiction over another : " but he rejects the nicknarae, as implying that they denied " subjection to civU government, oi good correspondence with sister-churches, by way of help," Burroughs, in his Irenicum,' shows that we admit the ways of reprcJving churches held by the INDEPENDENCY, 207 Presbyterians, till we come to delivering thera to Satan, where, he says, "lies the knot of the contro versy," " They are not independent as respects giving account to the churches about them, but of being bound, on penalty of being unchurched, to obey their decisions," Bartlett, in his Model,' denies that it can be shown of any Congregationalists, in Old England or New, that they exclude the advice of other churches, or refuse to be accountable to those who in a fair and orderly way desire them. The Propositions to Parliament for Gathering Churches,^ wiU give a pretty good view of the " desires " of those " coramonly but falsely called Independents." " Falsely " doubtless refers to the first definition, as given at the coraraenceraent of this article. — See Uphara's Rat, Dis, 41 — 43; Punchard's View, 185, »Chap, ii. sect. 5, 'In Han. ii, 136, 'lb. 337—341, * Ib, 403, 404. ' Ib, iii, 110, 111, = Ib, 238, ' Ib. 247—249. INDEPENDENCY of churches to exercise govern ment within themselves. — Gibbon, in his Decline and Fall, says : ' Independence and equality forraed the basis of the internal constitution of the primitive churches in the Roman empire. Goodwin, in his Church Government,' argues this independency from the fact that an isolated church has this power, and the establishment of neighbor-churches cannot insti tute an entire and distinct and diverse sort of gov ernraent over that original church. Hooker, in his Survey,' asserts that each particular church is cora plete ahd independent, for the exercise of all acts 208 INDBPENDBNOT. and dispensations belonging to a church, without reference to any other congregation. And Mitchell* says : " The independence of the churches is a necessary part of their self-governraent. Their powers becorae a nullity, if they resign themselves to a superior jurisdiction. Our Saviour himself gives the ultimate power to the church. Matt, xviii, 17, 18. He does not say. If the offending member neglect to hear the church, let it be carried up to some higher tribunal, but the case is to be termi nated there." See ib. 68 — 70. — See Churches subject to no external jurisdiction. > In Han. i. 7, ' Page 134, ' Part i. 221. ¦¦ Guide, 66, 67. INDEPENDENCY endangers monarchy. — Prynne, a Presbyterian, in the fourth of his Twelve Consi derable Questions, asks : ' " Whether the grounds and reasons principally insisted on for an indepen dent church government be not such as, if duly examined, will, by necessary, inevitable consequence, subvert, dissolve, or at least embroil or endanger, aU national and provincial churches, councils, and sy nods, and aU settled raonarchical, aristocratical, or oligarchical government, in nations," &c, ? Here, alone. Burton, his Congregationalist opponent, seems to be put to the worse in his argument. In his reply,' he only seems to confirm Prynne's awful objection, though he labors hard to overthrow it. The truth is, Prynne's argument is unanswerable. Lord Brooke, in his discourse on Episcopacy,' labors hard, and is evidently in great ti'ouble, to prove that church liberty has not a tendency to introduce repub- INDEPENDENCY. 209 Hcan civU government. Even Hanbury ' says : " It cannot be proved that Independency leads necessa rily to republicanism." He, however, found hiraself hard pressed with the fact, that the existence of the Commonwealth was exactly coeval with the triumph of Independency in England, American Congre gationaUsts wiU agree with hira, that it " cannot be proved," because they perceive that it is self-evident. Robinson, in his Answer to Helwisse,' found him self pressed with the same argument ; and Punch ard remarks, that " it could not but be a difficult task to show that their church governraent was not popular," That Robinson, with his clear mind, was endeavoring to evade the argument against ecclesi astical democracy, and to make it equivalent to civil monarchy, may be clearly seen frora the continua tion of his reasoning,' Our forefathers were sincere, loyal raonarchists, and brought in the ruling elders to make a raixed governraent. These, centaur-like, appear in their sy.stera neither one thing nor another, and went into disuse just as fast as republican prin ciples advanced in the colonies. Rev, Jonathan Mahew' says of hiraself: " And having learnt frora the Holy Scriptures, that wise, brave, and virtuous raen were always friends to liberty ; that God gave the Israelites a king in his anger, because they had not sense and virtue enough to like a free common wealth," Eliot, speaking of the mission of Brad- street and Norton to England in 1662, says : ' "It was well known that they were actuated by repub lican sentiments, and were Puritans of a strict denomination, with no kind of reverence for bishops 18* 210 INDEPENDENCY. or nobles." Letchford, in his Plain Dealing,' com pares Independency to deraocracy in civU govern raent. He predicts that the " elective course wiU soon lead to disorder and ruin." He says that he and others do know (.' .') that it is not fit nor possi ble {! I) to be continued long in New England {.' 1 1). John Milton'" says: The kings of this world have ever instinctively hated the church of God, Is it because they fear liberty and equality, or because themselves belong to another kingdora ? He says : " " King Charles set hiraself to the reraoval of those raen whose doctrine and desire of church discipline he feared would be the undoing of his raonarchy," Henry Jacob " shows that his opponents thought that popular church governraent led to raaking the civil governraent conforra to it, — See Punchard's View, 240—243, 'Page 3. »In Han. ii. 411. ' Ib, 125, • Ib. iii, 379, ° In Punchard's Hist. 337, 340; and "Works, iii. 134—138. ' Ib. 347— 349. ' In Eliot, Biog. Diet, 321, ' Ib, 82, ' In Hist, Soc, Col, series iii. vol. iii. 127. '" Eikonoklastes, 132, " Ib, 134, " In Han, i. 222. Whoever wishes to learn what raeans were used to put down Independency in England should con sult Hanbury, vol, ii, 218 — 220, and vol, iii, 101, and learn it from the pens of their opponents, particulariy BaiUie, who invoked a Scotch army, fifteen thousand strong, to give force to Presbyterian arguments in the Westrainster Asserably, He coraplains that the " Independents there plead for toleration for others as well as themselves " ! ! INSTALLATION. 211 INDIFFERENTS to be decided by the church, not by rulers. — Lord Brooke shows,' that, if indifferent matters are to be decided by church rulers, they will soon decide aU things indifferent to be absolutely necessary. It was thus that they decreed the abso lute necessity of the habits, ceremonies, &c,, and enforced conformity under the raost severe penalties, Bradshaw says : ' " Those who have power to join to the sacraraent of baptisra the sign of the cross, have authority also, no, doubt, to join to the sacra ment of the Supper, flesh, broth, butter, or cheese," ' In Han, ii. 120, 121. ' Treatise on Divine Worship, 10. INSTALLATION, is it indispensable ?— Coiton Mather ' says : " Ministers coming from England were usually re-ordained ; but, some of them scru pling, the churches have elected them and erabraced thera, and so, soleranizing the transaction with fast ing and prayer, have enjoyed them to all evangelical intents and purposes, without their being re-ordained at all. ' Magnalia, ii. 209. INSTALLATION, mode of — Cotton Mather ' says, a rainister reraoving frora another church, "a day of prayer is kept, the choice renewed, and the charge accepted, in the presence of delegates frora other churches; and no further imposition of hands is used in his instalment. He says ' that " installa tions are conducted as ordinations, except the ira position of hands," Cambridge Platform ' intiraates that iraposition of hands should be used in installa- 212 JESUS CHRIST, tion, since Paul twice received it frora Ananias. — See Uphara's Rat, Dis, 124 ; Punchard's View, 166, See Imposition of Hands, ' Eat, Dis, 41, 42. =» Ib. 169, 170. » Chap. ix. sect. 7. INSTITUTIONS OF THE GOSPEL, what— Owen, in his Catechism,' enumerates the principal of these to be — " caUing, gathering, and settling churches, with their officers; prayer; singing psalms; preaching; sacraments; and discipline," ' In Works, xix, 602, INTERMISSIONS, Sabbath, how spent in New England. — Cotton Mather' says: " The raore faith ful and watchful pastors have been put upon using their contrivances that their eraployraents raay be most serviceable to the interests of holiness. It has been proposed, that repetitions of, or conferences on, the word of Christ, may be some of their eraploy ments," Thus they were in advance of Raikes in devising virtual Sabbath-schools. — See Sabbath- schools. ' Rat. Dis. 45. JESUS CHRIST is ihe only lawgiver io his church. This is one of the first principles of Congregational isra. It is directly asserted by Henry Jacob, in his Divine Beginning of Christ's Visible Church.' John Davenport, in his Power of Congregational Churches,' says : " The absolute supremacy of power is in Christ. That which the Church hath is only delegated from Christ," — See Legislation, ' In Han, i. 228. » lb, ii, 64.. KEYS, 213 JURISDICTION of churches in the people. — John Wise, in his Quarrel of the Churches Espoused," savs: "Our New England governraent grants a juridical power to the fraternity, and raakes them the proper judges in all ecclesiastical cases and administrations," The Answer of the Boston Synod of 1662 says:' "Every church . . , hath received frora the Lord Jesus Christ full power and authority ecclesiastical, within itself, regularly to administer all the ordinances of Christ, and is not under any other ecclesiastical jurisdiction, whatever," — See Churches subject io no external jurisdiction; Con sociations; Councils; Independency of c^MrcAes; Synods ; Keys ; Power, church; and the like topics. 'Page 108. = Pages 113, 114. KEYS, power of, what. — Hooker says : ' " By power of the keys we understand the power of ordi nation, excomraunication, &c," He shows ' that even Rutherford adraitted that an isolated church had the power of excoraraunication in itself John Cotton says : ' " The keys of the kingdom are the ordinances which Christ hath instituted to be admin istered in his church," ' Survey, part i. 231, ' Ib, 240, ' Keys of Heaven, 20, KEYS granted only to embodied churches. — Good win ' says : " The jus executionis, Matt, xviii, 16, Christ doth not give it to the saints and officers simply, but as formed up into bodies. Matt, xvi, holdeth that they are to be saints raaking confession, as Peter did; but Matt, xviii, holdeth forth how that 214 KEYS, these saints be formed up into several bodies or churches, and so to execute this power," The whole of the fourth chapter of his second book is on this point. Davenport, in his Power of Congregational Churches,' shows- that this doctrine foUows from the "fact that aU they do as embodied churches proceeds frora this power. Hooker' shows that "a church congregational is the first power of the keys," He says, however, that it was the question of that day, "whether all ecclesiastical power be irapaled, ira- propriated, and rightly taken into the presbytery (i,e, the bench of elders in a church) alone ; causing great thoughts concerning presbytery, how shall they retain their power? and the people, how shall they retain their rights ? " (See Elders,) Owen, in his Nature of a Gospel Church, chap, iii,^ says : " The keys were originally given to the whole church, in distinction frora the officers of it," John Cotton' says : The power of the keys is a liberty purchased to the church by the blood of Christ, and should not be parted with at a less price, ' Ch. Gov. 55. " In Han, ii, 63, 64. ' Pref, to Survey, ¦* In Works, XX, 389, ' Way of the Churches, 50, KEYS, power of, claimed for particular churches with elders. — This was strenuously raaintained by Goodwin,' The presence of elders with the church was held to be necessary, because the power to re ceive, excommunicate, &c,, was supposed to be with them, while they might not do it without the " free consent of the brotherhood,"' Cotton, in his Keys,' argues this same point, placing the key of power in KINGSHIP OF CHRIST, 215 the brethren, and * the key of authority in the elders. Thus, here, as everywhere else, we find a guarding against democracy, by placing the executive power whoUy in the elders. So Carabridge Platform' places the power of office in the elders, and the power of privilege in the brotherhood (see chapters V. and X,) ; making the elders subject, however, to the power of the church " in case of raal-adrainis tration," Eaton and Taylor maintain" that the power of government is distinctly given to the church : " TeU it to the church," Also the power of excommunication was in the church, and not even in the apostle. So, too, argues Isaac Chauncy, in his Divine Institution of Congregational Churches,'' He shows conclusively that the keys were given to the church through Peter, as it is usual to narae one or raore individuals in all charters, — See Elders, is one or more necessary to church action ? ' Ch, Gov, 111 — 116, "See Bradshaw's Eng, Piuitanism, in Neal, i, 249, 'Pages 36—48. •• Ib, 49—64, 'Pages 28, 41, ' Defence, 85, 95, ' Pages 102—104, KINGSHIP OF CHRIST mmec^Mife,— Goodwin' shows that this should be raaintained, " not raerely as our liberty, but as Christ's prerogative, which we, as his courtiers, are not to see encroached upon or dirainished," Consequently, he holds that none have a right to direct us contrary to God's cora raands, nor have we a right to obey such wicked directions, — See Jesus Christ is the only lawgiver to his church. ' Ch, Got, 268, 216 KNEELING, KNEELING, why not practised at communion. — Robinson, in his Answer to HaU,' asks: "Where learned you your devout kneeling to or before the bread, but frora that error of transubstantiation ? " Neal ' represents the Puritans as excepting against the injunction of kneeling at the sacraraent of the Lord's Supper, as not agreeable to the exaraple of Christ, having no foundation in antiquity, and having been grossly abused to idolatry. He represents thera' as declaring that it arose from the notion of the transubstantiation of the elements; — that the Papists admit they would be guUty of idolatry in kneeling before thera, if they did not reaUy beUeve them to be the real body and blood of Christ; and that it is a gross hypocrisy for us to pretend more hoUness, reverence, and devotion in receiving the sacraraent than the apostles, who received it from the iraraediate hand and person of Christ himself Lord King, in his Inquiry,* shows frora the fathers, that, in whatever other position it was received in the ancient churches, it could not have been kneeUng, Cartwright, in his Answer to Whitgift,' shows that there is the sarae dangerous tendency to idolatry in kneeling at the sacraraent as in receiving the wafer-cake, Bradshaw, in his Treatise on Worship and Cere monies,' advocates the same sentiraents, showing that, if it is in reverence to God, it is will-worship, i,e, not required ; and, if in reverence to the bread, it is idolatry. In the Dispute concerning KneeUng at the Sacraments, pubUshed in 1608, it is asserted,' that " kneeling in reverence to the bread and wine laws, 217 would have justified the angel and Peter in receiv ing homage out of reveren-ce," ' In Punchard's Hist, 379 ; .ind Han, i. 19 1 ; and Works, iii. 411, ' Neal's Puritans, i, 107, ' Ib, 246, 247, ¦* Part ii, 113, ' Page 165. ' Pages 90—106. ' Page 162. LAWS, New England, concerning religion. — Lambert, in his History of the Colony of New Haven, says' the Plantation Covenant was for raore than a year their only civil and religious compact; in this they agreed " to be ordered by the rules which the Scriptures hold forth," Eliot, in his Ecclesiastical History of Massachusetts,' asserts, that, soon after 1651, it was ordered by General Court, that no minister should be caUed into office without the approbation and allowance of sorae of the raagistrates, as well as sorae of the neighbor- churches. In a petition of the Church and Town of Woburn in 1553,' the petitioners coraplain of a late order of court, " that those who preach con stantly be approbated, either by a council of neigh bor-churches, or by the county court," (See further, under Approbation to preach.) In 1695 it was enacted, that, when a parish do not concur with a church in the choice of a pastor, the church may call a council ; and, if they approve, he shall be the minister of the parish. This was argued in point in the Springfield case, (See Answer to Hampshire Narrative, 37,) In the Answer of the General Court to Dr, ChUd and others, in 1769,* they assert that, according to the fundaraentals of Massachusetts, "all persons, orthodox in judgment and not scan- 19 218 LEGISLATION. dalous in life, may gather into a church state, Zabdiel Adaras, in his Answer to a Treatise on Church Governraent, adrnits that a parish raay refuse the result of a council negativing their dismission of a rainister; but, in that case, they raust pay his salary according to contract. These are a few of the things that were of old in New England religious laws, — See, Acts and Laws of his Majesty's Pro vince in Massachusetts Bay, published in 1742, pages 14, 15, 17, 18, 27, 36, 41, 68, 70, 81, 94, 153, 154, 155, 156, 211, 213, 215, 216, 231, 264, 265, 266, 267, 324, 331, 332. ' Page 44. ' In Mass. Hist. Soc. Col. series i. vol. a.. 26. '¦' Ib. series iii. vol. i. 35—42. * Hutchinson's Mass. Col. of Papers, 201. Dr. Perry's forthcoraing work will doubtless con tain rauch valuable inforraation concerning present New England ecclesiastical laws, LEGISLATION not the prerogative of churches. Punchard, in his History,' shows that this was a fundaraental doctrine of some of the purest early dissenting churches, — as the Paterines, who say, "a church has no power to frame any constitu tions;" and the Albigenses and Waldenses, who declare « that Christ has given his church no autho rity to make laws for the government of his people," Neal,' in Reply to Hooker ("the judicious"), says: " As far as any church is governed by the laws and precepts of the New Testament, so far it is the church of Christ; but when it sets up its own by laws as terras of comrauion, or works the policy of the civil raagistrate into its constitution, so far it is LEGISLATION. 219 a creature of the state." Cotton says : ' " All legis lative power in the church is in Christ, and not from hira derived to any other ; James iv, 12 ; Isa, xxxiii, 22, He only can create and ordain a true constitution of a church estate," Sarauel Mather says : * " I raay not fear to assert that a great part of those disorders which have arisen in the Chris tian world have been by usurping legislative power over the churches," Owen, in his Original of Churches, chap, u,' asserts that no legislative eccle siastical power is left to raen, and that assuraing such power is dangerous. Watts, in his Founda tion of a Christian Church,', raaintains that churches may not appoint any new rules of adraission, Welde, in his Answer to Rathband,' shows it to be a principle of the New England churches, "that the church has no power to raake laws, but only to observe those laws which Christ has given and comraanded," He, however, shows, against the cavils of his opponent, that they have a power to determine needful things for theraselves, but not to legislate, MitcheU ' says, sorae think that it is expedient to have written rules of discipline and practice ; but care should be taken, in forraing thera, that they be not of a legislative character, but only declarative, Congregationalisra as Contained in the Scriptures, &c,,' says : " This description of a church (in the Platform) excludes from it every thing of the nature of legislation," — See Creeds, ' Pages 102, 109, ' Puritans, i, 207, ' Keys, 65, ¦" Apology, 29, s Works, XX. 92. » Works, iii. 235, ' In Han, ii. 321. ' Guide, 139. » Page 6. 220 LICENSE, LETTER OF DISMISSION ; has every member, not under discipline, a right to one ? — See Affinity ; Dismission, The principles laid down in these articles indicate that he has a right to a dismission, if not disciplina ble-, but not to avoid raerited discipline. Nor has he a right to any other recommendation than the church can conscientiously give hira, based on aU the facts in the case, whereupon the church applied to are to exercise their discretion as to receiving him. But, unless the church proceed immediately to discipline, he has a right to dismission without unnecessary delay. LIBERTY of conscience to be allowed. — Thomas Goodwin' expatiates largely on this point, assert ing " that saints, or persons professing Christ, though they differ, yet, being in Christ, they ought not to judge or despise, but forbear one another;" enforcing his arguments by the commands to bear the infirmities of the weak, love one another, &c. He takes an appeal from the law of persecution to the law of God, and sues out execution for the day of judgraent, — See Conscience, Toleration, Fellowship, Creeds, Uniformity, Union. ' Ch. Gov. 399—408. LICENSE to preach. — Formerly, individual pas tors introduced whora they thought proper into their pulpits, and churches raade long trial of the gifts and fitness of candidates for the pastoral office. In 1705, an unsuccessful effort was made to have LICENSE. 221 none thus employed as candidates, who are not "recoraraended by a testiraonial under the hands of some association," ' Wise " strenuously main tains that this would be an infringement on the rights of the churches. Cotton Mather' regards the want of a formal licensing power as a defect, and quotes his Proposals, published twenty years before, but says : " They are not to this day (1726) fully executed," From the Records of Boston As sociation, it appears that the late Dr, Gray of Rox- bury was the first approbated by that body, in 1792 ; and that it was matter of long deliberation whether they should proceed to give such approba tion according to the vote of the Convention of 1790, March 15, 1804, that association appointed a comraittee " to prepare rules to be observed by association in future, with respect to the examina tion and approbation of candidates for the ministry," The subsequent reports of this committee, and the doings of the association thereon, reveal to the prac tised eye rauch of the workings of " the hand of Joab," on the question whether association should grant license, or raerely approbation. It was decided that "the moderator shall put (to the association) this question, — Do you approbate?" and that the "credential" shall be of the following "tenor: , , , We approve as qualified for the work of the gospel- ministry , , , ; we accordingly recoraraend him to the acceptance and employrhent of the churches," A highly esteeraed correspondent, who has de voted muchJabor, and brought uncomraon resources of learning, to the investigation of the usages of 19» 222 LICENSE. the churches, writes substantiaUy thus : According to a fundaraental principle of Congregationalism and long-established usage in New England, license to preach is the express or implied authority gi-anted by a church to preach to them the gospel. They refused submission to or acknowledgment of any assumed authority as a pre-requisite to the office of preaching the gospel in any church, Y'et they prudently avaUed themselves of such information from good and discerning men, and especiaUy settled rainisters, as raight aid them in coming to a wise decision in licensing to preach to them on any oc casion of need or convenience. Such letters of credit or approbation, coraing at first frora one or raore rainisters in their individual capacity, in pro cess of time came frora rainisters convened in asso ciations, whose approval was thus expressed, rather for convenience than from a designed assumption of power to themselves, or a denial of it to the churches. The iraport of such approbation was not understood, either by associations or churches, as conferring a power or a right to preach, or in any raanner qualifying the individual whom they thus approved for the office of a public teacher. No association has formally claimed the right to license. None could vindicate such a claim by any authority. The term license now extensively current, as if signifying a grant by associatioiml authority to preach, is unknown to the records of the older associations, except as a recent usurper, or, as in the Boston Association (the oldest in the country), under virtual condemnation. The Men- LITURGT. 228 don Association, which has just corapleted its first century, is yet a stranger to giving license to preach, and scrupulously refrains frora the use of language importing an authority which belongs exclusively to churches. Still raore recently has sprung up the practice of licensing for a liraited terra ; a practice for which there is no authority, unless the term license is used, as it is in some associations, to signify a mere recoraraendation, which the receiver is not allowed to use after the expiration of the liraited time, — Mitchell* and the Congregational Manual' now claim licensing as the right of raini sters in their associated capacity ; but the practice is of recent origin, — See Approbation to preach; Preach, who may ? Prophesying. ' Wise's Quarrel of tho Churches Espoused, 120, ' Ib, 121 — 128, ' Rat, Dis. 117, 121, ¦• Guide, 232, ' Page 29, LIMITS of churches. — Goodwin ' limits thera to so many as can raeet in one place, because " the same assembly is to raeet for discipline that raeets for worship; because of the time that is instituted for their worship, viz. the Lord's day, and because of the duties of the elders to preach and rule;" with several other considerations. This is the universal sentiraent of CongregatiouEtUsts, — See Church, may one have branches ? Churches distinct bodies. 1 Ch. Gov, 67. LITURGY.— Cotton Mather' shows that "the New England churches have no liturgy composed 224 lord's supper. for them, much less imposed upon thera Our Saviour and his apostles never provided any prayer- book but the Bible for us. , , , The first planters hoped that the second coraing of our Saviour wiU arrive before there wiU be received araong them any liber officialis (book of authority) but the .Sacred Scriptures." He shows that liturgies were invented when the bishops, assembled in councils, were many of thera so illiterate that they must get another to subscribe their names for thera, ' Rat. Dis. 46—62. LORD'S PRAYER: we are not tied to the form, but only to the spirii of it. — Greenwood, in his Answer to Giffard,' says : " Christ did not say. Say these words by rote, but after this manner therefore pray ye." The adverb is one of sirailitude : Christ teaches to ask for the object of individual wants, as a child asks bread of a father. This was a raatter of long dispute between the Nonconforraists and the Episcopalians; the forraer raaintaining that there was no necessity of having the words even of the Lord's Prayer imposed on men. Increase Mather, in his Order of the Churches of New Eng land Justified,' shows that it is lawful, but not re quired, to use the words of the Lord's Prayer, ' In Han, i, 68, 69, » Pages 117—136 LORD'S SUPPER, a church ordinance. — Good- win' argues this point at length, endeavoring to prove it by necessary inference from other ( !ongre- gational principles, and by the Holy Scriptures, lord's supper, 225 He maintained that it raust be in a congregated church, and by a preaching elder (see further on Must it be administered by an ordained minister?) ; — that the recipient must be a meraber of some organized church ; and that a number of congregated church members, not with a church, have no right to this ordinance. ' Ch, Gov. 360—366, LORD'S SUPPER, should it be administered to any who are not members of churches ? — The Answer of the New England Elders to the Nine Positions,' shows that the raeans of judging of piety are want ing, unless the coraraunicants join themselves to sorae church, Goodwin' says: "One apostle and one other man could not receive the Lord's Supper together, because they could not make a church, 1 Cor, X, Allin and Shepard, in their Answer to Ball,' agree that there are privileges which belong to a believer as such, but not instituted privileges. These only are rightly to be obtained in the way of the institution, Dr, Watts, in his Terms of Cora munion, Quest, vi,,* maintains that those not mera bers of churches ordinarily ought not to corae to the communion, but that there are exceptions, A church may refuse to receive a troublesorae Chris tian (?) to raembership, and yet adrait hira to com raunion ! ! By further reference to the Answer of the New England Elders to the Nine Positions, as quoted in Hanbury,' we find them declaring; " Church comraunion we hold only with church members, adraitting to the fellowship of the seals 226 lord's SUPPER. known and approved and orderly recommended raerabers of any true church," This they maintain by seven considerations, among which is this : They that are incapable of the censures are incapable of the privUeges, Those not in covenant are incapa ble of the censures, therefore of the seals as privi leges, ' Page 70, ' Ch, Gov. 233, ' In Han, iii, 40, * Works, iii, 256. ' Vol, ii, 27, LORD'S SUPPER not for the known wicked.— Johnson, in his Treatise on the Reforraed Churches,' quotes frora Chrysostom: "No smaU punishment hangeth over you, if, knowing a man to be wicked, ye suffer hira to be a partaker at this table: his blood shall be required at your hands," One ofthe Queries to the Church of Scotland ' is this : " If he that eateth and drinketh unworthily, eateth and drinketh his own judgment; and all English souls are bound to eat and drink . , , at sixteen, who sees not , , , that the body of the people are compelled by law to eat and drink, at sixteen, their own judg raent?" Cotton Mather'' argues that they should not be admitted who do not give evidence of se rious piety, upon which " all turns," Upon this point there was, however, rauch doubt and diver sity in his day. They, however, agreed that the weakest Christian, if sincere, should not be dis carded. The half-way covenant doctrine led con sistently to the adraission of the unregenerate to the coramunion, ¦ In Han, i, 316. « Ib, ii, 247, » Rat, Dis, 82—84. lord's SUPPER, 227 LORD'S SWPER should not be privately admini stered. — Sparke and Travers, in their conference with the Bishop of Winchester,' objected to private communion. Cotton Mather' says: "It being a main scope of the Lord's Supper to be a seal of that mystery, the coraraunion of saints (?), the churches of New England judge it not so proper for one or two, by a bedside or the like, to celebrate this ordinance," ' Neal's Puritans, i, 167. ' Rat. Dis. 102. LORD'S SUPPER, should ii be administered by any but ordained ministers? — The Savoy Confes sion ' says : " No persons may administer the sacra ment but such as are ordained thereto," And this is agreeable to present, and, so far as I can learn, past practice of Congregationalists, How rauch of the principle of apostolical succession and holy unction is countenanced by this practice, raay be a question, Sarauel Mather ' quotes Fabritius, with apparent approbation : " If any raan, even a laic, be appointed by the church to adrainister the sacra ment, if he does it, he does nothing but his duty, and neither offends against the faith nor against good order," Andrew Fuller, in his Address to a Young Minister,' says : " Ordination seeras origi naUy intended for guarding against bad characters, I have therefore been rauch concerned to see the practice of adrainistering the Lord's Supper obtain prior to it, which tends to set it aside, and will, I am persuaded, be the source of raany raishaps in the churches." Yet on the same page, in his Reply to 228 lord's supper. a Baptist Church in Edinburgh, he says : « I had long been of the opinion that there was no Scrip ture for confining the administiation of the Lord's Supper to a rainister. , , , I could wish that every church, when destitute of a pastor, would attend to the Lord's Supper araong themselves," — See Seals; Ministers, may they administer seals, SfC? ' In Neal's Puritans, ii. 179. >• Apology, 61. ' Works, ii. 662. LORD'S SUPPER, is baptism an indispensable pre-requisite to? — Andrew Fuller, in his Letter to Ward,' argues the affirmative from Christ's require ment of baptisra, Robert HaU, in his Terras of Coramunion, everywhere maintains the negative, ¦ Works, ii. 667, 668. LORD'S SUPPER, should the bread and toine in it be consecrated? — Nathaniel Mather, in his Dis cussion on a Pastor's Officiating in Other Churches,' says : '' No man should bless and separate the ele ments, so as to raake thera sacramental, without povver frora Christ, whose work alone it is, by his poor rainister, to effect that special union, which there truly is in the sacraraent, between the elements and Christ's body and blood," Upham' speaks of the consecration of the sacramental elements in prayer, and no wonder, in these days of consecra tion of burial-grounds, and dedication of raeeting- houses; but the quotation from Nathaniel Mather above smells strangely of Rome for a Congrega tional writer of those times. This does not seem to have been a subject much discussed by the lord's SUPPER, 229 fathers; but their sentiments on parallel doctrines may be seen under the heads Ceremonies, Habits, Idolatry, Kneeling, One of the Genevan Dis putants (Peter Carpenter, "a low countrieman ") says' of the consecration of the erableras of the Lord's Supper: "They are to be condemned who attribute some holiness to the signs ; and, as for those who worship them, these we utterly detest as open idolaters," ' Page 19, ' Rat, Dis, 235, ' Page 164, LORD'S SUPPER, how often should it be admi nistered. — Goodwin devotes the fifth chapter of his seventh book on Church Government to prove that it should be adrainistered every Lord's day. His arguraents are powerful and ingenious, if not con clusive. He demands a warrant' for singling out special days for this purpose of attending to a divine institution. Cotton Mather' says: " The time for celebrating this ordinance in New England is vari ous, and the pastors reserve the liberty of altering the times as they judge fit, upon emergencies," Hopkins " says : It does not follow from Acts xx, 7, that the disciples always carae together on tbe first day of the week to break bread, — See Upham's Rat, Dis, 236, 237, ' Page 342. ' Rat, Dis, 96, ' System, ii, 347. LORD'S SUPPER, we should not neglect, for wrong in others. — This is so plain a principle of Scripture that it seeras strange that it should ever have been lost sight of; yet multitudes seem to 20 230 LOT. feel that they are excused from obeying Christ when they are angry with their brethren, Cam bridge Platforra ' shows that no raeraber should punish hiraself on account of wrong in any of his brethren. If discipline is neglected, and the church cannot be reformed, they may use their liberty to withdraw and go to other churches, when they can not remain without continuing in sin, according to chapter xiii, section 4. Mitchell' shows that such a forsaking the communion is a disciplinable of fence. Cotton Mather ' quotes Cambridge Asso ciation, who assert that it is schism and scandal to withdraw on account of wrong in others, and should be dealt with as unruly and walking disor derly. In Winthrop's Journal * is recorded an in stance of the church in Watertown dealing with, and excluding a raeraber for thus absenting himself, in 1632,— See Uphara's Rat, Dis, 143, 144, 237, 238 ; also Isaac Chauncy's remarks under article Suspension, ' Chap, xiv, sect, ix, « Guide, 112—115, ' Magnalia, ii, 221 ' Vol, i, 81. LOT, when we may lawfully decide by it. — Fox croft, in his Discourse preparatory to the choice of a minister,' recommends the lot where two or more candidates divide a people relative to the choice of a pastor, " that the Lord may show which he has chosen," Cotton, in his Letter to Leavitt,' says: " Carding and choosing valentines are an appeal to the lot, in which God is the Disposer," And to appeal to him and his immediate providence for MAGISTRATES. 231 the dispensing these ludicra seemeth to me a taking of his name in vain, ' Pages 24—47. ' In Hist. Soc. Col. ser. ii. vol. x, 183. MAGISTRATES, may they make latvs establishing religion ? — Burton, in his Answer to Prynne's Twelve Nevsr Interrogatories,' says : " Those patri archs and princes of Israel, before the law and under the law, from Adara to Christ, never had this power or prerogative to raake ecclesiastical laws or binding canons." He further presses the point,' that neither synods nor parliaraents have this power. Magistrates are to punish for overt acts, not for opinions, Baillie, in his Dissuasive,' vehemently accuses the Independents of esteeraing all raatters of religion free and exempt from the magistrate's sword and power, Edwards, in his Gangrffinae,* represents the Independents of the army as un wiUing that the Parliament should set up even Independent governraent : they held liberty of con science; that in matters of religion no man should be bound, but every one left to follow his own conscience. Carabridge Platform ' encroaches on this broad ground: though it raaintains the general principle, yet it raakes a fatal exception, by allow ing magistrates to punish, where the matter is per fectly clear, for heresy and venting corrupt opinions that destroy the foundatio.n. It does not here dis tinguish between disturbing the peace and venting what the judges say it is clear are pernicious opi nions, Bastwick, in his Treatise on Church Go vernment,' accuses the Independents of holding 232 MAGISTRATES, that the magistrate might not inflict corporal pun ishraent for matters of religion. It seeras that the loss of his own ears had not brought him to his senses. Possibly, as his own party carae into power, he remembered the maxim, " An eye for an eye, and a tooth for a tooth;" adding, — and an ear for an ear. PhiUp Nye, in his lawfulness of the Oath of Supremacy,' says, " All men are by nature equal;" yet he argues the supremacy of the king and his government in ecclesiastical affairs, Upham, in his Century Sermon,' informs us that Hugh Peters reproved Sir Harry Vane for his con duct towards Mrs, Hutchinson and her company, and "plainly insinuated, that, if governors would concern themselves only with the things of Caesar, the things of God would be more quiet and pros perous," — See Upham, Rat, Dis. 293, See Perse cution; Toleration, •In Han. ii. 408. ' Ib. 414, 415. ' Ib. ui. 160. ¦* Ib. 187, ' Chap, xvii. « In Han. iii. 93. ' Page 17. ' Page 46, MAGISTRATES should punish Holers. — This was, and is, the universal doctrine of Congregation alists, The Fifteen Propositions to Parliament for Gathering Independent Churches ' has the foUow ing: "That such persons who shaU disturb the people of God, , , , when they are congregated to worship him in his ordinances, raay be punished according to their deraerits," ' In Han, iii, 248, MAGISTRATES, should they have a voice, as such, MAJORITIES. 233 in the doings of the churches ? — Cambridge Plat form,' after denying their power to restrain churches. maintains that their help and countenance, when it raay be had, should not be slighted. As they were usually consulted about the formation of new churches, no wonder that they took it in dudgeon when a church was gathered without their consent, as the Massachusetts records abundantly evince, AU this may, however, be accounted for by their loyal attachraent to monarchical and magisterial government. No Araerican advocates the affirma tive of this question since the consumraation of the Revolution. ' Page 61, MAJORITIES have a right to govern in the church. — Isaac Chauncy' says: " Whatever passes in the church by a raajority of the brethren is a church act," Letchford, in his Plain Dealing,' says : " In the Bay, the churches govern each by all the raembers unaniraously, or else by the raajor part, wherein every one hath equal vote and superspec- tion with their ministers," In Portsmouth, in the early part of the last century, the majority of the church reraoved to a new place of worship at the north part of the town, while the rest remained, and organized theraselves into a distinct church. The raajority retained the name of the First Church,^ See Unanimity. ' Divine Inst. Cong. Churches, 105. ' In Mass Hist. Soc. Col. series iii, vol. iii. Epist, to the Reader, • Eliot, Biog, Dict, 410, art, Rogers, Nathaniel, 20* 234 marriage. MAJORITIES, where they ought to forbear exer cising their natural right. — Watts, in his Founda tion of a Christian Church,' shows that the greater number raust always rule, but that they are, in cer tain cases, under moral obligation not to insist on their right ; as, for instance, in receiving a new member to the church when a portion seem con scientiously dissatisfied, Hopkins " shows that ma jorities must govern, and minorities ought to rest satisfied, save in cases of conscience, where they should protest. See Upham's Ratio Disciplinae, 145, note. It is understood to have been recently decided by a councU, in a case in Salem, Mass,, that a majority have no right to disband a church and divide the property. On the one hand, the sovereignty of the raajority was pleaded ; and, on the other, that the raajority have no right to repu diate their own covenant engagements, — See Church, majority constitute ; Unanimity. ' Works, iii. 240, ' System, ii, 360—352, MARRIAGE not the office-work of pastors. — Ro binson, in his Apology,' says : " We cannot assent to the received opinion, and practice answerable, in the reformed churches, by which the pastors thereof do, celebrate marriage publicly and by virtue of their office," The pastor's office, he argues, is peculiar to the Christian religion, and ought not to be stretched to any thing else but what is pecuUar to Christians ; which marriage is not, being common to them and the Gentiles, In his Answer to HaU,' he objects that making it a part of a minister's work is making marriage, 235 it a sacrament. Jacob's Church Confession, art, xxiii,,' says : " Concerning raarriage and burying the dead, we believe that they are not actions of a church rainister, because they are no actions spirit ual, but civil. Neither are rainisters called to any such business, nor is there so much as one example of it in the whole book of God, , , , without which warrant we believe it to be unlawful," And this, we find,* was the practice in New England in 1633, though they could not raake a law to hinder rainis ters frora raarrying, because that would be against the common law of England, Letchford' says: " Marriage in New England is by magistrates, and not by ministers," So Punchard, in his View, 191, The Plyraouth Colony laws ' enacted in 1671, that none should be joined in raarriage but by magis trates, or such persons as the court should appoint where no magistrate is near, ' In Punchard's Hist. 349, 350 ; and Works, iii, 45, ' In Hau, i, 196 ; and Works, iii. 412. ' Ib. 300, ¦• Winthrop's Journal, i, 323. ' In Hist. Soc. Col. series iii, vol. iii. 94. " Page 272, MARRIAGE, may it be solemnized by ministers ? — Johnson, in his Christian Plea,' maintains that the requiring of it by ministers, with prescribed liturgies, ten led to confirra the Papists in their error "of its being a sacraraent; yet he suggests whether it may not be solemnized by ministers as well as others, so as it be not iraposed upon them, nor observed with superstition. Cotton Mather' asserts that in New England, in his day, it was usually solemnized by pastors, though formerly it was always done by 236 members. raagistrates, Massachusetts Province Laws = made provision for its solemnization by ministers as early as 1692, 'In Han, i. 319, 320. ^Rat. Dis. Ill, 112. 'Page 19 (Ed. 1699), et al. MARRIAGE, may it be solemnized on the Lord's day ? — Cotton Mather ' declares that " the churches of New England wholly decline them " on that day. He quotes Zepperus, Voetius, and an array of others, to show that it is wrong to do it on the Sab bath, ' Rat, Dis, 112, 113, MEETING-HOUSE, — Cotton Mather' declares that this was the term usually employed by New England Christians to designate a place of worship, but that they did not adrait the idea of a holiness in places, Isaac Chauncy ' asserts that " there is no just ground from Scripture to apply such a trope (as church) to a house for a public assembly," It raust, however, be adraitted that this trope was in early use araong the churches,' though I deera it an improper use and productive of evil, in conveying a false irapression of hoUness in places, — See Con secrations ; Dedications, ' Rat. Dis. 6. = Divine Inst. Cong. Churches, 2, ' See Lord King's Enquiry, part i, 4, 6, MEMBERS, church, should consist of experimental Christians. — Robinson, in his Apology,' says that it behoveth every one to believe and " know (?) that MEMBERS, 237 he is a true Christian," before he can hope to please God in the perforraance of this or that particular Christian work. Burton, in his Protestation Pro tested,' says : " A particular church, rightly collected and constituted, consists of such as are living raera bers of Christ the head," Hooker, in his Survey,' answers Rutherford, who plead that nothing more was necessary to admission, except that they pro fess before men the faith, desire the seals, and crave fellowship with the visible church, saying: "The apostle commanded to turn away from such as, having the forra of godliness, deny the power thereof," The Rejoinder to Prynne's Reply* says: " The matter of a church should be saints. The apostle wrote to the churches as saints," Isaac Chauncy' says the elders ought to inquire of the candidates the reason of their hope, whether it be grounded on the fundamentals of Christian doc trine; and whether their conversation answer to their profession. Increase Mather, in his Vindica tion of the Order of the New England Churches,' says : " A church ought to consist of true beUevers." Pierce, in his Vindication of Dissenters,' says : " Wickliffe defined a church to consist only of per sons predestinated." With the above principles agree Cotton's Plea for the New England Churches, in Hutchinson's History of Massachusetts, i. 370, 371 ; Increase Mather's Disquisition on Ecclesiasti cal Councils, preface, vi. ; Propositions to Pariia- raent, in Han, iii, 247; Congregational Union of England and Wales, Principles of Discipline, ib, 600; Richard Mather's Church Government and 238 MEMBERS, Church Covenant, 9; Cotton's Way of the Churches, 57 ; Punchard's History, 47, 109 ; Carabridge Plat form, chap, xii, sect, 2; and Owen's Nature of a Gospel Church, in Works, xx, 357; with multis ahis. — See Uphara's Rat, Dis, 51 — 54, and Pun chard's View, 38,44. See next article; also Half way Covenant, ' In Han. i. 384 ; and Works, iii. 65. ' Ib. ii. 73. ' Part i. 32. ¦• Page 3. ' Div. Inst. Cong. Churches, 106, 107. ' Page 13, ' Pages 4 — 6. MEMBERS satisfy the church at admission. — Richard Mather ' says : Paul was not received till the church was satisfied of his conversion. And,' The church have a right to choose both their officers and brethren, (True, if they proceed according to the rule, and receive or reject as Christ does. The churches are the earthly judges to adrait or reject hira,) He quotes' Zepperus, De Politia Ecclesia, and R. Parker, Politia Ecclesise, showing that the reforraed churches received their baptized chUdren only when they professed piety, and were pro pounded in the asserably. Cotton, in his HoUness of Church Merabers, says:* The church , , , can not lawfully receive raembers, , , , but such as are, in a charitable discretion, esteeraed saints by caUing, In his Keys' he says the brethren of the church have power and Uberty of propounding any just ex ception against any such as offer themselves to be admitted into their comraunion ; and he quotes the case of Saul, and the proposition of Peter, con cerning CorneUus : " Can any forbid water ? " The MEMBERS. 239 Saint's Apology ° says: The matter of this is a company of saints of whom , , , the church that admits thera ought to judge of every one of thera, that Christ has begun a good work in thera, and will finish it," The Low Country Exiles, in their Confession, art, xxiv,, say : ' " Christ hath given power to receive in or cut off any raeraber to the whole body together, in any Christian congrega tion;" by which they raean covenant-church, Dr, Stiles, in his Convention Serraon,' says : " There was never an instance of adraission to the churches without the votes of the brethren," because of the spirit of Uberty in the churches. The authors of Gospel Order Revived say : " A church has no more right to debar those who refuse to relate their Christian experience, than to require oaths and subscriptions and conforraity to a thousand raore cereraonies. But this was never the generally received doctrine, Frora Uphara's Life of Sir Henry Vane the Younger" we learn that Win throp raaintained " that the churches had power to receive or reject at discretion ; " but Vane thought it was " only at the discretion of Christ," Cara bridge Platforra, chap, xii, sect, 22 ; Hooker's Sur vey, part i, 47, 54, 93 ; Owen's Original of Churches, in Works, xx, 185 ; and Watts's Foundation of a Christian Church, in Works, iii, 200, advocate the necessity of their satisfying the members of perso nal piety, 1 Apology, 18, ' Ib, 23, 3 Ib, 34, 35, * Page 24, ' Page 38, • In Han. ii. 231, ' Ib. i. 95, ' Page 64, » Page 8, '» In Sparks's Am, Biog, iv, 152, 163, 240 MEMBERS. MEMBERS, examination of, for admission— Welde, iri his Answer to Rathband,' shows how these were conducted, — by the elders in private with the more bashful, and by a public relation with those that were able. And though sorae few be dissatisfied, they used to subrait to the rest, and sit down satisfied, unless their reasons be such as raay convince the church. (See Majorities; Mi norities.) Hooker in his Survey,' describes the raethod of applying to the elders, who propound them, if, on inquiry, they consider them fit The church should then repair, and inquire of them, in separate companies, and see if they live in no known sin, and can give a reason of the hope that is in them. They may converse with the women privately, though women raay speak publicly to give a reason of their hope, and confess their sins. Increase Mather, in his Vindication,' shows that they ought to be tried ; but their exaraination should be so tender that the weakest Christian raay be adraitted, Eliot (in his Ecclesiastical His tory of New England, in Historical Society's Col lection, series i, vol, ix, 3), and Neal (History ol New England, i, 273 — 275), treat this subject es sentially in the same way, ' In Han. ii. 302. ' Part iii. 4—6, ' Page 17, 19, MEMBERS, church ; mode of receiving. — Cotton Mather ' describes this to be " by vote of t-he church, and assenting to the covenant," Ames, in his Marrow of Sacred Divinity,' says : « None are rightiy admitted to the church but by confession of members. 241 faith and proraise of obedience," Letchford, in his Plain Dealing,' shows the raanner to have been much as at the present day, save that the raen usually declare the mode of their conversion in public, and the woraen have the .relations of their experience read, as taken by the elders at their ex aminations. He asserts* that the raembers we^e voted into the church at the time that they were admitted, Morton, in his New England Memo rial,' says: "Some were admitted by expressing their consent to the written Confession of Faith and Covenant ; others did answer questions about the principles of religion, that were publicly pro pounded to them ; some did present their confession in writing, which was read for thern; and some, that were able and wiUing, did raake their confes sion in their own words and way," See Uphara's Rat, Dis, 98, — See Confessions; Covenant; Creeds, ' Rat, Dis, 91, » Page 141. = In Hist. Soc, Col, series iii, vol. iii. 67, 68. * Ib. 71, ' Page 146, MEMBERS, scandalous, not received by recommen dation from other churches. — Richard Mather' says those eraigrants who are known to be godly are all admitted to some church on their own desire, unless they have given offence by their walk: in this case, they raust give evidence of repentance. Hooker' shows, that, if two or three witnesses show a recoraraended raeraber to be scandalous, he is to be rejected, ' Ch. Gov. and Ch, Cov, 8, ' Survey, part i, 241, 21 242 members, MEM.BEUS, removing ; should they be examined, confess, and covenant aneto ? — Richard Mather* af firms that they should ; " for the former chjarch may have erred in receiving thera," Hooker '' says they raay be received without, if their praise is in all the churches; or the church may exaraine, and, if they ate scandalous, should reject thera. Winthrop' shows that Cotton was thus examined when he was received to the church in Boston, Mitchell * declares the right to examine, but says that it is not generally practised, Milton ' says the covenant should be repeated, unless the church have ample testimonials frora sorae other orthodox church, — See Profession of faith. ' Ch, Gov, and Ch, Cov. 30. ' Survey, part iii. 7. ' Journal, i. 110, ¦* Guide, 224, 225. ' Chris. Doc. ii. 202, 203. MEMBERS remove with consent. — Welde' shows Rathband that they should first consult the church with whom they are in covenant, but the church never holds one a raeraber against his will. He shows that, in extiaordinary cases, there should be a council ; but the church cannot act against their own consciences, and say they are satisfied when they are not. Carabridge Platforra ' says : " They who are joined with consent raay not depart with out consent, unless forced thereto. If a member's departure be manifestly unsafe and sinful, the church may not consent thereto; for, in so doing, they should partake of his sin. If the case be doubtful, . . , it seeraeth best to leave the matter to God, and not forcibly to detain him," Isaac Chauncy' says: members. 243 "A meraber raay not depart to non-coramunion, or to the coraraunion of another church, without the leave of the church of which he is a raeraber. Such a deserter is a feio de se, and doth disfranchise and excommunicate hiraself," See Uphara's Rat, Dis, 147; Punchard's View, 173. — See Affinity; Dis mission ; Withdrawing, ' In Han, ii, 324, ' Chap, xiii, sect. 2, 3. '¦' Divine Inst, Cong, Churches, 116, 117. MEMBERS, may they ever be received from other churches without dismission and recommendation? — Increase Mather, in his Vindication,' shows that disraission and recoraraendation are scriptural and reasonable, and that " a church ought not to receive a meraber from another church, without endeavors of mutual satisfaction of the churches concerned." I, Chauncy ' says : If, upon the use of all due means, the church will grant no disraission, the meraber refused raay join another church as a non member. Cotton Mather, in his Ratio Disciplinse,' lays down a rule for a case which he says " perhaps never happened," in which a church refuse to receive a meraber where a councU advise to it, viz. that he be received to sorae other church in the neighbor hood. Cleveland, in his Narrative of the Conduct of the Fourth Church in Ipswich,* quotes from Watts's Foundation of a Christian Church: "If particular persons cannot agree with the raajor part, they raay withdraw, if the church refuse to dismiss them; for Christian churches must have aU voluntary members, and are not to be turned into prisons," 244 MEMBERS. Cleveland adds : " A meraber has a right to seek his edification where he can best obtain it." This is particularly allowable to members in corrupt churches, Carabridge Platforra ' points out the way for such to proceed, viz, by calling a council of neighbor-churches, and, with their advice, offering themselves to the fellowship of another church, Owen, in his Answer to Stillingfleet, sect, 3,' points out the proper course of such raembers as are in a church with defective rules, viz. to try peaceably to introduce a right state of things ; consider whether they are required to do any thing unlawful ; if so, and no forbearance is allowed, they must not con demn thera (if they are Christians), but peaceably withdraw. This was the principle on which the true Congregationalists separated frora the Episco pal church, because it required thera to do what they deeraed wrong. — See Affinity; Dis.mission; Ceremonies; Liturgies; Habits; Separation; Schism ; Nonconformity ; Withdrawing ; Mr, Davenport's case, in Pastor not lightly removed. •Pages 109—113. 'Page 121. 'Page 161, 'Page 38, ' Chap, XV, sect. 2. ' In Works, xx. 321. MEMBERS, pious ones of heretical and scandabus churches io be received. — Carabridge Platform' di rects that such should be received to wonted com raunion ; " for it is not equal that the innocent should suffer with the offensive;" — a principle which would, if appUed, help out of difficulty those who scruple the regularity of a church to wliich some credible saints belong. ' Chap, XV. sect, 2, MINISTERS. 245 MEMBERS continue such of the former church, till received by the church to which ihey are recom mended. — Cotton Mather ' shows this, and it is the universal principle acknowledged by Congregation alists. iRat. Dis. 140. MEMBERS removing should transfer their mem bership to the churches where they remove. — This is another universally approved principle. Cotton Mather shows its propriety, and ' says : If they do not ask it, the church sometimes sends it. ' Rat. Dis. 140, 141, See further, for Members, under Churches, cen sures, <^c, in the people ; Members have equal rights. MINISTERS, w/iosi,— Thoraas Goodwin' defines them " under-rowers to the church," a literal trans lation of 1 Cor, iv, 1 ; and " servants of Christ," Rora, XV, 16 ; " dispensers of the gospel," Gal, iii, 5, 11 ; Rora. xv, 16, ' Catechism, 10, 11, MINISTERS, are they successors of Jewish priests? Punchard ' shows frora history, that the doctrine that they were their successors, as it prevailed in the second century, was one great means of cor rupting the churches, giving rise to the different grades, bishops, priests, and deacons (soon it was found more analogous to have one high priest). He quotes Mosheim, showing that this doctrine 21* 246 ministers. soon led to other errors, araong which was this, — an official elevation and sacredness in the clergy, which Christ never authorized, Owen, in his Duty of Pastor and People,' chapters iii,, iv,, shows that appropriating the title priest to ministers is of Ro man origin, — See Neander's Planting and Training of the Church, 84 ; and his Church History, i, sect. 2, page 150. ' Hist, 22. = Works, xix. 24—35. MINISTERS not successors of the apostles by or dination. — See Bishops ; Ordination by direct succession unnecessary. JMINISTERS, of equal rank. — This doctiine was received by the PauUcians in the seventh century, though it had been abandoned. In 1572, Mr, Charke of Peter House, Cambridge, said that " there ought to be a parity araong rainisters," &c, ; for which he was expeUed the University, The same year, Mr, Field and Mr, Wilcox were shut up in Newgate for petitioning parliament on this subject. The cry was, that levelling the bishops would lead to leveUing all the nobility in the land,' The first claim to an inequality [jure divino) in England was set up by Dr, Bancroft, at St, Paul's Cross, January 12, 1588, and at once aroused all the conforming Puritans in opposition. Sir Francis Knollys took the lead, and " wrote to the learned Dr, Reynolds of Oxford for his opinion," Dr, R. at once cited a host of English Episcopal authors, maintaining their equality save by the queen's mere civil ap- minister, 247 pointment. Among these he quotes Bishop Jewell, who cited Jerome, Ambrose, and Austin to their equality. He (Dr, R,) also directly and iridirectiy quotes a score or raore of erainent reforraers and English prelates to the point of their equality by divine appointraent ; and says : " AU who have labored in reforming the church for five hundred years (and this was nearly three hundred years ago) have taught, that aU pastors, be they entitled bi shops or priests, have equal authority and power by God's word,'" Dr, Chauncy, in his Dudlean Lecture,' shows that the apostles instituted but one order of ministers ; gave no instructions con cerning the fitness for different orders of it, and no different rules for those who were to ordain mini sters of different grades. No ministers are found in the apostles' times but of one order ; and " bishop " and " presbyter " are used interchangeably in the Greek in Acts xx, 17 and 28. The Reviewer of Sparks's Letters in Answer to Wyatt's Sermon * says the arguments adduced for three orders would prove the existence of six or seven, as apostles, pro phets, evangelists, elders, &c., &c. — See French Confession, and Confession of Low Country Exiles, in Hanbury, i, 92, See Bishops ' Neal's Puritans, i, 121, 122, ' lb. 186, 187, " Pages 13—25, * Page 9, MINISTER, calling ; in what does it consist ? — Owen ' says that it arises from Christ's institution of the office ; from God's providential designation of the person ; and from the church's call, election, or 248 JIINI3TER. appointment ; and their acceptation, Richard Ma ther' says the outward caUing of a minister consists in election by the people; which he sustains by quotations frora Mornay and frora Chrysostom. Yet he says the caUing of raany rainisters (Episco pal) in England may be excused because they were accepted by the people. In his Apology " he shows that ministers have power over the churches only by virtue of their choosing them to rule over them. (See Elders rule as moderators.) Jacob's Church, in their Confession (art, x.),* say : " We believe that the essence of a minister's call under the gospel is the congregation's (i,e, church's) consent," They assert,' in their Plea for Toleration, that ministers' calling is by the consent of the several congrega tions. Holding that a minister must be raade by a bishop or another rainister, is to hold "that a mini ster is before and greater than a church ; a great and harmful error, and contrary to 1 Cor, iii, 21 — 23." Increase Mather, in his Vindication of the Order of the New England Churches,' enumerates among those things (" which to espouse is to give up the whole of Congregationalism "), " that a minister's call consists not in election, but in the imposition of hands." With this doctrine agree Increase Mather (Disquisition on Ecclesiastical Councils, preface), who quotes raany authors to sustain it; and Trurabull (History of Connecticut, i. 296), where he declares that " such was the opi nion of the principal divines who settied New England and Connecticut," Cambridge Platforra declares explicitly ' that it consists, not in his ordi- ministers. 249 nation, but the church's election and his accep tance, — See Calling ; Elders ; Imposition of hands; Ordination; Pastor. Works, xix, 70, ' Ch, Gov, and Ch. Cov. 67. ' Page 24, « In Han, i, 296, » lb, 307, 308. « Page 8. ' Chap, ix, sect, 2, MINISTERS, authority of, what. — Goodwin ' shows that they have the "rw^e over" the church in these three things : " To declare to them the myste ries ofthe kingdom of God; so that, whether they exhort, teach, or admonish, they do it with autho rity ; to call the church asserablies together, and to dismiss them, and moderate raatters in the assera bly;" and "they are the mouth and hands of the church, by which they execute the power of the censures," This is the doctrine which has been hitherto maintained by Congregationalists ; yet they have a remedy in the case of mal-adrainistra tion of ministers, — all power coraing back into their own hands at their own election, Ainsworth, in his reply to Clyfton,' says : " To give votes in deciding of controversies, and judging of sinners, is not a part of governraent, but of power and right that saints out of office have," Watts, in his Foun dation of a Christian Church,' says the rule of ministers is to lead in worship, not to impose odd inventions, Paul had no dominion over men's faith. The judge has no power to raake law: he explains, and the jury decide. Ministers have no power to command any thing but what is found in the Bible. — See Elders rule as moderators ; Government, 250 MINISTERS. church, in the people; Power, church, installed in the ministry or the brethren ? ' Catechism, 12, « In Han, i. 249. ' Works, iu. 218, 219, 226. MINISTERS, people may do iheir work for them if they neglect it. — John Robinson, in his Justifica tion of Separation, says : ' " Yea, even where officers are, if they fail in their duties, the people may enterprise raatters needful, however you raake the minister the primum movens, and would tie all to his fingers." Jacob's Church,' in their Confession (art, xiv,), say : " Officers have nothing raore than what the congregation doth corarait unto them, and which they raay, when need requireth, take from thera, yea, to their utter deposing and also rejection out of the church, if such necessity be." Welde, in his Reply to Rathband,' however, raaintains that they raust first depose him before they can take his office-work from hira; "but in no case, while he abides in office, to resume their power, and enter upon his work." — See Elders, is one or more ne cessary to church acts ? Officers abdicate when they refuse to do the duties pertaining to their office; Ju risdiction; Government, ciiJiV; Resistance, ' In Han. i. 212 ; and Works, ii. 148, » Ib, 297, ' lb. u, 317. MINISTERS should submit to the censure of the church. — Goodwin' shows this from the example of Peter. ¦ — See Pastor, is he censurable by his church ? Elders, is one or more necessary to church action ? ' Catechism, 11, MINISTERS, 251 MINISTER, how dismissed from his pastoral charge.— Vnnch&r A, in his View,' gives the details of a proper procedure, save that he raakes it regular for a people who want to dismiss their pastor to send a delegation to suggest the expediency of his asking a dismission ; thus putting a false coloring on the whole matter, representing that the first movement originates with him rather than with thern. See Uphara's Rat, Dis, 124 — 133 ; and Ba con's Church Manual, 139, 140, — See next article, ' Pages 175—177, MINISTERS, how deposed.— The Answer of the New England Elders' asserts that the church, in the narae of Christ, gave their minister power to be what he is; and they may on as good grounds de pose him from it, as they called him to it, Ro binson, in his Reply to Barnard,' says: "If the ministers will deal corruptly, , , , the brethren are to censure, depose, reject, and avoid thera," In the Appendix to Mr. Perkins,' he says : " If an officer be found unfaithful, he is by the church to be warned to take heed to his rainistry, , , , which if he neglect to do, by the sarae power (the church's) which set him up, he is to be put down and de posed,". Wise* quotes Cyprian: "When bishops prove wicked or heretical, the churches have power to degrade and depose them, and to choose others in their roora," Carabridge Platforra ° says : " In case an elder offend incorrigibly, , , , as the church had power to call him to his office, so they have power, according to order (the council of other 252 MINISTERS. churches, where it may be had, directing thereto), to reraove hira frora his office." Hooker ' shows, that, in case the officer is heretical and obstinately wicked, the church have power to reject him, and make hira no officer; for a church is before its offi cers. He shows' that they who have power to "depose" their officers have the power of judgment over thera. Hutchinson, in his History of Massa chusetts,' lays it down as the received opinion of the fathers of New England, that it is in the power of churches to call their officers, and remove them from office, — the advice of neighbor-churches, where it raay conveniently be done, being first had, Sarauel Mather devotes the fourth chapter of his Apology to prove this rigfit in the churches. He quotes from Clement, Origen, and Cyprian, to the point; and raaintains the right from the power of self-preservation and the principles of the Platform, The Massachusetts Convention of 1773, in their Observations on the Plan of Church Government,' assert that the churches have power to depose, but are raorally culpable if they do it without or con trary to a council.* The power resides in them only, and not in any synod or ecclesiastical council. In exercising it without counsel, they act contrary to order, Baynes, in his Diocesan's Trial,'" says: " If their own churches have no power over thera, it wUl be hard to show wherein others ha^e such * This was about the time of the controversy concerning veto-power ; and, if we oannot see how they aro " morally culpable " for using their rightful power, we may reflect that " that whioh ia crooked cannot be made straight." MINISTERS. 253 power and jurisdiction over persons who belong not to their own churches," — See Bacon's Church Ma nual, 140, 141, ' Page 77, ' In Punchard's Hist. 330 ; and Works, ii. 174. ' Ib. 353 ; and Works, iii. 431. * Vindication, 13, 14. * Chap. x. sect. 6. ' Survey, part i. 93. ' Page 196, ' Vol. i. 381, " Pages 6, 7. ¦" " MINISTERS, their character not indelible. — This was the doctrine of the Brownists.' The early Con gregationaUsts also held the sarae. The New Eng land Elders ' say: " We have no such indeUble cha racter imprinted on a minister, that he must needs be so for ever, because he once was so. His rainis try ceasing, the rainister ceaseth also." Allin and Shepard, in their Defence of the Nine Positions,' inquire, " What authority has he to minister to any church, if they will not hear hira ? " A dis missed rainister, they raaintain, is no longer an officer in any church of God ; and the reason is; a minister's office in the church is no indelible cha racter, Cambridge Platforra ' says : " He that is clearly loosed frora his office-relation to that church whereof he was a rainister, cannot be looked at as an officer, nor perforra any act of office in any other church, unless he be again called to office," Cotton Mather" quotes John Owen : " We have no concernment in the figment of an indelible charac ter, . . . yet we do not leave the rainister when we go frora horae," He distinguished between an officer of a church, and one providentially called to preach the word, John Robinson, in the Appendi.x to Mr, Perkins,' says: Those that are out of office, 22 254 MINISTERS. we are told, are to feed the flock in the exercise of prophecy, which, it is said, is proved by examples in the Jewish church, Luke ii. 42, 46, 47 ; iv, 16, 18 ; Acts vni, 4 ; xi, 19—21 ; xiii. 14—16 ; xvni, 24— 26 ; and by the command of Christ and his apos ties, Luke ix, 1 ; x, 1 ; Rom. xii. 9 ; 1 Peter iv. 10, 11; 1 Cor. xiv, 1, &c. — See next article; also Treach, who may ? Proi-hesying; Officers, tlieir office, qualifications, and jurisdiction. ' Neal, i. 150. ' Ans. 77. ' In Han. iii. 42. * Chap. ix. sect. 7. ' Magnalia, ii. 206. " In Punchard's Hist, 253 ; and Works, iii, 432, 433, MINISTERS, may they administer seals where they are not pastors ? — The early Congregational ists generally maintained the negative. The New England Elders' declare that a minister may not perform a ministerial act in any other church. Goodwin devoted the seventh chapter of his seventh book to show that they could not lawfully be ad ministered anywhere but in a particular church, b} their own rainisters, and that they raight not havf them administered to different branches sucees sively. Paget (a Puritan Conformist) inquires:' " If raembers raay lawfully receive the Lord':' Supper in another church, , , , why may not pas tors administer it also in another, when need so requireth?" Ainsworth replies:' "A Christian joineth himself to a flock where the pastor feedeth thera," when he comes araong thera. Show you a like warrant for elderships to do the work in other elderships and churches. Hooker, in his Survey, MINISTERS. 25S says * a pastor only of one flock can do no pastoral acts (referring to seals, &c,) in another: "Those whom a pastor cannot judge over, over them he can exercise no pastoral act." Nathaniel Mather pubUshed a Disquisition on purpose to prove the negative of this question. In his Epistle to the Reader, he says a minister is to feed the flock over which the Holy Ghost has made him overseer; otherwise we shall justify the conduct of those who call lay brethren to adrainister it. " If he does it as pastor, then he does it as pastor of his own church, and then one church raay raake a pastor for another." He raaintains' that a pastor raay not administer seals to another church, though the church asks it and he consents. This principle, he clairas, leads churches to furnish themselves with pastors, which if they are too poor to do, their sis ter-churches should give them pecuniary help, not officers. He clairas the raajority of Congrega tionalists with hira. His Ulustrious relatives, it seems, espoused the other side of the question. The sarae is true of the modern Congregationalists generally. They hold that adrainistering the seals is not an act of rainisterial power ; having gone over to the democratic doctrine so dreaded by the fathers. Cotton Mather says ' the Platforra denies not the power of a rainister to administer commu nion in another church besides his own, Mr, Phil- Ups of Watertown did administer it to Mr, WUson's of Boston when he was gone to England, Ances- tus thus requested Polycarpus to administer it, Cambridge Association' early decided that they 256 MINISTERS. might so administer it, by the request of the church. In his Ratio Disciplinas,' he says of this question: " It has been very publicly and practically answered that they may," He clairas Dr, Goodwin, Dr, Owen, and the first fathers of New England, as with him. The opinion of Sarauel Mather may be clearly in ferred from his principle, that a church'raay lawfully appoint a lay brother to administer them. It is on this principle alone, the consent of the church, that dismissed ministers and evangelists now administer seals. We raay see, then, that the administration of the Lord's Supper by ecclesiastical and volun tary assemblies is out of order. It should be whoUy under the direction of the church where they as semble. Increase Mather maintains this side of the question in his Vindication,' argues that they raay administer on invitation, and quotes Cam bridge Platform, chap, xv, sect, 4 ; Norton's Answer to Appolinius ; Shepard and Allin's Answer to Ball ; Richard Mather, Cotton, and Goodwin, Cot ton,'" however, did not baptize his child at sea, because he believed that a minister could not law fully administer seals out of his own congregation ; and also that they should be administered in an organized church. See Upham's Rat, Dis, 217, 236, — See Lord's Supper, may it be administered by any but ordained ministers ? Officers ; Seals ; Platform, Cambridge. 'Ans. 78. 'InHan. i. 331, 332. 'Ib, 344,346, 441. » Part ii, 40, 41, « Page 39. ' Page 29. ' Epistle to the Corinthians, 23, ' In Han, iii, 647. " Pages 24 278 ORDINATION, 18, 19. " Pages 100—107. " Title to Dr. Appleton's Ordination Serm. of id. " Do. to Dr. Sewall's Charge, and Mr, Abbott's Right Hand to do. '* Eliot, Biog. Dict. 125. ORDINATION of missionaries. — See Evange lists ; also the next preceding arricle ; also Upham's Rat, Dis. 86—94, The foUowing has been kindly furnished by Rev. Dr, Anderson, Sec, A, B, C, F, M., for the stereo type edition of this work: — " The present usage in ordaining missionaries is not described with entire accuracy by Prof, Upham in his Ratio DiscipUnse, At first, and for some time, the Prudential Coraraittee were accustomed to call the ordaining council. But, for many years past, the whole raatter of ordination has been left with the candidate to arrange with the church to which he belongs, or with sorae other church to which he sustains a providential relation. The letters-missive are issued in the narae of the church, inviting sister-churches to corae, with their pastors, and ordain the candidate, if they think proper, as a raissionary to the heathen. Where circumstances have been peculiar, the candidate has hiraself some times coraraunicated his wishes, by letter, to certain pastors and churches, and asked thera to assemble and ordain him, in case they saw no objection, I am speaking of such as are ordained Congrega- tionally. The ordination of Presbyterian mission aries is of course by their Presbyteries," * • The communication from which the above was taken was expected in season for a correction of th« article Evanoelists not to be ordained for the conversion of infidels. It seems that this ORDINATION. 279 ORDINATION by direct succession unnecessary. — Owen, in his Nature of Schisra,' inquires why in doctrine we should succeed the persecuted woman, while in office we must succeed the persecuting beast. In his Review of the same,' he maintains that there should be a succession through the elders of the same church, where there are any, but not back through Rome. Hopkins'" argues for direct succession, and maintains, very inconclusively, that every minister may consider hiraself in direct suc cession, in the absence of evidence to the contrary. See Ordination by ministers ; by the people. ' In Han, iii. 441. ' Ib. 450, ^ System, ii. 233—240. article left the impression on the mind of Dr. A. that the authori ties quoted would not allow missionaries the right of administering seals, gathering churches, &c., till they were actually constituted pastors of mission-churches. Now, Dr. Owen, in the immediate context to the quotation cited, expressly recognizes their right to this, founded on Acts xiii. and other passages. The simple ques tion at issue is whether they should receive such ordination as to constitute them a distinct class of church officers ? They surely should possess all the authority whioh Barnabas had after he and Paul were separated to the work, unless the laying on of hands had connection with the imparting of miraculous gifts, (see Impo sition OS Hands, is it necessary ?) and all which Luke had after that he was chosen (^eipoTOV^Sel;, 2 Cor. viii. 19) or ordained of the churches to travel with Paul and Timothy. This seems to be very nearly imitated in our present missionary ordinations, according to tlio above article. The object of the author is simply to elicit inquiry as to the idea of office-power conferred on evangelists by ordination. The Congregational Dictionary is designed to be re- formator-y and progressive in its influence, recognizing the Holy Scriptures as the only standard of authority. It is not appre hended that this tends to any revolutionary movements, our churches being already based on the Rock of Ages, according tp the divine word. 280 ORDINATION. ORDINATION conveys no spiritual power. — Dr. Price ' says of the Independents in the Westrainster Asserably : " They were distinguished frora the Presbyterians by . , , and denying the coraraunica tion of spiritual power in ordination," Hooker' maintains that Tiraothy received not office-power, but spiritual gifts, by the laying on of Paul's and the presbytery's hands. He is exhorted to stir up, not his office-power, but the gift that was in him. Imposition of hands did not add to his office, but only confirmed it, — See Imposition op Hands. ' In Neal's Puritans, i, 462, note, ' Survey, part ii. 65 — 69, ORDINATION, is a council necessary to ? — R, Mather ' says : " It is the practice, in ordaining and deposing ministers, to call in the aid of other churches ; but it is not lawful nor convenient to call in such assistance (viz, by way of authority or power of the rainisters 'of other churches)," Cotton' says, the Presbytery of that church, if they have one, if not two or three others of the gravest of the brethren, being deputed by the body, ordain him, with imposition of hands. He says:' "Ordination is a work of church power, , , , The power of the keys is a liberty purchased to ihe church by the blood of Christ," and should not be parted wiih at a less price. The views of the fathers undoubtedly were, that a council was very desirable for advice, and safety frora impostors, but that the power of ordi nation was in the church. — See Ordination by the people. ' Ch. Gov. and Ch. Cov. 41, ' Way, 41, ' Ib, 60, ORDINATION. 281 ORDINATION, none besides election indispensable. Archbishop Cranraer took this ground in an early period of the English Reformation. He says : ' "He that is appointed a bishop or a priest needeth no consecration by the Scriptures; for election or appointing thereto is sufficient." Carabridge Plat-. form' says: "The essence and substance of the outward caU of an ordinary officer doth not consist in his ordination, but in his voluntary and free elec tion by the church, and his accepting of that rela tion. , , , Ordination doth not constitute an officer, nor give hira the essentials of his office. The apostles were elders without iraposition of hands by men. Paul and Barnabas were officers before that imposition of hands," Owen, in his Nature of a Gospel Church, chap, iv,,' shows that the elders were ordained by the choosing of them by the people, by the lifting up of their hands, accord ing to the Greek of Acts xiv. 23. He maintains, however,' that they should be solemnly set apart; and says that the Ught of nature proclaims this, as it does the coronation of kings, which gives them not their title, but proclairas it. At an ordaining councU at Concord in 1637, it was decided, that, upon election, ministers were such before they were ordained.' Isaac Chauncy, however, held to the necessity of ordination. He says : ' " The consum mation of a call is made by the free acceptance of the person called ; but this doth not constitute a person in the ministerial office, any raore than a private contract doth constitute man and wife." Increase Mather, in his Sermon at the Ordination 24* 282 ORDINATION. of Mr, Appleton,^ and Mr, Pemberton, in his Dis course at the Ordination of Mr, SewaU,' hold the sarae doctrine. See Sarauel Mather's Apology^ chap, ii, ; Upham's Rat, Dis, 111 ; Robinson's Works, iU. 39, — See Calling ; Translation, ' In Punchard's Hist. 200. =* Chap. ix. sect. 2. ^ Works, xx, 415, * Ib, 424. '" Winthrop, i. 217. * Divine Inst. Cong, Churches, 65. ' In his Practicil Truths, 124. ^ Page 3. ORDINATION by ministers. — Robinson, in his Justification,' says : " We acknowledge, that, in the right and orderly state of things, no ministers are to be ordained but by ministers. , . , If ordination had been so prirae a work, Paul would have tarried hiraself in Crete to have ordained elders there, and sent Titus, an inferior officer, about the inferior work of preaching," To this agrees Congregational practice everywhere. Ministers seera the proper persons for such pubUc perforraances; but when this practice is perverted to raean that the officiat ing rainisters give the church a rainister or withhold hira at pleasure, are raore than counsellors, and control raore than their own acts, then it is time for the churches to stand fast in their liberty ; as they did in various instances in the early settlement of Massachusetts and Connecticut, (See two preced ing and two succeeding articles,) Dr, Stiles ' says : "It was a mistaken notion of our fathers, that the power of ordination was in the church by the elders ; " (might not the church then be overruled in their choice ?) " also that, where there are no elders, it might be performed by delegated breth- ORDINATION, 283 ran," He traces all through the bishops, and thus argues a Uneal succession via Rome, Though the bishops did not intend to irapart to presbyters the power of ordaining, yet they did (by unintentional contagion, I suppose !) give them fuU presbyterial powers, " Dead flies ! " Rev, Joseph Webb, in his Letter to Cotton Mather,' expresses great fears of the evUs growing out of the lay-ordinations. But, in the Letter of the Boston Ministers on the Duty of the Distressed Churches, they scout these fears, saying:* "They will have none owned for ministers of Christ but such as Antichrist has or dained for him, such as the paw of the beast hath. been laid upon, that they pretend succession frora," Barrowe, in his Discovery of a False Church,' shows that to make ordination pertain to rninisters only, is a " trick to stop " a real election by the people, and raake it really depend upon the classis, while the people have their eyes blinded in the matter, ' In Han, i. 215 ; and Punchard's Hist. 333 ; and Works, ii, 430, 437, ' Election Serm, 69—64, » In Hist, Soc, Col, series ii. vol, ii, 132, 133, «Ib, 134, ' In Han. i, 47, ORDINATION by presbytery. — Goodwin says:' " The Scriptures in plain terms attribute the act of ordination to a presbytery, i.e. a company of elders united in that relation " (referring to the elders of one particular church). His definition, however, virtually begs the question. The chapter on dis cipline in the Savoy Confession says : ' " The way of ordaining officers is, , . . after their election by 284 omnNATioN. the suffiage of the church, to set thera apart with fasting and prayer and imposition of hands of the eldership of the church ; though, if there be no im position of hands, they are nevertheless rightly constituted rainisters of Christ," Barrowe, in his Refutation of Giffard,' says : " It is to be performed by the eldership of the church, if there be one in it; if not, by the help of the elders of sorae other faithful congregation," Richard Mather, in his Re ply to Rathband,* says : " We willingly do grant, that, where elders are not wanting, iraposition of hands is to be perforraed by the elders." So say the Independents in the Westminister Assembly." " There is a sufficient presbytery (for ordination) in every congregation." Carabridge Platforra says:' " In such churches where there are elders, iraposi tion of hands in ordination is to be performed by those elders." It was thus that Mr. Cotton was installed in Bostdn.' Isaac Chauncy' argues, that, as " the elders of one church cannot perform an authoritative act in another church," therefore, if ordination is to be by elders at all, it should be by elders of the same church. Increase Mather ' main tains that it is one of the fundamentals of Congre gationalism, that ordination of pastors must be by the approbation of neighbor-churches or elders. He states '" that it was an old doctrine in New Eng land, that a church which has no elders should desire neighbor-churches to assist in ordination. He supposes lay-ordination not decent, though valid, because no iraposition of hands is necessary, but only election, Mr. Pemberton, in his Discourse ORDINATION. 286 at the Ordination of Mr. Sewall, maintains " that the power of ordination is in the presbytery, — See Imposition of Hands ; Installation, • Ch. Gov. 64. ' In Neal's Puritans, ii. 179. ^ In Han. i. 67, «Ib. ii. 186. "Ib. 511. « Chap. ix. sect. 3. ' Hubbard's Hist, of Mass, 188, * Divine Inst, of Cong. Churches, 69. ' Vindic. of N. Eng, Churches, 8, '» Ib, 100, " Page 11, ORDINATION by ihe people. — Barrowe, in his Answer to Giffard,' says : " If the apostacy be so general that there are not anywhere to be found any true elders, yet then hath the church , , , power to ordain their ministers by the most fit raerabers and raeans they have," The Confession of the Low Country Exiles, art, xxiii,,' says : " Every Christian congregation hath power and coramandment to elect and ordain their own ministry," Ainsworth, in his Reply to Johnson,' says : " That rainisters of one particular church should ordain elders for an other church is raore unorderly than when every church ordaineth thera itself," Davenport, in his Power of Congregational Churches,* says : " Their ordination of officers, by deputing sorae out of their own body thereunto , , , in a want of officers, is an act of this power of the Jteys residing in them," Richard Mather and W, Tompson, Answer to Herle,' say: "Where elders cannot conveniently be borrowed from any other church, imposition of hands may lawfully be performed by some principal men of the congregation, though they be not elders by office," So also Mather's Reply to Rutherford,' Propositions attributed to John Cotton,' and the 286 ORDINATION, Petition of the Independents in the Westrainster Assembly,' In the grand debate in the Westmin ster Assembly,' " the Independents maintained the right of every congregation to ordain its own officers;" and when it was voted "that no single congregation, that can conveniently associate, as sume to itself the sole right of ordination," Thomas Goodwin, P, Nye, J, Burroughs, S. Simpson, W, Bridge, W, GreenhUl, and W, Carter entered theh dissent, Cambridge Platforra '° raaintains the sarae doctrine. Hooker " says : " It is raost comely that those of the sarae congregation should exer cise it" (ordination), but they may invite others. He " reiterates the same sentiment, and shows that if a classis is composed of those sent by churches, then congregations first provided ministers, for they did not first receive them from classes ; and, if pres byters first raade a bishop, they were before him, and did not receive their office from him, Hutchin son, in his History of Massachusetts," says : " The church in Charlestown chose Mr, Wilson for their teacher, and ordained hira ; " and '* " Mr, Higgin son was ordained by two deacons and a private brother in Salera," though it appears that they had sent for a delegation from Plymouth, who were de tained, Mr, Hooke was ordained at Taunton by a schoolmaster and one of the other brethren," There was such an ordination, in 1642, in Woburn, A number of ministers were present ; but " the people were tenacious of their right to ordain, supposing that yielding it might lead to dependency, and so to pre^^liytery," " Another, Israel Chauncy's, took ORDINATION. 287 place in Stratford, where, EUot says," " by forgetful ness (I rather think in contempt of habits and cere monies) the elder imposed his hand with a leather mitten upon it," Cotton Mather, in his Magnalia,'* represents ordination by " lay-brethren, orderly cho sen by the church thereunto," as having, in his time, gone into disuse, Samuel Mather, in his Apology," shows that the Bohemian Churches commenced on this (lay-ordination) principle; and'" he shows that "even a famous bishop of SaUsbury" held it in his Exposition of the Thirty-nine Articles, He argues the point at length and very conclusively ; " and indeed in the whole of his second chapter. Watts, in his Foundation of a Christian Church," shows that popular ordination is valid, and soraetiraes necessary, but not often expedient, Davenport, in his Power of Congregational Churches," says : The churches. have power to ordain their own officers by some deputed out of their own number, in case of the want of officers, Isaac Chauncy'* answers the question : " Who shall ordain when there are no elders ? " saying : " Who should do it but the church that called him?" The power is in the church, if necessary, to lay on hands by sorae brother delegated and appointed thereto ; for foreign ministers cannot do an authoritative act in that church. He argues" that the church is superior to all the ministers thereof; hence that the church may ordain them : and that "^ a person should be or dained by the church that calls him, being no more than the public soleran recognition of their call and his acceptance. It ought to be performed deceiitlv 288 ORDINATION. and to the honor of God, with solemn prayer ; dele gates from other churches being present as wit nesses. Increase Mather, in his Vindication of the New England Churches,'^ quotes from Owen ; " Where elders cannot be had, ordination may be performed by those not elders," Lambert, in his History of New Haven Colony," says, Mr. Prudden, of Milford, records his own ordination by three brethren, " designed by y° church for that work, y° 18 of April, 1640," Bentley, in his Description of Salera," shows that the church there, in the begin ning, deterrained that the authority of ordination should not rest in the rainistry, but depend entirely on the free election of the church. They were care ful to record that they acknowledged no jurisdiction in the church of Plymouth, when they invited them to Mr, Higginson's ordination, Eliot, in his Eccle siastical History of Massachusetts,'" says that in 1642 Mr. Carter was ordained in Woburn by the church, who would not caU the elders of other churches to do it, lest it should lead io presbytery and dependence of churches. Dr. Eckley, in his Dudlean Lecture," says: "We differ frora our episcopal brethren as respects the right of any particular church to elect and consecrate its own officers, no less than to perforra the other acts of jurisdiction, without the aid of presbyters, bishops, or pastors of other churches ; and to the special propriety of these raeasures, whenever, through any extraordinary oc currences, the assistance of such rainisters cannot be obtained, , . , Not only the independence, but the very existence, of a Christian society would be lost, ORDINATION, 289 in the event of its denial." Hunter, in his Life of Oliver Heywood," asserts that it is a fundamental principle of Congregationalism, that it was not the intention of the founders of Christianity that all who take upon thera the Christian name should form one vast society; but that every organized society, with pastor and deacon, was a true Christian church, which may call a pastor, and invest him with office, without ordination by bishop or any body of presbyters ; though ministers might witness the act, and make (invoke) a divine blessing upon it. He asserts " that Goodwin, Bridge, Nye, Simp son, and Burroughs were nearly of this opinion. Letchford, in his Plain Dealing,'* says : " They ap point sorae of theraselves to irapose hands on their officers," And " " Mr, Hooke was ordained in Taunton by a schoolraaster," and Mr, Hooke joined in ordaining Mr, Streate, He says'* that the elders in Boston replied to his question, saying : " If the people have power to choose their own officers, they have power to ordain thera." Uphara, in his Dedi cation Sermon,'^ says : " The Salera church them selves laid hands on their ruling elder; he on the teacher, and both in the same forni on their pastor." In the Appendix to the sarae,"* he reiterates Eliot's above-quoted assertion relative to the power of or dination residing in the people, and asserts" that when John Higginson was ordained, in 1660, " Major Hawthorne and the deacons imposed hands upon him, in the presence of the neighboring churches and elders," The sarae is repeated in his Second Century Sermon, page 39, and Eliot's Bio- 25 290 ORDINATION, graphical Dictionary _ 255, Dr, Eraraons*" says; " People have a right to choose their own officers, and then instaU thera into office, , , , The right is priraarily and solely in the church ; and when rainis ters ordain, it is because they are invited and ap pointed by the church to do it," So, too, Ain.s- worth, in his Answer to Clyfton;*' and Lord Brooke, in his Discourse on Episcopacy,*' — See Bacon's Ch, Manual, 138, 139, — See Imposition of Hands, by whom ; Councils, can they ordain and depose ? 'InHan. i. 53, =1^94. » Ib. 252. ' Ib. ii. 64. » Ib. 175. 6Ib. 188. 'Ib. 578. »Ib. iii. 44. « In Neal's Puritans, ii. 8. '" Chap. ix. sect. 5. " Survey, part ii. 59, " Ib. 78. " Vol. i. 370. '¦• Page 374. '= Ib, '» Hubbard, 408. " Eliot, Biog. Dict. 101. '8 Vol. ii. 209. '" Page 58, =" lb, 60. 2' Pages 56-60. ^ Wks. iii. 210. '" Page 104. '^ Div. Inst. Cong. Chs. 70. ^ Ib. 72. i^Ib. 78— 83. "Page 96. =» Page 101. =' In Hist. Soc. Col. series i, vol, vi. 242. "" In ib. series i. vol. ix. 39. "' Pages 16, 16. '^ Page 58. " Ib. 39. '¦>* In Hist. Soc. Col. series iii. vol, iii. 64, »°Ib. 96. ™Ib. 108. »' Page 22. =^ Page 52. ^'Ib. 65. *" Vol. V. 448—460. <' In Han. i. 252. « Ib. ii. 126. ORDINATION, mode of— Cotton Mather' de scribes it as differing in his day frora the present usual raode, in that the letter raissive often desig nated persons to perforra the several parts, except the right hand of fellowship. Usually the person ordained preached; sometimes another. The vote of the church and the acceptance of the call were repeated at the ordination, (This was practised since the remembrance of the compiler,) Hands were also imposed during the giving' of the charge, and a prayer succeeded it, Isaac Chauncy, in his Divine Institution of Congregational Churches, ORDINATION, 291 shows' that a ruUng elder or delegated brother (of the church) repeats the questions as to the call and acceptance; the brethren voting by the lifting up of the hand, the pastor elect assenting, Eliot, in his Ecclesiastical History of Massachusetts,' shows that at first there was no- sermon at ordination, though afterwards the minister ordained usually preached, (He attributes the change to John Cot ton,) Mr, John Higginson preached his own ordi nation sermon in 1660; Thomas Prince, in 1718; (hve years before, Mr, Pemberton discoursed at the ordination of Mr, Sewall, his coUeague ;) ' Mr, Maccarty at Worcester, in 1747, Mr, Rogers of Ips wich" preached at his own ordination as early as 1638, For modern mode, see Upham's Rat, Dis, 117; Punchard's View, 164, — See Church, mode of constituting. ' Rat, Dis. 22—42, ' Page 82, ' In Hist, Soc, Col. series i, vol, ix, 13, * The printed discourse itself, * Eliot, Biog, Dict 408. ORDINATION, method of keeping a day of. — Cotton' shows that it was kept vnth preaching, prayer, huraUiation, and fasting, "till near the close of the day," when the ordination-services were per formed. The Description of the Visible Church,' and Mather's Rat, Dis,' maintain that " it should be kept as a sacred fast unto the Lord," ' Way, 40. ' In Punchard's Hist. 366. ' Page 24, ORDINATION, mode of objecting to. — A coun cU at Springfield,' about 1736, decided that they 292 PASTOR. expected the dissatisfied should not only present objections but proofs, and that there should not be a public hearing of the matter, unless sorae ap peared as accusers, ' Ans, to Hampshire Narr, 59, 64 — 67, ORDINATION, should it be repeated ?— JsasiC Chauncy says ' that the contrary " conceit , , , is a Popish error ; for churches are no raore prisons to rainisters than to people, , , , and one church's ordi nation of a raan cannot raake hira pastor of an other," ' Divine Inst, Cong, Churches, 83. PARISH, not a Christian church. — Euring, in his Answer to Drake's Ten Counter Deraands,' shows this conclusively : " Your parish assemblies do not gladly receive the apostles' doctrine," — See Upham's Rat, Dis, 38, 317—323, ' In Han, i, 362, 363, PASTOR, his official duties. — The True Descrip tion of the Visible Church ' describes them some what figuratively, I epitomize thus, — To feed the sheep; guide and keep them ; draw them to him; look into their souls; discern their diseases; cure thera by appropriate raedicine ; give warning, that they may orderiy proceed to excomraunication ; watch over and defend the flock, Cambridge Plat forra ' distinguishes his office frora that of teacher, in that it is the pastor's special work to attend to exhortation, and that of the teacher to doctrine; PASTOR. 293 and either of them to adrainister seals, and preach the gospel. Goodwin refines at large on the dis tinction,' Jacob's Church Confession * maintains that he should t)e tiusted to rule in all ordinary affairs of the church ; " yet so that, in matters of weight, the whole congregation (i,e, church) do un derstand thereof, before any thing be finished, and also thatthe congregation do not manifestly dissent therefrora, Owen, in his Eshcol. or Rules of Walk ing in Fellowship, rule vii,* raaintains, frora Acts xiv. 27, their right to caU the church together. In his Nature of a Gospel Church, chap, v,' he raakes his duties to be, to preach the word, pray for the flock, adrainister seals, and^ visit the sick. He argues " that it is not the pastor's duty to go up and down preaching for the conversion of strangers, though he occasionaUy should. Hooker, in his Survey,' makes it his duty to work on the will and affections, to win and woo the soul, to lay open the loathsorae nature of sin, and quicken the renewed soul to every holy work, Davenport, in his Apolo getical Reply,'" argues that pastors govern by feed ing the church of God, not by having the church depend on their authority. He quotes Araes on 1 Pet, V, 3 to sustain hira, Frora the votes of the church and doings of a council in Dorchester," it appears that in 1774 the church negatived the rao tion of the pastor for a church meeting, at a given time ; that the pastor refused to attend another church raeeting, because it was not of his appoint ment ; that the church refused to proceed to busi ness at another tirae, when caUed to by the pastor ; 25» 294 PASTOR. that he atterapted to dissolve a church meeting by his own power, and that he frequentiy refused to attend church meetings which he decUned to ap point. The council did not sustain the pastor, ' In Punchard's Hist, 368, » Page 30. ' Ch. Gov, book vi. chap. viii. ¦• Art. xiv. in Han. i, 298, ' Works, xix, 77, " Ib, XX. 433. ' Ib. 460. " Ib. 446. ° Part ii. 19, 20. '" Page 298. " Pages 5—8. PASTOR, has he a negative vote in the churchi — Increase Mather, in his Disquisition on Ecclesiastical Councils,' incidentally intimates that the Platform gives hira this power, EUot, in his Ecclesiastical History of Massachusetts,' says : " After the Plat form, some ministers claimed more than it gave thera, and sorae clairaed a power to negative the proceedings of the church," Zabdiel Adaras, in his Answer to a Treatise on Church Government,' says : " The keys are so lodged with elders and brethren as never to be used but by mutual con sent," He maintains,* that, since ruling elders have ceased, the whole power of the bench of elders rests with the pastor, Eliot' asserts that in these raat ters he took a position which could not be raain tained by the Platfoira, nor any just sentiments of reUgious freedom. See also Allen's Biographical Dictionary, art, Adaras, Zabdiel, The History of Steriing ' shows, that Mr, Mellen held, that, if there were some to rule, there were others to obey ; and appUed it to the negative vote, causing much trou ble and his own dismission. President Stiles, who was extensively acquainted with the churches,' PASTOR, 295 says: I know of no more than one church, where the pastor has a negative vote. Some pastors have claimed it over Congregational churches ; but, ex cept being raoderator, the pastor has but the autho rity ofa private brother, according to the true prin ciples of Congregationalism, He says : ' " The churches would not bear a negative of the elder ship." Dr, Emraons * says, if the pastor might negative all the doings and votes of the church, they would have no power at all. He is a raere moderator, and, with respect to voting, stands on the same ground with a private brother. See Up ham's Rat, Dis, 83 — 85, 107, — See Churches begun without officers, Sfc; Members have equal rights; Majorities, 'Page 14, »In Hist, Soc, Col, 'Page 83, < Ib, 76—80, » Biog. Dict. 17, 18, » In Wor, Mag. ii, ' Conv, Serm, 68, » Ib, 64. 'Vol. V. 451, 462. PASTOR, power to elect him is in the church. — Cotton ' says, that, though his office is from Christ, the power to elect is in the church. But he as serts,' that they do it with the approbation of other churches, because in the multitude of counsellors there is safety. He quotes " Cyprian, lib. i. epist. 41 : ^'¦People have the power of choosing worthy bishops, and of rejecting the unworthy." Clemens Roma nus * says the apostles appointed officers " with the good liking and consent of the church." Robinson, in his Answer to Helwisse,' says : " For the choice of officers, we do take for our direction the practice of the apostles and apostolical churches, grounded 296 PASTOR. on perpetual equity, that men should choose them under Christ, unto whose faithfulness, under the same Christ, they are to commit their souls." This doctrine is raaintained in the Apology of the Over seers, &c. of the English Church at Arasterdara, Foxcroft, in his Serraon Preparatory to the Choice of a Minister,' asserts that " none but metabers have a just right to vote in ecclesiastical affairs, , , , A good deal of prudence is necessary to consult the congregation, while the right of the church to election is asserted and exercised," Dr, Ware, in his History of the Old' North and New Brick Churches,' asserts that Cotton Mather's church, in 1697, sent a letter of adraonition to the church in Charlestown, for betraying the liberties of the churches, by putting into the hands of the whole inhabitants the choice of a minister, — See Elders chosen by the people ; Officers chosen by the people. ' Way, 43. = Ib. 45. ' Ib. 64. ¦• Epistle to the Corinthians, 23. " In Punchard's Hist. 338 j and Works, iii. 135. » Pages 17, 20. ' Page 18. PASTOR, mode of election of. — Cotton Mather' shows the mode of proceeding in his time, much as at the present day, first by the church, and then by the pari.sh concurring, as described by MitcheU in his Guide, 175, 176. Barrowe, in his Refutation of Giffard,' asserts that every raeraber should have the privilege of assent or dissent, showing his rea sons, — See Punchard's View, 114, ' Bat, Dis, 14—22, ' In Han. i, 67, PASTOR. 297 PASTOR, how dismissed. — See Minister, how dismissed; also Punchard's View, 175, Sorae spe cial cases might be cited, as those of Bolton and Stirfing; but it would seem rauch more necessary to inform people generally how to keep, than how to dismiss, a pastor, PASTOR should not- be lightly removed. — Cara bridge Association ' intimated that God frowns on rash removals of ministers. They, however, admit that they may be removed, " when benefit frora their ministry is to be despaired of ; , , , in case it be necessary for the coraraon good; , , . in case they want sustenance, , , , or have chronical diseases which may not be removed," Owen, in his Nature of a Gospel Church, chap, v,,' says the ancient church made great provisions against it. He thinks, however, that there may be occasions for their re moval, with the consent of all concerned, A pastor cannot voluntarily lay down his office for mere age or weakness, because he is not required to do race than he can ; nor for weariness and despondency. But it is lawful ou an incurable decay of raental abilities, incurable divisions in a church, neglect of support, or when the church will not do important duties. He raay then retire to private life, or t^ke office in another church. Cotton Mather, in his Ratio Disciplinae,' shows that the translation of a pastor was then accoraplished with the greatest difficulty. He should have it in his heart to Uve and die, with his people. When there was but one pastor, and he ever so great, and his people ever so 298 PASTOR, sraaU, nobody scarce durst whisper about his remo val. The people were jealous of such efforts, as though RoBBF.RS OF Churches were assaulting them. But in some cases a council have recom mended a removal, notwithstanding the people's dissent. Eliot, in his Ecclesiastical History of Mas sachusetts,* says that the magistrates and ministers aided in the removal of Mr. Norton to Boston, thinking that it would be an advantage to have him here, Wisner, in his History of the Old South Church, informs us ^ that the church in New Haven would not dismiss Mr, Davenport ; but, as he would not be persuaded, they would not further oppose hira. And' they "ceased, saying. The will of the Lord be done," They left hira and the church in Boston to make what use ofit (their inaction) they could, without giving him a letter, though they dis missed his wife and son and son's wife, Dr, Ware informs us, in his History of the Old North and New Brick Churches,' that the New Brick Church grew out of a controversy about calling a rainister already settled (Rev, Peter Thacher of Weymouth), The ministers of Boston opposed, and requested not to be invited on the ordaining council. The Boston ministers, in connection with their answer to a question, say " that they look on such removals as directly tending to unsettle and disquiet churches. See Uphara's Rat, Dis, 161—164, ' In Magnal. ii. 216. » Works, xx. 468, 459. 'Pages 167— 170 ? In Hist. Soc. Col. series i. vol. ix. 30. ' Page 7. ' Ib. 75. ' Pages 25, 26. ' Objections to the Rev, Peter Thacher's Ordi nation, 22, PASTOR. 299 PASTOR, is he censurable by his church ? — Rich ard Mather, in his Church Government and Church Covenant,' argues that every pastor is censurable by his own church, Robinson, in his Answer to Bernard,' says : " If elders , , , raay displace a pas tor by their authority, they raay also set him up by their authority," The Low Country Exiles, in theii- Confession, art, xxiii.' maintain the sarae doctrine, and add : " Yea, if the case so require, to cut them off by excoraraunication," Ainsworth, in his An swer to Clyfton,* argues that bis people (who put him in) may put hira out of the pastoral office ; " and why raay they not put him quite out of the fold of Christ, that is, excommunicate him ? " Jacob's Church Confession, article xiv," says : " They have nothing raore than what the church doth commit unto them, and which they may not, when need re quireth, take away frora them, yea, to their utter deposing and rejection out of the church itself, if such necessity be," Davenport, in his power of Congregational Churches,' says: " Nor doth it raake the people rulers of their rulers, , , , that the church hath power over them, in case of delinquency ; for excommunication is not an act of the highest rule, but of the highest judgraent. , , , If the ministers become delinquents, then, as merabers, they are under the whole," Wise, in his Quarrel of the Churches Espoused,' coraraents pointedly on the first " Proposals " to take Congregational ministers from the watch and discipline of their churches, and commit them to associations. Hooker, in his Survey,' says, every brother, and therefore Archip- 300 lASTOR. pus the elder, if he be a brother, is Uable to church censure, Sarauel Mather, in his Apology,' quotes Zanchy : " No one is exerapted from this discipline, whether he be an elder or pastor or raagistrate, unless he would be exerapted frora the nuraber of the brethren, and therefore of the sons of God," Goodwin, in his Catechisra,'" says : " If Peter him self offend, and Peter will not hear thee, tell, the church of Peter : Christ alone and his church is king and judge in such a case," Isaac Chauncy, in his Divine Institution of Congregational Churches;" Eaton and Taylor, in their Defence; " and Baynes, in his Diocesan's Trial," argue in the sarae strain, Mitchell, in his Guide,'* supposes that the doctiine of Saybrook Platforra, which gives discipline to associations in such cases, is the general usage. If so, it raust be by recent innovation, Cambridge Platform, after showing how he may be deposed by his church," adds : " And being now but a mem ber, , , , 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 meraber," It is obvious that a minister ought still to be araenable somewhere, and not to cease to be a meraber of Christ's church. See Upham's Rat. Dis. 170,176; Punchard's View, 1H2, 270,— See ne.\:t article ; see also Churches, proceedings vjhen pastors offend; Ministers, how deposed. ' Page 48. " In Punchard's Hist, 331, 332 ; and Works, ii 239, 'InHan, i, 94, ¦'lb, 261. * Ib. 297. • Ib. u. 66, 'Pages 118—120, " Part ui,/3, » Page 98, '" Page 23, " Page 104. " Page 58, w Page 88. » Pages 232—235. "• Chap. x. sect, 6, PASTOR, 301 PASTOR, is he a member of his church ? — Welde, in his Answer to Rathband,' says it is our universal and constant course not to organize a church till they have one araongst theraselves fit for a rainister, whom, with all speed, they call into office. Cotton Mather, in his Ratio Disciplinae,' speaking of elec tion and ordination, says: "There is a seasonable care taken, that, if the candidate were a raeraber of some other church, he have his disraission (his relation declared to be tianslerred) ; that, as near as may be, according to the priraitive direction, they may choose frora among themselves," Cotton, in bis Way,' says, destitute churches look out from among theraselves such as are qualified to be offi cers. Isaac Chauncy, in his Divine Institution of Congregational Churches,* says the person called ought to be a raeraber; for to constitute a non- member in office is contrary to the rules of any corporate society, So° "none can be an officer of a corporation, but he that is incorporate first as a member," Dr, Dwight' raaintains that a pastor should not be a member of his church. Mitchell, in his Guide,' has a chapter on the raerabership of ministers, and coraplains severely of Uphara for as serting that they are merabers and censurable by the_^ brethren, denying that such is general usage, unless in Upham's own locality. He thinks hira to have been influenced by consulting old writers. His well- informed readers may think so too, especially by Trumbull's Connecticut, which shows that the Say brook plan was not claimed in the beginning, even by its friends, to be pure Congregationalism. See 26 802 PEACH. Uphara's Rat. Dis. 127—130; Punchard's View, 270— 272. — See last preceding article, particulariy quotation frora Carabridge Platforra ; also Conso ciations, ' In Han, ii. 329. = Page 22. ¦* Page 39. •• Page 65. >Ib, 104. « Works, Serm, clvii, ' Pages 237—242, PASTOR, colleague. — Mr, Foxcroft settled as colleague with Mr, Wadsworth in 1717,' and Dr, Chauncy was ordained colleague with Mr, Foxcroft in 1727,' Mr, Foxcroft, the senior pastor, was then but thirty years of age. Previous to about this time, the distinction had usually been that of Pas tor and Teacher, ' Mr, Foxcroft's Sermon at his own Ordination, ° Sermon of ib. preparatory to the Choice of a Minister. PEACE. — This has always been considered by Congregationalists as very desirable, so far as it may consist with truth ; but the doctrine of the league with iniquity seems to be a raodern whim. Burroughs, in his Irenicum,' says: "Let us all be for peace, yet so not to be befooled 'into bondage by ihe name of peace. Now God hath by his mighty arm helped us, let us not be put off with a bubble, and niade to beUeve that it is the pearl. We know with whora we have to deal," This was written at the time that Cromwell's army began to make their power dreaded by the Presbyterial domination, to whora the Independents had been recently petition ing in vain for a raere toleration. — See Resistance. ' In Han. iii. 126. PEKSECUTION, 803 PERFECTION in churches impracticable. — Ro binson, in his Apology,' says: "Foolish were we, if we knew not these things; irapudent, if we de nied thera to be true ; and unequal, if we acknow ledged not , , . that raany , . , bleraishes , , , will creep into churches in our days," Even so rigid a Separatist as Canne says, in his Reply to Dayrel :'¦' " Whereas Mr, Barrowe, Ainsworth, and others do show frora the Scriptures what a true churcli is, whereof gathered, how every raember should walk, and how abuses are to be reformed, &c, ; he either; through ignorance or raalice, or both, still inferreth from their writings, that they held perfection of churches ; that there can be no hypocrite or repro bate in the church ; things groundlessly collected by hira," And even Roger Williaras, in his Hire ling Ministry None of Christ's,' says : " God hath covered the failings, and accepted his own grace, in such raen as Calvin, Luther, &c,, as he did the poly gamy and sin of the patriarchs of Israel," ' In Han, i, 386 ; and Works, iu. 72. '' Ib. 521. ' Page 10. PERSECUTION, what amount of, justifies disper sion? — Goodwin, in his Church Governraent,' maintains that the spoiling of goods is not a suffi cient justification. The church should bear it joy fully, reraain and testify ; but, when it coraes to the endangering of life, then they raay disperse, God will have mercy, and not sacrifice, Simpson, be fore the House of Commons,' raaintained that per secution raust never hinder confession, though it may profession of sorae things which are good. 804 PEESECOTION. We must own God, even though the point be at the breast, and the dagger at the heart ; but we need not attend aU positive ordinances at such perils. — See Flight. ' Page 262. ' Han. ii. 212. PERSECUTION for Congregationalism. — Many of our intelligent people seem little aware of the amount of persecution which our fathers endured for their faith. Let such learn frora Neal's History of the Puritans, the deprivations, iraprisonment, ex ile, and various sufferings of the thousands of such men for their nonconforraity ; and, in Punchard's History of Congregationalisra, chap, xiv,, of the martyrdom of Barrowe, Greenwood, and Penry, for the, same cause. Then there was the slow martyr dora of the multitudes of raen, woraen, and children, who perished for it in the EngUsh prisons, in Eliza beth's, the Jaraes's, and the Charles's reigns, throw ing into the shade all the sufferings by the fires of Smithfield, in that of the bloody Mary, These are the best antidote against longings for the fleshpots of Egyptio-EngUsh prelacy in CongregationaUsts, Even in New England, Rev, J, Moody was im prisoned by Gov, Cranfield, of New Harapshire, in 1684, because he adrainistered the coraraunion not according to the way of the Church of England, He then forbade his preaching, which was the occa sion of his coraing to Boston,' Neal, in his Histo ry of New England,' says that, in 1573, ministers were examined, "whether the Book of Coramon Prayer were good and godly, every tittle of it PLATFORM, 805 grounded on the Holy Scriptures? and whether the thirty-nine articles were agreeable to the word of God or not? ^^'hether we must of necessity follow the primitive church in such things as are used and established or not? and whether all rainisters should be equal ? and for not giving satisfactory answers, many were cast into prison." — See Separation ; Authority, human. • Eliot, Biog, Diet, 327, ' Vol, i, 55, PLATFORM, Cambridge ; its import. — Hon. S, Haven' says: "When the Platform was framed, the coraraunity consisted partly of those who held the power of the church to be in church officers, and partly of those who held it to be in the bre thren," President Stiles ' says, three or four of the ministers who formed the platform were Presbyte rian, i,e. for giving church presbyters all power; several for giving a negative vote to the ciders; and the rest agreed with the almost universal sense ofthe brotherhood in the pure and unmixed idea of a Congregational church, viz, all disciplinary power vested in the Iraternity, And'' he asserts that the authors ofthe Platforra agreed on a different course of procedure in the churches holding different prin ciples. He says ¦* : "Though the compilers of the Cambridge Platform hoped to have introduced a triumvirate presbytery in each congregation, , , . yet the authority of such presbytery was confined to such churches as received it." It was received with a multitude of interspersions, securing the indepen dency and uncontrollable power of churches, and 2fi» 806 PLATFORMS. was adopted at last by a coraproraise. Neal, in his History of New England,' says : " All did not agree to the Platform, but all acquiesced in it," One thing concerning which they differed was the power of rainisters to adrainister seals where they were not pastors, ' Proceedings of the First Church and Parish of Dedham, 62, » Conv. Serm. 57, 58. ' Ib. 66. ¦• Ib, ' Vol, i. 273—276, PLATFORM, Saybrook, import of. — Dr, Stiles asserts,' that the first principles laid down in the Saybrook Platforra, and some of the evident inter lining, often clash with each other, — the first giving uncontroUed power to the churches ; and the other, controlling power to consociations ; and that it is to be supposed that the churches adopted it in a sense subordinate to the first principle, ' lb. 73, 74. PLATFORMS, of what authority ? — Welde, in his Answer to Rathband,' says : " We hold it not unlawful to have a platform ; . , , yet we see no ground to irapose such a platforra on churches, but leave thera their liberty therein," (See Creeds,) Rathband wonders " how the New England churches fell into so exact a discipline without a platforra!" Welde informs him, that it was " because they had their discipline from the Scriptures," the best and the raost consistent directory in the world, Hub bard ' treats of the opposition of some to the first synod, for forming Cambridge Platform, as the ground of " fear that it was intended to have eccle siastical laws to bind the churches," and of Mr. PLATFORMS. 307 Norton's success in overcoming the opposition, by laying down the authority of a synod as " consulta tive, declarative, and decisive, not coercive." Mit cheU ' says of our platforms ai.d confessions : " They were never set up as standards , , , they are lights, which all are free to use or not as they please," Samuel Mather, alone of all the old Congregational authors to my knowledge, raaintains ' that the Plat form is " a holy pact or covenant," renewed and transmitted by the successive councils, synods, and right hands of fellowship, perforraed by virtue of it ; as though these things could not be done, according to the Scriptures, agreeably to the Platform, with out receiving the whole Platform as a code of eccle siastical laws. His reasoning is the more remarka ble, considering his rigid Congregationalism and lucid demonstrations of raany principles totally sub versive of this. His great-grandfather, who drafted the Carabridge Platform, held sentiraents exactly the reverse of these, (See article Creeds ; first item.) Samuel Mather, however, in a note, p. 136, of his Apology, shows that our fathers did not bind themselves to perpetual conformity to the Platforra, nor any human systems and forms. The Synod of 1679 approved of Cambridge Platform ^^ for the sub stance of it" which, Cotton Mather ° shows, raeans that they did not adopt the whole of it. He notes several particulars of their dissent, as a pastor's ad ministering seals in another church, and the office of ruling elders, Dr, Stiles ' says : " Our platforms were received by the body of the churches, only aa plans of union and mutual feUowship," Mr, Nor- 308 POOR. ris, of Salera, persevered in a platforra of his own church ; ' and Brattle-street Church was constituted on another platforra,' In his Ecclesiastical History of Massachusetts,' EUot inforras us, that " the de puties of several congregations would not yield such a power to the civil raagistrates, as they as suraed by calling a synod : , , , they were jealous that such a power raight be erected to irapose a uniforraity of practice," Cotton and his church for a tirae opposed, and the raatter was coraproraised by its being " in the forra of a raotion, and not of coraraand," Minot, in his History of Massachu setts,'" says : Their platforra united their churches to a certain degree, yet " exerapted them from any jurisdiction by way of authoritative censure, or any church power extrinsic to their own," — See Up hara's Rat, Dis, 36, For an exhibition of the play upon the ambiguity of Saybrook Platform by the same parties in and out of power, see Bacon's Hist. Discourses, page 270, and elsewhere, ' JnHan,ii. 296. ' Hist. Mass. 534— 536. = Guide, 56, 'Apo-' logy, 136— 139, » Mag. ii, 204, » Conv, Serm, 49, ' Eliot, Biog, Dict, 336, » Ib, 84, 269, » In Hist, Soc, Col, series ii, vol, i 195, "> Vol, i, 30, POOR ofthe church should be cared for. — Ains worth, in his Answer to Paget,' raaintains this to be a duty, even to selling of goods and parting them as every raan hath need, K, Chidley, in her Justi fication of the Independent Churches of Christ, tells T, Edwards ' that the separatist English churches " raaintain all their own poor," besides being taxed POWER. 309 for the support of others. The question is an open one in our day, and under our circurastances, ' In Han. i. 283. ' Ib. u, 112, POWER, a church may give that which they do not possess. — Hooker' shows that " those wha have no office-power formaliter may give such power by voluntary subjection, , , , The power which a pastor hath is by election, and extends no farther than to his own people," Goodv.'in' show^ that office- power is founded on mutual relation. This princi ple, carried out, will show how civil governments may have powers which individual electors have not ' Survey, part ii. 72, 73. " Ch. Gov. 68. POWER, apostolical, did not descend to succes sors. — Owen asserts and abundantly proves this, in the preface to his Nature of a Gospel Church,' ' Works, XX, 342, POWER, church, installed in ministry or brethren? Ainsworth, in the preface of his Reply to Johnson,' says : " Two things havc been heretofore contro verted between Mr, Johnson and myself; one con cerning the power of the Christian church, which he would have installed in the rainistry thereof," Cambridge Platform' says the power of office is in the eldership, and the power of privilege in the brethren: "The latter is in the brethren formally, immediately from Christ; the former is not in tlicin formally, but raay be said to be in thera, in that 310 POWER. they design the persons to office." (See Platform, Cambridge; Elders rule as moderators; Pastors, people may do their work, Sfc; Officers abdicate tvlien, SfC.) Wise,' in his Vindication, shows that the people under the gospel are the first subject of church power, their government being a democracy. Even in electing an extraordinary officer, the apos tles themselves referred the choice to the brethren. The process of discipline, from first to last, is by the brethren, ^here there is any thing amiss, the fra ternity is reprehended ; and, where there is any thing worthy of credit, they are commended in the Scriptures. In his Quarrel of the Churches Es poused,* speaking of the Proposals (the germ of consociationism), he says " they give power to asso ciation to have the first cognizance of church cases: our government says. No, it belongs to particular churches." And ^ he quotes the passage above cited from the Platform, also chap. x. sect, 6, of the deposing of elders. By this raeans, he cuts up root and branch the Proposals, showing that they have the face of mere Presbyterianism, but contain the heart and core of Prelacy, if not of Papacy, Da venport, in his Apologetical Reply,^ quotes from Parker : " The power ecclesiastical resides in the church," Robinson, in his Reply to Bernard,' says of ecclesiastical power: "We put it in the body of the congregation ; , , , the raultitude called the church," Elders he acknowledges as ordinary gov ernors, only we may not acknowledge them as lords over God's heritage. Hooker' shows that " a church is before its officers ; , , , else, as often as the officers POWER. 811 die, the church dies," Mather, in his Answer to Rutherford, asks' if a church that has neighbors may not take upon itself entireness of jurisdiction, as well as one that has none ; it being granted that a church isolated has suprerae power in itself President Stiles " asserts that there never was an instance of adraission to a church (in Connecticut), without the votes of the brethren, because of the spirit of liberty in the churches. See Punchard's View, 56, — See Ministers, how deposed. ' In Han. i. 320. ' Page 28. " Pages 44, 51, 56. ¦• Page 104, 'lb. 118, 119. "Page 240, 'In Punchard's Hist, 327; and Works, ii. 7. " Surv. part i, 93. " In Han, ii. 182. '» Conv, Serm. 66. POWER of churches cannot be given away, nor taken from them. — Samuel Mather, in his Apology,' says: "All jurisdiction . , , should be confined to particular churches, in whose hands our Saviour hath left it. Nor may any particular churches , . . deprive themselves of this power ; for, in so doing, they would deprive theraselves of a great trust. For, unless they have and keep this jurisdiction within theraselves, they cannot faithfully discharge various other duties which are required of thera by Jesus Christ, their lawgiver," Speaking in opposi tion to juridical power in councils, he says : ' " The powers and privileges of particular churches are sacred things, by no means to be slighted and un dervalued, nor to be left to the mercy of any classes, councils, synods, or general meetings," Owen, in his nature of a Gospel Church, chap, v,,' shows 312 PKAYBR that church power is of such a nature that no es sential part of it can ever be delegated Hooker, in his Survey,* says: " It is not lawful for churches to give away their power, nor for others to take it frora thera," The principle on which all these asser tions are based is, that the exercise of this power is the duty of the raerabers themselves, and so can not be devolved on others, — See Punchard's View, 108, 123, 142, ' Page 20, ' Page 128, ^ Works, xx. 440. * Part i. 250. PRACTICE of the apostles the rule of church government. — Goodwin argues this,' from the com mission of Christ, " teaching them to observe all things whatsoever I have commanded you," with the title, preface, and raatter of the Book of the Acts. The practices recorded in the Acts are evidently noted as hints and examples. These sarae prac tices were introduced into other churches: Paul raentions the offices of deacons and elders, as the coraraand of Christ, in 1 Tira, iii. The apostles refer churches to their exaraple. And, again, our Saviour, his apostles, and all the expounders of the raoral law, thus argue frora exaraples, ' Ch. Gov. 22—26. PRAYER prescribed unlawful. — The supplica tion to King Jaraes I,' argues largely, and in some points conclusively, against the lawfulness of snch prayers, especially in the Liturgy of the EngUsh Church, which " perverts the right use of Scripture." Robinson, in his Apology,' shows that the apostles PRAYER. . 813 did not use any set forms of prayer, and that the Lord's Prayer is not a model of any set forra df words, but of the spirit of a prayer, (See Lord's Praver.) Lord Say, in his Speech in Parliament,' says: "This is that which I am not satisfied in, that a certain number of men should usurp to them selves to form certain prayers and forms for divine service, and, , , , under the narae of the church, en join thera upon all persons, upon aU occasions to be used, and, none other," Cotton, in his Reply to Ball,* argues that a read prayer is no raore his prayer than a read serraon is his preaching. He also says,' " A set forra of prayer, prescribed to me for ray prayer, raaketh it to rae a will-worship," Increase Mather, in his Lawfulness of Coraraon Prayer Worship, &c, raaintains ° that its origin is popish and heathenish ; ^ that it violates the word of God, by omitting sorae words, and putting others in their stead ; and ' that it advances the Apocrypha before the Holy Scriptures, ' In Han, i, 116, 116, ' Ib, 375, 376 ; and Works, iii, 21—26. 'Ib.ii, 134, 'lb, 158, "lb, 162, 'Page 2, 'Page 13, "Page 14, PRAYER prescribed, may it be lawfully joined in ? — Lord Say, in his Speech in Parliament,' maintains that it may be with those who do not hold it indispensable. So hold all Congregational ists, in distinction frora rigid Separatists, The Common Prayer Unraasked raaintains the negative, from the narae, raatter, and original of it; the ridi culous manner of using it, and the evil effects of it. > In Han, ii, 134, 136, 27 814 PREACH. PRAYER prescribed unprofitable. Jacob's Church, in their Confession, art. xxi.,' say : " Every forra of prayer prescribed by raen is not absolutely nor siraply a sin ; yet , , , it is not so profitable, but rather hurtful, in raany cases of it, as raaking holy zeal and other gifts of the Spirit in raany to lan guish." The Apologetical Narrative says:' "We practise, without conderaning others, what all sides do alloW) public prayers by rainisters out of their own gifts." Cotton Mather ' shows that " Christ never provided a prayer-book, but a Bible, for his people," • In Han, i. 299, = Ib, u, 225, ' Rat. Dis, 48—51, PREACH, who may ? — Lord King, in his In quiry,' shows that, in the ancient churches, laymen preached by leave of the bishops ; and he quotes a letter frora Alexander, bishop of Jerusalem, and Theoclestus of Csesarea to Deraetiius of Alexan dria, defending this practice in the case of Origen, who, at the desire of the bishops, preached and ex pounded the Scriptures, though (in his language) not yet in holy orders. Hooker's Survey' asserts that a raan may preach as a gifted Christian with out pastoral power. Dr. Stephen Moore, preacher to parliament,' and the Savoy Confession,* main tain the same doctrine. Eaton and Taylor, in their Defence,* say : " Gifted raen, not rainisters, may preach." Acts xi. 19; viU, 14, The Array Scru ples * assert that aU raen may read the Scriptures, and apply the sense for edifying. They that were scattered abroad, and went everywhere preaching PREACH. 815 the word, were not aU rainisters. The apostles " never forbade any to preach, but her that preached by the spirit of the devil ; " and rejoiced when Christ was preached, even of envy. There is no difference between exhorting and preaching. If two persons may exhort each other, then a greater nuraber raay do so. The petitioners of the church and town of Woburn to the General Court '' deny that it always requires a council to deterraine whether a raan may preach. In 1630, there was no minister in the First Church in Boston ; and Governor Winthrop, Mr, Dudley, and Mr, Nowel, the ruling elder, carried on the reUgious service,' John Milton, in his Treatise on Christian Doctrine,' says "the apostolical insti tution did not ordain that a particular individual, and he a stipendiary, should have the sole right of speaking from a higher place, but that each believer in turn be authorized to speak," He adds : '" " Wo men are, however, enjoined to keep silence in the churches," The Apology of the English Church at Amsterdara" says: "Discreet, faithful, and able men, (though) not yet in the rainistry, raay preach the gospel and the whole truth of God." A sermon was preached in Plyraouth, Mass., and printed in England, 1622, and reprinted in Boston, 1724, and Plymouth, 1785, by Robert Cushraan, who was no minister." — See Approbation to preach; License ; Prophesying, ' Part ii. 14, 15, ' Part iv, 33, ' In Han. iii. 96. -• Ib. 546. 'Page 118. " Pages 3— 13, ' Hist. Soc. Col. series iii. vol. i. 40. " Eliot, Biog. Dict, 176, ' Vol, ii, 203, " Ib, 204, " Page 37, " Eliot, Biog. Dict. 143, 816 PKESBYTEUY. PREACHING, God's means of salvation. — Good win has devoted the first chapter of his seventh book on Church Governraent, to show that preach ing, in distinction from mere reading the word, is God's instituted appointment for the salvation of the hearers ; arguing it from various Scriptures. PREACHING, is it lawful to hear, from Christian errorists? — Robinson's Posthumous Treatise' was written on purpose to establish the affirmative of this question. It should be noted that this was the dividing point between the Congregationalists and the rigid Separatists. Roger Williams first broke with the churches in the Bay, because they would not acknowledge their sin in having heard the Episcopal rainisters in England. ' In Han. i. 447—461 ; and Works, iii. 353—378, PRELACY does not prevent schism. — John MU- ton ' shows that it was not set up for this end, and accomplishes quite the contrary of preventing it. ' Treatise against Prelacy, in Works, i, 100, PRESBYTERY, what. — In the Nonconformists' Directory ' it is said : " There ought to be, in every particular church, a presbytery, which is a consis tory, and, as it were, a senate of elders," The In dependents in the Westminster Asserably ' declare that the word occurs but three tiraes in the New Testament, without any distinction of greater or less, as consistory, classis, synod, &c, ; and the Scrip tures hold out no such distinction of presbytery. PRESBTTERT. 317 ^See Elders, ruling.) The word elder means sim ply an old man. Dr. Stiles ' says : " However fond they (our fathers) were of the power of presbyteries in the church, they were very opposite to the powers of classes, councils, and synods out of the church." Their idea (i.e, that of those who held to the rule of presbytery) was that of government by the bench of ruling elders in the church, and had no resem blance but in narae to the rule of presbyteries, by way of appeal from church-sessions, ' In Neal's Puritans, ii, 440, ' In Han, ii, 491, 492, ^ Conv, Serm. 60, PRESBYTERY, use of. — Davenport, in his Apo logetical Reply,' says: "The church cora raits those things to the presbytery which it cannot corarao- diously do by itself," Wise, in his Vindication, everywhere contends that it is necessary to the liberty of the brethren ; not having yet discovered that his own favorite principle of pure church de mocracy would do away the whole need of presby tery, in the sense in which it was held by the advo cates of a raixed church governraent, ' Page 241, PRESBYTERY, supposed power of — Cotton, in his Constitution of a Church,' defines it to be " to call the church together, and deliver the counsel of God to thera with authority ; to prepare raatters for the church's hearing, and to propound and order them in the assembly; to administer ordination and the censures ; and to dismiss the assembly with a 27* 818 PRIVATE JUDGMENT, blessing in the narae of the Lord," Carabridge Platform' ascribes to it the same power, together with that of being moderators, and also examining candidates for admission and for office, — See El ders, 1 In Han. ii. 156. ' Page 40. PRESBYTERY, chitrch has power over.— Richard Mather maintains ' that there is a presbytery in every church by its elders, but that the church has the ultimate and controlling power over them. Cambridge Platform" gives great power to elders; but, giving the church power to censure and depose one, it subjects them, necessarily, to an appeal to the whole body ; they only ruling for the sake of order, and not as lords. ' Ch. Gov. and Ch. Cov. 49. ' Chap, x. sec. 6—11, PRIESTS, ministers are not. — See Ministers, not successors of Jewish priests. PRINCIPLES of Congregationalism. — See Con- grkgationalism, epitome of principles of. PRIVATE JUDGMENT, ng-/j In Han. i. 93. « Ib. 187, 188 ; and Works, iii. 406. " In Han. i. 191—199; and Works, iii, 409—418. < In Han. i. 202; and Works, iii, 419, » Asserted in Han, i. 186 ; and Works, iii. 404. « In Han. i. 385. I SEPARATION, cause of, in persecution to enforce conformity. — The seeraing little iraportance of the cereraonies has often induced the plea, that the Separatists ought to have conformed, and saved themselves frorn so rauch trouble, and the church of England frora division. This they would have gladly done, had their consciences allowed, and had they not been required to swear belief in what they firmly disbeUeved, Hooper objected to being made a bishop in the usual habiliraents, because the com mon people would worship the garraents, as they had been taught to do by the Papal priesthood. For this he was sent a prisoner to the Fleet,' The persecutions of Elizabeth threw those of Mary into the shade. They coraraenced with enforciiig the acts of the queen's supremacy, of uniformity in common prayer, and the establishment of the Court of High Comraission.' Then ' we raay see the successive steps of her deraands, part of which were, the sacraraent to be received kneeling; un leavened bread alone allowed ; the wearing of copes, surplices, and square caps, by the rainisters, which were all considered by the reforraers as tending to idolatry, because the people had been required to adore thera, and the posture of kneeling at the sacrament had been enforced as an act of adoration to the " breaden God." Elizabeth declared that she cared not for their consciences ; but outward con- 340 SEPARATION. formity she would have, or she would " hew them into shape." Passing over the raany thrilling scenes that intervened, there passed, in 1593-3, the act which required every person above the age of six teen to go frequently to the Episcopal Church, or abjure the realm ; and if he returned, to suffer death without benefit of clergy. At this time, the prisons were full of persons confined and dying there for nonconformity. But, on the passing of this act, the doors were thrown open, and those who had chosen rather to die in prison than do violence to their consciences were permitted to go into banishment. Here was the origin of the Low Country Exiles, many of whom eventually became the planters of America, — an origin which promised soraething, and under God has accoraplished wonders,* In 1604 the royal proclamation of King James I, declared all to be excoraraunicated, ipso facto, who should affirra that the Book of Common Prayer contained anything repugnant to the Scriptures; that any part of the thirty-nine articles were super stitious or erroneous, or such as he might not " with a good conscience subscribe unto," with divers other points, equally and vitally important, and closing with, " or shall affirm that there are, within this realm, other meetings , , , of the king's born sub jects than such as are estabUshed by law, that may rightly challenge to themselves the name of true and lawful churches,'" In such circumstances, what could conscientious dissenters do ? Ministers were required to swear to the royal supremacy over all raatters civil and ecclesiastical ; and there was SEPARATION, 341 no other alternative for thera than peijury on the one hand, and separation, with imprisonraent, exile, or death, on the other. It was under these circum stances that the Robinson Church went to HoUand, amid every legal and illegal persecution, even pa rents and young children being separated by an armed band ; and thus, through rauch tribulation, entered the kingdora of heaven,^ Neal, in his Puri tans,' informs us, that, in the early part of Elizabeth's reign, the rubric which declared that, in kneeling, no adoration was intended to any corporal presence of Christ in the bread, was expunged, Mr, Choules tells us, on the authority of Dr, Price,' that it was easy to tell tbe number of martyrs that Popery led tothe stake, but no other than the Orriniscient Being is competent to reveal the secrets of Whitgift's dark and loathsorae prison-house ; and the martyrdora of these prisoners was not one jot less wicked or cruel than that which Gardiner and Bonner practised. See a description of sorae of their sufferings in ib, 235 — 243, — See Kneeling; Habits; Ceremonies; Persecutions for Congregationalism. Punchard's Hist. 207 ; and Neal's Puritans, i. 52 — 58. * Pun chard's Hist. 228. ^Ib. 229— 243. -"1^293-295, "Ib, 310— 312, » Ib. 314—322. ' Vol. i. 76. » Note to ib. 236. SEPARATION, tvhen required; how long to be forborne. — Welde, in his Reply to Rathband,' quotes the Answer to the Thirty-two Questions: " When a raan must himself conforra to corruptions, ' then his standing is unlawful." Ainsworth, in his Coramunion of Saints,' says : " The saints should 29* 342 SEPARATION. bear one another's infirraities and diversity of judg raent, especially for the present, tiU the truth can be tried out either among theraselves, or by the help of other churches, which was the practice in the apostles' days," Jacob's Church Confession, art XV,,' says : " We believe, concerning raixtures of the open profane with sorae raanifest godly Christians in a visible church, that what soul soever, in such a state, desireth to be in safety, ought, with all dili gence, to leave that spiritual society," Owen, in his Nature of a Gospel Church, chap, i.,* argues that we should withdraw frora a church where there is that which endangers the edification or salvation of the soul, Punchard, in his History,' shows from Robinson's Researches, that Tertullian and Privatus separated frora the churches with which they were once connected, on account of the innovations in thera. Watts, in his Foundation of a Christian Church,' shows the right to separate frora even true churches. He says : " The churches raust not be turned into prisons," Carabridge Platforra ' makes the just occasions for reraoval frora churches to be, — if a raan cannot reraain without sin ; per sonal or general persecution ; or want of subsistence, Robert HaU, in his Terras of Coraraunion,' says if comraunion with a Christian society cannot be had without compliance with rights and usages which we deem idolatrous and superstitious, or without a surrender of that liberty in which we are com manded to stand fast, we must, as we value our allegiance, forego, however reluctantly, the advan tages of such a union. Lobb, in his True Dissenter,' SEPARATION, 343 says : " Those that are persuaded of the sinfulness of the terms ought not to communicate with the imposing church," — See next article, > In Han, ii. 326, 327, ' Ib. i. 284; <• Ib. 298. ¦* Works, xx. 366. « Page 48. " Works, iii. 227. ' Chap. xiii. sect, 4, "Works, i. 290. " Page 130, SEPARATION, when condemned. — The Saints' Apology ' condemns all separation frora the invisible church, "which cannot be done but by denying the faith," but coraniends separating frora corruptions, Carabridge Platforra' says: " To separate out of conterapt of holy fellowship, for covetousness, or want of love, , , , or what , , , should be tolerated, ,. , is unlawful and sinful," Burton, in his Rejoin der to Prynne's Reply,' says : " We separate from none we know to be true churches. If they would give us leave, in their coraraunion, to protest against those corruptions which we think defile them, we should not scruple," Hall, in his Puritans and their Principles,* shows that Robinson was against sepa rating frora any churches of Christ, only frora the national constitution and governraent of the English church, Robinson also raaintained this in his Answer to Helwisse,* Robert Hall, in his Terms of Communion,^ says : Divisions among Christians, especiaUy when it proceeds to a breach of Christian union, is so fraught with scandal, and is so utterly repugnant to the genius of the gospel, that the whole Christian world have agreed in regarding it as an evil, on no occasion to be incuiTed but for the avoid ance of a greater, — the violation of conscience. 844 SEPARATION. Whenever by receiving we raust sanction what the word of God conderans, we raust corae out. This justifies the separation frora Rorae, and frora the church of England, The Low Country Exiles, in their Letter to Junius,' say : " We are persuaded that separation should not be made frora any church, either rashly or at all, so long as we raay remain with sound faith and consciences," In the Answer of the New England Elders to the Nine Positions,' it is said of those " who withdraw theraselves from an able and faithful rainistry as -no rainistry of Christ, and frora godly congregations as no churches of Christ, because of sorae corruptions, frora which, through want of Ught, not love of truth, they are not thoroughly cleansed, — against such we have ever witnessed." ' In Han, ii. 232. = Chap. xiii. sect. 5. " Page 47. ¦• Page 221. ' In Punchard's Hist. 335 ; and Works, iii. 105. ' Works, i. 334. ' In Han. i. 139. » Ib. ii. 26. SEPARATION not made by Congregationalists. Congregationalisra, as Contained in the Scriptures and Explained by the Platforra,' shows that " the churches of New England did not separate from the church of England, but were driven out by per secution." Owen, in his Nature of Schisra,' says: " Unless a unity can be fixed, our departure cannot be proved." He raaintained that he did not belong to the Bishop of Oxford, because he had never con sented to, and so he did not separate frora him ; that if the bishop had a flock there, which he would attend, he should be glad of his neighborhood. He SEPARATION, 345 denies the charge " that he " unrainisters their raini sters, and unchurches their churches," but does not thence justify and own their way, wherein they dif fer from the Congregational ministers of England, He disclaims the advocacy of any Independentism thus unchurching any true churches, while he advo cates the peaceable proceeding of any people of God to join in the ordinances of Jesus Christ, re forming abuses, &c. Prince, in his Chronology,* quotes from Baillie, showing that Robinson was at first a separatist, but was brought to greater mode ration by Dr, Ames and Mr, Parker, and became a principal overthrower of the Brownists and the au thor of Independency, (See Brownists ; Indepen dents,) The Brownists in Leyden would hardly hold coraraunion with Robinson ; but Robinsion held occasional coraraunion with the Reforraed churches,' Elder Brewster required no declaration of separation frora the church of England,' Young in his Chronicles of the PUgrira^,' says: "Robin son was always against separation frora any of the churches of Christ," Gov, Bradford, in his Answer to L_y ford's Charge, denied that they were Brown ists, or, like those sectarians, renounced the church of England,' Joshua Scottow, in his Narrative of the Planting and Training of the Massachusetts Colony, says : ' They did not close with the hierar chy, , , , and were not with the rigid separation. See quotation frora Neal's History of New England, in article Congregationalism, what. ' Page 8, ' In Han. iii. 442, 443. ' Ib. 464. ¦> Page 87. » lb. 87, ' Ib, 89, ' Page 388, * EUot Biog, Dict. 81, » Page 19. 346 SEPARATISTS. SEPARATISTS, — It wiU be perceived by perus ing a few of the preceding and the next succeeding articles, that this word was used in different senses, and is a soraewhat comparative term. The Epis copalians usually called aU the dissenters Separa tists; whereas our fathers usually applied the terra to those who denounced the EngUsh Episcopal congregations as no churches, and refused all spiri tual communion with them, Francis Johnson, one of thc raost rigid Separatists, pubUshed, in 1608, Certain Reasons and Arguraents, " proving that it is not lawful to hear or have any spiritual commu nion with the present rainistry of the church of England,"' The Letter accorapanying the Answer to the Nine Positions shows that the New England churches were not rigid Separatists, They sepa rated not frora the churches of England as such, but frora the corruptions which they conceived to be left in these churches ; yet they left the few rigid ones araong theiji " to the liberty of their own judg raents without raolestation," ' Han, i, 167, In a note may be seen how he was opposed hy William Bradshaw, SEPARATISTS, semi. — This was the title which our Congregational fathers at length received, when the distinction between thera and the Brownists came to be better understood, H, Jacob, in his Plainer Opening of a Divine Beginning, &c,,' says; " I acknowledge that in England are true visible churches, , , , such as I refuse not to communicate with," Robinson, in his Treatise on Comraunion,' SERMONS. 847 maintains that we must separate frora the wrong things connected with the hierarchy, but not frora the private coraraunion with Christians in the church of England ; and,' as Hanbury asserts, " goes on to show that the Lord's people raay not communicate with thera, in regard to governraent ecclesiastical, and the rainistry thence derived." He asserts substantially the sarae things in his Posthuraous Treatise,* showing that he cannot, however, coraraunicate with their church order and ordinances, without being conderaned of his own heart. — See Separation; Catholicism; Commu nion. ' In Han. i. 230. ' Ib. 259; and Works, iii. 105. ' Ib. 264, * Ib. 451, 458 ; and Works, iii. 353—378. ' SERMONS, length of; studied; written. — Cot ton Mather ' shows that the priraitive preachers usually confined theraselves to about an hour. He, moreover, says : " If they hear preachers boasting that they have been in their studies but a few hours, on a Saturday or so, they reckon that such persons rather glory in their sharae. Sudden serraons they may soraetiraes admire frora their accoraplished ministers, when the suddenness has not been a chosen circurastance, , , , The best rainisters in New England ordinarUy would blush to address their flocks without preparation," (See Ministers should give themselves wholly to their work.) Speaking of preaching with notes, he says : " No doubt, sorae sermons are the better coraposed for it ; but it will require good manageraent if they be not the less 348 smaiNO, affecting It was very Uttie practised or approved of in this countiy tiU of latter years." ' Eat, Dis, 57—61. SIGN OF THE CROSS,— R, Parker, in his Trea tise against Symbolizing with Antichrist, especially in the Sign of the Cross, says ' the cross, surpUce, &c,, they say, " being consecrate to his service, they become things of God, yea, parts of God, whose worship is the worship of God," He answers the Episcopal argument, that they had changed the sign of the cross, saying : ' "Of the things that may be changed from their abuse, the sign of the cross is none," — See Ceremonies ; Habits, ' Page 8. ' lb, 25. SINGING, — Cotton teUs BaU ' that the Psalms cannot be sung without the help of music, natural rausic at least; and so this is ordained of God, ac cording to the light of nature, and does not fall under the general negative precept of forbidding huraan inventions in the worship of God ; but that this does not apply to a devised form of prayer. I. Chauncy ' says : " Some do scruple singing in a mixed congregation ; but it ought not to be scru pled, any more than the church's prayers, , , , and they that ought not to be excluded frora hearing the word, ought not to be excluded from praising God for the word of his grace." In a Brief Dis course concerning Regular Singing, published in Boston in 1725, it is argued forcibly that there is a necessity of skill in vocal music. There was a SUBSCRIPTION. 349 great contention between minister and people on the subject of singing, in the church in Bradford, in 1722.' ' In Han. ii, 161, » Divine Inst. Cong, Churches, 87. ' Eliot, Biog. Dict. 449, 450. STANDING COMMITTEES.— Mitchell' notes the fact that raany of our churches have standing committees, and cautions that they be not invested with presbyterial powers, saying that he knows of instances where they are invested with such powers. " To commit the watch and discipline of the church to a permanent coraraittee, , , . is not Congrega tional," — See Scriptures a sufficient guide to or der; Officers, God's gift, and not to be multipUed. ' Guide, 142, 143. SUBSCRIPTION was first enjoined in 1571, and universally enforced in three articles in 1584. The articles were — the queen's sovereign authority ; that the Book of Comraon Prayer, and ordination of bishops, priests, and deacons, contains nothing in it contrary to the word of God ; and the articles of religion, agreed upon by the bishops and archbishops in 1562, are aU agreeable to God.' The Offer of a Conference by the Deprived Ministers in the reign of Jaraes I.' states, that, in about one year, three hundred rainisters have been turned out of Christ's service, only for refusing such cereraonies as have their life, breath, and being frora Popery ; and such a subscription as the Uke hath never been urged under a Christian iriagistrate. The Canons of Con- 30 350 SUCCK36IO.V. vocation ' denounced excoramunication, ipso facto, upon aU who refuse to subscribe, that the church of England is a true, apostolical church ; that the Com mon Prayer contains nothing contrary to the word of God ; that none of the thirty-nine' articles are superstitious ; or that there are other churches than the Episcopal, and the Uke, ' Nichols's Plea, in Han. i, 3, 4, ' Ib, 126, » Ib. 121, 122, SUCCESSION in churches. — This is shown by Mather and Tompson, in their Answer to Herle,' to be essential, that is, confined to the question of obey ing God ; not ministerial, i. e. by direct line frora the apostles, " Such a principle would unchurch aU Christian coraraunities," ¦ In Han. ii. 170, SUCCESSION, ministerial, interrupted or uninter rupted ? — Barrowe, in his Refutation of Giffard,' shows in substance, that if those who hold it unin terrupted hold the church of Rorae a true church, then are they, on their oivn principles, schismatics ; if otherwise, then their ordination is through a false church, Neal ' shows that the bishops in the English church, all save one, declined, when the act of uni forraity was passed, and were deprived ; and Archbishop Parker was consecrated by sorae who had been deprived in the late reign ; so that the Papists raade hira and his coadjutors doubt the validity of their own ordination, till ParUament confirmed it about seven years after. English bish ops, therefore, have their succession through deposed SUSPENSION, 851 bishops, and ex post facto Parliaraent laws ; and not in an unbroken chain frora Peter, with authority to bind and loose, AU this, to say nothing of the question, through which of the conteraporaneous rival Popes they received the transmission of apos tolical succession, — See Bishops ; Ordination by ministers; by direct succession. ' In Han, i. 68. '' Hist, Puritans, i, 78, SUSPENSION, pastoral condemned. — Barrowe, in his Description of a False Church,' says : " They add new devices of their own, as pastoral suspension frora the sacraments," Baillie' says: "The Inde pendents denied the lawfulness of all such censures." » In Han, i, 46, ' Ib, ii, 256, SUSPENSION, church ; is it lawful ?— MitcheU ' thinks that it is, though he says that some doubt it. The corapiler is of that nuraber, Johnson, who was presbyterially inclined, is the only writer araong the early Congregationalists, who, to ray knowledge, advocated it, (See his views in Hanbury, i, 318,) The authors of the Congregational Manual' raake it a kind of probation, and what the church raay do pending the trial of one accused, Isaac Chauncy' says : " Suspension is unwarranted by Christ, and the meraber has a right to church privileges, till fully convict before thc church. Hence, brethren sin greatly in withdrawing frora comraunion on account of the supposed sin of a meraber," — See Letch ford, Punchard, and Uphara, in article Admonition, ' Guide, 104, ' Page 36. ^ Div. Inst. Cong. Churches, 129. 352 SYNODS. SUSPICION not a ground for discipline. — Brad shaw, in his English Puritanism,' says : " By virtue of these keys, they are not to examine and make inquisition into the hearts of men, nor to molest them upon uncertain fame, but to proceed only upon open and notorious crimes." — See Accusation ; Discipline, ' In Neal's Puritans, i, 249, SYNODS not juridical. — Goodwin has the fourth, fifth, sixth, and seventh chapters of his fifth book on Church Government against the subordi nation of synods to exercise jurisdiction. He argues against it, " because there is no warrant for it in the Scriptures, , , , It would introduce a foreign ecclesi astical power in every state and kingdora, , , , There is no standing rule by which it should be raanaged, , , , It requires representations arising frora represen tations, for which there is no Scripture warrant, , , , And Acts XV, and the analogy of Matt, xviii, do not prove such a subordination and juridical power," The Savoy Confession ' disallows the power of aU stated synods, presbyteries, &c,, over particular churches, but admits that such assemblies may meet to give advice, without exercising any jurisdiction, Jacob's Church, in their Confession, art, v,' say : " On occasion there ought to be a consociation , , , of churches, but not a subordination, or surely not a subjection, , , , under any higher spiritual authority, only Christ and the Holy Scriptures," Paget' coraplains of Davenport, saying: " This is no more than Mr, Jacob did give to classes and synods for SYNODS. 353 counsel and advice." Davenport, in his Power of Congregational Churches, says : * " God hath en joined entireness of jurisdiction ... to a particular church. Who, then, shall sunder it frora such a church, and place it in classes and suprerae judica tories where God never put it?" Richard Mather, in his Answer to Rutherford,' shows that the parallel does not hold, so that classes have jurisdiction over churches, as the Jewish Sanhedrira had over the synagogues. And ° he show.s that other churches may not take power even from an erring church ; for who gave thera this authority? Welde, in his Answer to Rathband,' shows that delegating repre sentatives to do church work does not iraply a jurisdiction in thera over the churches. The Desires of the Independents" craves "that congre gations raay not be brought under the government of classical, provincial, or national asserablies, in respect of ecclesiastical jurisdiction." Bartlett's Model' inquires, " Where do these raen read, in all the New Testaraent, of these greater assemblies, with authoritative power?" Secretary Cook, in his What the Independents Would Have, says : '° "I shall tell you in one word what will content every Independent in England, viz. — an entire exemption from the jurisdiction of prelates and ecclesiastical officers other than themselves shaU choose." Milton, in his Answer to Salmasius," says : " They which we call Independents are only such as hold that no classes or synods have a superiority ovcr any parti cular church." Cotton, in his Keys," shows that, if it be granted that a synod raay better understand 80* 354 SYNODS. the rule of proceeding, they are further removed from the knowledge of the facts and of the spirit of the offender than a particular church ; and " that the church is not now to be under tutors and governors, as in her Jewish nonage, Cambridge Platforra'* says : " It belongs to synods and councils to determine controversies of faith and cases of conscience ; to clear from the word holy directions, for the worship of God and good government of the church ; to bear witness against maladministra tion in any particular church, and to give directions for the reforraation thereof; not to exercise church censures, in way of discipline, nor ariy act of church authority and jurisdiction, ivhich that [the Antioch and Jerusalem) presidential synod did forbear." In the Appendix to Hooker's Survey,'* those who sent the book to be printed after his death say : " This is known to be the author's raind, which the whole discourse doth raanifest, that he denies a synod hath juridical power, , , , and grants a synod that hath power of counsel," Sarauel Mather, in his Apology," urges to find where Christ placed the final termina tion of causes, and rest the case there. He says : " It is to be hoped the brethren in these churches . . . will never think of placing juridical power in coun cils and synods." He shows" that a synod or consociation is not a " church of churches, as Mr, Cotton once spoke, though he afterward spoke and thought otherwise." Increase Mather, in his Disqui sition on Ecclesiastical Councils," shows that a New England Platforra synod cannot exercise any authority ; that the nature and power of synods is SYNODS, 855 only decisive, not authoritative, i, e, judicial. He cites Norton's Catechisra : " Ques, What is the power of a council ? Ans, To declare truth, not to exercise authority," Davenport, in his Apologet ical Reply," states the power of a classis to be, not juridical, but rainisterial, stewardly, like that of ambassadors. Cotton Mather, in his Ratio Disci- pUnae,'" says : " The synods of New England pretend to no juridical power, nor any supremacy, but what is merely instructive and suasory, , , , When they have done, all the churches are at Uberty to judge how far their doctrine is to be followed," This from one of the most stringent men of his, day, and one who in early life had strongly advocated the " Pro posals" for a standing juridical councih (See Wise's Quarrel of the Churches Espoused, p, 79,) Hubbard, in his History of Massachusetts," though he complains of both the church and civil govern merit as too popular, still asserts it as a principle of the New England Churches, that " there is no jurisdiction to which particular churches ought to be subject," The Synod of 1637 refused to name the persons who held the doctrines they conderaned, because that asserably (not owning theraselves to have any judicial power) had not to do with per sons," but doctrines only," Isaac Chauncy, in his Divine Institution of Congregational Churches," affirms that synods and councils are not juridical, — See Appeals ; Councils, 'In Neal's Puritans, ii. 179. 'In Han. i. 295. » Ib. 642. * Ib. ii, 64, » Ib, 180, ' Ib, 184, » Ib, 300, » Ib. iii. 44. » Ib, 240, ">Ib. 251, " Ib, 372. "Page 17. " lb, 106, 107. 356 SYNODS, '* Chap, xvi. sect. 4. '' Part iv. 43. " Page 128, " Pages 19— 24, '" Pages 29, 30, " Page 229, ^ Pages 172, 173. » Page 184, " Winthrop's Journal, i, 238, " Page 136, SYNODS, of whom constituted. — Carabridge Platforra' says: "Synods are to consist both of elders and other church raerabers, endued with gifts and sent by the churches, not excluding the presence of any brethren in the churches," Increase Mather' raaintains the right of private raembers to sit in councils and synods, because all agree that they sit not by virtue of their office, but their delegation, and have no. rule of jurisdiction, — See Councils, of whom composed. ' Chap. xvi. sect. 6. ' Disq. Ecc. Councils, 25 — 28 SYNODS not legislative. — Watts, in his Founda tion of a Christian Church,' shows that a synod has no power to make laws ; if it had, then others might be deputed to act in larger synods, and they may depute all to the Pope, " so we are at Rome ere we are aware." Punchard, in his History,' shows that general synods, with legislative power, were actuaUy one great source of corruption to the primitive churches. — See Councils ; Legislation, ' Works, iii, 220—222, ' Page 21, SYNODS, for what purposes lawful, and for what unlatvful. — Goodwin, in his Church Government,' argues that it is lawful to ask needed advice even of synods asserabled for further and unauthorized purposes, but not to subject ourselves to them. He SYNODS, 357 says : " If any new cases fall out, let the churches advise;" but maintains that they have no need to advise where they know the rule and the facts, much less to subject themselves to synod, where God has made their duty plain and positive. Davenport, in his Power of Congregational Churches,' says : " If a church, when first gathered, had complete power, and by the rising up of other churches should be' deprived of it, then the neighborhood of churches should not be a benefit but a disadvantage to them. If the church want sufficient Ught or consent for the sentence, then they are to seek light from others, by their consent and counsel ; but still preserving the power of censure in the church, where Christ placed it," Mather and Tompson, in their Answer to Herle,' say : " Let a church have entireness of ju risdiction before she hath neighbors, and be deprived of it when God sends such neighbors, and by this means she sustains a loss by having neighbors," They show that a synod should not be a power of government and jurisdiction, but a power of doctrine. The raatter debated in Acts xv, was a raatter of doc trine, therefore it was no raatter of jurisdiction. The Synod at the College in New England, about 1643, decided that consultative synods are very corafortable and necessary for the peace and good of churches,* The Reasons of the Independents in the Grand Debate in the Westrainster Asserably " say : " The scope and end of Acts xv, were to give satisfaction to the offended brethren at Antioch, and dogmati cally to declare their judgraents in a difficult case of conscience, not to put forth any act of juridical 858 SYNODS. power upon any." In their Dissent from the Pro- prositionsof the Assembly concerning Synods,' they say: " Although we judge synods of great use for finding and declaring truth in difficult cases, , , . yet , , ," And they go on to give reasons at length against subjection to synods. So Burroughs, in his Irenicum;'' Savoy Confession;' Cotton's Keys; = ' Cambridge Platform ; " Higginsorf s and Hub bard's Attestation to the sarae ; " and Hutchinson's History of Massachusetts," Cotton Mather, in his Magnalia," says : " The design of the Synod of 1637 was not jus dare, but only jus dicere," — See book ii, sect, 4, at length, •Pages 139—145, = In Han, ii, 66, . ' Ib, 173, 174, * Letter from a minister in New England to one in Old England, in Reply to A, S. (Simon Ash), in ib. 343. " Ib. 483. « Ib. 497. ' Ib. iii. Ill, » Ib, 548. " Pages 6, 7, " Chap, xvi, sect, 1, 2, " Ib, 70. '2 Vol. i. 372. '3 Vol. ii. 443, SYNODS have no power to excommunicate churches. Goodwin shows this at length, book v, chapter xi, : " They receive their power to become a church from Christ alone, and he only can reraove their candle stick out of its place," So Cambridge Platform, chapter xv, section 2, SYNODS, standing, denounced. — Goodwin,' after stating his grounds of dissent frora juridical synods, proceeds to answer objections, as that the neighbor- churches have an interest indirectly in the decisions, Ans. : " So have all the churches in the world." In the raultitude of counseUors there is strength. He repUes : Let thera, then, have the use of counsellors SYNODS, 859 only, and we deny it not ; men will not go for coun sel, unless there be need. Is it inquired. May we not submit to such synods for the sake of peace ? Ans, : If it be an indifferent raatter, we raay subrait, but may not submit not to do our own duty, nor give away our own liberty. It is asked, WiU it not be better to have a standing council, of whom to ask advice beforehand, and prevent offence ? He shows frora Jerorae that this has been tried, and all at last referred to one raan, and so prelacy was set up, Barrowe, in his Discovery of a False Church,' denounces their " select classis of rainisters, and their settled suprerae council," Savoy Confession, chapter on Institution of Churches, article xxvii,,' says : " Besides these occasional synods or coun cils, there are not instituted by Christ any stated synods," ' Ch, Gov. 147—149. ' In Han. i. 46. " Ib. iii. 548. SYNODS, cautions concerning. — Cotton, in his Keys,' after recommending occasional consociations, councUs, or synods, with liraited powers, says : " Give us leave to add this caution, — to see that this con sociation be not perverted either to the oppression or diminution of the just liberty and authority of each particular church," Davenport, in his Apologetical Reply,' urges the sarae caution, in nearly the sarae words, • Page 106. » Page 225, SYNODS, subordination of, denounced. — See Sy nods not juridical. 860 TEACHER. SWEARING. — See Oath. TEACHER or DOCTOR, his office. — The True Description of the Visible Church, &c.' makes it, to build, upon the true groundwork, gold, silver, precious stones ; to take special care to keep the church free from errors, revealing the wood, hay, and stubble of false teachers ; and to declare his doc trine so plainly, siraply, and purely, that the church may grow thereby, Bradshaw, in his English Puri tanism,' though he makes the pastor the main officer in the church, says : " There should also be, in every church, a doctor to instruct and catechize the igno rant in the main principles of reUgion." Hooker, in his Survey,' says : " Many confine the teacher's work to the school," But he argues that it extends to perfecting the whole body of the church ; that, with the pastor, he has a right to administer the sacraments ; the aim and scope of the doctor is to inform the judgraent, deUver fundamental points of Christian faith, and handle controversies between the church and her adversaries, — See Officers ; Teacher distinct from pastor. ' In Punchard's Hist, 368. '' In Neal, i. 249. " Part ii. 20—22. TEACHER, is his office distinct from pastor ? — Goodwin, in his Church Government,' answers the plea that they were one and the same, by insisting that the Greeks used kai disjunctively at the end of a disjunctive enuraeration, and applies it to Eph. iv. 11, ( Query, Is the enuraeration strictly disjunctive?) Carabridge Platforra ' says : " The office of pastor TEACHER. 361 and teacher appears to be distinct," (See ib, on Pastor, his office.) Johnson, in his Treatise on the Reformed Churches,' argues that they are distinct, frora Eph, iv, 11 ; 1 Cor, xii, 5, 6 ; with Rora, xu, 7, 8, He says that the distinctive particle is used in Eph, iv, 11 in the Syriac translation, which is the oldest, BaiUie * says : " The Independents were for a doctor in every congregation, as well as a pastor, . , , The absolute necessity of a doctor was, however, es chewed (by the Westminster Assembly) ; yet, where two ministers could be had, one was allowed, ac cording to his gift, to apply hiraself raore to teach ing, and the other to exhortation, according to the Scriptures," Cottdn Mather, in his Ratio Disci- pUnas,' says that, " when there were two rainisters to a church, one of thera was formerly distinguished by the name of teacher. , , . More lately, the distinc tion is less regarded ; their being mentioned so as they are together in the Sacred Oracles (Eph. iv, 11) pleaded for little short of an identity between them," The distinction has now gone into practical disuse, (See Punchard's View, 80,) I, Chauncy ' contends that "the pastoral office comprehends the whole ministry of»the church; but if, by reason of infir mity, or the size of the church, the pastor is unable to do the whole work, he may have aid or helps, — a teacher to aid him in preaching, or a ruling elder to assist in ruling. He that is called to concur with the pastor in teaching, waits on that service, 1 Pet, iv, 10, 11 ; and he that is called on to concur with hira in ruling is to wait on that work espe cially," And ' " a church that hath a pastor and 31 862 TOLERATION. deacon is fully organized, the church requiring no raore to edification; the pastoral office containing in it aU the teaching and ruling charge, and the deacon's all that concerns the care of the church as to externals." Eaton and Taylor, in their De fence,' say: "There raust be pastors distinct from teachers." Letchford, in his Plain Dealing : ' " They generally hold pastor and teacher distinct." » Page 288. " Chap. vi. sect. 5. ^ In Han. i 316. * Ib. ii. 217. ' Pages 42, 43. * Divine Inst. Cong. Churches, 61. 'Ib. 62. ' Page 69. " In Hist. Soc. Col. series iii. vol. iii. 65, TITHES, involuntary ones unlawful. — Jacob's Church, in their Confession, art. xxvi.," say: "We believe tithes for the pastor's raaintenance under the gospel are not the just and due raeans thereof." They, however, assert that they do not deem them unlawful, if they remain voluntary, " And so of other set maintenance established by temporal laws," _They recommend that it be done " by vo luntary conscionable contributions," The Army Scruples ^ say : " They should pay rainisters who employ them, , , , They should not be paid by forced tithes," Roger Williams, in hjs Hireling Ministry None of Christ's,' says : " The civil au thority cannot lawfuUy enforce the payraent of tithes, nov prevent those who choose," — See Mini sters, maintenance of. ' Han, i, 301, ' Page 16, » Page 26, TOLERATION desired.— K committee of Pres byterians, in the Westrainster Assembly, say,' wilh TOLERATION. 363 apparent surprise, that it seeras to them " the Inde pendents desire Uberty of conscience not only for theraselves, but for aU raen." Mr. -Burroughs re pUed, if they raight not have liberty to govern thera selves in their own way, as long as they behaved peaceably towards the civil governraent, they were resolved to suffer, or to go to sorae other place of the world where thoy raight enjoy their liberty, " But, while men think the civil sword an ordinance of God to determine all controversies of divinity, and that it raust needs be attended "with fines and imprisonment to the disobedient, , , , there must be a base subjection of men's consciences to slavery, a suppression of rauch truth, and great disturbances in the Christian world," An Independent writer,' in Answer to the London divines, says: " The rai nisters say, if we tolerate one sect, we raust tolerate all, , , , True, . , , and raen have as good a right to the liberty of their consciences as to their clothes or estates, no opinions being cognizable by the civil magistrate any further than they are inconsis tent with the civil governraent, , , , Can Bedlam or the Fleet open raen's understandings, and reduce them from error?" So he goes on with equal poijit and truth, Edwards, in his Gangrsense,' classes together " denying the Scriptures and plead ing for toleration of all religions," He * puts the Independents at the head of aU sectaries, because " they were for the toleration of all Christians who agreed in the fundamentals of religion," The ordi- nance, in fhe tirae of the Protectorate' provides, art, xxxvi,, " that none be corapelled to conforra 364 TOLERATION, to the public religion by penalties or otherwise," Art, xxxvii, protects all raen in the profession of their faith, and exercise of their reUgion, " so as they do not abuse this liberty to the civil injury of others, and the actual disturbance of the public peace; provided this liberty do not extend to Popery or Prelacy, or to such as, under profession of Christ, hold forth and practise licentiousness," Consider ing what Popery and Prelacy had done, it is not strange that the first legislators for Uberty did not distinguish between tolerating principles and tole rating overt acts of iniquity. Burton, in his An swer to Prynne, says :" " The raagistrates raay not tolerate open Papacy and idolatry to be set up in the land ; but the conscience of a Papist they are no raasters or judges of , , , Evil actions he must punish," BaiUie, writing frora the Westrainster Assembly,' says : " The Independents had nearly carried a toleration of their way; but the legerde main, being perceived, was crushed," He says : ' " They plead for the toleration of other sects as 'weU as their own,"(!) Lord Brooke, in his Dis course on Episcopacy,' says : " So long as the church, in her church tenets, interraeddleth not with state raatters under the notion of religion, I suppose the state is not to interpose." — See two next succeeding articles, ' In Neal's Puritans, ii, 17, ' Ib, 19, » Ib, 37, * Ib, 38, ' Ib, 135, " In Han, ii, 402. ' Ib. 647. * Ib. 668, ' Ib, 126, TOLERATION, why not universal at first in New England. — In the work entitied The Independents TOLERATION. 365 Accused and Acquitted, by a raeraber of John Good win's Church, it is said : ' " I suppose it is easier to affirra than to prove that any in New England were imprisoned and banished merely for their conscien ces," Welde, in his Answer to Rathband,' denies that " any have been dealt with for dissenting from us in raatters of discipline." Katherine Chidley, in her Answer to Edwards (wounding hira as with a millstone frora a wall), says : ' "It raay be, that there be sorae there who have taken it upon thera to bend raen's consciences, as you and your fellows do here," She suggests that " there raight be fear, that, upon coraplaint raade for disorder, in suffering the liberty of the gospel there, they raight have been sent back, , , , and coraraitted to the sarae stinking prison here in London, there to have been murdered, as divers of the Lord's people have been of late years." This Hanbury represents as throw ing " a blaze of light on their conduct, which seemed to be inexcusable with their principles and profes sion," Radcliffe, Gardner, and Morton, who had been sent back for misderaeanors, were actually in 1633 petitioning the king and council against thera, and representing them as- seditious,* Besides, raost of the Massachusetts Planters had been educated to beUeve in the necessity of purifying the church with the sword. They had not yet learned that it was lawful to tolerate any who did not hold the essentials of religion ; and, even in this, they had advanced beyond alraost all who had preceded thera since the coraraenceraent of the dark ages. Yet there are who seera vexed with thera for not learn- 8l» 366 TOLERATION. ing every thing in an hour. Such persons might as weU terra the ancient Greeks and Roraans be sotted savages, because they had no raUroads^Dr stearaboats, and Newton and Franklin dolts, be cause they never discovered the raagnetic telegraph nor the electro-raagnetic light. They wonder that those who had already bared their necks to the halter, and their breasts to the sword, should not have raade sure their own execution by retaining within their patent those whose conduct would surely have affixed on thera the iraputation of doc trines which theraselves did not believe, and prac tices which they could not approve, though they would raany of thera have gladly tolerated these things if they could, Chiraney-corner soldiers of this day would have fought the battle of liberty better than they did, Sorae, raoreover, demand that the principles of Congregationalism should cure all the depravity and Diotrephesian spirit of all who hoist its colors, or take hold of its skirts, or live near where it is professed; forgetting the say ing of Luther, " Every raan has a little p6pe in his own belly," But, with all its faults, or rather the faults of its professors, we fearlessly challenge the showing of equal fruits of civil and religious Uberty, growing out of any other principles, since the world was raade, — See next preceding and next succeed ing articles, ' In Han, u, 645. » Ib, 298, Ib, 112, « Hubbard's History Mass. 163. TOLERATION, how far sliould it be practised by TOLERATION. 36T a state ? — Burroughs, in his Irenicum,' says : " The devil must not be let alone because he is got into men's consciences ; , , , if a man's error be danger ous to the state, he may be cut off ; , , , errorists, who by any raeans do not serve the state, raay be de prived of sorae privileges," He acknowledges it " hard to cut in the right joint " in this case. The difficulty, doubtless, lay in not distinguishing between mere error and seditious overt acts, as ground for punishraent, Hanbury " describes at large the doings of the London rainisters in the Westrainster As sembly against toleration. The case of Roger Wil- Uams has been rauch insisted on, as an instance of the anti-tolerating spirit of our fathers. It, Ifjwever, needs proof that the raain cause was ecclesiastical, Winthrop ' says the governor and assistants were doubtful of the lawful use of the cross, but con demned the raanner of Mr, Williams's proceedings ; therefore they wrote to Mr, Downing in England, excusing themselves, expressing their dislike of the thing, and their determination to punish the offend ers. As for his Baptist principles being the cause, it was an afterthought. He was converted to these after he went to Rhode Island in 1638, and re nounced his connection with the Baptist order in 1639,* Dunster and Chauncy, the first two presi dents pf Harvard College, held, one to believers baptism only, and the other to iraraersion. It is, therefore, preposterous to assert that even a supposed leaning of Williaras that way could have been the cause of his banishraent, " He spoke dangerous words against the patent," ' Professor Knowles, in 868 TOLERATION. his Life of WUliaras,' says : " He was charged with insisting that the charter ought to be returned to the king," This, he says, " would have been very unwise ; but we can hardly believe that he would carry his opposition to this unreasonable length," And is it credible, both that this positive testiraony was false, and that he was banished for an opposition which was not " unreasonable " ? Knowles condemns cutting the cross out of the king's colors, but says : " We have no evidence that Williaras advised to it," What, then, are we to think of the accusations of his coteraporaries, which Williams did not deny? Probably Williaras would have scorned to have even put thAi upon the proof of the fact, Knowles be lieves the true reason of his banishment to have been the doctiine that the civil power had no control over conscience. But this doctrine, though not universal, was no novelty at that time ; Professor Knowles to the contrary. He shows' that " Cotton and his as sociates argued that they ought to promote truth and oppose error by all the raethods in their power." This was their true error. In the end he gives the righteous verdict, that Williams was unnecessarily scrupulous, and his opponents thought it duty to vindicate what they thought to be truth. He raight have added their necessity, frora the operations of their eneraies with the corapany, king, and. parUa raent, at the very time that an insult had been offered to the king's colors, Williams hiraself, in his Bloody Tenet,' shows that God's rainisters are able to^kill " spiritual wolves only with spiritual weapons," Cotton, in his Bloody Tenet Washed,' affirms that TOLERATION. 869 "fundamentals are so clear, that a man cannot but in conscience be convinced of them, after two or three admonitions." He undertakes to show,'" that the prosperity of the church is inseparably con nected with the civil power, - WiUiaras, in his Answer to Cotton's Letter, says," that one of the magistrates, on suraraing up the case, said : Mr, Williaras holds these four things : " 1. We have not our land by patent frora the king, but the natives are ihe true owners of it ; " and we ought to repent having received it by such a patent, 2. It is not lawful to call a wicked man to pray or swear, as being contrary unto God's worship, 3, It is not lawful to hear any of the ministers of the parish assemblies in England, 4, That the eivU magistrates' power extends only to the bodies and goods and outward estates of men, &c." Cot ton, in his Answer," denies that these four things were the cause of his banishment, and knows not what raagistrate asserted it. The two first, raany if not raost, of the colony admit ; and there are many who hold the two latter, who are still tolerated * John Q. Adams, in his Plymouth Anniversary Oration, page 23, says : What right has the huntsman of the forest to the thou sand miles over virhich he has accidentally ranged in quest of prey ? Shall he not only resist civilization hiraself, but prevent the cultivation of whole countries ? He shows that our fathers fairly bought what they took from the natives. He also demonstrates the same truth, in a masterly manner, in his Second Century Oration at Boston, in Historical Society's Collection, series iii, vol, ix, 196, 197, But not sc^ as he shows elsewhere in this oration, was the seizing-their cultivated country, and forcing them beyond the Mississippi, by the present generation. 370 TOLERATION. here. He asserts" that " it was for his tumultuous carriage against the patent, and his violently with standing the oath of fideUty," Cotton denies having had a hand in his banishment, but not that the raagistrates raay punish for sins against conscience. WiUiaras says, in his Answer to Cotton's Letter,'* that personally he honors and loves Cotton, and speaks of hira as, otherwise than his persecuting tenets, an excellent and worthy raan. He com plains" that Cotton addresses hira as beloved in Christ, and " denies hira a coraraon air to breathe," Cotton was evidently wrong in supposing that men raay be civilly punished for the alleged crime of sinning against their own consciences ; and Wil liams, in supposing that he raight act against the charter, thereby endangering the charter privUeges of his fellow-citizens, and not be raolested by the civil law, (For a succinct account of this controversy, see Remarks on the History of Salera, in Historical Society's Collection, series i, vol, vii. Prefix iii, — v.) Uphara's Life of Sir H, Vane, the Younger," says: " It was for religious freedora, in a peculiar sense, that our fathers contended. They were faithful to the cause, as they understood it. The true principle of religious liberty, in its wide and full comprehen sion, had never dawned upon their minds," Cal- lender, in his Historical Discourse," says : " It was not the peculiar fault of the people of Massachusetts to think themselves bound in conscience to use the sword of the civil raagistrate to open understandings, , . , AU other Christian sects acted as though they thought this the very best service they could do to TOLERATION. 871 God," Philip Nye, m his Lawfuraess of the Oath of Supremacy, &c,," says : " All men are by nature equal;" yet he argues the right of kings to govern in ecclesiastical affairs. He asserts" that no ruler, civil or ecclesiastical, has power to enforce the soul, and still" maintains that the magistrate is keeper of both tables,* Wisner, in his History of the Old South Church, says no instance existed in the days of our fathers, without an established religion. In stead of railing at them for their bUndness, we should wonder that they were so far advanced, Ho\\^ natural to say. Go, plant your principles somewhere else. He quotes Magnalia, book vii, 24 : " E^en the Quakers would say, if they bad gotten into a corner of the world, and at great toil and charge raade a wilderness habitable, on purpose to be there undis turbed in their worship, they would ift ver love to. have the New Englanders corae araong thera, and disturb their public worship," This the Quakers did in the New England Congregations : " women came into the congregations ; some blacked, others naked. These were overt acts, which would ensure civil interference at this day. Our fathers, in their act against thera, assign as a raotive a fear that the "scenes of Munster raight be repeated here." Alden Bradford, in his Plymouth Anniversary Ora tion," asserts that the severities of persecutions were never known in New Plymouth Colony. StiU there were then severe laws against Quakers. (See Plyraouth Colony Laws,) Even in Rhode Island, the rights of Protestant citizens were not * Our fathers aaw not the full consequences of their tenets. 872 TOLERATION. extended to Catholics till 1783,"* Cartwright, on Toleration,'* argues that " the blaspheraer and stubborn idolater ought to be put to death," He argues at length for the perpetuity of Moses's law; and that for a raagistrate to tolerate a seducer was to undo the word of God where he sat in judg raent. Ward, in his Siraple Cobbler of Agawam, argues that it is treason against God to tolerate error in fundaraentals, Locke, in his Letters on Toleration," shows that the arguraent, founding the right of raagistrates to enforce reUgion on that of parents and instiiictors to prescribe and enforce studies, fails ; because this right continues only during rainority of children. He shows'^ that, if one raagistrate raay use force, then all may use it, and ought to use it, to enforce the religion they believe to be true. He asserts" that a right to use force in this raatter iraplies that he who uses it is an infaUible guide. And, if he ought to use it to induce to believe, then stiU more to induce to erabrace the true religion. He says : " To punish for rejecting the true reUgion, the raagistrate must judge what the true reUgion is. So, if the true reUgion is every where the national, they must punish differentiy in different countries. Again : " " You teU us that, by the law of nature, raagistrates are obliged to promote * Professor Gammell, in his Biography of Roger Williams (in Sparks's Am. Biog. ser. ii., vol. iv. 210), sets down the clause excepting Catholics from citizenship, as an interpolation of the Rhode Island Records. He does this on negative evidence. Rev. J. B. Felt has pointed the compiler to the law itself, published in 1744, of which an entire copy is in the library of the Massachu setts Historical Society, TRANSLATION, 373 the tiue religion. What, then, is the Eraperor of Peru obliged to do, who was not so rauch as wdthin hearing of the Christian reUgion ? " — See last two succeeding articles, 'InHan.iii. 109— 112. 'Ib. 97— 126. ' Journal, i. 150. < Ib, 293—307 ; and Hubbard, 207, 208, " Hubbard, 206. » Pages 60— 80, 'lb, 76. 'Page 11,'), » Page 9, '» Pages 10, 11, "Page 375, " Page 26. " Page 27, '" Pages 367, 368, '» p^gg 37o_ "InSparks'sAm. Biog. iv. 147. "Page 16. "Page 17. "Page 32. '" Page 43. ^' Page 86. " Page 10. ^ Repeal of Act of Disability, in Hist. Soc, Col, series iii, vol. v, 243, 244 ; and R. I. Laws, 1744. 3, 4. '^ Page 4. " Pages 161, 162, ^o Page 265. » Pages 289, 290. «* Page 303. =» Page 399. TRADITION (i. e. example), apostolic, binding. — Jacob's Church, in their Confession, art, xvii,,' say that every ordinance or institution apostolic, out of the Scriptures, is- of divine authority, » In Han. i. 298. TRADITION, superstitious. — John Robinson, in his Posthuraous Work,' represents sorae as so car ried away with their forraer guides, that they think it half-heresy to call in question any of their declara tions or practices, " We raust not think that only Pharisees and Papists are superstitious, and addicted to the traditions of the elders and the authority of the church," ' In Han. i, 462 ; and Works, iii, 365, 356. TRANSLATION, — Hanbury ' asserts that the Congregationalists coraplain that King James re quired the translators to use the old ecclesiastical 82 374 TYPES. words ; as, for instance, to put church for congrega tion, thus raaking the translation a sectarian one. The Defence of the Petition for Reforraation ' com plains that, whUe the Geneva and forraer church translation renders Acts xiv, 23, " And when they had ordained thera elders by election," ourNuew translation leaves out the words ." by election ; " and that in 1 Cor, xii, 28, where it was forraerly govern ors, it is now translated governments. So Doddridge in locis ; see also Dr, Bacon's Church Manual, 21 ; and for a learned and critical handUng of the ques tion, Coleraan's Primitive Church, chap, iv. — See Ordination, imposition of hands. ' Han, i, 2, note. '¦' Address to the Reader, in ib. i. 131, TREASURY, what may be put into it ? — Smith, after his defection, maintained ' that " they that are without, if they would give any thing, raufit lay it apart severally for the treasury, and it raust be em ployed to comraon use," Ainsworth replied, that goods gotten by violence, extortion, raurder, theft, or the like evil way, raay not be put into the tiea- sury, even though the raerabers of the church do offer thera. He supposes that the exaraple of Matt, xxvii, 6, 7, will not bear us out in appropriating to coramon use aU unbelievers' gifts, ' Han, i. 184. TYPES, — Goodwin, in his Church Government,' shows that an Old Testaraent one appUes to an in stitution under the New, just so far as God applies it, and no farther ; otherwise we are led away by UNIFORMITY. 37.3 endless fanciful analogies, — See Dr, Emra'ons's Sermon on Heb, x, 9, in Works, v, 427. ' Page 173. UNANIMITY, is it necessary in church acts ? — Welde, in his Answer to Rathband,' shows that in the admission of merabers, if sorae few be dissatis fied, they used to submit to the rest, and sit down in their acts. Letchford, in his Plain Dealing/ says: "In Boston, they commonly rule by unani mous consent, if they can ; in Salem, by raajorities." Punchard, in his View,' says : " It is not comraon to settle questions of great iraportance by the vote of a bare majority, A greater degree of unanimity is usually sought, and generally obtained," In a note he informs us, frora Rev, A, Carson's Reason for Separating frora the Synod of Ulster, that Con gregationalists in " Ireland consider entire unaniraity , indispensable," It raay be easily perceived that this doctrine puts a veto into the hands of any Ul-dis- posed raeraber, — See Majorities ; Minorities, ' In Han, ii, 302, ' In Hist, Soc, Col, series iii, vol, iii. 74. ' Page 170. UNIFORMITY, how far attainable and desirable. Goodwin, in his Church Governraent,' argues it prejudicial to obUge either to a national or presby terial uniformity, and oblige, for uniformity's sake, to the same pitch and model that one church should not practise further than another. The apostle's rule is, that, so far as we have attained, we should all walk by the same rule. And the churches raay 876 UNION. establish a comraon rule araong them, so far as they have attained ; but, if any be otherwise minded, they should wait till God shall reveal this in its time. Otherwise the churches will grow corrupt, because the greater part is stiU raore corrupt. The general Scripture rule is made in favor of the weak, not against thera. The Desires of the Indepen dents' argues uniforraity attainable, so far as described in Phil, iii, 16 ; and that, beyond this, all efforts at it will prove perfect tyranny. C, Upham, in his Century Serraon,' thinks that uniformity raight be lost by a coercive course, if that could be lost which was never gained. Cotton Mather, in his Ratio Disciplinae,* conderans those who, with Phaetonic fury, would set the world on fire to pro raote it. He quotes Irenaeus : " A diversity in lesser raatters coraraends a church persevering in the unity of the faith," Dr, Bacon, in his Church Manual,' says : " The only security for uniformity is dead indifference. The only security for brethren that think and inquire is love and liberty," ' Page 236, » In Han, in, 64, 65, ' Page 56, * Page 185, ' Page 177. UNION, scriptural, what. — Dr, Isaac Barrow, in his Treatise on the Pope's Supremacy, published in 1680,' shows that it does not consist in being under one government politically, but in union of spirit, CongregationaUsts agree to these arguments of this powerful Episcopal writer. Indeed, they usually apply aU the arguraents of Episcopahans against Popery, to prove Congregational principles, UNITY. 377 as they do those of Presbyterians against Prelacy. Robinson, in his parting address to the Pilgrims,' says: " Study union with the godly people of Eng land in all things, where you can have it without sin, rather than in the least measure to affect a di vision or separation from thera." — See note on the efforts of Drury, on this point, in Eliot's Biog, Dict, 342, The original of Norton's letter there referred to, with the signatures, is in the Antiquarian Li brary, Worcester, — See Separation, ' In Han, i. 11, 12. " Ib. 394, note, UNION of Christians. — Neal, in his History of the Puritans,' shows the happy effects of the raeet ings of rainisters of different denorainations in Worcestershire and the West of England during the protectorate, upon general principles, not to meddle with politics nor the subject of the keys. He shows, too, how these raeetings were opposed by the bigoted of the various sects. Had Baxter, the prirae raover, always thus promoted peace- principles, instead of advocating civU non-resist ance, he had done still more good in this contentious world. — See Resistance, ' Vol, ii, 137, UNITY, church, what. — Goodwin, in his Cate chism,' shows it to consist in being of one raind and one heart, though every raan must speak as he judgeth, and not prevaricate^ Still we raust be of one heart, of a heart to draw as close to another as may be, and to drive it as far as truth wiU bear. 32* 378 USURPATION. Lord King, in his Enquiry,' shows that it does not consist in uniforraity of rites and custoras, nor of consent to the non-essential points of Christianity; and that whoever undertakes to enforce either of these to proraote the unity of the church, only there by violates the church's unity' and concord ; but that it does consist "in a harraonious consent to the essential articles of religion," Neander, in his Planting and Training of the Church,' strongly intiraates the sarae frora the decision of the apos tolical assembly at Jerusalem, The Defence of Matthew Henry's Brief Enquiry into the Nature of Schisra * says : " Moral unity of the church con sists in love, not in adherence to the rainistry; for this would render it impossible for the laity to reform the churches," PolhiU, on Schism, shows that the unity of the church is a divine thing, and does not consist in huraan rites, liturgy, diocesan Episcopacy, nor the civil laws of raagistiates. He says : " "In the first or golden age of the church, there was little of ceremony, but much of unity," Sir Edwin Sandys, in his Europae Speculum,' shows the insurraountable obstacles to complete outward unity in his day, ' Pages 33, 34, = Part i. 156, 158, 3 Page 83, * Pages 4—6, ' Pages 1—23, " Ib, 10, ' Pages 194—210, UNITY, when perfect. — Burroughs, in his Ireni- cura,' says : " The unity of the faith and the per fect raan go together, Eph, iv, 13, When that is done, our work is done for this world." ' In Han. iii. 123, VOTERS, 379 USURPATION, ecclesiastical, to be resisted in the beginning. — Wise, in his Quarrel of the Churches Espoused,' urges the maxim, Obsta principiis (Resist beginnings), as a reason for rejecting the faraous Juridical Proposals of 1705, These he corapares to Aaron's calf (the work of a good raan for a bad object), and thinks they should be treated as that calf was, Exod, xxxii, 20, He thinks that the beast with seven heads and ten horns was once just about such a calf, till the potentates of the earth reared it on the choicest royal cows, and at length Upped his horns with iron and shod his hoofs with brass, till few of thera dare take it by the horns, it was grown so pompous and furiously raad. Well have CongregationaUsts, in general, followed his advice, *' In deference to sorae good raen " (or their prospective votes), " the proposals were never carried beyond the bounds of raere proposals," ' So have fared the subsequent proposals, having all died in their birth. The Connecticut Consocia tionists did not claira to be strict Congregation alists in the beginning,' and have ever been divided on the vital question, whether the consociation has juridical or only advisory power,* ' Page 138. ' C. Mather's Rat. Dis. 183, 184. ^ Trumbull's Hist, Con. i. 486. ¦• Dr, Stiles's Con, Serm, 74—80, VETO, — See Pastor, has he a negative vote ? VOTERS, who are, in the church ? — Robinson, in his Apology,' argues the privilege to all of vot ing in church judgraents ; " by which," he says. 880 war. "we do not understand, as it hath pleased some contumaciously to upbraid us, to include women and children, but only men, making account that as children by their nonage, so women by their sex, are debarred the use of authority in the church." ' In Punchard's Hist. 348, 349 ; and Works, iii. 43. VOTERS, restriction of affected ecclesiastical affairs. — In 1631, the General Court of Massachu setts " made an order that for time to come none should be admitted to the freedora of the body poli tic, but such as were church raerabers.' In 1646, the subjects of these restrictions in Massachusetts and Plyraouth petitioned " that civil liberty and freedora be granted to all English." In 1657, the disaffected endeavored to get redress by claiming their rights to the Lord's Supper.' This resulted in the adoption of the Half-way Covenant, by the Synod of 1662,^ In 1664, the order was repealed; but " the rainister was to certify that the candidates for freedora were of orthodox sentiments, and of good lives and conversation," The bearings of these restrictions on the efforts to establish the Half-way Covenant and the Church-merabership of the baptized may be learned from Trumbull's History of Connecticut, and Wisner's History of the Old South Church, Boston, — See Consocia tions, origin of; Half-way Covenant, ' Hutchinson's Hist, Mass. i. 30. ' Wisner's Hist, Old South Church, Boston, 4, note, ' Ib. page 6, WAR, — Burroughs, in his Irenicum, says : « The WIDOWS, 881 apostle doth not here (James iv, 1) condemn wars simply. This was the error of the old Manichees, raised up again by sorae araong us (the Anabap tists), There can be no reason given why our civil right to our religion raay not as well be maintained by the sword, as our civil right to our houses and lands. This answers all the objections frora the practice of the priraitive Christians: , , , they never had any civil right to the practice of their religion. The wars raeant in the text are contentions, jars, divisions araong Christians," He says : ' " Dividing terms are not broad araong the arnly ; , . . soldiers united in love, and hating that which is vile, are exceedingly strengthened in valor. Ever since our armies have been united, God hath wonderfully blessed them, A rare instance, but still a real one, in which an army can be, cited as a model of a collection of Christians, — See Resistance, ' In Han, iii, 116. ' Ib, 120, 121, WESTMINSTER ASSEMBLY, no ecclesiastical authority. — Neal, in his History of the Puritans,' shows that their confession never was adopted by the English Parliaraent, nor did it becorae the law of the land ; but was forthwith raade the test of the kirk of Scotland, Pariiaraent called them to sit,' with the express injunction that " this ordinance shaU not give thera, nor shall they in this assembly assume or exercise, any jurisdiction, power, or autho rity ecclesiastical whatsoever," — See Savoy Con fession, • Vol, u, 41, ' lb, i, 468, 382 WITCHCRAFT. WIDOWS, their office. — Robinson, in the Appen dix to Mr. Perkins,' raakes it " to afford to the sick and irapotent in body, not able otherwise to help theraselves, their cheerful and corafortable help," So the True Description of the Visible Church;' Carabridge Platforra ; ' Cartwright's Answer to Whitgift,* This was obviously a very necessary office in the tiraes of persecution, but, so far as I know, is now universally laid aside, as of special origin and institution. The True Description of the Visible Church' says they raust be at least sixty years of age, &c, Isaac Chauncy, in his Divine Institution of Congregational Churches,' says : " And there raay be women's helps, called deaconesses," — See Neander's Church History, vol, i, sect, 2, p, 188 ; Punchard's View, 85. Some suppose the widows to have been taken into the nuraber to be provided for ; widows indeed, having none to provide for thera ; received, both in charity and to proraote their usefulness, 'In Punchard's Hist. 353, =Ib, 369. = Chap, vii, sect, 7. *Page 191. =In Punchard's Hist. 367; and Works, iii, 429, « Page 62. WITCHCRAFT. — The early New England Congregationalists are often stigraatized as having been peculiar in their delusions concerning witch craft. But the sarae delusion prevailed all overthe Christian worid. Scotiand, with her serai-infalli ble kirk, was even then doing raore work' of the sarae kind than was done in the New England colonies. The King's Bench in England, with Sir WITCHCRAFT, 383 Matthew Hale at the head, drove forward the sarae business, and eraployed a witch-hunter by profes sion,' But, lo ! in Essex county, Mass,, it is dis covered that the supposed ordeal for detecting the guilty raay be defective. Judge Sewall, with tears, bewails the wrong . he has been superstitiously inflicting on the unhappy accused, conderaned, and executed ; the world are publicly informed of the discovered error; and the multitude now agree to cast the obloquy on the first discoverers and forsa- kers of the wrong. And (O sharae!) Congrega tionalists, and sorae of thera in high standing, carelessly perpetuate the obloquy, by coraraingUng their false invectives against the first reforraers on this subject with the truthful history of our country. As weU raight we disparage the sagacity of Colurabus, because he was once ignorant of the existence of the Western World. Witchcraft was almost the only subject upon which the Christian world was agreed, till our fathers discovered their own error therein, and led the way which has since been universally followed. A letter frora T. Brattle, F,R,S,, Oct. 8, 1692,' though expressing a disbelief in witchcraft, attributes the raatter to Satanic influ ence ; and says it was " proved a slander that more than forty raen in Andover could raise a witch as quick as any astiologer." He expressly acquits Increase Mather from being in favor of the prose cutions, and reckons him araong those who took the sarae ground with himself; being dissatisfied with the course pursued, EUot, in his Biographi cal Dictionary,' art, Calef, Robert, speaks of In- 884 WITCHCRAFT. crease and Cotton Mather as identified with a defence of the course; an insinuation frora which such testiraony as the above frora Brattle (an oppo nent of the Mathers') ought for ever to free, — at least' the father. J, Moody defended and aided the accused in their escape, at his own peril,* Dr, Watts, in a letter to Cotton Mather in 1719—20,' cannot believe that the spectral evidence is suffi cient for conviction, though he is convinced "that there is rauch agency of the devil in these affairs, and perhaps there were sorae real witches too," Even Calef, one of the earliest opposers of the raode of testing witches, seeras to have but very confused notions on the subject ; soraetimes seem ingly admitting, and anon denying, special pos session, (See his work entitled Wonders of the Invisible World.) Doubtless, ministers were many of them equaUy confused in their views, in those practically fearful times. Yet it is worthy of note, that the opposers of Mr. Parris, one of the greatest agents in the tragedies, represent his principles as "differing from the opinion of the generality of orthodox ministers in the country." ' This was in 1693. Increase Mather, in his Cases of Con science,^ gives raany cautions against condemning on insufficient testimony. He inveighs against the trial by water, and reduces the points of evidence to two, viz. : Voluntary confession of sane per sons; and two witnesses to the doing of that which none can do but by supernatural power. For a lucid view of the Scripture doctrine concern ing witchcraft, see Kitto's Cyclopedia of BibUcal WITHDRAWING, 385 Literature. He deraonstiates that it refers to pre tended supernatural powers. ' Pond's Mather Family, 110—130, ' In Hist, Soc. Col, series i, vol, V, 61—79, » Page 96, « Eliot, Biog, Dict. 328, 329, note, » In Hist, Soc. Col. series i. vol, v, 202, " More Wonders of the Invisible World, 126, ' Pages 34, 38, WITHDRAWING communion; the extent of the power of churches respecting each other. — Cara bridge Platforra' takes this ground, and asserts that churches have no raore power over each other than one apostle had over another. See Uphara's Rat, Dis, 143, — See Churches discipline each other, SfC. ; Excommunication, one church has not power of, over another. , ' Chap, XV, sect, 2, WITHDRAWING from communion, what have churches to do with those ? — Bradshaw, in his English Puritanism,' says : " If , , , offenders will voluntarily withdraw from coramunion, the church have no further concern with thera." The Congre gational Manual' says of such : " The church raay withdraw fellowship frora hira, and esteera and de clare itself discharged from any further watch and care over hira," Mitchell' holds the contrary, say ing : " The gospel knows no such rule ; it supposes no separation frora the church, but by regular dis mission to another church or by excoraraunication," Yet* he quotes approvingly frora Saybrook Plat forra, that the church raay siraply disown or cease to know hira as a raeraber : he having thereby cut 386 WITHDRAWING. himself off from the church's communion, the church may justly esteem and declare itself dis charged frora any further inspection over him." Owen, in his Nature of a Gospel Church,' uses nearly the words last quoted, and says : " Some say that this is enough;" and adds: " It is sufficient for those who own no office-power in excommuni cation," Owen maintains that the church have further duties to do, which they owe both to them selves and the offender, Isaac Chauncy, in his Divine Institution of Congregational Churches,' says of one departing to non-coraraunion, or to coraraunion with another church : " He doth dis franchise and excoraraunicate hiraself," He as serts,' that, if a raeraber thus withdraw, the church ought to declare, that he, being sinfuUy departed frora thera, is no longer under its watch, and is not to return till he has given satisfactiq^ to the church. The Heads of Agreement by the United Congrega tional and Presbyterian Ministers ° says : " It may sometiraes corae to pass, that a church raember, not otherwise scandalous, raay fully withdraw. . . . He having cut himself off from that church's com raunion, the church raay justly esteera and declare itself discharged frora any further inspection over hira," 'In Neal's Puritans, i, 249, = Page 36, » Guide, 117, *Ib. 116, » Works, XX, 558, « Pages 116, 117, ' Ib, 128, 'In Con gregational Order, 257, 258, WITHDRAWING to other churches, when deniea a dismission. — Watts, in his Terms of Commu- women's RIGHTS. 387 nion,' asserts, that, if a church refuse to disraiss a meraber to another church, he raay withdraw, — See Affinity ; Dismission ; Members, may a church receive, without dismission ? ' Works, iii, 253, WOMEN'S RIGHTS,— Robinson, in his Reply to Bernard,' enuraerates, araong their ecclesiastical rights, raaking profession of faith and confession of sin ; saying amen to the church's prayers ; singing psalms vocally ; accusing a brother of sin ; witness ing an accusation, or defending theraselves being accused ; and, where no raan wiU, reproving the church rather than it should go on in sin. He holds thera debarred from voting and ordinary pro phesying (i,e, publicly expounding and exhorting), but not from simple speaking, Ainsworth, in his Reply to Clyfton,' says : " And although woman, in rega.rd to her sex, may not speak or teach in the church, yet with other women, and in her private family, she openeth her mouth in wisdom, and the doctrine of grace is on her tongue, Miriam was a guide to the woraen of Israel, and PrisciUa helped to expound the way of God more perfectly to ApoUos," Robinson ' advocates the sarae in his Letter to the Church in London, The Synod in Boston, in 1637, conderaned the proceeding of a public raeet ing, where sorae sixty or raore were present weekly ; and one woraan took upon her the whole exercise in a prophetical way,* ^ Isaac Chauncy, in his Di vine Institution of Congregational Churches,' says : "Women mayrfiot speak or exercise authority in 888 WORSHIP. the church." Eliot, in his Ecclesiastical History of Massachusetts,' says Cotton would not consent that his wife should raake an open confession of her faith, when she joined the church, considering it as against raodesty; but she was exarained by the elders. John Milton, in his Treatise on Chris tian Doctrine,' after advocating the right of every bl other to teach and expound the gospel, adds: " Woraen are, however, enjoined to keep silence in the churches." See Neander's Church History, i, 104, — See Preach, who may ? ' In Han. i, 214, and Punchard's Hist. 331 ; and Works, ii. 215,216. 2Han.i.281. " Ib. 450, ¦" Winthrop's Journal, i. -240, ^ Page 105, ' In Hist. Soc. Col, series i, vol. ix. 22, ' Vol, ii, 204. WORSHIP, instituted, a church may not impose additions to. — Owen, in his Catechism,' says: A church may not irapose additions to instituted wor ship, Bradshaw, in his EngUsh Puritanism,' says: « The Puritans hold it to be high presumption to institute, and bring into divine worship, such rites and ceremonies of religion as are acknowledged to be no parts of divine worship at all," See also his general arguraents, proving that the cereraonies imposed upon the Puritans by the prelates were unlawful.' ' Works, xix, 490, • In his Treatise on Worship and Ceremo nies, 36, " Ib. 61—81. BRIEF NOTICES OP SOME OF THE PRINCIPAL AUTHORS, TREATISES, AND ASSEMBLIES, BEFEBBED TO IN THIS DICTIONABT, 83» ABBKEVIATIONS. In the foUoiTing notices, — H,Xr, , , stands for . .' graduated at Harvard University,* Y, C Yale College, B, XT Brown University,* D, C Dartmouth College. W,C Williams CoUege, N,H Nassau Hall. (1) implies that the work thus noted may be found in the — Library of American Antiquarian Society. , Library of Brown University, , Library of Harvard University. , Library of Boston Athenaeum, , Library of Massachusetts Historical Society, Boat. . New England Library, Old South Church, Boston. , Library of the Theological Seminary, Andover. , Commonwealth Library, Boston, State House, , Library of Yale College, , Connecticut Hist, Society's Library, Hartford, , Massachusetts Historical Society's Collection. . Historical Memorials, by Hanbury, , History of Congregationalism, by Punchard. . History of the Puritans by Neal. {T. (3) W («) (6)a)(8) (9) (10) (a) (4) W (d) D, died. set, aged. When several figures occur within the same parenthesis, — thua (1, 2, 4, 8), or (3, 1, 2, 4), the flrst of the series is of the edition quoted in this Dictionary ; the rest may be of another edition : in that case, the pages may not correspond with the notes in the Dictionary, * The present names of tbese institutions are used in this ifork. NOTICES. Adams, Hannah, a woman of rare literary merit and great worth. D, 1831, aet, 76, History of New Eng land, Dedham, 1799 (1, 3, 4, 9). Adams, J. Q,, sixth President of the United States ; H. U, 1787, D, 1848, Bet, 81, Anniversary Plymouth Oration, Bost, 1802 (1), Oration before the Massachu setts Historical Society (a). Adahs, Samuel, the celebrated revolutionary politi cian, remarkable for his piety, patriotism, and Puritanism, H, U, 1740. Governor of Massachusetts, 1794 — 1796. D, 1803, aet, 82, Adams, Zabdiel, a very respectable minister of Lu nenburg, H, U, 1759. D, 1801, aet, 61, Treatise on Church Government, Bost, 1 773, maintaining veto power in ministers (1). .^KiTis, presbyter of Sebastia, flourished about A.D, 385, He maintained that there should be but one order of the clergy, and was the leader of a sect essentially Congregational, AiNSWOBTH, Henry, one of the exiles to Holland, and teacher of the church in Amsterdam, sustained by Robinson and Brewster. A great, learned, and good, but imperfect man. Arrow against Idolatry (J) ; Answer to Clyfton, Amst. 1613 (1); Answer to Paget (J); Contro versy with Broughton (J) ; Answer to Smith, Amst, 392 NOTICES. 1609 (1) ; Communion of Saints, Lond, 1641 ; Reply to Johnson (b). Alasco, or a Lasco, John, a Polish nobleman. Ga thered a church of Polish refugees in London in 1550, Was in great esteem with Erasmus and Peter Martyr; was banished by Mary ; returned on the accession of Elizabeth, but could not get his charter for an Indepen dent church re-established. Allen, William, D.D., formerly President of Bow- doin College, now a resident of Northampton, Mass. American Biographical Dictionary, valuable; Bost. 1832 (1, 2, 3, 7, 8, 10). Allin, John, first minister of Dedham, A courteous man, full of Christian love, bold against error, a diligent student and good scholar, D. 1671, set. 71, having been twenty-four years at Dedham. Defence of Answer to Nine Positions (with T. Shepard), Lond. 1648 (1, 6). Alltn, John, a highly respectable pastor of Duxbury. Ordained 1788. Anniversary Plymouth Sermon, Bost, 1802 (1, 10), Ames, William, D,D., educated at Cambridge, Eng land ; exiled to Holland ; Professor of Divinity at the University of Franeker ; removed to Rotterdam, and was co-pastor with Hugh Peters. D. 1633, aet. 57. Preface to Bradshaw's English Puritanism, Lond. 1660 (1); Fresh Suit against Human Ceremonies, Lond. 1633 (1, 4, 6) ; Cases of Conscience, Lond. 1643 (3) ; Marrow of Sacred Divinity (translation), Lond. 1642 (3), Ames, William, jun., D.D., son of the famous Pro fessor of Franeker, came to New England when a child. H. U. 1645. Settled co-pastor with his uncle in Wren- tham, England, 1648 ; afterwards ejected,. A very holy and excellent man, D, 1689, eet, 65. Legislative Power Christ's Prerogative, Lond. 1656 (1), N 0 T I 0 B s. 893 Answer of the Divines to His Majesty's Rea sons WHY HE cannot AbOLISH THE EPISCOPAL Government (Compiler, d). Answer of New England Elders xo Nine Po sitions, Lond. 1643, a very able work, usually ascribed to the pen of John Davenport, though some have attri buted it to Richard Mather (1, 6). Appleton, Nathaniel, D.D., a distinguished mini ster of Cambridge, Mass, H, U, 1712 ; ordained, 1717, D, 1784, aet. 90, Sermon at Ordination of Missionaries, Bost, 1753 (1), Backus, Isaac, ordained over Congregational Church, Middleborough, 1743; became a Baptist, 1756, D, 1806, set, 82. An author of considerable merit. His tory of New England, with special reference to Baptists, Bost. 1777 (1, 2, 3). Bacon, Leonard, D.D. Y. C. 1820 ; installed pas tor. First Church, New Haven, 1825. A distinguished divine, excelling both in logical and forensic talents. Church Manual, New Haven, 1833 ; Historical Dis courses, New Haven and New York, 1839 ; exceedingly valuable documents, from which much more valuable matter should have been extracted for this work, had they been seasonably possessed, Bagshawe, Edward, a respectable lawyer of the Middle Temple ; author of Arguments in Parliament against the Canons, for which he was obliged to retire into the country. He appears to advantage in Hanbury, ii. 140 — 147. Blake notices a minister of the sarae name, who was so violent, that he was imprisoned for his non conformity in 1671. Query, Was it the same individual 1 Baillie, Robert, one of the Scotch commissioners in the Westminster Assembly ; a man of great talents. His letters to Spang, in Hanbury, however, show him not 394 NOTICES. very tolerant in his religious views, invoking a Scots army, 15,000 strong, to enforce his arguments. Still he was, doubtless, a very amiable man. D. 1662. Author of a powerful treatise against the Erastians, entitled Aaron's Rod that Budded, &c. ; Dissuasive from the Errors of the Times, Lond. 1646 (J). Balch, William, pastor of Second Church, Bradford. H. U. 1724; ordained, 1728. Was disciplined with his church by a neighbor-church in 1743. Council censured the complainants. D. 1792, aet. 87. Vindication of Second Church, Bradford, Bost. 1746 (1, 3). Ball, John, an English Nonconformist divine, yet greatly opposed to separation John Robinson had a controversy with him on some points, on which he held "Robinson to be too great a Separatist. D. 1640, aet. 55. Banckopt, Richard, D.D. Archbishop of Canter bury, first broached the doctrine of the divine right of Episcopacy. A violent member of the High Commission Court, covetous and cruel. D. 1610, aet. 66, " Here lies his Grace in cold clay clad. Who died for want of what he had," Barrington (Lord), John Shute, a celebrated law yer, a learned Puritan, and a peer of the realm. D. 1734, aefe, 65, Barrow, Isaac, D.D., a learned Episcopal divine and mathematician. Held many professorships in the Univer sity of Cambridge, and became Master of Trinity College, D. 1677, aet. 47. Treatise on the Pope's Supremacy, in which he admits the independency of the primitive churches (A). Barrowe, Henry, usually styled a Brownist. Punch ard asserts that he was not one. He was a lawyer of Gray's Inn; was hanged with Greenwood, in 1793, for NOTICES. 395 " nonconformity to the rights and ceremonies of the Eng lish Church." Brief Discovery of a False Church, 1590 (i) ; Answer to Gifi"ard, 1591 (J). Bartlett, William, minister of the gospel at Wap ping. Hanbury, in a note, iii. 236, says that he was formerly of the University of Oxford. This is all which, with considerable effort, I have been able to learn of him ; but his work is a sufficient biography : where that is known, his fair fame will not decay. Model of the Primitive Congregational Way, 1647 {b), (1, 9)'. Bastwic, John, M.D., a physician of Colchester. Excommunicated, fined £1,000, and imprisoned for wri ting a book against the Roman Episcopate, which offended the English bishops, because it denied their divine right. On charge of writing other books in prison, he was pil loried and lost his ears, in company with Prynne and Burton, in 1636. A violent Presbyterian. Treatise on Church Government, 1645 (J). Baxter, Richard, a great and good man, whose cha racter is too well known to require description, and too well established to need panegyric. He was a Noncon formist, but agreed strictly with no sect of them concern ing ecclesiastical polity. Ejected from Kidderminster ; retired to Coventry. Chaplain both to Cromwell and Charles II., but agreed with neither.' Imprisoned repeat edly, and last by Jeffries, for his Commentary. D. 1691, aet. 76. Baylies, Francis, a gentleman of political note and literary merit. He has recently deceased. Has pub lished a good History of New Plymouth Colony, Bost. 1830 (2, 3, 9, 10). Baynes, Paul, educated at Christ's College, Cam bridge, of which he became Fellow and Lecturer. Put down, at the instance of Bancroft, for not subscribing. 896 NOTICES. A divine of uncommon learning, clear judgment, ready wit, and much communion with God and his own heart, but was reduced to great poverty and want. D. 1617. Diocesan's Trial, Lond. 1641 (1, 3). Bellarmine, Robert, a celebrated Jesuit of Italy, but did not adopt all the tenets of the Jesuits. His ad missions and demonstrations are frequently quoted to sustain certain Congregational principles. D. 1621, eet. 79. Bellamy, Joseph, D.D., minister of Bethlem, Conn, Y. C. 1735 ; ordained, 1740. Was one of the most able divines of the country. D. 1790, aet, 71. Works, New York, 1812 (1, 2, 3, 4, 7, 9, 10). Bentley, William, D.D., pastor of Second Church, Salem, Mass. H. U. 1777; ordained, 1783. D. 1819, aet. 81. Donor of a collection of books to Meadville College, Penn., and another to the American Antiquarian Society. History of Salem (a). Bernard, Richard, rector of Batecome, in Somerset shire. A conforming Puritan ; once well affected towards Separatists, but relapsed, and used much invective against them. Separatists' Schism about 1608, answered by Ainsworth and Robinson {b, c). Bradbury, Thomas, a facetious dissenting minister of Stepney, and Fetter Lane, near London. Some speak of his wit as consecrated to Christ, while others censure it in no measured terms. > He had certainly unbounded popularity with his own people. D. 1757, aet. 80. The Ass and the Serpent, Lond, 1712 (1, 2, 3, 4, 5); Law fulness of Resisting Tyrants, Lond, 1714 (1, 3, 4) ; Non-resistance without Priestcraft, Lond. 1715 (1, 3, 4), Bradford, Alden, H. U. 1786. Several years a clergyman of Wiscasset, Maine ; afterward Secretary of State of Massachusetts. D, 1843, Anniversary Ser- NOTICES. 397 mon, Plymouth, Bost. 1805 (1, 4, 5, 8, 10); History of Massachusetts, Bost. 1822 (1, 2, 3, 9, 10). Bradpord, William, second Governor of Plymouth Colony, and one of the first settlers ; had only a com mon school education ; was imprisoned at eighteen years of age for attempting to go over into Holland with the Puritans ; was among the most daring of the explorers for a place of settlement ; Governor, except five years, from 1621 till his death, 1657; fflt. 69. Dialogue in Young's Chronicles of the Pilgrims, Bradshaw, William, educated at Emanuel College ; FeUow of Sidney College ; suspended from his ministry in Kent for non-subscription in 1601 ;. Lecturer of Christ's Church, London, but obliged to leave the city on account of his Treatise on Worship and Ceremonies, Lond. 1660 (1). He also published English Puritan ism, — clear, powerful, and very instructive, Lond. 1642 (1). D. 1618, aet. 47 Brattle, Thomas, an eminent merchant of Boston. H. U. 1676. Treasurer of the College from 1693 to his death, 1713, aet. 55. Letters in (a). Brewster, William, the first and a distinguished ruling elder of the church in Plymouth ; was educated at the University of Cambridge, England. He frequently preached, but would never consent to become pastor. D. 1644, set. 84. Bridge, William, one of the Westminster Assembly; Fellow of Emanuel College ; minister in Essex and Nor wich ; silenced by Bishop Wren ; was excommunicated, and became pastor of the English Church at Rotterdam ; returned in 1642,' and became minister of Great Yar mouth, whence he was ejected by the Bartholomew Act. D. 1670, aet. 70. Wounded Conscience Cured, Lond, 1642 (1, 2, 5); Sermon to Volunteers of Norwich and 34 898 NOTICES. Yarmouth, Lond, 1642 (1, 2, 5); Sermon before House of Commons, Lond. 1643 (1); Vindication of Ordinan ces (4), Brooke, Robert, one of the English lords who sig nally defended the Puritans; afterward commander of the Parliament army; killed in storming a close, 1643. Treatise on Episcopacy {b, d). Broughton, Hugh, a learned but ill-tempered di vine; minister of the English Church at Middleburg. D. 1612, aet. 63. Controversy with Ainsworth on Silk and Wool (J). Brown, Robert, leader of the sect of Brownists, An active, persevering, headstrong reformer ; advocated Con gregational principles in the main, but was a rigid Sepa ratist; at last reverted back to the Episcopal Church, D. 1630, a rector of Northamptonshire ; in prison for the abuse of a magistrate ; aet, 80, boasting that he had been an inmate of thirty-two prisons. Bucer, Martin, formerly a monk, afterward a cele brated reformer ; twenty years Professor of Divinity at Strasburg ; came to England on invitation of Archbishop Cranmer, and was Professor at Cambridge : he would not wear a square cap because his head was not square. D. 1551, set. 60. Remarks on the Habits, and on Ec clesiastical Discipline (fZ). His bones were dug up and burned in Mary's reign. Burroughs, Jeremiah, one of the Independents in the Westminster Assembly ; educated at Cambridge ; pastor at Rotterdam ; afterward preacher, at Stepney and Cripplegate, to two of the largest churches about London. D. 1646, aet. 47. Glorious' Name ofthe Lord of Hosts, Lond. 1643 (1); Answer to Feme, Lond. 1643; Irenicum (J). Burton, Henry, B.D., Clerk of the Closet to Prince NOTICES. 399 Henry and Charles I. ; imprisoned, fined, pilloried, and cropped, with Prynne and Bastwick, for his sermons against Episcopacy. He embraced the Independent views. D. 1848, aet. 69. Answer to Prynne's Twelve Considerable Questions, Lond. 1644 (1, b). A Modest Answer to Prynne's Full Reply to Certain Observations on the Twelve Considerable Questions, Lond. 1645. Byles, Mather, D.D., H. U. 1725; ordained first pastor of Hollis-street Church, Boston, 1733. D. 1788, aet. 82. Calef, Robert, a merchant of Boston ; author of one of the earliest treatises against the prevalent notions con cerning witchcraft, about the beginning of the last centu ry. More Wonders ofthe Invisible World, Salem, 1796 (1.4). Callender, John, an eminent Baptist minister of Newport, R. I.; H. U, 1723. D. 1748, aet. 41. Histo rical Discourse concerning Rhode Island, Bost. 1739 (1, 2, 3, 5, 9, 10). Cambridge Platform, the Rules of Church Order and Discipline adopted by the Synod at Cambridge, 1648, as pointing the churches to the Scripture directions, which are the only authority acknowledged by Congregational ists, Bost. 1808 (1, ei al.). Canne, John, a distinguished Brownistical Baptist ; pastor of the Brownist Church at Amsterdam ; author of valuable Notes on the Bible, Cartwright, Thomas, one of the chief of the Puri tans ; Fellow of Trinity College ; one of the most learned and acute disputants ofthe age. D. 1603, aet. 68. Re ply to Whitgift (2, 4, 5, 6). Charles I., Kino ; Answer to the Divines attending his Majesty's Parliament, concerning Abolishing Episco pacy, Lond. 1648, (The Compiler, d.) 400 NOTICES. Chauncy, Charles, D.D., educated at Westminster and Cambridge ; minister of Ware ; prosecuted by Laud before the High Commission for preaching against the Book of Sports ; recanted, but repented his recantation, and came to New England in 1638; was sixteen years pastor of the church in Scituate, and seventeen years Pre sident of Harvard College ; very learned and very indus trious, — always rose at four o'clock. D. 1671, aet. 82. Anti-synodalia (4, 5). CHA0NCY, Charles, D.D., great-grandson ofthe Pre sident ; H. U. 1721 ; ordained colleague with Mr. Fox croft of the First Church, Boston, 1727; figured in the Episcopal controversy about his Dudlean Lecture ; wrote and published much in favor of the doctrine of universal restoration ; received the first diploma from Edinburgh ever given to an American divine. D. 1787, aet. 82. Dudlean Lecture, Bost. 1762 (1, 4, 5, 9). Chauncy, Isaac, son of Pres. Charles; H. U. 1661 ; minister of a Dissenting church in London ; Dr. Watts becarae his colleague in 1698. Chalmers quotes Calamy : " He so torraented his hearers with declamations on church government that they left him." If they were episcopally inclined, they doubtless were "tormented" by his lucid demonstrations ; nor could they have been much relieved under the castigations of his successor. Divine Institution of Congregational Churches, Lond. 1697 (1); Gospel Order, Lond. 1690 (1, 2). Chrysostom, John, Bishop of Constantinople; one of the most illustrious of the fathers ; attributed the power of electing and deposing pastors to the people, D. 407, aet. 53. Clemens Romanus, a companion of Paul ; Bishop (i.e. pastor) of Rome. D. 100. Epistle to the Corin thians, Lond. 1647 (1, 2, 7), NOTICES, 401 Cleveland, John, minister of Ipswich ; Y, C. 1745; ordained, 1747, D. 1799, aet, 79, Narrative of the Fourth Church, Ipswich, Bost, 1767 (1). Coleman, Benjamin, D.D. ; H. U. 1692; ordained in London for the new church in Brattle-street, 1699, which led Dr. Mather to call the church a " Presbyterian brat;" elected President of Harvard College, 1724. D. 1747, let. 73. Coleman, Lyman; Y, C, 1817; ordained pastor of the Congregational Church, Belchertown, 1825, A dis tinguished scholar. Primitive Church, Bost. 1844. Concord, Result of Council in 1743 (1), Congregationalism as contained in the Scrip tures AND explained BY THE Platfobm, an anony mous pamphlet of considerable merit, Bost, 1794 (1, 4). Congregational Manual, the work of a sub-com mittee of ministers, of which the venerable Dr. L. Woods was chairman. The committee was chosen at a meeting informally called in Boston, 1844 ; the sub-committee first sent an " Unfinished Report " to the several asso ciations, where it was variously received. The Manual is the mature result of the labors of that sub-committee, published on their own responsibility in 1846. It seems to advocate juridical power in councils. Congregational Order, such a treatise as the name announces, by the General Association of Connecticut, Middletown, 1843. , Congregational Union of England and Wales, such an association of Congregational ministers as its name imports, acting also as an eflScient publishing board. Declaration of Faith ; Church Order and Discipline, Lond, 1833 (J), (Convention of Congregational Ministers in Massachusetts ; an assembly, meeting annuaUy on the 34 • 402 N u I IU i: 5. last Wednesday in May. It is now conducted mainly as a charitable association for the relief of the indigent widows of deceased clergymen. Many attempts have been made to induce it to do ecclesiastical work ; but they have usually been failures. Cook, John, Cromwell's principal Secretary ; exe cuted, 1660. What the Independents would Have, Lond. 1647 (*) ; Monarchy no Creature of God, Waterford, 1652 (i). Cooper, Samuel, D.D. ; H. U. 1743, Ordained suc cessor of his father in Brattle-street, Boston, 1 746 ; chosen President of Harvard College, 1774, Fellow of the American Academy of Arts and Sciences, and first Vice-President ofthe Society, D. 1783, aet. 58. Cooper, William, father of the preceding. H. U. 1712 ; ordained colleague with Dr. Coleman, 1716. Chosen President of Harvard College, 1737, but declined. His hearers, instead of admiring and praising his ser mons, went home silent as the grave. D. 1743, aet. 49. Corbet, John, an eminent divine, graduated at Mag dalen College, 1639; rector of Bramshot in Hampshire, and ejected in 1662. Baxter preached his funeral ser mon, and expressed a high opinion of his learning, piety, and humility. Had a considerable share in compiling the first volume of Rushworth's Historical Collections ; Principles and Practices of Several Nonconformists, Lond. 1682 (1). . Cotton, John, FeUow of Trinity College, a great lin guist and scholar ; minister of Boston, England. Fled from the High Commission Court, and became teacher of the church in Boston, New England. His controversy with Roger Williams has been much misrepresented. Though his principles of toleration did not come up to our standard, yet he was very far in advance of his age. NOTICES. 403 Because he was a very great man, his errors and incon sistencies appear the more conspicuous. No man of any age ever swayed greater influence in Massachusetts, save during the Hutchinsonian Controversy. His waning then shows that our fathers were only influenced by his reasons, not controlled by his dictation. D. 1652, set. 67. Bloody Tenet Washed, Lond. 1647 (1, 2, 3, 6); Reply to Williams, Lond, 1647 (1, 2, 5, 6); Keys of the Kingdom, Bost. 1843, Lond, 1644 (1, 2); Way of the Churches, Lond. 1645 (1) ; Way of the Churches Cleared, Lond. 1647 (1, 3, 5) ; Holiness of Church Members, Lond. 1650 (1, 2, 3, 5, 6), Cranmer, Thomas, D.D., Archbishop of Canterbury, a celebrated reformer. At first, superstitious and perse cuting, but continually growing more tolerant and repub lican. One of the martyrs of Mary's reign, 1555, aet. 67. Creeds, Seasonable Thoughts on, a pamphlet con taining very much sound and some false logic, attributed to Hon. John Lowell. It gives the Unitarian view of the subject. Bost. 1813 (1, 3, 5). Cromwell, Oliver (Protector), than whom no man has been more abused. To no individual does England owe so much for her freedom and her grandeur ; yet, through the restrictions and corruptions of the press after his decease, he was " damned to everlasting fame ;" but, hy the labors of Carlyle, Merle D'Aubigne, and others, he now rises to a glorious immortality. D. 1658, set. 59. Cyprian, Thascius C.s:lius, one of the principal Fathers. Beheaded at Carthage, 258. Davenport, John, B.D., educated at Brazenose Col lege, Oxford, Vicar of St. Stephen's, Coleman-street, London. Preached and visited constantly in London during the plague ; fled to Holland from the persecution of Laud ; had a controversy with the Dutch divines 404 NOTICES. about baptizing the infants of those not professing expe rimental religion ; came to Boston 1637, and sat with the Synod at Cambridge ; declined an invitation to be one of the Westminster Assembly ; principal founder of the colony of New Haven ; was threatened with royal ven geance for concealing the regicides, preaching to the people from Isa. xvi. 3, 4 ; came to Boston in 1657, without a dismission from New Haven, being most deeply interested against the Half-way Covenant : this caused the organization of a new church. D. 1770, aet. 73, Apologetical Reply (6) ; Power of Congregational Churches, Lond. 1672 (1, 3, 6) ; Royal Edict for Mihtary Exercises, Lond. 1629 (1). Declaration of Ecclesiastical Discipline, a work published anonymously (of necessity) in 1574. It is a powerful treatise, and was probably from the pen of Udall, though the histories do not give exactly this title to Udall's work (6). Denison, Daniel, Maj. -Gen., a very influential inha bitant of Ipswich. D, 1682, Irenicon, or Salve for New England's Sore (1). Dorchester, Votes of Church and Result of Council in, 1773 (1, 4) ; Remarks on Result of Council in, Bost, 1774 (1, 5), Dunster, Henry, first President of Harvard College, frora 1640 to 1654; resigned on account of his opposi tion to infant-baptisra. The ministers and magistrates were anxious for his continuance, if he could be persuaded not to propagate his peculiarity ; but he was too consci entious to compromise. Revised the New England Version of the Psalms. D. 1657, in perfect harmony with, and bequeathing legacies to, those who removed him from the College. Dwight, Timothy, D.D,, LL,D. ; Y. C. 1769. NOTICES. 405 Taught Grammar School two years ; was tutor six years, farmer five years. Ordained at Greenfield, Conn., 1783. President of Yale College, 1795. D, 1817, aet. 64. Works, in 4 and 5 vols. (9, 10). Eaton, Samuel, one of the first settlers of New Ha ven, Conn., afterwards returned and was teacher of a church in Dukinfield, in Cheshire, D. 1665. Defence of Sundry Positions and Scriptures said to Justify the Congregational Way (with T. Taylor), Lond. 1645 (1, 3). Eckley, Joseph, D.D,; N. H. 1772. Ordained minister of the Old South Church, Boston, 1719. A Semi-arian, but held all the other points of the Orthodox faith. D. 1811, aet, 60. Artillery Election Sermon, Bost. 1792 (1, 10) ; Dudlean Lecture, Bost. 1806 (1), Edwards, Jonathan ; Y. C. 1720. Ordained, Northampton, 1727 ; disraissed, 1750. President of Princeton College, N. J., 1758, and died a few months afterwards, set. 54. Probably the first of American di vines. Treatise on Full Communion, Bost. 1749 (1, 4, 5, 9, 10). Eliot, John, D.D. ; H. U. 1772. Ordained pastor of New North Church, Boston, 1779, Contributed much to the historical learning of our country, D. 1813, set. 58. Biographical Dictionary (1, 2, 3, 7, 10). Emerson, William ; H. U. 1787. Ordained pastor of Church in Harvard, 1792. InstaUed, First Church, Boston, 1799. D. 1811, aet. 42. Piety and Arms, Ar tillery Election Sermon, Bost. 1799 (1). Emmons, Nathanael, D.D. ; Y. C. 1767. Ordained, 1773, pastor of Church in Franklin (then the Second Church in Wreiitham), D, 1840, set. 95. Thus he was sixty-three years in the pastoral office, and has a name as a writer and a theologian that will never perish. Works, in 7 vols. Bost. 1842. 406 NOTICES, Endicot, John, sixteen years Governor of Massachu setts. Came to Salem in 1628, and is styled Governor of Naumkeake settlement. He was ardent, and some times violent : cut the cross out of the king's colors, after Williams had preached against that symbol. D. 1665, LCt. 75, Euring, William. Hanbury says that we know no more of hira than he tells us in the preface to his work, viz. that he was not brought up among the muses, but the mariners. Robinson speaks of his assistance with respect, in Han. i. 53. Answer to Drake's Ten Counter Demands, 1619 (J). Eusebius, Pamphilius, styled the Father of Eccle siastical History. D. 340. Ecclesiastical History. Felt, Joseph B., formerly pastor of Congregational Church in Sharon and in Harailton; now a learned and laborious antiquarian ; Librarian of the Massachusetts Historical Society. Annals of Salem, Salem, 1827(1,3, 4, .5, 8). Ferne, Henry, D.D., Bishop of Chester, son of Sir John, Fellow of Trinity College. D. 1661, aet. 59. Re solving of Conscience ; Conscience Satisfied (J) ; Tract against the Lawfulness of Subjects to take up Arms in any case whatever, triumphantly answered by William Bridge (1) and Jer. Burroughs (1), Fish, Elisha, minister of Upton, Mass. H. U. 1750; ordained, 1751. D. 1795. An acute reasoner and firm patriot. Art of War Useful and Necessary, Bost, 1774 (!)¦ Fitchburg, Facts and Documents concerning an Ecclesiastical Controversy in ; doubtless from the pen of Dr. Samuel Worcester, Bost. 1802 (!)¦; Com ments on the same, Wor. 1804 (1). Foxcroft, Thomas, H. U. 1714. Ordained colleague NOTICES. 407 with Mr. Wadsworth, 1717. Dr. Chauncy was settled as his colleague, 1727. Polite, eloquent, and universaUy admired ; a very devout and edifying preacher ; author of numerous valuable treatises. D. 1769, set. 72. Ser mon at his own Ordination, Bost. 1718 (1, 2, 3, 4, 5, 10); Sermon Preparatory to the Choice of a Minister, Bost. 1727 (1, 10); Century Sermon on the Beginning of New England, Bost. 1730 (1, 4, 5, 6, 7); Sermon at Ordination ofa Deacon, Bost. 1731 (1, 2, 3, 5, 6). Frankfort, Troubles in, 1575 (6). Fuller, Andrew, an eminent English Baptist divine ; a very lucid, powerful, and valuable writer. D. 1815, set. 61. Works, Bost. 1833 (2, 7, 9, 10). Fuller, Samuel, a physician of Plymouth, and one of the first settlers ; deacon in the church with Gov. Car ver. Successfully showed Governors Endicot and Brad ford, and the churches of Plymouth and Salem, that they were agreed on the subject of church government and discipline ; whereas, from the misrepresentations, each had been jealous of the other. Fuller, Thomas, D.D., an eminent English historian and divine. D. 1661, §et. 55. Church History of Bri tain, 1656. Genevan Disputations. Theses on various Points of Doctrine and Discipline Disputed and Maintained by Select Scholars at Geneva, before Beza and Faius (trans lation), Edinb. 1591 (Compiler). Giffard, George, a conforming Puritan of the six teenth century, minister of Maiden : figured, largely in the controversy with Greenwood and Barrowe (b). Goodwin, Thomas, D.D., educated at Catherine Hall, Cambridge; left in 1639, being dissatisfied with confor mity, and went to Holland ; returned at the sitting of the Long Parliament, and was the master-spirit among 408 NOTICES. the Independents in the Westminster Assembly ; Presi dent of Magdalen College, which he left at the Restora tion; and preached in London till his death, 1679-80, aet. 79. His Works are published in five large folios ; half of vol. iv. is on Church Government, Lond. 1697 (2,9). Gospel Order Revived ; an anonymous publication in answer to Increase Mather's Gospel Order. It is levelled chiefly against requiring experimental religion in candidates for church raembership ; probably from the pen of Mr. Stoddard, of Northampton. Bost. 1700 (1,5). Greenhill, William, a distinguished member of the Westminster and the Savoy Assemblies. He acted in concert with the Independents. Greenwood, John, a university scholar ; took his flrst degree, 1580; hanged at Tyburn, 1593, for "non conforraity to the rights and ceremonies of the English Church." A godly, devoted minister of Christ. Refu tation of Giffard (J, c). Hall, Edwin, D.D., pastor of the Congregational Church, Norwalk, Conn. Puritans and their Principles, N.Y., 1846, a work of unusual worth. Hall, Joseph, a learned Bishop of Norwich. D. 1656, aet. 82. John Robinson had a controversy with him on Church Government {b, c). Hall, Robert, a very eminent Open-communion Baptist. His writings and his spirit are universally ad mired, even by those who do not adopt them ; educated at Aberdeen; ordained 1780; declined the title D.D. D. 1831, set. 67. Works, in 3 vols. 8vo (9, 10). Hampshire Narrative, a controversial work con cerning the ordination of Mr. Breck at Springfield, Bost. 1736 (1); Answer to the same, attributed to the pen of NOTICES, 409 Dr. Cooper, of Boston, 1736 (1, 4); Rejoinder, Bost. 1737 (1). Hanbury, Benjamin, deacon of the First Congrega tional Church, London. Historical Memorials, Lond. 1839, for the Congregational Union of England and Wales ; — an invaluable digest of the works of the old Puritans, in 3 vols. 8vo, compiled with great care, but wants distinctness of typographical arrangement (9). Harris, Thaddeus Mason, D.D., a distinguished and very learned Unitarian minister, of Dorchester, Mass.; H. U. 1787. D. 1842, set. 74. Sermon on Covenant Engagements, Bost. 1801 (1, 5), Hart, William, minister of Saybrook, Conn. ; Y. C. 1732. D. 1784, Remarks on Mr, Dana's Ordination, New Haven, 1759 (1, 4, 5), Haven, Samuel, Hon., son and grandson of ministers of Dedham; Judge of County Court ; a professed Swe- denborgian. Proceedings of the First Church and Parish of Dedham, Cambridge, 1819 (1, 2). Hawes, Joel, D.D., minister, Hartford, Conn. ; B. U. 1813 ; was soon ordained at Hartford, where he remains, one of the distinguished ministers of the country. Tri bute to the Pilgrims, Hart, 1830 (2), Heads of Agreement between Congregational and Presbyterian Ministers in London, A.D. 1690; — a kind of confession of faith, erabodying the general points on which the denorainations are agreed. They were adopted by the Saybrook Convention as a part of their Platforra. They may be seen in Congregational Order, Upham's Ratio Disciplinse, et at. Hemmenway, Moses, D.D., minister of Wells, Me. : H. U. 1755; ordained, 1759. D. 1811, aet, 84 ; — a learned theologian. Controversy with Dr, Emmons on the Sacraments, Bost. 1794 (1). 35 410 NOTICES. Henry, Matthew, a learned divine and noted com mentator. D. 1714, aet. 52. Defence of his Enquiry into the Nature of Schisra,.Lond. 1692 (1). Higginson, Francis, first minister of Salem; edu cated at Emanuel College in Cambridge ; became minis ter of Leicester ; fled from the High Commission Court, and came to New England, 1629. D. 1630; —a truly great, learned, and good man. Confession of Faith for the Church in Salem (5). Higginson, John, son of the preceding; was assist ant preacher some fifteen years at Guilford, Conn., and ordained at Salem by lay brethren (as his father had been before him), 1660 ; one of the most popular and influen tial preachers in the country. D. 1708, aet. 93. Attes tation (with William Hubbard), in Appendix to Cam bridge Platform. High Church Politics, a work setting forth some of the glaring pretensions of high churchmen, Lond. 1792 (3, 1, 7). Historical Society of Massachusetts, instituted 1791 ; has accomplished much for the advancement of historical knowledge ; has published three series of ten volumes eacb, consisting of rare treatises, chiefl}- on the early history of New England. The Society has a fine library over the Savings' Bank, Boston. Holmes, Aeiel, D.D. , LL.D. ; Y. C, 1783; ordained at Midway, Georgia, 1785 ; installed at Cambridge, Mass., 1792; dismissed, 1832. D. 1837, ffit. 74. Was son-in-law of President Stiles. One of the very best of historians, and a great patron of historical learning, Dudlean Lecture, Camb. 1810 (1); Anniversary Ply mouth Sermon, Camb. 1806; Second Century Sermon, Camb. 1821 (1, 3, 4); American Annals, Camb. 1805 and 1829 (1, 3, 4, 5, 7, 8, 9, 10), NOTICES. 411 Holt, John (Lord Chief Justice), first a lawyer of Gray's Inn ; a great and upright judge. D. 1709, aet. 67. Hooke, William ; Oxford, 1620 ; Vicar of Axmouth, in Devonshire ; fled for nonconforraity, and was first pastor of Taunton ; afterward colleague with J. Daven port, in New Haven. Returned to England, and was chaplain to Oliver Cromwell, his near kinsman. His wife was sister to Judge Whalley. D. 1678, set. 77. Hooker, Richard (called "The Judicious"), edu cated at Corpus Christi, Oxford, where he was a Fellow ; took orders, 1581 ; Lecturer of the Temple, 1584, where he came in uncomfortable contact with Travers ; became rector of Kent, 1595. D. 1600, set. 46. Ecclesiastical Polity, — a work in high repute with Episcopalians. Hooker, Thomas, educated at Emanuel College, Cam bridge ; Lecturer at Chelmsford, 1626; silenced for non conformity, 1630; fled to Holland, and was assistant to Dr. Ames ; came to New England, and had lay ordina tion at Cambridge, 1633; removed to Hartford, 1636; tbe most influential man in the colony of Connecticut. D. 1647, set. 61. Survey of Church Discipline, Lond. 1648.* His corrected copy was lost at sea, and his first draft was sent over and published after his death. This work, with many blemishes, shows great research, and probably the corrected copy was an unequalled produc tion (1, 5, 6, 9, 10). Hopkins, Samuel, D.D., an eminent theologian from whom the Hopkinsians derive their name; Y. C. 1741; ordained. Great Barrington, 1743; installed at Newport, • On page 121, note, it is stated that some authors ascribe the fourth part of this work to J. Cotton. At the suggestion of Rev. E. Hooker, D.D., I hare examined the subject so as lo be fully convinced that the whole work is Hooker's. See Dr. Hooker's Life of T. Hooker, pages 280, 281. 412 NOTICES. R.I. 1770. D. 1803, set. 82. System of Divinity, 2 vols. Bost. 1811. Howe, John, educated at Cambridge ; CromweU's domestic chaplain, and minister at Torrington and Sil ver-street, London ; was silenced by the act of uniform ity. D. 1705, aet. 74. He possessed talents of the highest order, with unfeigned and exalted piety. Dr. Emmons styled hira the very best English divine. His writings raost felicitously combine wit and dignity. Works, N. Y. 1835. Hubbard, William; H. U. 1642, in tbe first class; an eminent preacher of Ipswich. He was for more strin gency of the civil law in enforcing religion than most of his brethren. D. 1704, set. 83. History of Massachu setts (belonging to all the town-libraries in the State) : it borrows very largely from the third volume of Win throp's manuscripts, without giving credit, for which he has been much censured, probably without good reason, as the work was not published till after his death. It is unfdir to blame the author for what his survivors did not do. Attestation (with John Higginson), in Cambridge Platform. Hume, David, a celebrated English writer of great power. He was an atheist and sceptic, but sustained an unblemished personal character. D. 1776, set. 65. His tory of England. Hutchinson, Thomas, LL.D. ; Governor of the Province of Massachusetts frora 1771 to 1774; H. U, 1727. In early life was a popular raagistrate, but by his Tory preferences becarae very obnoxious as the crisis of the Revolution approached. D. 1780, aet. 69. History of Massachusetts, Salera, 1795 (1, 2, 3, 8, 9, 10); Mas sachusetts Collection of State Papers, Bost. 1769 (1, 2, 3) : both are valuable productions. NOTICES, 413 Independents in the Westminstek Assembly : Thoraas Goodwin, Philip Nye, WiUiam Bridge, Jeremiah Burroughs, and Sidrach Simpson ; and, usually, William Greenhill and William Carter acted hand in hand in favor of Independency in that assembly. To these, Baillie adds Caryl, Phillips, and Sterry. To their efforts, small minority as they were, we are, under God, indebted for much of the ecclesiastical liberty which wo now enjoy. A Scots array, fifteen thousand strong, was invoked to make the arguments of their opposers respected. Seve ral of their very valuable papers are quoted in this work, from Hanbury, Punchard, and Neal. Jacob, Henry, an erainent early Nonconforraist di vine; educated Ut 0.xford. D. 1621, set. 60. At first he wrote against the Separatists, but at length embraced Serai-separatist principles, and wrote with great power in their defence ; was a companion of Robinson in HoUand ; became pastor of the First Congregational Church, Eng land. D. 1621, set. 60. Defence of Church and Minis ters of England, Middleburg, 1599 (6); Divine Begin ning of Christ's Visible Churches, 1610 (S) ; Reasons for Reforming our Churches in England, 1604 (J); Humble Supplication for Toleration, 1609 (J); Attestation of Godly Divines, that Church Government should be by the People's Consent, 1613 {b, 1); Church Confession, 1616, prefaced " 'Vide et fide, fide sed vide" (S). Jewell, John, Bishop of Salisbury, educated at Christ's Church College, Oxford. He held to absolute obedience to the sovereign, and so adopted the habits, though against his own convictions of right, and bore hard on the consciences of those who would not comply. D. 1571, aet. 49. Apology for the Church of England (J, d). JoHNSOir, Francis, a Brownist preacher in Holland ; S6* 414 NOTICES. once associated with H. Ainsworth ; held the absolute rule of the elders {b, d). Junius, Francis, Divinity Reader in Leyden and Middleburg. Had some controversy with the exiled Pu ritans, though Ainsworth says (Hanbury, i. 172), that he neither approved the English Church, nor condemned the Separatists' practice. D. 1602, aet. 57. Letters to the English Church at Amsterdam, 1602. King, Peter (Lord Chancellor), a writer of great ability and candor. D. 1734, set. 65. Enquiry into the Discipline, &o. of the Primitive Church, by an Impartial Witness, Lond. 1719 (1, 9). Kippis, Andrew, D.D., F.R.S., educated under Dr. Doddridge, rainister at Boston, Dorking', and Westrains ter ; editor of Biographia Britannica. An erainent scholar. D, 1795, aet. 70. Vindication of Dissenting Ministers, 1773 (3). Knowles, James D., late Professor of the Theologi cal Seminary at Newton. Columbia College, 1824. D, 1838, aet. 40. Life of Roger Williams, Bost. 1734; valuable, and generaUy candid, but soraetimes given to special pleading (1, 2, 4, 8, 9). Latimer, Hugh, Bishop of Worcester, was a great reformer ; derided the habits, and so became an early object of the vengeance of the Conformists to all things, in Queen Mary's reign. Burnt 1555, set. 85. Laud, William, Archbishop of Canterbury, the great persecuting prelate. Himself proved the truth of the assertion, " They that take the sword shall perish by the sword.-" Beheaded 1645, set. 72. Letchford, Thomas, a lawyer from London. Lived in Boston, New England, from 1638 to 1640. He was disgusted with the requirement of experimental piety for church membership. Wrote Plain Dealing (a), in which NOTICES, 415 he gives a very candid and fair account of the ecclesiasti cal usages of Now England, LiLBURNE, John, an enthusiastic Nonconformist. Styled the most sincere and most imprudent of men. Was often in prison ; yet, by his boldness and energy, he accomplished considerable for the cause of liberty. D. 1657, ifit. 49. Answer to a Gentleman, 1639 {b). Lobb, Stephen, I am unable either to learn much of this gentleraan from those biographical works to which I have access, or to recall what I have somewhere read in his praise. Happily, there is little need of it, as his works praise him, and coraraend themselves to reflecting minds. True Dissenter, 1685 (1). He was a volumi nous writer. Locke, John, the well-known philosopher. He re fused political preferments for the quiet of the study, in which he greatly enlightened and benefited raankind. D. 1704, aet. 72. Letters on Toleration, Lond. 1695 (3, 1, 2, 8, 9). Low Country Exiles. The Nonconformists, who, in the latter part of the sixteenth century, went over to Holland, after banishment had been decreed against them, and the prisons were thrown open, where such multitudes of them had suffered, and so many perished. Johnson, Ainsworth, and Robinson were among the leaders of these exiles. Confession, Amst. 1598 (1, b). Macaulay, Thomas Babbington, the celebrated liv ing English historian. History of England, Bost. 1849. Maccarty, Thaddeus. H. U. 1739; ordained pas tor of the First Church in Worcester, 17^7, D. 1784. Martyr, Peter, a distinguished Florentine commen tator on the Bible.. D. 1562, aet. 62, Mather, Cotton, D.D,, F.R.S., son of Dr. Increase Mather; H. U. 1678. Ordained colleague with his' 416 NOTICES. father, 1684, D, 1728, set, 66. He was one of the most remarkable men of this or any other country. His reading was immense, and the number of his publica tions almost or quite unparalleled. He examined every subject, though often superflcially, and carae to conclu sions and wrote treatises in a corresponding manner. No student of our country's history and customs can do without his works ; yet no one can safely depend on him for any thing but naked facts, where superstition and imagination had little chance to bias his judgment. Sermon to an Artillery Company, Bost. 1687 (1, 4, 5); Magnalia, Hartford, 1820 (1, 3, 4, 5, 7, 8, 9, 10); Ser mon to the Forces engaged in a Just War, &c., Bost. 1689 (1, 4, 5); Ratio Disciplinae, Bost. 1726 (1, 3, 4, 9, 10). Mather, Increase, D.D., President of Harvard Uni versity, son of Richard. H. U. 1656; ordained pastor of North Church, Boston, 1664, Chosen President, 1681, but his church refused to part with him; re- chosen, 1684, after the death of President Rogers. He exerted an all-controlling influence both in <3hurch and commonwealth. D. 1723, aet. 85. First Principles of New England concerning Baptism, Camb. 1675 (1, 3, 4, 5, 6) ; Discourse concerning the Lawfulness of Common Prayer Worship, &c., Lond. 1689 (1); Order of the Gospel practised in the New England Churches Justified, Bost. 1700 (1, 3, 5); Concerning the Maintenance Due to Ministers, Bost. 1706 (1, 4, 5) ; Disquisition concern ing Ecclesiastical Councils, Bost. 1716 (1, 5); Sermon at Ordination of Mr. Appleton, Bost. 1718 ; Dissertation against Encouraging the Unsauctified to Approach the Table of the Lord, Bost. 1708 (1); Cases of Conscience concerning Witchcraft (1, 6). Mather, Nathaniel, second son of Richard, and NOTICES. 417 brother of President Increase Mather; H. U. 1647. Settled in Barnstable, England; ejected in 1662, went to HoUand, and was minister at Rotterdam ; succeeded his brother Samuel at Dublin; afterward removed to London, and was pastor of a Congregational church there, where he died, 1697, set. 67. Lawfulness of a Pastor's Administering Seals in another Church, Bost, 1730 (1, 6). Mather, Richard, the progenitor of the whole race in America, Educated at Oxford, Suspended for Non conformity in 1633, restored, and again suspended. Came to New England, 1 635 ; ordained pastor of the church in Dorchester, 1636. He was a distinguished ornament of the churches, Cambridge Platform was chiefly from his pen. Church Government and Church Covenant Discussed in Answer to Thirty-two Questions, Lond. 1643 (1,6); Apology of the New England Elders for Church Government, Lond. 1643 (1); Answer to Herle, Lond. 1644 (1, 3, 6). Mather, Samuel, D.D., son of Cotton; H. U. 1723. Ordained over the sarae church to which his father and grandfather had ministered, 1732, as colleague with Mr. Gee. He has been less praised than some of his ances tors, and in many respects needed less. He was less dazzling, but usually raore careful to be correct, than any of them, save Richard the patriarch. Apology for the Liberties of the New England Churches, Bost. 1738 (2, 3, 4, 5, 9). Mauduit, Israel, some time an English dissenter ; afterwards a successful merchant and writer of political pamphlets. Even Chalmers admits that he was a tempe rate advocate for civil and religious liberty, D. 1787, aet. 79. Case of Dissenting Ministers, a work of con siderable merit, Lond. 1772, and Bost. 1773 (3, 1, 2). 418 NOTICES, Mayhew, Jonathan, D.D. ; H. U. 1744. Ordained, 1747, pastor of the West Church, Boston. A powerful preacher and acute reasoner. D. 1766, aet. 45. ITiirti- eth of January Sermon, 1750 ((Z, 1). Milton, John, the poet and politician ; Latin Secre tary to Cromwell. Educated at Christ's CoUege, Cam bridge. D. 1674, aet. 66. Treatise against Prelacy, in Works (2, 1, 9) ; Christian Doctrine, Bost. 1825 (2, 9); Eikonoklastes, Amst. 1690 (1, 2, 9). Minot, George R. ; H. U. 1778. First clerk of Massachusetts House of Representatives under the Con stitution, and clerk of the Convention which adopted the Constitution of the United States. D. 1802, aet. 43. Continuation of History of Massachusetts, 1798 — 1803 (1, 2, 3, 4, 5, 8, 9). Mitchell, John, formerly a pastor in Connecticut; afterwards in Northampton, Mass. Church Member's Guide, Northampton, 1838; a work of considerable re search and merit, yet not always correct, particularly on the church merabership of ministers. Leans to Conso ciationism, but is honest and candid. Mitchell, Jonathan, a distinguished minister of Cambridge, Mass.; H. U. 1647; ordained, 1650. The Result of the Synod of 1662 was chiefly from his pen. D. 1668. He overcarae Increase Mather in the Half-way Covenant Controversy. Moody, Joshua, H. U. 1653 ; minister of Portsmouth, N.H., 1660. Iraprisoned by George Cranfield, for not administering the Lord's Supper in the way bf the Church of England. Preached to First Church, Boston, frora 1684 to 1693. Harbored and succored those ac cused of witchcraft, at his own peril. Was chosen Pre sident of Harvard University, but declined. D, 1697, set. 65. NOTICES, 41 9 MooDT, Samuel, the powerful, pious, and eccentric minister of York, Me,; H, U, 1697, D. 1747, ret. 70. Remarkable stories are told of almost miraculous inter positions for his temporal sustenance. MoRNAY, Philip, an illustrious Protestant French nobleman. D. 1623, set. 72. Mystery of Iniquity, Lond. 1612 (1) ; Treatise on the Church (b). More, Stephen, pastor of the church in Deadman's Place, London. His congregation were most of them ap prehended and sent to prison ; but the House of Lords interposed, and Mr. More was afterwards promoted. Sermon before Parliament (S, d) ; Preacher Sent (J) ; Wise Gospel Preacher (Z<). Morton, Nathaniel, one of the first planters of New Plymouth. A correct and valuable author. New England Memorial, Bost. 1826 (1, 2, 3, 4, 5, 8, 9). Mourt, George, supposed to be one of the merchant adventurers to New England. Relation of Beginning and Proceedings of the English Plantation at Plyraouth, in New England (a). Neal, Daniel, pastor of an Independent Church, London. D. 1743, set. 65. History of New England, Lond, 1747 (1, 2, 4, 5, 7, 9); History of the Puritans, New York, 1844. The latter work is an invaluable pro duction, probably the best on the subject (1, 2, 4, 5, 7, 8, 9, 10). Neander, Augustus, D.D., a celebrated German scholar, recently deceased. Planting and Training the Christian Church, PMlad. 1844 ; Ecclesiastical History, Bost.-1847. Newman, Samuel, pastor of the churchin Seekonk (formerly Rehoboth), Mass. He had been obliged to flee seven times in England, to avoid persecution. Author of the Cambridge Concordance. D, 1663, aet, 62, 420 NOTICES. Nonconforming Ministers, Letter of, Lond. 1702 (1). Nonconformity, History of, Lond. 1701, A somewhat valuable anonymous work (3), Norris, Edward, teacher of the church in Salem, with Hugh Peters aa pastor ; afterwards had the sole charge eighteen years; ordained, 1640, D, 1659. Norton, John, educated at Cambridge, England; pastor of the church in Ipswich, and removed to Boston (with some difficulty) by advice of council. Persuaded Boston Church to send delegates to the Synod of 1647. He was faraous as a divine, but met with the usual changes as a politician. D. 1663, aet. 57. Answer to ApoUonius, Lond. 1648 (1); Catechism. Nowell, Increase, one of the first magistrates of the Massachusetts Colony, and a ruling elder of the church in Charlestown, tiU it was decided that it was in consistent for the same person to hold both offices, when he resigned the eldership. Nye, Philip, one of the Westrainster Assembly ; educated at Magdalen College, Oxford, and was curate of St. Michael's. Fled frora Laud's persecution ; was principal manager of the meeting of ministers at Savoy. Blake has spoken disparingly of him, following the author of Hudibras ; but Neal gives him a good charac ter. Doubtless he was an eyesore to high churchmen ; but he certainly had the confidence of contemporaneous dissenters. Lawfulness of Oath of Supremacy, &c., Lond. 1683 (1). D. 1672, set. 76. Oakes, Urian ; H. U. 1649; pastor of church at Cambridge, 1671 ; President of Harvard University, 1675. D. 1681, set. 49. A distinguished scholar. Origen, a distinguished father in the church. D. 254. set. about 70. Sorae of his writings savor of Universalism. NOTICES. 421 Osgood, David, D.D. ; H, U, 1771; ordained at Medford, 1774, D. 1822, aet. 74. One of the most dis tinguished preachers of Massachusetts. Dudlean Lec ture, Camb. 1802 (1, 3, 4, 7). Owen, John, D.D., educated at Queen's College, Ox ford, and left as a Nonconforraist, Became CromweU's chaplain, and Vice-ChanceUor of Oxford. One of the most learned of the Independent divines. D. 1683, set. 69. Works, in 22 vols. Lond. 1826 (2, 10), containing, in vol. xix.. Duty of Pastor and People, Nature of Sc'aism, Catechism, Vindication of Independents in Answer to Stillingfleet ; and vol. xx., Original of Church es, Answer to Stillingfleet's Unreasonableness of Separa tion, and True Nature of a Gospel Church. Paget, John, a semi-conforming Puritan of consider able ability. Wrote Arrow against the Separation of the Brownists, Amst. 1618 {b). This was stoutly op posed by H. Ainsworth and J. Davenport. PAR.a:us, David, D.D., a faraous professor at Heidel- burg. Author of various Expositions of Parts of the Bible. D. 1622, aet. 74. Parker, Robert, a Wiltshire divine, educated at Cambridge, England ; father of Thomas Parker, flrst minister of Newbury, Mass. Fled to Holland, and be came chaplain of the garrison at Doesburg, where he died, 1630. Increase Mather styles him the Incompara ble Parker. Against Symbolizing with Antichrist, &c., Lond. 1607 (1, 6); Ecclesiastical PoUty (6). Pemberton, Ebenezer, pastor of Old South Church, Boston. A distinguished divine. D. 1717. Sermon at Ordination of Mr. SewaU, Bost. 1718 (1). Penry, John, one of the martyrs for Congregational ism, styled the Apostle of Wales, being the first that preached the Gospel to the Welsh; Oxford, 1586, 36 422 NOTICES. Wrongfully suspected of being the author of the Mar- Prelate Pamphlets. Apprehended as an enemy to the State, and hanged 1593. Peters, Hugh, educated at Trinity College, Cam bridge, where he spent nine years. The early companion of Hooker and Davenport ; was colleague with William Ames in Rotterdam; came to Salem, Mass., 1635, and succeeded Roger Williams ; assisted Vane, Winthrop, Cotton, and Shepard, in framing the Fundamentals of Massachusetts ; was sent on important business to Lon don by the General Court of Massachusetts. Here he figured greatly in the Revolution as a divine, a politician, and even a military commander. After the Restoration, he was hanged and quartered with savage cruelty, on ac cusation of having compassed the king's death, 1660, aet, 61. No man has been more, or raore unjustly, calum niated. See Mr. Felt's Memoirs of his Life. Pierce, James, an erainent Presbyterian divine of Exeter; an Arian. D. 1730. Vindication of Dissent ers, Lond. 1718 (2, 3, 9). PoLHiLL, Edward, Esq., a learned gentleman of Ber- wash, in Sussex, in constant communion with the Church of England, zealously concerned for truth, and not for party. Discourse on Schism, Lond. 1694 (1, 4). Polycarp, Bishop of Smyrna, one of the eminent Fathers. Burnt, 167. Pond, Enoch, D.D. ; B. U. 1813. Minister of Ward (now Auburn), Mass. ; a distinguished professor of Bangor Theological Seminary. The Church, New York, 1837 ; The Mather Family, Bost, (Mass. S. School Soc), 1844. Price, Richard, LL.D., pastor at Ne\^'ington Green and Hackney. A great philosopher and an Arian divine, D, 1791, set. 67. NOTICES. 423 Prince Thomas; H. U. 1707. Travelled exten sively. Ordained pas .or of Old South Church, Boston, 1718. D. 1758, aet. 71. Was one of the most learned and useful men of his age. He founded the New Eng land Library, the portions of which that escaped the Van dalism of the British soldiery are still an invaluable treasure. Chronology, Bost. 1736 (1, 2, 3, 4, 7, 8, 10). This work shows almost unbounded research, and the most scrupulous accuracy ; yet he could not procure sub scribers for a second volume, and only a small portion of it was ever published. Callender said at the time, that it was " an honour to the country, though he wished for his sake that he had taken less pains to serve an ungrate ful age. . . . Sooner or later, the country will see the advantage of his work, and their obligation to him." Reraarks eliciting more of discernment than of the spirit of prophecy. D. 1758, aet. 71. Principles of the Protestant Religion ; a work by the Ministers of Boston to meet the insinuations of George Keith, Bost. 1690 (1, 3). Propositions to Parliament fob Gathering In dependent Churches ; an anonymous valuable tract, 1647 {b). Prynne, William, a distinguished English Presby terian lawyer ; educated at Oriel College, Oxford ; re moved to Lincoln's Inn, 1620; lost part of his ears for writing Histrio-mastix, and the remainder of them for sa- tirizing Laud, besides being pilloried, fined, and branded. He, in turn, became the chief manager of Laud's trial, being then member of the Long Parliament. D. 1669, aet. 69. Histrio-mastix, Lond. 1633 (1, 3, 4, 9). Punchard, George, formerly pastor ofthe church at Plymouth, N.H., now editor of the American Traveller. History of Congregationalism, Salem, 1841 ; View of Con- 424 NOTICES, gregationalism, Andover, 1844; — works which deserve to be better known and prized. Rainolds (Raynolds, Reynolds, et al.). John, King's Professor at O.xford, and President of Corpus Christi, a reforming and conforming Puritan. Opposed Bancroft's claims to jure divino Episcopacy, and plead the cause of the Puritans in Hampton Court Conference (J, d). A great scholar and living library. D. 1607, aet, 68, Overthrow of Stage Plays, Middleburg, 1600 (1). Rathband, William, a great opposer of the Inde pendents. Published an account of the sentiments of the New England Churches, which he did not well under stand, 1644. Thomas Welde stripped him of every fea ther in his Reply (S). Robinson, John, educated at Cambridge. At first, a conforming Puritan and minister at Norwich, and fled with his people to Holland in 1608-9, whence a portion of thera carae to Plymouth, and commenced the settle ment of New England. A wise and far-seeing man, and a shrewd and sound divine. His positions are always strong, and hard to be overthrown. D. 1625, aet. 50. Several of his treatises are referred to in this Dictionary, quoted from Hanbury and Punchard. His complete works are now just published by the Congregational Union of England and Wales, and the American Doctri nal Tract Society. They are invaluable to those who would understand Congregationalism. Rogers, John, flrst martyr in Queen Mary's reign. Prebend of St. Paul's ; refused to wear the habits, and so disturbed the disguised Papists, who brought him to the stake in 1555. Assisted Coverdale in translating the Bible into English, Rutherford, Samuel, one of the Scots Presbyterian Commissioners to the Westminster Assembly, and Profes NOTICES. 425 sor of Divinity in the University of St. Andrews. Author of several treatises against CongregationaUsm, answered by Cotton, Hooker, and others. Saint's Apology; an anonymous tract, 1645, con taining a succinct representation of a visible church under the gospel (J). Sandys, Sir Edwin, son of the archbishop ; was pre bend of York. Travelled extensively, and published the result of his observations entitled Europae Speculura, Lond. 1687; from the author's edition, 1599 (4). He most evidently leaned to and sustained Congregational views. Some of the Robinson Church were of his house hold. Educated at Corpus Christi, Oxford, D, 1629, aet, 68, Savoy Confession ; a declaration of the faith and order owned and practised in the Congregational churches in England, agreed upon by the synod at the Savoy, Oct, 12, 1658 ; essentially the same as the Westminster Confession, and adopted by Boston Massachusetts Synod, 1680. Goodwin, Owen, Nye, Bridge, Caryl, and Green hill were the committee who revised it. Saybrook Platform ; the Confession of Faith, Heads of Agreement, and Articles of Discipline, adopted by the Assembly of rainisters and messengers of the churches at Saybrook, 1708. This Platform embodies the consocia tion plan, and is the generally but not universaUy re ceived directory of the Connecticut churches. Sacheverell, Henry, educated at Oxford. A zeal ous, fiery advocate for non-resistance, and contemner of the toleration of Dissenters, for which he was impeached by the House of Commons, and found guilty in the reign of Queen Anne. Scottow, Joshua, an eminent merchant of Boston ; admitted to the First Church, Boston, 1634. Lived to a 426 NOTICES, great age, and published Old Men's Tears, &c., Bost. 1691 (1). Narrative of the Planting of Massachusetts Colony, Bost. 1694 (1). Sewall, Joseph, D.D. ; H. U. 1707. Ordained col league with Mr. Pemberton, pastor of the Old South Church, Boston, 1713. Distinguished for his piety, Serraon at Ordination of Messrs. Parker, Hinsdell, and Secorab, as raisslonaries to the Indians, Bost. 1733 (1). Shepard, Thomas, educated at Eraanuel College, Cambridge. Silenced by Laud. He came to New Eng land in 1635, and succeeded Hooker at Cambridge. Es teemed one of the first divines of New England. D. 1649, aet. 43. Matter of the Visible Church (1, 6); Church Merabership of Children, Camb. 1663 (1, 5); Defence of Answer to Nine Positions (with John AlUn), Lond. 1648 (1, 6). Simpson, Sidrach, B.D., one of the Independents in the Westrainster Assembly, and of the Coraraittee for digesting the Savoy Confession. Fled from Laud's per secution, and was minister of an Independent Church at Rotterdam ; afterward Master of Pembroke Hall, and was one of the triers of the ministry during the inter regnum. Even Baillie acknowledges him a discreet, learned, and zealous man, well skilled in cases of con science. D. 1658. Fast Sermon (1, 3, 4, 6, b) ; Anato mist Anatomized, Lond. 1644 (J); Lond. 1643 (1). Smith, John, pastor ofthe original Separatist Church in England; organized, 1602, from which Robinson's Church colonized. He endured great sufferings and im prisonment in England, escaped to HoUand in 1606, and settled at Arasterdara. Here he became a Baptist, and iraraersed himself Hence he is sometiraes called a Se- Baptist. He then immersed Helwisse, his associate, and other disciples. D, 1610. NOTICES. 427 Sparke, Thomas, D.D., Professor of Divinity, Ox ford. A famous Nonconformist divine, who figured, with Travers, at the Conference of Lambeth, and plead the cause of the Puritans in the Hampton Court Conference id). Sparks, Jared, LL.D.; H. U. 1815. A distin guished scholar, and late President of Harvard University, American Biography (1, 2, 4, 5, 8, 9, 10). Stiles, Ezra, D.D. ; Y. C, 1746, One of the greatest scholars the college had ever produced ; ordained, New port, R.I., 1755; President of Yale College, 1778. D, 1795, aet. 68. Convention Sermon, Bost. 1761 (1, 2, 4, 5, 9, 10) ; a most lucid exposition of the several interests which operated in the construction of the Cambridge and Saybrook Platforms, and of Congregational principles and practices generally. It should be republished, and in the possession . of every friend of religious liberty. Election Serraon, New Haven, 1783 (1, 4, 5, 7, 9, 10). Stillingfleet, Edward, Bishop of Worcester. An elegant writer. D. 1699, aet. 64. Irenicum, 1659 (b) ; Unreasonableness of Separation, Stoddard, Solomon ; H, U. 1662. Ordained, 1672, pastor of church at Northampton, Mass., where he preached without interruption fifty-six years. He was presbyterially inclined in his views of church govern ment, and in favor of admitting all baptized persons to the communion. D. 1729, set. 86. Instituted Churches, Lond. 1700 (1, 3) ; Bight of Visible Saints to the Lord's Supper, though destitute of a Saving Work in their Hearts, Bost. 1709 (1). See Gospel Order Revived, Strype, John, a learned editor, D, 1737, set, 94. Ecclesiastical Memorials ; Annals of Reformation (2, 3, 8,9), Stubbes, Philip; Anatomic of Abuses, Lon, 1583(1). 428 NOTICES. Taylor, Nathaniel, minister of the Gospel in Lon don; author of several valuable treatises. Vindication of Dissenters, v. Dr. Sherlock, Lond. 1702 (1). Tatlor, Timothy, pastor of a church in Dukinfield, in Cheshire (with Samuel Eaton). Defence of Sundry Positions, Lond. 1645 (1, 3). Thacher, Peter; H. U. 1696, Ordained at Wey mouth ; removed to Boston, 1720, and was installed pas tor of the New North Church ; colleague with Mr. Webb. His removal caused great excitement, on the ground that it was robbing the church in Weymouth, and derogating from the character of the ministry. D. 1739, aet. 61. Objections to his Ordination, Bost. 1720 (3, 6); Decla ration (with John Webb) in behalf of themselves and the New North Church, Bost, 1720 (1, 5). Tompson, William, pastor of the church in Brain-_ tree called by Dr, Mather one of the American pillars. Ordained, 1639. D. 1666, aet. 68. Answer to Herle (and R. Mather), Lond. 1644 (J). Travers, Walter, B.D., Fellow of Trinity College, Cambridge. Ordained at Antwerp, 1578; was one of the defenders of the Puritans at the Lambeth Conference ; silenced for life for Nonconformity; went into Ireland, and became Provost of. Trinity College, Dublin. One of the worthiest divines of the age. Trumbull, Benjamin, D.D., minister of North Haven, Conn.; Y. C. 1760. D. 1820, at. 85, History of Connecticut, New Haven, 1818, a work of great value (1, 7, 8, 9, 10). Turner, Charles ; an esteemed minister of Dux- bury ; H. U. 1752. Ordained, 1755; dismissed, 1775. Afterwards settled at Turner, Me. D. 1818, aet. 81. Plymouth Anniversary Sermon, Bost. 1778 (1, 5). Udall, John, minister of Kingston-upon- Thames, NOTICES, 429 Silenced for Nonconformity ; sentenced»to die for writing the Mar-Prelate Pamphlets, which he soleranly denied, and died of broken heart in Marshalsea Prison, 1592, The witnesses in his favor were denied a hearing in court, "because they were against the queen's majesty." De monstration of DiscipUne (probably Declaration of Disci pline), 1574 (5). Upham, Charles W. ; H. U. 1821. For several years minister in Salem, more recently has figured in political life. Is now mayor of Salem. Dedication Ser mon, Salem, 1826 (1, 3, 4); Second Century Sermon, Salem, 1829 (1, 3, 4). Upham, Thomas C, Professor in Bowdoin College, Me. Ratio Disciplinae, a work of great research, and generally correct, Portland, 1844, Vane, Sir Henry, the younger, Governor of Massa chusetts, 1636, Returned to England, was active for Cromwell, and hanged and quartered for high treason ; with Hugh Peters, after the Restoration, 1662, set. 50, Imbibed many errors, but had clear views of ecclesiastical liberty. Ware, Henry, Jun., D.D. ; H. U. 1812. Pastor of church in Boston, and afterward Professor of Sacred Rhetoric in Harvard University. History of Old North and New Brick Churches, Boston, Bost, 1821 (1, 3), Watts, Isaac, D.D., the poet, philosopher, and divine. Assistant to Dr. Isaac Chauncy, in London, 1698, and succeeded him in 1701-2. Mr. Price was chosen hia assistant in 1 703. Had feeble health till his death, 1 748, Kt. 74. Works in 7 vols. (2, 3, 7, 9, 10); Terms of Christian Communion ; Foundation of a Christian Church, in Works. Webb, John, first pastor of New North Church, Bos ton ; H. U. 1708; ordained, 1714; survived one col- 430 NOTICES, league (Mr. Thacher), and enjoyed the assistance of another (Dr. Eliot) eight ye&rs, who pronounced hira one of the best of Christians and of ministers. Sermon at the Ordination of a Deacon, Bost. 1731 (1, 6). — See Thacher, Peter. Welde, Thomas, first pastor of the church in Rox- hury ; refused to submit to the ceremonies, and came to New England, 1632; was sent to England with Hugh Peters, 1641, and returned to his former parish, Dur ham; from which, Eliot says, he was ejected, 1662; though Blake says that he died 1660. A very j udicious minister. Answer to Rathband, Lond. 1644 {b\. Wells, Noah, D.D., minister of Stamford, Conn.; Y.,C. 1741 ; ordained, 1746. D. 1776. A theologian of great renown; author of several valuable treatises against the Episcopate, also of other works. West, Samuel, a famous Arminian divine ; H. U, 1754 ; ordained at Dartmouth about 1764. D. 1807, aet. 77. Plymouth Anniversary Sermon, Bost. 1778 (1, 5), White. John. H. U. 1698. Pastor First Church in Gloucester. D. 1760. Lamentations (in Wise's Vin dication), Bost. 1772. Whitgift, John, Archbishop of Canterbury ; a ta lented but severe governor of the church, pressing confor mity with rigor. In early life he was against the habits, and run the usual race of the relapsed from reforms, D. 1603, set. 73. Controversy with Cartwright (J, d). Wickliffe, John, D.D., educated at Merton College ; caUed the Evangelical Doctor; Professor of Divinity, Oxford, and had the highest reputation in the university; a great opposer of the mendicants. He sustained Ed ward III. in his refusal to pay tribute to the Pope, and openly .-iippealed to the word of God as the rule of faith and practice, and met the thunders of the Vatican for his NOTICES. 431 presumption; yet he died in his bed, 1384, aet. about 60. He maintained the great, leading principles of Congrega tionalism with great success in that dark age, and was the grand means of planting principles of religious free dom in England, Williams, Roger, educated at Oxford, was a minis ter of the Church of England ; becarae a Separatist, and carae to New England, 1631 ; became pastor of the church in Salem ; sentence of banishment was denounced against him, and he fied to Providence, where he afterwards be came a Baptist, and subsequently a Seeker; renouncing his immersion because it had not been performed by one who had himself been immersed in regular succession. He was certainly in advance of his brethren on this side the water on some points of religious liberty, though the comraonplace representations of his case are as much at variance with his own version of the matter as with that of his opponents. D. 1683, set. 84. (See art. Tolera tion, in Dictionary.) Bloody Tenet (2, 3, 5, 6). Answer to Cotton's Letter, Lond. 1648 (1). Hireling Ministry none of Christ's, Lond. 1652 (1). Willard, Samuel, Vice-President of Harvard Uni versity ; minister of Groton, and Old South Church, Boston; H. U. 1659; a devoted Christian and sound divine. D. 1707, set. 68. Election Serraon, Bost. 1694 (1); Discourse concerning Laying the Hand on the Bible in Swearing, Lond. 1689 (1, 6). WiNSLOW, Edward, Governor of Plymouth Colony ; united with Robinson's Church in Leyden. He was a very laborious and serviceable magistrate, and a daring adventurer. D. 1655, set. 61. Good News from New England (a). Winthrop, John, many years Governor of Massachu setts Colony; expended a fine estate and endured great 482 NOTICES. privations for the benefit of the colony ; was for mild and tolerant measures in religion. D. 1649, set. 60. Journal, Bost. 1825, in the town -libraries of Massachu setts (9, 10). Wise, John, minister of Ipswich; H. U. 1673 ; was zealously attached to civil and religious liberty ; was im prisoned by Andros for remonstrating against the taxes. D. 1725, set. 73. A learned scholar and an eloquent orator. Quarrel of the Churches Espoused, and Vindi cation of the Liberties of the New England Churches. Bost. 1772 (1, 2, 4, 7). Wisner, B. B., D.D.; Union College, 1813; ordained pastor of Old South Church, Boston, 1821 ; afterward Secretary of the American Board of Commissioners for Foreign Missions. D. 1835, set. 40. History of Old South Church, Boston, Bost. 1830 (1, 3, 5, 6, 7, 8, 9). Withers, John. I can learn nothing of this author, save his book, which ought to render his name immortal. History of Resistance in the Church of England, Lond. 1710 (1). Wren, Matthew, Chaplain to Charles I. and Bishop of Hereford and Norwich. D. 1667, aet. 81. Articles of Visitation (rf). Young, Alexander, D.D., pastor of New South Church, Boston; H. U, 1820; ordained, 1825. Chroni cles of the Pilgrims (1, 2, 4, 5, 8, 9) ; a work of merit and research. Chronicles of Massachusetts (1); Dudlean Lecture, Bost. 1846 (1, 2), in which he breaks up the fal low ground of Episcopacy. THE END, Q Q 2 3 9002 ||jlll|lllllllllllll|l|llllllll|IIIH>llllllllll||lllllilll!l!HIIH!!IIHI|l|ll!llllinillllH tTni7imi(iiiiniuiiiriiiniiiiniii)iriimiiiHiiiinii(iHiiniiuMiiiiiiiii:i:iiiiiiii'iiiiMiii[iiiiiiiiiniiiiinin.;:niU mm!':' 1" lllil fllllii..iiillnliiHi(illllllllll