in their essential features.

-Still, it is as true now as ever, that "all that will live godly in Christ Jesus, shall suffer persecution."

The fagot and the sword are not the only instruments of persecution; nor even the most dreadful. The "bitter words," the scoffs and jeers, the contemptuous sneer, or even the smiles and flattery of an unbelieving world, are more dangerous to a church than those appliances which kill the body.

But the history of Congregationalism will show, that whether the world "rage or laugh," the primitive model of church government is equally well adapted to the necessities of the Church of Christ.

Let us not, however, be misunderstood. We do not advocate an exact and entire conformity to all the peculiarities of the apostolic churches; for we know this to be impossible. We plead only for conformity in essentials. And it is certainly possible to imitate the apostolic models thus far, without following them in all the minutia of their doctrines and practice. I may take my neighbor's house for a model in building my own; and yet, not have precisely the same number of doors and windows, or those of exactly the same dimensions. I may have blinds or not; I may paint it or leave it unpainted; I may vary in numerous particulars; and yet, my house may be substantially like my neighbor's. Just so, we may imitate the apostolic models in all that is essential; and follow them in other respects so far as our circumstances are similar to theirs.

This is the rule by which we interpret the instructions of Christ and his apostles, and the authorized example of primitive Christians, in respect to other matters; why should it not be applied in the case under consideration?

Congregationalists, thorough Protestants.

This, then, is the sum of our belief: We suppose that whatever was essential to the existence of a church of Christ in the days of the apostles, is equally essential to a Christian church in these later days; - that Christ designed that the principles of church order and discipline should remain the same, in all ages of the world; — that his disciples have no liberty to adopt other principles ;and, that these principles may be learned from the Scriptures; though not always from express injunctions and instructions upon the subject, since the authorized example of the apostolic churches is equally authoritative with express commands.

In adopting and acting upon these views, Congregationalists regard themselves as thorough Protestants. The Bible is our only infallible guide, in matters of church order and discipline, as well as of faith and religious practice. We cannot believe it to be necessary to resort to the writings of any men as "a supplement to Scripture in these points." ."* Adopting this principle, we are on firm and safe ground. All else is uncertain.

* A dignitary in the Church of England has asserted, that "He must never have looked into Scripture who is capable of thinking it a perfect rule of worship, I mean external worship and discipline: but he that will take in the writings of the primitive church as a supplement to Scripture in these points, cannot be at a loss to know what are the powers of church governors, or what the obedience due unto them." See Samuel Mather's Apology for the New England Churches, pp. 2, 3.

And yet this "supplement" to points of such vast importance to the Church, is found in tongues unknown to the great mass of its members-in the Greek and Latin languages; and in volumes of frightful magnitude, and inaccessible to the community generally. And more than all, many of the Fathers are so corrupt in their text,

Christian church, a voluntary association.

Having settled in our minds this first and great principle that the Scriptures are our only infallible guidewe next inquire: What, according to them, is essential to the character of a Christian church? The answer to this question, will be the statement of the second great principle of the Congregational system, viz.

II. A Christian church is a voluntary association of professed Christians, united together for the worship of God and the celebration of religious ordinances.

When we use the term voluntary, we do not mean, that Christians are under no obligations thus to associate together; for, we believe that every disciple of Christ is bound by the most solemn obligations, to separate himself from the world; but we mean, that in doing this, it is essential that every person should act freely, under the influence of motives; and, that no circumstances of birth, no civil law, no political regulations can constitute a church, or entitle one to church membership.

But, voluntary association for religious purposes, is not all that is requisite to constitute a church of Christ. The persons thus associated must be professed Christians: that is, persons who avow publicly, their repentance for sin, and their faith in Jesus Christ as the propitiation for their sins; and their cordial submission to the laws of Christ's kingdom.

The entire system of church government which we advocate, is based on the presumption that those who adopt it will be governed by religious principle. The system is

and so contradictory in their statements, that the most opposite testimonies have been drawn from them.

1 shall have occasion to remark upon this topic more fully, when examining the testimony of antiquity.

Piety a pre-requisite to church membership.

as unsuited to irreligious men, as a republican form of civil government is to ignorant men. All power being vested in the hands of the church, the members of the church should understand the principles of their own government, and appreciate the importance of sustaining it. But no unsanctified mind can understand these spiritual, religious principles, 1 Cor. 2: 14. You can never make such an one feel the importance of that purity of heart, of thought, of word, and of action, which God's law requires; and by which the members of his churches are expected to be governed. The conscience of the "natural man" having never been quickened by the Spirit of God, does not detect the sinfulness of certain courses of conduct which "he that is spiritual" will at once perceive. Never having been humbled under the mighty hand of God, the 'carnal mind' is not prepared to submit itself to others, as the word of God requires, Eph. 5: 21. Pride, obstinacy, and selfishness in all its various forms, are cherished in the sinner's heart. Ignorant and regardless of the principles of God's moral law, he is utterly disqualified to administer a government based upon these holy principles. Hence appears the reasonableness of this fundamental principle of the Congregational system-that a public profession of faith in Christ, and submission of the soul to God, should be an indispensable pre-requisite to church membership.

This peculiarity of our church polity, so far from being an objectionable feature-as some regard it—is one of its highest recommendations. It proves it to be in harmony with the whole spirit of the gospel; and thus furnishes very strong presumptive evidence of its truth.

Furthermore, it is very apparent from the Scriptures,

First admissions to the Christian church.

that all who were connected with the apostolic churches, were such as publicly professed their faith in Christ, and their cordial submission to the principles of the gospel.

In the second chapter of Acts we have an account of the circumstances attending the first admission of members to the Christian church, after the Savior's ascension : "And when the day of Pentecost was fully come, they (i. e. the 120 disciples, who constituted the first Christian church, at Jerusalem) were all with one accord in one place. And suddenly their came a sound from heaven as of a rushing, mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance." This being noised abroad a multitude of persons came together. "And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking, said, These men are full of new wine. But Peter, standing up with the eleven" [apostles], addressed this assembled multitude in the most instructive and affecting manner. They concluded their address, by charging upon the multitude before them, the guilt of having crucified the Lord Jesus Christ. "Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words