ture and institutions of society, and upon the opinions and manners of the people, the deepest impression of their peculiar character. In all these states, with the exception of Rhode Island, the Congregationalists are more numerous than any other sect, and in Massachusetts and Connecticut they are probably more numerous than all others united.

pelled to flee from their native country, embarking by stealth and at night as fugitives from justice, as we have related in detail elsewhere.* But those bodies of emigrants, far more numerous and far better prepared and furnished, which, from 1628 onward, planted Salem and Boston, Hartford, and New-Haven - the emigrating Puritans, who were the actual found

Out of New-England the Congregation-ers of New-England, and whose character alists have never been zealous to propa- gave direction to its destiny-were men gate their own peculiar forms and institu- who considered themselves as belonging tions. Of the vast multitudes of emigrants to the Church of England till their emifrom New-England into other states, the gration into the American wilderness disgreat majority have chosen to unite with solved the tie. They were Puritans in churches of the Presbyterian connexion England, it is true, but the Puritans were rather than to maintain their own peculi- a party within the Church contending for arities at the expense of increased division a purer and more thorough renovation, and in the household of faith. In so doing, not a dissenting body, with institutions of they have followed the advice and fallen their own, out of the Church. The minisin with the arrangements of the associated ters who accompanied the Puritan emibodies of Congregational pastors in New-grants, or, rather, who led them into the England. Yet in the States of New-York, wilderness, and who were the first pastors Ohio, Michigan, Illinois, and the Territories of the churches in New-England, were, of Wisconsin and Iowa, many congrega- fore their emigration, almost without extions retain the forms of administration ception, ministers of the Church of Engwhich have descended to them from the land, educated at the universities, episcoNew-England fathers, and refuse to come pally ordained, regularly inducted into livinto connexion with any of the Presbyte-ings; Nonconformists, it is true, as refurian judicatories. Since the recent division in the Presbyterian Church, the number of such congregations is increasing.

be

sing to wear the white surplice, to baptize with the sign of the cross, or to use other ceremonies which seemed to them superThe whole number of Congregational stitious, but yet exercising their ministry churches in the United States is probably as well as they could under many disabilinot far from 1500, of which more than 1000 ties and annoyances. Cotton and Wilson, are in New-England. The number of min- of Boston, Hooker and Stone, of Hartford, isters is about 1350, and the members or Davenport and Hooke, of New-Havencommunicants may be stated at 180,000. not to extend the catalogue-were all benThis estimate does not include those ficed clergymen before their emigration. churches originally or nominally Congre- These men having emigrated to what were gational, which have rejected what are then called "the ends of the earth," and called the doctrines of the Reformation. supposing that their expatriation had made These churches are better known by their them free from that ecclesiastical bondage distinctive title, Unitarian. The churches to which they had been “subjected unwillof this description are nearly all in Massa-ingly," set themselves to study, with their chusetts; a few are in Maine, two or three in New-Hampshire, one or more in Vermont, as many in Rhode Island, and one, in a state of suspended animation, in Connecticut. Out of New-England there are perhaps from six to ten churches of the same kind, differing very little in their principles, or in their forms, from the Unitarians of England.

The "Pilgrims," as they are called-the little band of exiles who, having fled from England into Holland, afterward, in 1620, migrated from Holland to America, and formed at Plymouth the first settlement in New-England-were separatists from the Church of England,* and for the crime of attempting to set up religious institutions not established by law, they were com

* In what sense they were Separatists the reader will have perceived from what was said in chapter iv. of book ii. He will also perceive in what sense they were not Separatists.

Bibles in their hands, the Scriptural model of church order and discipline, and to form their churches after the pattern thus discovered. The result was Congregationalism-a system which differed as much from Brownism on the one hand, as it did from Presbyterianism on the other. After the Puritans in America had set up their church order, the Puritans in England, having become a majority in Parliament, attempted to reduce the Established Church of that nation to the Presbyterian form; and it was not till a still later period that Congregationalism, or, as it was more generally called there, Independency, began to make a figure under the favour of Cromwell.

Thus it appears that Congregationalism in America, instead of being an offset from that in England, is the parent stock. No

* See book ii., chap. i.

Congregational church in England, it is believed, dates its existence so far back as the Act of Uniformity in 1662; but many of the New-England churches have records of more than 200 years.

order of New-England, in a Latin epistle to Apollonius, a Dutch minister, who, in the name of the divines of Zealand, had written to America for information on that subject. In 1648, a synod of pastors and churches, called together at Cambridge (a town near Boston) by the invitation of the civil authorities of Massachusetts, drew up a scheme of church discipline, which, from the place at which the synod met, was called the " Cambridge Platform." This platform, however, though highly approved at the time, and still quoted with great deference, was never an authoritative rule; and at this day some of its principles have become entirely obsolete. In 1708, a synod, or council, representing the pastors and churches of Connecticut, was assembled at Saybrook by the invitation of the Legislature of that colony. By this Connecticut synod a system was formed, differing in some respects from the Cambridge Platform, and designed to supply what was deemed the deficiencies of that older system. The Saybrook Platform was adopted by the churches of Connecticut, and was for many years in that colony a sort of standard recognised by law. Its application was gradually modified, and its stringency relaxed or increased by various local rules and usages, and by successive acts of the Legislature; and at the present time this Platform alone is a very inadequate account of the ecclesiastical order of Connecticut.

It may also be remarked that American Congregationalists are not "dissenters," and never were. In New-England the Congregational churches were for a long time the ecclesiastical establishment of the country, as much as the Presbyterian Church is now in Scotland. The whole economy of the civil state was arranged with reference to the welfare of these churches; for the state existed, and the country had been redeemed from the wilderness, for this very purpose. At first no dissenting assembly, not even if adopting the ritual and order of the Church of England, was tolerated. Afterward dissenters of various names were permitted to worship as they pleased, and were not only released from the obligation to contribute towards the support of the established religion, but so incorporated by law that each congregation was empowered to tax its own members for the support of its own religious ministrations. But still, till the principle was adopted that the support of religion is not among the duties of civil government, the Congregationalists maintained this precedence-that every man who did not prefer to contribute to the support of public worship in some other form, was liable to be taxed as a Congregationalist. Thus, though some of the members The following outline, it is believed, will of one denomination in New-England some- give the reader some idea of the system of times affect to speak of the Congregation-New-England Congregationalism as it is at alists around them as "dissenters," those this day. who do so only expose themselves to ridicule. Every man sees that if there is such a thing as dissent" in New-England, the Episcopalians, with the Baptists and the Methodists, and all the other sects who have at different times separated themselves from the ecclesiastical order originally established on the soil, and still flourishing there, are the dissenters.

1. The Congregational system recognises no church as an organized body politic, other than a congregation of believers statedly assembling for worship and religious communion. It falls back upon the original meaning of the Greek word έkkλŋoia, and of the Latin cœtus.

Popery claims that all Christians constitute one visible, organized body, having its The Congregationalists differ from most officers, its centre, and its head on earth. other communions, in that they have no The first reformers seem to have supposed common authoritative standards of Faith that each national church has its own inand Order, other than the Holy Scriptures. dependent existence, and is to be considYet their system is well known among ered as one organic body, which has somethemselves, and from the beginning they where within itself, in the clergy, or in the have spared no reasonable pains to make it people, or in the civil government of the known to others. John Cotton, the first nation, a power to regulate and govern all teacher of the first church in Boston, was the parts. Congregationalism rejects both the author of a book on "the Keys of the the universal church of the Papists, and the Kingdom of Heaven," published as early national churches which the Reformation as 1644, which, in its time, was highly es-established in England, in Scotland, in certeemed, not only as a controversial defence tain States of Germany and Switzerland, of Congregationalism, but also as a practi- and attempted to establish in France. cal exposition of its principles. John Hence the name Congregational. Each Norton, too, teacher of the church in Ipswich, and afterward settled in Boston, gave to the Reformed churches of Europe in 1646 a full account of the ecclesiastical Р

congregation of believers is a church; and exists not as a subordinate part, or as under the sovereignty of a national church, nor as a part, or under the sovereignty of

an organized universal church, but substantively and independently.

of Baptism and the Lord's Supper. Thus it was intended that each church should Other religious communions in America have within itself a presbytery, or clerical are organized under the form of national body, perpetuating itself by the ordination churches, and are named accordingly. Thus of those who should be elected to fill sucwe have "the Presbyterian Church in the cessive vacancies. This plan, however, United States,"" the Protestant Episcopal soon fell into disuse; and now, except in Church in the United States," "the Metho- the rare cases of colleagues in office, all dist Episcopal Church in the United States;" | the powers and duties of the eldership debut no intelligent person ever speaks of volve upon one whose ordinary official title the Congregational Church in the United is pastor. The office of deacons, of whom States, or of the American Congregational there are from two to six in each church, Church. Congregationalists always speak is to serve at the Lord's Table, and to reof the churches of America, or of New-Eng-ceive, keep, and apply the contributions land, or of Massachusetts, except when, in which the church makes at each commucourtesy to other denominations, they use nion for the expenses of the Table, and for their forms of speech in speaking of them the poor among its own members. Oriand of their affairs. In like manner, the ginally, the deacons, as in the primitive Apostles speak of the churches of Mace- churches, received on each Lord's Day the donia, Galatia, or Judea, but never of contributions of the whole congregation, Church national or Church provincial. which were applied by them for the sup2. A church exists by the consent, ex-port of the ministers, and for all other ecpressed or implied, of its members to walk clesiastical uses. But at an early period together in obedience to the principles of other arrangements were adopted, as more the Gospel, and the institutions of Christ. convenient. In other words, a church does not derive its existence and rights from some charter conceded to it by another church, or by some higher ecclesiastical judicatory. When any competent number of believers meet together in the name of Christ, and agree, either expressly or by some implication, to commune together statedly in Christian worship, and in the observance of Christ's ordinances, and to perform towards each other the mutual duties of such Christian fellowship, Christ himself is present with them (Matt., xviii., 20), and they receive from Him all the powers and privileges which belong to a church of Christ. At the orderly formation of a church, the neighbouring churches are ordinarily invited to be present by their pastors and delegates, as witnesses of the Faith and Order of those engaged in the transaction, and that they may extend the "right hand of fellowship," recognising the new church as one of the sisterhood of churches. The neglect of this, though it might be deemed a breach of courtesy and order, would not, of itself, so vitiate the proceedings as to prevent the new church from being recognised ultimately by the churches of the neighbourhood.

4. Admission to membership in the church takes place as follows. The person desiring to unite himself with the church makes known his wishes to the pastor. The pastor (or in some churches the pastor and deacons, or in others, the pastor and a committee appointed for the purpose), having conversed with the candidate, and having obtained by conversation and inquiry satisfactory evidence of his having that spiritual renovation-that inward living piety which is considered as the condition of membership, he is publicly proposed in the congregation, on the Lord's Day, as a candidate, so that if there be any objection in any quarter, it may be seasonably made known. One, two, three, or four weeks afterward, according to the particular rule or usage of the church, a vote of the “brotherhood" (or male members) is taken on thequestion, "Shall this person be admitted to membership in the church?" After this, the candidate appears before the congregation, and gives his assent to a formal profession of the Christian faith read to him by the pastor, and to a form of covenant, by which he engages to give himself up to God as a child and servant, and to Christ as a redeemed sinner, and binds himself to the church conscientiously to perform all the duties of Christian communion and brotherhood.

3. The officers of a church are of two sorts-elders and deacons. When the Congregational churches of New-England were first organized, two centuries ago, the plan 5. The censures of the church are prowas that each church should have two or nounced by the pastor in accordance with a more elders-one a pastor-another char- previous vote or determination of the brothged with similar duties under the title of aerhood. The directions given by Christ in teacher-the third ordained to his office regard to the treatment of an offending like the other two, a ruling elder, who, brother (Matt., xviii., 15-17) are, in most with his colleagues, presided over the dis- churches, literally and directly adhered to cipline and order of the church, but took in all cases. First, one brother alone conno part in the official authoritative preach-fers with the brother offending or supposed ing of the word, or in the administration to offend, and this is the first admonition.

Then, if satisfaction has not been obtained, the same brother takes with him one or two others, and the effort is repeated: this is the second admonition. If this effort is ineffectual, the whole case is reported to the church, i. e., the brotherhood; and if the church do not obtain satisfaction, in other words, if they find him guilty of the offence alleged against him, and do not find him at the same time penitent and ready to confess his fault, they, as a body, admonish him, and wait for his repentance. If he refuses to hear the church, that is, if the admonition, after due forbearance, is unsuccessful, the brethren by a vote exclude him from their fellowship, and the pastor, as Christ's minister, pronounces a public sentence of excommunication.

In some churches a public and notorious scandal is sometimes taken up by the church as a body, without waiting for the first and second admonition in private. Yet, in such cases, the church commonly acts by a committee, who follow the method just described; first one, and next two or more confer with the offender privately, and then they report to the church what they have done, and with what success.

ing a tax upon the estates of its members, in which last case the funds raised can be applied only to the current expenses of the society. It enters into a civil contract with the pastor, and becomes bound in law to render him for his services such compensation as is agreed on between him and them.

A stranger may not easily understand the difference between the church and the society, and the relations of each to the other, without some farther explanation. The church, then, is designed to be a purely spiritual body. The society is a secular body. The church consists only of such as profess to have some experience of spiritual religion. The society consists of all who are willing to unite in the support of public worship-it being understood only, that no person can thrust himself into its ranks, and obtain a voice in the administration of its affairs, without the express or implied consent of those who are already members. The church watches over the deportment of its members, they being all bound to help each other in the duties of the Christian life; and on proper occasions it censures or absolves from censure those under its care. The society has Some churches have a "standing com- nothing to do with church censures. mittee," who, with the pastor, prepare all the church belong the ordinances of Bapbusiness of this nature for the action of the tism and the Lord's Supper. The society church. Every complaint or accusation has no concern with the administration of against a brother is brought first to this either ordinance. The church has no propcommittee, and an attempt is made by them erty except its records, and its sacramentto adjust the difficulty, and to remove the al vessels, and the eleemosynary contrioffence without bringing the matter to the butions received and dispensed by its deachurch. If that attempt is unsuccessful, the cons. The society is a body incorporated committee, having investigated the case, by law for the purpose of holding and manhaving heard the parties and the witnesses, aging any property necessary for the supreport to the church the facts of the case, port of public worship, or designated by with their own opinion as to what ought to donors for that use. The church has its be done. The committee are never invest-pastor and deacons, and sometimes its comed with the power of inflicting any church

censures.

To

mittees, for the management of particular departments of the church business. The society has its clerk, its treasurer, and its prudential committee, elected every year; and the pastor of the church is also the minister and religious teacher of the society; and every family of the congregation is considered as belonging to his charge.

6. The arrangements among the Congregationalists of New-England for the support of public worship are in some points peculiar. The church, of which we have thus far spoken exclusively, is entirely a spiritual association. But it exists in an amicable connexion with a civil corporation called the parish, or the ecclesiastical The great advantage of this part of the society, which includes the congregation at system is, that it gives to every member large, or, more accurately, those adult mem- of the congregation an interest in its prosbers of the congregation who consent to be perity, and a voice in the management of a civil society for the support of public wor- its affairs, while at the same time it gives ship. This civil corporation is the propri- to the church every desirable facility for etor of the house of worship, of the par- keeping itself pure in doctrine and in pracsonage,* if there be one, and sometimes of tice. There is nothing to secularize the other endowments, consisting of gifts and church; no temptation to admit irreligious legacies which have from time to time been or unconverted men as members for the made for the uses for which the society ex- sake of causing them to take an interest ists. It can raise funds either by volunta- in the support of public worship; and no ry subscription, or by the sale or rent of the temptation inducing such men to seek adpews in its house of worship, or by assess-mission to the church. The pastor and *Or manse, as it is more commonly called in the place of worship are as much theirs as Scotland.

if they were communicants.

The pastor, it has been already remark- and theological, cannot begin to preached, is not only the president or bishop of will not be recognised by any church as a the church, but also the religious teacher candidate-till he has received from some and minister of the society. Of course he association a certificate of approbation, is elected by a concurrent vote of the two recommending him to the churches, which bodies. In this the church generally takes is his license to preach the Gospel on trial. the lead. The candidate is to some extent Such a certificate is not granted without known to the people, for he has already his having passed a close examination, preached to them on probation. His fitness particularly in respect to his piety, his for the place has been the subject of col- soundness in the faith, and his acquaintance loquial discussion in families and among with the system of Christian doctrines. neighbours. The church meets, under the presidency of a neighbouring minister, or perhaps of one of its own deacons, and decides, sometimes by ballot, and sometimes by the lifting up of hands (xelporovia), to call him to the pastoral office, if the society shall concur. The society, In like manner, meet, and by a vote express their agreement with the church in calling this candidate to take the pastoral charge of the church and society. After this the society determines by vote what salary shall be offered to the candidate on the condition of his accepting the call, and to propose any other stipulations as part of the contract between the people and their pastor. Committees are appointed by the church and by the society to confer with the pastor elect, and to report his answer; and then, if his answer is favourable, to make arrangements for his public induction into office. Sometimes the society leads in the call of a pastor, and the church concurs. If either of these two bodies does not concur with the other-which very rarely happens-the election fails, of course, and they wait till another candidate shall unite them.

7. The pastors of neighbouring churches form themselves into bodies for mutual advice and aid in the work of the ministry. This body is called an association. It has its stated meetings at the house of each member in rotation. At every meeting each member is called upon to report the state of his own flock, and to propose any question on which he may desire counsel from his brethren. In these meetings every question which relates to the work of the ministry, or the interest of the churches, is freely discussed. The associations of each state meet annually by their delegates in a General Association.

8. The fathers of the New-England churches seem to have acknowledged no minister of the Gospel other than the pastor or teacher of some particular church. In their zeal against a hierarchy, they found no place for any minister of Christ not elected by some organized assembly of believers to the work of ruling and teaching in that congregation. The evangelist was thought by them to be, like the apostle, only for the primitive age of Christianity. Accordingly, the pastor, when dismissed from his pastoral charge, was no longer a minister of Christ, or competent to perform anywhere any function of the ministry. In connexion with this view, it was also held that the power of ordination, as well as of election to office, resides exclusively in the church, and that if the church has no elders in office, this power of ordination may be exercised either by a committee of the brethren, or by some neighbouring elders, appointed to that function by the church, and acting in its name. But these views were very early superseded. The distinction is now recognised between a minister of the Gospel having a pastoral charge, and a minister who sustains no office in any church. The man ordained to the pastoral office is, of course, ordained to the work of the ministry; and if circumstances occur which make it expedient for him to lay down his office of pastor, he does not, of course, lay down the work of the ministry to which he was set apart at his ordination. Sometimes a man, having no call from any church to take the office of a pastor, is set apart to the work of the ministry, that he may be a missionary to the heathen, or that he may labour among the destitute at home, or that he may perform some other evangelical labour for the churches at large. Such ordinations are rare, except in the case of foreign missionaries, or of missionaries to some new region of the country where churches are not yet organized.

But the most important part of the duties of the association is to examine those who desire to be introduced to the work of the ministry. This is on the principle that, as lawyers are to determine who shall be admitted to practice at the bar, and as physicians determine who shall be received into the ranks of their profession, so ministers are the fittest judges of the qualifications of candidates for the ministry. The candidate, therefore, who has passed through the usual course of studies, liberal* ulum of a college. It is synonymous with "clas

Ministers, therefore, whether pastors or evangelists, are now ordained only by the laying on of the hands of those who are before them in the ministry; for though it belongs to the church to make a pastor, it belongs to ministers to make a minister. is meant that which is obtained in making the curric

By the word "liberal," as applied to education, I sical."