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gether according to authorized church order, and with the objects in view, recognized in such order. So that invisibility, when the term is applied to the Church state, has reference to the existence of the Christian principle merely; while visibility relates to its outward manifestation, or what is supposed to be such manifestation.

§. 14. The Scriptures have not prescribed to the visible Church an immutable form.

The question, Whether the Scriptures have declared a complete form of church organization, exact and unchangeable in every particular, has in part already been anticipated, in the remarks of the first chapter, relative to the light of nature. "To refuse the conduct of the light of nature," says St. Augustine, in accordance with what has been shown to be the sentiment of Congregationalists, "is not folly alone, but is attended with impiety”* But if, together with the general principles, every particular of discipline and worship, (we say nothing here of doctrine,) were expressly and minutely given, the words of Revelation would of course be authoritative and exclusive; and the agency and dictates of reason would be thrown Now we grant without hesitation, that the Scriptures are sufficient to guide us in respect to everything essential; and that we ought humbly and thankfully to follow such directions as are explicitly laid down in them, whatever the nature of the subject they relate to. And on -the other hand, it is no less evident, that human reason and authority may interpose in those cases where the Scriptures are silent; subject, however, to the limitation of those general and essential principles, which are acknowledged to be declared in them. And hence under the conduct of the reason of things, it is lawful for the fol

out.

*Luminis naturalis dictatum repellere, non modo stultum est sed et impium: August. lib. 4. de Trin. 1. cap. 6.

lowers of Christ to introduce such regulations for the due support and order of the church, as are deemed by them to be proper and necessary, but are not already expressly instituted. And this on the general ground, that the form of the Visible Church is in some respects not fixed and immutable.

§. 15. Of varieties of form in the visible church and of sects.

And hence it follows, as might be expected, that wellmeaning Christians often entertain differences of opinion, especially on matters of minor importance; and thus become divided into different sects. Times, and modes, and ceremonies of worship, and certain processes in discipline, may appear suitable to some, which do not equally suit the situation, habits, or views of others. Although the Christian world profess to be brethren, we find them, from these causes, divided into parties, and bearing different names, such as Episcopalians, Lutherans, Methodists, Moravians, Presbyterians, Congregationalists, &c. pursuing one great object, it is to be hoped, but in different ways.

None of these various sects, so far as is known, is destitute of an authorised, and settled CONSTITUTION; each of them embodying what it conceives to be the sense of Scripture in certain articles of faith, and adopting cer-. tain modes of worship and discipline, which the individual members are in general not at liberty to disregard. Among the names, into which the Church in the providence of God, and no doubt for wise purposes, is divided, the Congregationalists hold their appropriate place; and it is to them in particular, that our attention must now in a great degree be directed.

§. 16. Of the foundation or authorities of the Congregational

System.

Congregationalists have adopted their Ecclesiastical

Constitution, in the first place, on the general ground, that it is the birthright of all men to govern themselves under God, both in politics and religion, and that they possess no less authority than others, to think and to decide for themselves on these matters. And in the second place, having adopted it, they still hold it forth as a rule for themselves and their descendants, in consequence of a long and serious conviction of its reasonableness, of its beneficial tendency, and of its conformity to the Scriptures.

But a question arises, What is the Congregational Constitution? And the obvious answer is, The opinions, that have been expressed in respect to ecclesiastical matters, and the practices, which have been followed by the members of that communion for about two hundred years.— And if the question be again asked, How are these opinions and practices to be ascertained? The no less obvious answer is, From ancient Congregational writers on the subject, from the Platform of 1648, and the collateral discussions, from the more recent Platform adopted by the Congregational Churches of Connecticut, and from general usage. And thus ascertained, we flatter ourselves, it will be found as judiciously constructed, as harmoniously balanced, and as agreeable to reason and the Bible, as any other system whatever.

We are not ignorant that, it has been alledged in various quarters that the Congregationalists have no church constitution, no distinct articles of faith, no common bond of union, or common principle of action. But such declarations, to say the least, have been unadvisedly made, and are without good foundation.

§. 17. Certain early and fundamental principles of the Con

gregationalists.

In looking back into the state of things, as it was in the beginning of our ecclesiastical history, we discover,

that there are certain general congregational principles, which were in part avowed by them, as early as the age of Mr. Robinson, who has been generally deemed the founder of the sect, and of the celebrated church at Leyden in Holland, of which he was the pastor. As in the course of these discussions it may prove convenient for various reasons to have these general principles stated together, (or at least some of the more important of them,) they here follow.

(1) Men, being by nature possessed of a capacity to govern themselves, and having a right so to do, any competent number of persons, sincerely professing themselves to be guided by Christian principles, are at liberty, and have the right to follow the suggestions of reason, conscience, and the Scriptures in respect thereto, and to form themselves into a distinct church.

(2) Every Church of Christ rightly consists only of such as appear to believe in, and obey him and no others are to be considered suitable materials to be introduced into it, either at its formation, or in subsequent admissions.

(3) The union or incorporation of persons into a Church-state is made by means of a mutual agreement, a contract or covenant, either express or implied.

(4) Every Church in the first instance, and subsequently every agreeing community or brotherhood of Churches, (that is to say, every religious sect) has a right to declare what it considers to be the will of Christ in regard to the terms of communion and the general principles of Church order; and also to insist on the fulfilment of this will, as thus understood by them; and this cannot justly be considered, and is not an infringement on the rights of others.

(5) No particular Church, including those non-professors, who ordinarily worship with them, (that is, no

Church and Society,) ought to consist of more members than can conveniently meet together for worship.

(6) Those, who are united together in a church state, have a right to choose their own officers; and if, for prudential reasons, this right in respect to the pastor, be shared with the non-professors or Parish, so called, the participation of power in this respect must, nevertheless, be so arranged, as to render inadmissible and unauthorized any choice, made without, or against the consent of the Church.

(7) The permanent officers of a Church are MINISTERS, otherwise called Pastors, and DEACONS.

(8) Pastors, being chosen according to instituted order, and ordained, have no power to rule the church, but by consent of the brethren; in other words, the power of discipline is essentially in the members of the church as a body, and not in its officers.

(9) All churches are equal in respect to ecclesiastical power and privileges; all ministers are equal; and the same with all the brethren.

(10) Churches, although they originally possess in themselves a constituting and preserving power, and are all on an equal footing, are nevertheless, not independent; but on the contrary sustain a mutual relationship and interest, and are bound to watch over each other.

(11) Ecclesiastical discipline is wholly spiritual; being addressed exclusively to the moral and religious character and relations of the subject of it; rejecting the accompaniment of temporal penalties and the aid of the civil power.

(12) Baptism may be administered to all adult believers, and also to infants and young children, whose parents have been admitted to the Lord's Supper, or at least one of them.

(13) The Sabbath is the only day, which is set apart as

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