if it is only always burning, may be even more useful as a guide to the benighted traveller, than if it were a bonfire dazzling his vision by the brief brilliance of its blaze, only to make the night afterward darker around him, by the contrast. The little pilot-boat, that seems hardly more substantial than a cockle-shell on the heaving bosom of the sea, if it only know the way, may go before and pilot an Indiaman safe up the windings of the channel, to her wharf, even better than the Great Eastern could do in its place. And no Church can be so small in numbers, or so feeble in its pecuniary resources, or so humble in all its outward seeming, that - if it live the life of Christ it may not safely bring unto their desired haven' all those around it who 'labor and are heavy laden,' and who seek the way to that 'rest that remaineth to the people of God.'

Moreover, a Church that is few in numbers, and feeble in its temporalities, is, by those very circumstances, thrown the more on its sense of dependence upon the strength of Christ, and is therefore the more likely to be in quick and constant sympathy with him. Driven to look to his Providence for its daily bread, it is not exposed to that temptation which proved too much for the Laodiceans,1 and its religion will almost necessarily be more pure and fervent and effectual, than if its outward circumstances should seduce it to say 'I am rich, and increased with goods, and have need of nothing;' the fact being that this very worldly prosperity had blighted its spiritual life, until, with all its outward seeming of thrift, in the eye of God it is 'wretched, and miserable, and poor, and blind, and naked.' Piety is both the strength and the dignity of a Church of Christ. tured by the feeling of dependence for temporal, as well as spiritual blessings. There is often most prayer where there are fewest to pray; and there can be no doubt that many a log cabin on the Western frontier, which rudely shelters 'two or three' devout men, in the overlooking eye of Heaven lifts itself under the Sabbath sun with a loftier glory, than the proudest cathedral pile whose towering summit flushes with that sun's earliest and latest kiss. The voice of Christ will be just as true, just as wise, just as imperative, when it speaks through the conscience (enlightened by the Spirit, and the Word) of a little company of farmers in the back-woods, as when it utters itself

And piety is nur

1 Rev. iii: 14-22.

through the medium of the 'influential' and 'cultivated' membership of a thronged city Church; while reason and observation suggest that the obstacles to the pure deliverance of that voice, will be many more in the latter case, than in the former.

"2

" 8

That little handful of North of England men William Bradford, and George Morton, and Francis Jessop, and Richard Jackson, and Robert Rochester,1 and their humble associates as they used to steal along the green lanes between Austerfield, and Harworth, and Bawtry, toward the manor-house of the Archbishop of York, in Scrooby-then tenanted by William Brewster, who, as they "ordinarily mett at his house on ye Lord's day. with great love entertained them when they came, making provission for them to his great charge to take sweet counsel together, and shake off the "yoake of antichristian bondage, and as ye Lord's free people, joyn themselves (by a covenant of the Lord) into a Church estate, in ye felowship of ye gospell, to walke in all his wayes, made known, or to be made known unto them, according to their best endeaours, whatsoever it should cost them, the Lord assisting them; were not only a true Church, but we might almost claim,— though so few, and, in outward seeming, so feeble and unprophetic of great results, were the truest Church at that moment existing in England; having more of Christ's authority than any other, and concentrating within themselves - since the germs of American Christianity, and American missions, and even of American freedom, were there- more irresistible and more benignant might than any other. So it has again and again come true, that God hath "chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are; that no flesh should glory in his presence."

V. A FRATERNAL FELLOWSHIP IS YET TO BE MAINTAINED AMONG THESE INDEPENDENT CHURCHES, AND, WHEN INSOLUBLE DIFFICULTIES ARISE, OR SPECIALLY IMPORTANT MATTERS CLAIM

1 Hunter's "Founders of New Plymouth," pp. 102-129. 2 Bradford's "Plimoth Plantation." (Ed. 1856.) p. 411.

8 Ibid. p. 9.

DECISION (AS WHEN A PASTOR IS TO BE SETTLED OR DISMISSED, OR A CHURCH ITSELF IS TO ADOPT ITS CREED, AND COMMENCE ITS ORGANIC LIFE), IT IS PROPER THAT THE ADVICE OF OTHER CHURCHES SHOULD BE SOUGHT AND GIVEN, IN COUNCIL; SUCH ACTION IN NO CASE HOWEVER (EVEN WERE ADVICE THUS GIVEN TO BE SO REJECTED, AS TO NECESSITATE A TEMPORARY WITHDRAWAL OF FELLOWSHIP), BEING ANY THING MORE THAN A LABOR OF FRATERNAL SUASION, OR SELF-JUSTIFICATION.1

1 Even Robert Browne with all his Brownism

--

held to "a joining or partaking of the authority of elders, or forwardest and wisest, in a peaceable meeting, for redressing and deciding of matters in particular churches, and for counsel therein."-" Points and Parts of all Divinity." (A. D. 1582.) Def. 51. Hanbury. Vol. i. p. 21.

John Robinson held that the elders of the churches should be called in council upon doubtful matters, and gave (A. D. 1624) as a reason why he had not earlier answered a letter sent to his Church at Leyden, from the Congregational Church in London, that "he conceives it not orderly that the bodies of churches should be sent to for counsel, but only some choice persons," etc.-Works: (Ed. 1851.) Vol. iii. p. 382.

"Though the Church of a particular Congregation, consisting of Elders and Brethren, and walking with a right foot in the truth and peace of the Gospel, be the first subject of all Church power needfull to be exercised within itself; and consequently be independent from any other Church or Synod in the use of it; yet it is a safe, and wholesome, and holy ordinance of Christ, for such particular churches to joyn together in holy Covenant or Communion, and consultation amongst themselves, to administer all their Church affairs (which are of weighty and difficult and common concernment), not without common consultation and consent of other churches about them. Now Church affairs of weighty and difficult and common concernment, wee account to be the election and ordination of Elders, excommunication of an Elder, or any person of public note and employment — the translation of an Elder from one Church to another, or the like. In which case we conceive it safe and wholesome, and an holy ordinance to proceed with common consultation and consent."—John Cotton. "Keyes of the Kingdom.” (Ed. 1852.) p. 102.

"When the matter is weightie, and the doubt great on both sides, then (with common consent) wee call in for light from other churches; and intreat them to send over to us such of their Elders, or Brethren, as may be fit to judge in such a cause; upon their coming, the Church meeting together in the name of Christ, the whole cause, and all the proceedings in it, are laid open to them; who by the help of Christ, pondering and studying all things according to the rule of the Word, the truth is cleared, a right way of peace and concord discovered and advised, and the spirits of the Brethren on all parts comfortably satisfied."―John Cotton. "Waye of the Churches." (Ed. 1645.) p. 96. See also pp. 105-107.

"Although churches be distinct, and therefore may not be confounded one with another; and equal, and therefore have not dominion one over another; yet all the churches ought to preserve Church communion one with another, because they are all united unto Christ, not only as a mystical, but as a political head, whence is derived a communion suitable thereunto. This communion is exercised sundry ways; (1.) by way of mutual care; (2.) by way of consultation one with another; (3.) by way of admonition; (4.) by way of participation; (5.) by way of recommendation; (6.) by way of relief and succor in case of need," etc. - Cambridge Plat form. (A. D. 1648.) Chap. xv.

"Intireness of Church-government, in a particular Church compleated with its officers, in re propria, will well consist with that communion of churches which the Scripture establisheth. The reason is, because both are the Ordinances of Christ, and Christ's Ordinances do

As was said in the beginning (p. 2), Congregationalism differs from Independency, by its recognition of this practical fellowship be

not interfere. . . . . Therefore Church-communion must be only in a way of Brotherly association, for mutuall helpfulness, in matters of this nature, but not in way of subordination or subjection of one Church to the Ecclesiastical Government, whether of another Church, or of the Elders of several churches assembled in classes or synods," etc.-John Davenport. "Power of Congregational Churches asserted and vindicated." p. 140.

"Their determinations (i. e., those of Councils,) take place, not because they concluded so, but because the churches approved of what they have determined. For the churches sent them, and therefore are above them; and therefore may send others if they see fit, who may vary in their judgements, and alter their sentences if they see fit."-Hooker. "Survey." Part iv. p. 47.

"The decree of a Council hath so much force as there is force in the reason of it."— Richard Mather. "Church Government." (A. D. 1643.) p. 66.

"As all Protestant writers of note (Grotius only excepted,) approve of the Necessity and Usefulness of Ecclesiastical Councils, so do those of the Congregational Discipline. It has ever been their declared Judgment, that when there is Want of either Light or Peace in a Particular Church, it is their Duty to ask for Council, with which Neighbour Churches ought to assist by sending their Elders, and other Messengers, to advise and help them in their Difficulties. And that in Momentous Matters of common Concernment, Particular Churches should proceed with the concurrence of Neighbour Churches. So in the Ordination of a Pastor, much more in the deposing of one. Thus it has ever been in the Churches of New England."— -Increase Mather. "Disquisition concerning Ecclesiastical Councils." (A. D. 1716.) p. ix.

"The Synods of New England know no Weapons but what are purely spiritual. They pretend unto no Juridical Power; nor any significancy, but what is meerly Instructive and Suasory. They are nothing but some Wise and Good Men meeting together to advise the Churches how to observe the rules of the most Inoffensive Piety. When they have done all, the Churches are at Liberty, to judge how far their Advice is to be followed. They have no Secular Arm to enforce any Canons; They ask none; They want none."- Cotton Mather. "Ratio Disciplina." (A. D. 1726.) p. 173.

"It is entirely consistent with Reason and the Revelation of God's mind in His Word, that there should be Councils and Synods called upon requisite Occasions.. But there is great Danger, lest such Meetings should be hurtful to the Principles and Liberties of particular Churches, and so degenerate from the good Ends which ought to be designed and pursued in them. . . . . Wherefore it is to be hoped, that the Brethren in these Churches will always maintain their Right to sit and act in Councils and Synods; but yet that they will never think of placing any juridical power in them, but will always continue to assert the Powers and Privileges of Particular Churches, which are sacred Things, by no means to be slighted and undervalued, nor to be left at the Mercy of any Classes or Councils, Synods or General Meetings." Samuel Mather. "Apology for the Liberties of the Churches in New England." (A. D. 1738.) pp. 109, 128.

See also John Wise's "Churches' Quarrel Espoused,” passim.

-

"All the present disputes about Councils mutual, and ex-parte Councils, in respect to their authority, are vain and useless: because they have no divine authority at all. . . . . The human device of giving power to Associations, or Consociations, or Councils, to decide in Ecclesiastical causes, has been a fruitful source of Ecclesiastical injustice, tyranny, and persecution." - Dr. Emmons. Works. (Ed. 1860.) Vol. iii. pp. 584, 586.

"It is an acknowledged principle in respect to Councils, that they possess only advisory powers; in other words, their decisions are addressed to the understandings and consciences of men, and are enforced solely by moral obligations. They are considered by the churches as interpreters or expositors of what is right, expediency, and duty, in the particular cases submitted to them. Their proper business is to GIVE LIGHT.”— - Upham. "Ratio Disciplinæ." p. 185.

tween the churches. Such fellowship, we believe to be both Scriptural and reasonable.

1. We hold it to be Scriptural, as being involved in Scriptural principles, and substantially enjoined by Scriptural precept and example. The unity of the visible Church, and the family relation

"Councils may be called, and may give advice; but this advice may be accepted or rejected."— Dr. Pond. "The Church." (Ed. 1860.) p. 33.

"They believe that it is the duty of Christian churches to hold communion with each other, to entertain an enlarged affection for each other, as members of the same body, and to cooperate for the promotion of the Christian cause: but that no Church, nor union of churches, has any right or power to interfere with the faith or discipline of any other Church, further than to separate from such as, in faith or practice, depart from the Gospel of Christ.” — “Principles of Church order," etc., of Congregational Union of England and Wales. Sec. 10.

66 This, then, I suppose to be the doctrine of ancient and modern Congregationalists:- In cases of difficulty, a Church, or the aggrieved members of a Church, may call for the advice of a council of sister churches; and this advice the Church is bound respectfully to consider and cheerfully to follow, unless manifestly contrary to what is right and Scriptural; but of this, the Church has an undoubted right to judge; and to act in accordance with its deliberate judgment."-Punchard. "View of Congregationalism." (Ed. 1860.) p. 117.

"In a multitude of counsellors there is safety. Whatever wisdom be centered in a single Christian society, cases will arise in which it may be benefited by the counsel of others. Yet it is not wise to resort to them [Councils] too often. Their assistance may be sought far too frequently. Matters comparatively trifling, which might be adjusted in another way, may be brought before such tribunals. This is not judicious. There must be a felt, urgent necessity for councils. They ought not to be lightly summoned, or hastily appealed to. Nothing but unusual difficulty or injustice should bring them into being."— Dr. Davidson. "Ecclesiastical Polity of the New Testament." p. 341.

"The communion of churches with each other, and especially of 'neighbor churches' in mutual recognition, mutual helpfulness, and mutual responsibility, is not something forced into the Congregational system, ab extra, by the pressure of experience; a merely empirical expedient borrowed from Presbyterianism; a new piece of cloth sewed upon an old garment; but is an essential element of the system, as laid down in all the ancient platforms, and as explained and defended by the Congregational fathers more than two hundred years ago, on both sides of the ocean."-"New Englander." Vol. xiv. (1856.) p. 22.

"Councils often assume authority which they do not possess. The style of language which they use in their results is often exceedingly objectionable. When called, for instance, to advise a Church with regard to dismissing its minister, the Council not unfrequently takes the business entirely into its own hands, and, after hearing a representation of the case, of its own authority pronounces the minister dismissed. 'And hereby,' they say, 'he is dismissed.' Other assumptions of authority, equally glaring and equally inconsistent with the fundamental principles of Congregationalism, are frequently made by Councils; and there are reasons of the most imperative nature.why every practice of this kind should be at once corrected. . . . . An Ecclesiastical Council should always make the impression, both by their demeanor and their language, that their work is advisory or persuasive; or, as in the case of their actually ordaining a minister, that they act simply as the servants of the Church, performing the work of its members for them, and only at their request. It should not only be understood, but it should be more distinctly and formally acknowledged than it usually is, both by the ordaining Council and the members of the Church, that the ordaining power is vested in the Church, and not in the Council."-Wellman's "Church Polity of the Pilgrims." (Ed. 1857.) p. 114.

1 1 Cor. xii: 13; Eph. iv: 4; John xvii: 20-22.