partake so much of a merely conventional nature as church covenants. In other words, an obligation, which binds us to a particular church, is necessarily dissolved, when it contravenes that higher obligation, which binds us to our Creator. Still, in all these cases, the church, as already has appeared, (§ 106,) has a claim to be consulted, previous to the person's leaving it,

§ 109. Of dismission from Congregational churches to those of different denominations.

It is sometimes the case, especially in these later periods of unlimited inquiry and discussion, that members change their religious opinions and adopt those of some other denomination. And accordingly, it not unfrequently happens that they apply for a transfer of relationship; and sustain this application by the fact of this important change of opinion and feeling. I believe it is the general sentiment of the Churches, a sentiment sustained by the fundamental doctrines of religious liberty, that such a request, made by a person of good religious character and whose change of opinion is likely to be a permanent one, ought to be favorably considered; and that ordinarily it ought to be granted. There seems to be nothing in his Covenant vows, when they are properly understood, which forbids this course. It is not possible, either intellectually or morally, for a person to bind himself, in all time to come, against all changes in religious opinions. Such are the laws of the mind that he cannot in reality do it; and if he could, he ought not to do it, unless he has first ascertained the absolute infallibility of his present opinions.

Having been consulted on a case somewhat of this kind, President Edwards has correctly remarked, "As to the church covenant that these persons have entered into, wherein they have obliged themselves ordinarily to join in the worship of that church, [the church with which

they had first united,] I suppose that none interpret the promises of a church covenant in such a sense, as to exclude all reserves of liberty, in case of an alteration of the judgment, in the affairs of conscience and religion, in one respect or another. As if a person, after incorporating with a Congregational church, should become a conscientious Episcopalian or Anabaptist, or should, by any change of judgment, come to think the means or manner of worship unlawful; and so in other respects that might be mentioned." (Edward's Works, vol. i. p. 208, N. York. Ed. 1829.)

§ 110. Persons dismissed are to receive Letters of Dismissal.

The person, who requests a Dismission, makes known the particular church, with which he proposes to join himself. That church, having a knowledge of his previous membership in another, and desirous not to be deluded into precipitate measures, does not receive him without evidence of his regular dismission. The church, therefore, that dismisses, is under obligations to furnish to the person dismissed a certificate or letter to that ef fect; which, however, being founded on the avowed expectation of forming another particular relationship, is necessarily conditional.-The Letter of Dismissal states;

That the bearer of the same, a person in regular standing, has expressed a desire to remove his relationship; that the church, having acceded to his application, recommend him to the more immediate fellowship of those, with whom he is now to reside; and that they have voted his Dismissal and the full dissolution of his present church relationship, to take effect whenever he shall be received into the sister church.

Such being the nature and form of the Letter of Dismissal, it becomes of no effect, if he be not received according to his expectations, and his first church relation

ship remains good. "The church," says the Platform, "cannot make a member no member, but by excommunication:" (Platform, cH. xiii. §7; Mather's RAT. DISC. Art. viii. § 2; Answer of the Elders of the New England Churches to Nine Positions, &c. Position Iv.)

§ 111. Of letters of recommendation without dismissing. Letters may be given from one church to another without dismissing." If a inember (says the Platform, CH. xiii. § § 8, 9,) be called to remove only for a time, where a church is, Letters of Recommendation are requisite and sufficient for communion with that church, in the ordinances and in their watch. As Phoebe, a servant in the church at Cenchrea, had a letter written for her to the church at Rome, that she might be received as becometh saints; Rom. xvi. 1, 2, 2 Cor. iii. 1.” ·

Such Letters, (the LITERE COMMUNICATORIA of the ancients, or, as Tertullian calls them, LITERÆ PACIS,) are accompanied with the church salutations, and are to this effect;

That the bearer thereof, having been admitted to the fellowship of the within named church, and having conducted himself in that relation without offence, is upon that account recommended to Communion in special ordinances, and to fellowship with those churches, where the Providence of God shall call him.* See Cotton's Way of the Churches of Christ in New England, CH. vi. § 2.

* Ordained ministers and other preachers may be supposed to stand even more in need of such testimonials, than lay-men. But very properly in such cases, Letters of Recommendation are not given by particular churches, but in their united capacity. That is to say, the great ecclesiastical bodies of the country recommend, instead of the separate churches, whom they represent. For instance, Letters of Recommendation to ministers, going from the State of Maine, are given by the General Conference of that State by means of a Committee, appointed for that purpose.

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CHAPTER XI.

PASTORAL ASSOCIATION S.

§ 112. Origin of pastoral associations.

The formal and permanent union of pastors of churches within certain convenient limits, in what are termed AsSOCIATIONS, may justly be regarded as a part of the Congregational polity. Such stated meetings of pastors or ministers, which may be traced back to the earliest days of these churches, were approved and recommended in particular by the venerable Hooker.* It is affirmed, that during the whole of his ministerial life, the pastors in the neighborhood of his residence, held frequent meetings for the purpose of mutual consultation and advice in religious things. One of the last and emphatic sayings of this father of the churches was, We must agree upon constant meetings of ministers.

The advice and example of such a man, in whom his

* THOMAS HOOKER.-This worthy and pious man, who died in 1647 at the age of sixty one years, was minister at Hartford, in Connecticut. He sustained a high reputation, not only as a man of piety, but as a preacher and a writer. In allusion to the mental characteristics of the men, Hooker was called the Luther, and Cotton the Melancthon of New-England. He wrote various valuable works of a practical nature. But his most celebrated treatise related to the constitution and order of the Congregational Churches, and was entitled, A Survey of the Sum of Church Dis. cipline. It was printed at London in 1648, under the inspection of the famous Dr. Thomas Goodwin, and in a quarto volume of nearly 500 pages, (Holmes' Am. Annals, 1. 344; Allen's Biogr Dict. Art. Hooker; the Magnalia, Bk. III.)

brethren, and the churches at large had been accustomed to place the greatest confidence, was not without its effect. The ministers in other neighborhoods soon began to hold similar meetings; and with profitable results. As early as 1690, such ministerial meetings or Associations had been formed throughout the country. We have an account of one in particular, that embraced the ministers in the neighborhood of Cambridge, in Massachusetts, and met statedly at that place every six weeks. The rules or constitution of this Association, together with some of their decisions on the questions proposed to them for consideration, are to be found in the Fifth Book of the MAGNALIA. They have multiplied with the increase of the churches and pastors; and at the present time exceed sixty in number.

§ 113. Objects of pastoral associations.

Of the various objects of pastoral associations, one is an increased mutual friendship and support, which cannot be had without an intimate and regulated intercourse. Exposed to peculiar labors and trials, the pastors of churches are often brought within the influence of that principle of human nature, which leads men to solicit, at such times, aid and sympathy. And it is the natural result of our mental constitution, that brotherly love should be increased by brotherly support.

Another object is, that they may improve by means of common consultation and inquiry, in the knowedge of those things, which particularly pertain to their important calling. They exchange opinions, and examine, with each other's assistance, the Holy Scriptures. They propose and solve cases of duty and conscience; they disclose to each other the state of their respective churches; and consider, as becomes persons in their situation,