CONGREGATIONALISM. BY THE REV. DAVID RUSSELL, MINISTER OF NICHOLSON STREET CONGREGATIONAL CHURCH, GLASGOW. THE distinctive principle of Congre- with his profession. This having been gationalism is, that a church, composed done, the information thus acquired is of those who give evidence to each other communicated to the Church, who, by of their being Christians, is complete in vote, either receive or reject the appliitself, and that all questions of faith, cant. In cases of discipline a similar discipline, and membership, are to be method is pursued. It is analogous to settled by its members when assembled the well-known form of taking proofs for the purpose. In carrying out this by means of a commissioner instead of principle by which every member has a in open court, he being required to redirect voice in all ecclesiastical affairs, port not his opinions, but the facts and the utmost Christian liberty is con- which he has found competently proven. ferred, it is held that such churches The Church decides not upon the views have an undoubted right to decide upon adopted by the pastor and the brethren the credit which is due to the profession associated with him, but upon the eviof candidates for admission into their dence which is detailed to them. A fellowship, and that to delegate that basis is thus laid for mutual confidence decision to a select few, would be to and fellowship, and for the exercise of deprive the rest of the only way by brotherly love towards those whom they which they can individually maintain have every reason to believe are the purity of communion. In like manner, brethren of Christ, and who, conseit is held that all discipline, whether quently form a portion of that great issuing in the retention or excommuni- brotherhood who are enjoined to love cation of the parties, must be adminis- one another. And when, unhappily, tered by the Church as a body, in any are excluded, the grounds being accordance with the specific injunction stated, give all an opportunity of knowcontained in 1 Cor. v. 13, "Therefore ing that they are sufficient. In admitput away from among yourselves that wicked person." The modes of ascertaining the evidence upon which an intelligent judgment can be formed, either in admission or in exclusion, may vary, but, in both cases, the evidence obtained is laid before the Church. Generally, when any one applies for Congregational Churches admission, the pastor, by conversation, their right to elect their office-bearers. satisfies himself as to the spiritual ex- They believe that in the New Testament perience of the applicant, and then Churches there were two classes, pasannounces his name at a meeting of the tors, elders, or bishops over the spiritual, Church, by whom two are appointed to and deacons over the temporal affairs. confer with him, and institute inquiries They consider that the official designainto the consistency of his character tions-pastor, elder, bishop, are used ting members, and in discipline, the Church as a body, is thus recognised from first to last, and a sense of personal responsibility is thereby created, each member feeling that he is called on to take care that no unworthy character be either received or retained. assert interchangeably in the New Testament, | endless quarrels and divisions would arise, the law of discipline would be trampled on, and instead of spiritual profit, there would be disorder and confusion. Such churches can only prosper in proportion to the earnest Christianity of their members, a promiscuous mass of mere professors would never act upon purely spiritual laws, and an enlarged piety is absolutely necessary to counteract the tendency in man to turn freedom into licentiousness. and that the same office is referred to under each. Whether there ought to be one or more in each church, they do not look upon as a question Scripturally defined, but as one to be left to the Christian common sense of churches on reviewing their circumstances and necessities. The department assigned originally to the deacons, was to watch over the interests of the poor. In most instances, churches have also committed to them the care of the general finances, but this has been done more as a matter of convenience, than as a following out of a Scriptural law or example. Ac-points out the personal share each memcordingly, in some churches, a committee of management is elected annually, to whom is entrusted the charge of the funds, and the deacons, as such, confine their attention to the poor, there being, however, nothing to prevent one serving in both capacities. The spiritual rule is vested in the pastor or pastors, and is viewed as essential to the office and arising out of its constitution, not as conferred by the Church, as councillors are chosen by the votes of the electors, while the authority of the magisterial office proceeds not from them, but directly from the state. They hold that the Scriptural injunctions to obey pastors, are equally explicit with the injunctions on wives to obey their husbands, children to obey their parents, servants to obey their masters, and subjects to obey their kings. It would be difficult to state in precise terms the limits of authority on the one hand, and of obedience on the other, but not more difficult than clearly to define these limits in the temporal relations of life. Pastors can only rule in strict accordance with the statute book. They are not to be "self-willed," and members vowing allegiance to Christ while obeying a pastor who lays down the law of Christ for their guidance, are really obeying Christ himself. Where true piety exists on both sides there will be no jarring, but, without an honest regard to the admission of members, and the exclusion of the unworthy, Congregationalism is sometimes called Independency, but there is a clear distinction between them. The former ber of the community has in its affairs, the latter indicates that no foreign community can be permitted to control its proceedings. A Presbyterian Church may be Independent in the sense of not being subject to a Synod or an Assembly, but, so long as its discipline is conducted by a session with delegated powers, it cannot be Congregational. As to temporal arrangements, Dissenting Presbyterian churches are Congregational, as to spiritual matters they are not, they are not Independent in any sense, as all decisions are subject to the review of the superior courts. Whereas Congregational churches, in addition to their peculiar distinction, are independent of all foreign control. They recognise no superior court, there is no appeal from their decisions, each church is the supreme court, and all its proceedings are final. In cases involving difficulty, one church may ask the counsel and advice of other churches, but the church so soliciting counsel is left at full liberty either to be guided by, or to act in opposition to it. As the judgment of impartial, discreet, and good men, it will naturally and deservedly have great influence on all who are unprejudiced; but it is a mere recommendation, not a decree. In some parts of America, standing or permanent councils, called " Advisory bodies " exist, which are composed of delegates from the churches within defined bounds, but they have no inherent powers, they do not even volunteer advice, they only give it when invited to do so. Bodies like these, are viewed in Britain, rather with suspicion than otherwise, from the dread that silently and imperceptibly, the liberties and rights of churches may be invaded, and from attachment to the firmly held conviction that every church should be its own judge in the last resort. Congregationalists hold that the Church ought not to be connected with the state, because they believe that such a union would destroy both their Congregationalism and their Independency. They maintain, in the most unrestricted sense, Christ's headship over his church, and cannot permit any earthly king to interfere with the allegiance which they owe to him. They are Dissenters not by the necessity of circumstances, but of principles. Congregationalists believe that the New Testament contains, either in the form of express statute, or in the example and practice of apostles and apostolic churches, all the articles of faith necessary to be believed, and all the principles of order and discipline requisite for constituting and governing Christian churches; and that human traditions, fathers, councils, canons, and creeds, possess no authority over the faith of Christians. Notwithstanding this, Congregationalists are as much agreed in doctrine and practice, as any church which enjoins subscription, and enforces a human standard of orthodoxy. There are comparatively few churches which would not avow their belief in the following declaration of faith adopted by the Congregational Union of England and Wales: "1. The Scriptures of the Old Testament, as received by the Jews, and the books of the New Testament, as received by the Primitive Christians from the evangelists and apostles, Congregational Churches believe to be divinely inspired, and of supreme authority. These writings, in the languages in which they were originally composed, are to be consulted, by the aids of sound criticism, as a final appeal in all controversies; but the common version they consider to be adequate to the ordinary purposes of Christian instruction and edification. "2. They believe in One God, esscntially wise, holy, just, and good; eternal, infinite, and immutable, in all natural and moral perfections; the Creator, Supporter, and Governor of all beings, and of all things. "3. They believe that God is revealed in the Scriptures, as the Father, the Son, and the Holy Spirit, and that to each are attributable the same Divine properties and perfections. The doctrine of the Divine existence, as above stated, they cordially believe, without attempting fully to explain. 4. They believe that man was created after the Divine image, sinless, and in his kind, perfect. "5. They believe that the first man disobeyed the Divine command, fell from his state of innocence and purity, and involved all his posterity in the consequences of that fall. "6. They believe that therefore all mankind are born in sin, and that a fatal inclination to moral evil, utterly incurable by human means, is inherent in every descendant of Adam. "7. They believe that God having, before the foundation of the world, designed to redeem fallen man, made disclosures of his mercy, which were the grounds of faith and hope from the earliest ages. "8. They believe that God revealed more fully to Abraham the covenant of his grace; and, having promised that from his descendants should arise the Deliverer and Redeemer of mankind, set that patriarch and his posterity apart, as a race specially favoured and separated to his service; a peculiar church, formed and carefully preserved, under the Divine sanction and government, until the birth of the promised Messiah. "9. They believe that, in the fulness of time, the Son of God was manifested in the flesh, being born of the Virgin Mary, but conceived by the power of the Holy Spirit; and that our Lord Jesus Christ was both the Son of man, and the Son of God; partaking fully and truly of human nature, though without sin,-equal with the Father, and, the express image of his per son. "10. They believe that Jesus Christ, the Son of God, revealed, either personally in his own ministry, or by the Holy Spirit in the ministry of his apostles, the whole mind of God, for our salvation; and that, by his obedience to the Divine law while he lived, and by his sufferings unto death, he meritoriously obtained eternal redemption for us;' having thereby vindicated and illustrated Divine justice, magnified the law,' and 'brought in everlasting righteousness.' "11. They believe that, after his death and resurrection, he ascended up into heaven, where, as the Mediator, he 6 ever liveth' to rule over all, and to 'make intercession for them that come unto God by him.' "12. They believe that the Holy Spirit is given in consequence of Christ's mediation, to quicken and renew the hearts of men; and that his influence is indispensably necessary to bring a sinner to true repentance, to produce saving faith, to regenerate the heart, and to perfect our sanctification. "13. They believe that we are justified through faith in Christ, as 'the Lord our righteousness;' and not by the works of the law.' 66 14. They believe that all who will be saved were the objects of God's eternal and electing love, and were given by an act of Divine sovereignty to the Son of God; which in no way interferes with the system of means, nor with grounds of human responsibility; being wholly unrevealed as to its objects, and not a rule of human duty. "15. They believe that the Scriptures teach the final perseverance of all true believers to a state of eternal blessedness, which they are appointed to obtain, through constant faith in Christ, and uniform obedience to his commands. "16. They believe that a holy life will be the necessary effect of a true faith, and that good works are the certain fruits of a vital union to Christ. "17. They believe that the sanctification of true Christians, or their growth in the graces of the Spirit, and meetness for heaven, is gradually carried on, through the whole period during which it pleases God to continue them in the present life; and that, at death, their souls, perfectly freed from all remains of evil, are immediately received into the presence of Christ. "18. They believe in the perpetual obligation of baptism and the Lord's Supper: the former to be administered to all converts to Christianity and their children, by the application of water to the subject, in the name of the Father, and of the Son, and of the Holy Ghost;' and the latter to be celebrated by Christian churches as a token of faith in the Saviour and of brotherly love. 6 "19. They believe that Christ will finally come to judge the whole human race, according to their works; that the bodies of the dead will be raised again; and that, as the Supreme Judge, he will divide the righteous from the wicked, will receive the righteous into life everlasting,' but send away the wicked into everlasting punishment. "20. They believe that Jesus Christ directed his followers to live together in Christian fellowship, and to maintain the communion of saints; and that, for this purpose, they are jointly to observe all Divine ordinances, and maintain that church order and discipline, which is either expressly enjoined by inspired institution, or sanctioned by the undoubted example of the apostles and of apostolic churches." There is a difference between the English and Scotch Congregationalists as to the administration of the Lord's Supper and baptism. In England, the Lord's Supper is celebrated monthly, while in Scotland, with the exception of the churches northward of Aberdeen, it is celebrated every Lord's day. The English | ants throughout the country. By its Congregationalists baptise the children constitution it is provided, that "this of converts to Christianity, meaning, Union shall not be regarded as, in any thereby, those who are disciples, who, sense, an Ecclesiastical Court or Coralthough unfit to become communicants, poration, possessing, or pretending to and even unfit to teach their children, possess, authority over the Churches ;are yet willing to place them under all such authority being contrary to the Christian instruction, while in Scotland, first principles of Congregational polity; baptism is almost universally, admin- but simply in the light of a Church Aid istered only to believers and their off- and Home Mission Society." spring. Difficult as it may seem in theory for so many independent sovereignties to preserve uniformity in doctrine, and harmony in practice; yet it is believed that no denomination, for the last two hundred years, has swerved less from the principles of its early founders, or maintained more perfect harmony among its members. This substantial unity has led to the formation of County Associations, and also to the formation of more extended Unions. The objects of the Congregational Union of England and Wales, are to promote Evangelical religion in connexion with the Denomination; to cultivate brotherly affection and co-operation; to establish fraternal correspondence with Congregationalists and other bodies throughout the world; to address letters to the churches; to obtain statistical information; to assist in building chapels, and to assist in maintaining the civil rights of Dissenters. By its constitution it is specially declared, "That the Union of Congregational ministers, throughout England and Wales, is founded on a full recognition of their own distinctive principle, namely, the scriptural right of every separate Church to maintain perfect independence in the government and administration of its own particular affairs; and, therefore, that the Union shall not, in any case, assume legislative authority, or become a Court of Appeal." The objects of the Congregational Union of Scotland are more limited, viz., to afford to churches connected with it such pecuniary aid as may enable them to maintain the ordinances of the Gospel, and to promote its interests in their neighbourhood; and to employ itiner Ten The great principles of Congregationalism are found in the writings of the Reformers, but they did not embody them in the shape of a definite Ecclesiastical polity. The first church formed upon Congregational principles, of whose existence we have any accurate knowledge, was that established by Robert Browne in 1583. The views held by him, were far in advance of the time, and called forth heavy persecution. The first martyrs to them were two clergymen, Thacker and Cokking, who were executed in 1583, ostensibly for "denying the queen's supremacy," but, in fact, for dispersing Browne's tracts. years afterwards, Henry Barrow and John Greenwood were put to death. Between 1592 and 1604, fiery persecution raged, and many ministers were either silenced or exiled. It is at this period, that we first meet the name of John Robinson, who has, not inappropriately, been called the father of modern Congregationalism. He and his congregation were compelled to flee to Holland, and to found a church at Leyden. In the year 1617, Mr. Robinson and his church began to think of a removal to America, and, although he did not accompany the emigrants, it should not be forgotten, that to him and his Church, we owe the rise of Congregational principles in New England. With all the persecutions which Congregationalists endured, they continued to increase in England, and they might have enjoyed a period of quiet, had it not been for the determined opposition of the Presbyterians. The Westminister Assembly was held, in which a few Congregationalists, with resolute determination, maintained that Christianity was |