unhappily divided into Presbyterians and Congregationalists, both unanimously agreeing in doctrines, and differing only in forms of church government, and yet generally very amicably differing, as knowing they were harmoniously agreed in all the great, essential and most important things in religion." The Puritans who came to New England, particularly those who came to Connecticut, were neither Presbyterians, nor Independents, but Congregationalists. Though the sentiment prevailed extensively among them for a time, that in every church fully organized, "there is a pastor and teacher, ruling elder and deacons;" though all these are mentioned as church officers in the Cambridge Platform, and a number of the first and largest churches were furnished with them, yet where they all existed, they did not constitute a church session, nor were the concerns of the church transacted by a session. The distinction between pastor and teacher soon ceased: for it was too tenuous to be long held and the office of ruling elder, also, soon died away in most of the churches where it was introduced, and finally in all. The voice of the churches was for Congregationalism in matter and form; and while these were conducted upon Congregational principles, early measures were taken to guard against Presbyterianism, and to establish a general platform of Congregational discipline;

* Stiles' Judges, p. 16. † Savage's Winthrop, Vol. I. pp. 31, 32

particularly by the Reverend John Cotton," and the Reverend Thomas Hooker, whose influence was patriarchal, more especially in the colonies in which they resided. About 1635 Mr. Cotton sent to the Reverend John Davenport such a favorable account of the order of the churches and commonwealth of New England as then settled by common consent, that he was induced to emigrate to this country. He became the patriarch of New Haven, and exerted himself in favor of the same ecclesiastical polity.

These three eminent men, in 1642, were earnestly invited to return to England for a season, and assist in the Assembly at Westminster, appointed to consider and advise about the settling of church government, "though for one reason and another neither attended. Mr. Hooker was preparing for the press about that time a vindication of Congregational churches, or rather forming a system or plan of church government, (the "Summe of Discipline") which he designed for the churches of New England, let the determination at Westminster be what it might. "Cotton and Hooker, the next year, were moderators of an assembly at Cambridge, of all the elders in the country, about 50, convened principally because some of the elders went about to set up some things according to

* Holmes' Annals, Vol. 1, pp. 218-19. Trumbull, Vol. I. p. 466 Hutchinson, Vol. I. pp. 116-17.

Presbytery, as of Newbury, &c. The assem bly concluded against some parts of the Presbyterial way, and the Newbury ministers took time to consider arguments, &c."* Two years after, as many books came "out of England, some in defence of anabaptism, and other errors, and for liberty of conscience, as a shelter for their toleration, &c., others in maintainance of the Presbyterial government, (agreed upon by the assembly of divines in England,) against the Congregational way, which was practised here, the elders of the churches through all the United Colonies held by agreement another meeting at Cambridge, in which they conferred their counsels and examined the writings, which some of them had prepared in answer to the said books, which being agreed and perfected, were sent over into England to be printed. Among these answers was one by Mr. Hooker to Mr. Rutterford, the Scotch minister, about Presbyterial government."t

Though "the Summe of Discipline" was not published until 1648, the year after Mr. Hooker's death, yet the principles of it were known and fully discussed in this Synod, and contributed powerfully to check the growth of Presbyterianism, and to settle the churches upon the Congregational basis. These principles are interwoven in the articles of the Cambridge

*Savage's Winthrop, Vol. II. pp. 136-7. † Savage's Winthrop, Vol. II. pp. 248-9.

Platform, the penman of which is said to have been the Rev. Richard Mather.

But while the Puritans disliked Presbyteri anism, they objected to strict independency. The Rev. John Robinson, in his farewell address to those of his congregation who emigrated to America, said, "I must also advise you to abandon, avoid and shake off the name of Brownists," [who were rigid Independents,] "it is a mere nick-name, and a brand for the making religion, and the professors of it, odious to the Christian world." In a book written by the Rev. Mr. Mather, just named, in 1639, nine years before the Cambridge Platform, are these words: "The consociation of churches into classes and synods, we hold to be lawful, and in some cases necessary, as, namely, in things that are not peculiar to one church, but common to them all.

And likewise when a church is not able to end any matter which concerns only themselves, then they are to seek for counsel and advice from neighbor churches, as the church at Antioch did send unto the church at Jerusalem, Acts xv. 2. The ground and use of classes and synods, with the limitations therein to be observed, is summarily laid down by Dr. Ames, unto whom we do wholly consent in this matter." His son, Pres. Mather, in his treatise entitled, "The Order of the Gospel professed and practiced by the churches of Christ in New

* Ct. Mag. and Intel. Vol. V. p. 205.

England," published in 1700, affirms; "This was and is the judgment of all that adhere to the order of the gospel professed in the churches of New England;" and he cites various authorities in support of his affirmation. "The world is much mistaken," he adds, "in thinking that Congregational churches are independent. That name has indeed been fastened upon them by their adversaries; but our Platform of Discipline, Chap. 2. Sect. 5, disclaims the name." President Oakes in his election sermon before the Massachusetts Legislature, in 1673, inquires, speaking of our way of church order, "Consider what will be the real issue of revolting from the way fixed upon to one extreme or another, whether it be to Presbyterianism or Brownism."

The object of the New England fathers was, to establish churches, and to provide for their communion or consociation, upon the principles of the New Testament, which they believed to be Congregational. While they felt strongly for the rights and privileges of particular churches, and insisted upon their equality, they wished them not only to exercise the most friendly feelings, but to be continually helpful to one another. Mr. Hooker, who is said "to have assisted in gathering and organizing all the churches which were formed in the towns settled within the present limits of this State before his death, to have helped to ordain their minis