quality, should be saints by calling, visible Christians, and believers, 1 Cor. i. 2, Eph. i. 2."

"The matter of the visible church, (says the Cambridge Platform, chap. III,) are saints by calling." The chapter then goes on to explain and to say, The saints are such as have not only attained the knowledge of the principles of religion, and are free from gross and open scandals, but also do, together with the profession of their faith and repentance, walk in blameless obedience to the Word, so that in charitable discretion they may be accounted saints by calling. It refers, in support of the principle laid down, to 1 Cor. i. 2, Eph. i. 1, Heb. vi. 1, 1 Cor. i. 5, Rom. xv. 14, Ps. l. 16, 17, Acts. viii. 37, Matth. iii. 6, Col. i. 2, Rev. ii. 14, 15, 20, &c.*

It ought perhaps to be added here, that in the opinion of the writers above-named, and also agreeably to the Platform, the children of those, who are in full communion, are entitled to be considered members of the Church, although in a peculiar and restricted sense. This subject it will be necessary to resume hereafter.

§ 27. Of the number requisite for a Church Gathering. Sometimes it becomes necessary to gather a Church in a village, where, through the decay of religion, the former light has been extinguished; sometimes in a new settlement, where the ordinances of the Gospel have not before been regularly maintained; sometimes in large cities, where either former Churches are overflowing in number, or residents recently arrived do not find suitable religious accommodations. The number, which shall unite together in the work of a Church gathering, is not professed to be fixed, varying of course with particular circumstances, and consequently to be determined ́ac

* See also, among various other testimonies, Heads of Agreement between the Congregationalists and Presbyterians, drawn up in 1692, ART. I,

cording to the good judgment of those particularly interested. There is, however, a partial limitation to this

statement.

"The Jews of old, (says Cotton Mather,) held, That less than ten men of leisure could not make a Congregation. It is perhaps in opposition to this tradition, that our Saviour said, Matt. xviii. 20, Where two or three are gathered together in my name, there am I in the midst of them. And hence Tertullian encourages himself to say, UBI TRES, ECCLESIA EST, LICET LAICI. Nevertheless, because it has been apprehended, that a rule of Church Discipline in the eighteenth chapter of Matthew cannot well be reduced into practice by any number under seven, and for more reasons that might be rendered, seven is the least number that has been allowed among us as capable to form a church state for the enjoyment of all special ordinances; but usually there is a larger number expected." Rat. Dis. ART. I.

It may be added that when circumstances are such, that there might be a considerably larger number than is here proposed, it is neither necessary nor usual to take, in the first instance, all, who are acknowledged to be candidates for subsequent admission. Agreeably to these views, when the Church of New-Haven was originally formed, about the year 1639, the body of Christians, who had been providentially brought together in that place, first selected twelve, and from that number seven, to lay the foundation of the ecclesiastical gathering. As was fitting, these SEVEN were known by the whole community to be of established character for piety and discretion. These men, whose honorable names are still preserved, were called the SEVEN PILLARS, in allusion without doubt to the passage in Proverbs; "Wisdom hath builded her house; she hath hewn out her seven pillars." The method of proceeding was similar in this respect in the original

formation of the Churches in the towns of Milford and Guilford in the same county. And it cannot be denied that the principle, involved in this method, although the limitation of the number to seven was not absolutely necessary, is a correct one; evidently tending to secure purity in the Church, and for that reason entitled to be maintained. It remains on this point merely to be observed further, that if the number ordinarily ought not to be less than seven, it ought not on the other hand ordinarily to be greater than can be accommodated, with the families attending, in one place of worship, and can experience a suitable watch and care from one minister, provided as is usually the case there be but one.

§ 28. Of articles of belief.

The duty of an ecclesiastical union being admitted, and the individuals being selected for this important work, they are next to ascertain their mutual willingness to assent to certain articles of belief. Our feelings and practice are so closely connected with our speculative notions, and are in fact so much dependent on them, that this step is obviously necessary. It is not generally considered important that the articles of faith of particular churches should be very numerous or very minute. The fewer in number, and the plainer in expression, the better it will be; provided they do not omit the fundamental principles of the Gospel. These articles will of course be in accordance with what are known to be the speculative sentiments of the great body of the Congregational Churches; inasmuch as wherever there is a disagreement even in speculative opinions, provided those opinions are regarded as important, the bonds of harmonious union must inevitably break asunder.

But while it is very evident, that no religious sect can exist without insisting on agreement in fundamental points

of doctrine, it is not denied, that neither Congregationalists, nor any other sect have a right to enforce the consciences of men. All the right they possess is, in the first place, carefully to endeavor to learn the will of God in his Word, and in view of such careful examination, they have a right also to say on what conditions others, either individuals or bodies of men, are entitled to bear their distinctive name, and to share their fellowship. If individuals, or any body of men are dissatisfied with those conditions, they can enter into fellowship with others, with whose principles they more nearly agree. There is no restriction, no force.

They may join themselves with any of the numerous denominations into which the Christian world is divided, with whom they can conscientiously form an union. And if they imagine all to have gone astray, they are at liberty to act by themselves, and to worship by themselves, if they consider it their duty so to do; and none has a right to molest them in the fulfilment of their determinations.

§. 29. Of the Covenant, and grounds of the same. Having ascertained each other's speculative belief, the proposed members are now ready to form a sort of practical agreement, to enter into a mutual promise which is commonly called a COVENANT. Such an agreement, when we consider the objects had in view, recommends itself fully to the dictates of every one's correct judgment, besides being warranted by the Scriptures. It is as reasonable, and as necessary too, for Christians to unite together for religious purposes, by a covenant either express or implied, as it is for civil corporations to covenant with each other, in like manner, for civil purposes. It must be obvious to every one, that the end in view, viz. the fulfilment of the commands of Christ and mutual edification and support in the Christian life, not only justifies but requires such a reciprocal agreement. Indeed, unless

we admit the untenable notion that every individual may of himself form a Church, it must be conceded, that it is impossible for a Church to be formed at all, without a covenant, since it is allowedly impossible, that men should act together for any length of time, and for common objects, without a mutual understanding.

§. 30. Covenants authorized by Scripture.

But, as was observed, the practice of religious covenanting is not only agreeable to correct judgment, but is warranted by the Scriptures. It is no doubt familiar in the recollections of all, that God entered into a covenant with Abraham and his family, (Gen. 17. ;) in which certain blessings were promised on the part of God, and the performance of certain duties was required on the part of the patriarch. This covenant had been neglected and violated by the descendants of Abraham while resident in Egypt, but God, after having delivered them from their grievous bondage, condescended to make with them another covenant: pronouncing them, if they would conform to the covenant about to be proposed, a peculiar treasure, a holy nation, Exo. xix. 1-5. And in allusion to this transaction, the people of Israel are subsequently called (Acts vii. 38,) "The CHURCH in the Wilderness." This covenant was afterwards publicly renewed and confirmed in a solemn manner, (Deut. xxix. 10-13.) The consent on the part of the people in these solemn transactions was sometimes given silently, that is, merely implied, as in Gen. xvii, Deut. xxix and xxx; at other times, it was given in express words, Exo. xix. 8, Deut. v. 27, Josh. xxiv. 16, 17, 18, 25; and in one instance by writing and sealing, Neh. ix. 38.

In the instances of religious covenanting, which are mentioned in the Bible, it is frequently the case, that the agreement on the part of the people relates to their sub