ship or prejudice, that we can discover, in narrating the facts concerning the different denominations. The first installation of pastor at the Landing took place in February, 1761, the services being held "in the open field." We are glad to know that some passages were omitted in the delivery of the sermon out of compassion to the audience. The people were called together on the Sabbath by a drum, afterwards by a bell suspended from the limb of a large tree. In 1787, this church, after being eight years without a pastor, became reduced to fourteen members, only two of whom were men. A little while later, the congregation, having lost their house by fire, as sembled for three months in the Episcopal church, which was tendered them by the trustees; and when they had rebuilt their church, among their precautions against another fire, they authorized the sexton to demand a quarter of a dollar for every foot-stove left in the house after the meetings were ended. In the first church, Dr. Lord's pastorate began in 1717; sixty-one years afterwards a colleague was ordained, whose death did not occur till 1834. Thus their pastorates extend over one hundred and seventeen years, besides six years of joint service,- an instance of ministerial longevity supposed to be unequaled in the ecclesiastical history of New England. In Dr. Lord's ministration, his first prayer at morning service (the "invocation" of our day being then unknown,) occupied the full run of the hour-glass at his side. "He followed in his prayer the principal events of the week, deaths, accidents, storms, and adverted to all public events of importance. Notes were sent up to the pulpit, not only in cases of sickness and death, but by persons departing on a journey or voyage, and also on returning from the same." It is said that a petition was once sent up to the pulpit for public prayer in behalf of a man gone, going, or about to go on a journey to Boston. Thankful as we are for the publication of this work, we can not in all respects commend it as a model history. It would have been more valuable if it had been more systematic. It would have been improved if the history had been more definitely marked by periods, and the whole had had less of a conglomerate character. It would have been more easy of reference if the contents of chapters had been more fully stated, or the general index had been enlarged. The index of names, however, is remarkably full and exact, being deficient only, so far as we have noticed, in not uniformly referring to authorities cited. We think the author fails to appreciate and represent the influences which have gone out from Norwich through its sons who have moved elsewhere, and that she is lacking somewhat in that kind of enthusiasm which prompted the centennial celebration of 1859. In various things the book might have been made more complete. She tells us, e. g., that the meeting-house built in 1673 was perched up on the rocks above where Dr. Arms' church now stands, with perpendicular ledges or abrupt stony declivities on either side, because troubles were apprehended, and on this elevated platform it could not be easily surprised, and might serve as a watch-tower and a garrison post, as well as a house of worship. But she does not tell us why, less than forty years ago, the Female Academy at the Landing was put in a place as inaccessible, near the summit of a hill overlooking the Thames; a location which we suppose to be due to the impossibility of finding any central spot for a community scattered among such valleys and upon such hill-sides as those of Norwich. She does not tell how a previous plan to establish a sem inary fell through, after the stock had all been subscribed, simply because no agreement could be reached respecting its location. She does not tell what popular prejudices stood in the way of the charter of the Thames Bank in 1825, and how the charter was finally granted on condition that a bonus of some thousands of dollars should be given toward improving the navigation of the Thames. There are some cases, too, where inaccuracies occur, of trifling importance indeed, but sufficient to weaken our confidence in other statements. Thus, on page 649, after a short sketch of the Norwich Savings Society, she states the amount deposited to January 1, 1866, to be $4,553,580.40. She would have been nearer right in giving that as the amount of liabilities on that day. The entire deposits for forty years must be far greater. It is not an error of very great consequence which is made on page 558, where it is said a third Congregational church was formed in August, 1827, with ten members, " and a small brick edifice erected for its accommodation, near the Park on what is now Sachem Street. It existed only twelve years, but during that time was a well sustained, efficient church." But the church existed fifteen years, and the brick building which was erected for it was under the hill near the cotton-mill, while that subsequently built on Sachem Street was of wood. twenty-four ministers of different denominations that look back to Norwich First Society for their birth-place, or at least for the home of their youth. But this list does not include all that should be enumerated in it, and it might well be supplemented by the names of those who have gone from the other societies, some of which the historian might have found in "Contributions to the Ecclesiastical History of Connecticut." These are instances of incompleteness and inaccuracy in respect to events occurring within the life-time of the historian; they suggest the possibility of similar errors in earlier times, which no living person can point out. But the History, such as it is, reflects honor upon the town, and we wish that a hundred other persons would show as much diligence and zeal in compiling histories of a hundred other towns in the State. Some men have a fancy that way. They treasure up every scrap of history; they carry in their minds the traditions of the elders; they hunt in garrets for neglected letters and manuscripts; they draw toward themselves, by a kind of magnetic power, rare and curious specimens of antiquity. It is a pity that their knowledge should die with them. Let them by all means be encouraged to print what they know. Let it be the pride of the people that some one is doing justice to the memory of the fathers, and saving from oblivion the facts concerning which posterity will inquire. The author is at some pains to make an explanatory statement concerning the early date at which Sabbath schools were established at the town and the Landing. Her statement would have been more valuable if she had looked up the evidence that a third school also was established at the Falls in the summer of 1816, especially as these three schools, starting almost simultaneously fifty years ago, are supposed to antedate all others in the State. On page 560 she gives a list of sons must no less rely. We believe that such works as this deepen the attachment of people to their homes, and to the institutions of their homes; that this is one means of keeping patriotism alive, and preserving our national unity; and that the study of our local history will more and more lead men to a devout recognition of that good providence which has in past centuries been extended over our fathers, and on which their THE SAVOY DECLARATION OF CHURCH ORDER WE take the following from the same volume with the Declaration of Faith, reprinted in our number for July -one of the edition of 1659. Our reprint follows exactly the original. OF THE is any way needfull, for their carrying on that Order in Worship and Discipline, which he hath instituted for them to observe, with Commands and Rules, for the due and right exerting and executing of that Power. V. These particular Churches thus appointed by the Authority of Christ, INSTITVTION and intrusted with power from him for O F CHURCHES, And the ORDER Appointed in them by I. By the appointment of the Father, all Power for the Calling, Institution, Order, or Government of the Church, is invested, in a Supreme and Soveraign manner, in the Lord Jesus Christ, as King and Head thereof. II. In the execution of this Power wherewith he is so entrusted, the Lord Jesus calleth out of the World unto Communion with himself, those that are given unto him by his Father, that they may walk before him in all the wayes of Obedience, which he prescribeth to them in his Word. III. Those thus called (through the Ministery the Word by his Spirit) he commandeth to walk together in particular Societies or Churches, for their mutual edification, and the due performance of that publique Worship, which he requireth of them in this world. IV. To each of these Churches thus gathered, according unto his mind declared in his Word, he hath given all that Power and Authority, which the ends before expressed, are each of them as unto those ends, the seat of that Power which he is pleased to communicate to his Saints or Subjects in this World, so that as such they receive it immediatly from himself. VI. Besides these particular Churches, there is not instituted by Christ any Church more extensive or Catholique entrusted with power for the administration of his Ordinances, or the execution of any authority in his Name. VII. A particular Church gathered and compleated according to the minde of Christ, consists of Officers and Members: The Lord Christ having given to his called ones (united according to his appointment in Church-order) Liberty and Power to choose Persons fitted by the Holy Ghost for that purpose, to be over them, and to minister to them in the Lord. VIII. The Members of these Churches are Saints by Calling, visibly mani festing and evidencing (in and by their profession and walking) their Obedience unto that Call of Christ, who being further known to each other by their confession of the Faith wrought in them by the power of God, declared by themselves, or otherwise manifested, do willingly consent to walk together, according to the appointment of Christ, giving up themselves to the Lord, and to one another by the Will of God, in professed subjection to the Ordinances of the Gospel. IX. The Officers appointed by Christ to be chosen and set apart by the Church so called, and gathered for the peculiar administration of Ordinances, and execution of Power or Duty which he intrusts them with, or calls them to, to be continued to the end of the World, are Pastors, Teachers, Elders and Deacons. X. Churches thus gathered and assembling for the Worship of GOD, are thereby visible and publique, and their Assemblies (in what place soever they are, according as they have liberty or opportunity) are therefore Church or Publique Assemblies. XI. The way appointed by Christ for the Calling of any person, fitted and gifted by the Holy Ghost, unto the Office of Pastor, Teacher, or Elder, in a Church, is, that he be chosen thereunto by the common suffrage of the Church it self, and solemnly set apart by Fasting and Prayer, with Imposition of Hands of the Eldership of that Church, if there be any before constituted therein: And of a Deacon, that he be chosen by the like suffrage, and set apart by Prayer, and the like Imposition of Hands. XII. The Essence of this Call of a Pastor, Teacher, or Elder unto Office, consists in the Election of the Church, together with his acceptation of it, and separation by Fasting and Prayer: And those who are so chosen, though not set apart by Imposition of Hands, are rightly constituted Ministers of Jesus Christ, in whose Name and Authority they exercise the Ministery to them so committed. The Calling of Deacons consisteth in the like Election and acceptation, with separation by Prayer. XIII. Although it be incumbent on the Pastors and Teachers of the Churches to be instant in preaching the Word, by way of Office; yet the work of preaching the Word is not so peculiarly confined to them, but that others also gifted and fitted by the Holy Ghost for it, and approved (being by lawful ways and means in the Providence of God called thereunto) may publiquely, ordinarily, and constantly perform it; so that they give themselves up thereunto. XIV. However, they who are ingaged in the work of Publique Preaching, and enjoy the Publique Maintenance upon that account, are not hereby obliged to dispense the Seals to any other then such as (being Saints by Calling, and gathered according to the Order of the Gospel) they stand related to, as Pastors or Teachers; yet ought they not to neglect others living within their Parochial Bounds, but besides their constant publique Preaching to them, they ought to enquire after their profitting by the Word, instructing them in, and pressing upon them (whether young or old) the great Doctrines of the Gospel, even personally, and particularly, so far as their strength and time will admit. XV. Ordination alone without the Election or precedent consent of the Church, by those who formerly have been Ordained by vertue of that Power they have received by their Ordination, doth not constitute any person a Church-Officer, or communicate Officepower unto him. XVI. A Church furnished with Officers (according to the mind of Christ) hath full power to administer all his Ordinances; and where there is want of any one or more Officers required, that Officer, or those which are in the Church, may administer all the Ordinances proper to their particular Duty and Offices; but where there are no Teaching Officers, none may administer the Seals, nor can the Church authorize any so to do. XVII. In the carrying on of Churchadministrations, no person ought to be added to the Church, but by the consent of the Church it self; that so love (without dissimulation) may be preserved between all the Members thereof. XVIII. Whereas the Lord Jesus Christ hath appointed and instituted as a means of Edification, that those who walk not according to the Rules and Laws appointed by him (in respect of Faith and Life, so that just offence doth arise to the Church thereby) be censured in his Name and Authority: Every Church hath power it [in] it self to exercise and execute all those Censures appointed by him, in the way and Order prescribed in the Gospel. XIX. The Censures so appointed by Christ, are Admonition and Excommunication: and whereas some offences are or may be known onely to some, it is appointed by Christ, that those to whom they are so known, do first admonish the offender in private; (in publique offences where any sin, before all) and in case of non-amendment upon private admonition, the offence being related to the Church, and the offender not manifesting his repentance, he is to be duly admonished in the Name of Christ by the whole Church, by the Ministery of the Elders of the Church; and if this Censure prevail not for his repentance, then he is to be cast out by Excommunication with the consent of the Church. XX. As all Believers are bound to joyn themselves to particular Churches, when and where they have opportunity so to do; so none are to be admitted unto the Priviledges of the Churches, who do not submit themselves to the Rule of Christ in the Censures for the Government of them. XXI. This being the way prescribed by Christ in case of offence, no Churchmembers upon any offences taken by them, having performed their duty required of them in this matter, ought to disturb any Church-order, or absent themselves from the publique As semblies, or the Administration of any Ordinances upon that pretence, but to wait upon Christ in the further proceeding of the Church. XXII. The Power of Censures being seating by Christ in a particular Church, is to be exercised onely towards particular members of each Church respectively as such; and there is no power given by him unto any Synods or Ecclesiastical Assemblies to Excommunicate, or by their publique Edicts to threaten Excommunication, or other Church censures against Churches, Magistrates, or their people upon any account, no man being obnoxious to that Censure, but upon his personal miscarriage, as a Member of a particular Church. XXIII. Although the Church is a Society of men, assembling for the celebration of the Ordinances according to the appointment of Christ, yet every Society assembling for that end or purpose, upon the account of cohabitation within any civil Precincts or Bounds is not thereby constituted a Church, seeing there may be wanting among them, what is essentially required thereunto; and therefore a Believer living with others in such a Precinct, may joyn himself with any Church for his edification. XXIV. For the avoiding of differences that may otherwise arise, for the greater Solemnity in the Celebration of the Ordinances of Christ, and the opening a way for the larger usefulness of the Gifts and Graces of the Holy Ghost; Saints living in one City or Town, or within such distances as that they may conveniently assemble for divine Worship, ought rather to joyn in one Church for their mutual strengthening and edification, then to set up many distinct Societies. XXV. As all Churches, and all the members of them are bound to pray continually for the good or prosperity of all the Churches of Christ in all |
