teachers to advocate openly, thoroughly, and earnestly, Congregational principles of church government, the influence of this course cannot but be very injurious to the interests of our own denomination. If the young men of other denominations please to avail themselves of the advantages of our institutions, they should be welcomed, and kindly treated; but should expect to hear all the doctrines of the Puritan Congregationalists of New England faithfully and earnestly defended. But if the Professors of any of our Theological Seminaries are even apparently indifferent to our church polity, we need not be surprised to find their pupils really so. Another cause of the apathy upon this subject, which has pervaded the churches, may be found in the impression, that no efforts are required to protect and promote our excellent system of church government. It has perhaps been thought, that intelligent New Eng-, land men must, of course, prefer to every other the system to which they have been accustomed from their childhood; especially, as this has so many incontrovertible arguments to support it, and is so perfectly in accordance with the spirit of our free institutions. That, however, must be a good cause indeed, which will take care of itself; a better cause than this world has yet known. The truth is, while Congregationalists have been sleeping in their fancied security, other denominations have not been idle. Other systems of church order have been advocated and urged, with a zeal and confidence, which, contrasted with our own apathy, have been as arguments for them and against us. Another cause of the state of things of which we complain, is found in the neglect of our pastors to preach upon this subject, and in the dearth of modern books upon Congregationalism. The fathers of New England felt the importance of keeping the community awake to this subject. They and These therefore frequently proclaimed from the pulpit, and published from the press, the principles of Congregationalism. They demonstrated the consistency of these with the light of nature, the teachings of God's Word, and the testimony of Ecclesiastical History. But how rarely have such discussions been heard of late-unless it be very lately-from the sacred desk, or read from the press. Within a few years, it is true, several valuable works relating to this subject, have been published; among which may be named: Dr. Hawes' "Tribute to the Pilgrims," Dr. Bacon's "Church Manual,"-Prof. Pond's work," The Church,"-Mr. Mitchell's "Guide," above all, Prof. Upham's "Ratio Disciplinae." have found many readers; and have, doubtless, done much to awaken an interest in our excellent system of church government. Yet only one of these-Prof. Upham's-professes to give more than a summary account of our church polity: and even this, though a work of great value, is chiefly devoted to our usages, rather than our principles. The things of which I speak, while they illustrate the apathy of Congregationalists, suggest also one of the causes of the declension of Congregationalism. Once more—a prevalent impression, that Congregationalists have no well-defined and settled principles of church polity, has operated injuriously upon our denominational interests. From whatever source this impression may have come, I must regard it as alike erroneous and injurious. We have not, it is true-and I rejoice in the truth— any authoritative church canons, of human origin, to which pastors and churches must bow, under pains and penalties: but we have general principles of church order and discipline, as well defined, and as effective in the government of our churches, as their highest interests require. If through ignorance or disregard of these principles, any of our churches have failed to be well governed, the fault is in the churches, and not in the system which they have professedly embraced. If it be asked, Where are these principles to be found, and who has defined and explained them? The answer is-They are found in the New Testament: and their expounders are all the standard writers of the denomination; such as Johnson and Ainsworth, Robinson and Jacob, Thomas Hooker and John Cotton, John Owen, the Mathers, the authors of the Cambridge Platform, etc. I might go even further back than to Johnson-to Penry, and Greenwood, and Barrowe, all of whom suffered martyrdom for these very principles of church order now called Congregational-in answer to the question: Who has expounded our principles ? After a somewhat careful examination of the writings of all these worthy men-our ecclesiastical ancestors -I feel justified in saying, that, although they differ among themselves, and from modern Congregationalists on some minor points, yet, in the essentials of our polity, there is a most remarkable agreement among them all, with what is now deemed sound Congregationalism. If the above suggestions respecting the causes of the declension complained of, be in accordance with truth, they furnish an obvious answer to the question: How shall the evil be remedied? This little volume has been prepared with the hope of contributing something towards awakening an interest in Congregationalism, and of affording instruction relative to the principles and usages of this most apostolic system of church polity. PART I. PRINCIPLES OF CONGREGATIONALISM. IN pursuance of the plan which has been adopted, our attention is to be directed, first, to the principles of Congregationalism. By the principles of Congregationalism, I mean the most essential, fundamental truths of the system. What, then, are the principles of this system? Or, in other words: WHAT IS CONGREGATIONALISM? Congregationalism is that system of church government, in which the Scriptures are recognized as the only infallible guide respecting church order and discipline; -and which maintains, that, according to the Scriptures, a church is a company, or congregation, of professed Christians, who, having voluntarily covenanted and associated together to worship. God and to celebrate relig ious ordinances, are authorized to elect necessary officers, to discipline offending members, and to act, authoritatively and conclusively, upon all appropriate business, independently of the control of any person or persons whatsoever. This definition is believed to embrace the fundamental, distinctive principles of Congregationalism. Some of these it holds in common with other systems of church government; others, are peculiar to itself; but all are essential to sound Congregationalism. And who will deny, that a system based on principles like these, has, |