An historical narrative and declaration, shewing the cause and rise of the Strict Congregational Churches in the State of Connecticut, and their present views, respecting several interesting matters of a religious nature. : Also, a profession of their faith, and several heads of agreement, respecting church discipline, agreed upon by a number of Strict Congregational Churches, convened by delegation at Killingly, September 19, 1781. : To which is added, an address to the several churches and a letter upon the subject of ordination. : Published by order of said churches. : [Three lines from Joshua]

An historical narrative and declaration, shewing the cause and rise of the Strict Congregational Churches in the State of Connecticut, and their present views, respecting several interesting matters of a religious nature. : Also, a profession of their faith, and several heads of agreement, respecting church discipline, agreed upon by a number of Strict Congregational Churches, convened by delegation at Killingly, September 19, 1781. : To which is added, an address to the several churches and a letter upon the subject of ordination. : Published by order of said churches. : [Three lines from Joshua]

An historical narrative and declaration, shewing the cause and rise of the Strict Congregational Churches in the State of Connecticut, and their present views, respecting several interesting matters of a religious nature. : Also, a profession of their faith, and several heads of agreement, respecting church discipline, agreed upon by a number of Strict Congregational Churches, convened by delegation at Killingly, September 19, 1781. : To which is added, an address to the several churches and a letter upon the subject of ordination. : Published by order of said churches. : [Three lines from Joshua]

Table of contents

Title page

ADVERTISEMENT.

AN HISTORICAL NARRATIVE, &c. &c.

Some OBSERVATIONS on the SEPARATION; and the SEPARATE, or STRICT CONGREGATIONAL CHURCHES.

An Account of some Events that have brought to pass great Overtures in the Established CHURCHES.

Our MOTIVES for publishing the foregoing HISTORICAL NARRATIVE, And DECLARATION, are as follow, viz.

HEADS OF AGREEMENT, Entered into by a Number of STRICT CONGREGATIONAL CHURCHES, convened, by Delegation, at KILLINGLY, Sept. 19, 1781.

A SERIOUS ADDRESS. WE, ELDERS, and MESSENGERS, of a Number of Strict Congregational Churches, convened At KILLINGLY, September 19, 1781, take this Method to address ourselves to the several Churches, we respectively belong unto.

A LETTER from a Gentleman, on the Subject of ORDINATION.

§

§

[Page]

[Page]

AN Historical Narrative, AND DECLARATION.

Shewing the CAUSE and RISE of the Strict Congregational CHURCHES, IN THE STATE OF CONNECTICUT; And their present VIEWS, respecting several interesting Matters of a religious Nature.

ALSO, A Profession of their FAITH; And several HEADS of AGREEMENT, respecting CHURCH DISCIPLINE, agreed upon by Number of STRICT CONGREGATIONAL CHURCHES, convened by Delegation at KILLINGLY, September 19, 1781.

TO WHICH IS ADDED, An Address to the several Churches And a LETTER upon the Subject of ORDINATION.

PUBLISHED BY ORDER OF SAID CHURCHES.

—And the Children of Reuben, and the Children of God, called the Altar [...], for it shall be a Witness between us, that the Lord is God. JOSHUA 22.

PROVIDENCE (Rhode Island) Printed by BENNET & WHEELER, 1781.

ADVERTISEMENT.

[Page]

WHEREAS there were a Number of Churches, of our Denomination, in this State, that did not attend our Meeting in September last; and so consequently have not given their Approbation to the following Publication: It is therefore earnestly recommended to them to peruse the same, and if they find any Thing amiss, or erroneous therein, that they would attend our Meeting, at Plainfield, on the Third Wednesday of September next, and offer their Objections.

But if they have no Objections to make, it is desired that they would attend said Meeting, that so we may have an Opportunity mutually to strengthen and confirm our Fellowship, one with another.

Killingly (Connecticut) December 4, 1781.

AN HISTORICAL NARRATIVE, &c. &c.

[Page]

IT came to pass in the Year 1740-41 that the Work of God, called the GREAT REFORMATION, took Place in New England, and some of the Southern Colonies (now States) with surprizing Power and Rapidity: Vast Numbers of People in a few Months Time were awakened out of Security. Ignorance and Formality, as to Matters of Religion, to seek spiritual Knowledge, and to obtain an Interest in Christ. This Concern soon became general, and very pressing on the Minds of Multitudes, and became the great Topic of Conversation and Enquiry.

THE Diversions and Vanities of People were in general laid aside, such as Tavern-haunting, Gaming, Dancing, Horse-racing, Chambering and Wantonness, with all foppish Parade of extravagant Dress, and gaudy, wanton Appearance, were forsook; and People in general, in a plain, modest Habit, devoted themselves to attend all public Meetings, where it was expected that those who were called powerful Preachers would perform divine Service: So that going Five or Six Miles on Foot to such Meetings was thought feasible. Private Meetings also, for Prayer, singing Psalms, and Spiritual Songs, and for Exhortation, and Conversation, were frequently attended by Crouds of People.

[Page] THE chief Instruments in leading on this Work, were Messrs. Whitefield, the Tenants, Belamy, Pomroy, Wheelock, Edwards, Buill, Croswell, Jewit, Lord, Davinport, Finly, &c.

THESE, with great Numbers more, went through all Parts of our Land, preaching the glad Tidings of the Gospel; and where they were not received into Meeting Houses, they preached in the Fields. They preached as Messengers sent from God, that felt, and believed the Importance of their Message to our sinful, perishing World.

SUBORDINATE Means were various, besides Reading the Bible, and other good Books, which were diligently attended to; Exhortation by Ministers, and private Brethren was much practised. Solemn and earnest Prayers were going up publicly, and privately: Elevated and devout singing of Psalms and Hymns, not only in public, but in private Houses; and sometimes when Numbers were travelling on the Road; the Conversation People had one with another, enquiring into each others Knowledge, Experience and Christian Hope: Together with the Freedom and Honesty, with which they communicated their Opinion, and Judgment, concerning themselves, and those they conversed with, had a powerful Tendency to awaken, convince, instruct, or comfort one another.

THE Cries and Lamentations which some, and not a few, were making, being pricked in the Heart, surprized and awakened Beholders; and also the Acclamations of Praise to God, which some that had received [Page]Comfort; their Raptures of Joy and Expressions of the Love of God, and the exceeding Riches of his Grace towards Sinners; their Hope in Him, and their earnest Longings, that others should "taste and see how Good the Lord is;" was greatly alarming to others. Only the sight of the Multitude flocking together to hear the Word preached, &c. the solemn Countenance, the Tears, the Sighs, the earnest Devotion of some, the grave and joyful Countenances of others, indicating their Complacency, and Delight in the Worship, and Work of God; was enough to impress on the Minds of Beholders some Idea of the Solemnity of the Judgment Day.

IN the Space of Two or Three Years, it was supposed, that Thirty or Forty Thousand were converted in New England.

HOWEVER, the Work met with Opposition; and the Opposers were proportionably Zealous, in their Opposition, to the Zeal with which its Friends endeavoured to promote and carry it on.—The Controversy was managed by all Orders of Men; every public Board, both Civil and Ecclesiastical, were racking their Invention to find out Ways and Means to embarrass and hinder the Work's going on; at least to check the Disorder, as they call it.

WHILST the major Part were devising, and using severe Measures, the minor Part, being friendly to the Work, were using their Influence to pacify the Opposition; and to obtain Liberty of Conscience, and the Right of private Judgment, in Matters of Religion, but with little Success.

[Page] WITH Respect to the Work itself, and the Errors that attended it, both among its Friends and Foes, we refer the Reader to President Edwards's Book, in Vindication of the Work of God in those Times.

HAVING hinted what Manner of Times the Great Reformation produced: We now proceed to point out the Constitution and Practice of the established Churches, of the Colony (now State) of Connecticut, as they were in those Days.

THEIR Heads of Agreement, and Articles for the Administration of Church Discipline, may be seen in their printed Platform, agreed upon by the Elders, and Messengers of the Churches, met by Delegation, at [...]aybrook, September 9, 1708: Which Platform was presented to the General Assembly of said State; and by them approved and established by Law. And to make it a practicable System, the General Assembly divided the whole Colony (now State) into ecclesiastical Bodies, according to the Districts of the Towns, or Societies; and Enacted, That such ecclesiastical Society, qualifying themselves according to Law, were empowered to manage and controul the Choice of Parish Ministers, and the Supporting of them; and the Building of Meeting Houses, &c. without any Provision for the Church's Liberty of Conscience, or Reformation in Divine Service, but left them bound by penal Laws.

THE Churches were inseperably connected with the World, in this Constitution, under a Prohibition of having any other Meeting, or Ministers in said Societies, but such as were expressly allowed by Law. See old Law Book, Page 153—154.

[Page] THE Churches in general had tamely submitted to this Constitution; and had generally fallen into the Practice of admitting their Members, without requiring a credible Profession of their Faith, whereby they might be looked upon, in a Judgment of Charity, to be visible Saints. * To which was added, a Custom of admitting Persons to own a Covenant, and become half way Members (without any Profession of gracious Sincerity) that they and their Children might be baptised.

IN this Situation the Churches in general carried on all Parts of external Worship, Order, and Ordinances, according to Law, and Custom aforesaid: Whilst at the same Time the Government of the Churches in all Matters of Discipline (that were not by civil Law put into the Hands of the said Societies) were managed by the consociated Ministers, in the Manner prescribed in the aforesaid Saybrook Regulation, authorised by civil Law:—So that the Churches of Christ, as such, had no Place, Liberty, or Prerogative left.—And if the Churches had not been included in the Societies aforesaid, one would have thought, that the Church of Christ had been considered as not of the World, but left at Liberty to worship, and serve God, according to the Christian Law.—This was the general State of the Churches when the Great Reformation began.

[Page] WHEN some Ministers began, not only to be very zealous in their Preaching; but to travel from Place to Place, preaching the Word with Power, and Multitudes flocking to hear them; which together with the Effects their Preaching had on the People, soon alarmed the Attention of some, and the Envy of others; and became an Object of great Speculation, and Improvement, as hath been described.

IN those Times the General Assembly of this State, made Laws to restrict, and restrain the Liberties used by Ministers, and People, in Matters of Religion.— To prevent Parish Ministers preaching out of their own Parishes, it was Enacted, That if any Parish Minister should preach in another Parish, without first obtaining Liberty of the Minister, and Two-Thirds of the Parish, he should be liable to loose his Salary for Two Years.

To prevent Ministers from other States travelling and Preaching in this, it was Enacted, That they should be taken up as Vagabonds, and transported out of the State. †

To prevent any Man's preaching, however qualified, and called, if he was not authorised according to the express Laws of the Constitution, he should be liable to Fines, and Imprisonment. ‡

[Page] To prevent any Religious Meeting being held on the Lord's Day, but such as were allowed, and established by Law; a Law that enabled the County Courts, to grant Liberty for Religious Meetings to be held, &c. was repealed; and the People subject to Penalties, if they did not attend the Parish Meetings. §

THE Associations of the Counties, at least some of them, were making Resolves, that no Discentions, or Seperations from the established Order, as described by the Laws of the State, and the Associations, should be allowed or tolerated. In this they acted consistent with their Constitution. See old Law Book, Page 29. Be it Enacted, &c. That no Persons shall embody into Church State, without the Consent of the Assembly and Approbation of neighbouring Ministers.

THE Associations remonstrated against those, that emerged out of the Labyrinth, of the declined, and adulterated State of Religion among us; and were taking Measures to obtain Reformation, and to restore primitive Purity, pleading Liberty of Conscience, and the Right of private Judgment, in Matters of Religion.

THE reforming Ministers, and Churches, were treated as departing from the Faith, and Order of the Gospel: As corrupting the Word, and perverting the Truth, and turning the World up side down; and therefore rendered themselves unfit for Communion, Liberty of Conscience, or Toleration.

[Page] THE Severity used, caused [...], and give up their Liberties. The [...], and Mistakes of others, surprized and intimidated them, so that they precipitately retracted, and went back too far.

Notes

*

See the printed Letter of the Association of Windham County, Page 23. "It is the Will of Christ, that all who make an outward, credible Profession of Christianity, should be admitted into the Church, though unconverted:—That they may be under proper Ordinances for their Conversion."

↵

†

In Consequence of this Act, Mr. Finly, afterwards President of Jersey College, was taken up near New Haven, and transported; but returned, and was taken up a second Time, together with Mr. Davenport, and banished by Water to New York.

↵

‡

Old Law Book, Page 510, 511. In Consequence of this Act, Numbers have been fined, and imprisoned, for preaching the Gospel; and exhorting the People to the Duties of Christianity, viz.— Messieurs Elisha Paine, Solomon Paine, Thomas Marsh, John Palmer, Ebenezer Frothingham, and others.

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§

The Law of the State expressly forbid any Meeting House to be built, or Meeting to be held for Religious Worship, without Liberty first obtained of the General Assembly, upon Penalty, &c.

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Some OBSERVATIONS on the SEPARATION; and the SEPARATE, or STRICT CONGREGATIONAL CHURCHES.

THE Constitution, and Practice of the Established Churches, being as has been described; Numbers in various Parts of this State, did discent, and seperate themselves from the Communion of the said standing Churches, and gathered themselves into Churches, to carry on the Worship of God, and Church Discipline, according as they understood the Word of God: Acknowledging no other but God alone, to have Right to prescribe Rules for Divine Worship; or ordering the Discipline of his Church.

We according to our Judgment, looked upon the Ecclesiastical Constitution of this State, and the Traditions thereof, to be a great Departure from the Order of the Apostolick Churches, as well as from the Platform of our Fore Father's in this Land. And although they were called, and importuned to take some Step for Reformation, they refused, and justified themselves in their Constitution, and Practice. Here we judged it necessary, and become our Duty to withdraw from their Fellowship, and Communion; so far as they had departed from the Rule of God's Word.

[Page] THE Church in Canterbury, that had been a Congregational-Church from its first beginning, after a long and tedious Labour, in opposing the Society, with a minor Part of the Church, from settling Mr. Cogswell among them; withdrew from the Socities Meeting-House, and set up the Worship of God in a private House. This was some time in the Year 1744. And on the 9th of October, 1745, a new Seperate, or Strict Congregational Church, was gathered in Mansfield, in the County of Windham, consisting of Members collected from several adjacent Towns. The Manner, in which they formed themselves into a visible Church, was this; they gave a verbal Relation to each other, of their Experience, of a Work of Grace upon their Souls, to the Satisfaction of each other; a special Respect being had to the Fruits of Grace, that discover themselves in the Lives and Conversation of such as are truly godly, or gracious Persons: And also subscribed to Articles of Faith, and Practice, and in Church Covenant, that had been previously drawn up, and in their Opinion, agreeable to the Word of God.

AFTER the Church was thus gathered, and covenanted together, they proceeded to the Choice of Mr. Thomas Marsh for their Pastor; who had sustained the Office of a Deacon, for many Years, in the Church in the Second Society, in Windham: And appointed his Ordination to be on June 6th, 1746. But Mr. Marsh was seized by an Officer, the Day before he was to have been ordained, for Preaching the Gospel some Time before, without Licence from the established Ministers of the Constitution, and confined in Windham [Page]Gaol, where he was confined in Prison, until the Sitting of the County Court in June following. The Church, therefore, by the Advice of Mr. Marsh, chose, and ordained Mr. John Hovey, to be their Pastor, or teaching Elder, in the Month of February, 1746; a Man of approved Abilities among them. This was the first Ordination, among the Strict Congregational Churches,—and was performed in the following Manner, viz. The Church chose Three Brethren, out of their own Number: ‖ Men of approved Gifts, and Abilities, to personate the Church, as their Presbytery, in ordaining Mr. Hovey to the pastoral Office over them.

THUS the Cause of our Separation, and the Manner how it first began, may be seen. But before we pass on we would here take Notice of some Errors, and Mistakes, that attended our first Separation.

OUR first withdraw from the established Churches, was much like Israel's coming out of Egypt, a mixed Multitude came out also; and served to answer the same Purpose, i. e. to be a Trouble and Vexation to us, and to bring a Reproach and Scandal upon the Work of God.—There was much rash and party Zeal that appeared in many, which occasioned sharp and unchristian Contentions; whereby the Cause of Truth and Meekness suffered greatly. We lament the Missteps [Page]in Doctrine, and Practice, that marked our Proceedings in many Instances, while we were aiming, (in our infant State) to know and walk in the right Way of the Lord. Many that appeared forward in the Seperation fell into notorious, scandalous Sins:— Others there were that ran into Errors and Extremes, in Matters of Religion; holding to an absolute Knowledge of the Brethren, upon an invisible Evidence, as they called it.—Others there were that made Faith, Conscience, and Good Feeling in Religion, their Rule of Duty, and did not pay that Honor to the revealed Will of God, in his Word, as they ought to have done.— Some there were that held that Church Discipline might be proceeded in without visible Evidence to prove Facts alledged.—Some held that Ministers ought to have no previous Study before Preaching; but that they ought to have their Sermons immediately from God.—Others there were that seemed to strike at the Foundation of civil Government, to overthrow it entirely; and were for destroying human Learning, and even human Reason itself, as useless in Religion; and were for introducing unqualified Persons into the Ministry, upon the Belief, that their Qualifications were in Heaven, and would be sent down when they needed them.

WE have seen the Mischiefs that have taken Place among the Churches of our Profession and Connections; where they have thought their Knowledge, and Discernment of spiritual Things, was great, and infallible, being the Dictates of the Spirit of God, by Impulses or Suggestions (whether by a Medium or not) which is a Kind of Evidence, or Knowledge, too [Page]Spiritual and certain, to be subject to moral Evidence, Reason, or Scripture. * Mistakes and Delusions arising from this Source hath drawn off great Numbers from the Spirit and Principles of our Profession.—Yet through the distinguishing Goodness and Mercy of God to us, there is a Number, who have so far escaped the Snares and Devices of the Gates of Hell, in those searching and perilous Times, that we are agreed to declare our Understanding of the Times:— Our Agreement as to Articles of Faith:—And our Judgment respecting Church Discipline, as in the Sequel of this Book will appear.

Notes

‖

Note,—One of the Three, Mr. Thomas Denison, had been licouced, and recommended by some of the standing Ministers, as a man qualified to preach the Gospel: Had also been ordained Pastor of a Baptist Church in Ashford, by the Rev. Dr. Thomas Green, of Dorcester, and the Rev. Ebenezer Moulten, of Brimfield.

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*

We are sensible that Retractions of this Nature are not common, and the Path is attended with Danger.—Mankind are so apt, from one Extream to hasten into another. However, it is made our Duty to confess our Faults one to another. The Scripture History of the Church of God sets us an Example: See the unreserved Simplicity with which it relates the Errors, Corruptions, and Delusions, that prevailed and took Place, both among the Friends and Foes of the Work and Cause of God.

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An Account of some Events that have brought to pass great Overtures in the Established CHURCHES.

AS to the Established Churches, such Events have taken Place as have reduced the Establishment to little more than a Toleration as to Power of Action.— The most rigorous Laws are become obsolete, or superseded by Laws granting Liberty of Conscience:— So that settling and maintaining Ministers in the Law way, is in a great Measure out of Practice.

[Page] THE Preaching and Printing concerning the Nature of Christ's Church and Kingdom; that it is not of this World, and that civil Magistracy hath no Jurisdiction over the Church of Christ as such; together with what has taken Place, by Means of the National Disputes, about the natural and civil Rights and Liberties of Mankind; hath so convinced the Minds and Consciences of People in general, that civil Establishments of Religion, and coercive Measures can be no Advantage to the Building of Christ's Kingdom, but the contrary.—The Effects and Consequences of Penalties, and Force to compel to Uniformity, upon the Plan of the established Constitution, abundently shews those Measures to be utterly inconsistent with that Unity, and brotherly Love which is absolutely Necessary to the Being of Christ's Church.

UPON Trial it hath been found that where Ministers have been settled by the Power of the established Constitution, in many Instances it hath occasioned warm Debates, Divisions, and Seperations unavoidably.— And where the Settlement, and Salary of Societies Ministers have been destrained by Law, it hath occasioned great and grevious Complaints of Injustice, of Cruelty, and Oppression: And the Ministers have been reproached as Hirelings, and unmerciful: And hence all Harmony and brotherly Love is no more.—And where People have been fined, and imprisoned, for not hearing, or attending upon the Preaching of the Parish Minister, on the Sabbath; or attending a religious Meeting in a Seperate Assembly; or Ministers for Preaching the Gospel to worshipping Assemblies, without Approbation, according to the established Constitution, [Page]have been the Causes of such Grief, and Offence, and produced such Animosities and Division, as never could be removed, if the Operation of the established Constitution was continued.

THOSE Debates and Labours abovesaid, have plunged many Societies and Churches into such Divisions and Confusion, with Regard to exercising the Power of the Establishment, as rendered it utterly impracticable. The Body of the People being convinced that it was inconsistent with Righteousness and Peace, civil or religious; have refused to carry it into Execution; which has providentially opened a way for Reformation: The Churches being disunited with the World, are at Liberty to manage the Affairs of Christ's Kingdom, according to his Law. A goodly Number of Churches have not only renounced and turned away from following the Laws of the Constitution; but the Traditions of the Churches also; † and maintain and follow the Doctrines and Discipline of Christianity in some good Measure, as held forth in the Word of God.

THUS we have given a brief historical Relation of Events, of a religious Nature, that have taken place in the State of Connecticut, in particular, as well as those that have been of a more general Nature, abroad [Page]in our Land. And here we would take Occasion, to declare our Sentiment in [...] Things, wherein we have been wrongfully represented, to our great Injury. And

FIRST. It hath been generally received among People, that we have embraced some new Opinions, both with Respect to Faith and Practice. But that the World of Mankind may be undeceived in this Affair, we say, that notwithstanding, there hath been many Errors, among those that have been called Seperates, as hath been before related; yet as Churches, we have ever acknowledged Westminster Confession of Faith; and Cambridge Platform of Church Discipline, as to the Substance of them (some few Things excepted) to orthodox Systems of Faith, and Practice, as in the [...] may appear. Yet after all, we hold no Creeds, or Confessions of Faith, to be binding upon us, any farther than they agree with the Word of God, contained in the Scriptures of the Old and New Testaments.

SECOND. We have been represented, as holding to an absolute Knowledge of the Brethren; and that we admit none into our Churches, but such as we know to be real Saints. Therefore we say, notwithstanding there has been Persons of our Profession, that have held to absolute Knowledge of the Brethren, as hath been related: Yet as Churches we are so far from pretending to know the good Estate of one another's Souls absolutely, that we do not suppose it even Necessary, in the Admission of Members to our Communion, that we must certainly know, that they are truly godly, or gracious Persons. Yet it hath ever been our Opinion, that unconverted, or unregenerate Persons, [Page]have no Right to Membership in the Church of Christ so as to be admitted to the special Ordinances of the Gospel. That for a Person to feel in himself, a Right before God, to Membership in his visible Church, it is necessary, that he be well satisfied in his own Mind, that his Heart is disposed to Love, Fear, and serve God. That upon the best Evidence, or Judgment he [...] of himself, he hath been made a Partaker of this Repentance towards God, and Faith towards our Lord Jesus Christ, that the Word of God holds forth as Necessary to Salvation. That these Things are what he is to make Profession, or Confession of, before the Church; as well as a general Belief of the Gospel, and a Subjection to Jesus Christ.

NOW in order for a Church to receive a Person into Membership, it is Necessary, that they be well satisfied of the Truth and Reality of what he professes to have; and the most proper Means to be attended to, in Order to obtain a Satisfaction, is to examine the Person, into his Knowledge of his lost and undone Estate by Nature; and of the Way of Salvation through a Redeemer; and of the Exercises of his Heart towards God: And also to consider and view the Life, and Conversation of the Person in the World. In which Things, if the Church be satisfied, they have good Right to extend their Charity to such an One, as a real Disciple of Jesus Christ, without pretending to an absolute Knowledge, of the good Estate of his Soul.

THIRD. It hath been generally received, that we hold, that every Brother in the Church, hath a Right to preach, pray, and exhort publickly in the Church. [Page]Now to set this Affair in a true Light, we say, that we believe it to be the Duty of all professing Christians, to let their Light shine in the World, so that their Life, and Conversation, might be one continued Preachment to others: But that every Brother hath a Right to set up to be a Publick Teacher, or Exhorter in the Church, we deny. It is our Opinion, that all those Brethren in a Church, that have Gifts given them, that are for the Edification of the Church, ought to be improved in the Church, in their proper Place; and to be subject to the Government and Direction of the Church. And in order that a Church may know the Gifts they have amongst them, it is necessary that there be an open Door for the Proof, and Trial of those Gifts that they have; and when the Church has made Proof and Trial of the Gifts, and Abilities of any one Brother, and find them to be for the Edification of the Church; then the Church ought to approve of them, by giving them their Fellowship, or Approbation to improve their Gists among them, and to recommend them to the Acceptance of others. —And this we apprehend is a sufficient Licence, for any Man to preach, as a Candidate for the Gospel Ministry. And as to our Opinion of the Ordination of Church Officers, see our Heads of Agreement.

FOURTH. We have been traduced, as being a Sect of Professors, that say to all other Denominations of Christian Professors, stand by yourselves, for we are more Holy than you.

THEREFORE, to set this Matter in a true Light, we say, that in order for Communion among Churches, [Page]as Churches of Christ, it is necessary, that the Churches so communing, ought to make the Christian Profession; without which no Body, or Society of People, can properly be said to be a visible Church of Christ. That the Christian Profession principally consists, in a professed Heart Subjection to Jesus Christ, as their rightful Lord and Sovereign, to be ruled, and governed by his Law prescribed in his Word. Now we conclude, that a Profession of Heart Subjection to Jesus Christ, and his Law, includes in it, a Profession of being Friends to Jesus Christ; and a Profession of being Friends to Jesus Christ, includes in it a Profession of being regenerated or born again. Therefore all such as call themselves Churches of Christ, and do not make the above Profession, cannot properly be said to be visible Churches of Christ. Neither is it possible in the Nature of Things, to make a Person, a visible Member of a visible Church of Christ, so long as he, or she, profess themselves to be in a State of unregeneracy. Therefore, we suppose, that we have no Scripture Warrant, to hold Communion in special Ordinances, with such Churches, as profess that Faith, and Repentance, are not absolutely necessary to qualify Persons for Membership in Christ's Church; and a Profession of the same necessary, in order to their being admitted, as Members in his visible Church.

BUT as their is a Number of Churches in this State, that we have before mentioned, that are called Standing Churches, that are disintangled from the Law established Constitution; and make the Christian Profession as above said, and practice accordingly; with all such Churches we could freely hold Communion, [Page]although they may differ from us in some Things respecting Church Discipline, that are of a lesser Moment. And as there has been of late, a Pamphlet, published by the Presbytery of Morris County, intitled "A View of a Christian Church, and Church Government." We take this Method to declare our Approbation of said Book, in all those Things that are essential to the Being of a visible Church; though there are some Things in said Book, respecting Church Government, that are of a subordinate Nature, that we are not so well agreed in; yet we see no just Cause, why we could not freely hold Communion, with Churches formed on such a Plan, as is therein described.

AND as to our Baptist Brethren, we are free to hold occasional Communion, with such as are regular Churches, and make the Christian Profession as above said; and acknowledge us to be Baptised Churches, and own the Morality of the Ten Commands of the Decalogue.

Notes

†

The traditional Custom of admitting Church Members, without requiring a credible Profassion of their Faith, is laid aside; and they practice according to Mr. Edwards, and others, who maintain visible Saintship, necessary for Communion; neither do they admit Persons to be only half way Members, nor baptize any but visible Believers, and their Housholds.

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Our MOTIVES for publishing the foregoing HISTORICAL NARRATIVE, And DECLARATION, are as follow, viz.

THE Overtures, Alterations, and Reformations, that have taken Place in the Churches, since the Great Reformation, and of our Seperation, with respect to Exertions to support, and maintain the Established Constitution, are such, that the young and rising Generation, could form no just Idea of the Reasons we had, [Page]for our dissenting from the Established Churches, without some such Means of Knowledge; nor what Series of Events, hath brought so many of the Ministers, and Churches, from so wide a Breach, to be so united and agreed, both in Doctrine and Practice, as they now appear to be. It may be justly said, it is the Lord's Doings, and it is marvelous in our Eyes; how the Lord hath wrought to make Breaches in the strong Holds of Tradition, formed by Civil, or Ecclesiastical Powers, joining to established Uniformity in Religion, and to establish it by Power. And on the other Hand, how he hath defeated the Wiles of the Devil, who came forth as an Angel of Light, declaring for Liberty, and Spirituality, casting out a Flood of Delusions, and damnable Heresies, by which many have been defiled, and the Way of Truth, evil spoken of, and the honest Inquirer at a loss to know what to think, or which Way to walk.

MANY of us yet alive, having been Eye Witnesses of these Things, have thought it our Duty to declare them, for the Glory of God, for the Comfort and Establishment of the Church; and for the Instruction, and Improvement of the present and rising Generation.

WE offer in Vindication of our Conduct, in seperating from the Established Churches, as followeth, viz. The Grounds of our having Scruples of Conscience, to continue in their Fellowship, and Communion, hath been already declared, in the Description given of the Constitution, and Practice of the Established Churches in those Times.

[Page] FOR any One to withdraw, from the Communion of a Church he had covenanted with, when there was no sufficient Grounds for Scruples of Conscience in continuing:—Or to separate abruptly, without using proper Means to have his Scruples removed, or Causes of Grief redressed:—Or from a contentious, schismatical Spirit, would be sinful and disorderly Walking.

BUT when there are just Causes for Scruples; and due Pains have been taken to remove them; and it cannot be obtained, withdrawing becomes prudent, and necessary, for Two Reasons:—First, By continuing he must give Fellowship to an Act of Worship, which in his own View is contrary to the Will of God; and thereby his Conscience be defiled:—Second, It would be sinful Neglect of serving God, in the Manner he in his own Conscience believes he ought to do.

FOR a more full Explication, and to show that our Separation was not a new and unjustifiable Proceedure, we would refer the Reader to the Preface of Cambridge Platform:—The whole Spirit and Argument of which justifies our Conduct. They, under a Fifth Particular cite a Passage from Dr. Ames in his 4th Book, Conscience, Chap. 14, No. 16.—"If any Man (saith he) wronged with unjust Vexation, or providing for his own Edification, or in Testimony against Sin, depart from a Church where some Evils are tolerated, and join himself to another more Pure, yet without condemning the Church he leaveth; he is not therefore to be held as a Schismatick, or as guilty of any other Sin." The Preface explains him, and says, "When either through weariness of unjust Vexation, or in Way of Provision [Page]for his own Edification, or in Testimony against Sin, he joineth himself to another Congregation more reformed: Any one of these he judgeth a lawful Cause of Departure, though all of them do not concur together," &c.

As to our publishing Heads of Agreement, respecting the Prerogatives, and Discipline of Christ's Church; we look upon it both Useful and Necessary, in order to the Fellowship of Churches, that they may exercise Charity, and Acts of Fellowship, one towards another, as Occasion may serve, with better Judgment, Satisfaction and Comfort. It also may be useful to particular Churches, for their greater Agreement in Understanding uniform and harmonious Proceedings, with respect to Order, Ordinances, Worship, and Discipline in the Church. Notwithstanding it can make nothing right, or binding, but what is made so by the Word of God. Hence it can Amount to no more, and is only an Expression of our Judgment of the Rule of God's Word.

OUR acknowledging the Confession of Faith, agreed upon by the Synod at Boston, May 12, 1680, and the longer, and shorter Chatechisms, agreed upon by the Assembly of Divines at Westminster; shows that we are of the same Faith of our Protestant Brethren. And as Unity in the Faith of Jesus, is honorary to him; so Unity in the Profession of it declares his Glory, and is a Means of Christian Charity, Fellowship, and mutual Edification. We therefore chearfully join with our Brethren, in confessing our Faith in the Doctrines of Christ, agreeable to the Systems above referred to.

HEADS OF AGREEMENT, Entered into by a Number of STRICT CONGREGATIONAL CHURCHES, convened, by Delegation, at KILLINGLY, Sept. 19, 1781.

[Page]

I. Of a Confession of Faith.

WE agree to the Confession of Faith, agreed upon by the Synod at Boston, May 12, 1680, and to the longer and shorter Catechisms, agreed upon by the Assembly of Divines at Westminster, as orthodox Systems of the Doctrines of the Christian Religion, as to the Substance of them. Ever holding the Word of God, contained in the Scriptures of the Old and New Testaments, to be the only perfect Rule of Faith and Practice.

II. OF the Church in general,

THAT the Word Church, is used to signify the whole Body of the Elect, or Saints, both in Heaven, and Earth, who are united in Christ as their Head, and by one Spirit baptised into one Body, that is the Body of Christ, Heb. 12, 22, 23.

III. OF the Catholic visible Church.

THERE is a Catholic visible Church, viz. The Company of those who profess the Christian Faith, whether in Church Order or not; but there is no Political Catholic Church, the State of the Members of the visible Church, since the coming of Christ, being only Congregational.

[Page] IV. OF a particular Congregational Church.

A Congregational Church is a Part of the visible Church, consisting of a Company of Saints, by Calling, making a credible Profession of their Faith, and Repentance; united in one Body by an holy Covenant, for the Worship of God, and an Obedience to him in all his Ordinances and Institutions; and for the mutual Edification one of another, in the Fellowship of the Lord Jesus: As to its Quantity it ought not to be of greater Number than may ordinarily meet together conveniently in one Place, nor fewer than may conveniently carry on Church Work. Any One that joins to such a Church, must be baptised, profess Religion, satisfy the Church of the Credibility of their Profession; and covenant to walk with the Church, in the Observance of all Gospel Ordinances.

V. OF the Power or Privilege of a Congregational Church.

THAT a Church regularly gathered, and covenanted together, have good Right, full Power, and lawful Authority, delegated to them by Christ their rightful King, and Law giver, to act and transact every Thing within themselves, that is Necessary to their Well-being as a Church of Christ.—That there is no Jurisdiction, to which particular Churches are or ought to be subject, by Way of authoritative Censure; nor any other Church Power, extrinsical to such Churches, which they ought to depend on any other Sort of Men for the Exercise of. *

[Page] VI. OF the Exercise of Church Power.

THE Church of Christ exerciseth her Power or Privilege. 1st. By admitting her own Members. 2dly. By admonishing her Members in Case of Sin, and by excommunicating them in Case they become incorrigible in their Wickedness. 3dly. By chusing and ordaining her own Officers (Need so requiring) and in removing them from their Offices, in Case of Forseiture.

VII. OF Church Officers.

THAT there is two Offices appointed by Christ in his Church, viz. Bishops, and Deacons. The Words Bishop, Elder, Pastor, or Teacher, we understand to be so many Names for the same Office. In the Choice of Pastors, or Teachers, special Respect ought to be had to their Qualifications, as described in the Word of God, viz. Those Gifts and Virtues which the Scriptures requireth in Men that are to be elected into such Places. That Elders must be blameless, sober, apt to Teach, and endued with such other Qualifications as are laid down, 1 Tim. 3.2. Tit. 1.6—9. Deacons to be qualified as directed Acts 6.3.1 Tim. 3 8—11.

VIII. OF the Ordination of Church Officers.

ORDINATION is the putting a Person into the Place that he had a Right to before, by Election. In the Ordination of Pastors, or Elders, we judge it expedient that Imposition of Hands be performed by ordained Elders, if it can be obtained: But if not, it may be done by some of the Brethren, appointed thereunto by the Church. † Deacons also ought to be put into Office [Page]by Prayer, and some public Testimony given by the Church.

AFTER all the Debates that has been about the Right of Ordination, we can freely join with the Opinion of the Presbytery of Morris County, viz. "When we consider the Nature of Ordination, and the Right each Church has to choose their own Officers, it will appear, that it is not essential by whom they are introduced, after they are elected, and have accepted the Call of the Church."

IX. How Churches should proceed in Church Government.

THAT in Order to a Church's exercising that Power, or Privilege, that is radically in them as a Church, it is Necessary in Churches not furnished with proper Officers, that they appoint some proper Person to preside in Church Meetings, as Moderator, to lead the Church in those Affairs that may lye before them; but when a Church hath supplied itself with proper Officers, such as Pastor, or Deacon, or Deacons, it is the proper Work of a Pastor to lead in the Church, in all Matters of Church Government: But if the Pastor be disabled through Sickness or otherwise, from attending to his Duty in this Respect; or willfully refuse when desired by the Church, it appears most reasonable that it is the Deacon's Duty to lead as Moderator in Matters of Church Government. But that any Officer in the Church, or all its Officers, by Virtue of their Office, have a Right to negative the Church in Matters of Church Government, we entirely disapprove.

[Page] X. OF the Work and Duty of Pastors and Deacons.

FIRST, Of the Pastors Work and Duty.—It appears that it is not only the Pastors Work and Duty to preside in Matters of Church Government; but also to feed the Flock with Knowledge and Understanding: This appears of great Importance in the Discharge of their Duty, that they rightly divide the Word of Truth, and give to every one a Portion in due Season. The Teaching and Preaching the Word of God is an Ordinance of his own appointing; and is a special Means in the Hand of the Spirit, for the Conviction and Conversion of Sinners; and of building up the Saints, in their most holy Faith. Therefore, the Apostle gives it in Charge to Timothy, 2 Epis. c. 4. v. 2. "Preach the Word." Tit. 2.1. "But speak thou the Things, which become sound Doctrine." Wherefore, it appears to us essential to the Well-being of a Church that they be well provided with a sound, orthodox Ministry, among them.—Pastors should guide and conduct the Flock, in the Paths of Truth and Duty.— Pastors should watch for and over the Flock, Heb. 13.17. —Pastors should warn the Flock of Danger from the World, from Satan, and from the Corruptions of their own Hearts.—Pastors should administer the Seals unto the Flock, such as Baptism, and the Lord's Supper.—Pastors should pray for the Flock, and bless the Flock in the Name of the Lord.—Pastors should pity the Flock, and carry it gently and meekly towards them.—Pastors should keep up a good Opinion of, and have an high Esteem of the Flock; and should suit their Discourses to the several. Circumstances and Capacities of the Flock.—In a Word, Pastors should [Page]in all Things approve themselves the Ministers of God, 2 Cor 3.2.

SECOND, Of the Work and Duty of Deacons.— The Work and Duty of Deacons in the Church, appears most plain to us in the Scriptures, to be an Assistant to the Ministry; and that it is not altogether confined to the Temporalities of the Church, but may as Occasion and Necessity may require, be improved in Spiritual Services in the Church, according to the several Gifts, and Abilities bestowed upon them.

XI. SEVERAL Articles of Agreement, respecting the Conduct and Behaviour of our Church, one towards another.

1. WE agree that particular Churches ought not to walk so distinct, and separate from each other, as not to have Care and Tenderness one towards the other; but ought by mutual Advice and brotherly Intercourse, to strengthen and encourage each others Hearts and Hands in the Ways of the Lord.

2. THAT none of our Churches shall be subordinate to one another; each being endued with Equality of Power from Jesus Christ.

3. THAT known Members of particular Churches, that we have already declared we are willing to hold Communion with, as well as those who are of our particular Churches; may have occasional Communion in the Ordinances of the Gospel, unless there be some just Objection.

[Page] 4. THAT we will not admit any one to be a Member of our particular Churches, that hath joined himself to another; without Endeavours of mutual Satisfaction of the Church concerned.

5. THAT we will be most willing and ready to give an Account of our Church Proceedings to each other when desired; for preventing, or removing, any Offences that may arise among us. Likewise we shall be ready to give the right Hand of Fellowship, and walk together, according to the Gospel Rules of Communion of Churches; and also to assist each other, by our Advice and Counsel, when desired, or called thereunto.

6. THAT in order to maintain Fellowship and Union among the Churches, and for the Assistance of each other, in some difficult Cases, it is expedient that Churches meet together by their Delegates, or otherways, to consult, and advise with each other about such Things, as shall be for their general Good and Benefit.

7. THAT when any of our Churches, shall in the Providence of God, be destitute of Ordained Pastors among them, that those who are favoured with Pastors, will be most ready upon their Desire, to afford them Help, and Assistance, by giving our Pastors Fellowship to administer the Word, and Sacrements to them occasionally.

8. THAT it is agreeable to the Scriptures, that a Church may (Need so requiring) have more than one Pastor ordained over them, at one and the same Time.

[Page] 9. THAT we will be known among ourselves, and others, by the Name of Strict Congregational Churches.

10. THAT we will have a General Meeting of our several Churches, by Delegation, annually on the Third Wednesday of September, for the Purpose abovesaid; the First to be at Plainfield, September next.

XII. OF the Support of the Gospel Ministry.

IT is our Opinion, that the Support of the Gospel Ministry, is a Duty enjoined upon those who are favoured with the Gospel; that all who are taught in the Word, ought (according to their several Abilities) to communicate to him that teacheth in all good Things; and can no more be dispensed with, than any other Duty required in the Word of God: That this Duty ought to be discharged, by those upon whom it lyeth, in the most just and equitable Way, according as God hath prospered them in the Things of this Life; and can never be discharged acceptable to God, but by the free, voluntary Act of him that doth it. Therefore we wholly disapprove of all Use of Civil Law, in forcing Persons to support the Gospel Ministry; nor do we think that the Exercise of Church Censures upon its Members, will ever answer any good Purpose in this Affair, except when Church Members, have laid themselves under a personal, voluntary Obligation, in which Case, if they refuse to fulfil their Engagements (without just Cause) they may be proceeded against, as in any other Breaches of Promise. We apprehend that God hath reserved the Punishment of t [...] Sin in his own Hand, as in many other Cases, and he doth it various Ways; sometimes by sending a Curse upon [Page]People in their Persons, Families, or Estates; sometimes by suffering the Gospel to become a Savour of Death to them; sometimes by leaving them destitute of any Desire to hear the Gospel; sometimes by sending a Famine of hearing the Word; and finally if dying in Impenitency, they must expect to meet the great Author of the Gospel, with this solemn Charge, "I was an hungry, and ye fed me not, naked and ye cloathed me not," therefore "depart from me ye Cursed," &c. Some Questions naturally arise. Quest. 1st. What if People are able to support the Gospel Ministry, but are not disposed to do it, and so neglect it? Ans. Their want of Disposition is their Sin, and their Neglect is the Fruit and Evidence of their Sin. Quest. 2d. What shall a Minister do, that is ordained over such a Church? Ans. After due Labour with them, shake off the Dust off his Feet for a Testimony against them, and depart from them. Quest. 3d. What if a Church, and Society, be willing to support the Gospel Ministry, but are poor, and unable to do it? Ans. It is accepted according to what a Man hath, and not according to what he hath not, if there be first a willing Mind. And it is one of the Excellencies of the Gospel, that the Poor have it preached to them, while on the other Hand, the Rich will be sent empty away.

EVERY Church, ought to adopt such Modes of supporting the Gospel Ministry among them, as appears most agreeable to the Word of God, and to their own Circumstances.

Notes

*

This is exactly agreeable to the Opinion of our Forefathers in the First Settlement of New England. See Hutchinson's History of the Massachusetts Bay. Page 420.

↵

†

This was the Opinion of our Fore-Fathers. See Hutchinson's History, Page 433, and also their Practice, Page 425.

↵

A SERIOUS ADDRESS. WE, ELDERS, and MESSENGERS, of a Number of Strict Congregational Churches, convened At KILLINGLY, September 19, 1781, take this Method to address ourselves to the several Churches, we respectively belong unto.

[Page]

BELOVED BRETHREN, and FRIENDS,

YOU cannot be insensible, that Forty Years are expired, since the Great Reformation took Place in our Land, and of the Difficulties we had to pa [...] through in our Infant State, from Civil, and Ecclesiastical Powers, uniting their Strength, to crush the Reformation that was then going on; and the many Embarrassments that attended us from Persons among ourselves; and of the earnest Cries that were then going up to God for Deliverance, that we might [...] God in Righteousness, and true Holiness all the [...] of our Lives. You cannot be insensible, how the [...] hath wrought for our Deliverance, by letting in [...] into the Minds of our fellow Men, and inclining [...] Hearts to favour our righteous Cause, or rather [...] righteous Cause of God, in our sinful Hands; how [...] Lord hath inclined the Hearts of our Rulers, to [...] us Freedom in some good Measure, from those impressions that we were under, and the Encouragement that we have still to Hope, that they will make Freedom more compleat, by granting to Church [...] our Denomination in their Infant State, or [...] the Providence of God) they may be deprived of ordained Ministers among them, the same Liberty [...] [Page]to organized Churches. And how the Lord hath inclined many of the established Ministers, and Churches, to adopt the same Principles, and Practice in Reformation, that first influenced us.

WHEN we consider these Things, it seems we must be guilty of the greatest Ingratitude to God, if we do not offer a Tribute of Praise to him, and live to his Glory.

WE earnestly recommend to you, to make the Word of God your Rule, and to put away every Thing from your Faith, and Practice, that wont bear the Test by that Standard of Truth. We recommend to you to put away all rash, and party Zeal, in Matters of Religion; and to be cloathed with an humble, meek, and quiet Spirit, which is in the Sight of God of great Price. To speak Evil of no Man, and especially not to traduce any Sect of Protestant Professors, by the hard harsh Names of Babylon, and Antichrist; knowing that others have as good a Right, to think and act for themselves as we have. But let us endeavour in Meekness, to instruct those that we think are out of the Way. We would put you in mind of the Sin of speaking Evil of Civil Rulers, a Sin that is too much prevailing at this Day we live in: It is a special Command of God, not to revile the Gods, nor speak Evil of the Ruler of thy People. We ought to consider that they are but Men, and the many Embarrassments that attend their Administration, in this Day of Trouble, and Perplexity, and to pray for them according to the Direction given in the Gospel.

[Page] WE recommend to you to cultivate Peace and Harmony among yourselves, and to follow Peace with all Men, and Holiness, without which no Man can see the Lord. And that you carefully guard against those damnable Errors, and Heresies, that are spreading in our Land in this Day we live in; especially the Doctrine of Universal Salvation, that is making such Progress in this Day.

WE recommend to you Carefulness in Church Discipline, according to the Word of God, that all Miscarriages may be corrected: That all Practices that have the least Tendency to weaken the Union, and Fellowship of Churches, one with another be carefully avoided: That mutual Help, and Assistance, be afforded to each other in a sisterly Way, so that we may be like a Fountain of Gardens, or like Ezekiel's Chambers, Door against Door, denoting their Fellowship, and Communion one with another.

WE would also recommend to your particular Consideration, and Attention, the Duty that lyeth upon Parents, and Churches, towards baptised Children. It is with the greatest Sorrow, and Pain, that we see so many of our baptised Children, indulging themselves in the Sins of these Times; some in Taverns, drinking with the Drunkards, others chanting to the Sound of the Viol, others perhaps cursing and swearing, and blaspheming the God that made them; others indulging themselves in the vain, foolish Customs, and Fashions of the World; Zion's Children with their stretched forth Necks, and wanton gaudy Dress, appearing more like Babel's Sons, and Daughters, than like the Children of the Church of Christ, and little or [Page]no Pains taken by their Parents, or Church, to restrain them. Beloved Brethren, you cannot be insensible of the Covenant Obligations you are under, to train up your Children, in the Nurture, and Admonition of the Lord, and how much there is depending upon the Discharge of your Duty in this Respect, as it has Respect to the declarative Glory of God, your own Peace and Comfort in this World; and the Welfare and Happiness of your Children in the World to come. Therefore we pray God, to impress your Duty upon you, and enable you to discharge the same faithfully.

FINALLY, Brethren, we would earnestly recommend to you practical Piety, and Godliness, in all the Branches of it, as it respects your Duty to God, to yourselves, and to Mankind in general; practical Godliness is the final, and last Evidence you can give of your being the chaste Spouse, or true Church of Christ: And we earnestly pray, that God would succeed you in reforming every Thing that is amiss among you, and cleanse you from all Sin, and bring you to possess that Rest, that remains for the People of God. Which may God hasten in his own Time.

AMEN.

A LETTER from a Gentleman, on the Subject of ORDINATION.

[Page]

SIR,

I Have been informed, that you are one of the Committee appointed by the Strict Congregational Churches, to prepare a Draught for publick Print, designed to shew in what Light they view themselves, and ought to be viewed by others, with Respect to their religious Sentiments, and Practice.

PERHAPS there is no one Point, that you will have Occasion to declare any Thing about, that must undergo such a critical Examination, and be so liable to Censure, as that of the Ordination of Ministers. For it is very obvious, that whenever the Christian Religion hath been established by Civil Law, whether Papist, or Protestant, it hath been made an Engine of Cruelty, and Oppression; and when Numbers have dissented, and separated from the Communion of the Established Order, professing to be reformed, the Standing Order never fails to object against the Ministers, improved by the Dissenters; and the Objection chiefly relied upon to bear all down before it is, "that their Ordinations are invalid, they were not ordained by Apostolick, or Presbyterian Authority; by which all Ministerial Power, and Right for official Administrations are given, and conveyed." Therefore, they act without Commission, and their Administrations empty, and useless, presumptuous, and wicked. Thus the established Clergy clamour at the Ordinations of the Dissenters, and no marvel, for their own Honour, and Interest, under [Page]such Circumstances makes it necessary for their own Support. And the dissenting Party have as constantly plead, that the Church hath Right to choose, and ordain her own Officers, esteeming Scripture Qualifications, holy and spiritual Administrations, more essential than any particular Mode of Ordination; which they esteem a Work of Order, not of Office.

HOWEVER, it may be observed, that when the Dissenters Circumstances admit of it, they invariably improve Ministers, in the Ordination of Ministers, as others has done before, and so their Sentiments, and Practice, keep Pace with their Circumstances: And when they have obtained a Civil Establishment, they have become oppressive, and cruel; and so another Separation becomes necessary: And when it hath taken Place, the old Dispute about Ordination, is disputed over again; each Party maintaining agreeable to their present Circumstances, and thus the Dispute has gone round, and round again, as though it was the great Axis, upon which all revealed Religion turned: Although the Bible no where mentions such Ordination, as the Criterion by which Christ's Ministers should be known, or necessary to make their Administration valid.

YET it is very evident, from the Bible, that Men designed for, and employed in any public Branch of Ministry, in the Church, were for the most Part ordained, sooner or later, somehow or other, by whole Congregations, or by particular Officers, or sometimes by a Presbytery. For a more clear View of this Matter, I will point you out a Number of Scripture [Page]Instances, Numb. 8.10, The whole Congregation laid their Hands upon the Levites, in their Installment to the Service of the Tabernacle. Numb. 11.25.26, The Seventy Elders were ordained, or put into Office, by a solemn Assembly, when there was no laying on of Hands. Numb. [...]7.18.19, Moses laid his Hands upon Joshua, and gave him a Charge to establish him in Office as his Successor. 1st. Chron. 9.22, David, and Samuel, ordained a Number of Porters, and no Ceremony mentioned. Heb. 5.1, It is said, every High Priest taken from among Men, is ordained for Men, in Things pertaining to God. The High Priest's Ordination was performed, by the pouring on, or anointing him with the Holy Oil, see Exod. 30.30.

NEW Testament Ordinations also, were variously performed. The Ordination of an Apostle in Judah's room, Acts 1.22, and 26. was done by a solemn Lottery. The Ordination of the Seven, Acts 6.6. was by Prayer, and the laying on of the Apostle's Hands. Acts 13.3. The Ordination of Paul, and Barnabas, for a Tour of Ministration among the Heathen, was by Fasting, Prayer, and the laying on of Hands. Acts 14.23, It is said they ordained them Elders in every Church; the Manner was (saith Mr. Bragg) by lifting up the Hands, by which they were publickly chosen: They also fasted, and prayed, and commended them to the Lord. Tit. 1.5, Titus was left at Crete to ordain Elders; the Manner how is not declared, but their Qualifications are expressed, which must refer to their being chosen, which might be no small Part of their Ordination. Tim. 4.14, Timothy was ordained by the laying on of the Hands of the Presbytery; [Page]the only Instance of Ordination by their Hands mentioned in the Bible.

IN those Instances above quoted, it is evident, that there were divers Modes, and Forms, used by Men of divers Characters and Stations in the Church; and probably with Reference to the Diversity of Gifts, and Office-Work, they were designed for.

UPON the Whole we may learn, it is certain, the Church in Order to its Well-Being, must be furnished with able Officers; and they are promised, but the Manner how they shall be ordained, or by whose Hands, is not assertained in the Bible. Therefore, Christian Prudence ought to be used, and the Business performed in the most rational, Christian Manner Circumstances will admit.

NOW, Sir, I will declare what, in my Judgment, is a scriptural, rational Proceedure, in the Ordination of a Gospel Minister, with Reference to his Connections and Work. The Ordination of a Church Officer, is putting him into, or declaring him to be in Holy Orders, in and over one Church, for the Work of the Ministry; and if it may be, in the Fellowship of other Churches, for occasional Services. The Ordination, or Installment of Church Officers, ordinarily implies a public recommending them to God, and the Word of his Grace, for the Work they are designed for, in the Fellowship of the Church, or Churches. Fasting and Prayer, the Word of God preached upon the Occasion, are with great Propriety.

WE may lay on Hands in Ordination, but should mean no more, than a religious, solemn Gesture, formerly [Page]used by good Men, in pronouncing their Benedictions, and giving their Charges, and Advice, to their Children, as well as Ministers, and others: And we should repeat, and lay before them the Rule of their Duty, and the Charge to be faithful, as it stands in the New Testament, with a Declaration of Fellowship, and Engagements of Assistance, in the great Work of the Gospel Ministry.

ORDINATION implieth, a religious declaring, and recognizing the Spiritual Union, and Agreement, which had before taken Place, between the Pastor, and Flock. Ordination in the ordinary Way, doth not give ministerial Gifts, or Grace; and therefore cannot be the Basis of that Union, which is essentially necessary in that Relation. But where that Union hath taken Place, if the Fellowship, and Assistance of neighbouring Churches, and Ministers, cannot be obtained, it is the Church's Duty, by some chosen from amongst themselves to perform such Religious Service as they are able, suitable to the Occasion; in order, publickly to establish their Minister's Character among themselves; and may properly be called a private Ordination. Yet upon the Plan of Catholic Communion, and Fellowship among all the Churches of the Saints, their Ministers ought to be established in the Fellowship of all the Churches in the Vicinity, to administer occasionally amongst them.

THEREFORE with regard to Order, and a rational Foundation for ministerial Usefulness among the Churches in general, they should be ordained in the Presence, and by the Assistance and Fellowship of neighbouring Churches and Ministers. Nevertheless, if any one Church call and ordain a Minister duly [Page]qualified and in a decent Manner without any Assistance of other Churches, there is no Objection justly to be made against his having Office-Right to administer in that Church. But he cannot from hence administer occasionally, as an Officer, in Fellowship in any other Church; because the Jurisdiction of his Ordination, was circumscribed to one Church only.

BUT notwithstanding such Deficiency in Ordination, whatever the Cause might be, if other Churches and Ministers become acquainted with such Church and Minister, and find them walking according to Truth of the Gospel; and willing to have their Minister's Ordination compleated, so as to establish his Character in the Fellowship of all the Churches, it is their Duty to take Order by common Consent, in convenient Time, to give Fellowship to his Ordination by his own Church; and so establish his Character, as a Minister of Christ, in the Fellowship of the Churches in general: And so the Work is finished, which might have been as well done, and more conveniently all at once, if neighbouring Churches and Ministers had been present at his first Installment. The Ordination of a Gospel Minister, in Fellowship of the Churches, implies the joint Act of two distinct Jurisdictions: One is the Church, where he is specially sixed, which is an entire Jurisdiction by itself: The other is the catholic, occasional Communion and Fellowship of the Churches in general: Each Jurisdiction managing the Parts of Ordination belonging to their Deparments, will make a uniform System of Fellowship in the Profession and Practice of Christianity, relative to the Ordination of Gospel Ministers, and the great Dispute come to an End.

FINIS.

Information about this book

Title statement

An historical narrative and declaration, shewing the cause and rise of the Strict Congregational Churches in the State of Connecticut, and their present views, respecting several interesting matters of a religious nature. : Also, a profession of their faith, and several heads of agreement, respecting church discipline, agreed upon by a number of Strict Congregational Churches, convened by delegation at Killingly, September 19, 1781. : To which is added, an address to the several churches and a letter upon the subject of ordination. : Published by order of said churches. : [Three lines from Joshua]

Strict Congregational Churches in the State of Connecticut.

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI :

Date

2011-05.

ID [DLPS]

N13551

ID [TCP]

N13551

ID [STC]

Evans 17115

ID [NOTIS]

APV9474

ID [IMAGE-SET]

17115

ID [EVANS-CITATION]

99005109

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early American Imprints, 1639-1800 ; no. 17115.

Notes

(Evans-TCP ; no. N13551)

Transcribed from: (Readex Archive of Americana ; Early American Imprints, series I ; image set 17115)

Images scanned from Readex microprint and microform: (Early American imprints. First series ; no. 17115)

Source

— An historical narrative and declaration, shewing the cause and rise of the Strict Congregational Churches in the State of Connecticut, and their present views, respecting several interesting matters of a religious nature. : Also, a profession of their faith, and several heads of agreement, respecting church discipline, agreed upon by a number of Strict Congregational Churches, convened by delegation at Killingly, September 19, 1781. : To which is added, an address to the several churches and a letter upon the subject of ordination. : Published by order of said churches. : [Three lines from Joshua], Strict Congregational Churches in the State of Connecticut..

Extent

44 p. ; 18 cm.

Printed by Bennett Wheeler,,. Providence (Rhode Island) :: 1781..

Creation

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