Responsibility of pastors, another barrier.

to object to the call of a pastor; and every man's vote has equal influence in an election. The whole church being constituted judges and being qualified by intelligence and piety to act their parts, the danger of being imposed upon by an unsuitable man, is comparatively small; especially if the scrupulous care of our fathers in trying their candidates for settlement be imitated by their sons. *

But, should a pastor prove an unsound and dangerous man, his influence does not necessarily affect any church but his own and this has the power to discipline the of fender; and thus bring him to repentance for his errors, or at least to make known his true character, and thus impair his ability to injure others.

Thus does Congregationalism protect the churches from heresy and error. Thus does it provide a remedy, in case all previous caution should fail, for the extirpation of everything false and dangerous.

It is not denied, that notwithstanding all, errors in doctrine and practice, have crept into our churches. And into what denomination of professing Christians have they not gone? Who-what-can guard effectually against the depravity and deceitfulness of human nature? A Judas was among "the twelve." A Simon Magus, and “damnable heresies" corrupted the apostolic churches. Congregationalists claim not entire exemption from error. But, who shall cast the first stone at us? Shall the church of Rome? We point her to "the mark of the beast" upon her forehead. Shall the high-church Episcopacy of England? We beg her to stop long enough to reflect on the

* It was not uncommon for candidates for settlement to be on trial for several months, before they received a call. Our fathers had no fellowship with the touch-and-take system of modern days.

All systems, more or less exposed to heresy. Arminianism of Laud's administration, and the rapid strides which she made towards popery itself during his reign. Or if she prefer something of later date, we point to the admitted diversity of religious sentiment which now exists among her clergy; and this, too, upon fundamental points, in spite of her liturgy, and creed, and subscriptions, and test oaths. Shall the Protestant Episcopal church of this country, claim greater purity? Will it be denied, that even in this country, the line is becoming more and more distinct between high-church and low-church ?—that it is not uncommon even now, to designate their clergy as evangelical or Arminian?

The very extensive prevalence of Arianism and Unitarianism among the Presbyterians of England, and the diversity of sentiment which prevails in the Presbyterian church of the United States, prove the entire possibility of "grievous wolves" entering the Presbyterian fold, high as are its walls, guarded as are its entrances.

While, therefore, we claim not for our system of church order and discipline, that it is a complete defence from error, to which all denominations are more or less exposed, -we confidently believe that the Congregational churches of Great Britain and America will bear a favorable comparison, in point of purity, with those of any other denomination in either country.

It would be easy to swell this list of advantages of Congregationalism. The simplicity of its organization, and the directness and efficiency of its operations, might be dwelt upon; the absence of motives to pride and worldly ambition, which characterizes this organization; the motives to diligence and activity which it suggests to its clergy; and, above all, the powerful tendency of the system to make men truly pious, might be urged.

Conclusion-Pres. Oaks's commendation of Cong.

These, and other topics, might be discussed, perhaps, with advantage to readers-certainly with pleasure to the writer; but he has already far exceeded his intended limits; and, if anything like a just estimate of the system advocated in these pages, has been expressed, there can be no occasion to say more, to commend to the regard, to the confidence, to the love of the descendants of the Pilgrims of New England, a system which their fathers considered as essential to the highest welfare of their posterity, to the promotion of holiness in the land, and to the advancement of the Divine glory in the world.

I know not that I can better conclude this commendation of New England Congregationalism, than by quoting the words of the learned and pious Oaks, president of Harvard College from 1675 to 1681. In an election sermon he says: Consider what will be the end of receding or making a defection from the way of church government established among us. I profess, I look upon the discovery and settlement of the Congregational way, as the boon, the gratuity, the largess of Divine bounty, which the Lord graciously bestowed on his people, that followed Him into this wilderness; and a great part of the blessing on the head of Joseph, and of them who were separate from their brethren. These good people that came over, showed more love, zeal, and affectionate desire of communion with God in pure worship and ordinances, and did more in order to it than others; and the Lord did more for them, than for any people in the world, in showing them the pattern of His house, and the true scriptural way of church government and administrations. God was certainly in a more than ordinary way of favor present with his servants in laying of our foundations, and in settling the way of

Pres. Oaks's commendation of Congregationalism.

church order according to the will and appointment of Christ. Consider what will be the sad issue of revolting from the way fixed upon, to one extreme or to another, whether it be to Presbyterianism or Brownism; as for the Presbyterians, it must be acknowledged that there are among them, as pious, learned, sober, orthodox men, as the world affords; and that there is as much of the power of godliness among that party, and of the spirit of the good old Puritans, as among any people in the world. And for their way of church government, it must be confessed, that in the day of it, it was a very considerable step to reformation. The reformation in king Edward's days was then a blessed work.

"And the reformation of Geneva and Scotland was then a large step, and in many respects purer than the other. And for my part, I fully believe that the Congregational way far exceeds both, and is the highest step which has been taken towards reformation, and for the substance of it, it is the very same way that was established and practised in the primitive times, according to the institution of Jesus Christ." *

*

Magnalia, Vol. II. pp. 64, 65 (ed. 1820).

APPENDIX.

In the forms of letters and votes, etc. given in the following pages, I shall not, of course, be understood as settling the precise form in any given case; or, as intimating that a hundred other modes of expression, etc. may not be equally proper. But, having had occasion to know that intelligent church members are often at a loss how to express themselves suitably in communications of this description, I have thought that some brief forms would be acceptable, as guides to the general style, etc. of these communications. I have studied brevity for obvious reasons: should any judge these forms too skeleton-like, they can clothe them to their taste.