Ratio disciplinae, or The constitution of the Congregational churches

Front matter

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Preface

There is an account of the Order and Government of the Reformed churches of Bohemia, written by Commenius, and which bears the title of Ratio Discipline Fratrum Bohemorum. In imitation of that work, the treatise of the celebrated Cotton Mather, on the Government and Order of the Congregational churches, is entitled Ratio Discipline Fratrum Nov-Anglorum. As this treatise of Mather has ever been the subject of frequent reference and of great authority, it was thought advisable to retain the name of Ratio Discipline although the literal import of the words falls short of the extent of subjects, embraced in the present work.

A concise treatise on Congregational Order and Faith has , been long needed. The subject, in its full extent, is not embraced in any one ancient work, but must be gathered from all. Those works are scarce ; are written in an antiquated style; and are perplexed with propositions and discussions, which have never been sanctioned by the Usage of the churches. The writer has endeavoured to extract from them, according to the best of his judgment, the admitted principles and order of the sect ; hoping, that what has been written, may be of some service to the cause of religion, notwithstanding its defects. It would have been greatly pleasing to him, if some other person had made the attempt ; but he had been taught, both by his own experience and by the testimony of others that the subject had already been neglected too long. A sense of duty, therefore, led him to the undertaking, although it was engaged in with reluctance ; and he now, with sincere desires for their welfare, submits it to the candour of the churches*

THOMAS C. UPHAM.

Bowdoin College, (Maine,) April, 1829,

Chapter I. Origin Of Churches

§ 1. General nature of a church,

2. Reasons (ending to the introduction of a church state,

3. Light of nature in reference to this subject,

4. Of an objection sometimes made,

5. Of man as a religious being,

6. Of man as a social being,

7. Social religious worship deduced from the light of

nature,

8. Of the need of Revelation,

9. Authority, &c for a church state in the New Tes-

tament,

10. General internal constitution of a church,

11. Characteristics of a true church,

12. Concluding remarks, &c.

Chapter II. Congregational Churches

j 13. Of the visible and invisible church,

14. No immutable form prescribed to the visible church,

15. "Varieties of form and sects,

16. Foundation or authorities of the Congregational system.

17. Fundamental principles of the Congregationalists,

18. Remarks on the preceding general principles,

19. Facts on the origin of Congregational churches,

20. Of the name, Independents, sometimes given,

21. Origin and Import of the name, Congregationalists,

22. Views of Congregationalists in respect to the primitive

churches, 23. Of the churches immediately after the Apostolic age.

Chapter III. Gathering Of Churches

» 24. Duty of Christians to enter into a church state,

25. Qualifications of church members,

26. Testimonies of Congregational writers on this subject,

27. Numbers requisite for a church gathering,

28. Of articles of belief,

29. Of the covenant and grounds of the same.. Ǥ0. Cevenants authorized by scripture,

CONTENTS.

31. Sentiments of the Primitive and of foreign churches,

32. Method of Proceeding; day of Prayer, &c.

33. Assistance from the neighboring churches , Note. Form of a letter missive,

34. Of the public religious exercises,

35. Forms of church articles and covenants.

Chapter IV. Church Officers

36. Need of officers in the Church shown from the light of

nature, Note. Writings, &c. of Mr. John Cotton,

37. Church officers recognized in the scriptures,

38. Number of officers in Congregational churches. Ruling

Elders,

39. Further remarks on the office of Ruling Elders,

40. Office of Deacons,

41. Duties of Deacons,

42. Further remarks on the duties of Deacons 5

43. Induction of Deacons into office,

44. Office of Minister or Pastor,

45. Distinction of Ministers or Elders into Teaching or Pas-

toral,

46. Duties of a Minister,

Note. On the mode of Preaching,

47. Duties of a Pastor further considered,

48. Of committees of laymen for religious purposes,

49. Duties of the brotherhood .

Chapter V. Admission Of Members

50. Of the character of those who are to be admitted,

51. Claims or right of such to admission,

52. Statements of personal religious experience,

53. Grounds or reasons of the foregoing practice,

54. Examination of persons coming from other churches,

55. Of admissions in reference to the right of voting,

56. Propounding and the concluding ceremony of admitting,

Chapter VI. Choice And Call Of A Pastor

57. Of the internal or personal call of a minister,

58. External call or call from the church,

59. Church precedence in the call of a pastor, and

grounds of it, '60. The precedence of the church in the pastoral call a Natural Right,

61. Founded also on scripture authority and example,

62. Necessary to the maintenance of purity in the ministry,

63. The church has no coercive power over the Parish,

1*

VI CONTENTS.

64. Grounds of the reference of the choice to the Parish of

Society,

65. The concurrent action of the two a matter of agreement,

66. Of the support of the minister,

67. Form of the call or invitation.

Chapter VII. Ordination Of The Pastor

§ 68. Of the necessity and authority of ordination,

69. Of the meaning and comparative importance of ordi-

nation,

70. Remarks on the early practice of the churches,

71. Ordaining councils the representatives of the churches,. Note. Form of Letter Missive,

72. Reasons for calling the neighboring churches to the

Council,

73. Of the admission of lay-members or delegates sent,

74. Preparatory proceedings of the Council,

75. Further proceedings of the Council,

76. Ordaining Prayer,

77. Import of the imposition of hands,

78. Of the object and manner of the Charge,

79. Of giving the Right Hand of Fellowship,

80. Spirit of the Hand of Fellowship and closing services,

81. Installation of a minister,

82. Accountability of delegates and ministers to the

churches,

83. Of the members of a Council substituting others in

their stead,

84. Of inviting others to sit as members, who are not cho-

sen by the churches.

Chapter VIII. Ordination Of Missionaries

§ S5. Occasions and need of Missionary ordination,

86. Of ordaining tor distant churches at the invitation of the

same,

37. Ordination of Missionaries to the heathen,

88. Certain early instances of missionary ordination,

89. This practice a security to the heathen themselves,

90. Its consistency with the church's right of election,

91. Historical fact? illustrative of the practice,

92. Formation of the Council,

93. Council's proceedings and Religious exercises.

Chapter IX. Of Church Censures And Excommunication

^ 94. Design or object of church censures,

95. Of suspension and excommunication when the offence ' is private.

CONTENTS. VH

96. Punishment of public and known offences,

Note. On the duty of pastors in respect to public scandals,

97. Of the proper spirit or temper in dealing with offenders,

98. Treatment and right of the excommunicate,

99. Restoration of the offender on repentance,

100. Of immediate separation from corrupt or scandalous

churches,

101. Of refusing to attend the sacrament with scandalous

persons,

102. Form of suspension, from Mather's Discipline,

103. Form of excommunication, from the same.

Chapter X. Transference Of Relationship

104. Nature and obligation of the church covenant,

105. The church to be consulted in cases of proposed re-

moval,

106. Of sinful and of doubtful cases of departure,

107. Just or sufficient reasons of removal,

108 Persons dismissed are to receive Letters of Dismissal,

109. Of letters of recommendation without dismissing.

Chapter XI. Pastoral Associations

110. Origin of pastoral associations,

111. Objects of pastoral associations,

112. General or State associations,

113. Objects and religious exercises of General associations,

114. Relation of clerical associations to the rights of the

churches.

Chapter XII

115. Early views of the churches in respect to preachers,

116. Imperfect arrangements on this subject,

117. Associations authorized to license preachers,

118. Of the examination previous to licensing,

119. Length of time for which licenses are granted,

120. Form of the license,

121. Of annulling or revoking licenses,

Chapter XIII. Removal Of Ministers

122. Early Congregational views of ministerial removals^

123. Treatises or authorities on this subject, viii

CONTENTS.

124. 1st class of cases, justifying a minister's removal,

125. 2d class of cases, authorizing removal,

126. Other occasions, authorising a minister's departure,

127. Advice of a Council necessary in the removal of a

minister,

128. Testimonies in favor of the preceding principle, 129* Of the calling, and the nature of the Council,

130. Proceedings of the Dismissing Council,

131. Recommendation of pastors regularly dismisse d.

Chapter XIV. Disciplining And Deposing Of A Minister

§ 132. Of the necessity of some means of disciplining ministers,

133. The minister amenable to his church,

134. Evidence of such accountability from the scriptures, Note. On the practice of the primitive churches,

135. Methods or process of disciplining a minister, 138. Further considerations on this subject,

137. Advice of Council in the discipline of a pastor,

138. Proceedings and results of the Council,

139. Of the testimony adduced against a pastor,

140. Of the deposed minister's relation to the church,

141. Subordinate means of pastoial discipline,

142. Duty of neighboring churches in the case of neglecting

discipline,

143. Further proceedings of such churches in the above case.

Chapter XV. Councils

§ 144. Aces of communion according to the Syncd of 1662,

145. Of the obligation of churches to seek advice,

146. Of the persons composing Councils,

147. Ancient testimonies on this subject,

148. 'Of those who have the right of calling Councils,

149. Obligation of the churches to regard Letters Missive,

150. Of the feelings with which Councils should be sum-

moned,

151. Principles on which Councils are to decide,

152. Of the weight due to the Advice of Councils,

153. Advice ot Councils in matters merely prudential,

154. Advice in matters of Conscience.

Chapter XVI, Mutual Councils

§ 155. Occasions of calling mutual councils,

-156. Practice in selecting the council and letter missive,

157. Mutual councils representative of all the churches,

155. Mutual councils are ultimate tribunals,

CONTENTS. IX

159. Consociated or permanent mutual councils,

160. Of the authority or powers of consociations,

161. Historical remarks on consociations,

162. Objections to permanent or consociated councils,

163. Objections to councils, which are not permanent,

164. Of the progress and improvement of the Congregational

system.

Chapter XVII. Ex-parte Councils

§ 165. Of the nature of Ex-parte Councils,

166. Circumstances that warrant an aggrieved person or per- /

sons in calling an Ex-parte council,

167. Duty of the churches, summoned to an Ex-parte

council,

168. An Ex-parte allowable only on the refusal of a Mutual

council,

169. Proceedings of Ex-parte councils,

170. Further proceedings of the same,

171. Proceedings of the Ex-parte council in relation to the

church, 172^ Object and necessity of Ex-parte councils, 173. The necessity of them superseded by consociations.

Chapter XVIII. Synods

$' 174. Nature of synods and scripture grounds of the same,

175. Powers and authority of synods,

176. Of the members of synods and the calling of the same,

177. Historical notices of synods,

Note. On the authorship of the Cambridge Platform,

178. Synodical decisions persuasive or advisory.

Chapter XIX. Discipline Of Whole Churches

§" 179. Congregational churches may dicipline each other,

180. Method of discipline laid down in the Platform,

181. Treatment of unoffending members in a corrupt church .

Chapter XX. Baptism

§ 182. Significancy and subjects of baptism,

183. Method of proceeding at baptisms,

184. Mode of applying water in baptism,

185. Administration of adult baptism,

186. Relation of adult baptism to church membership,

187. Of the agent or administrator in baptism,

X C0NTEN1S.

188. Of the right of a minister to baptize abroad,

189. Administration of baptisim in private,

190. Infant baptism,

191. Relation of baptized children to the church,

192. Of the baptism of adopted children,

193. Duties of particular churches to their baptized children,

Chapter XXI. Half-way Covenant

§ 194. Members and engagements entered into,

195. Origin of the practice of half-way covenanting,

196* Further remarks on the same subject,

197. Early opposition to the system of half-way covenanting,

198. Doings of the synod of 1662 on this subject,

199. Views of the objectors to the synod's articles,

200. Prevalence, results, and abandonment of the system.

Chapter XXII. The Lord's Supper

§ 201 . Origin and permanency of the Lord's supper,

202. Qualifications of those to be admitted,

203. Admission to the eucharist, compared with admission to

204. Mode of administering the Lord's supper,

205. Right of a pastor to administer it in other churches,

206. Frequency of this ordinance,

207. Duty of the church to those who refuse to attend the

Lord's supper from private prejudices,

208. This sacrament administered to members of other sects.

Chapter XXIII. Church Conferences

§ 209. Of Conferences as compared with other religious bodies,

210. Objects of Church Conferences,

211. Early views of Congregationalists on Conferences,

212. Cotton's plan or proposition for conferences,

213. Recent attempts to establish Conferences,

214. Of the permanent regulations or constitutions of Confe-

rences,

215. Method of organizing Conferences,

216. Meetings and religious exercises.

Chapter XXIV

§ 217. No time sacred but the Sabbath, 218. Form and ceremonies of worship,

CONTENTS.

219. Of places of worship and dedications of the same,

220. Custom in respect to ministerial exchanges,

221. Days of fasting and prayer, and of thanksgiving,

222. Of private religious meetings,

223. Of the custom of renewing covenant,

224. Form of the renewal of covenant.

Chapter I. Of the holy Scripture

II. Of God and of the Holy Trinity.

III. uf God's Eternal Decree,

IV. Of Creation, V. Of Providence,

VI. Of the fall of man, of sin, and of the punishment thereof,

VII. Of God's covenant with man,

VIII. Of Christ the Mediator,

IX. Of Free- Will,

X. Of Effectual Calling,

XI. Of Justification,

XII. Of Adoption,

XIII. Of Sanctification,

XIV. Of Saving Faith,

XV. Of Repentance unto life and salvation, XVI. Of Good Works, XVII. Of the Perseverance of the Saints, XVIII. Of the Assurance of grace and salvation, XIX. OftheLawofGod,

XX. Of the Gospel and of the extent of the grace thereof, XXI. Of Christian Liberty, and Liberty of Conscience, XXII. Of Religious Worship, and of the Sabbath Day, XXIII. Of lawful oaths and vows, XXIV. Of the Civil Magistrate, XXV. Of Marriage, XXVI. Of the Church, XXVII. Of the Communion of Saints 5 XXVIII. Of the Sacraments.

XXIX. Of Baptism, XXX. Of the Lord's Supper,

XXXI. Of the state of man after death, and of the resurrection of the dead, XXXII. Of the Last Judgment.

Appendix

Art: I. Congregational and Presbyterian Heads of Agreement, II. Saybrook Articles, III. Legal Rights of Churches and Parishes.

CONSTITUTION

OF THE

CONGREGATION AIL CHURCHES.

_$att dFir$st_

CHURCH ORDER AND GOVERNMENT,

DEDUCED FKOM

PLATFORMS, THE ACTS OF ASSOCIATIONS, COUNCILS, AND

SYNODS, THE WRITINGS OF THE CONGREGATIONAL

FATHERS, AND USAGE.

Chapter First. Origin Of Churches

§. 1. Of the general nature of U Church.

Something more than two centuries ago, there tame into being m Old England a brotherhood of Christian assemblies, who early assumed to themselves, and have borne the name of the Congregational Churches, After various vicissitudes and removals, in the expectation of a less restricted exercise of their religious rights, many of this sect in the course of a few years planted themselves in North America, where they have grown up, and have sent out numerous and goodly branches.

It is the object of this Ratio Discipline to give some account of the Principles and Practices of these favored Churches ; it being important, now that we are spread abroad over the land, and are perhaps too apt to forget our small beginnings, to maintain an acquaintance at least with the ecclesiastical doctrines of our revered forefathers, which are the great bonds and preservers of our association and name. This is the object, particularly had in view.

But before we are prepared to enter into the consideration of the Church state, as modified by the principles of a sect, it seems suitable to say something of its general nature ; it being remembered, however, that our work is essentially Historical, and that it is the intention of the writer, even if he should sometimes have the appearance of speaking in his own name, to act merely as the scribe and interpreter of his fathers and brethren, the Congregationalists. When, therefore, we look at the general nature of a Church, without inquiring particularly into its interior and specific organization, it is perhaps sufficient to say of it, that a Church, (that is, a particular Church,) is a company of professed believers, associated together for the worship of God, for the observance of Christian ordinances, and for mutual help and edification in religious things. The minute and precise inquiries, which are hereafter to be entered into, in unfolding the Constitution of Congregationalism, will help to explain and define these more general expressions on this subject.

§. 2. Reasons tending to the introduction of the Church state.

It is natural to inquire, when we see a number of persons, united together with particular objects in view, as to the grounds or reasons of that union. And if it be not only natural, but important in other cases, we may well conclude, it is not less so in the present. The acts, which are performed in a Church state, such as the worship of God, the celebration of Christian ordinances, ^utuai instruction and watchfulness and intercessions, are certainly of no small consequence. We say, then, in answer to the inquiry, relative to the union of men for these desirable and precious purposes, that the grounds or reasons of a Church state, are of a two-fold nature ; being deducible in part, in the first place, from the light of nature, and, in the second, more fully from the revealed will of God or the Scriptures.

§. 3. The light of nature in reference to this subject.

Although we are greatly favored in the enjoyment of biblical instruction, yet there are undoubtedly many things, in which we are left to the dictates of common sense and experience ; and we are to understand by the light of nature itself, no other than the indications of the common reason, the common sense of mankind. Congregationalists strenuously contend, that we ought to be scrupulous in our adherence to the Scriptures, so far as any information can be obtained from that source, in respect to ecclesiastical concerns ; but it has, nevertheless, been a prevailing opinion among them, even from the days of their founders, that in some cases we may safely rest on the decisions of our natural understandings. Accordingly in the Cambridge Platform, which was first adopted in 1648, and is one of the most authentic, if not the earliest document recourse can be had to, we find reference expressly made to equity, the law of nature, and common reason. See Chap. XI. on the Maintenance of Church officers.

On the 10th of September 1679, the Platform was unanimously, for the substance of it, re-approved and accepted by a Synod of the Churches in the Colony of Massachusetts, held at Boston. And again, at a period not long subsequent to that Synod, we find in certain Propositions, published by an assembly of ministers at Cambridge, and growing out of the Platform, the following expressions, having relation to the subject of this section, "Particular churches, having the same original ends and interests, and being mutually concerned in the good and evil of each other, there is the light of nature as well as of Scripture, to direct the meeting of Churches by their delegates, to consult and conclude things of common concernment unto them."

That there may be a correct and satisfactory under-

ORIGIN OF CHURCHES.

standing on this important point, we quote also some passages from the approved and learned work of Mr. Samuel Mather, entitled An Apology for the Liberties of the Churches in New-England. The extracts are from the prefatory Discourse concerning Congregational Churches.,— " We think indeed, (says Mather,) that there are some circumstances, relating to the worship of God and the government in these churches, which, agreeable to what is practised in other societies, may be regulated by natural light and christian prudence according to the general rules of God's word, which ought forever to have a particular regard paid unto them." — And again in a subsequent part of the same Discourse, " I have observed already concerning some circumstances in the worship of God and the government of particular churches, that natural light and christian prudence, according to the general rules of GodV word, may regulate them. And, therefore, it seems to arise from a captious and quarrelsome humor, when any cry out upon us, Where are your positive commands, produce your express institution for this practice and the other custom in your churches, for in such things the light of nature is sufficient to direct and guide us."*

In sentiments of this kind, Congregationalists agree with many distinguished and worthy writers of other denominations of Christians. Says Richard Hooker, the famous author of Ecclesiastical Polity, (Book I. sect. 8,) " The general and perpetual voice of men, (that is, the general and prevailing sentiment of mankind,) is as the

* Tbe work of Mr. Mather, (son of Cotton Matber,) was printed in 1738. It exhibits a great acquaintance with the subject of Congregationalism, and we shall have frequent occasion to refer to it. In the work of Mr. John Wise, paster of a church in Ipswich, printed in 1772, we have a confirmation af the statements of this section in tbe very title page, which reads thus •, A Vindication of tbe Government of New England Churches, drawn from Antiquity ,the Light of natyire, Holy Scripture, and from the Dignity divine Providence has put upon it, <fcc, See Wise's work, chapters I. and IL of his Second. Demonstration.

sentence of God himself; for that, which all men have at times learned, nature herself must needs have taught, and God being the author of nature, her voice is but his instrument. By her, from Him, we receive whatsoever in such sort we learn. Infinite duties there are, the goodness whereof is by this rule sufficiently manifested, although we had no other warrant besides to approve them.'*

But there is still higher authority, that of the Apostle Paul, who evidently defends the doctrine of natural judgments of right and wrong in that remarkable passage^ (Rom. chap. II. 14, 15,) " For when the Gentiles, who have not the law, do by nature the things contained in the law, -these, having not the law, are a law unto themselves, which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the meanwhile accusing, or else excusing one another."

And in addition to this passage, we find the Apostle frequently referring to the light of nature in proof of what he himself delivers, as in the 9th chapter of 1st Corinthians, where he refers, in support of the doctrine, that the labors of the minister ought to be compensated, to the common judgments and practice of mankind ; to the shepherd, whom all men consider entitled to a share in the milk of the flock, and to the vine dresser, who rightly participates in the fruits of the vineyard. There is also a similar course of reasoning on the subjects introduced at chap. XL &— 16, and chap. XIV. 33—40 ; that is to say, an appeal is evidently made to the common sentiments of mankind as to what is according to nature, decent, orderly, and proper.

§. 4. Of an objection sometimes made.

It should be remarked, however, that objections have, from time to time, been made to these views. Of these,

2*

«« ORIGIN OF CHUR€H£!S h

the one most insisted on, and the only one perhaps necessary to be specified here, is involved in the following passage of Scripture ;

Rom. xiv. ^3, "And he that doubteth, is damned if he eat, because he eateth not of faith, for whatsoever is Tiot of faith is sin.'' The objection, founded on this passage, is particularly mentioned in the work of Richard Hooker above named, -(Book II. sect. 4. ;) and in such a way as to lead us to suppose, that it was much insisted on in his time by certain Dissenters from the Church of England, and probably by some Congregationalists. — The argument seems to be this ; Whatsoever is not of faith is sin ; but faith, as the term is more commonly used, has reference to the declarations of the Word of God ; therefore, whatsoever is not done according to the express precepts of the Scriptures, is sin ; aad the inference, drawn from these positions, was, that in all matters of a Church or ecclesiastical nature; we are not at liberty to act without an express Scripture warrant.

But let us now briefly consider the nature and applicability of this objection.— The principle, involved in the passage, when taken in connection with the related passages and properly interpreted, seems to be this ; that, in doubtful cases, if our faith or belief, founded on the declarations of Scripture, lead us to a particular course of conduct, we are in duty bound to pursue that course, rather than the opposite or a different course. If, for instance, takmg the very case which the Apostle is particularly remarking upon, a person deems it a scriptural injunction to refrain from the eating of meats: under certain circumstances, it is incumbent on him so to db ): although his views of the meaning of the Scriptures may be erroneous. On the other hand, if a person seriously considers the Scriptures as authorizing him to eat meatsv he is at liberty to eat ; the conduct of the individuals in either case being regulated by their faith or belief. This is the doctrine in the case particularly had in view by the Apostle ; and we may suppose also in certain other cases of an analogous nature. And accordingly supposing ourselves to be at liberty to extend the principle to the subject under consideration, the result will be, if a person believe, or be persuaded, that certain obligatory principles and practices relative to Church Government, be declared in the Scriptures, it is his duty to adopt and follow them, although others may have different views of the Scriptural declarations. The statement, therefore, that whatever is not of faith, is sin, does not necessarily imply, that we can do nothing but what is expressly laid down in the Scriptures. It merely expresses this ; That whatever we conceive to be laid down in the Scriptures, according to our careful and conscientious interpretation of them, ought to be binding upon us. But we are still left at liberty in those cases, which we do not consider to be decided upon by the Scriptures, to govern ourselves by the best dictates of our unassisted judgment or reason ; and also where the Scriptures are very express, we may rightfully aim to confirm and illustrate its precepts by an appeal to the natural understanding ; making it a serious study, as' it is an interesting and important one, to examine into the nature of man as a religious and social being, and thence deducing rules of duty and of government.*

* Although we have thus laid it down, as an established principle of Congi'egationalists^bat we may consult the light of nature in some cases even in ecclesiastical matters, still it should be noted, that various remarks are to be found in the documents, relative to our Church polity, which, taken by themselves, would not seem to sustain this view. The Cambridge Platform itself is exceedingly strict, in binding the Churches to a consultation of the Divine Word, and in limiting mere human discretion But the doctrine, above laid down, is not founded on an insulated passage merely, which perhaps some other insulated passage might perplex and render doubtful ; on the contrary it is gathered from the whole history of the Congregational fraternity, and is given ; as the sense of the Churches in general, although different notions may have prevailed in the minds of some individuals, and even have enjoyed a temporary ascendancy at some particular periods. In a few words the doctrine is this

20 ORIGIN OP CHURCHES.

§. 5. Of man as a religious being.

The alleged views, relative to the authority of the dictates of the light of nature on ecclesiastical subjects, would be less creditable perhaps to the worthy fathers of the Congregational system, if man were not a religious being ; that is to say, endowed with capacities for the worship and service of the Deity, and placed in a situation, rendering such service and worship a duty. The history of the world, and the sentiments of the most esteemed writers in all ages of mankind, show, that he is such. Heathen nations, who have never been favored with the Old Testament and with Christian instructions, have, nevertheless, evinced, by their worship of the heavenly luminaries, and of woods, fountains, and animals, that man, although he may have erred as to the proper object of worship, still was designed to worship some* thing ; that worship, that the reverence of some higher existence, that religion is essential to his nature. Many uninspired writers of great note in civilized and Christian lands, as Des Cartes and Locke,* looking at the question independently of the Scriptures, have agreed in considering the idea of God, either as innate in the human mind and connatural with it, or as certainly and clearly discoverable by the legitimate exercise of its powers. The very first lines of the Congregational Confession of Faith of 1680, fully authorized no doubt in the opinion of the writers by the Scriptures themselves, ex-

that in many things of an ecclesiastical nature, especially such as are of beadingconcernment, we are encouraged to look to the Scriptures for express directions, hut in some other cases, where God has not seen fit to give such express directions, he has left us to the guidance of our natural judgments. This is believed to be truly and emphatically the sentiment of the Churches at the present day.— See, (in addition to Mather already quoted,) the work of an earlier and very able writer, Dr. John Owen, entitled. An Enquiry into (he Original, Nature, Institution, Power, Order, and Communion of Evangelical Churches, Chap. l. Sec. 6, Chap. II. Sec. i,