Primitive Christians from the Evangelists and Apostles, Congregational Churches believe to be divinely inspired, and of supreme authority. These writings, in the languages in which they were originally composed, are to be consulted, by the aids of sound criticism, as a final appeal in all controversies; but the common version they consider to be adequate to the ordinary purposes of Christian instruction and edification.

II. They believe in one God, essentially wise, holy, just, and good; eternal, infinite, and immutable, in all natural and moral. perfections; the Creator, Supporter, and Governor of all beings, and of all things.

III. They believe that God is revealed in the Scriptures, as the Father, the Son, and the Holy Spirit, and that to each are [25] attributed the same divine properties and perfections. The doctrine of the Divine existence, as above stated, they cordially believe without attempting fully to explain.

IV. They believe that man was created after the divine image, sinless, and in his kind perfect.

V. They believe that the first man disobeyed the divine command, fell from his state of innocence and purity, and involved all his posterity in the consequences of that fall.

VI. They believe that therefore all mankind are born in sin, and that a fatal inclination to moral evil, utterly incurable by human means, is inherent in every descendant of Adam.

VII. They believe that God having, before the foundation of the world, designed to redeem fallen man, made disclosures of his mercy, which were the grounds of faith and hope from the earliest ages.

VIII. They believe that God revealed more fully to Abraham the covenant of his grace; and, having promised that from his descendants should arise the Deliverer and Redeemer of mankind, set that Patriarch and his posterity apart, as a race specially favored and separated to his service; a peculiar church, formed and carefully preserved, under the divine sanction and government, until the birth of the promised Messiah.

IX. They believe that, in the fulness of the time, the Son of God was manifested in the flesh, being born of the Virgin Mary, but conceived by the power of the Holy Spirit; and that our Lord Jesus Christ was both the Son of man and the Son of God, partaking fully and truly of human nature, though without sin, equal with the Father, and "the express image of his person."

X. They believe that Jesus Christ, the Son of God, revealed,

either personally in his own ministry, or by the Holy Spirit in the ministry of his apostles, the whole mind of God for our salvation; and that by his obedience to the divine law while he lived, and by his sufferings unto death, he meritoriously "obtained eternal redemption for us;" having thereby vindicated and illustrated divine justice, " magnified the law," and "brought in everlasting righteousness."

XI. They believe that, after his death and resurrection, he ascended up into heaven, where, as the Mediator, he "ever liveth" to rule over all, and to "make intercession for them that come unto God by him."

XII. They believe that the Holy Spirit is given in consequence of Christ's mediation, to quicken and renew the hearts of men; and that his influence is indispensably necessary to bring a sinner to true repentance, to produce saving faith, to regenerate the heart, and to perfect our sanctification.

XIII. They believe that we are justified through faith in Christ; as "the Lord our righteousness," and not "by the works. of the Law."

[26] XIV. They believe that all who will be saved were the objects of God's eternal and electing love, and were given by an act of divine sovereignty to the Son of God; which in no way interferes with the system of means, nor with the grounds of human responsibility, being wholly unrevealed as to its objects, and therefore incapable of becoming a rule of human duty.

XV. They believe that the Scriptures teach the final perseverance of all true believers to a state of eternal blessedness; which they are appointed to obtain through constant faith in Christ, and uniform obedience to his commands.

XVI. They believe that a holy life will be the necessary effect of a true faith, and that good works are the certain fruits of a vital union to Christ.

XVII. They believe that the sanctification of true Christians, or their growth in the graces of the Spirit, and meetness for heaven, is gradually carried on through the whole period, during which it pleases God to continue them in the present life; and that, at death, their souls, perfectly freed from all remains of evil, are immediately received into the presence of Christ.

XVIII. They believe in the perpetual obligation of Baptism, and the Lord's Supper: the former to be administered to all converts to Christianity and their children, by the application of water to the subject, "in the name of the Father and of the Son

and of the Holy Ghost;" and the latter to be celebrated by Christian churches as a token of faith in the Saviour, and of brotherly love.

XIX. They believe that Christ will finally come to judge the whole human race according to their works; that the bodies of the dead will be raised again; and that as the Supreme Judge, he will divide the righteous from the wicked, will receive the righteous into "life everlasting," but send away the wicked into "everlasting punishment."

XX. They believe that Jesus Christ directed his followers to live together in christian fellowship, and to maintain the communion of saints; and that, for this purpose, they are jointly to observe all divine ordinances, and maintain that church-order and discipline which is either expressly enjoined by inspired institution, or sanctioned by the undoubted example of the apostles and of apostolic churches.

PRINCIPLES OF CHURCH-ORDER AND DISCIPLINE.

I. The Congregational Churches hold it to be the will of Christ that true believers should voluntarily assemble together to observe religious ordinances, to promote mutual edification and holiness, to perpetuate and propagate the gospel in the world, [27] and to advance the glory and worship of God, through Jesus Christ; and that each Society of believers, having these objects in view in its formation, is properly a christian church.

II.

They believe that the New Testament contains, either in the form of express statute, or in the example and practice of apostles and apostolic churches, all the articles of faith necessary to be believed, and all the principles of order and discipline requisite for constituting and governing christian societies; and that human traditions, fathers and councils, canons and creeds, possess no authority over the faith and practice of Christians.

III. They acknowledge Christ as the only Head of the church, and the officers of each church, under him, as ordained to administer his laws impartially to all; and their only appeal, in all questions touching their religious faith and practice, is to the Sacred Scriptures.

IV. They believe that the New Testament authorizes every christian church to elect its own officers, to manage all its own affairs, and to stand independent of, and irresponsible to, all authority, saving that only of the supreme and divine Head of the church, the Lord Jesus Christ.

V. They believe that the only officers placed by the apostles over individual churches, are the bishops or pastors, and the deacons; the number of these being dependent upon the numbers of the church; and that to these, as the officers of the church, is committed respectively the administration of its spiritual and temporal concerns; subject, however, to the approbation of the church.

VI. They believe that no persons should be received as members of christian churches, but such as make a credible profession of Christianity, are living according to its precepts, and attest a willingness to be subject to its discipline; and that

none should be excluded from the fellowship of the church, but such as deny the faith of Christ, violate his laws, or refuse to submit themselves to the discipline which the word of God enforces.

VII. The power of admission into any christian Church, and rejection from it, they believe to be vested in the church itself, and to be exercised only through the medium of its own officers.

VIII. They believe that christian churches should statedly meet for the celebration of public worship, for the observance of the Lord's Supper, and for the sanctification of the first day of the week.

IX. They believe that the power of a christian church is purely spiritual, and should in no way be corrupted by union with temporal or civil power.

X. They believe that it is the duty of christian churches to hold communion with each other, to entertain an enlarged affection for each other, as members of the same body, and to co-ope- [28] rate for the promotion of the christian cause; but that no church, nor union of churches, has any right or power to interfere with the faith or discipline of any other church, further than to separate from such as, in faith or practice, depart from the gospel of Christ.

XI. They believe that it is the privilege and duty of every church to call forth such of its members as may appear to be qualified, by the Holy Spirit, to sustain the office of the ministry and that christian churches unitedly ought to consider the maintenance of the christian ministry, in an adequate degree of learning, as one of its especial cares; that the cause of the gospel may be both honourably sustained, and constantly promoted.

XII. They believe that church officers, whether bishops or deacons, should be chosen by the free voice of the church, but that their dedication to the duties of their office should take place with special prayer, and by solemn designation, to which most of the churches add the imposition of hands by those already in office.

XIII. They believe that the fellowship of every christian church should be so liberal as to admit to communion in the Lord's Supper, all whose faith and godliness are, on the whole, undoubted, though conscienciously differing in points of minor importance; and that this outward sign of fraternity in Christ should be co-extensive with the fraternity itself, though without involving any compliances which conscience would deem to be sinful."

XVIII

THE "BURIAL HILL" DECLARATION OF FAITH; AND THE STATEMENT OF PRINCIPLES OF POLITY, 1865

EDITIONS And Reprints

A. The Declaration

I. Debates and Proceedings of lhe National Council of Congregational Churches, Held at Boston, Mass., June 14-24, 1863, Boston, 1866, pp. 401-403. [Not wholly accurate.]

II. Congregational Quarterly, X: 377, 378 [accurate].

III. Ecclesiastical Polity. The Government and Communion Practised by the Congregational Churches in the United States, Boston, 1872 [1879], pp. 77-80. IV. Schaff, Creeds of Christendom, New York, 1877, III: 734-736. V. Congregationalist, June I, 1893.

The Debates and Proceedings, above cited, give the reports and discussions leading to the Declaration and Statement in full.

HE Albany Convention of 1852 clearly manifested the real

THE

unity of Congregationalism, east and west, and the abandonment of the Plan of Union gave impetus to the growing consciousness of the denomination. As a consequence, a stronger desire began to be felt for some outward manifestation of Congregational brotherhood. This dawning sense of the continental mission of Congregationalism was strengthened by the war of the rebellion, a crisis in which national spirit in all its forms was aroused and in which the Congregational churches, unlike the Presbyterians, found themselves substantially united in support of the triumphant cause. Accordingly, when the failure of the rebellion became probable, and it was evident to far-sighted observers that the South and Southwest would be unbarred to Congregationalism as never before, and that a new epoch in national history

1 Owing to the accessible character of the literature, I have given only the most important. The religious, and to some extent the secular, newspapers of the period contain references.

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