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The Cambridge Platform holds the fol-ings are usually held at intervals of seve lowing language: "This ordination we ral weeks. The object of these meetings. account nothing else but the solemn put- is personal improvement, and assistance ting a man into his place and office, by mutual counsel and advice. whereto he had a right before by election, being like the installation of a magistrate in the commonwealth ordination; therefore it is not to go before, but to follow, election. The essence and substance of the outward calling of an ordinary officer in the church does not consist in his ordination, but in his voluntary and free election by the church, and his accepting of that election. Ordination does not constitute an officer, nor give him the essentials of his office. In such churches, where there are elders, imposition of hands in ordination is to be performed by the elders. In such churches, where there are no elders, imposition of hands may be performed by some of the brethren, orderly chosen by the church thereto."

At the present day lay ordination, under ordinary circumstances, would be regarded, by the great majority of Congregationalists, as highly improper, and probably, by some, as invalid.

Deacons are chosen by votes of the church. The practice in their ordination has not been entirely uniform.* One in stance is mentioned where they were ordained without the imposition of hands. But, in general, the practice seems to have been that the pastor and elder both laid on hands; the pastor then prayed, and gave the charge, and the elder prayed. At present, ordination by imposition of hands. is the custom in the majority of churches. The ministers of the neighboring congregations are not invited to assist in the ceremony, as the office of deacon is purely local, and does not extend beyond the particular church for which he is chosen.

The common practice in the dismission of a pastor is to call a mutual council. Should either the pastor or the congregation refuse to join in a mutual council the other party might then call a council ex parte.

In all the states, where Congregationalists are found, there exists some union or association of ministers, embracing all within certain local limits. These meet

Thatcher's History of Plymouth.

The power of licensing ministers, is now generally entrusted to the associations of pastors. For many years after the settlement of the country, there was no regular way of introducing candidates into the ministry. "When they had finished their collegiate studies," Trumbull, "if they imagined themselves qualified, and could find some friendly gentleman in the ministry to introduce them, they began to preach without an examination, or recommendation from any body of ministers or churches. If they studied a time with any particular minister or ministers, after they had received the honors of college, that minister, or those ministers, introduced them into the pulpit at pleasure, without the general consent and approbation of their brethren." To remedy the evils necessarily resulting from such laxity, the present system was adopted, and no one is now regarded as duly authorized to preach until he has undergone an examination by some association, and is recommended by it to the churches as properly qualified.

The organization of the churches as it exists in Connecticut, under the Saybrook Platform, has been already spoken of. A similar system, in most respects, has been adopted by the Congregationalists in other states.

In Massachusetts, a general association was formed in 1803, which now includes twenty-two distinct associations, and nearly all the Trinitarian clergy of the dedomination in the state.

In Vermont, a general convention of the Congregational ministers and churches, is held yearly, to which every association, presbytery, county conference, or consociation, sends two delegates. This body held its first session in 1796.

In New Hampshire, a pastoral convention was formed in 1747, including "those Congregational and Presbyterian ministers of that state, who own or acknowledge the Westminster Assembly's Shorter Catechism as containing essentially their views of Christian doctrine." This organization continued until 1809, when a

general association was formed, which | 160,000.* held its first meeting the same year.

The ecclesiastical system of Maine is different from that of the other New England states in this, that it has no general association, or convention, of ministers. Each county, or other convenient district, has its own conference, which is expressly forbid the exercise of any authority or control over the churches. In 1823, a general conference was formed, to which delegates are sent from each county conference; but "no ecclesiastical power or authority shall ever be assumed by it, or by the delegates to it."

In Rhode Island, an evangelical association of ministers was formed in 1808. The next year the name was changed to that of the "Evangelical Consociation," by which it is now known. It has merely an advisory jurisdiction over the churches. In Michigan, a general association was formed in 1842. By its articles of union, no judicial authority can be exercised over the ministers, or churches belonging to it. Its prospects are thought to be highly encouraging.

In New York, many churches, originally founded by Congregationlists, and after the Congregational model, have, from a desire of harmony, and a more perfect union with their brother Christians, of the same doctrinal faith, adopted wholly or in part the Presbyterian discipline. In 1834, those churches who had retained the Congregational discipline formed a general association, in which both churches and ministers are represented lay delegates representing the former. The number of churches and ministers connected with this body, is annually increasing.

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There have been founded in New England eight colleges, and four theological seminaries. All these institutions are in a flourishing condition.

So far as the political and social blessings of a people flow from their religious institutions, no greater praise can be demanded for the religious principles and polity of the Pilgrims, than that they be judged of by their fruits. The harmony between their ecclesiastical and political forms of government is apparent; nor is it too much to say, that the republicanism of the church was the father of the republicanism of the state. The English prelates were not far wrong, when they censured the Puritans as cherishing principles which, in their development, would overthrow both hierarchal, and regal despotism. "In New England the war of the Revolution commenced." In New England was devised, and carried into effect, that system of school education, which has made her people more generally intelligent than the people of any other portion of our continent. In New England, at the present day, is to be found less immorality, vice, and unbelief, than exists in any other country of equal extent upon the globe. When we recollect,

The Cambridge Platform is regarded as the ground-plan of Congregationlism in this country. The system of church polity was drawn up by the synod which met at Cambridge, the whole number of churches was thirty-nine Massachusetts, in the year 1648. At this time in Massachusetts, four in Connecticut and three in New Hampshire. This was twentyseven years after the landing at Plymouth, and seventeen after the settlement of Boston.

clusively to the New England States until so Congregationalism was confined almost exlate as the year 1800. Since that time this denomination has extended considerably into many of the other States of the Union.

At this time there are in the Middle and Western States, 325 churches; in the six New England States, 1,270 churches; total in the United States, in round numbers, one thousand six hundred. In England, the writer says, it has been estimated that the Congregational churches are 1853; in Wales, 463; in Scotland, 103; in Ireland, 24; in British Provin

ces, 78; all which, added to those in this country, make the total of Congregational churches in Great Britain and America, something over four thousand.-C. Observatory.

Daniel Webster.

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that for near two hundred years after its | of which has just been published. It is settlement, there was scarcely a single a full, impartial, and able work. A hischurch of any other denomination within its limits, "to Congregationalists and to Congregational principles it must chiefly be ascribed, that New England is what it is." Those who desire more particular information of the principles of the Congregationalists, are referred to "Punchard on Congregationalism," the second edition

tory of Congregationalism by the same author will, when completed, be a very valuable addition to our stock of historical knowledge. Much information will also be found in Dr. Bacon's "Church Manual," Mr. Mitchell's "Guide," Dr. Hawes' "Tribute to the Pilgrims," and Prof. Upham's "Ratio Disciplinæ."

HISTORY

OF

THE DUTCH REFORMED CHURCH.

BY W. C. BROWNLEE, D. D.,

OF THE PROTESTANT DUTCH REFORMED CHURCH IN NEW YORK.

In presenting this brief detail, I shall,

I. Give a sketch of the history of our
church;

II. State its doctrines;
III. Its government;
IV. Its form of worship;
V. Its statistics.

I. The Dutch Reformed Church is the oldest church in the United States, which adopts the Presbyterian form of church government. Its history begins with the history of New York and New Jersey. It is a branch of the national Church of Holland; and is formed exactly on its primitive, simple, and scriptural model, in every point.

The struggle in Holland for religion and liberty was severe and protracted. But, by wisdom and piety in the cabinet, and by a succession of gallant achievements in the field, against the arms of the bigoted and ferocious Spaniard, the Dutch by divine aid secured their national independence and the enjoyment of the Pro

testant religion. From this era the Dutch became a great and powerful nation. Commerce, literature and religion flourished to an extraordinary degree. And to our days, Holland has been pre-eminently distinguished for her devotion to religion and literature. Hence her primary schools, her academies, her universities, and parochial churches, and hence the number of her learned men, and her pious and devoted ministers in the national church. In the midst of her extensive commercial enterprises she did not lose sight of the Christian duties she owed to those with whom she traded. Her ships, which visited all lands, were instrumental, in the hands of her pious sons, of carrying the glorious gospel to many countries. The East Indies and the adjacent islands, the West Indian Islands, and our own continent, bear lasting proofs of this in the existing monuments of the fruits of the labors of her missionaries and pious immigrants.

The Dutch West India Company were the first who carried the ministers of the

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