BOSTON REVIEW.

VOL. V.-NOVEMBER, 1865.-No. 30.

ARTICLE I.

THE DUTY OF CONGREGATIONALISM TO ITSELF.*

DUTY is that which is due; and that which is due depends upon relations. The relations of Congregationalism are to the kingdom of Christ in this world; and the value and greatness of that kingdom measure the duty of Congregationalism to itself.

Congregationalism is the New Testament religion embodied for its work. Like a living being, it exists and thrives by maintaining its simple naturalness, in opposition to all addition to its original doctrines, spirit and modes of action. It can encourage no denominationalism, no organization of churches into ecclesiastical bodies, any more than the religion of Christ can tolerate different religions. There should be no such concentrations of church power, no different denominations in the world, but simply local churches, each retaining independently all the power which Christ has given to his people, and all variously associating for mutual council and helpfulness. Congregationalism has a body, a form of administration and government; but this form is dependent upon the doctrines, the spirit, the life within it; as the human body is filled out, held in shape, carried and quickened by the life which is in it. Having a soul as well as a body, Congregationalism owes duties to itself in

* An Essay, read before the General Conference of the Congregational Churches of Massachusetts, Haverhill, September 13, 1865, by the Rev. E. P. Marvin, Medford, Mass.

these its two relations; of form or body, by which it acts upon the world; and of spirit or soul, by which the body is carried and guided.

First, as to form or body, Congregationalism owes to itself not only existence, self-preservation, which is the first law of instinct, but also as divinely planned and authorized, and so the most natural, healthy and vigorous existence. This is of more consequence than many very charitable and active Christians have supposed. The soul, however wise and high its aim, can accomplish nothing in this world, without an organism to quicken and move. There must be a mould into which the spiritual life is poured. And if there be an organism and policy for the church life to act through, it must be divinely authorized and constituted. If God had not originally organized his church in the family of Abraham, by giving his covenant to him and to all his spiritual seed, the "heirs according to the promise" of that covenant, who would dare to enter into covenant with God, or bind his people in so solemn a relation? Who would dare to invent a covenant, sacraments and ordinances? Hence it is this Abrahamic covenant in substance, ratified with Isaac and Jacob, and with every succeeding generation of believers down to the end of the world; and these sacraments, divinely modified at the beginning of the new dispensation for the purpose of meeting and marking the progress of the spiritual kingdom; it is this covenant in substance and these modified sacraments and ordinances which alone give constitution and authority for the organization of any and all real churches. And not more surely were these grand constitutional elements of church organization given of God, than were the few regulations and simple policy which were essential to the security and right use of those grand constitutional elements.

If it be said that the covenant, sacraments and a few general principles were given, and the form of church organization, with its general policy, was left to the choice, tastes and circumstances of different associations of Christians in different ages and countries; we reply, this is receiving but a part of the divine authorization and teaching. It is receiving what God has said and rejecting what God has done for our guidance. We are as plainly informed what God designed the structure and uses

of the human body should be as if they had been all written out in the Bible. It would be superfluous, and not like God to write out what he has made plain in some other way If a man would know what is the organism of the body, let him go to that body as God has formed and set it forth for our teaching. So of the organism of the church, both under the old and new dispensations God constructed and set it forth complete and whole in its functions and working, as he would have it. What was done under the guidance of inspired apostles, and recorded for our example, we as churches may do, in substance and spirit, and nothing more.

And here is our divine authority, both for doing such things and for refusing to go beyond, and to allow that the additions, inventions and improvements of men have any authority or force in the church, which is God's house. By the traditions of men, the church of God, as well as the commandments of God, may be made of none effect. A constitution or statute book may be as thoroughly corrupted and made void by additions as by subtractions. That twoedged, flaming sword which the Holy Spirit hung at the closing gate of the scriptural canon "If any man shall add unto these things, God shall add unto him the plagues that are written in this book"- was designed as much to guard the pure and simple structure of the divinely constituted church, as it was to guard the doctrines, both of which are alike contained therein. Indeed the whole constitution and policy of Christ's church form an important part of the doctrine to which we are to take heed, the original purity of which, in every age, is found to be the price of unceasing, heroic vigilance. For a large portion of the corruptions and abuses which have disgraced religion have been the direct result of additions to the divine constitution of the church. The Romish ambition and corruptions, and all the various forms and degrees of hierarchal pretensions, and consequent division and strife, have flowed naturally from the insidious and plausible assumption that the constitution, forms and policy of the church may be largely of human choice and invention. Here is the crevasse in the divine embankment of the church, and the breaking forth of waters beyond control. For if the principle of divine limitation is

once yielded, and human choice and invention begin to be admitted, who shall say where the limit shall be?

Here, then, is the place of duty for Congregationalism. It should set a double guard at this gate, and of better mettle than Parley the Porter. Here it may be firm without being sectarian. Indeed firmness here is the only preventive of sectarianism and schism, for where the discipline of the eighteenth chapter of Matthew is the only discipline allowed, there is no room for authoritative combinations of churches, and consequent schisms and organized bitter and perpetual strife. But instead of this there will naturally spring up local churches, all equal and independent in ecclesiastical power; and yet not independent in fellowship, but bound together in a common Christian watchfulness, a common spirit and work, and in sincere obedience to the wholesome advice and decisions both of the individual church and of the churches when gathered in councils.

It is the distinguishing and potent element of Puritanism to bow to, and only to, divine authority; and it is but half-way Puritanism, not to include the form and policy of the church with the doctrines in that divine authority. The body and soul have a mutual influence and control over each other. If one suffer the other suffers also. Unquestionably the doctrines and spirit of the church can not be kept pure without keeping the vessels that hold them clean and whole. It is no more true that the assumption of power corrupts doctrine on a wide scale, than that a loose organization and policy yield and betray doctrines on a narrow or local scale. Frank honesty is ever ready to open its hand and heart to the eyes and counsel of a true and real fellowship, such as is provided in the New Testament, and is essential to the Christian spirit and economy. It is ever the self-willed or the designing that seek the unrestraint, or the concealment, of an independency of mutual watchfulness and moral influence. It is the rejection of the divine constitution and policy of the church on this hand that has led on to the final rejection of inspiration, ending in refined rationalism or gross infidelity. But so long as Congregationalism performs its duty to itself in guarding jealously this characteristic and controlling element of Puritanism, we see not how it can much turn off from the King's high road, on the

right towards formalism and popery; or on the left towards anarchy and infidelity.

The whole shaping and policy of the church being divine, has only to be followed with fidelity by the church to insure that its existence shall be the most natural, that is, simple, and so the most healthy, vigorous and successful possible. Why should we leave the divine, the natural, the living, for the human, the artificial, the dead? Nor should it be thought that these externals are of little consequence. Health, vigor, life, depend upon them. Their relations to the kingdom of Christ militant are intimate and vital. The force and vigor of the soul depend upon the health and management of the body. Even the mechanical powers, and the mightiest agents in nature, must act upon instruments, and are dependent upon the perfection and working of machinery. The difference between the skillful, enthusiastic mechanic and the bungling, discouraged drudge at the bench is largely a difference in the keeping in order of tools. In every contest the consummate skill of James Fitz James will prove more than a match for the main strength of Rhoderick Dhu.

Hence Congregationalism owes it to itself that its few and simple ecclesiastical principles be made familiar as household words in all the churches. It is bound, by all its relations to the kingdom of Christ, to keep pure, simple, scriptural and respected, all ecclesiastical action, whether in churches or in councils. It should make sure that its church members, its ministers, its editors, its theological professors and all its doctors and great men think it no waste of time and not beneath them, to attend the business meetings of churches and councils, to gather in zealous crowds at the associations and conferences, both local and general, where, and so that these primary, yet far reaching themes may be often opened and discussed with all possible wisdom and effect.

But in its interior, its life, or soul relations to Christ's kingdom, Congregationalism owes duties to itself which are even more important than those which have been mentioned. It is the soul which animates, and gives character and carriage to the body. As the soul depreciates the joints loosen, the muscles relax, and the whole body halts and relapses. Let a hundred feeble-minded persons be sprinkled promiscuously into a pro