CHAPTER XI.

CONFEDERATIONS OF CONGREGATIONALISTS.

INDEPENDENCE precludes centralization, but it does not preclude confederation for the accomplishment of objects of general interest and importance. For purposes of government, churches have no occasion to unite. Each church is as competent, with advisary councils, to attend to that matter alone, as with any number of churches. Churches have no need to confederate for the promotion of adherence to given standards of faith. If the faith cannot be preserved by free discussion, if it is not safe on the ground of its evidences, it will be hard to support it by the combined authority of confederate churches, and such faith will be worth but little when supported. And yet there are limits beyond which diversities of opinion cannot be tolerated without proving a bar to communion. Of these every church ought to judge for itself. From corrupt churches the pure may withdraw, ought to withdraw. But they need no superior courts to correct their judgments, and dictate to them on this subject. If they want advice, they may take it in private, or call councils, and obtain it publicly from them. It may be said that it is just as well, and practically better, to create superior courts to take cognizance of the conduct of ministers, and also of churches, and to keep both in the right way. This is precisely what was done. by the ancient Christians, and they went on from little to little till they landed in the Patriarchal and Papal despotisms. There are two points of rest in respect to church polity: 1, That of perfect democracy and independency; 2, That of perfect hierarchical despotism, exalting the ministry to be lords, and reducing the membership to spiritual slavery. The least departure from independency is a dangerous precedent. Having taken

one step, it is impossible to stop there always. The subject must advance or recede.

The only legitimate purpose of a confederation of churches is the prosecution of objects in which different churches wish to unite, and in which they can act to better advantage together than apart. The prosecution of foreign and domestic missions, the publication of religious and denominational books, and general systems of coöperation to assist indigent young men in preparing for the ministry, and the promotion of piety generally, are objects of this kind. The Baptist associations and Congregational conferences are restricted to objects of this kind. These bodies do not meddle with church discipline. They leave that to the churches severally. But they perform important service in the cause of missions and in the promotion of other benevolent objects. A confederation of Congregational churches on the conference or convention system, which should unite Congregationalists generally for all common purposes: 1, Missionary purposes; 2, Book publication purposes; 3, Education of candidates for the ministry, would be an unspeakable benefit, and would tend more than anything else to give unity and efficiency to the whole body of Congregational churches. A national conference of this kind would be a bond of union and sympathy to the whole order, and would be a convenient organization for the promotion of all its common and national objects.

No confederation can be compulsory. But a national confederation commenced, inviting general participation for the common good, would be highly attractive, and would naturally draw in numerous adherents. If it should become universal, or nearly so, it might be the occasion of great good. It is the duty of churches, as it is of individuals, to coöperate together, for the promotion of common objects, in all cases where they can do it to advantage. They may also aid and encourage one another in various ways, and ought to do so to the greatest extent possible. A spirit of fraternal kindness and good will ought to pervade the entire body, and to be strengthened and promoted by the

utmost possible kindness and mutual well-doing on the part of the churches and membership.

If a national conference or convention was formed on the principle of representation from the district or state conferences or conventions, it would represent the spirit and principles of the churches generally, and become their natural organ for appointing missionary and other church boards, and conducting all the general operations of the churches.

The convention held at Albany, New York, October 5—8, 1852, consisted of Congregational ministers and delegates from all parts of the country, and was called by direction of the general association of New York. The object of this convention was to consider the plan of union between Presbyterians and Congregationalists, the building of church edifices at the west, and the system and operations of the American Home Missionary Society. The influence of the meeting was eminently beneficial, in promoting union and friendship among the different branches of the Congregational family of churches, and in different and distant sections of the country.

The conferences and discussions had at Albany in 1852 led, in March 3, 1853, to the formation of the American Congregational Union; to collect, preserve and publish authentic information concerning the history, condition, and continued progress of the Congregational churches, in all parts of the country, with their affiliated institutions, and with their relations to kindred churches and institutions in other countries; to promote by tracts and books, and by devising and recommending to the public plans of coöperation in building churches and parsonages, and in providing parochial and pastoral libraries; and to afford increased facilities for mutual acquaintance, and friendly intercourse and helpfulness among ministers and churches of the Congregational order, &c.

Its business is managed by a board of not more than thirty nor less than five trustees. Any person approving of the objects of the association may become a member for life, by paying

twenty-five dollars or a member for the year by paying one dol

lar.

The American Congregational Union is not an ecclesiastical body, but a voluntary society for specific purposes relating to Congregationalism. The demand for such a society is an indication favorable to the scheme of a confederation of ministers and churches, by a system of national, state and district conferences or conventions, in which all the Congregational churches of the nation may be represented. Such a convention, organized on strictly Congregational principles, to have no legislative or judicial power over the churches, but to be their organ of advice and counsel, and of mutual coöperation in the prosecution of foreign and domestic missions, and other general objects, would be an invaluable blessing.

Great Britain has the Congregational union of England and Wales. I beg leave to suggest to the Congregationalists of England and America the expediency of forming a Congregational union, or a confederation of Congregationalists, for the the world. The church of the liberties of the human race ought to be one; and there ought to be some visible symbols of union and agreement, and some stated means and occasions of mutual intercourse, counsel and coöperation. These might be furnished by a system of confederation, for mutual counsel and advice on all the great common interests of Congregational Christianity, in which the Congregationalism of the world should have an equable representation.

The attempt to unite all the heterogeneous and orthodox churches of Protestant Christendom in a world union, a few years since, has proved a disgraceful failure, as well it might. But the different branches of the great Congregational family, contending on a common platform of primitive Christianity for the liberties of the human race, may easily unite together, and strengthen and instruct each other by such a union. Such a confederation might be denominated THE WORLD'S CONGREGATIONAL CONVENTION. Shall we not have it? Can it possibly be

long deferred? We must have it, and must have it long before we can possibly have the general triumph of religion and liberty. We must have its powerful and beneficial influences to secure that triumph.

CHAPTER XI.

BAPTIST CONGREGATIONALISM.

THAT portion of the early Protestants that rejected infant baptism, and baptized exclusively by immersion, were originally called Anabaptists, from avaßuTTIσTηs, one that baptizes again. They claim that their sentiments were held by the Petrobrusian and Catharists. But this sect had its origin in Germany, about the year 1521, under the guidance of Thomas Munzer, Mark Stubner, Nicolas Stork and others.

1, They held to the baptism of adults by immersion; 2, A community of goods in the church; 3, Preaching, by the laity, without a professional ministry; 4, The abolition of civil government, church government superseding that of the state, and rendering it unnecessary.

Munzer, and others, having collected a large army in the rural districts of Suabia, Thuringia, Franconia and Saxony, proclaimed war, in 1525, with all civil governments, with a view to set up the church and kingdom of Christ as supreme and alone. They were totally defeated in an obstinate battle, May 15, 1525, and from five thousand to seven thousand killed. Munzer, and other leaders, were beheaded with circumstances of the greatest ignominy and cruelty, and the insurrection suppressed. This sect rallied again after the defeat of 1525, under John Bockold, of Leyden, and others, and gained many adherents. The principal theatre of its operations was at Munster. John Bockold, of Leyden, called John of Leyden, assumed the title of King of Zion, and appointed twelve judges to assist him in admistering the government of his kingdom.