It should be further observed, that we ought as consistent Congregationalists to ob

quire the candidate for admission to subscribe one of the constitutions, or pledges, pertaining to these reforms, as an unalterable condition of membership, it may require his subscription to all of them, and to as many more as it may choose to adopt,-till, in the multitude of her new shapes and dresses, all distinction is confounded between the church of Christ and the institutions of men.

The sins themselves which are contemplated in these various departments of reform every Christian is bound to abstain from and to discountenance; and this the church has a right to expect of him. But it has no right to prescribe to him the mode in which he shall promote such reforms, except so far as it is expressly prescribed by the word of God. It may require that he shall give the testimony of his own good example in favor of morality and against the sins in question; and, that he shall "do good" as he conceives he has " opportunity." So much it may require of him because so much is required by Christ, and is necessarily involved in a profession of Christianity. But it has no right to require that he shall subscribe this and that pledge, or constitution; attach himself to this and that popular movement of reform; wear a particular dress; conform to prescribed rules of health; or put on any harness, panoply, or armor, of man's devising,

And if he has a right to be free in these things, he has a right to be perfectly free, without reproach or abatement of charity on the part of his fellow members. The LIBERTY which the gospel allows to its professors in things not essential to godliness, is among its most delightful features and best gifts, and ought not to be surrendered. Acts xv. 10, 28, 29; 1 Cor. x. 29; Gal. v. 1; Matt. xxiii. 4.

ject to such articles of subscription. As Congregationalists we profess to object to all human standards as conditions of membership and good standing in the church of Christ. But to what purpose is it that we object to these, if in place of Creeds and Directories imposed by Ecclesiastical Authority, we are to have the Corporation and Test Acts-the pledges and constitutions of our numberless societies and schemes for reform?

STANDING COMMITTEES.

Many of our churches have standing committees. Such committees, charged with a general oversight of the ordinary interests of the church, may be very serviceable. But in assigning them their duties, care should be taken not to violate the essential principles of the Congregational system. I have before me instances of such committees invested with powers almost identical with those of a Presbyterian

session. To commit the watch and discipline of the church to a permanent committee, in such a manner as to discharge the church as a body from those duties, is not Congregationalism.

CHAPTER VI.

RELATIONS OF PASTOR AND PEOPLE.

THE Congregational churches, like the primitive, and most of the modern churches, have their settled Pastors. A ministry wholly itinerant, or often changing, though it may render much excellent service, is not adequate to all the wants of churches and societies, nor competent to all the good which the Christian ministry is designed to effect. The officers of a church. are essential to its organization. It is incomplete without them, and especially without its pastor.

The pastoral office is, by divine appointment, a permanent office in every church; its duties are permanent; the necessities of the church and community are such as at all times to demand its exercise. Hence the New Testament churches had their

permanent pastors. "They ordained them elders in every city." And hence the explicit and careful instructions which are given respecting the qualifications and duties which pertain to this office, and the duty of the people in regard to it.

A church, or society, that has no settled minister, has no pastor. It may have a series of occasional supplies, or a succession of evangelists, missionaries, or traveling preachers, but the man that fills its pulpit is not its pastor. He has not the relations, and consequently has not the sympathies, nor the responsibilities and cares, which are peculiar to that office.

The benefits of a settled ministry are very great. The relation is an endeared one both to minister and people. He dwells among them as a shepherd among his flock, whose voice they know. He is not a stranger held loosely to them by a temporary connection; but has his home and his children's home among them.

He is acquainted with every family. He knows their history, their character, their