making its ministry studious, devout, independent, useful, permanent; and its easier adaptation to the works of pious benevolence, and of Christian rebuke of sin, wherever found. All these advantages are structural, and not accidental; growing naturally out of the peculiarity of the system, and therefore to be found, except as exotic, in none of its opposites.

On the other hand, those features in which other systems sometimes seem to excel us, put us at a disadvantage, in the comparison, only because of our own unfaithfulness to the capabilities of our system. Thus, it is an apparent advantage, which our Methodist brethren have over us, that --by means of their compact and powerful organization, with its central treasurythey can send a preacher to a place that cannot sustain him, and keep him there until he can develope strength enough to make a permanent Church upon the spot. But when the sisterhood of Congregational churches becomes fully awake to its missionary responsibilities, and ready to perform all its Church Extension duties, its hand will be stretched out toward all such remote places, and churches will be established there, more in sympathy with the genius loci than the despotic Wesleyan system will permit. Nothing needs to be added to our system, nor anything taken from it, to give it this new efficiency; we only need to live better up to its fraternal capabilities. So, if we mistake not, it will be found to be, in every other particular in which any other system may have us at a temporary disadvantage. The superior 'order' of the stately hierarchies, so far as it is any better than our own, is only supplemental, and not antagonist to it, and will be superinduced upon ours, as we grow in grace, and in the knowledge and practice of Godli

ness.

It is curious, indeed, to see how the systems that oppose us are obliged, when in stress of difficulty, to forsake their first principles and appeal to ours. Thus, it is a first principle with us, that the power

is in the hands of the people. It is a first principle in the English Church, on the contrary, that the power is in the hand of "the Church," meaning a hierarchal organism, headed by the Queen, Archbishop, Bishops, &c. But, let some Churchman be censured and degraded-as he thinks, unjustly-by the proper tribunal, and you will at once see him appealing to the people, through the press, and pleading his cause with them, in the hope of so stirring up a popular commotion, as to convince his judges that their own safety requires the reversal of his sentence. And, if he succeeds well in his effort, you will see his judges pleading their cause before the same people in defence of what they have done, both parties thus committing a solecism to their first principles, coming over to our position, practically confessing that the power, after all, is with the people, and seeking to do indirectly by public sentiment, what we do directly by vote.

Such, we claim to be, rudely outlined, some of the essential superiorities of the Congregational system. There may be many good things, and many better things, but there can be but one best thing, of its kind. Among the various forms of Church order, all are doubtless, in some aspects, good. Some may be, in many things, better than others. There can be but one that is, on the whole, best. If any one have this preeminence, it is by no means a matter of indifference, or of small moment, that it should go everywhere preaching the word." There are obstacles enough for the best system to vanquish-particularly in the United Statesto make it of great concern to remove those that are poorer out of the way, and to commit the work, at once, to the safest and strongest auspices. Irreligion and indifference abound. Population, unevangelized, continually pours in upon us, so that every day adds to the sum total of our impiety. Meanwhile, Christ waits to see of the travail of his soul that he may be satisfied. One can almost seem to hear him cry, (with holy impatience,) as out of

heaven he watches us, to those who so load themselves with cumbrous machines, which they have built for pomp or power, that they can carry next to no lading but the dead weight of the equipage-" away with all such unscriptural folly. Return to the simplicity of the Gospel pattern. Sweep down all barriers between the individual conscience and its Lord. Let the naked truth and the naked soul meet with no hierarchy between; and 'it shall be as the fire and the hammer;' it'shall break the flinty rock in pieces.' 'If ye love me, keep my commandments.'"

We would have no man sectarian, in its narrow and evil sense; but as we believe that Christ prefers the system shaped by his own counsels, and his guiding influence on the minds of his

Apostles, to that Papacy into which it was afterward corrupted at Rome; or that Episcopacy into which Popery was transmuted, to serve the passions and the will of Henry the Eighth; or that Presbyterianism which was conceived in the brain of Calvin; or that Methodism which was elaborated in the study of Wesley; so we believe that he prefers that we should prefer it, and 'preach the Gospel to every creature' by its aid. We hold, therefore, that we cannot be, in the highest sense, faithful to the Saviour as we surely cannot be intelligently grateful to our Fathers, whom he honored as the restorers of the original pattern of the order of his house—unless we make every proper effort to Congregationalize the land.

IN the spring of the year 1802, Brookfield Association, a clerical body in the interior of Massachusetts, sent letters to the other district Associations in the State, proposing the formation of a General Association, and inviting correspondence and consultation upon the subject. "The disconnected state of the Associations within the limits of this important section of New England, the little acquaintance which its ministers have with each other, and the hope that by drawing closer the bonds of union, the cause of truth might be promoted," says the first published declaration of this body, (Panoplist, 1807,) "suggested the expediency of a General Association." In consequence of the proposal of Brookfield Association, delegates from eight Associations met at Northampton, July 7, 1802, for consultation. "They united in opinion," says the document above quoted, "that it was expedient that a General Association be formed. They agreed to admit as articles of faith

the doctrines of Christianity as they are generally expressed in the Assembly's Shorter Catechism, for the basis of union and fellowship." They agreed that the objects should be the promotion of bro-. therly intercourse and harmony, their mutual assistance, animation, and usefulness, as ministers of Christ; to obtain religious information relative to the state of their churches and of the Christian Church in this country and throughout the world, and to cooperate with one another and with similar institutions, in the most eligible manner for building up the cause of truth and holiness. They declared its design to be "to cherish, strengthen and transmit" "the pure principles of Congregationalism," and wholly disclaimed "ecclesiastical power over the churches, or the opinions of individuals.” Upon that basis they recommended each Association to appoint two delegates to a session to be held at Northampton the succeeding year, formally to organize a Gen

eral Association. The eight Associations thus acting, were: Berkshire, (now divided into Berkshire North and Berkshire South,) Mountain, (a body once lying principally in the south-west corner of Hampshire county, but lapping over into Berkshire and Hampden, and now extinet,) Hampshire South, (now divided into Hampden East and Hampden West,) Hampshire North, (now Hampshire, and then including the present Franklin,) Hampshire North-east, (now extinct,) Brookfield, (still existing at the venerable age of 101 years,) Westminster, (now the Unitarian Worcester West,) and Mendon, (still thrifty at the age of 107.)

Of

Five, only, of the District Associations were represented the next year, in the session held at Northampton, June 29, 1803, viz: Hampshire North, Berkshire, Mountain, Brookfield and Westminster. those present at the consultation of the preceding year, Mendon had voted against uniting in the plan; Hampshire North-east was only dragging out a lingering existence, having but four members in 1804, and soon vanishing forever; Hampshire South was absent, for reasons now unknown, and remained unpresented until 1810. Who were the delegates from the Associations represented, it is now impossible to tell, the records of the General Association having been burned in the fire which destroyed the house of the Secretary, in October, 1816-an illustration of the need of such a periodical as this, and of such a repository as that of the Congregational Library Association. The delegates present proceeded to act, and organized the General Association of Massachusetts. On that occasion, the Rev. Thomas Holt, a delegate from

1

1 In addition to specific references, these notes are compiled from Sprague's Annals, the Am. Quarterly Register, the College Triennials, and MS. papers of the writer.

THOMAS HOLT was born in Meriden, Ct., Nov. 1762; was graduated at Yale College in 1784; studied Divinity with Professor Wales, of Yale College, and Dr. Trumbull, of North Haven, Ct.; was ordained Pastor of the Church in Hardwick, Ms., June 25, 1789; was dismissed March 27, 1805; was installed

Brookfield Association, preached the public lecture.

The second session was held at Hardwick, June 27, 1804, and embraced the same five Associations. Rev. Joseph Lee,* a delegate from Westminster Association, was Moderator, and preached the public lecture; the text was, "That they all may be one, as thou Father art in me, and I in thee, that they also may be one in us; that the world may know that thou hast sent me."-John xvii: 21; a text suggestive of the theme whose record is irretrievably lost. The office of Secretary was established, and Rev. Enoch Hale was chosen, "to continue during the pleasure of the General Association."

It may seem strange that so few Associations should have joined in this enterat Chebacco (Ipswich.) January 25, 1809; was dismissed April 20, 1813; he afterwards resided on a farm at Hardwick, although for a large portion of his time-when he had not a special charge-he was employed as a missionary in Maine, New Hampshire,

Rhode Island, and Connecticut. "He maintained a life of consistent piety, practised the duties he inculcated on others, sustained by the doctrines he had preached, and to the last, manifested an un

shaken reliance on the merits of an atoning Saviour.” The last year of his life was spent with his family in Hardwick. He died Feb. 21, 1833.

2 JOSEPH LEE was born in Concord, Ms., in 1742, grad. H. C. 1765; was ordained the first pastor of the Church in Royalston, Oct. 19, 1768; and died Feb. 16, 1819. "He continued an able and faithful minister more than fifty years. His life was a continued exhibition of Christian character." Near the close of his life, he being infirm, a call was extended, in perfect accordance with Mr. Lee's wish, to Ebenezer Perkins, to become colleague. The Council assembled the day previous to that set for the ordination. "On this very day, this venerable saint and beloved pastor fell asleep in Jesus."

3 ENOCH HALE, the first Secretary of the Massachusetts General Association, a brother of the Revolutionary martyr, Nathan Hale, was born in Coventry, Ct., in 1754; was graduated at Yale College in 1773; was ordained pastor of the Church in Westhampton, Ms., Sept. 29, 1779; and died Jan. 14, 1837. He held the office of Secretary of the General Association from 1804 to 1824. Mr. Hale left three sons, viz: Hon. Nathan Hale, who has so long given character to the Boston Daily Advertiser, Enoch Hale, M. D., and Richard.-Rev. Enoch Hale was son of Deacon Richard Hale, of Coventry, Ct., grandson of Sam'l Hale of Newbury, great-grandson of Rev. John Hale, the first minister of Beverly, and great-greatgrandson of Dea. Robert Hale, of Charlestown.-Dr. E. Davis, N. E. Hist.-Gen. Register.

prise. District Associations had existed in Massachusetts in some form, for a hundred and seventy years, and under a formal and unbroken organization since 1690, and the idea of a union of these scattered bodies was natural. Besides, the neighboring state of Connecticut had had such an organization as the one proposed, since 1709. And yet at the second session, only five of the twenty-four Associations had entered into the project. The able and influential Barnstable, Boston, Cambridge, Mendon, Plymouth, Salem, were absent; and only five, and they country bodies, were present.

Various causes contributed to this result. It was feared by many that such a body, if it attained a position comprehending all the clergy of the State, would gradually assume power over the faith and order of the churches. It was thought by a few, who held strong doctrinal views, that, covering the broad shades of opinion then existing in the Commonwealth, it would lower the tone of Orthodoxy by compromising varying views. It was looked upon by the party soon to be developed into Unitarian, as objectionable from the very groundwork of its faith, the Assembly's Catechism; while a large portion viewed it either with entire indifference, or else as unnecessary and useless. And the existence of the General Convention of Congregational Ministers, which met annually, and which then had advanced into its second century, seemed, in some degree at least, to occupy the ground. On account of these various sources of opposition, the General Association had a limited origin, and a slow growth. Gradually, however, all the advantages and disadvantages were lost in one fact, viz: that the Association, with the Catechism as its basis, served as a bond to the defenders of that faith; while its opposition was found in that section which soon openly avowed itself Unitarian; both parties evidently saw distinctly that a movement basing itself on the old Calvinistic theology, would speedily separate

friends and foes, as the event proved. It was on this account that the organization was reprobated by the seaboard clergy, and upheld by the Associations located in those rugged localities, which are never favorable to a loose and effeminate theology.

The friends of the movement were not disheartened. To increase the size and efficiency of the body, Dr. Lyman,' of Hatfield, endeavored to enlist the aid of the " Convention of Congregational Ministers" in favor of the project. The matter was brought before that body May 30, 1804, in the form of a question, "whether they would form themselves into a General Association for the purpose of promoting ministerial acquaintance and brotherly love, and learn more perfectly the state of the churches and promote their prosperity." A vote was passed, referring the matter to the various District Associations, and appointing a Committee to write to them on the subject. This Committee, of which Rev. Dr. Willard, President of

1 JOSEPH LYMAN, D. D., son of Jonathan and Bethiah Lyman, was born in Lebanon, Ct., April 14, 1749; was graduated at Yale College in 1767; was tutor there in 1770-71; was ordained, March 4, 1772, pastor of the Church in Hatfield, Ms.; received the degree of D. D. from Williams College in 1801; and died March 27, 1828. Dr. Lyman was one of the earliest friends of the Hampshire Missionary Society, and in 1812 was chosen its President; was, from the beginning, a member of the A. B. C. F. M., in 1819 its Vice President, and from 1823 to 1826 its President. The General Association was fortunate in having its cause espoused by Dr. Lyman; with a power of governing and controlling other minds, seeing at a glance the best thing to be done, self-reliant but conciliatory, comprehensive, judicious, rapid in execution, he acquired and wielded a powerful influence among the clergy and churches of Massachusetts.

2 JOSEPH WILLARD, D.D., was born in Biddeford, Me., Dec. 29, (O. 8.) 1788; was son of Rev. Samuel and Abigail (Wright) Willard; was born and reared in poverty, but, by aid of others and his own energy, was enabled to enter Harvard College, where he was graduated 1765; was tutor for six years; was ordained Pastor of the 1st Church in Beverly, Ms., Nov. 25, 1772, as colleague with Rev. Joseph Champney; D.D. at Harvard, 1785; L.L.D. at Yale, 1791; was elected President of Harvard College in 1781, and was instituted as such Dec. 19, of that year. He remained in this position until his death, Sept. 25, 1804. His character is too well known to need eulogy.— Willard Memoirs.