racter. of the country is of a peculiar kind, and partakes very considerably of the presbyterian chaThe following sketch of its origin and features, I extract from a manuscript account, politely drawn up for me by a gentleman of this State. In 1708 an assembly of clerical and lay delegates, convened at Saybrook12 in Connecticut by order of the colonial government, drew up articles of doctrine and an ecclesiastical system which was thereafter denominated the Saybrook Platform.' This standard being sanctioned by the colonial legislature, became in effect the established form of religion. Most of the churches and congregations voluntarily adopted it; none however were 19 This town is connected with a very remarkable incident in English History; it is the place to which Oliver Cromwell would have emigrated, when yet a private country gentleman, had not Charles 1st interfered to prevent him. I quote the following from the Quarterly Review. "Lord Brooke, Lord Say and Sele, and his sons, Pym, and other distinguished men of the same sentiments, were about to remove to a settlement in New England, where the name of Saybrook, in honour of the two noble leaders, had already been given to a township in which they were expected. Eight vessels with emigrants on board were ready to sail from the Thames, when the King by an order of Council forbade their departure, and compelled the intended passengers to come on shore; fatally for himself, for among those passengers Haslerigge, and Hampden, and Cromwell, with all his family had actually embarked. There are few facts in History which have so much the appearance of fatality as this." Quarterly Review, Vol. XXV. p. 228. ECCLESIASTICAL SYSTEM. 115 compelled, and some have not come under it even to this day. The system of doctrine was substantially that of the Savoy Confession; but churches were allowed to come in either under that, or the Westminster Confession, or the doctrinal articles of the Church of England. In conformity with this Platform was formed the Consociation; which is an assembly of ministers and lay delegates from churches within a particular geographical extent, usually a county or half county; it is composed of about equal numbers of clergymen and laymen, which last are invariably church members. This body is a judicatory for the trial of all ecclesiastical questions, and its decision is final; parties are often heard by counsel before it, as in a civil court. Superior to the Consociation are the Associations. These consist of ministers only, and are of two kinds. The general State Association, which meets annually, is the supreme church court; and is composed of delegates from local Associations, for counties and half counties, which meet more frequently. In the local Associations was formerly invested, by law, the power of examining and licensing preachers, and regulating every thing connected therewith; and this still continues in practice, though no longer enjoined by statute. It must be remarked however that in other respects the legislative power both of the general and local Associations is only that of advising; they have no power to compel obedience, but their advice is almost invariably respected. The General Association of the State sends delegates to the General Assembly of the Presbyterian church of the United States, which meets annually in Philadelphia, and which in its turn sends delegates to the General Association. These delegates are admitted to sit by mutual courtesy, for the Association does not acknowledge the absolute legislative authority of the General Assembly, nor does the Assembly regard the Association as having by right a voice in its councils. The General Assembly is however consulted by the General Association and its advice is generally respected. Besides the local Associations, Councils exist, composed of ministers and lay delegates, which are invited by churches to settle their ministers, and to assist in accommodating any differences that may occur between congregations and their pastors; preachers who have been previously licensed by the local Associations, are re-examined by a Council before ordination over any particular church. These are the principal features of the ecclesiastical system of the State. The congregations are individually formed on the independent model; having no ruling elders, nor any office-bearers but the Pastor and Deacons. The deacons manage the temporal concerns of the church, and visit and relieve the poor. When a member offends, his conduct must be reported to the whole church be CHURCHES -OBSERVANCE OF THE SABBATH. 117 fore he can be excluded from its communion. The pastors of the congregational churches in New Haven have salaries of from 1000 to 1200 Dollars; £225, to £270 sterling. There are in the New England States not under 1000 churches upon the congregational model. This includes however those of Unitarian principles, of which there are probably about 50 in all; most of these are to be found in the western part of Massachusetts, a few in Vermont and New Hampshire, and perhaps in Rhode Island, although in this last State the Baptists predominate. In Connecticut the observance of the Sabbath is not as with us, from midnight to midnight, but according to the ancient Jewish system, from sunset to sunset;-that is they commence its observance at sunset on Saturday, and continue it till sunset on Sunday. In conformity with this principle, the stores are shut on Saturday evening at twilight and business is suspended; the churches are not opened for worship, at least at present, but the inhabitants in general confine themselves to their houses, and spend the evening in family and private devotion. After sunset on Sabbath they consider themselves at liberty to engage in secular matters, but the stores are not opened, and the evening is usually spent with quietness and decorum. With the exercises of the Saturday evening which this system requires, there could be no difficulty in harmonizing; but my mind could not so easily rid itself of former sentiments and feelings with regard to the evening of the Sabbath. In the family with whom I am at present a guest, the Sabbath exercises were concluded immediately after tea, by my host's reading a chapter and engaging in prayer. He then invited me to accompany him to visit a worthy Deacon's family in the neighbourhood; to which I without hesitation agreed, willing to see and know all that I could of their Sabbath occupa tions. There we found a merry groupe of young people, and it was not without considerable surprise, that I heard the proposal made soon after we entered that one of the young ladies should sing • Doun the burn Davie. In reply to this sug gestion I told them that, though I did not wish to prescribe to them the manner in which they should spend the Sabbath evening, yet I could not so suddenly become a convert to their system, and that therefore if they intended to sing songs, I should take the liberty of withdrawing. They argued against what were considered my educational prejudices, but agreed to sing a hymn in place of a song, and spend the rest of the evening in conversation.15 We cannot, perhaps, incontrovertibly prove which system of reckoning holy time prevailed in apostolic times; but it is certainly more likely to secure the 13 I have reason to suspect that in proposing the song on the occasion alluded to, the good people only meant to show me the extent of their liberty on the Sabbath evening, and that had I not been present it would not have been thought of. A New Haven gentle, |