tery, which consists of a convenient number of elders, organized in a body corporate, or in an association ought to possess equally the right of self-government. The elders of the churches are consecrated to their sacred office, not by the church; but by the presbytery. Consequently they are responsible to the presbytery, by whom they have been consecrated, rather than to the church, over whom they are the rightful overseers. To the presbytery it belongs to judge of the qualifications of those who offer themselves for the ministry; and to consecrate those who, to them, appear to be qualified. To the presbytery it belongs, to watch over one another, as brethren, to rebuke, admonish and exhort one another, as members of a distinct body. Paul, in his charge to the elder, Timothy, speaking of elders in particular, says, "Them that sin, rebuke before all, that others also may fear." Rebuke the offending elders publicly, that the world may witness your faithfulness. To the presbytery alone, it belongs, not only to ordain elders in every suitable place; but to exercise over them a faithful discipline. It is the right and duty of the presbytery, to hear and decide on all complaints, exhibited against any individuals of their body. If the presbytery have given licence to candidates to preach for a season, on probation for the ministry, they must faithfully inspect their candidates; and, in case of misdemeanor, withdraw the licence. The dismission and deposition of elders belong exclusively to the presbytery, Counsel, and advice may be sought by a delegation of the churches on many occasions, such as the ordination and dismission of ministers; but never to controul the decisions of the presbytery, in matters which belong to their jurisdiction.

That the presbytery, as well as the church, is a distinct body, possessing the power of self-government, and amenable to no others, is evident from the practice of Paul and Barnabas, and certain others, who composed the presbytery at Antioch. While they were preaching the gospel with great success, "certain men come down from Judea, and taught the brethren, saying, Except ye be circumcised, after the manner of Moses, ye cannot be

saved." These Judaizing teachers, who troubled the churches, were reproved, by the elders, Paul and Barnabas, and not by the church. "And when Paul and Barnabas had no small dissension and disputation with them, it was determined, that Paul and Barnabas, and certain others of them, that is, other elders, should go up to Jerusalem, unto the Apostles and elders, about this question. And the Apostles and elders, or the presbytery at Jerusalem, came together to consider of this matter." To them, and not to the church, the appeal was made, by the presbytery at Antioch. By them was the whole discussion, and the final decision of the question. These judaizing teachers were properly amenable to the presbytery at Jerusalem. The discussion and decision were indeed, in the presence of the whole church, who were, doubtless convened as spectators, and who concurred with the presbytery in their decision. This coincides with Paul's charge to Timothy; "Them that sin rebuke before all"-before all the church, and all others who are disposed to attend to the matter; that your faithfulness, in the discipline of elders may be made manifest. On this occasion, letters of greeting were addressed, by the Apostles and elders and brethren at Jerusalem, to those in Antioch. But, neither in this instance, nor in any other, do we find the church interfering at all, in matters which relate to the government and discipline of elders.

An elder of the church may receive the private steps of christian discipline for his offences, from a common member of the church; or a common member from an elder. But a complaint against an elder should be exhibited to the presbytery; and one against a common member, to the church. This is agreeable, not only to the precepts and examples of scripture; but also to the dictates of reason. For it is a correct and important maxim, that every man should be judged by his peers, or equals. On this maxim is grounded the civil right of trial by jury. With special caution, an accusation against an elder may be received from a member of the church. "Against an elder receive not an accusation, but before two or three witnesses." And this, on account of the natural preju

dice which mankind feel against their superiors. On this account, it is important, that the government of the church, and the government of its elders should be kept distinct; and that the whole, as far as possible, should be a government of equals.

In the plan that has been thus far delineated, giving the right of self-government, both to the church, and to the presbytery, as two distinctly organized bodies; it is readily seen, that a foundation is laid for peace and harmony. There is no clashing nor interference, in the exercise of government. Each body has its province, and has instruction from the word of God, how to transact the important business of christian discipline.

4. In perfect consistency with the congregational principles, recognized in this essay, it is judged, not only expedient, but agreeable to apostolic doctrine and practice, that individual churches, with their respective elders should consociate, by forming bonds of union and cooperation, to an extent equal to that of their several presbyteries or associations of ministers. Let each presbytery consist of as many elders, or pastors, as are conveniently situated to meet, and transact business. Let the individual churches also, under the presidency and guidance of their elders, and in concert with them, form a bond of union and agreement to the same extent; and let this confederation of elders and churches be called the consociation of the churches, answering to what is, in scripture, sometimes called the whole church; constituted by a union of all its parts. In this consociated state, the elders would act in the same capacity, as when presiding over their individual flocks; and in voting, stand on a level with the private brethren.

The consociation, retaining the essence of congregational principles, would, of right, and ought, by agreement, to constitute a standing council, to attend to those important causes which cannot be decided by the individual churches. For these being, in general, small bodies; in some instances, reduced to but three or four male members; and even these in a divided state; specially need the assistance of sister churches, to render them

competent to the exercise of christian discipline. And the very design of the consociation of the churches is, not to intermeddle with the concerns of the presbytery; but to aid and assist in the government of the churches. It has been already stated and proved, that the whole system of ministerial concerns, belongs to the presbytery. In these matters, the consociation ought to have no direct influence nor controul. But in every thing relating to the welfare of the church, there is advantage to do much good. As the presbytery ought to be the standing council, in all ministerial concerns; so the consociation ought to be the standing council, in all ecclesiastical

concerns.

In order, however, to stand clearly on Apostolic ground, the decisions of the consociation must be final, and without appeal. This would effectually prevent the evils of ex parte councils; or councils selected from heretical churches, for party purposes. The presbytery would regulate within their limits, all ministerial affairs; and the consociation all the affairs of the church. Nor is there any thing alarming in this, when it is considered, that the consociation itself is a body strictly congregational; consisting of a delegation of the churches, which are in the strictest harmony and fellowship; guided and instructed, but, in no measure nor degree, controuled by their pastors.

5. It is evident, that the mode of forming presbyteries and consociations, which has been stated and explained, was adopted by the Apostles, and primitive christians. From the history of the first christian churches, it is evident, that by the church, or the whole church, in large cities and provinces, was meant all the christian professors in those places; constituting, in many instances, a large number of individual churches, with their respective pastors. Such was the church at Jerusalem, at Antioch, at Ephesus, and elsewhere. In each of these places, we find, a plurality of bishops, or elders; constituting in each, one presbytery; and one consociation. That the churches, in these places were consociated, is evident from their being mentioned in the singular num

ber. The church at Jerusalem consisted of many thousands; but all these constituted what was called the whole church; and what we should call the consociation. In all the great cities, the case was the same. The elders constituted presbyteries, and the minor churches, by uniting together, constituted what we denominate consociations. Paul and his companions ordained elders in every church; not a plurality in every church; but one in each, which made a plurality in every city or district. Titus was directed to ordain elders in every city, doubtless one in each of the particular congregations of the saints in every city. The whole being the presbytery of the associated churches; or of the consociation. Paul sent from Miletus to Ephesus, and called for the elders of the church. The church is here mentioned in the singular number, though there were, probably thousands of christian professors in Ephesus, divided into as many distinct churches as there were elders. Yet, being associated together, they constituted one body called the church of Ephesus. This was a whole church, consisting of many parts.

6. On the plan before us, each individual church, though associated with sister churches, would possess the power of christian discipline, in ordinary cases, even to excommunication; yet, in difficult cases, there would be a right of appeal to the consociation, which is no less congregational in its principles and practices, than an individual church. In such cases, certainly, deference ought to be paid to the consociated brethren, by submiting the decision of their causes to them, rather than to a council from abroad.

7. It is obvious, that, by a voluntary consociation of the churches, each individual church becomes accountable to the whole organized body. And since churches, as well as individual members, are often guilty of great irregularity, or heresy, as was the case of the seven churches of Asia, they certainly ought to be subject to the discipline and government of their sister churches, in consociation. This is one of the most important purposes to be answered by the consociation of the churches. Were