USA > Rhode Island > Bristol County > Bristol > Manual of the First Congregational Church, Bristol, R.I., 1687-1872 > Part 2
Note: The text from this book was generated using artificial intelligence so there may be some errors. The full pages can be found on Archive.org (link on the Part 1 page).
Part 1 | Part 2 | Part 3 | Part 4 | Part 5 | Part 6 | Part 7 | Part 8 | Part 9 | Part 10 | Part 11 | Part 12
Thus Neander remarks, in his "Church History," vol. 1., p. 189 :-
*From "The Congregational Manual," by J. E. Roy, D. D., Cong. Pub. Soc., Boston.
30
" As regards the relation in which these Presbyters (El- ders or Pastors) stood to the communities, they were not designed to exercise absolute authority, but to act as pre- siding officers and guides of an ecclesiastical republic; to conduct all things with the co-operation of the communi- ties, as their ministers, and not as their masters."
The duties of Deacons in our Congregational Churches are quite limited. They assist in adminis- tering the Lord's Supper, by distributing the ele- ments to the communicants ; to conduct the religious meetings in the absence of the pastor or other minis- ter, and to attend to the wants of the poor.
III. POWER OF THE CHURCH .- It is a fundamental principle of Congregationalism, that all ecclesiastical power resides in the Church, or the associated body of the brethren, and not in the officers of the Church, nor in the ecclesiastical bodies distinct from or above the Church. The power exercised by the Church is purely ecclesiastical, without touching in the slightest degree the temporal or civil rights of its members, or of any other person. The principal powers exercised by the Church may be classified as follows :-
1. The power of electing its own officers .- The Bishop (or Pastor) and Deacons are elected by a majority of the Church. In exercising this power, it is considered obligatory on the members to exer- cise mutual forbearance in case of any difference of opinion ; that a majority should give great weight to the opposing wishes of a minority ; and that a mi- nority should be willing to surrender their own predi- lections in deference to a majority. Thus may har- mony be secured.
31
2. The power of admitting or excluding its own members .- Persons are admitted to the Church by a vote of the brethren ; unworthy members are also ex- cluded by the same power.
3. The power of forming its own Creed .- Congre- gational Churches have no denominational Creed ; that is, no Creed received as authoritative by all the Pastors and Churches, or imposed on them by any ecclesiastical authority. It is true that they all re- ceive, unhesitatingly, the fundamental or evangelical doctrines. Still, each Church constructs its own Creed, and alters it whenever inclined. It is worthy of notice, as showing the unity of the teaching of the Spirit, and the safety of trusting the local Churches, that although hundreds, and perhaps thou- sands, of Creeds have been constructed by our Churches, and the phraseology used is endlessly va- ried, yet there is the most wonderful harmony and even identity of doctrine among them all, on the es- sential truths of religion.
4. The power of regulating the details of its own worship and modes of procedure in executing the previous powers .- The mode in which public wor- ship shall be performed, the seasons for communion, the mode of receiving or disciplining its own mem- bers ; special seasons of fasting and religious wor- ship, are all regulated by vote of the Church.
5. The power of independency .- That is, each Church has these powers, in and of itself, which it may exercise without responsibility to any ecclesias- tical authority above itself. Its yotes on all these
32
points are decisive and final. No ecclesiastical power can impose on any Church a religious teacher or other officer, or admit or exclude members, or form their creed, or regulate their modes of proceeding. Each Church has the exclusive right of managing its own concerns. At the same time, Congregational Churches live in close fraternal union, are associated together in bodies, and often ask and receive advice and help from each other ; but all this is the result of mutual confidence and affection, not of any superior power. These principles, also, are in accordance with the scriptural model ; for it is certain that no text can be produced in which God assigns power over the Churches to any individual or set of individuals. It is to be taken for granted, therefore, that no such power exists. The New Testament speaks of no or- ganization above the local church. It always uses the word " Church" to mean either the general com- pany of the redeemed, or the congregation of pro- fessed believers in a particular place. The word never occurs in the sense of an external, centralized organization, embracing and ruling a multitude of congregations.
Congregationalism is true republicanism. Each Congregational Church and Society elects its own officers, owns its own house and property, judges of the qualifications of its own members, allows to each brother an equal vote, and has no superior, lord, or overseer. Congregational Churches, then, are truly apostolic and primitive, in assigning all ecclesiasti- cal power to the Church, and not to the officers of the Church.
33
It is worthy of remark, also, that the principles on which Congregational Churches are organized, being thus purely republican, are in entire harmony with the principles of our civil government, and had much to do with its origin. The people of the United States are, under God, the source of civil power ; appoint their own magistrates and rulers, who are usually elected for a brief term of office, so that every few years fresh power may be derived from the people, and thus, in effect, construct their own laws. If the in- terests and relations of the State were as few and simple as those of the Church, independent town or city organizations would be all that civil governments would need ; and even now a large part of public business is left to their sole management. To the influence of this feature of Congregationalism, his- tory gives the most gratifying testimony. Even Hume declares, "that to this sect [Puritans] the English owe the whole freedom of their Constitution." Lord Brougham says of them, " A body of men may be held in everlasting remembrance for the unshaken fortitude with which at all times they have main- tained their attachment to civil liberty ; men to whose ancestors England will ever acknowledge a boundless debt of gratitude as long as freedom is prized among us." In our own country the ecclesiasti- cal principles and practices of the Puritan settlers of New England are known to have shaped their politi- cal institutions, and these in time moulded our na- tional Constitution. De Tocqueville traces our whole form of government back to the New England town- meeting, which was the mere copy of the Church
34
meeting. Thomas Jefferson, who had so much to do with the forming of our institutions, attended occa- sionally the meetings of a Church near his residence that was conducted on Congregational principles, and remarked, that he had been much interested in that form of government ; that it was the only form of pure democracy in the world ; and that he thought it would be the best plan of government for the American colonies. (See " Encyclopædia of Relig- ious Knowledge," article, " Congregationalists.")
IV. ECCLESIASTICAL BODIES. Although the Scrip- tures give to no men, or set of men, power over the Churches, yet they allow them to associate to- gether for practical religious purposes, which may seem desirable, but which do not conflict with their independence.
Associations are composed of Pastors or of Pas- tors and delegates. They meet for prayer and mu- tual counsel ; they examine and approbate those who may wish to enter the ministry ; and they make useful suggestions to the Churches.
The General Association or Conference of each State is usually composed of Delegates from the smaller Associations or Conferences but in Rhode Island embraces all the Pastors and a delegate from each Church. This body meets annually ; hears re- ports on the state of religion ; and offers advice to the Churches on matters connected with the concerns of benevolence, sound doctrine, and religious duty. But it is to be particularly noted, that these bodies possess no ecclesiastical power, like the superior ju-
1134196
35
dicatories or higher bodies of the Romish Church, and of some Protestant denominations. They are simply advisory. The Churches, if they choose, may manage their own concerns, without reference to them. Still, so much confidence is reposed by the Churches in the character, education, and piety of their brethren, that great weight is voluntarily and cheerfully given to their opinions, and great assist- ance is derived from their counsels.
V. ECCLESIASTICAL COUNCILS .- When matters of peculiar importance or difficulty come before a Church, it avails itself of the advice of other Churches. Thus, when a pastor is to be installed, the Church sends to a number of the neighboring Churches an invitation, called a "letter missive," to be present at a certain time, by their pastor and delegate, to form an Ecclesiastical Council, to examine the proposed Pastor, and to act in behalf of the Church in the ex- ercises of installation, if they see no valid objection. And, so, when a pastor is dismissed, the Church calls a council to advise and act for it in the emergency, and to give the minister a parting letter of recom- mendation.
If a member who has been disciplined thinks that injustice has been done, and particularly if the vote of the Church was divided, it is usual to call a mu- tual council, chosen half by each party, to revise the case, and to give their opinion or advice to the Church. In this advice both parties generally con- cur, though the Church is not compelled to follow it when adverse to its own judgment. If the Church
36
should not concur in the result, a copy of the opinion of the council would be a sufficient letter of recom- mendation for the aggrieved person with which to unite with another Church. If the Church refuse to unite with the complainant in calling a mutual coun- cil, he may summon an ex parte council of such Churches as he may please ; and if that council jus- tify him, he may use their results as a letter of recom- mendation in applying to another Church.
No council is duly organized except a majority of churches invited are present by representation, nor can act on any matter not mentioned in the letter missive, nor remain in existence after adjournment at the close of that business ; neither has it power to add to or diminish its number, directly or indirectly. There is a manifest impropriety in inviting others even to sit as corresponding members. A board of arbitrators have nothing to do with corresponding members. The idea is absurd.
VI. CONDITIONS OF ADMISSION TO THE CHURCH .- Credible evidence of piety is a necessary pre-requisite to communion and Church membership. It is by no means maintained, that entire assurance of salvation should be required, or perfect agreement in the details of doctrine. But as the Church was designed to em- brace only true Christians, it follows, of course, that credible evidence of being a Christian, including be- lief of the fundamental doctrines of the Bible, should be the condition of membership.
The term Congregational was applied to our Churches from the fact, that all ecclesiastical power
37
resides in the congregated body, or members of the Church, that is, in the congregation or brotherhood and not in the officers. This distinguishes us from some other denominations, who give over the powers of the Church to the officers of the Church.
VII. INTERCOURSE WITH OTHER DENOMINATIONS. -Congregationalism, desiring to be free from sec- tarianism, insists upon no denominational peculiari- ties as the condition of fellowship .. This principle is carried out in our intercourse with other denomina-' tions. At their seasons of communion, Congrega- tional Churches invite those present who are mem- bers, in regular standing, of any Evangelical Church, and who are honoring their profession by a godly life, to sit down with them at the Table of the Lord. If any of their members wish to unite with Churches of other evangelical denominations, letters are given to such Churches ; or if any come from other Evan- gelical denominations, and there be no evidence against their Christian character, they are received as from sister Churches. Though preferring, on Scripture grounds as they think, the organization and principles of their own Churches, Congregation- alists still recognize with fraternal fellowship, as true Churches of Christ, " all those who love our Lord Jesus Christ in sincerity." By this course they think that they act in accordance with those injunctions to charity, unity and peace, which are so numerous in the apostolic writings.
4
38
VII. RULES FOR BUSINESS MEETINGS .*
When the appointed time for the meeting arrives, the Pastor, as Moderator, shall call the Church to or- der. If there is no Pastor, or if he be absent, then the senior Deacon, or some older member, will call to order, and call for the choice of a Moderator. On taking the chair, and opening the meeting with prayer, the Moderator, if the Clerk of the Church is not present, will call for the appointment of a clerk pro tem.
If the meeting be adjourned to another day, the same officers preside again, for an adjournment is but a continuance of the same meeting.
All the decisions of the presiding officers are sub- ject to revision by the Church.
Every motion must be made in writing, if required by any member ; and, when seconded, must be read by the Moderator, and submitted to the considera- tion of the Church. Until this motion is disposed of, all subsequent propositions must be made by way of amendment to it. An amendment may go to the exclusion, addition, or substitution of words or sen- tences ; indeed, a motion to amend by striking out all the words after the word resolved, and substitut-
*From "The Congregational Manual," by J. E. Roy, D. D., Cong. Pub. Soc., Boston.
39
ing an entirely new proposition upon the same sub ject is in order. Until some vote has been taken on a resolution or an amendment to it, it may be with- drawn by the mover.
There are certain motions which are termed " privi- leged," which may be made at any time ; such are the motions to postpone indefinitely, to refer to committee, to lay on the table, (which means to lay aside for the present,) to postpone to a future time fixed, and to adjourn. All these motions may be de- bated except the last. When a member is speak- ing, no motion can be made but with his consent.
When any motion is before the Church, every mem- ber has a right to express his views concerning it ; and, while doing so, the Moderator is bound to con- fine him in his remarks to the point under considera- tion, and also to protect him against all interrup- tion, except to call him to order if he violate the rules of courtesy or of debate ; but, after the matter of order is adjusted, he has a right to go on to the end of his remarks.
The proposition last made is always the proposi- tion under consideration, and the first to be voted on ; so that when several amendments or proposi- tions are before the meeting, the order in which they are to be voted upon is usually the reverse of the order in which they were made. If several sums are proposed, the largest is the first put to vote ; if several times, the longest; and as to the numbers generally, the largest.
When a motion is put to vote, it should be first
40
clearly stated from the Chair, so that there may be no possible misunderstanding about it. Then the Moderator says, " As many as are in favor of this resolution will please to say Aye," or " lift up their hands," or "rise," as the custom of the Church may be ; then, " As many as are against this resolution," or " as are of a different opinion, will please to say No," or " lift up their hands," or " rise." Then the Moderator declares the result by saying, "It is a vote," or " It is not a vote." If any member thinks the Moderator in error, or that an accurate count would change the result, he has a right to demand it immediately ; in which case the question must be put again, and the vote carefully counted. After the question is put to vote, there can be no debate, and no new proposition made until the vote is finished. After the vote is taken, any member who voted in the majority may, during the same meeting, move a reconsideration ; which motion opens the subject again for debate ; and, if the vote to reconsider is adopted, the whole matter stands just as it did before 1
the reconsidered vote was taken.
Questions of order are to be decided by the Mod- erator ; but, if any member thinks the decision incorrect, he can appeal to the meeting; and the decision on that appeal will be final.
When the report of a committee is presented, it will, of course, be put on file. A vote to accept and adopt is an expression of concurrence with the views of the committee.
41
When a member has a motion to make, or wishes to speak on a pending motion, he must rise and address himself respectfully to the Moderator.
A member who has a motion to make may preface it with such remarks as explain his design ; but, with this exception, speaking is out of order, unless some definite proposition has been submitted, and is under consideration.
42
VIII. BY-LAWS. Adopted 1869, May 14.
I. OFFICERS.
The officers of this Church shall be a Pastor, Dea- cons, a Clerk, a Treasurer, and a Superintendent of the Sabbath School, the latter to be nominated by the teachers of the Sabbath School for confirmation at the annual meeting of the Church. These officers, together with such other members as shall be annually chosen by the Church, shall constitute the Standing Committee. This Committee shall be charged with the examination of all applicants for admission to the Church, with the care of all funds entrusted to the Church (unless otherwise provided in the terms of bequest) and with such other duties as accord with Congregational usage.
All officers, excepting Pastor and Deacons, shall be chosen annually, but the Pastor may act as Clerk by vote of the Church.
The election of all officers shall be by ballot, excepting that by unanimous consent of the members present, they may be chosen by nomination and hand vote.
II. ANNUAL MEETING.
The annual meeting of the Church for choosing officers, reading the records of the year, hearing
43
reports of the 'Treasurer, Superintendent of the Sab- bath School, etc., shall be held on the third day of May, or, when this day falls on Sunday, on the Monday following.
III. SPECIAL MEETINGS.
The Standing Committee may, at their discretion call special meetings of the Church by a notice from the pulpit, and, at the written request of two mem- bers, shall do so.
IV. ORDINARY BUSINESS.
Ordinary business, such as voting upon letters missive, dismissing members by letter, and the like, may be done at any regular meeting of the Church for worship or devotion, but all special or important business, if not done at the annual meeting shall require at least two days notice from the pulpit.
V. DECISION BY MAJORITY VOTE, ETC.
All questions which come before the Church shall, after deliberate discussion, be decided by the majority of all members over eighteen years of age present and voting ; provided, that no change shall be made in the Articles of Faith, the Covenant, or the By- Laws, except by a two-thirds vote, notice of the proposed alteration having been read to the Church at least three weeks previously.
VI. QUORUM.
Fifteen members qualified to vote shall constitute a quorum, but a less number may adjourn.
VII. ADMISSION AND DISMISSION OF MEMBERS.
The names of all candidates for membership shall
44
be presented to the Church at least one Sabbath before the question is taken on their admission.
Members of this Church removing from this place shall apply for dismission within one year after their removal or render the Church sufficient reason for longer delay ; and it shall be the duty of the Clerk to report at the annual meeting the names of all such absent members, with such information respecting them as the spirit of this rule may require.
Members of other Churches who may wish to com- mune with this Church more than one year, are expected to remove their connection to us, unless they give satisfactory reason for not doing so, to the Pastor or Deacons.
VIII. THE LORD'S SUPPER.
The Sacrament of the Lord's Supper shall be administered on the first Sabbath of January, March, May, July, September, and November.
Manual of the First Church, Bristol, B. J.
HISTORY.
Built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner stone .- EPH. II. 20.
HISTORY.
I.
THE FOUNDATIONS LAID,-1620-1691.
PRELIMINARY SURVEY OF THE GROUND.
When the Pilgrim Fathers landed at Plymouth, in 1620, MASSASOIT, at the head of the powerful tribe of Wampanoags or Pokanokets was the principal Sachem of the territory between Narragansett and Massachusetts Bays, having his chief seat at Sowams or Sowamset, now Warren, R. I.
He early manifested a friendly spirit toward the English, and, in the spring of 1621, made a treaty of peace with GOVERNOR CARVER, which was main- tained without serious difficulty until his death in 1661.
He was succeeded by his eldest son, ALEXANDER. A rumor soon after obtained credence that Alexan- der was not disposed to follow in the good way of his father, but was plotting with the Narragansetts against the English. He was promptly, summoned to the court at Plymouth, where he stoutly main- tained that the rumor was false. Having pledged fidelity he was suffered to depart in peace, and not long after died.
48
PHILIP, the youngest son of MASSASOIT, succeeded his brother ALEXANDER, having his chief seat at Mount Hope, a beautiful elevation on the east side of the peninsula, now included within the limits of Bristol, R. I. Among his first acts, he renewed the ancient treaty of his father with the Colonists, and five years passed away before any suspicion of treachery was entertained, when there was a vague charge that he was willing to plot with the French or Dutch against the English.' This he denounced as a calumny. After nearly four years more, another rumor of treachery awakened solicitude at both Plymouth and Boston. Upon investigation, proofs of bad faith were discovered, but conference with the authorities issued in renewed engagements of fealty. Three years later, SASSAMON, a " praying Indian," informed the Governor of Plymouth, that PHILIP was trying to excite other Sachems to war against the English. On hearing of this, PHILIP protested that it was not so, but the government did not believe him. A few days after, SASSAMON was missing, and it was soon dis- covered that he was murdered at the instigation of PHILIP. Concealment of his treachery being no longer possible, PHILIP openly engaged in war, and, having enlisted the cooperation of other tribes, lighted the flame in various parts of the country which burned so deeply that it proved to be the most terrific of all those early conflicts with the Indians into which the Colonists were drawn. The first English blood was shed on or about the twenty-fourth of June, 1675, and peace was secured under the well-
directed energy of the HON. BENJAMIN CHURCH, in command of the Colonial forces, by the death of PHILIP, who was killed near Mount Hope the twelfth of August, 1676, and by the surprise and capture, a few days later, of ANNAWON, PHILIP's chief warrior. The territory over which Philip had presided came into the possession of Plymouth Colony by right of conquest.
When the war thus brought to a close broke out in 1675, Plymouth had been settled fifty-four years, and the entire population of New England, excluding Indians, was about eighty thousand. In what is now the State of Maine, there were thirteen towns and plan- tations, and one organized Congregational Church. In New Hampshire, four towns and three churches. Vermont had not been settled. Massachusetts had sixty-four towns and fifty-seven churches. Connecti- cut had twenty-three towns and twenty-one churches ; and Rhode Island had six towns, viz. : Providence, Newport, Portsmouth, Warwick, Westerly and New Shoreham, but no organized Congregational Church. The various tribes of Indians had been greatly reduced in numbers by wars among themselves and with the Colonists and by the inroads of disease, and in all did not exceed eleven thousand, of whom about four thousand were "Praying Indians," who had been won to some comprehension and practice of Christianity.
" Along a line of rugged coast, from the Penobscot to the Hudson, were scattered settlements of Englishmen at un- equal distances from each other,-closely grouped together
5
50
about midway of that line, farther apart at the extremi- ties. Almost all of them were reached by tide water. A very few were planted in - detached spots in the interior ; the most distant of these being about a hundred miles from the sea, whether measured from the east or from the south. In the three associated Colonies there was great similarity in the ordinary occupations and pursuits. The adults of both sexes worked hard; the children went to school. The greater part of the men got a living by farm labor, provid- ing bread and meat, milk, butter and cheese for their own tables, and raising stock to sell in the West Indies for money with which to buy foreign commodities. But they were not all farmers. A portion were lumberers plying the axe through the winter in the thick pine forests, and, at the return of Spring, floating down their rafts to a sure and profitable market. Another portion were fishermen, familiar with the haunts of the cod, the mackerel and the whale, and with all perils of the sea. In the principal towns, various classes of artisans pursued a lucrative trade. The country furnished some staples for an advantageous foreign commerce; and especially in Boston not a few merchants had grown rich."-Dr. Pulfrey's Hist. N. E., III. 132, 134.
Need help finding more records? Try our genealogical records directory which has more than 1 million sources to help you more easily locate the available records.