: between them." He points out the following, on the part of the Independents - Their dropping the word covenant, which they had been fond of using, to express the terms of their fellowship; their not insisting upon the previous election, or preceding consent of a church, as indispensable to the ordination of a minister, but only as ordinarily requisite ; and their not inserting the term teacher, in the article on the ministry, as distinct from pastors and ruling elders. Dr. T. adds, "It was a distinguishing characteristic of the spirit of these Heads of Agreement, that the authoritative power assumed before this, by the forms and claims of the Presbyterian government in particular, was relinquished. In the preface, the imposition of these terms of agreement on others was disclaimed; all pretence to coercive power was owned to be as unsuitable to their principles, as to their circumstances; and excommunication was defined to be no more than 'declaring scandalous and irreclaimable members incapable of communion, in things peculiar to visible believers.' The prerogatives exercised in former days, in synods and assemblies, are brought down by the sixth article to 'occasional meetings of ministers, and to a reverential regard to their judgment;' and by article the fourth, to 'frequent meetings together, that by mutual advice, support, encouragement, and brotherly intercourse, they may strengthen the hearts and hands of each other, in the Lord.' By the second section of that article it is conceded, that none of their particular churches shall be subordinate to one another, all being endued with an equality of power from Christ;' and that none of the said particular churches, their officer or officers, shall exercise any power, or have any superiority over any other church, or their officers.' These were great concessions on the side of the Presbyterians, men who, during the time of the Commonwealth, had been in alliance with the state, and had exercised in various provinces of the kingdom, as well as in London, an ecclesiastical jurisdiction."* The fact, however, we believe to have been, that the concessions on either side were trifling. Certainly those made on the part of the Independents were so, as Mr. Harmer has clearly proved; and the English Presbyterians, having since the Restoration receded widely from the principles of their predecessors, had gradually approached so nearly to those of the Congregational brethren, that they too had comparatively little to relinquish in order to unite and combine with them. Mr. Conder, referring to the Heads of Agreement, says, "This document, though founded on mutual concession, must be regarded as a virtual renunciation, on the part of the Presbyterian brethren, of the presbyterial model, as well as of the notion of a national church go * Pp. 101-104. vernment, and of the principle of coercive jurisdiction."* "From the date of this agreement," says Mr. Orme, "Presbyterianism may be said to have existed but in name in England."+ The author of "A Dictionary of all Religions" published in 1704, supposed to be Daniel Defoe, thus describes Independents :-"A body of Protestants who have the name also of Congregations, [Congregationalists] because they hold that every congregation hath a complete power of jurisdiction within itself, independent either on bishop, or any synod or council, great or small; though they own that synods have a considerative power, and are an ordinance of God." "For a more particular account of their principles and agreement with the Presbyterians," the author refers to "the Heads of Agreement concerted among them both in 1691," which he inserts.§ Mr. Whiston in the Memoirs of his Life, 8vo, 1749, describes this document as "a very Christian, and sober and remarkable paper, which contains the actual Union and Agreement of the Presbyterian and Independent, or Congregational ministers," &c., adding that "the usually esteemed three denominations are thereby in a good degree reduced to two."-p. 548. Thus it appears that the Heads of Agreement are represented by historical writers conversant with the state of Dissenters as having had the effect of terminating the separate existence of the Presbyterian community in England, and of blending the two denominations into one body of associated Congregational churches. Perhaps, however, the Union is improperly termed by Calamy and Toulmin a coalition; for the two denominations did not entirely coalesce-the Union was not altogether an incorporating one; but it was real and permanent, and brought their several ministers, particularly in the country, into such a state of intimate combination, that in future years they acted harmoniously together, and their subsequent history has become so intermingled as to render it almost impossible to draw a line of separation, or exactly to trace and define the shades of distinction between them.|| That the Heads of Agreement embody a slightly modified system of Congregational church government, is rendered evident by the fact, that the Congregational churches of New England had, many years before the document was drawn up, adopted in practice the very same methods of procedure as those which are therein laid down. Cotton Mather, in his Ecclesiastical History of New England, fol. 1702, thus * View of all Religions, pp. 404, 405. † Life and Times of Baxter, vol. i. p. 492. Mr. Walter Wilson, in his Memoirs of Defoe, says, "Whether this work be justly ascribed to him or not, it was the production of a liberal-minded Christian; and from the tone in which he speaks of the non-established sects it may be presumed he was a Dissenter. As a first effort of the kind, it is entitled to praise; and may be still consulted with advantage." Vol. ii. p. 262. Second Edition, with very large additions, 8vo. 1723. See Congregational Magazine for 1825, p. 561, and Historical Inquiry, pp. 127–134. refers to it :-"The brethren of the Presbyterian way in England are lately come unto such an happy Union with those of the Congregational, that all former names of distinction are now swallowed up in that blessed one of United Brethren." He assigns two reasons for inserting the Heads of Agreement at length in that work; "partly because one of New England, namely, Mr. Increase Mather, then resident at London, was very singularly instrumental in effecting that Union; but more because that union hath been for many lustres, yea many decads of years, exemplified in the churches of New England, so far, that I believe 'tis not possible for me to give a truer description of our ecclesiastical constitution than by transcribing them."* After the evidence adduced, we may safely affirm that the assent solemnly given by the Presbyterian ministers to these Heads of Agreement, amounted, virtually at least, to a formal abandonment of the distinctive peculiarities of that system of ecclesiastical administration, for which the defenders of Scottish Presbytery had so strenuously contended before the Restoration, and an open recognition, an avowed practical adoption, from deliberate choice and conviction, of the great distinguishing principle which had been maintained by the five Congregational brethren in the Westminster Assembly;-that every particular church or congregation of "visible saints" has the right of selfgovernment; being endued with power from Christ to manage and regulate its own affairs, and to administer its own discipline, independently of all authoritative control or compulsory interference on the part of other particular churches, or the assembled and associated elders of any number of churches. This is the very essence of Congregationalism; it is the very thing denoted by that descriptive term, or-to adopt the words of Mr. Harmer-those who approve and practise this mode of ecclesiastical administration "are all really Congregational in the point of church government and discipline, which is what that appellation means, and alone [only] means."-p. 202. These men might be called Presbyterian, and in one sense of the word not improperly, as holding the validity of ordination by presbyters, in distinction from Episcopalians, who contend for the necessity of a prelatical order, invested with the sole power of conferring ministerial authority, but in that sense the Congregationalists of King William's time were also Presbyterians, as the latter were, in the only fair, legitimate, and proper sense of the word, likewise Congregationalists. We are not conscious of having had recourse to anything like trick or artifice in what we have written; we have employed only the language of sober truth; and our statements having been supported by a mass of accumulated historical evidence, we confidently appeal to readers of every class or denomination, as well as of our own, in the words of the great apostle : "We speak as unto wise men; judge ye what we say.” *Book v. p. 59. ON CHRISTIAN WATCHFULNESS IN ADVERSITY. “WATCH and pray, that ye enter not into temptation." These words were uttered by our Lord, in one of the intervals of his agonizing prayer in Gethsemane. Probably, the bloody sweat was on his brow, when he thus addressed his disciples. He interrupted his own deeply solemn supplications, to call on them to "watch and pray." His solicitude for them affectingly displays itself when his own soul was sorrowful— even unto death. Again and again he rose from his knees to utter some word of caution, and urge some solemn duty; to warn them of approaching trials, and excite them to preparation for the evil day. One moment, he seemed absorbed in the contemplation of the terrors of the cross; and the next to forget his own fears and grief, on account of the temptations and perils which were gathering around his disciples. His language, his countenance, and every attendant circumstance, therefore, would be calculated to communicate an electric impulse to their torpid minds. He sought to convince them, that they must not yield to the force of grief, so far as to be unmindful of duty, or insensible to danger. Jesus was "a man of sorrows;" and his apostles were "acquainted with grief." All of them had to learn what great things they must suffer for his sake. They might enjoy some transient hours of more than human bliss, when permitted to ascend the mount of transfiguration, to enter into clouds of glory, to listen to voices from the heavenly world, and hold communion with glorified spirits; but such were not ordinary occurrences, nor such their usual state of feeling. If the light of heaven shone, like a radiant crown, around their heads, it was in the gloom of the cell; if they felt an angel's touch, it was when, already devoted to death in the minds of their enemies, their feet were fast in the stocks; if bolts and bars were broken by the finger of God, they were the fastenings of the prison, within whose gloomy walls they endured stripes and bonds. If they were favoured with visions of the glory of their ascended Lord, it was when their enemies rushed on them with malignant hatred and unpitying scorn, and proceeded to deeds of blood. The world was in arms against them; persecution and affliction awaited them in every city. Are their sufferings to be only as a moving spectacle, passing before us to awaken our sympathies? Are they not our examples? Is our discipleship to be displayed only in the banqueting-house of Divine love? Is our faith to be free from temptation, and are our hopes never to be shadowed by fear? Is duty to be without fatigue, and obedience without suffering? Are the mists of woe ever to be seen deepening about their path; and unclouded sunbeams ever to fall upon ours? They were pilgrims, enduring hardship without weariness, and per secutions without regret; and are we to dwell undisturbed in the sheltered retreats of peace and love? Is the earth, which drank up their blood, to be to us the scene only of honour and of joy? As steel is tempered and hardened in the fire, so have Christ's chosen witnesses usually risen to a transcendent faith and a resistless energy, to an unquenchable zeal and a sublime spirit of self-sacrifice, amid sore and fiery trials. And in all ages of the world, tribulation has been a feature in the Christian life. Nor should the servants of a crucified Master be surprised that such is the case. They must learn to endure the toils and griefs of their pilgrimage with patience and with hope. Care will press with leaden weight upon the spirit, disappointment chill the heart, and Death force his intruding way into the sweet scenes of domestic joy. And the present is a time of severe trial to many Christian families; of doubt and perplexity to Christian churches; and of trembling solicitude to Christian pastors. The riches of the affluent are taking wing and flying away. The sustenance of the poor is painfully diminished; their houses are comfortless-the abodes of penury; their minds are distracted, and their hearts fretted and disconsolate. Even destitution is wide spread, through many districts of our native land. The disciples of the Redeemer bear their full share in the distressing reverses and disheartening calamities of the times. A multitude of devout minds have sorrowful anxiety forced upon them by their temporal circumstances; while that very anxiety about the world is a source of humiliation and tears. Let it be kept in mind, therefore, that it was when the apostles' minds drooped through fear, and their strength languished through sorrow, that Jesus called on them to "watch and pray." And the counsels of the Redeemer we would urge on Christians in the present season of domestic and national suffering. That temptation would arise in the hour of adversity, is not the most obvious thought. All see that consolation is seasonable; but it is not so self-evident that there is a necessity then for instruction and warning. But he who knew what was in man warned the afflicted of the approach of spiritual danger, and desired to infuse a watchful energy, rather than to administer a soothing balm; and summoned his disciples to action when nature seemed unwilling or unable to sustain it. The temptation to which our Lord's words had reference was about to arise from his approaching humiliation and sufferings. For in connexion with them, their Christian principles would pass through a searching ordeal; and the calmness and patience of their Christian temper be severely tried. The treachery of Judas was about to be disclosed to them, in all the infamy of its motive and the enormity of its guilt. The malevolence of the Jews was about to display itself in their utter insensibility to the moral beauty of a Divine character; and their hatred of a purity, which awed while it condemned them. Ere another |