A Church History of New England, Vol. 3

I. Introduction. II. An Election Sermon. III. Remark thereon. IV. The true Way of Dignity and Holiness. V. A false Charge. VI. An unjust Law. VII. Remarks upon it. VIII. How Ministers came by their Power in New-England. IX. The bad Use they made of it. X. How a Bishop came here. XI. And two to the southward. XII. Methodism described. XIII. And Universal Doctrine. XIV. Cruel Oppression. XV. An Insurrection followed.

1. WHEN peace was restored to America, she entered upon such a new state of political existence as no people were ever in before. All the governments among men that ever were before formed, were forced upon the people by a few powerful leaders, or else were given by immediate inspiration from God. But the people in this land have framed their own governments, and elected their own rulers, without inspiration from Heaven, or violence from men. Though in doing these things, they have gone through great changes, which have discovered many p. 10of the corruptions of men, and of the infinite perfections of God. And a plain record thereof in New-England, especially as to religious affairs, may be very serviceable to mankind. Instructive and useful histories of 〈…〉 military, civil and political concerns, have been already published; but the state of our churches since the war, hath been but slightly touched. Therefore an account of the state of religion, and of the government of our churches, is here attempted. And as Connecticut hath ever elected her own rulers, and made her own laws, they have framed no new constitution of government since the revolution, but only altered their laws as they thought proper.

II. And to prepare the way for a new system of laws, the president of their university said to their legislature, "Dominion is founded in property; and resides where that is, whether in the hands of the few or many." And he held that the power of religious ministers is derived by an external succession from the apostles, through the churches of Rome and England; and said of New-England, "The induction of the ministers of the first churches was performed by lay brethren, and this was called ordination, but should be considered what in reality it was, only induction or instalment of those who were vested with official power. These were all ordained before by the bishops in England." And he encouraged them to go on in supporting such ministers by force, by saying, "God be thanked, the senatorial Assembly of this happiest of all the United States, still embosoms so many Phinehases and Zerubbabels, so many religious patriots, the friends of Jesus and his holy religion: And that the Messiah's cause is here accompanied with civil government and the priesthood; allusively the two olive trees upon the right of the candlestick (the churches) and upon the left; the two golden branches, which through the two golden pipes, Moses and p. 11Aaron, empty the golden oil out of themselves, and diffuse their salutary influence of order and happiness through the community. Zech. iv. 11. As to nominal Christianity, I have no doubt but that it will be uphold for ages in these States. Through the liberty enjoyed here, all religious sects will grow up into large and respectable bodies. But the Congregational and Presbyterian denomination, however hitherto despised, will, by the blessing of Heaven, continue to hold the greatest figure in America, and, notwithstanding all the fruitless labours and exertions to proselyte us to other communions, become more numerous than the whole collective body of our fellow protestants in Europe. The whole proselytism of New-England in particular for sixty or seventy years past, has not exceeded eight or ten thousand, while our augment in that term, by natural increase, has been half a million." [Election Sermon at Hartford, May 8, 1783. By Ezra Stiles, D. D. President of Yale College, p. 8, 61, 73.]

p. 11III. These things were published by the highest authority in Connecticut, just after the news of peace arrived, and many were pleased therewith. But we would now desire to ask a few questions. And first, as it is easier for a camel to go through the eye of a needle, than it is for any who trust in riches to enter into the kingdom of God, how can dominion be founded in property? Mark x. 24, 25. Yea, as all our American governments are founded in covenants, and not in riches, how dangerous is the above teaching? And as our rulers have solemnly sworn to renounce all foreign jurisdiction over us, how can they compel any to support teachers who hold their power of office by succession from Europe? And as persons who are born again, are the only holy priesthood that God hath under heaven, how can the priesthood be conveyed by an external laying on of hands? 1 Peter i. 23. ii. 5, 9. And as the golden oil is the Spirit p. 12and grace of God, how can it be diffused through a community by the laws of men enforced by the sword? Zech. iv. 6—12. For our Lord warns us to beware of the leaven of hypocrisy, which is caused by covetousness; to avoid which he refused to be concerned in dividing of estates. Luke xii. 1—15. Neither could Peter give any countenance to the distinction between Jews by nature, and sinners of the Gentiles, without dissimulation; and a little leaven leaveneth the whole lump. Gal. ii. 12—15. v. 9. The covenant of circumcision made natural birth the first door into the church of Israel; and how can natural increase make any better churches now, than it did of the seed of Abraham, who were a generation of vipers, and had no right to baptism without personal repentance? Mat. iii. 6—10. And God says, If any man have not the Spirit of Christ, he is none of his. Rom. viii. 9. …