§ 103. American Congregational Creeds.

§ 103. American Congregational Creeds.

Literature.

Special essays relating to the creeds and Church order of American Congregationalists.

The Formation of Creeds. Article by the Rev. Joseph P. Thompson in the 'New-Englander,' Vol. IV. pp. 265-274. 1846.

Congregationalism and Symbolism. Article by the Rev. Wm. G. T. Shedd in the 'Bibliotheca Sacra,' Vol. XV. pp. 661-690. 1858. (An argument showing the need of a more positive creed for Congregationalism.)

Confessions of Faith. Article by the Rev. Edward W. Gilman in the 'Congregational Quarterly,' Vol. IV. pp. 179-191. 1862.

Declaration of Faith and the Confession. Article by the Rev. Edward A. Lawrence. Ib. Vol. VIII. pp. 173-190. 1866.

Ancient Confessions of Faith and Family Covenants. By E. W. G. Ib. Vol. XI. pp. 516-527. 1869.

The National Council (of 1871). Article by Dr. A. H. Quint in the 'Cong. Quarterly,' Vol. XIV. pp. 61, 80. 1872.

The American Congregationalists have from time to time adopted the Westminster standards of doctrine, with the exception of the sections relating to synodical Church government. Formerly the Assembly's Shorter Catechism was taught in all the schools of New England; but of late years those standards have gone much out of use, though they have never been disowned.

THE SYNOD OF CAMBRIDGE, 1648. [1606]

The 'Elders and Messengers of the churches assembled in the Synod at Cambridge, in New England,' in June, 1648, adopted the Westminster Confession one year after its publication, in these words: 'This Synod having perused and considered with much gladness of heart, and thankfulness to God, the Confession of Faith published of late by the reverend Assembly in England, do judge it to be very holy, orthodox, and judicious in all matters of faith; and do therefore freely and fully consent thereunto, for the substance thereof. Only in those things which have respect to Church government and discipline [in some sections of Chaps. XXV., XXX., and XXXI.] we refer ourselves to the Platform of Church Discipline agreed upon by this present assembly; and do therefore think it meet that this Confession of Faith should be commended to the churches of Christ among us, and to the honored court, as worthy of their consideration and acceptance. Howbeit, we may not conceal, that the doctrine of vocation, expressed in Chap. X., § 1, and summarily repeated in Chap. XIII., § 1, passed not without some debate. Yet considering that the term of vocation and others by which it is described are capable of a large or more strict sense or use, and that it is not intended to bind apprehensions precisely in point of order or method, there hath been a general condescendency thereunto. Now by this our professed consent and free concurrence with them in all the doctrinals of religion, we hope it may appear to the world that as we are a remnant of the people of the same nation with them, so we are professors of the same common faith, and fellow-heirs of the same common salvation.'

The Cambridge Synod thus anticipated by ten years the work of the Savoy Conference (1658).

The Cambridge Platform, which is said to be the work of the Rev. Richard Mather, sets forth in substance the same principles of independent Church government and discipline as the Savoy Declaration.

THE SYNOD OF BOSTON, 1680.

The Synod of Elders and Messengers of the New England Congregational churches, held in Boston, Mass., May 12, 1680, adopted and published the Savoy recension of the Westminster Confession, together with the Cambridge Platform. It says, in the preface to its Declaration:

'That which was consented unto by the Elders and Messengers of the Congregational churches in England, who met at the Savoy (being for the most part, some small variations excepted, the same with that which was agreed upon first by the Assembly at Westminster, and was approved of by the Synod at Cambridge, in New England, anno 1648, as also by a General Assembly in Scotland), was twice publicly read, examined, and approved of: that little variation which we have made from the one, in compliance with the other, may be seen by those who please to compare them. But we have (for the main) chosen to express ourselves in the words of those reverend Assemblies, that so we might not only with one heart, but with one mouth, glorify God and our Lord Jesus Christ.' [1607]