providence of God calls upon them to support. Our churches do not, on the one hand, leave such work to irresponsible individuals, nor, on the other hand, do they submit it to church boards appointed by some consolidated central government, with all the liabilities to arbitrary and despotic power which such a system must fear.

The unity of our churches has found still another method of illustration in the local groups of churches known as conferences or associations; and in the several State bodies which cover the broader fields denoted by the title. All these came into being by natural development. They were not formed at the same period, nor in pursuance of a general plan. They have no power of government whatever, and can never entertain an appeal from any quarter. They meet solely for Christian communion and consultation; and being free from all the perplexities and technicalities of ecclesiastical discipline, they furnish occasions for great spiritual profit. The local conferences, each including perhaps a score or more of churches, meet twice or oftener in each year, at one of which meetings the Lord's Supper is administered. Reports of church work, Sunday-school methods, and those of young people's societies, revival results, and kindred topics are discussed. These local conferences are of comparatively recent origin. The early consociations were of a different character. In Ohio the Muskingum Conference and the Ecclesiastical Convention of New Connecticut were formed between 1800 and 1810 but soon disappeared. The oldest of the twenty-five conferences now existing in Massachusetts was organized in 1821, the next in 1827, and seven more were in existence in

1830. In New Hampshire seven conferences had come into being in the period from 1826 to 1833. In Maine nine conferences were organized between 1822 and 1829. In Vermont, where fourteen such bodies exist, the first conference, as such, was organized in 1830; but consociations, formed at dates

beginning with 1804 are now reported as conferences. In Connecticut the oldest conference dates from 1852. The rapid growth of the conference system was in the period when the Unitarian defection was becoming settled. In the time of their anxieties, and of their inflexible purpose, they drew closer together in prayerful conference and affectionate communion. It was also a period of revivals, and the result of such revivals was in part thus embodied. This system has become universal among our churches. A few A few independent" churches still remain in a partial connection with our body, but their number is steadily diminishing; and in many States the enrollment of churches upon our

list naturally comes only through membership in a conference. These conferences are so thoroughly a constituent part of our system that they are represented by their delegates in the National Council of which they constitute much the larger portion.

Local associations of ministers were in existence as far back as the seventeenth century. They had no lay membership upon their lists, and were often looked upon with suspicion. It was feared that they might grow into bodies claiming jurisdiction. The Cambridge Platform, while it nominally denied to ministers any prerogatives as such, yet gave to each pastor an absolute negative on the decisions of his church. Practically the early ministry was a powerful body in church and state. Associations of ministers became careful not to infringe upon the rights of the churches. They are not to be confused with conferences of churches, but are voluntary bodies merely, for mutual edification and help. Yet the decisions of the highest court in our land have recognized the right of such bodies as being privileged to expel unworthy members, on the ground that they are natural judges of the purity of the ministry. Nevertheless, only a council. called for the purpose can withdraw the fellowship of the churches from an unworthy minister. These associations are, in many parts of the country, territorially coincident with the limits of the conferences. In the absence of bodies representing churches they naturally examined candidates for the ministry, although they could not ordain. This trust generally remains with them; and practically, in the Eastern States, it is the determination of ministerial standing. But the National Council of 1886, recognizing the prin

ciple that the fellowship of the churches in any particular case belongs to the churches themselves (including ministers as well as lay members), advised the State and local organizations of churches "to consider such modification of their constitution as will make them to become responsible for the ministerial standing of ministers within their bounds, in harmony with the principle that the churches of any locality decide upon their own fellowship." The result of this appropriate recommendation is still pending.

The

From the local conference to the State conference was a natural development. The earliest body covering a province or State was the General Association of Connecticut, organized May 18, 1709. It was a purely clerical body, and had some peculiar powers. General Convention of Vermont followed June 21, 1796; the General Association of Massachusetts, June 29, 1803; Rhode Island, under the name of Consociation, May 3, 1809, and the General Association of New Hampshire, June 8, 1809. These bodies, except Rhode Island, represented local associations of ministers, and they interchanged delegates with each other in their meetings, which were held annually. The Rhode Island Consociation included churches, but it was on the plan which made it "the regular and proper council for ordaining, installing and dismissing ministers"; and gave the ministers of this body the right of discipline over its ministers and licentiates. Many years elapsed before these provisions were annulled. It was for Maine to originate the real Congregational system in which the churches should be united in conferences. ..Its General Conference was organized January 10, 1825. All the other New Eng

land State bodies except Connecticut have since. changed their constitutions, so as to make these bodies the direct representatives of the churches, but without authority. Connecticut, whose General Association held certain trusts, organized a distinct general conference of the churches November 12, 1867. The General Association of New York was organized May 31. 1834. The churches of the interior and far West adopted this system from the beginning, as they did that of local conferences; and the churches of the South have followed the same plan. Forty such organizations now exist in as many States and Territories. All possess the same character. They determine the basis of their own fellowship, but they meet. solely for consultation and expression of opinion on matters of common religious interest. They have no power to legislate or to act judicially; but their opinions naturally carry more weight than would judicial determinations, because based solely upon the reasons found in such opinions and upon the love which prompted them.

The right and power of local self-government remain in the particular churches, and cannot be surrendered. The system of neighborhood councils, summoned for specific action in such cases as have been already specified, retains unabated force and confidence. The great benevolent operations of the churches, which require united efforts, are provided for by representation of the churches interested. The grouping of churches in neighborhood conferences and in State organizations for purposes of Christian consultation and edification, in regular recurring gatherings, are parts of the providential evidence