With Mr. Ottee’s pastorate commenced the appointment of such other officers as are sanctioned by the holy Scriptures, and the regular administration of christian ordinances to his flock. With reference to these subjects, the church book contains some memoranda, which will be perused with interest by those connected with the church or congregation.
“December 29th, 1656. Deacons chosen.
Wm. Cutlove & Edmond Artis, were sett ap’te to attend ye office of Deacons: & from ye Lord’s day next ther is to be a weekely collec’ion putt into ther hands for ye supply of ye Lord’s table, & the table of ye (godly) poore of ye church.
“December 29th, 1656
It was then agreed that ye Lord’s Supper be administred upon ye 18th day of January next, & yt ye Thursday before be kept by ye church by fastinge & prayer, in order to a p’paration unto yt ordinance: wch was accordingely observed. The p’paration day kept at or brother Artises, Jan. 15th, and ye supper celebrated at Mr. Clearke’s house, upon the Lord’s day, Jan. 18th, 1656, wch was ye first tyme of administration of yt ordinance amongst us.
“Baptisme first administred amongst us.
At our monthly meetinge, being 28th of January, 1656, [127a] kept at or pastour’s house, the sacrament of baptisme was first administred amongst us by or pastour, Mr. Ottye.” [127b]
The deacons were evidently, according to the examples recorded in the New Testament, “men of honest report, full of the Holy Ghost and wisdom,” chosen by the brethren, and set apart to serve the table of the Lord, and that of the poor members; to take charge, in a word, of the secular affairs of the church, while the pastor gave himself “continually to prayer, and to the ministry of the word.” [128a] They found no description of the deacon’s office, as a gradation in the christian ministry, or as preliminary to it; or as continuing “for the space of a whole year;” or as including the administration of baptism and the duty of preaching, subject to the approbation of a bishop. They discarded these human inventions, and found their highest satisfaction in an adherence to the precedents of the New Testament.
The mode of administering the Lord’s supper was that which had been, long before, adopted by the Brownists [128b]—that which the apostolic account, [128c] and the nature and design of the institution, alike indicated as the most appropriate. They who had openly professed their love and allegiance to Jesus Christ, commemorated his death in obedience to his command, enjoyed communion with Him and with one another in the sacred feast and, with grateful joy, found themselves delivered from the imposition of a posture, which had been the natural accompaniment and indication of a belief in transubstantiation, which was unsuited to the ordinance, and had no warrant in the word of God.
Baptism was administered to the children of believers, as a sign of the gracious covenant God had made with the parents, and as an occasion for parental dedication and the solemn promise of christian instruction. But the use of sponsors was discarded, as alike unscriptural and unnatural; the sign of the cross was omitted, as a departure from the simplicity of the gospel, implying a proportionate approach to superstition; and the doctrine of baptismal regeneration was rejected, as calculated to produce and nourish a fatal delusion.
It is essential to the efficient existence of every society, whether secular or religious, that some regulations should be adopted with regard to the admission of its members. But the distinction cannot be too carefully noticed, between arrangements of this nature assented to by persons voluntarily associated for religious purposes, and terms of church fellowship enforced by authority, under civil penalties, directly or indirectly attaching to nonconformity. The former are consistent with unlimited toleration; the latter involve the very essence of intolerance.
Mr. Ottee appears to have exercised a very commendable prudence in the admission of members into his church. Some of the brethren were usually appointed to confer with the candidates, “in order to the church’s satisfaction.” And repeated instances are recorded in which the society suspended its decision, until they could “give further satisfaction,” and should again apply for admission.
At a church meeting, held 25th February, 1656, the following resolution was recorded, apparently referring to Mr. Ottee’s recent settlement.
“It was likewise agreed upon, that this day fortnett, being the eleventh day of March, begininge at eleven of the clocke, be spent by the church in thanksgivinge unto God, for his gracious returneinge unto us in a way of mercye, for or settlement after those many shakeinges we have bene under, in refference to or present church state, & yt the Lord hath bene pleased both to give us to have the priviledges of his people administred unto us, & to oure children; & alsoe that we then seeke unto him by ernest supplication, for further grace, wisdome, & assistance, to walke in his house, as those who are priviledged wth such mercye—this meetinge to be at or brother Edmond Artis his house.”
Hearts thus attuned to praise, sought its expression in “psalms and hymns, and spiritual songs.” Singing would have exposed the puritans to considerable peril, while they were obliged to meet in secret that they might evade the fang of persecution. But now “had the churches rest;” and they joyfully availed themselves of a privilege, at once permitted and prompted by their improved circumstances. At the next meeting the subject was brought under consideration.