lowing sentiments are found in the Platform at chapter xl. § 1.

"The Apostle concludes, that necessary and sufficient maintenance is due unto the ministers of the word from the law of nature and nations, from the law of Moses, the equity thereof, as also the rule of common reason. Moreover the Scripture doth not only call elders laborers and workmen, Gal. vi. 6; but also speaking of them doth say, that the laborer is worthy of his hire, 1st Cor. ix. 9, xiv. 1, 1st Tim. v. 18; and requires, that he, which is taught in the word, should communicate in all good things, and mentions it as an ordinance of the Lord, that they, which preach the Gospel, should live of the Gospel, and forbiddeth the muzzling of the ox, that treadeth out the corn."

In a subsequent section of that chapter, it is stated to be the duty of the magistrate, [civil magistrate,] to see, that the ministry be duly provided for, in case other resources fail. On this subject the sentiment of the churches at the present day is different from what it seems to have been in the time of our pious fathers. All resort to the civil power in support of religious institutions is discountenanced. The whole history of the world shows us, that the civil power is as likely to aid false, as true religion. True religion will support itself; it bears in its own bosom the principle of universal dissemination; a mightier power, than belongs to earth, is pledged in its behalf. And, therefore, the sooner the disruption of secular authority and of religion shall be effected in all parts of the world, the better it will be for the cause of Christ.

67. Of the form of an invitation or Call.

There is not, as among some other Christian denominations, a prescribed form for the Call; the churches being left to their own good sense and pious feelings. It is

common, however, to say something in that instrument of the situation and wants of the church; of the probationary services of the candidate and their acquaintance with him; of their satisfaction with his moral and religious qualifications. And in view thereof they call and invite, or request him, to settle in the Gospel ministry, and undertake the pastoral care and charge of the church.

But whatever may be the express terms of the CALL, it is requisite, that it should be drawn up with some explicitness and care, as it passes, together with the Answer to the same, under the examination of the Ordaining Council, and often has an important bearing on its proceedings. The compensation for his pastoral labors, which is proposed to be given to the Candidate, may either be stated in the Call, or in a separate communication.

CHAPTER VII.

ORDINATION OF THE PASTOR.

§ 68. Of the necessity and authority of ordination.

Previous to ordination, the candidate for settlement is not permitted, by the Usages of the Congregational churches, to administer the Sacraments of Baptism and the Lord's Supper. Nor is it customary for him to repeat the benediction of the Apostle, (2d Cor. xiii. 14,) with which the public religious services commonly close; but he uses some other, and generally a more concise form of dismissal. If the candidate, (and the same will hold good in respect to any mere licentiate,) were not excluded from the performance of certain duties, and

kept, as it were, in check, he might sometimes be led to regard the further steps, which are implied in ordination as unnecessary, and even to assume the responsibility of positively refusing them. In this manner it would be possible for unworthy persons to find their way into the field of labor in the character of ministers, notwithstanding the utmost care of the clerical Associations, by which they were licensed to preach, and of the particular churches, by which they were elected as pastors.

In view of these remarks, it seems to be obvious, that the practice of Ordination is very needful, as one means of maintaining a suitable ability and purity of character in the ministry. In a mere prudential point of view, the good of the churches and of the cause of religion, which is intimately connected with the character of the ministry, seems imperatively to require it. But further than this, ordination is abundantly authorized and required in the Scriptures. It was performed in the primitive ages of the Christian church; in the times and in the presence of the Apostles themselves, Acts vi. 6, xiii. 3, xix. 23. 1st Tim. v. 22. And if it be a duty to follow the example of the faithful Apostles in any case, it would be difficult to show, that it is not in this.

§ 69. Of the meaning and comparative importance of ordination.

It seems to be a principle of Congregationalists, that the constituting of a minister, (taking the words in the fullest sense,) lays, under God, with the church; and not with any other body of men. They consider the greatest and most decisive act in the process of introducing a person into the ministry to be his choice or election to the pastoral office by a particular church. However important the ceremony of ordination may be, considered as a check on a premature choice by the church, or as being called for and authorized by the Scriptures,

they are very express in regarding it as something less than Election. The following expressions are found in the Platform, (Chap. Ix. § 2,) having relation to its meaning and its importance.

"This ORDINATION, Numb. viii. 10, Acts vi. 5, 6, xiij. 2, 3, we account nothing else, but the solemn putting a man into his place and office in the church, whereunto he had right before by election, being like the installing of a magistrate in the commonwealth. Ordination, therefore, is not to go before, but to follow election, Acts vi. 5, 6, xiv. 23. The essence and substance of the outward calling of an ordinary officer in the church does not consist in his ordination, but in his voluntary and free election by the church and his accepting of that election."

Nevertheless, Ordination, as we have before sufficiently seen, is an important step in the process of introducing a person into the pastoral office, although it may be less so, than the election by the church, and the acceptance on the part of the person chosen. The method of ordaining seems to have slightly varied from time to time; but it has ever been judged inconsistent with a due regard to the Scriptures and the interests of the churches, that the thing itself should be omitted.

§ 70. Remarks on the early practice of the churches. It may perhaps be proper to remark here, that, in the early history of the country, it was sometimes the practice for each church to ordain its own newly chosen ministers within itself. And it is evident, this course was

* In reference to this point, see Emerson's History of the First Church in Boston, pp. 11, 17, compared with Winthrop's History of New England, Savage's Ed. p. 96; Trumbull's History of Connecticut, vol. i. chap. xiii.; Mass. Historical Collections, 2d Series, vol. iii. p. 276. vol v. p. 188, vol. vii. p. 42. Cotton's Way of the Churches in New England, chap. ii. § 3; Samuel Mather's Apology for the Churches, p. 53; Platform, chap. ix. See also American Quarterly Register, Feb. 1840, p. 242.

in some respects more practicable then, than at the present day, since there were ordinarily two ministers to each church, viz. a teaching and a pastoral elder, besides ruling elders; all of whom had experienced the imposition of hands, and formed a sort of church sessions, or PRESBYTERY, as they were sometimes termed, of a particular church. It appears in a few instances, where it was found particularly convenient or necessary, that laymembers were appointed to assist on such occasions; and this is expressly permitted in the Platform.

71. Representative or delegated nature of ordaining councils.

This practice, which wears a somewhat singular appearance to their descendants, seems to have been founded on a principle, which was scrupulously cherished by our forefathers, and the abandonment of which they probably could not have anticipated without pain. The principle is this; The choice or election of a minister is a greater act than his ordination, and, consequently, the church, which may perform the greater, is competent also to perform the less, there being no satisfactory scripture testimony to the contrary. "If the people, (says the Platform, CH. ix.) may elect officers, which is the greater, and wherein the substance of the office may consist, they may much more, (need and occasion so requir ing,) impose hands in Ordination, which is less, and but the accomplishment of the other."-See also a particular defence of this principle, and the answers, given to objectors to it, in Cotton's Way of the Churches of New. England, CH. II. §§ 8, 9.

The principle, that it is the right and duty of the Church, which elects a minister, to ordain him, is thought to hold good, or, in other words, to be generally admitted at the present day. But in point of practice, there is this very considerable difference; the churches