concurring in this previous selection and making the assignment. There may be also, especially if it be their wish, an Address to the church and people.*

§ 76. Of the ordaining prayer.

The Council, having made the necessary antecedent arrangements, assemble, at the time appointed, in the usual place of public worship. The proceedings are then read before the assembly by the Scribe. The religious exercises, prayers, reading the Scripture, and the Sermon, succeed each other as on the Sabbath; having, of course, a reference, (the Sermon in particular,) to the occasion. Then follows what is termed the Ordaining or Consecrating prayer; so called perhaps, because it has particular reference to the setting apart, or consecrating of the pastor elect to the great work before him.

* REMARKS. (1) It was once the practice for the candidate himself to pronounce the Sermon; see Prince's Sermon at his Ordination to the Pastoral Charge of the Boston South Church, Oct. 1st. 1718; & Josiah Smith's Discourse at his Ordination at Boston, July 11, 1726. The practice was judiciously dropped, "it being by some thought more decent for some elder divine to deliver such things as are most proper for the day," Mather's RAT. DISCIPLINE, Art. ii. § 8.; Mass. Hist. Collections, vol. vii, p. 56," do. 2nd Series, ii. p. 147.

(2) It appears also from a remark in the RAT. DISC., that, in Mather's time the Charge was usually assigned to a person, who had been previously selected by the church; the persons also, who were to impose hands, were designated previously. But the ceremony of laying on hands has for many years been left wholly to the Council; and a long established common law seems to require the assignment of the Charge to the eldest minister, unless peculiar circumstances require a deviation from the general rule.

(3) The Scribe of the Council of course retains the minutes of its proceedings in his own possession. But it is for many reasons important, and is expected, that he will embrace an early opportunity to transmit an attested copy of them to the church, by which the Council was called.

The supplicant acknowledges the glories of the enthroned Jesus, and the many mercies, which have been shown to the church by her Prophet, Priest, and King. He celebrates the goodness of God, as manifested on the present occasion; and particularly petitions, that He would bless, guide, and accept his servant, who is now set apart, by prayer and the imposition of hands, to the holy and glorious work of Christ's ministry.

§ 77. Import of the imposition of hands.

In the course of this prayer and in that part of it, which has particular relation to the setting apart of the individual to the ministerial work, the supplicant stretches forth his hand, and places it on the head of the subject of his petitions other ministers of the Council, who are near, do the same. This solemn laying on of hands is a symbolical action; that is to say, it is an action, to which the example of former times and long usage have given a meaning. As an inclination of the head in common conversation indicates assent, and the shaking of hands, when persons meet together in the intercourse of life, signifies good-will or friendship; so the imposition of hands on these occasions is generally regarded as indicating the setting apart to some particular purpose.

Thus in the days of Moses, when the Israelite brought his victim to the door of the Tabernacle, he was required to lay his hand upon its head; and it was not until the performance of this ceremomy, that the victim was accepted as fully set apart for the sacrifice, Lev. i. 4. When the Levites were consecrated to the service of God, Moses brought them before the tabernacle of the congregation, in the presence of the whole assembly of the children of Israel. And the children of Israel laid their hands on the Levites, as a sign that they were offered, or set apart to the service of the Lord, Numb. viii. 5—11.

It is impossible to state precisely, at the present time, the origin, the first occasion of this symbolic ceremony; it goes back very far into antiquity. Nevertheless, it was retained, and was frequently practised by the Apostles. It was received from them by their successors, and being sanctioned by such high authority, it has continued to form a part of ecclesiastical usages. (See the Magnalia, Bk. v. § 8, and Mather's Sermon on the Work of the Ministry.)

§ 78. Of the object and manner of the charge,

The object of the charge seems to be to give such solemn advice, warning, and encouragement, as are suited to the nature and difficulties of the ministerial work. Such was the Charge, given by the Apostle Paul to Timothy. This performance is of a grave and serious character, but concise; and as in the other exercises, there is no fixed and unalterable form of thought and expression, to be followed by the speaker. But in the old New Enland Brethren's RATIO DISCIPLINE, where we have an express exemplification of its spirit and manner, it is said to be in such terms as these;

"Whereas You, on whom we now, to declare so much, do impose, [have imposed,] our hands, are called unto the work of the evangelical ministry in the church of the living God, and unto the office of a pastor in the particular church of the Lord, with which we are now assembled, we do now introduce you into that awful station. We, therefore, CHARGE you before the great God and our Savior, the glorious head of the church, that you take heed unto the ministry, which you have received from the Lord, plainly, and faithfully, and watchfully to fulfil it, and as one, that must give up an account unto him; That you feed the whole flock, whereof you are now made an overseer, and therein study to show yourself approved of God, and a workman, that needs not to

be ashamed; that you pray without ceasing, and give yourself to reading and meditation, and preach the word, instruct, reprove, exhort with all the long suffering, that becomes a servant of God;

That you administer the Sacraments of the New Covenant, as a wise and good steward of those heavenly mysteries; That you impartially dispense the Discipline, with which the house of the Lord is to be ordered, and his kingdom expressed and maintained, making a difference between the holy and profane; And that you be an example of the believers in your whole conversation, with all piety and charity, endeavoring to exhibit the graces of that Lord, unto whose peculiar service you are now devoted.

And, if You keep this CHARGE, we declare unto You, that the Lord of hosts will give you a place among his elect angels, who doubtless do now stand by as witnesses of the solemn action, wherein we are now engaged; witnesses to the bonds and vows of God, which you have now with all possible solemnity taken upon you. Yea, we declare unto You, that if you do this, when the Lord Jesus Christ shall appear, you shall appear with Him in glory. He, who is the chief Shepherd, will then give you a Crown of glory, which shall never fade away.”

§ 79. Of giving the Right Hand of Fellowship.

One reason of employing neighboring churches to perform, by their delegates and pastors, the acts of ordination, is, that it affords them a favorable opportunity to express their opinions and their good wishes in an important affair. It has ever been admitted, that it is the duty of the churches to consult each other in cases of great importance; and undoubtedly the settlement of a minister is one of these. A part of the exercises, therefore, (what is termed the Right Hand of Fellowship,) has ref

erence to this principle; that is to say, it is designed to express publicly the concurrence and approval of the sister churches as to what has taken place; and their congratulations, and sincere and Christian welcome to the new Pastor.

For this religious performance, the propriety of which might be fully inferred from the expanding and communicative nature of Christian love, there is direct Scripture warrant. "The churches of Christ salute you," Rom. xvi. 16; "And when James, Cephas, and John, who seemed to be pillars, perceived the grace, that was given unto me, they gave to me and Barnabas the Right Hands of Fellowship," Gal. ii. 6.

§ 80. Spirit of the Right Hand of Fellowship and closing

services.

The Speaker remarks upon the various causes, which combine men together, and then passes to the consideration of Christian love, the purest, noblest, and most permanent of all bonds of union. He adverts to the principle of Congregationalism, which recognizes the relationship of all the true churches of Christ, as members of one great family, of which Christ is the head; and to the attendant principle, that this mutual and near relationship ought to be publicly and distinctly acknowledged, on suitable occasions.

In the name, therefore, and by the appointment of the Council, he extends his hand to the new Pastor, the RIGHT HAND OF FELLOWSHIP. He requests him to receive it, as a symbol, that the churches are one, united by a common hope, and bound together by a reciprocal desire for each other's spiritual advancement; and as an expression, that he is cordially and fully acknowledged as an authorized minister of the Gospel. To this public announcement of the brotherly union of the churches, and this solemn and fraternal acknowledgment of the