Mass. Mr. Gideon Hawley of Marshpee was ordained as a missionary to the Indians, in the Old South Church in Boston, July 31, 1754. Mr. Joseph Bowman was ordained as a missionary, to labor among the Mohawks, in 1762; and the list of such instances of an early date might be increased, if it were necessary.

Hence we may conclude, that missionary ordination, under certain circumstances, is a settled and acknowledged part of the Congregational system.

90. This practice a security to the heathen themselves.

And it may perhaps be regarded as some recommendation of the course, which has been adopted, that it is necessary, in some degree at least, to the security of the heathen themselves. Surrounded by idolaters, they have no resource, when they first receive the Gospel, but to depend on the instructions and the administrations of foreigners. They would, therefore, be liable to be deceived, if they were to take the first step in the selection of their teachers and officers, and if there were not a previous ordination of them in the country, from which they come. But this danger of the heathen is obviated by the course pursued, since the churches, by whom the missionaries are sent out, will not be likely to aid in the ordination of an indiscreet, ignorant, or irreligious man.

§ 91. Its consistency with the church's right of election.

But it may properly be observed here, that the intro duction of the practice in question is, in some measure, an infringement of the distinctive Congregational princi ple; viz. that election by a particular church ought to pre→ cede ordination. No doubt this difficulty was fully felt by the early framers of our system, but they preferred in curring the responsibility of deviating from the principle to that of being accessory to the injury of the heathen.

But even this reluctant deviation is rather in appearance than reality; since the ordination of missionaries is not necessarily understood to be exclusive of election by particular churches, but only antecedent to it. The mode of proceeding is inverted, but without an alienation of the right.

The churches may be regarded as ordaining their missionaries, and as extending the right hand of fellowship, by anticipation. And it still lays with the heathen churches, whenever they shall be in a situation fully to appreciate and exercise their rights, to yield, or to withhold their approval of what has been done. Congregationalists could never, without gross inconsistency and sin, think of depriving them of any rights, which they can justly claim for themselves.

§ 92. Historical facts illustrative of the practice.

It may be added, as illustrative of what has been said, and of the operation of Congregational principles, that, if a missionary should dissolve his connection with the Society, that sent him for the purpose of settling over a particular church in heathen lands, the choice of that church would be necessary; and religious services would be desirable, so far as they could be had, the same as in a case of Installation.

The facts of our early religious history strengthen the belief, that this would be the only suitable course. The converted Indians at Martha's Vineyard, who were gathered into Christian churches by the Mayhews and others, had their own distinct pastors and other officers. We are told, that the pastors, who were natives, were regularly ordained, the pious Eliot and Cotton assisting in that work; but the Indian churches were previously required to make the choice for themselves, as a right of which they ought not to be deprived. In 1670, the mis

sionary among the Indians at Marshpee, Mr. Richard Bourne, was also ordained by Eliot and Cotton, having been previously chosen by the free election of the native church.*

93. Calling of the Council.

It is not ordinarily the custom of the churches to assemble in a case of this kind at the suggestion and desire of an individual. Such a practice would too much encourage the application of persons, who are not in a situation to form a correct judgment, or who mistake the mere desire for the ability to do good. The individual, who is generally in the employ of some Missionary Society, first makes his application to such Society. If the Society sees reason for approving and seconding the design, it applies by means of Letters Missive to a suitable number of churches, desiring their advice and assistance in the proposed ordination. And a call on the churches, made under such circumstances, of course meets their prompt and respectful attention.

§ 94. Council's proceedings and religious services.

The proceedings of the Council and the public religious ceremonies are much the same, as in other cases of ordination. It is considered suitable, however, to lay before the Council some explicit evidence of the serious and devoted intentions of the missionaries in respect to the work, to which they are about to be set apart. The following public confession was made by the missionaries ordained at Boston in 1733, referred to in § 89;

"We do now in the presence of Christ, and before this assembly as the Lord's witnesses; before God, an

* See the Letter of Increase Mather to Dr. Leusden of the University of Utrecht, with the Notes of Cotton Mather in the Life of Eliot; Allen's Biogr. Dict. Art. Bourne; and Mass. Historical Collections, vol. 1. pp. 183, 189, 192, 204, vol. ш. pp. 184, 191, vol. vi, p. 172; Do. 2d Series, vol. i. p. 13.

gels, and men, willingly and freely, with humility and fear, offer ourselves first unto the Lord, and then to the service of souls, to the work of the ministry in general and particularly to that mission, to which we deem ourselves called of God, by his special and singular providence, to carry the Gospel among the heathen in our borders. And we will by his grace, so long as God gives us opportunity, humbly, diligently, and faithfully, apply ourselves to this work of the Lord, as those, that must give an account of their stewardship."

The Instructions to the Missionaries, originating in the Society which employs them, are publicly announced; and in some instances the great interest of the occasion has been heightened by the administration of the Lord's Supper.

CHAPTER IX.

CHURCH CENSURES AND EXCOMMUNICATION.

In inquiring into the Congregational doctrine of church censures, it would seem, that the substance of what has been said by the successive writers, who have considered it, is to be found in the Platform of 1648, at the fourteenth chapter. The various topics are concisely and happily adjusted in that venerable instrument; and the whole chapter, precisely as it stands, is here given, except that a few remarks, which are distinguished by brackets, are added at the end of certain sections.

§ 95. Design or object of church censures.

The censures of the church are appointed by Christ for the preventing, removing, and healing of offences in

the church; for the reclaiming and gaining of offending brethren; for the deterring others from the like offences; for purging out the leaven, which may infect the whole lump; for vindicating the honor of Christ, and of his church and the holy profession of the Gospel; and for preventing of the wrath of God, that may justly fall upon the church, if they should suffer his covenant, and the seals thereof to be profaned by notorious and obstinate offenders; 1 Tim. v. 20, Jude 19, Deut. xiii. 11, 1 Cor. v. 6, Rom. ii. 24, Rev. ii. 14, 15, 16, 20.

[The right or authority of the churches to act in cases of reproof and censure, both in their individual and combined capacity, is taken for granted in this chapter of the Platform, as it had been already asserted at Chap. x. § 5. The principal grounds, on which that authority is held to be founded, appear to be threefold;—(1) Natural right; which entitles every society to watch over the conduct of its members, so far as may be necessary to secure the acknowledged objects, for which it was formed; -(2) Consent; the right and duty of church members, to exercise in respect to each other a suitable watch and discipline, being clearly implied in the terms of their church-covenants, as they are commonly framed ;—(3) The Scriptures; If thy brother shall trespass against thee, &c. Matt. xviii. 15; Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one, &c., Gal. vi. 1; Warn them, which are unruly, 1st Thess. v. 14. See Cotton's Book of the Keys, ch. III.

3,4,; the Platform, chapt. x. § 2; and particularly chapter vi. of Samuel Mather's Apology.]

96. Of suspension and excommunication when the offence is private.

If an offence be private, (one brother offending another,) the offender is to go and acknowledge his repentance for it unto his offended brother, who is then to for