Pastor had more affection to the distant church, of which he might be a member, than for themselves; or that he had not perfect confidence in their sentiments of charity and justice. Consequently there would, in all probability, be a failure, to some extent, of that mutual confidence and heartfelt interest, which is so important to the spiritual welfare of both parties.

(4) Without delaying further upon the subject, we would merely add, that ministers, not less than private Christians, (and perhaps we may say still more than they do,) need the additional security to Christian character and Christian faithfulness, which is generally supposed to result from church watch and discipline. Every Christian, whether a private Christian or a minister, is unwise, who is unwilling to plant around himself every possible safeguard and defence of personal strictness and holiness of life. It is difficult to conceive how a minister especially, who realizes the solemn responsibility of his station, can regard it otherwise than a privilege to be subject to the brotherly care and inspection of a church, and particularly of his own church. Nevertheless such is the sincere regard for the ministerial station, that, in things of a public nature and which particularly affect the honor and usefulness of the ministerial office, a Congregational church would not feel itself at liberty to pass sentence upon a minister's character, without the advice and assistance of other churches. (See chapt. XIV. of this Work.) It may properly be added here, that the Cambridge Platform without particularly remarking upon the subject under consideration, appears to take it for granted, as a well known and established doctrine and practice, that the minister should be a member of the church of which he is pastor. (See Platform, chap x. §. 6.) It is taken for granted also in Mather's Ratio Disciplinæ. "When a pastor," says Mather, RAT. DISC. ART, IX, "has

fallen into scandal, the brethren that are acquainted with it, proceed as they would with another brother in such cases; only with more special terms of respect and repetition of addresses, as the relation of a father may call for."*

CHAPTER VIII.

ORDINATION OF MISSIONARIES.

§ 86. Occasions and need of missionary ordination.

Congregationalists, as a part of the laborers in the great vineyard of the world, consider themselves under obligations to do what lays in their power, to extend the knowledge of the Gospel. The labors of some of their ministers among the Savages, particularly the devoted Eliot, have called forth, even in distant parts of the world, the warmest expressions of approbation and gratitude.

Down to the present day, Missionaries have been sent forth, not only to the Indian tribes of North America, but to those, who are without the knowledge of God, in different and distant parts of the earth. These Missionaries may justly be considered as sent abroad by the churches, inasmuch as they are supported by their contributions, attended by their prayers, and protected by their constant solicitude. It is true, that the immediate agents, in designating and arranging their departure, are Missionary Societies; but these societies, when the

* See on this subject Punchard's view of Congregationalism, Appendix, 1st. Ed. p. 193.

subject is rightly considered, are only the agents and representatives of the churches.

- The churches, therefore, in the exercise of that superintendence, which naturally falls to them, and having in view the great importance and solemnity of the work of Missionaries to the heathen, have deemed it advisable, that they should receive Ordination, and, in that way, be formally and solemnly set apart to their responsible undertaking.

§ 87. Of ordaining for distant churches at the invitation of the

same.

This practice, which seems to be fully justified by the circumstances, under which it takes place, was introduced by degrees; the first approach to which was probably as follows. In the early settlement of the country, it was difficult, or rather impossible for the remote churches to ordain a minister through the instrumentality of churches in their immediate vicinity, since there were none such. They, therefore, chose their ministers, and left it to churches at a distance, (such as they could agree upon,) to set apart the individuals selected, by prayer and imposition of hands, and to give the right hand of fellowship.

A somewhat peculiar instance, but fully illustrative of the practice, occurred in the year 1726. A Mr. Smith had preached to a Congregational society in the island of Bermuda; the only one, it would seem, on the island at that time. The church made choice of him as their minister, but under the circumstances of the case they desired, that he should come to New England, and be ordained here; which was accordingly done in July of the above mentioned year at Boston.

And we have reason to believe, the practice was not unfrequent, since it is expressly mentioned in the ancient RATIO DISCIPLINE, Art. II. § 11. Sometimes

it has fallen out, that, in some of the distant provinces and plantations destitute of ordainers, a godly people, associating for the worship of God our Savior, have signified unto some of the pastors in this country, that they desire such a person, as they mention, to be ordained here, and sent from hence unto them. The pastors, thus applied unto, have here called a public assembly, and have in their presence given this person an opportunity publicly, and with all due solemnity, to declare his accepting the pastoral care of the flock, that have sent for him. And so they have ORDAINED him, and sent him away with proper testimonials.”

88. Ordination of Missionaries to the heathen.

But the case was somewhat different, when Missionaries came to be sent to savage or heathen nations. In some instances, as in that of the Indian apostle, Eliot, persons, called to the missionary work, had been previously settled over particular churches, and had received ordination of course; but this was seldom the case, and was obviously a state of things, which could not generally be counted on. The churches had reason to believe, that much the greater number of missionaries would be young persons, and such as would devote themselves to that work alone.

It does not appear to have been maintained* at any

* We speak here of the earlier periods of our ecclesiastical history. A recent writer of merit on Congregationalism, (the Author of the statement of the Dedham Case and Considerations on Congregational Church Polity, p. 54,) has suggested doubts on the tendency of the practice under consideration. We think him right, where he speaks of missionary ordination as an apparent, rather than a real deviation from Congregational principle. But if such be the case, and if the practice be, from time to time,explained and suitably guarded, there is reason to anticipate much good from it, while the evils, which are feared, will be avoided; (See § 91.)

period, that the ceremony of missionary ordination was superfluous and unnecessary; but on the contrary, it was ever thought to be intimately connected with the best religious interests of those, to whom the Missionaries were sent. It was admitted, that unordained missionaries, as well as others, could preach to the heathen, and instruct them in various ways. But it was considered highly necessary to baptize serious and credible converts, and to introduce them to a participation in the symbolical sacrament of the Lord's supper. And this was not permitted, by Congregational Principles and Order, to any person, who had not been ordained.

§ 89. Early instances of missionary ordination.

With such views of the necessity of missionary ordination, our ancestors could hardly fail, from time to time, expressly to acknowledge this part of the system, and to reduce it to practice. In the HEADS OF AGREEMENT, entered into between the Congregationalists and Presbyterians in the year 1690, there is an Article, in which, there is reason to suppose, missionary ordination is had în view, viz: “That ordinarily none shall be ordained to the work of the ministry, but such as are called and chosen thereunto by a particular church;" expressions, which clearly imply, that there are cases of such a nature as to require ordination without a choice or call from a particular church; or at least that ordination may in some cases be antecedent to such choice.

In December of 1733, three missionaries of the Edinburgh Society for propagating Christian Knowledge, were ordained at Boston, as missionaries to the Savages on the borders of New England; in which ceremony Drs. Colman and Sewall, and Mr. Prince assisted. Mr. John Sergeant was ordained missionary to the Housatonic or Stockbridge Indians in August, 1735, at Deerfield,