Choice of a Pastor. Choice of a Pastor. The orderly course in choosing a pastor is substantially this:-The church, having enjoyed a sufficient opportunity of hearing a minister preach, and of becoming acquainted with his religious character, and his personal habits, etc ;* vote to give him a call to become their pastor. It is usual— though not strictly necessary upon Congregational principles-to invite the religious society, which statedly worships with the church, to concur in this call; and to fix upon the salary which shall be offered the candidate. These preliminary steps being taken, the call of the church, and the concurrence of the society, are forwarded to the pastor elect; signed by the moderators and clerks of the respective bodies. The call being accepted by the candidate; a committee of the church, after consultation with the pastor elect, agree upon the churches which shall compose the ordaining council. "Letters Missive" are then prepared, and signed by the committee, and sent to the several churches previously agreed upon. § * There is reason to fear that our churches are not all as particular upon this point as they ought to be; certainly far less so than our fathers were. It was once thought necessary for a candidate for settlement, to spend months among the people of his prospective charge; but now, some churches are satisfied with an acquaintance of a few days only; and some, are ready to call a pastor without having had any personal acquaintance with him. This, undoubtedly, is one reason why there is now so little permanency in the pastoral relation. Are we not verifying the maxim-" To innovate is not to improve?" + See a form, Appendix No. 2. For the usual form, See Appendix No. 3. § It is common to intimate in these letters the wishes of the com Ordaining Council. At the appointed time and place, the pastors and delegates assemble; and after reading the "Letters Missive," organize, by the choice of moderator and scribe; and after prayer, proceed to business. A record of the doings of the church and society is called for; then, the call of the church, and the concurrence of the society, and the provision made for the support of a pastor, and the acceptance of the same by the candidate. These being satisfactory, the council vote-To proceed to the examination of the candidate for ordination. A certificate of his church membership is called for ; or evidence that he has become a member of the church over which it is proposed to ordain him ;* then his license to preach the gospel. These papers being satisfactory to the council, they proceed to examine the candidate respecting his religious experience, his motives for entering the ministry, and his theological views. This examination is usually conducted by the moderator of the council, each member being allowed the privilege of proposing any additional questions.† mittee, respecting the particular part in the ordination services, which each pastor should perform; and the ordaining council usually regard the wishes thus expressed, in the assignment of the several parts. But strict propriety, perhaps requires, that this whole matter should be left to the council. * This, as it seems to me, is most agreeable to Congregational principles and early usage. Every pastor should be a member of his own church; and, unless a candidate will consent to this connection, I should hesitate to ordain him. The reader will find this matter discussed in the Appendix, No.7. The lay delegates have the same privilege that the pastors have; and should never hesitate to use it. This examination should always be public. Public exercises. Installation. The council being satisfied upon these several points, vote-To proceed to assign the parts in the ordination services. These are, generally, Invocation and reading of the Scriptures, Introductory prayer, Sermon, Ordaining prayer, accompanied with the imposition of hands, Charge to the pastor, The fellowship of the churches, Address to the people,* Concluding prayer, and benediction.t Installation. In case the pastor elect has been previously ordained over a church, the proceedings of the council vary from those described, in two particulars. First, in requiring a certified copy of the proceedings of the council which dismissed the candidate from his previous charge, and their recommendation of him, as a worthy minister of the Lord Jesus, to avoid the danger of imposition; and, secondly, *This is rather a modern innovation; whether an improvement or not, I pretend not to decide. But one thing is certain—that the address to the people, is generally little else than a twice told tale : the appropriate topics of it, being regarded as common property, by all the other speakers. And the people themselves are gen. erally weary enough to wish to be left to their own reflections. If every man would keep within the bounds of his own appointment, both as to matter and time, an address, or charge to the people, might be an appropriate and profitable part of every ordination service. The churches of our denomination in Great Britain invite neighboring ministers to assist in ordaining their pastors, but do not call ecclesiastical councils for this purpose. "The right hand of fellowship" does not enter into their ordination or installation services. In England, laying on of hands does not always form a part of the ordination services. (MSS. letters from Rev. Mr. Robertson and Rev. Mr. Buckham; the former a Scotch Congregationalist, the latter an English.) Choice and consecration of Deacons. in not imposing hands upon the pastor at the time of the installing prayer. In all other respects, the proceedings of the council are the same in ordination and installation.* The choice and consecration of Deacons. Deacons are chosen by a vote of the church. They should be men of respected wisdom and integrity, of good, practical common sense, well rooted and grounded in the faith, and eminent for piety; and, whenever it is possible, men of mature years, and considerable religious experience. It is judged proper that the choice should not be made until opportunities have been enjoyed by the brethren, to consult together freely, and perhaps repeatedly, and to become united in opinion respecting the most suitable persons for the office. When the choice has been made, it is considered proper to give the deacons elect some time to consider the question of acceptance. This being signified, it is consistent with the established usage of our denomination, to set them apart to their work, by prayer and imposition of the hands of the pastor and the other ordained deacons of the church; or the assistance of a neighboring pastor and deacons may be obtained; or, a committee of the church may act in behalf of the whole body.† * The fathers of New England seem to have imposed hands at every successive settlement of a pastor. + Upon Congregational principles, the right and power to ordain church officers-whether deacons or elders-is undoubtedly in the churches. And, when ordination is performed by ministers, they Transaction of church business. III. THE CHURCH ASSEMBLED FOR BUSINESS. Every well regulated Congregational church, has frequent meetings for the transaction of church business. In act not by any inherent right or power, in themselves as ministers, but as the representatives of their respective churches. There is a propriety in calling upon neighboring churches to assist in the ordination of ministers, which does not exist in the case of deacons. A minister may be called to officiate to other churches, in the administration of the gospel, and the ordinances of the church baptism and the Lord's supper. But, the work of a deacon is confined to the particular church which chooses and ordains him, and the fellowship of other churches is not, therefore, needed. In several cases, the fathers of the New England churches, ordained their pastors, even without the aid of other ministers. Hutchinson mentions one instance in which this was done when two clergymen were present, witnessing the ceremony. Vol. I. p. 425. Trumbull, in his History of Connecticut mentions several See also Winthrop, Vol. II. p. 18. cases. This is according to the Platform: Chap. 9. Sect. 4. The synod of 1680, questioned the propriety of lay-ordination. See Magnalia, Vol. II. pp. 218, 219. Few Congregationalists would now approve of lay-ordination, and I am not sure but that some would consider it invalid. Yet, upon Congregational principles the church is the depositary of all ecclesiastical authority, under Jesus Christ: and if so, then must it have the right and authority to ordain its own pastor, with its own hands. I do not, by any means, advocate lay-ordination, I think that it is manifestly proper, for reasons already assigned, that the pastors of neighboring churches should be employed as agents in this work but still, I must regard it as perfectly within the prerogatives of any duly organized church to ordain its pastor without the aid of neighboring ministers. No body of believers can be considered an entire, complete church, which |