ter; without which the most splendid acquirements are absolutely vain.

Unless a man be a CHRISTIAN, it is impossible, in the nature of the thing, that he should make a faithful minister of Christ. The testimony of Paul in our text, designating the character of Epaphras, necessarily instructs, that he was believed to be a minister of Christ's own making; created in Christ Jesus unto good works. It was union with Christ that formed the basis of Paul's ministerial character; and from this source arose his zeal and fidelity in the cause of Christianity. To this first principle of grace, the Apostle had frequent occasions to recur for his own esta blishment, and for the conviction of his adversaries. The Church at Galatia, though once in the highest estimation of Paul, were afterwards so infatuated as to call his religion and his ministry in question. To remove such evils, the Apostle was happy in reciting to them the experience of his heart. It pleased God, who separated me from my mother's womb, and called me by his grace, to reveal his Son in me, that I might preach among the heathen. Gal. i. 15, 16. How comprehensive this confession, of the nature of Paul's religion, and his call to the ministry! That God, who gave him his first birth by nature, performed his second birth by grace. In consequence of this great change, Paul happily experienced an internal union with the Son of God, rested the whole of his salvation upon his atoning blood and justifying righteousness, and out of the abun dance of his heart his mouth spake the honours of his Lord, and the glory of his grace, throughout his future ministry.

No man can teach more than he knows: if a man knows nothing of Christ dwelling in his heart by faith, we do not expect him to teach and preach Jesus Christ experimentally to others. If a man assume the Christian ministry without Christ, the foundation-stone laid in his heart, he cannot but expect darkness of mind and perplexity of spirit to attend him all his way. Those who, by grace, really possess this first and all-important pre-requisite in the ministry, haye numberless occasions, under discouragements and afflictions, to have recourse to it purposely to assure their own hearts that they are not deceived, and to

stimulate them, though faint, yet to pursue in the discharge of their interesting duty.

The second trait I shall name in the character of a faithful teacher, is the reception of MINISTERIAL GRACE FROM CHRIST. This grace, although it be accompanied with that which constitutes a private christian, is in many instances different. Many persons may possess extensive knowledge and rich experience of the gospel, perhaps superior to some who are teachers in the church; but they have not that grace which either qualifies or calls them to the public ministry. No man taketh this honour unto himself but he that is called of God. Paul declares, I was made a minister according to the grace of God given unto me by the effectual working of his power. Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ. Eph. iii. 7, 8. This grace affects the conscience, and creates what in 1 Tim. iii. 1. is called a desire for the work of the gospel, which may not improperly be denominated an internal call, which no one knoweth but God and the man's own soul. This grace is also poured into the lips, and gives an aptness to teach; 1 Tim. iii. 2. and so solemnly impresses the heart with a concern for God's honour, the conversion of sinners, and the prosperity of Zion, as to dictate an ardent desire to be found faithful in the service of the gospel in season and out of season, amidst the multiplicity of dangers that may stand in the way. As in Paul, the duties, zeal and success of the gospel ministry shone in their highest perfection, he conducts us to this very source, and triumphantly exclaims, By the grace of God I am what I am !

The third characteristic in a minister of Christ is the TESTIMONY OF THE CHURCH. This may be denomi nated the external call. Timothy was well reported of by the brethren at Lystra and Iconium, therefore Paul took him as a son and a companion with him in his travels. Acts 16. Every church is commanded to try the gifts if they be of God. 1 John iv. 1. Of course there is a propriety in attesting and commending those to other churches who may be esteemed worthy the ministry of Jesus Christ.

That such LETTERS COMMENDATORY were in early› use among the ministers and churches of Christ, is ap parent from Paul's address to the church at Corinth, 2 Cor. iii. 1. and from the letter which he sent to Philemon in favour of Onesimus: Thus, a man's gift shall make way for him. Prov. xviii. 16. The utility of such testimonials was never controverted. While they have a tendency to preserve a virtuous ministry, and promote a valuable intercourse between the churches, they fail not to encourage and promote the honour and interest of those who are commended.

The last thing I shall name as necessary to a minister of the Gospel, is ORDINATION TO OFFICE. In the apos tolic age, elders were commanded to be ordained in every city; and in Acts xiii. 2, 3. we have a concise account of the ordination of Saul and Barnabas, by the laying on of hands, with fasting and with prayer. As the manner of ordination has been a subject of controversy, I shall offer upon it a few remarks: No doubt the essence of ordination consists in the choice and acceptance made reciprocally by the minister and the people, founded upon their mutual faith and affectionate desires, to be helpers of each other's joy in the Lord. But it does not appear that this transaction alone was sufficient. In the first age of the Christian Church, the intervention of third persons for the purpose of imposition of hands and prayer, was practised. Acts 13. Those who object to the laying on of hands in ordination, allege," It was only used by Apostles, upon extraordinary characters, and for the express purpose of conveying the miraculous operations of the Holy Ghost." That such miraculous gifts were, sometimes, conveyed, and accompanied the laying on of hands, is not denied. But it no where appears that any one Apostle did impose hands for the express purpose of conferring extraordinary gifts. Such gifts were not in the Apostles' power to be stow; and whenever such miraculous gifts were conferred, it was purely by the sovereign operation of the Holy Ghost. If it be insisted that those gifts did accompany the laying on of hands, I would again remark, that Timothy was commanded to use this ceremony; of course such miraculous operations were not to cease, but be per-.

petuated; for it is uncontrovertibly plain, that the personis whom Paul described to Timothy as eligible for the christian ministry, by the laying on of hands, were exactly the same characters whom the church, in every age, were, and in this very day are directed to look for, and approve, to serve them in the ministry of the gospel. And, I presume, from the minute description of characters, duties and offices in the Church of Christ, laid down so plain and pointed, by Paul to Timothy, that every one of us who sustains the pastoral office is to take Timothy for his complete example, and is at no greater liberty to dispense with the laying on of hands, than with any of the moral qualities essential to a minister or a deacon. So far as it relates to us, in ordaining ministers by the laying on of hands, we profess to have no gift in our hand to bestow: we, however, think it has its expressive meaning ;-we testify our approbation of the man-we establish him in office in the name of the Lord Jesus and we pray the SPIRIT OF THE LORD may be with him to confirm and preserve him in the truth of the gospel, rendering his la bours successful to the souls of men.

Thus, my brethren, I have attempted to show you, that a faithful minister of Christ is formed by the spiritual nature of Christ communicated to his soul-by the reception of ministerial grace from God-by the testimony of the church, and by his ordination to office. While we sincerely hope our brother, the pastor elect now before us, may possess each of these important qualifications, with abundant satisfaction and honour, we shall now, according to our design for this discourse, proceed to enumerate a few expressions of the christian minister's fidelity in the discharge of his future duty.

I. HIS FAITHFUL ATTACHMENT TO THE PERSON AND CROSS OF HIS LORD AND MASTER JESUS CHRIST. In Christ all the personal happiness of the minister is contained: his life is hid with Christ in God. In the desires of his mind, and in the affections of his soul, Christ is the Alpha and the Omega. By the power of converting grace, he hath consecrated his body, soul, time and ta lents, to the service of his Lord. And from the numberless pledges of his Saviour's power, goodness and love, so

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far from having a desire to change his service, he exclaims, God forbid that I should glory, save in the cross of Jesus Christ my Lord! This attachment to the Saviour is not merely when the sun of prosperity or popularity shines, but in the midst of the furious tempest, or when surrounded by infidels. Like Paul on shipboard, in the midst of a storm, the christian minister can avouch his Lord, whose I am, and whom I serve. Acts xxvii., 23. This fidelity to Christ draws the soul into constant believing union with him; stimulates the heart to vindicate the truth of the gospel, and to reject every sentiment that bears not the impress of Jesus. To this minister Christ is all and in all. Tell me, my brethren, you who have served the Saviour, and know the sweets of his love, if he is not worthy the most zealous attachment, amidst the severest sorrows of your life? Will you not most cordially unite with Paul in affectionate desire, that Christ may be magnified in my body, whether it be by life or by death?

II. TO THE TRUTHS OF THE GOSPEL the faithful minister will find an endearing attachment. Buy the truth, and sell it not, is an injunction which proves the fidelity of a minister of Jesus Christ. Such will be solicitous to obtain the knowledge of the truth, by reading, medita tion, prayer, every effort, every price; but, when possessed, it is so valuable and precious to him, he dare not, will not sell it, or part with it on any consideration.

Truth is opposed to error. Every faithful minister will duly observe the errors peculiar to his situation and his day; considering it his indispensable duty earnestly to contend for the faith once delivered to the saints. It is with pleasure we assert, many faithful ministers have nobly stood against the powers of infidelity and deism in our day. But such errors are what I may call enemies withoutdoors. There are errors of a still more malignant nature, which have arisen within the pale of the professing christian church. Arianism, Socinianism, Sabelianism, have had their day at different periods and in different countries. But it is really difficult to name any single error which infests the church in the present day. I am disposed to believe there is a mass of corrupt sentiments, formed out of Socinianism, Calvinism, Arminianism, and