will almost always be found in selecting the proper persons to be Ordained. The character, given of these persons, particularly in the above mentioned Epistles, and generally throughout the New Testament, is the authoritative, the perfect, and the only. directory concerning this subject. This character is even to be regarded as indispensable, and invariably to be demanded. Unless it be found substantially in a Candidate for Ordination, he is of course to be rejected.

Particularly he is, in the Evangelical sense, to be a good man; of a fair Christian profession; of an unblameable Christian life ; holden in esteem by the Church; well reported of by others; of competent capacity, and attainments; and marked with that prudence, which our Saviour required of his Apostles. His doctrines are to be Evangelical, and uncorrupt; and his public exhibitions edifying, and approved. All these characteristics,

those, who ordain, are bound to see amply attested. Indeed, unless he possess them, he cannot, in my opinion, be warrantably licensed to preach the Gospel.

Among the things, indispensably necessary in the character of such a Candidate, and yet not unfrequently less insisted on, than this ministerial duty demands, is the Prudence, or Discretion, just mentioned. A man may be a good man, and yet be indiscreet: but he can hardly be a useful man. An indiscreet, or imprudent, Minister will rarely do good at all; and will certainly do much harm. A Minister is an object of inspection to all eyes, and regarded as responsible to all men. Every impropriety, even such as would be unnoticed in other men of fair characters, will be seen, marked, and remembered, in him, as a serious defect; and will produce serious mischief. The Minister, who would avoid this mischief, must, like the wife of Casar, not be suspected by persons of moderation and candour.

It was a memorable observation of a late venerable minister, of Massachusetts, a man distinguished for wisdom and excellence, and of more than sixty years standing in the sacred office, that, among all the ministers, at whose dismission he had been present, and who were dismissed for some fault in themselves,

neither heresy, nor immorality, had occasioned the dismission of more than one out of twenty; while imprudence had been the cause of this calamity to the remaining nineteen. Of the truth of this observation there cannot be a doubt. He who considers the uneasinesses, contentions, and other mischiefs, accompanying this event, will deeply feel the importance of preventing the chief cause of these evils. But this can be effectually done, only by refusing to admit imprudent men into the Ministry.

It is remarkable, that the first direction, given by Christ to the Apostles, after he had commissioned them to go out, and preach among the people of Judea, enjoined upon them discretion. Be ye wise as serpents, and harmless as doves. The first article, also, in St. Paul's two recitals to Timothy and Titus of the duties of a Bishop is, A Bishop must be blameless. Discretion is the source of a blameless life. No excellence of heart, attained by man, will ensure this character. On the other hand, prudent men are sometimes, even when destitute of religion, more unblameable in their deportment, than some real Christians. Prudence and imprudence affect every thing in a man's life; especially in a Minister's life; and, therefore, give it the predominating colour. Prudence is the great preventive of all thoughtless, rash, and dangerous conduct. Imprudence, on the contrary, betrays a man into every headlong measure; and lays up abundant materials for sore mortification and repentance; producing multiplied evils, which must be regretted, but can never be repaired. When, therefore, St. Paul requires Timothy to lay hands suddenly on no man, in order to avoid becoming a partaker in other men's sins, and to keep himself pure; he is justly understood as cautioning Timothy against introducing imprudent, as well as irreligious, persons into the Ministry. It is impossible, that such persons should have a good report of those who are without; or, for any length of time, of those who are within. Nor is their misconduct a series of mere defects only, but of real faults also. The fact, that we will not take effectual care to avoid doing mischief, especially in so important a concern, is itself a gross fault. Of the same nature are all those minor transgres

sions, which proceed from this negligence. Such persons can never be proper Candidates for Ordination, nor even for a license to preach the Gospel.

That every Candidate should be a man of piety, needs no proof; nor that he should be qualified by his capacity and attainments to perform usefully all the duties of the ministerial office. Both characters are abundantly required in the Scriptures; and every Minister, when called to the business of Ordaining, has his whole duty, with respect to both, summed up in that remarkable injunction of St. Paul: The things, which thou hast heard of me, commit thou unto faithful men, who shall be able to teach others also.

V. Every Minister is to instruct and edify his flock in Private, as well as in Public.

Preaching is intended to be adapted to the common wants, and circumstances, of a congregation. But there are multitudes of cases, in which individuals need peculiar counsel, exhortation, and reproof. These, sermons will not always furnish. Private advice must often be given to the person, who alone is concerned. The subjects of this instruction are almost endlessly diversified : involving whatever is peculiar to sinners, and to saints. In every important case of this nature, those, who are concerned, are required to apply to their minister for spiritual direction and-assistance; and this assistance he is required to furnish. For this purpose he is bound, as far, and as speedily, as may be, to obtain the necessary qualifications. In interviews of this nature he will find opportunities of doing good; which are not presented in the course of his public duties. The individuals, who are under his charge, he will there meet in the character of a beloved and most necessary friend. The difficulties, under which they severally labour, he will hear described, exactly, by themselves. Of course, he will learn exactly what is necessary, or useful, to the person who is concerned; the views, whether just or erroneous, which he entertains; the proper means of removing his prejudices, doubts, fears, and sorrows; the kind of consolation, instruction, and support, to be administered; and generally the peculiar means of doing him peculiar good. Whatever the Minister says, also, will, at such a time, be realized by

the individual, as directed to himself, and not to another; as reaching his own peculiar case, and meeting the very difficulties, under which he labours; will have all the lively and impressive, the engaging and endearing, nature of conversation; and will, therefore, be peculiarly listened to, felt, and remembered. The minister will be especially beloved, and therefore peculiarly obeyed.

Occasions for the performance of this duty, are numerous, and daily occurring. A house of sorrow, and a sick bed, furnish opportunities for doing good of this nature which are eminently advantageous; as does also every season of peculiar religious anxiety. Generally, whenever a minister is with his parishioners, he should follow a rule given by a wise and good man to a young preacher, who was his pupil, "Wherever you are, remember on every proper occasion to drop a word for God."

The Administration of Reproof is one of the most difficult duties of a minister. For all transgressions, which are private, and for many which are not, reproofs should be private. Go and tell thy brother his fault between him and thee alone, is a rule of supreme wisdom, applicable to very many cases, beside that, which is directly specified, and scarcely capable of being too much regarded by ministers of the Gospel. Nor in any case, except where necessity requires it, should the facts be disclosed afterwards. To reprove successfully is an attainment, highly important, and far less common, than could be wished. The great secret lies in seeking the happiest opportunities; in exhibiting the gentleness, meekness, and forbearance, of the Gospel; and in evincing a desire of nothing, but of doing real good to him, who is reproved. Pride, petulance, and passion; airs of superiority, resentment, or indifference; stinging expressions, and even those which are blunt, or cold; are here wholly misplaced; and will awaken no emotions, but those of anger and contempt. Even the Psalmist could say, Let the righteous smite me kindly, and reprove me: Let not their precious oil break my head. At the same time, every Minister should remember, that to reprove privately, as well as publicly, is an indispensable part of his duty; and that as an ear-ring of gold, and an ornament of fine gold, so is a wise reprover upon an obedient ear.

All the parts of this duty are to be regulated by the same prin ciples, which have been mentioned as the directories of Preaching. These, every Minister is bound, therefore, faithfully to observe. For the same end, he ought also to converse with the books in which, and the persons by whom, cases of conscience are most judiciously explained, and the true and false evidences of piety most distinctly stated. In addition to this, he ought to read, in the most careful manner, the Book of man; to examine the human character with the most critical observation; and to learn, as far as may be, its interesting varieties. A familiar correspondence with his own congregation, will extensively furnish him with this valuable knowledge.

The

greatest danger, with regard to the several divisions of this duty, is that from sloth, or reluctance of some other kind, he will be induced to perform it defectively. That he may avoid this evil, he ought to begin it at the commencement of his Ministry; and, as soon as possible, to make it an immoveable habit. In this manner, and perhaps in no other, it will be effectually done.

VI. Every Minister is bound to enforce all the doctrines, and duties, of Religion upon his congregation, by an edifying and blameless Example.

Be thou an example of the Believers, said St. Paul to Timothy, in Word, in Conversation, in Charity, in Spirit, in Faith, in Purity.

On this subject, highly important as it is, I need not dwell: for both the truth and importance of the precept will be acknowledged by all men. The greatest difficulty, which a good man will meet in obeying it, will be found, not in doing good things, but in avoiding bad ones. For this end, he is required to watch himself, and to remember that he is watched by all men; especially that he is watched by God. He ought diligently to make it his settled plan to consider all his conduct before it is adopted; to compare his designs of every kind with the Scriptural precepts; and, wherever any action is not absolutely enjoined, or forbidden, to weigh well even its remote consequences. He is bound to recollect continually, that he is appointed, and required, to be an Example to the flock; that every false step, VOL. V.

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