QUALIFICATIONS OF A GOOD MINISTER OF JESUS CHRIST...

Qualifications, Characters and Duties of a Good Minister of Jesus Christ, Considered

A SERMON

PREACHED AT THE ORDINATION

of

REV. MR. JOHN GANO,

ANNO DOMlNI 1754

by

Isaac Eaton, Minister of the Baptist Church in Hopewell, New Jersey

Philadelphia
B. Franklin, and D. Hall,
1755.


THE PREFACE.
The occasion of the following lines being published is not from any ostentatious view to excel others who have worthily wrote on the same subject, but rather to bear witness with them to the same solemn truths I am sensible the opinion that has been received in the world concerning the Baptist ministers and their method of being sent has been some prejudice to our holy profes­sion (especially where they have been the least known). And however unjustifiable and ground-less many of those charges against us are, yet none of our ministers in this country have thought proper to publish a sermon of this nature. And whether this is sufficient to let our brethren of other denominations know, that we, as well as they look upon the office of the ministry as a solemn trust, must be left to the judgment of the reader 'Tis my desire, as far as I can agree with any sect of Christians, to walk by the same rule, or mind the same things. I am not careful to make any apology for myself I know the critic can hardly be satisfied and the subject spoken of, is too solemn and weighty to need much decoration of speech. I shall leave the performance to the blessing of God, and pray that all the minis­ters of Christ may be endowed with a double portion of His Spirit, and that the Lord would send many more laborers into His Vineyard, fitly qualified for the weighty charge.

Isaac Eaton.

SERMON.

I Timothy 4:6
If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ, nourished up in the words of faith, and of good doctrine, whereunto thou hast attained.

The cause of our present assembling together is known to this congregation, that it is with a design to set apart one to the service of God, to preach the

John Gano

gospel of His dear Son, and that ac­cording to the rule left for us in His Word. If ever any, undertaking to be watchmen on Zion's wall, have had need of large accomplishments, and great qualifications, no doubt the circumstance of the church in this age calls for it in an eminent manner. Not only because sin and vice abound to a great degree (which hath been the just com­plaint of the godly at all times), but what seems more shocking is this, whilst, on the one hand, almost a fatal stupidity does seize the generality of professors, insomuch, that little of that well-­becoming zeal and activity are to be seen for God, and holy religion which might justly be expected from persons professedly attached to matters so worthy of themselves. On the other hand, where persons are a little roused from indolence and sloth, how affecting to see the growing spirit of bigotry and enthusiasm! These are the common evils of the times, of which our Lord, and His apostles, have long since advertised us. Notwith­standing, in the midst of these, and many other calamities, we are not left without seasonable encouragements. Christ, the King of Zion, bears rule, and hath given us His Word to judge by, and act from; wherein we have the qualifications He requires in His ambassadors, and the method prescribed, how they shall be legally authorized to act in that high station, together with various directions for the future regulation of their whole conduct.

In a very particular manner, St. Paul's in­structions to Timothy and Titus furnish us with a clear view of what is expected from persons so called. In which the Apostle, as a wise and care­ful father, exhorts his son Timothy, how he should devote and conduct himself: as in the first chapter of this epistle, from the first to the sixth verse, and proceeds to inform him of the greatness of the work, from the various circumstances which attend the due execution of that sacred office, in relation to the opposition he might expect to meet with. Likewise those affairs which respected the trust itself, and how he should conduct himself, in relation to his divine Master, and the people with whom he was to be immediately concerned. All which were necessary, in order that he (observing the same) might deservedly acquire the honorable character in our text: 

A good minister of Jesus Christ.

In the words we may observe,
1.  The title of one thus employed i.e., a minister. The word diaconos represents one who labors earnestly, or sweats in the dust.  'Tis a comprehensive term, and variously applied. It denotes the execution of a civil trust in a commonwealth, Romans 13:4. Elsewhere it is applied to matters relating to spiritual worship, and there­fore fitly adapted to show the office of a deacon. But in the words of our text, it intends that office which Christ hath appointed as an ecclesiastical function in His church, viz., to preach, administer, and rule. The way and manner of acting herein, is not as the princes of the Gentiles, exercising authority upon, or dominion over, the people; but whosoever will be great in the church, let him be your minister; and whosoever will be chief among you, let him be your servant, Matthew 20:26-27. The office we now speak of is not a lordship, but a laborious service, both in doctrine, and being exemplary to the flock.

2.  The words seem to have a specialty in them: Paul was desirous that Timothy might not be only a minister, but a good minister. The word, good, may be considered in a sense restricted, according to what it is applied: our Lord has told us There is none good, save One, that is God, Luke 18:19. Which most certainly is true, when spoken of Him who is essentially so. But then goodness may be applied to persons and things, so far as they bear a relation in that respect to their divine Original, which does admit of various degrees of greater or lesser good, and yet may be properly good in their natures, answering the station, ends, and purposes they are designed for. And therefore Paul, on Timothy's observing the respective obligations laid upon him, and discharging the duties required of him, might justly call him a good minister of Jesus Christ ---- where note, of Jesus Christ expressing the honorable character of such a one. Though it is to serve, yet this service is pleasant; it is a serving of Jesus Christ, the best and most reasonable Master. It is to serve His church, the excellent ones of the earth. It is to labor in the best cause, and for the best interest. It is to promote the happiness of the souls of men. For, saith this same Apostle, We preach not ourselves, but Christ Jesus the Lord; and ourselves, your servants for Jesus sake. For the fulfillment of this charge, we find Timothy was favored with necessary and excellent qualifications, which remain exemplary to minis­ters, viz., to be nourished up in the words of faith; intimating, that as food causes the human body to grow, and advance from infancy to maturity, so by suitable application, and culture, the Word was made nourishment to the soul of Timothy, whereby he increased mightily in the knowledge of Divine truth, and by his acquaintance with good doctrine, discovers to all ministers the necessity of a general and particular acquaintance with the doctrines of the Gospel, their nature, distinction, and mutual dependence.  To put novices in the ministry, the apostle hath long since exploded as very dangerous, and ought to be shunned now as much as ever.

In order to treat on these words, I propose the following method.

First, I shall show what qualifications are necessary to furnish a person for the ministerial work.

Secondly, wherein consists a legal call to this office.

Thirdly, how such a one discovers himself a good minister of Jesus Christ, or what are the duties incumbent on him.

Fourthly, apply it to the present case and time.
The qualifications necessary to furnish a person for the ministerial work, are:

I. FIRST, a true saving and experimental knowledge of the work of grace on the person s own heart. This is absolutely necessary, in order to be a good minister of Christ, in discharging that great trust. And that for many reasons, because we find it proposed as one of God's special tokens of regard to His church, under the former dispensation, by which His declarative glory, and his church's good should be much advanced. Jeremiah 23:4, I will set up shepherds over them, who shall feed them, and they shall fear no more, nor be dismayed, where we see the Lord chose such as Himself did approve, to take care of his people. And nothing more can discover the Divine favor, in any external way, than is herein made known. When, on the contrary, there never has been a worse plague to the church, than a false, ungodly, and extravagant ministry; Isaiah 56:11; Ezekiel 34:8; Zechariah 10:3. From which places, the bad consequence of encouraging an irreligious, unwatchful, or ignorant ministry, doth plainly appear. 

Further, it will appear, that real piety is essentially necessary in a minister. For when Christ, the Head of the church, was Himself on earth (and, among other important concerns, was about to introduce a gospel church-state),' he first called the disciples, and gave those whom He designed to intrust in that sacred office a saving discovery of Himself. And much pain He took, in private, to instruct them by word and example in the mysteries of the kingdom, which at least amounts to an argument, that He, who was the best judge, saw it then necessary, that they should be thus qualified. And if then necessary, it was either exemplary, or it was not. If not exemplary, so far as what we bring it for, then there must be some toleration somewhere in Scripture for persons unrenewed to preach, and be ministers of Christ; of which I believe none can show any, and therefore to be avoided as much as possible. 

On the contrary, the solemn charges given, the spirituality of the work considered, will make it appear necessary. And how any person may be called a good minister of Christ, whilst a stranger to, and an alien from, God, and never felt the powerful efficacy of Divine grace in renewing his soul; still remaining under the ruins of the Fall, in the depravity of nature and pollution of sin, an enemy to God, and not subject to His law, is beyond my comprehension? Let that solemn question bear its due weight in this affair: But unto the wicked God saith, what hast thou to do to declare my statutes, or that thou shouldst take my covenant in thy mouth?, Psalm 50:16. Moreover, we have a particular direction, 1 Timothy 3, at the beginning; he must be a person of good behavior, not given to wine, &c. Besides, how unlikely it is, that one who never had a just regard to the Divine law, should be able and faithful to teach it to others; one unacquainted with the pangs of the new-birth, to speak a word in due season to the weary and heavy-laden, and strengthen the feeble-minded; one ignorant of the preciousness of Christ, and yet preach Him to the world as wis­dom, righteousness, sanctification and redemption,  and display the transcendent excellencies of His grace, as suited to the coming sinner, and His love, as felt and felt and enjoyed by the be­liever; a stranger to the fullness and sweetness of the promises, and yet unfold and rightly apply them, seems too great a contradiction to expect from one man. Surely there are some parts imita­ble (by all the ministers of Christ) of what the Apostle speaks: 1 John 1:1, That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the Word of life.

A second qualification in a minister is gifts, without a measure of which he cannot be deemed suitably furnished for the ministerial work. I shall descend to enumerate some of the most necessary as:

1. KNOWLEDGE in the mysteries of god­liness, which are in themselves very great; the various subjects sublime; many are the branches, and extensively large the Divine science. For want of this, what great disadvantages have many labored under, when the teacher himself had need to be taught the first principles of the Christian religion; and the nature of those things which tend to the edification and establishment of the Lord's people in the most holy faith. How danger­ous the circumstance of both minister and people when the blind lead the blind! To be well ac­quainted with, and distinctly to know, the doc­trinal, and practical parts of the Christian reli­gion, as fully revealed in holy Scripture, is so delightful a study, sufficient to induce a minister to search diligently into, and labor painfully after. For want of which many parts of sacred truth lie hid, or at the best, but darkly disclosed, and in­coherently inculcated. And hence, when our Lord was about to ascend to His Father, and our Fa­ther, He opened the understanding of His disci­ples in the Scriptures, which was necessary to their being fitly qualified for the work. And though that was in an extraordinary manner, yet we may expect to obtain some good degree by the ordinary and lawful use of means, principally a diligent search into and study of the holy Scrip­tures: in the neglect of which, no one can be ex­cusable who takes upon him so important an affair.

2. PRUDENCE is a necessary qualification for a minister to have, which must be exercised in every part of his office. The variety of subjects he is to be concerned with and about; the different stations and tempers of mankind; the peculiar fitness of seasons to address or apply, call for the exercise of this gift continually. Is he engaged in public discourses, prudence will teach him what subjects are most necessary and suitable, together with the manner how each one should be treated on. It will direct him to beware of rhetorical phrases, and prevent him from soaring above his hearers in philosophical speculations. It will constrain him to represent truth in its own plain­ness, in a sober, grave, and unaffected style; and yet powerful, judicious and easy. The difference of subjects will necessarily alter the manner of discoursing on them. In this, prudence is neces­sary to inform how each one should be handled. And when he has to do with mankind, prudence will be necessary to make choice of the fittest seasons, and the most favorable circumstances, to address them; that he may become all things to all men, so far as it consists with truth, morality and modesty. And yet act faithfully in his high station, and maintain his character among man­kind with a becoming air of gravity, without appearing abject or groveling, or offering any violence to his ministerial dignity.

3. FAITHFULNESS is a necessary gift for a minister: the gospel minister is a steward, and it is required of a steward to be faithful. The affairs committed to his trust are of the utmost impor­tance; and there must be a conscientious regard to every part of the work. And lest he mar the whole, he must act from right principles, and motives, to make the honor and glory of God his ultimate end and aim, and sincerely to strive for the good of immortal souls. These are the governing designs of his ministry. Whereas an unjust regard had to one's own interest or honor, will soon pervert and overturn the right and faithful administration of the Word and discipline. Hence ministers in general are solemnly charged to take the oversight of Christ's flock, not for filthy lucre, but of a ready mind, I Peter 5:2. It was the tem­per of St. Paul, naturally, to take care for the state of the Philippians, Phil. 2:20-21. And he discountenances seeking our own, and not the things that are Jesus Christ's. A minister must be careful to declare the whole counsel of God; he cannot be faithful and keep back any part of the portion which belongs to the children of God. He must give each one their meat in due season. Every part of Divine truth is necessary either to perfect the understanding in knowledge, or direct the Christian in practice. He must let the unbe­liever know the awfulness of his state, how he revolted from God in his first apostasy; what depravation, impotency, and pollutions are inher­ent in his nature, and how he is become an heir of wrath. He may not omit to inform the sinner how reconciliation is made by Christ, and the way to be restored to the Divine favor, through the perfection of the satisfaction made by Christ, and the prevalence of His intercession. In doing of which, it calls for the exertment of all his natural powers and acquirements, and use them with the greatest impartiality.

A minister ought to be a man of good natural genius, and have the gift of learning.

1. Natural genius, or, in other words, the natural powers and faculties of his mind, to be active and well regulated. It seems improbable, that such who are of a low, mean and inactive disposition, should be very likely to be of much service in so great a work; a work which demands the exercise of all the rational improved powers of the human soul. How shall persons addict them­selves to the work of the ministry, whose powers of mind, at their highest pitch, are but shallow and contracted? There must surely be a consis­tency in this, as well as every other part of the Divine system, and therefore it will reflect dis­honor on the Lawgiver, to suppose that He hath appointed to the highest office such as are forbid by nature the exercising in, or fulfillment of, the same. It is left in Divine history as a lasting infamy on Jeroboam, I Kings 13:33, That he took of the lowest people, and made them priests of the high places; and consecrated such who, through ignorance, who were willing to rush into the priestly office.  

Those foolish and base things Christ chose, has not so much reference to their ignorance and incapacity of mind, but rather to the opinion the carnal world had of them, from the meanness of their circumstances and figure, in opposition to the sinful grandeur and follies of this world. For He enjoins on them, and so makes it lawful for His harmless doves to be as wise as serpents. And though His Kingdom is not of this world, yet it is in this sinful, carping, opposing world; and the advocates for His interest ought not to be dull and sluggish, but most active, industrious and prudent.

2. Human learning, concerning which many disputes have risen, which is not my present design to enter upon, but give my judgment in the case, and offer my reasons for it in as brief a manner as I can. As to the extent of lawful learn­ing, I suppose no one man has ever reached it in all its parts, yet some degrees thereof are greatly advantageous to a minister, and may be com­prised under these particulars: some acquaintance with the original languages, wherein the Scrip­tures were penned, so as to know the import of words, and their radices; especially of the New Testament, which all must allow to be greatly beneficial; together with some knowledge of the sciences, especially logic, rhetoric, natural and moral philosophy, &c. 

I will not say it is abso­lutely necessary for a minister of Christ, or that Christ has no minister who cannot read the original tongues, nor rightly, according to the rule of science, define every subject; because I have some good evidence to confirm me, that it has been, is, and may be so. Yet learning is good, and helps to make a well accomplished minister in these days of opposition and error, who, by that means, can better confound and bring to light the subtle artifices of designing men, and oppose, refute, and put to silence, the cavils of errorists, whilst the clear doctrines of the Gospel may shine in their unbeclouded lustre. 

And though there have been great and good men without any large degree of human learning, useful to the church in their day, yet such instances are abused when made use of to invalidate learning. And I could wish it were more and more encouraged, and fought for, provided, notwithstanding, it be kept within its proper bounds, and not suffered, with Hagar, to insult over Divine gifts, or any ways to be equal to its rightful mistress, grace.

II. The second thing proposed, was to show wherein consists a legal call to this office. As there are necessary prerequisites, so there are proper methods of investiture in the office itself.

1. The first in order, is this, an internal call by the Holy Spirit in the ordinary use of means; by which understand, that those whom God calls to the work of the ministry, even in ordinary times, He works in them previous dispositions, and bestows upon them gracious qualifications, as necessary to precede the actual call to, and susception of, this office; working a willingness to comply with the charge, and that under the strongest conviction of the weight of the work. 

It hath been the common experience of the faithful ministers of Christ, that the weightiness of the work hath oppressed their spirits, and they have been led to search after knowledge. And not from any immediate impulse, as many persons pretend to; who, big with conceit of their own qualifica­tions, do run before they are sent, and intrude upon the office, when neither God nor His people hath called them thereunto; blindly imagining that they have some extraordinary impulse to excite, or else from motives as base and perverse, do strive to climb in some other way, different from what Christ hath ordained.

2. To show that such an one may be further confirmed of his designation to the ministry by the united concurrence of Divine providence, and that many ways; as when the sober religious walk of a person bespeaks his sincerity; and the promising appearance of his usefulness begets the good will of others (they observing the same). 

Likewise, the apparent necessity of some to be employed in the work, is a call from Providence, to use the best gifts. And one whom God hath endowed with the chiefest natural blessings of wit and parts, and a power of easy communication, together with the united freedom and inclination of a church to choose such an one. All which, put together, may encourage a person in undertaking to officiate in that work.

3. A call from the church of God, in order to the trial of the qualifications of the party for the church's satisfaction, by which he hath an opportunity to grow in the exercise of his gifts. I know it hath been controverted, whether a church hath power to call any person to preach or not. For my part, I judge from what Paul exhorts, I Timothy 3:10; that there must be some way of trial before the person is thoroughly qualified to execute every part of the ministerial function. The authority of a Gospel church over her members, the right she hath to all the gifts of every individual, discovers something in this affair. The relation every member stands in to the church he belongs; the end of the ministry, as particularly fixed in the church, put together, plainly discovers that it belongs to the church to examine, and call a person to the trial of his ministerial gifts. Mr. Hooker saith, "that the election of the people rightly ordered by the rule of Christ, leaves the impression of a true outward call." It was the opinion of a set of learned men in New England, "that the substance of the outward call of a minis­ter, was the free election of the church."

4. The fourth thing to complete this call, is to be set apart to this office by solemn ordination, which we find to be performed by fasting and prayer, and laying on of hands. And as the whole province of a minister's work is assigned to him by Christ, to whom the power originally belongs; and He hath intrusted His ambassadors to act for and under Him, to send others by this solemn act of ordaining them. The intent of which is to set aside, or design the persons to that trust, and enjoin upon them the duties required by Christ. This full authority is received in ordination, where the qualifications are previous in the persons. 

As to fasting and prayer, they are very suitable upon occasions of so solemn a nature. We find Paul and Barnabas were recommended to the grace of God when they were sent on some special work, Acts 13:3: And when they had fasted and prayed, and laid their hands on them, they sent them away. Laying on of hands was an ancient ceremony, used in the dedication of a person to some holy office; as also a sign or way which the former saints used in their benedictions: so Jacob blessed the sons of Joseph, and Christ the chil­dren. It seems to have been in use when Moses laid his hands on Joshua, and gave that solemn charge, Numbers 27:23. That it is the way Christ hath appointed for the sending his ministers will appear, when we consider that it was an Apostolic practice. 

And since the church is said to be built on the foundation of the Apostles and prophets, let us attend to an enquiry and search into their practices, and we shall find that they ordained ordinary officers in the church, as Timothy and Titus and Archippus, with others, and appointed that elders should be ordained in the churches. It was so much accounted of in the apostles time, that the whole of the mission was expressed by it, I Timothy 5:22: Lay hands suddenly on no man. The manner Timothy was set apart to this work, was by laying on of the hands of the presbytery. And St. Paul, writing to the Romans, tenth chap­ter, and fifteenth verse, shows the necessity of this mission, How shall they preach except they be sent? In which he discovers the natural connec­tion between the cause and the effect by various interrogative expressions; which testify, it is as impossible rightly and orderly to preach, without being sent, as rightly to call on Him on whom one believes not, or to believe without hearing. And as hearing and faith are both necessary in ordi­nary times, so likewise must this sending be allowed necessary in ordinary times to a Gospel minister. 

Upon the whole, it appears altogether unwarrantable and unsafe, so much as to put forth the hand and touch the holy calling, without being legally authorized thereunto. Let all beware of running without being sent, or strive to climb into this office any other way than Christ the Lawgiver of His church hath appointed, lest they perish in the gainsaying of Korah. For by the same rule whereby one may assume the liberty to officiate in this sacred trust, uncalled, or irregu­larly called, so may another. And where are there any bounds to man's extravagant fancy, when uncontrolled by the Word of God, the only invari­able and true standard? What melancholy mis-chiefs, what rueful confusions have always suc­ceeded, when the ministry hath been brought into contempt by unqualified persons pretending to act in it, which ought always to be watched against, and by no means encouraged.

III. The third thing was to show wherein a person discovers himself to be a good minister of Jesus Christ.

And this will best show itself by their conduct in the discharge of the various duties relating to their office, which are many, and may be reduced to these general heads. 

First, to their Divine Master; secondly, to the church especially, and to others in general; and thirdly, to themselves.

As to the first, it is to be an ambassador for Christ, a representative of the eternal God; in which high station a minister has the honor of being employed for the King of Kings. As an ambassador at a foreign court represents the person of his prince, and is to negotiate in the most weighty affairs relating to the honor of his sovereign, though not to propose any new terms, neither is he to deviate from those made by his master, but always to stand firmly attached to the interests and honor of his rightful lord. So the ambassadors of Christ are sent forth by Him to carry on the treaty of peace with mankind, in the Name, and by the authority of, Christ; and exactly according to the platform laid before them, and upon no consideration to propose any new or other method of obtaining the Divine regard, 2 Corinthi­ans 5:18, All things are of God, who hath recon­ciled us to Himself by Jesus Christ, and hath given to us the ministry of reconciliation. 

We see what a great trust is reposed in such, and therefore Timothy was directed to commit the same to faithful men, 2 Timothy 2:2. A minister must be upright and honest in clearly demonstrating Divine truths, though ever so much opposed by man, or any set of men. He must preach up duties which either are wilfully or ignorantly omitted. He must endeavor to suppress the growing sins of the times, though he lose the applause of men by it. 

In one word, to stand against everything in doctrine and practice repugnant to the Word of God, though appearing with ever so much popu­larity and fashion. If he must thereby be forced to lose his good name, and many worldly enjoy­ments, esteeming it greater riches to please God than man; neither influenced by the flatteries, nor terrified by the frowns of the world, knowing He is faithful who hath called us to this service. 

We may therefore open our mouths with boldness to proclaim the Divine mysteries, though atheists mock, and Deists ridicule the glorious scheme of revealed religion. And though impenitent sinners live in the open contempt of the holy law of God, and refuse the precious grace of the gospel, yet His servants shall be for a crown and praise, though Israel be not gathered. The ministers that are faithful, have a witness in the conscience of ungodly sinners who perish.

2. Ministers are to officiate in their trust with love and zeal. They ought to preach with zeal as becomes the importance of the subject. And their love to Christ should glow with ardor, although the warmth of the speaker's address cannot convey a sense of the matter to the hearers, yet it may serve to draw their minds to a more direct steadiness in hearing. It discovers the regard the speaker has to the subject delivered. And who can refrain feeling a sensible warmth of mind when speaking of the revealed glories of the Divine mysteries? The superaboundings of the love of the precious Redeemer, the transcendent amiableness of His person, the prevailing efficacy of His merits, the riches of His grace, the sweetness of His love, when shed abroad in the heart? Glorious subjects, filled with attractive influences! May I feel the force thereof more and more from day to day.

What further motives to zeal, when we see our fellow creatures persisting in unnatural rebellion against God, their rightful Sovereign, violating the reasonable and wholesome laws of Jehovah; despising the most precious blood of the covenant; refusing a compliance with their own happiness, and practically saying, we will [have] none of His laws nor grace. I say these are mo­tives to enkindle the zeal of the ministers into a holy flame, and make them cry aloud, and spare not, and lift up their voices like trumpets. 

Notwithstanding, they ought not to suffer their zeal to drive them to irregularity, but to preach with proper distinctions. Some of which I shall men­tion, as the keeping a just and proper distinction between the law and the gospel, and discover the difference between the one and the other, by showing the nature and design of each; advancing and maintaining their native lustre, usefulness, and property. To blend, mix, or not rightly apply either, is very prejudicial to the scheme of the Christian religion. Also the nature and necessity of justification and sanctification, together with their different stations, the one wrought by Christ, in His own person, by His active and passive obedience, without us, the other con­sequent thereupon, wrought in us by the Holy Spirit, in renewing the faculties of the soul, and conforming the person to the moral law, and gospel grace, and not commixed in their natures, nor changing their respective places. 

Moreover, a proper distinction is to be made between the holy and the vile. A minister should take care not to make the hearts of those sad whom the Lord would not have made sad; neither to daub sinners with untempered mortar, nor sow pillows under their arm-holes. He ought to delineate the char­acter of the regenerate, and condescend to the capacities of the weak in faith; to take care of the lambs of Christ, and feed the sheep; to give milk to babes, whilst meat is administered to the strong. 

At the same time the empty formalist must be sharply reprehended; the vile sinner condemned in his practices, the self-righteous boasting Pharisee overthrown, and all his tower­ing hopes demolished, by showing the essential difference between the highest attainments of nature, and the lowest degree of supernatural grace.

3. It is a minister's duty to be constant in his labor; it is a work that will not indulge negligence. The Apostle exhorts to be instant in season and out of season. He ought to improve all proper seasons offering to preach. And when not em­ployed in preaching, there are various duties to fill up his time. In order that Timothy might be a good minister, he must give himself wholly to it. For my part, I do not see how a man can act up to the duties of his calling in this respect, and to be by far the greater part of his time employed in secular affairs. Nor how such congregations will answer it before God (in another day) who are able, and yet force their minister to labor for his own and family's reasonable support. Notwith­standing, the work of preaching is not to be performed every day, yet there are various duties necessarily incumbent on him, of which I shall show some in remarking on the other two particu­lars proposed.

The second was to show the duties he owes to the church especially, and to others in general. And they are many, as:

1. To attend on the public administration of the Gospel; to preach Christ crucified to the audience, presenting Him as the Way, the Truth, and the Life; the only medium of our access to, and acceptance with, the Father. Explaining the nature, and opening the fullness of the well-­ordered covenant; the fulfillment of all the articles stipulated therein; the answering all the obliga­tions assigned to Him as mediator; the reconcilia­tion of God to man through Him; to expose the horrid nature, and direful consequence of persist­ing in a course of rebellion; to represent the necessity, nature and marks of the new-birth; to discover the abundant readiness in the eternal Father to forgive, and acquit everyone coming to Him in an humble, penitent manner, through His Son; to edify, confirm and establish, the saints of God.  

How large the province; how many the parts; how painful the work of the ministry when engaged in, to declare the whole counsel of God, and be a steward of the manifold mysteries of the Kingdom, enough to demand his strongest powers and most sedate mediations to accomplish; for who is sufficient for these things?

2. He is to administer the ordinances of the Gospel, such as baptism, the Lord's Supper, and the censures of the church. In doing of which, a minister must have a view to the commands and examples of Christ, as they are left in the New Testament, and to make those things the only terms of communion which the Word makes so.

3. Ruling is another branch of a minister's duty. Though he is not to lord it over God's heritage, yet he is to rule and take the oversight of the flock willingly, which is one of the more difficult parts of his work, and requires great skill and caution. No doubt will be made, but that much of the executive part of the laws of Christ in His Church depends upon him, when we consider the appellations so often given to such in holy Scripture, where they are called leaders, rulers, shepherds, elders, &c. A minister is to lead and guide the people of the Lord, the particular bounds of which are too large for me now to demonstrate. And one thing which renders this part of his work difficult is, the church's peace much depends upon it; and the various cases, and ungovernable tempers of mankind, in wanting to rule more than to be ruled.

4. Visiting his congregation: In which part he hath the fairest opportunity of knowing the state of his flock, which he ought seasonably to improve for his information how the state of their souls is; what progress the professors of religion make in knowledge, and sanctification; what are the troubles and temptations they meet with. He ought to be loving, plain, and particular herein, which calls for a freedom in the people to disclose the various exercises of their minds unto their minister, so far as it consists with prudence, and tends to piety. There is a very near relation between a minister and his people. 

And it is his duty to pray with and for them, and strive to influence them to the public and private duties of religion, to act in their stations in the house of God; and in their families to pray with and instruct their domestics in the ways of godliness. 'Tis his duty to visit the sick as the occasion may call for it, instilling into their minds something of the importance of death, and the coming world. In his private visits, he may lay before the ungodly their misery by more direct application than in pulpit discourses. And show them their mistake in choosing sin for pleasure, by setting before them the joyful ways of piety; and representing the loveliness of true holiness, to captivate their minds with the intrinsic value and comfort of a conformity to Christ, in heart and life.

Visiting his congregation will afford him opportunity to bestow acts of charity to the needy. As he is fixed in a conspicuous station, he ought, so far as enabled, to show himself exemplary herein, like Christ his great pattern, who showed all the tokens of kindness, regard and compassion, to the indigent, infirm, and needy. Let mankind in general, and the household of faith in particu­lar, share in the minister's love and benevolence, both in word and deed.

The third thing was to show the duties which relate to himself, and:

A close attachment to study. Timothy, though from a child was acquainted with the holy Scriptures, yet must give himself wholly to it. 'Tis a minister's duty to study the nature of the Chris­tian religion.  It requires him to be well acquainted in theology; to be well seen in the various branches relating to systematical and practical Divinity; to obtain the knowledge of the false arguments invented by sophistical men against the truths of the Gospel; to acquire a stock of well digested knowledge; otherwise he cannot put to silence gain-sayers, who oppose themselves against the truth.  And to deliver anything without some proper antecedent reflections thereon, is hazardous, and sometimes productive of bad consequences. 

Those who are credulous will readily suck in almost anything that comes from a minister they stand well affected to, and thereby neglect the commendable example of the noble Bereans.  Whilst others, who are of a captious disposition, will embrace the oppor­tunity, and endeavor to render the speaker contemptible, and subvert the true intent of the Gospel. To prevent which, let the minister study to preach with all perspicuity.

To be much in prayer is the duty of a minister; not only with and among the people, but also in secret. As he is to be an example, and go before them in the former, so in a very particular manner, in the latter, he ought to be frequently and zealously engaged for himself, for the church of God, and for sinners. Secret prayer is one of the most useful parts of a minister's private exercise, without which, there is little expectation of his being a lively, feeling Christian, a great Divine, or a good and successful minister of Christ.

3. He must live in great watchfulness over his own conversation amongst mankind. His deportment and speeches are much noticed. Ministers ought to be as glasses, in which the hearers might view their own blemishes. And whether they will observe to imitate them in piety or not, some will not be wanting to espy those motes that may be seen in such. 

Let ministers therefore strive to convince them with all gravity and sobriety, that there is something in religion more than a mere name; that true godliness influences the morals, and tames the extravagant dispositions of men; that there is something in it of a sweet compelling virtue, to the greatest advancement of the human nature. No one knows what influence the courteous, meek, religious and affable conversation of such has upon others.

IV.  The fourth thing proposed, was to apply it to the present case. And:

1.  If these are the qualifications necessary to the manner of introduction and greatness of the work, it will inform those who are under a mini­ster's charge some of their respective obligations, as first, being instant in prayer for your minister. Do you desire the glory of God to be publicly advanced, your souls profited, sinners awakened, and a day of God's power? Pray for your minister. Remember Paul's request, Ephesians 6:18-20, Brethren, pray for us. You must know they are but earthen vessels, who have nothing but what they receive from the Lord.

Again, if their work is so great, strive to help them with all manner of encouragements. Be as Aaron and Hur were unto Moses; bear up their hands, strengthen them in their work, beware of blasting their credit. You know they are fallible creatures, yet in the flesh, subject to like infir­mities with yourselves. Yet esteem them worthy of double honor who labor in the Word and doc­trine. They watch for your souls, do not you watch for their halting. The interest of religion depends much on the credit of the ministry. Honor them, esteem them, and praise God who sends them. And pray that they might be endowed with a double portion of His Spirit; always re­membering, that every thing excellent, or praise­worthy in them, or wrought by them, comes from God. And to Him let all the praise be ascribed, for there is nothing due to the creature but love, for the work's sake.

Further, if they must devote their whole time in this service, then you must know, that it is your indispensable duty to support them. Breth­ren, God requires this from you in His servant's behalf, and for their use, who officiate in spiritual things. Act then from a principle of conscience, in that you are bound by the laws of the eternal God to yield it, lest you be found to rob Him in tithes and offerings, and leanness be sent into your souls. That man is, and will remain inexcusable, that takes upon him the work for filthy lucre's sake. And those will find it a solemn charge, in the day of account, who refuse to give what God demands. To you, precious and immortal souls, who remain in the state of the spiritually dead, this is an alarming consideration to you, who withstand all the calls and warnings from God to you through the instrumentality of a preached Gospel. Will you remain in hardness, and turn your hearts from the gracious calls, and, like the deaf adder, stop your ears, until the sound of the Archangel's trump second the trumpet of the Gospel? My soul mourns your awful state, and longs for your conversion to Christ, lest the aggra­vated guilt of your refusal be a mean of your more intolerable damnation.

2. Let me address myself to you, my reverend brethren, and fathers, whom I now personate and speak before. You have enjoined it on one of the unworthiest of your order to speak on this solemn occasion.

And can you bear with me whilst, with all deference to your superior knowledge, I apply myself to you. I question not your freedom to hear something of the importance of the work which you are engaged in, not doubting but the many trials and difficulties you have met with in the execution of this charge have (before now) sug­gested to you the necessity of far more and greater qualifications than has been now laid down before you. I persuade myself, you know so much of the weightiness of the work, as to make you careful not to send unqualified men into the ministry. 

Consider, my brethren, the trust reposed in us. Let the present declining state of the church not discourage us, but rather reinvigorate us to more activity. I question not your faithfulness, being favored, in some measure, to be acquainted with, and a witness of, your zeal and labors. Yet may we not, do we not find, often find occasions to accuse ourselves of too much sloth and negli­gence? Does the honor of our dear Master lay near our hearts? Are we earnest with our Lord day and night in fervent prayers, that He would cause righteousness to go forth as the light, and salvation as the lamp that burneth? Let us have the weight of the work before us lay heavy on our minds. Does not the deplorable case of our fellow men call for tears of sorrow, and the strongest endeavors to reclaim them? How many of our friends, and those under our charge, are going swiftly to destruction, dishonoring our God, rejecting our precious Redeemer. Let us up and be doing. Let us exert ourselves instrumentally to pluck them as brands out of the burning; and doctrinally arrest them in their wild career, denouncing the awful penalties of Jehovah's violated law, as the artillery of heaven, charged with Divine wrath against them whilst persisting in their vile practices. Let us engage their warmest thoughts to seek after peace through the peace-speaking blood of the New Covenant. Let us unfold the transcendent beauties of a dying Redeemer, telling them that mercy yearns in the Father's bowels. Let us edify the saints, and quicken them to holy emulation in religion; and that by our doctrine and example. In a word, we are stewards. Let us then act so, that we may give up our accounts with joy, and not with grief. May we strive to do much in a little time, that when time with us shall be no longer, we may be admitted (through infinite rich and free grace) to enjoy some humble place in heaven, there may be a standing faithful ministry to succeed us, which may by far outshine us in the orb of the church.

3. To you, my brother, who is here waiting on God and His ministers, to receive this necessary qualification of imposition of the hands of this presbytery, to authorize you to act in this station, suffer me to address you in the behalf of my worthy brethren. You have heard some particu­lars, out of the many which might (would the opportunity allow) be spoken to, of those impor­tant prerequisites to, as well as greatness of, the work you are now about to undertake. I question not but you have, according to your advantages, thought much of them. We assure you it is with pleasure we act under, and for, God, to send any person of a promising appearance.

Therefore, suffer a word of exhortation. Let the greatness of the work always have this effect, to humble you, by having a just impression on your mind. Beware of the poisonous sweet of flattery. Take heed that the unguarded applause of friends do not betray you into spiritual pride. Let nothing draw your mind from aiming chiefly at the promotion of the Lord's interest in the world. Depend upon it, all will not consult the progress of Christ's Kingdom. All will not consult your interest nor comfort. 

Nevertheless, omit no point that is requisite to insist upon; declare the whole counsel of God. Observe there is this charge laid upon you in ordination. Remember the declarative glory of God much depends upon your faithfulness in the discharge of the before mentioned duties. 

For your encouragement, consider the cause is good, the work honorable, the reward of all the faithful ministers great. The cause was so good, that our Lord and Master was clad with zeal as with a cloak, when engaged in it. Illustrious pattern! See His regard for dying sinners. See Him leaving the realms of glory, and veiling His Divinity in a fleshly mantle. See Him going about to do good to poor man. View Him making His exit from this our base and miserable world on the cross, as an expiatory atonement for sin, repairing His Fa­ther's injured honors; and to bring in a complete and everlasting righteousness for sinful men -- it was a cause He delighted much in. 

Let all His imitable perfections and examples influence you, it is a cause worthy to spend and be spent in. My brother, you serve the best Master, and in the highest station that ever mortal man can be placed in this world. What can exceed the being sent by God with a weighty message, bearing tidings of life and death? Therefore strive to act answerable. Use all possible prescribed methods to turn many to righteousness, and thereby cover a multitude of sins, that you may shine as a star of the first magnitude for ever and ever. 

On the other hand, if you are unfaithful, how dreadfully terrible to have the blood of sinners cry against you, and be required at your hands, in the day of judgment? Shall souls through your unfaithfulness sink into eternal misery? Let these considerations rather warn than discourage you to act for God; leave the success to His all powerful influ­ence and blessing. Go on, my brother, go on in the strength of the mighty Redeemer, undaunted at the united force of earth and hell, be a herald for Christ. The Lord be with you, and go before you. The Lord bless you, and put words in your mouth. Be not afraid of the faces of men. And then, though you do not here enjoy what you and we long for (the conversion of souls) yet you shall have a name and a place among the faithful, which will be sufficient to all eternity to view, enjoy, be near, and like the blessed Lord Jesus: For whose sake, may God grant to make you a good minister of Jesus Christ. 

To Whom be glory in the church, now and forever, 
Amen.