authority, in different measures to a great variety of ranks, in the ministerial office, to be by them exercised in all the future ages of his church. Those passages in the apostles' writings which seem to favor such a thing, we think, would cease to have such an appearance, were the words, which are translated bishops, elders, evangelists, pastors and teachers, understood according to their genuine meaning, and the sense, in which they are used in the inspired writings; one place in which we find them, being compared with another. Or such passages would be found to refer only to the infant state of Christianity, and the first spread of the gospel; where persons were extraordinarily called to office, were immediately inspired by God, and had the miraculous gifts of the Holy Ghost bestowed on them-the time when the canon of Scripture was not completed, and consequently the various laws and rules for the future administration of Christ's kingdom, not revealed.

The authority residing in the sacred office is always to be considered as derived from Christ, "the great shepherd and bishop of souls." Nor have any men, not even the civil magistrates, any right to enlarge or contract it, beside the limits which he has established" for his kingdom is not of this world." He has marked the boundaries of ministerial authority, which may not be transgressed. The instructions of ministers must always be founded on his word, otherwise they are not authoritative: But when they are able to say as the apostle does, though in a lower sense," that which we have received of the Lord deliver we unto you," they may expect the attention and obedience of their people.

Their sentences in church discipline, must have the same dependence on the directions of Christ, in order to become valid: when this is the case their authority is real: "Whatsoever they bind on earth, shall be bound in heaven; and whatsoever they loose on earth, shall be loosed in heaven."

Christ hath never given his ministers a right to lord it over his heritage, or to rule his people with a rod of iron. He has never put a sword into their hands to defend or spread his gospel: "the weapons of their warfare are not carnal." Like their divine Master, they must rule in meekness. There is no inconsistency, however, between the directions "to rebuke sharply, and with all authority, and to instruct with meekness those that oppose themselves:" Each method of address is to take place in turn; and "wisdom is profitable to direct," when one of them is proper, and when another.

Upon the whole: A due attention to the important design of their office, will lead ministers to the proper seasons of exerting their authority, as well as the manner of doing it. If they regard

the good of their people's souls, under a lively apprehension of their accountableness to Him, who has committed them to their charge; they will be in no great danger of abusing the power with which they are vested; but will make it subservient to the true intention of it.

This leads me to take notice of the second article of ministers' duty, contained in the text, viz. their watching for the souls, which are committed to their charge.

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"Watching for souls," is a very significant phrase; and greatly expressive of the duty of the ministers of God's word. It seems to allude to the business of shepherds, in watching over their flocks who guard them from beasts of prey, and other dangers to which they are exposed: who endeavor to prevent their wandering from the fold, and to reduce them when they have gone astray who carefully and diligently feed both the sheep and the lambs, that they may grow and flourish. Agreeably, it is the duty of ministers, in watching for souls, in general, to maintain a sense of the matter of their charge; the souls of men-seriously to consider their worth and importance; and the dangerous state into which they are all brought by sin-to exert themselves, in every proper way, to bring them to a sense of the evil and danger of their sinful state; and to lead them into the knowledge of the gospel-salvation, that they may secure a share in it.

This general design, steadily and faithfully pursued, will lead to a great variety of duties, in all which, ministers properly watch for souls. Some of these may be briefly mentioned. The limits of a single discourse will not allow me to take in the whole compass of them; or to enlarge much upon any. The principal ones, however, may perhaps, by the attentive hearer, be found comprised under the following heads.

This watch for souls will, in the first place, lead the faithful minister of Christ, to a very diligent and impartial study of the holy Scriptures. The necessity hereof is obvious. The word of God is the fountain from whence he must derive all that light and knowledge, which are necessary for him, both in his private capacity, to lead him in the way to God and happiness; and in his public character, to instruct him in the whole compass of his duty; and "to furnish him to every good word and work."

Nowhere, but in this fountain, can that knowledge be found, which "the priest's lips are to preserve," and communicate. All the counsels and instructions; the warnings and cautions; the reproofs and exhortations; the comforts and encouragements, with which the ministers of Christ are to address their people, from time to time, according to their various circumstances, are to be found in the Scriptures of truth.

But these are not to be found, in their due connection, and in

their native force and beauty, without diligent study, and close application of mind. A cursory reader of God's word, will get a superficial knowledge of the truths and duties of our holy religion; which may puff him up with a fond conceit of his attainments; and make him confident that he is qualified to be a leader of the blind, and a teacher of the ignorant: But this will never furnish him with such a fund of divine knowledge; such a store of well digested sentiments in religion, as shall enable him, "like the good householder, to bring out of his treasure things new and old."

Great impartiality is necessary in studying the Scriptures. They take an ill method to know the truth as it is in Jesus, who, in searching the Bible, give a sense to it, which they force it to speak; but are not content to take one from it, which it speaks of itself. This is not to take the Scriptures for our guide, but to set up ourselves to be a guide to them. In opposition to such a temper and conduct, our minds should ever be kept open to conviction, and ready to admit the light of truth at all times. We should be willing to give up an opinion, long entertained, if it appears not to be founded on the Scriptures; and to embrace a doctrine, against which we might have strong prejudices, if we find, by strict and impartial examination, that it is indeed supported by the word of God.

A minister of Christ will never be duly qualified to be a spiritual watchman, without such a strict and impartial study of the sacred oracles. And this, in a man of piety, will always be accompanied with humble and earnest prayer, to the Father of lights, that by his Spirit he would "open his understanding, to understand the Scriptures;" and lead him into all necessary truth.

Again This watch for souls, will lead a faithful minister of Christ, to exercise great care and circumspection, in the government of his own temper, and conduct, that they be always becoming the gospel of Christ. It is a very important part of apostolical instruction to ministers; "to take heed to themselves," as well as their doctrine, without duly attending to which, they will be able to take but poor care of the flock of God, over which they are made overseers. They must look to the religion of their own hearts-to the temper of their own minds-to the conduct of their own lives. These, when duly guarded and governed, will have very great influence on their usefulness. What force and energy will their godly lives and conversations, flowing from sincere inward piety, give to their counsels and instructions? How happy must it be, to be able, if occasion calls for it, to appeal to their people, as the apostle does to the Thessalonians: "Ye are witnesses, and God also, how holily and justly, and unblamably we behaved ourselves among you

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There is indeed scarce any thing, in which ministers can watch

over and guard their people to better purpose, than in maintaining a strict watch and guard over themselves; carefully endeavoring to exemplify the various duties and precepts which they teach others, in their own righteous, godly, and sober lives; and to be, according to St. Paul's direction to Timothy, "an example to believers in word, in conversation, in charity, in spirit, in faith, and in purity."

It is hard to say, how very prejudicial to religion, the want of this, in Christ's ministers, is; and how it tends to render useless and of none effect, all their labors and instructions. Will a people believe their pastor sincere and in earnest, when he warns and cautions them against those things, which they see himself takes little care to avoid? when he exhorts them to the practice of those virtues, which he will not practice? when he presseth them to pursue that prize, which they evidently see him not to be pursuing? Surely they will not. They therefore that would succeed in promoting the gospel among their people, must be very careful to maintain and cultivate the true temper of the gospel in their own minds; and let it appear that they do, by a correspondent practice. And this must be carried through all the branches of the Christian temper: And it is not more necessary in any than in that, which appeared so eminently in the Author of our religion, namely, love and meekness. The servant of the Lord must not strive, or be soon angry, but show all meekness to all men : remembering that "Christ came to save us," from present wrath, as well as, "from the wrath to come." They that are Christ's, not only his disciples and followers, in common with all true Christians, but his ambassadors, and ministers in his spiritual kingdom, should be peculiarly careful "to crucify the flesh with its affections and lusts; and to walk not after the flesh, but after the Spirit."

This watch for souls will also lead a minister to acquaint himself, as much as he can, with his people, and their various circumstances; that he may accommodate himself to them with greater advantage.

He will endeavor to make a prudent inquiry into their outward condition, to know whether it is prosperous, or adverse; not only that he may practise that Christian duty, "of weeping with those that weep, and rejoicing with those that rejoice;" but also, that he may lead them to a religious and profitable improvement of the various dispensations of God's providence towards them: That he may guard them against pride, presumption and security, in the the day of prosperity; against murmuring and despondence in the day of adversity; and lead them, according to the wise man's direction, in the one to rejoice, and in the other to consider.

In times of sickness, and other grievous afflictions, a minister

will often find such a candid attention to his instructions; such a tender and impressible spirit, as he has often wished for in vain at other times. And this will give him such advantages of doing them good, as he will diligently lay hold on. This will carry him frequently to the bed of sickness, and to the house of mourning. This will dispose him to practice that part of "pure religion and undefiled," which consists in "visiting the widow and the fatherless in their afflictions." Thus he may suggest to the mind, poorly furnished, and perhaps but poorly provided with helps to furnish itself, such meditations as are suited to its circumstances, and the present aspects of Providence. A word in season may be then spoken to him that is weary; and so fitly spoken, as to be "like apples of gold in pictures of silver."

This, however, is not the only valuable design to be answered, by a minister's acquainting himself, as much as may be, with the people under his pastoral care. Hereby he will learn, in some good measure, their various tempers and dispositions; their religious character; and what the present state of their mind is. He will probably find some, unhappily addicted to particular vices, which call for plain, serious and personal reproof-some, wretchedly thoughtless about the welfare of their precious and immortal souls, and regardless of all religion; who need the most serious and faithful warning to awaken them, if possible, to a due sense of their danger, and to excite them to "fly from the wrath to come, by laying hold on the hope set before them "—some, under serious impressions, from the good Spirit of God, in the conviction of sin; and earnestly inquiring " what they shall do to be saved;" who should have their minds directed to Jesus Christ, the only Saviour of sinners; and be encouraged to confide in his merit and intercession, for pardon, peace and acceptance with God-some, under grievous and distressing temptations; who need to be assisted in the true gospel-way of overcoming them-some, true fearers of God, in great darkness and perplexity about their spiritual state, and perhaps deterred from attending on those duties, which are most suited to afford them relief and comfort, through a misconstruction of some particular passages of Scripture. These wounded minds, like wounded limbs, must be treated tenderly; must be kindly instructed and encouraged; their complaints attended to; their doubts solved, and the gloom upon their minds, if possible, dissipated; that they may receive that pleasure in religion, which it is suited to give to those really acquainted with it; may find that joy, "which is sown for the righteous; and that gladness designed for the upright in heart," springing up in their breasts; so that "walking in the fear of the Lord, they may also walk in the comforts of the Holy Ghost."

In these, and some other circumstances of mind, a minister, who